بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

Easy Islam For All

Shahada:

The Islamic Shahada (شہادة), or the declaration of faith, is the central statement of belief in Islam. In English, it is translated as:

“There is no god but Allah, and Muhammad is the Messenger of Allah.”

Arabic Version with Transliteration:

  • Arabic: أَشْهَدُ أَنْ لا إِلَهَ إِلَّا اللهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللهِ
  • Transliteration: Ashhadu an la ilaha illallah wa ashhadu anna Muhammadan rasulullah.

Meaning:

  1. “There is no god but Allah”:
    • This affirms the belief in the oneness of Allah (Tawheed) as the sole Creator, Sustainer, and the only deity worthy of worship.
  2. “Muhammad is the Messenger of Allah”:
    • This acknowledges Prophet Muhammad ﷺ as the final messenger sent by Allah to guide humanity.

The Shahada is the first pillar of Islam and the fundamental statement of a Muslim’s faith. It is recited as part of daily prayers and is the declaration made by those entering Islam

  1. Qur’anic References:
  2. The Oneness of Allah (Tawheed):
  • Surah Al-Ikhlas (112:1-4):

Arabic: قُلْ هُوَ اللَّهُ أَحَدٌ ۝ اللَّهُ الصَّمَدُ ۝ لَمْ يَلِدْ وَلَمْ يُولَدْ ۝ وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ
Translation: “Say, ‘He is Allah, [Who is] One. Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.'”

  • Surah Muhammad (47:19):

Arabic: فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ
Translation: “So know [O Muhammad] that there is no deity except Allah.”

  1. Prophethood of Muhammad ﷺ:
  • Surah Al-Ahzab (33:40):

Arabic: مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَٰكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ
Translation: “Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and Seal of the Prophets.”

  • Surah Al-Fath (48:29):

Arabic: مُحَمَّدٌ رَّسُولُ اللَّهِ
Translation: “Muhammad is the Messenger of Allah.”

  1. Hadith References:
  2. The Shahada as the Key to Faith:
  • Sahih al-Bukhari, Book of Knowledge, Hadith 7372:

The Prophet ﷺ said:
“Whoever says, ‘There is no god but Allah’ and dies believing in that will enter Paradise.”

  1. Shahada as the First Pillar of Islam:
  • Sahih al-Bukhari, Book of Belief, Hadith 8:

The Prophet ﷺ said:
“Islam is based on five (pillars): Testifying that there is no god but Allah, and Muhammad is the Messenger of Allah; establishing prayer; giving Zakah; fasting in Ramadan; and performing Hajj.”

  1. Entering Islam through Shahada:
  • Sunan an-Nasa’i, Book of Faith, Hadith 5007:

The Prophet ﷺ said to Mu’adh ibn Jabal when sending him to Yemen:
“You are going to a people of the Book. First, invite them to testify that there is no god but Allah and that I am the Messenger of Allah. If they obey you in that, then teach them about Salah…”

These references affirm the centrality of the Shahada in Islamic belief and practice. It encapsulates the essence of monotheism and acknowledgment of Prophet Muhammad ﷺ as Allah’s messenger.

 

Eman-e-mufasil :

I have faith in Allah, His angels, His books, His messengers, the Day of Judgment, and that all good and bad fate is from Allah, the Most High, and in life after death.”

  Belief in Allah (Tawheed):

  • A Muslim believes in one God, Allah, who is the Creator, Sustainer, and the only one worthy of worship.

  Belief in Angels (Malaika):

  • Angels are the obedient servants of Allah who carry out His commands, like Jibreel (Gabriel), who delivered revelations.

  Belief in Divine Books (Kutub):

  • Allah sent scriptures to guide humanity, including the Quran (to Prophet Muhammad ﷺ), Torah (to Prophet Musa), and others.

  Belief in Prophets (Rusul):

  • Allah sent messengers to guide people, starting with Prophet Adam and ending with Prophet Muhammad ﷺ, the final messenger.

  Belief in the Day of Judgment (Qiyamah):

  • There will be a Day when all humans will be resurrected and held accountable for their deeds.

  Belief in Fate (Taqdeer):

  • Both good and bad events happen by Allah’s will and wisdom.

  Belief in Life After Death:

  • After this life, humans will face eternal rewards in Paradise or punishment in Hell, based on their deeds.
  1. Belief in Allah
  • Qur’an:
    • Surah Al-Ikhlas (112:1-4):
      “Say, ‘He is Allah, [Who is] One. Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.'”
    • Surah Al-Baqarah (2:255):
      “Allah – there is no deity except Him, the Ever-Living, the Sustainer of [all] existence…”
  • Hadith:
    • Sahih Muslim, Book of Faith, Hadith 9:
      The Prophet ﷺ said: “Faith is to believe in Allah…”
  1. Belief in Angels
  • Qur’an:
    • Surah An-Nisa (4:136):
      “O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day has certainly gone far astray.”
    • Surah Al-Tahrim (66:6):
      “…angels, severe and powerful, do not disobey Allah in what He commands them and do what they are commanded.”
  • Hadith:
    • Sahih al-Bukhari, Book of Belief, Hadith 50:
      The Prophet ﷺ mentioned the angel Gabriel (Jibreel), saying: “Gabriel comes to me to teach you your religion.”
  1. Belief in Divine Books
  • Qur’an:
    • Surah Al-Baqarah (2:2):
      “This is the Book about which there is no doubt, a guidance for those conscious of Allah.”
    • Surah Al-A’la (87:18-19):
      “Indeed, this is in the former scriptures, the scriptures of Abraham and Moses.”
  • Hadith:
    • Sunan Abi Dawood, Hadith 4449:
      The Prophet ﷺ said: “The people of the Torah acted upon the Torah, the people of the Gospel upon the Gospel, and the people of the Qur’an upon the Qur’an…”
  1. Belief in Messengers
  • Qur’an:
    • Surah Al-Baqarah (2:285):
      “The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers…”
    • Surah Al-Ahzab (33:40):
      “Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and Seal of the Prophets.”
  • Hadith:
    • Sahih Muslim, Book of Faith, Hadith 1:
      The Prophet ﷺ said: “Faith is to believe in Allah, His angels, His books, His messengers, and the Last Day…”
  1. Belief in the Last Day
  • Qur’an:
    • Surah Al-Zalzalah (99:6-8):
      “That Day, the people will depart separated [into categories] to be shown [the result of] their deeds. So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.”
    • Surah Al-Hajj (22:7):
      “And [that] the Hour is coming – no doubt about it – and that Allah will resurrect those in the graves.”
  • Hadith:
    • Sahih al-Bukhari, Book of Belief, Hadith 47:
      The Prophet ﷺ said: “The Last Hour will not come until knowledge is taken away, earthquakes become frequent, time passes quickly, tribulations appear, and killings increase.”
  1. Belief in Fate (Good and Bad)
  • Qur’an:
    • Surah Al-Qamar (54:49):
      “Indeed, all things We created with predestination.”
    • Surah Al-Hadid (57:22):
      “No disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being – indeed that, for Allah, is easy.”
  • Hadith:
    • Sahih Muslim, Book of Faith, Hadith 8:
      The Prophet ﷺ said: “You will not have faith until you believe in divine decree, its good and its evil.”
  1. Belief in Life After Death
  • Qur’an:
    • Surah Al-Baqarah (2:28):
      “How can you disbelieve in Allah while you were lifeless and He brought you to life; then He will cause you to die, then He will bring you [back] to life, and then to Him, you will be returned?”
    • Surah Yasin (36:78-79):
      “And he presents for Us an example and forgets his own creation. He says, ‘Who will give life to bones while they are disintegrated?’ Say, ‘He will give them life who produced them the first time; and He is, of all creation, Knowing.'”
  • Hadith:
    • Sunan Ibn Majah, Book of Zuhd, Hadith 4251:
      The Prophet ﷺ said: “When the soul of a believer is taken, two angels take it to the heavens… The soul is then brought back to the body, and two angels ask, ‘Who is your Lord? What is your religion? Who is your Prophet?'”

These references affirm the Imaan-e-Mufassal, the foundation of Islamic belief, and demonstrate its grounding in both the Qur’an and Hadith.

What is Purification (Taharat) in Islam?

Purification (Taharat) in Islam means being clean and pure. It is very important for Muslims because many acts of worship, like prayer (Salah), cannot be done without being clean. It includes cleaning the body, clothes, and the place where you pray. It also means keeping your heart and mind free from bad thoughts or sins.

Types of Purification

  1. Physical Purification:
    • Wudu (Ablution): Washing certain parts of the body like the face, hands, and feet before praying.
    • Ghusl (Full-body Wash): Taking a full bath to clean the whole body after certain situations like:
      • After sexual activity.
      • After a woman’s monthly cycle.
    • Tayammum (Dry Purification): If there is no water, you can use clean soil to wipe your face and hands.
  2. Spiritual Purification:
    • Cleaning your heart from bad habits like anger, jealousy, or pride.
    • Saying sorry to Allah for your mistakes (repentance).

Why is Purification Important?

  1. Required for Worship: Without purification, prayers and other acts of worship are not valid.
  2. Cleanliness is Part of Faith: The Prophet Muhammad ﷺ said: “Cleanliness is half of faith.”
  3. For a Healthy Life: Staying clean keeps you healthy and prevents sickness.

In simple words, Taharat is about staying clean on the outside and being good on the inside, so you can be closer to Allah and perform your prayers properly.

From the Qur’an

  1. General Purity and Wudu (Ablution):
    • “O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles. And if you are in a state of Janabah (impurity), then purify yourselves…”
      (Surah Al-Ma’idah, 5:6)
  2. Cleanliness is Loved by Allah:
    • “Indeed, Allah loves those who repent and loves those who purify themselves.”
      (Surah Al-Baqarah, 2:222)
  3. Tayammum (Dry Ablution):
    • “…If you do not find water, then seek clean earth and wipe over your faces and hands with it. Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you so that you may be grateful.”
      (Surah Al-Ma’idah, 5:6)

From Hadith

  1. Cleanliness is Half of Faith:
    • The Prophet Muhammad ﷺ said: “Cleanliness is half of faith.”
      (Sahih Muslim, Hadith 223)
  2. Purity and Prayer:
    • The Prophet ﷺ said: “Allah does not accept the prayer of a person who has nullified his ablution until he performs it again.”
      (Sahih al-Bukhari, Hadith 695; Sahih Muslim, Hadith 537)
  3. Importance of Wudu:
    • The Prophet ﷺ said: “When a Muslim or a believer washes his face [during Wudu], every sin which he committed with his eyes will be washed away with the last drop of water; when he washes his hands, every sin they caused will be erased with the last drop of water; and when he washes his feet, every sin toward which his feet walked will be washed away with the last drop of water, until he emerges pure from sin.”
      (Sahih Muslim, Hadith 244)
  4. Tayammum (Dry Purification):
    • The Prophet ﷺ said: “The earth has been made for me a place of prostration and a source of purification, so wherever a man of my Ummah finds himself at the time of prayer, let him pray.”
      (Sahih al-Bukhari, Hadith 335; Sahih Muslim, Hadith 521)
  5. Purity and Forgiveness:
    • The Prophet ﷺ said: “Shall I not tell you something by which Allah erases sins and raises ranks? It is performing Wudu properly in difficult conditions, taking many steps to the mosque, and waiting for one prayer after the other. This is the true striving in the path of Allah.”
      (Sahih Muslim, Hadith 251)

 

Guidelines for Istinja (Purification After Using the Toilet)

1. Cleaning Hands Upon Waking Up
  • Before touching water, hands should be washed up to the wrists three times.
  • If using a small container, pour water from the left hand onto the right, wash three times, then repeat for the left hand.
  • If using a large container, use a small utensil to take out water, ensuring fingers do not touch the main supply.
  • If hands are impure, avoid immersing them directly—use a clean cloth or alternative method to purify them.
2. Sunnah Method of Istinja
  • Cleaning impurities from private parts is Sunnah.
  • Using clean stones or lumps of earth is permissible if no water is available, but washing with water is preferred.
  • If impurity spreads beyond a small coin-sized area, using water becomes necessary for purification.
3. Proper Method of Istinja with Water
  • Wash hands up to the wrists before beginning.
  • Find a private place and sit down to clean thoroughly.
  • Avoid excessive use of water—three to seven washes are sufficient.
4. Privacy and Modesty in Istinja
  • Never expose private parts unnecessarily, even for purification.
  • If a private space is unavailable, use stones instead of water to avoid indecency.
5. Forbidden Materials for Istinja
  • Items that should never be used for purification:
    • Bones, animal droppings, coal, glass, bricks, or food.
    • Paper (except toilet paper), cloth of value, or any respected material.
    • Any items that do not effectively remove impurity.
6. Prohibited Practices in the Toilet
  • Speaking or reciting anything (e.g., Quranic verses, duas).
  • Facing or turning away from the Qiblah when urinating or defecating.
  • Urinating while standing, unless necessary.
  • Exposing oneself completely—clothes should be removed only as much as needed.
  • Using the right hand for cleaning.
7. Sunnah Practices When Using the Toilet
  • Entering with the left foot, reciting:
    “O Allah! I seek refuge in You from impure male and female jinn.”
  • Avoid talking or responding to sneezing inside.
  • Exiting with the right foot, reciting:
    “O Allah! I seek Your forgiveness. Praise be to You for removing discomfort and granting ease.”
  • Wash the left hand properly after purification.
8. Where One Should Not Relieve Oneself
  • Near water sources, rivers, ponds, or wells.
  • Under fruit-bearing trees or in shaded areas where people sit.
  • Near roads, pathways, or places of prayer (mosques, Eid grounds, graveyards).
  • In areas where impurity might return due to wind or slope.
9. Suitable and Unsuitable Materials for Istinja

✅ Suitable: Water, clean earth, stones, and rags with no value.
❌ Unsuitable: Sacred materials, personal belongings without permission, food, or valuable items.

By following these guidelines, one maintains hygiene, purity, and Islamic etiquette in daily life.

Summery

How to Relieve Yourself in Islam

  1. Choose a Private Place:
    • Relieve yourself in a private area where no one can see you.
    • Avoid places where people gather, such as pathways or under shaded areas, to avoid causing harm.
  2. Enter with the Left Foot:
    • When entering the bathroom or toilet, step in with your left foot first and say the Dua (supplication):
      “Allahumma inni a’udhu bika minal-khubthi wal-khaba’ith.”
      Translation: “O Allah, I seek refuge with You from male and female devils.”
  3. Sit or Squat:
    • In Islamic teachings, squatting is preferred as it is modest and prevents impurities from spreading.
  4. Avoid Facing or Showing Your Back to the Qibla:
    • When relieving yourself, avoid facing or having your back directly towards the Qibla (direction of prayer). This applies mainly when outdoors.
  5. Be Quiet:
    • Avoid talking or unnecessary noise while using the toilet.
  6. Clean Yourself Properly:
    • After urinating or defecating, clean yourself thoroughly using water (this act is called Istinja).
    • If water is not available, you can use clean materials like stones or tissues, but water is preferred.
  7. Leave with the Right Foot:
    • When leaving the toilet, step out with your right foot first and say:
      “Ghufranaka.”
      Translation: “I seek Your forgiveness.”

How to Clean Yourself (Istinja)

  1. Use Water:
    • Wash the private parts using your left hand.
    • Make sure all traces of urine or stool are removed.
  2. Use Tissues or Stones (if Necessary):
    • If water is unavailable, you can use tissue or clean stones to wipe until the area is clean.
    • Use an odd number of wipes (3, 5, etc.) if possible.
  3. Be Thorough:
    • Ensure no impurity remains on the body or clothing to maintain purity for worship.

What to Avoid:

  1. Do Not Urinate Standing:
    • It is recommended to urinate while sitting or squatting to prevent splashes and maintain modesty.
    • However, standing is allowed if there’s no risk of impurity spreading.
  2. Do Not Use Your Right Hand:
    • Always clean yourself with your left hand as the right hand is used for eating and other clean activities.
  3. Do Not Delay Cleaning:
    • Clean yourself immediately after relieving yourself to avoid impurity spreading.

Why is Cleanliness Important?

  1. From the Qur’an:
    • “Indeed, Allah loves those who constantly turn to Him in repentance and loves those who purify themselves.”
      (Surah Al-Baqarah, 2:222)
  2. From the Hadith:
    • The Prophet Muhammad ﷺ said: “Be cautious of urine, for most of the punishment of the grave is because of it.”
      (Sunan Ibn Majah, Hadith 347)
    • The Prophet ﷺ also said: “Cleanliness is half of faith.”
      (Sahih Muslim, Hadith 223)

From the Qur’an

  1. General Importance of Purification:
    • “Indeed, Allah loves those who constantly turn to Him in repentance and loves those who purify themselves.”
      (Surah Al-Baqarah, 2:222)
  2. Avoiding Impurity:
    • “And your clothing purify.”
      (Surah Al-Muddathir, 74:4)
      This verse emphasizes the importance of cleanliness, including after using the toilet.

From Hadith

  1. Seeking Refuge Before Entering the Toilet:
    • The Prophet ﷺ said:
      “When one of you goes to relieve himself, let him say: ‘Allahumma inni a’udhu bika minal-khubthi wal-khaba’ith’ (O Allah, I seek refuge with You from the male and female devils).”
      (Sahih al-Bukhari, Hadith 142; Sahih Muslim, Hadith 375)
  2. Avoiding the Qibla:
    • The Prophet ﷺ said:
      “When you go to relieve yourself, do not face the Qibla or turn your back towards it; rather, face east or west.”
      (Sahih al-Bukhari, Hadith 394; Sahih Muslim, Hadith 264)
  3. Cleaning with Water (Istinja):
    • Aisha (RA) narrated:
      “The Prophet ﷺ said: ‘When you go to relieve yourself, clean yourself with three stones, and that will suffice for you.'”
      (Sahih al-Bukhari, Hadith 156; Sahih Muslim, Hadith 271)
      However, using water is better and more recommended, as the Prophet ﷺ practiced it.
  4. Punishment for Neglecting Cleanliness:
    • The Prophet ﷺ passed by two graves and said:
      “They are being punished, but not for a major sin. One of them used not to shield himself from his urine, and the other used to walk around spreading gossip.”
      (Sahih al-Bukhari, Hadith 218; Sahih Muslim, Hadith 292)
  5. Avoid Urinating in Certain Places:
    • The Prophet ﷺ said:
      “Beware of those acts that cause curses: relieving oneself in shaded areas (that people use), in a walkway, or in a water source.”
      (Sunan Abi Dawood, Hadith 26)
  6. Dua After Leaving the Toilet:
    • The Prophet ﷺ would say:
      “Ghufranaka (I seek Your forgiveness).”
      (Sunan Ibn Majah, Hadith 300; Jami’ at-Tirmidhi, Hadith 7)

Summary

  • Qur’an emphasizes purification and cleanliness.
  • Hadith provides detailed instructions on how to maintain hygiene and avoid impurity, including using water (Istinja), avoiding facing the Qibla, and protecting oneself from urine splashes.

 

Step-by-Step Guide to Wudu (Ablution)

1. Preparing for Wudu

  • Face the Qiblah and sit on an elevated surface to prevent water from splashing.
  • Begin with Bismillahir Rahmanir Raheem.
2. Washing Hands and Mouth
  • Wash hands up to the wrists three times.
  • Rinse the mouth three times and use a miswak (tooth-stick).
  • If miswak is unavailable, use a cloth or a finger to clean the teeth.
  • If not fasting, gargle thoroughly; if fasting, avoid deep gargling to prevent swallowing water.
3. Cleaning the Nose and Face
  • Rinse the nose three times using the left hand to clean inside.
  • If fasting, avoid letting water go beyond the soft bone.
  • Wash the entire face three times, ensuring water reaches:
    • From the hairline to below the chin.
    • From ear to ear, including under the eyebrows.
4. Washing the Hands and Arms
  • Wash the right hand up to the elbow, ensuring no area remains dry.
  • Wash the left hand up to the elbow in the same manner.
  • Perform khilaal (passing fingers through each other).
  • Remove rings or jewelry to ensure proper washing.
5. Performing Masah (Wiping with Wet Hands)
  • Masah of the head: Pass wet hands over the entire head.
  • Masah of the ears:
    • Insert index fingers into the ears and wipe the back of the ear lobes with the thumbs.
    • No need for fresh water; use the leftover water from head masah.
  • Masah of the neck: Wipe the back of the neck with the backs of the fingers.
    • Avoid wiping the throat, as this is not part of masah.
6. Washing the Feet
  • Wash the right foot, including the ankle, ensuring no dry spots.
  • Wash the left foot in the same manner.
  • Perform khilaal of the toes using the little finger of the left hand.
  • Begin from the little toe of the right foot and end at the little toe of the left foot.

Fard (Compulsory) Acts of Wudu

There are four fard (obligatory) acts in wudu:

  1. Washing the entire face once.
  2. Washing both hands up to and including the elbows once.
  3. Performing masah (wiping) over one-quarter of the head once.
  4. Washing both feet up to and including the ankles once.

If any of these acts are left out, or even a small area as little as a hair’s breadth remains dry, the wudu will be incomplete.

Sunnah Acts of Wudu

  1. Saying “Bismillahir Rahmaanir Raheem” before starting.
  2. Washing both hands up to the wrists.
  3. Rinsing the mouth.
  4. Cleaning the nose.
  5. Using a miswaak (tooth-stick).
  6. Performing masah over the entire head.
  7. Washing each part three times.
  8. Performing masah over the ears.
  9. Performing khilaal (passing fingers through) of the fingers and toes.

Mustahab (Recommended) Acts of Wudu

  • Once the four fard acts are completed, wudu is considered valid, regardless of whether one intended to perform wudu or not. For example:
    • Pouring water over the entire body during bathing.
    • Falling into a river or standing in the rain, ensuring all wudu limbs are wet.
    • However, without the intention of wudu, one does not earn the spiritual reward (thawaab).
  • Wudu should be performed in the prescribed order. If the sequence is altered (e.g., washing the feet first), wudu remains valid but is contrary to the Sunnah.
  • Washing the left hand or foot first is permissible but goes against the preferred method.
  • Each limb should be washed before the previously washed limb dries to maintain the Sunnah practice.
  • It is Sunnah to pass the hand over each limb while washing to ensure thoroughness.
  • Preparing for wudu and salah before the prayer time is preferable.
  • Wudu should be performed independently without seeking assistance, unless necessary.
  • Engaging in worldly talk during wudu should be avoided. Instead, recite Bismillah and the Kalimah while washing each part.
  • Water should not be wasted, even if available in abundance, but should also not be used insufficiently.
  • Washing each limb more than three times is discouraged.
  • Water should not be splashed forcefully or with unnecessary sounds.
  • Eyes and mouth should not be shut tightly, ensuring no dry spots remain.
  • Loose rings, bangles, or bracelets should be moved to allow water to reach the skin. If tight, removing them is obligatory.
  • If substances like dried dough prevent water from reaching the skin, they must be removed before wudu.
  • Any paint or other barriers on the forehead must be cleaned off before washing the face.
  • After wudu, recite Surah Al-Qadr and the following supplication: “O Allah! Make me among those who repent, those who are purified, and among Your righteous servants.”
  • Performing two rakaats of nafl salah (Tahiyyatul Wudu) after wudu is highly meritorious.
  • If a person remains in a state of wudu from one prayer to the next, they may pray without renewing wudu, but renewing wudu earns additional reward.
  • It is discouraged (makruh) to repeat wudu unnecessarily if no act of worship has been performed since the last wudu.
  • If a person has a bandage or medical dressing, they can wipe over it instead of washing the area if removing it is harmful.
  • Masah should be performed over bandages, splints, or plasters if removing them is difficult. If only part of the bandage covers a wound, the uncovered area should be washed if possible.
  • If a bandage is removed and the wound has healed, the area must be washed for wudu to remain valid.
  • Khilaal of the beard should be done three times but not excessively.
  • If the beard, eyebrows, or mustache are thick, washing over them is sufficient without ensuring water reaches the skin beneath.

Factors That Break and Do Not Break Wudu

  • Breaking Wudu:

    1. Passing stool, urine, or wind.
    2. The emergence of worms or stones from the private parts.
    3. Bleeding that flows beyond the wound.
    4. Vomiting a mouthful of food, water, or bile.
    5. Laughing aloud during salah.
    6. Sleeping in a posture where one loses awareness.
    7. Loss of consciousness due to fainting or intoxication.

  • Not Breaking Wudu:

    1. A worm emerging from a wound without bleeding.
    2. Minor blood spots in saliva or on a toothbrush.
    3. Tears from normal crying (unless due to an eye infection).
    4. Sweat or normal body secretions.
    5. Blood from a mosquito or minor bug bite.

Rules Concerning the Ma’zur (Excused Person)

  1. If a person experiences continuous bleeding from the nose, a wound that does not stop bleeding, or suffers from a condition where urine drips uncontrollably, and they do not have enough time to perform salah with complete purity, they are classified as a ma’zur (excused person). The ruling for such a person is that they must make wudu for each salah time. Their wudu remains valid throughout that salah time, even if the issue persists. However, if their wudu is broken due to any other reason (e.g., using the toilet or bleeding from another wound), they must perform wudu again. For example, if a person’s nose continuously bleeds and they make wudu at Zuhr time, their wudu remains valid for the duration of Zuhr, unless broken by another cause.

  2. If wudu is performed at Fajr time, it cannot be used for salah after sunrise. A fresh wudu is required. However, if wudu is performed after sunrise, it remains valid for Zuhr. A new wudu is required only when the time for Asr enters. If wudu is broken for any other reason (such as urinating or passing stool), fresh wudu must be performed.

  3. If a person has a wound that continuously bleeds and makes wudu, and then another wound begins to bleed, their wudu will break and must be performed again.

  4. A person is classified as a ma’zur only when a complete salah time passes wherein the condition persists, preventing them from performing salah with complete purity. If a person finds any time during which they can offer salah in complete purity, they are not classified as a ma’zur, and these rulings will not apply. However, once a person is classified as a ma’zur, their wudu remains valid throughout each salah time, even if the condition occurs only once in that period. If an entire salah time passes without the issue occurring, they are no longer classified as a ma’zur, and their wudu will break whenever the condition arises again.

  5. If bleeding starts only after Zuhr time has entered, the person should wait until the end of the time. If the bleeding stops before the time ends, they should perform salah as usual. However, if the bleeding persists throughout Zuhr and continues into Asr, preventing the person from praying Asr in complete purity, they will then be classified as a ma’zur. If the bleeding stops within Asr time, they will not be regarded as a ma’zur, and any salah performed with this ruling will need to be repeated.

  6. If a ma’zur makes wudu due to using the toilet or passing stool while their bleeding had stopped, but the bleeding resumes after wudu, the wudu will be broken. However, if they made wudu specifically due to the continuous bleeding, the wudu remains valid despite the bleeding continuing.

  7. If the blood from the condition falls on clothing, the following rules apply:

    • If the person knows that more blood will fall before they complete their salah, it is not obligatory to wash it off before praying.
    • If they are certain that no further blood will fall and they can complete their salah in purity, they must wash it off before praying.
    • If the bloodstain is larger than the size of a fifty-cent coin, salah will not be valid without washing it off.

 

Things to Remember:

  • Wudu is broken by things like:
    • Using the toilet.
    • Passing gas.
    • Sleeping deeply.
  • If Wudu breaks, you must perform it again before praying.

Why is Wudu Important?

Wudu is not just about physical cleanliness; it’s also about preparing yourself spiritually to stand before Allah in prayer. It helps purify your body and mind, ensuring your worship is accepted.

From the Qur’an

  1. Obligation of Wudu:
    • “O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles. And if you are in a state of Janabah (major impurity), then purify yourselves.”
      (Surah Al-Ma’idah, 5:6)
  2. Cleanliness is Loved by Allah:
    • “Indeed, Allah loves those who repent and loves those who purify themselves.”
      (Surah Al-Baqarah, 2:222)

From Hadith

  1. Wudu Removes Sins:
    • The Prophet Muhammad ﷺ said: “When a Muslim or a believer washes his face (in Wudu), every sin he has committed with his eyes is washed away with the last drop of water; when he washes his hands, every sin they caused is washed away with the last drop of water; and when he washes his feet, every sin toward which his feet walked is washed away with the last drop of water, so that he comes out pure from all sins.”
      (Sahih Muslim, Hadith 244)
  2. Wudu is a Key to Prayer:
    • The Prophet ﷺ said: “Allah does not accept the prayer of one who nullified his ablution until he performs it again.”
      (Sahih al-Bukhari, Hadith 695; Sahih Muslim, Hadith 537)
  3. Excellence of Wudu:
    • The Prophet ﷺ said: “Shall I not tell you something by which Allah erases sins and raises ranks? It is performing Wudu properly in difficult conditions, taking many steps to the mosque, and waiting for one prayer after another. This is the true striving in the path of Allah.”
      (Sahih Muslim, Hadith 251)
  4. Parts to Wash in Wudu:
    • The Prophet ﷺ said: “Wudu is required for every prayer, and washing the face, hands up to the elbows, wiping the head, and washing the feet are part of Wudu.”
      (Sunan Abi Dawood, Hadith 106)

 

What is Ghusl (Full-body Wash)?

Ghusl is a special way of washing the whole body to become pure and clean in Islam. It is required in certain situations to perform acts of worship like prayer (Salah), fasting, or touching the Qur’an.

When is Ghusl Needed?

You must do Ghusl in these cases:

  1. After sexual activity (Janabah).
  2. After the end of menstruation or postnatal bleeding for women.
  3. After a wet dream or any discharge of semen.
  4. When converting to Islam (for new Muslims).
  5. Before the Friday (Jumu’ah) prayer or Eid prayer (recommended but not mandatory).

How to Perform Ghusl (Step-by-Step)

  1. Make an Intention (Niyyah):
    • In your heart, intend to purify yourself for worship.
  2. Say “Bismillah” (In the Name of Allah):
    • Begin by saying “Bismillah.”
  3. Wash Your Hands:
    • Wash both hands up to the wrists three times.
  4. Wash the Private Parts:
    • Clean your private parts thoroughly with water to remove any impurity.
  5. Perform Wudu (Ablution):
    • Do a complete Wudu as you would before prayer, but delay washing the feet until the end.
  6. Wash Your Head:
    • Pour water over your head three times. Make sure it reaches the roots of your hair.
  7. Wash Your Whole Body:
    • Wash your entire body, starting with the right side, then the left side. Ensure water reaches every part of your body, including underarms, behind the ears, and between fingers and toes.
  8. Wash Your Feet:
    • Finally, wash your feet if you didn’t do so during Wudu.

Important Things to Remember:

  • Use clean water.
  • Make sure no part of your body is left dry.
  • There is no specific dua (supplication) for Ghusl, but saying “Bismillah” at the start is important.

Why is Ghusl Important?

Ghusl is not just about physical cleanliness. It also makes you spiritually pure and ready to stand before Allah in worship. It is a way of showing respect and humility when performing acts of devotion

In depth Guidelines 

Guidelines for Performing Ghusl (Ritual Bath)

  1. Initial Steps:

    • Begin by washing both hands up to the wrists.
    • Wash the private parts, even if there is no visible impurity.
    • Remove any impurities from other parts of the body.
    • Perform wudu (ablution), ensuring that all steps are completed. If seated on a stool or a raised surface, wash the feet. However, if bathing in a place where water collects, delay washing the feet until after completing the ghusl.

  2. Pouring Water Over the Body:

    • Pour water over the head three times.
    • Pour water over the right shoulder three times, followed by the left shoulder three times, ensuring water reaches all parts of the body.

  3. Sunnah Method of Ghusl:

    • The above steps follow the Sunnah (Prophetic practice). However, some aspects are fard (obligatory), meaning ghusl is incomplete without them:
      • Gargling so that water reaches all parts of the mouth.
      • Rinsing the nose up to the soft bone.
      • Pouring water over the entire body, ensuring every part is washed.

  4. Additional Etiquette:

    • Avoid facing the qiblah while bathing.
    • Do not use excessive or insufficient water.
    • Bathe in a private place where others cannot see.
    • Refrain from talking during the bath.
    • After bathing, dry the body and cover oneself immediately.

  5. Bathing in an Open Space:

    • If alone in a secluded place, it is permissible to bathe unclothed. However, sitting while bathing is preferred for modesty.
    • Exposing the body between the navel and knees in front of others is prohibited.

  6. Intention and Automatic Completion of Ghusl:

    • Ghusl is complete as long as water reaches the entire body, including the mouth and nose, even if one does not specifically intend it.
    • For example, if a person stands in the rain or falls into water, and their entire body, mouth, and nose get wet, the ghusl is valid.

  7. Ensuring No Dry Spots Remain:

    • If any part of the body remains dry (even the size of a hair), the ghusl is incomplete.
    • If one forgets to wash an area, they should wash only that specific part rather than repeating the entire ghusl.

  8. Exception for Medical Conditions:

    • If washing the head is harmful due to illness, ghusl is still valid if the rest of the body is washed. However, once healed, the head should be washed separately.

  9. Special Considerations:

    • The foreskin of the private part must be washed thoroughly.
    • All hair must be completely wet. If hair is plaited, it is not necessary to unbraid it, but the roots must be fully wet.
    • Rings, earrings, and other jewelry should be moved to ensure water reaches the skin.

  10. Obstructions That Prevent Complete Ghusl:

    • If dough, wax, ointment, or dried blood prevents water from reaching the skin, it must be removed.
    • If someone had dried pus on their eye, it must be cleaned before performing wudu or ghusl.
    • Decorative items like lipstick, tinsel, or thick makeup must be washed off completely.
    • Food particles stuck between the teeth should be dislodged to ensure water reaches all areas of the mouth.

  11. Alternative Methods of Rinsing the Mouth:

    • If someone drinks water in such a way that it reaches all areas of the mouth, it suffices for rinsing.
    • However, if any part of the mouth remains dry, proper gargling is necessary.

  12. Applying Oils or Ointments:

    • If oil is applied in a way that allows water to flow over the skin without being absorbed, ghusl remains valid.

  13. Ensuring Water Reaches Key Areas:

    • Special attention should be given to washing inside the nose, navel, and behind the ears.
    • If any of these areas remain dry, ghusl is incomplete.

  14. Involuntary Completion of Ghusl:

    • If a person unintentionally completes ghusl (e.g., while swimming or standing in the rain), it is still valid.

  15. Final Checks:

    • Before completing ghusl, check that no cosmetic products, adhesives, or hardened substances block water from reaching the skin.
    • If any such barrier is found, it must be removed, and water should be poured over the affected area.

Acts That Make Ghusl Obligatory

1. Discharge of Semen with Desire

  • If semen is discharged due to passion—whether awake or asleep—ghusl becomes wajib. This includes cases where:

    • Semen is discharged by touching a person of the opposite sex.
    • It is triggered by thoughts or fantasies.
    • It occurs through any other means.

  • If a person wakes up and finds semen on their clothing or body, ghusl is obligatory, even if they do not recall a dream.

Difference Between Mazi (Pre-Coital Fluid) and Mani (Semen)

  • Mazi: A thin fluid that increases excitement. Its discharge does not require ghusl, but wudu breaks.
  • Mani (Semen): A thick fluid that brings satisfaction and cools passion. Its discharge makes ghusl obligatory.

2. Penetration

  • If the glans of the penis enters the vagina (even partially), ghusl becomes wajib, regardless of whether semen is discharged.
  • Anal intercourse also makes ghusl wajib. However, engaging in it is a major sin.

3. Menstruation and Postnatal Bleeding

  • When menstruation (haidh) ends, ghusl becomes obligatory.
  • When postnatal bleeding (nifaas) stops, ghusl becomes obligatory.
  • In summary, ghusl becomes obligatory in four cases:
    1. Discharge of semen with excitement.
    2. Penetration (vaginal or anal).
    3. Completion of menstruation.
    4. Completion of postnatal bleeding.

4. Additional Cases

  • If a person sees wetness after a dream but is unsure if it is semen or mazi, ghusl is obligatory.
  • If a little semen comes out, and after bathing, more comes out, ghusl must be repeated.
  • If semen is discharged without passion (due to illness, for example), ghusl is not obligatory, but wudu breaks.
  • If a husband and wife find semen stains on their bedsheet but do not know whose it is, both should perform ghusl as a precaution.

5. Recommended (Mustahab) Ghusl

  • When a non-Muslim accepts Islam, it is mustahab (recommended) for them to bathe.
  • After giving ghusl to a deceased person, it is mustahab to bathe.

6. Rules Regarding Ghusl

  • If someone upon whom ghusl is obligatory wants to eat or drink, they should first wash their hands, face, and gargle.
  • A person who needs to perform ghusl cannot:
    • Touch the Qur’an.
    • Recite the Qur’an.
    • Enter a masjid.
  • However, they can:
    • Recite dhikr, kalimah, and durood.
  • It is makruh (disliked) to touch books of tafsir without wudu, and haram to touch a Qur’an with translation.

Additional Rules of Ghusl

1. The First Cause: Discharge of Semen

  • If semen is ejaculated with desire but is later blocked (e.g., by cotton or hand) and comes out after the desire fades, ghusl is still fard.
  • If semen is discharged again after the first ghusl, ghusl must be repeated if:
    • It happens before sleeping.
    • It happens before urinating.
    • It happens before walking 40 steps.
  • If a person prayed salah before the second discharge, the salah remains valid.

2. The Second Cause: Penetration

  • If penetration occurs with desire, ghusl becomes fard for both partners, regardless of ejaculation.
  • If a woman inserts an object into her private part out of passion, ghusl becomes fard on her.

3. The Third Cause: Completion of Menstruation

  • After menstruation, ghusl is fard before performing acts of worship.

4. The Fourth Cause: Completion of Postnatal Bleeding

  • After nifaas, ghusl is fard before resuming worship.

 

Conditions When Ghusl Is Not Fard

  1. Semen Discharge Without Desire: If semen exits due to physical pressure (e.g., lifting a heavy weight, falling, or a sudden shock) without desire, ghusl is not fard.

  2. Intercourse with an Underage Girl: If a man has intercourse with a very young girl and no semen is discharged, ghusl is not fard.

  3. Intercourse with a Cloth Barrier: If a man wraps his penis with a thick cloth (preventing sensation and heat) during intercourse, ghusl is not fard. However, as a precaution, ghusl becomes wajib once the glans is inserted.

  4. Partial Insertion: If less than the glans of the penis is inserted, ghusl is not fard.

  5. Emission of Mazi or Wadi: Ghusl is not fard if only mazi (pre-ejaculatory fluid) or wadi (thick white discharge after urination) is discharged.

  6. Istihaada (Prolonged Non-Menstrual Bleeding): Ghusl is not fard in cases of istihaada.

  7. Continuous Semen Discharge Due to Illness: If a person has a medical condition causing continuous semen discharge, ghusl is not fard.

  8. Doubtful Wetness Upon Awakening: Ghusl is not fard in the following cases:

    • If one is certain the wetness is mazi.
    • If there is doubt whether the wetness is semen or wadi.
    • If there is doubt whether the wetness is mazi or wadi.
    • If one is certain it is wadi, even if they recall a wet dream.
    • If one is in doubt whether the wetness is mani (semen), mazi, or wadi and does not recall a wet dream.
    • Note: In some cases, as a precaution, ghusl is wajib according to the opinion of Imam Abu Hanifah and Imam Muhammad.

  9. Insertion into the Anus: Ghusl is not fard if something is inserted into the anus.

  10. Insertion into the Navel: If a man inserts his penis into the navel of a man or woman without ejaculation, ghusl is not fard.

  11. Dream of Ejaculation Without Wetness: If a person dreams of ejaculation but finds no wetness, ghusl is not fard.

Conditions When Ghusl Is Wajib (Obligatory)

  1. Conversion to Islam: If a disbeliever accepts Islam and had experienced major impurity (hadath-e-akbar) before converting, ghusl is wajib unless they already performed a valid ghusl after conversion.

  2. First Wet Dream Before Puberty: If a child experiences a wet dream before turning 15, ghusl is wajib as a precaution. After turning 15, ghusl becomes fard for any wet dreams.

  3. Bathing a Deceased Muslim: Giving ghusl to a deceased Muslim is fard-e-kifayah (a communal obligation).

Conditions When Ghusl Is Sunnah

  1. Friday Ghusl: Recommended after Fajr until Jumuah salah for those upon whom Jumuah is wajib.

  2. Eid Ghusl: Recommended after Fajr on Eid days for those who must perform Eid salah.

  3. Ghusl for Ihram: Sunnah when wearing ihram for Hajj or Umrah.

  4. Arafah Ghusl: Sunnah for those performing Hajj after midday on the 9th of Dhul-Hijjah.

Conditions When Ghusl Is Mustahab (Recommended)

  1. Upon Accepting Islam: If the person is not in a state of major impurity.

  2. Upon Reaching 15 Years Without Signs of Puberty.

  3. After Cupping, Insanity, Intoxication, or Unconsciousness.

  4. After Bathing a Deceased Person.

  5. On the Night of 15th Sha’ban (Shab-e-Bara’at).

  6. When Identifying Laylatul Qadr.

  7. Before Entering Madinah.

  8. Before Staying in Muzdalifah on the 10th of Dhul-Hijjah.

  9. Before Performing Tawaf-e-Ziyarah (during Hajj).

  10. Before Pelting the Shaytan (during Hajj).

  11. Before Offering Salah for Solar/Lunar Eclipse or Rain (Istisqa).

  12. Before Salah in Times of Fear and Calamities.

  13. When Repenting for a Sin.

  14. Upon Returning from a Journey.

  15. Before Attending a Gathering or Wearing New Clothes.

  16. Before Execution (for those sentenced to death).

Rules Concerning Hadath-e-Akbar (Major Impurity)

  1. Entering a Masjid in a State of Major Impurity:

    • It is haram to enter a masjid when ghusl is fard.
    • However, entry is permissible in cases of necessity, such as:
      • If a person’s house opens directly into the masjid and there is no alternative way to exit or stay.
      • If the only available water source (fountain, well, or pond) is inside the masjid.
    • In such cases, tayammum may be performed before entering.

  2. Entering Other Religious Places:

    • It is permissible to enter an Eid-gah, madrasah, or khanqah in a state of major impurity.

  3. Restrictions on Physical Contact During Menstruation or Nifaas (Postnatal Bleeding):

    • It is not permissible to:
      • Look at the area between a woman’s navel and knees.
      • Touch this area if it is uncovered.
      • Have sexual intercourse.

  4. Permissible Interactions with a Menstruating or Nifaas Woman:

    • Allowed:
      • Kissing and other forms of affection.
      • Drinking from the same cup or eating from her leftover food.
      • Sleeping next to her.
      • Touching her body above the navel and below the knees, even if uncovered.
      • Touching the area between the navel and knees if it is covered with clothing.
    • Makruh (disliked): Avoiding the woman completely due to her bleeding.

  5. Doubtful Wetness After Sleep:

    • If a person wakes up with wetness on their private parts but remembers having an erection before sleeping, ghusl is not fard, and the wetness is considered pre-coital fluid (mazi).
    • However, if the wetness is also found on the thighs or clothes, ghusl becomes obligatory.

  6. Uncertain Ownership of Semen on a Shared Bed:

    • If two men, two women, or one man and one woman sleep in the same bed and later discover semen stains, but they do not know whose it is, ghusl is fard on both.
    • Exceptions:
      • If someone had previously slept on the bed.
      • If the semen is already dry.
      • In these cases, ghusl is not fard.

  7. No Private Place for Ghusl:

    • If no secluded place is available, a person must bathe in front of the same gender, even if uncovered.
    • However, it is haram for a man to bathe in front of women or for a woman to bathe in front of men.
    • In such cases, they should perform tayammum instead.

From the Qur’an

  1. Obligation of Ghusl for Major Impurity (Janabah):
    • “And if you are in a state of Janabah (sexual impurity), then purify yourselves.”
      (Surah Al-Ma’idah, 5:6)
    • “O you who have believed, do not approach prayer while you are in a state of Janabah until you have washed your whole body.”
      (Surah An-Nisa, 4:43)
  2. Purification for Worship:
    • “Indeed, Allah loves those who constantly turn to Him in repentance and loves those who purify themselves.”
      (Surah Al-Baqarah, 2:222)

From Hadith

  1. How the Prophet ﷺ Performed Ghusl:
    • Aisha (RA) narrated:
      “When Allah’s Messenger ﷺ performed Ghusl after Janabah, he would start by washing his hands, then pour water with his right hand onto his left hand and wash his private parts. Then he would perform Wudu as for prayer, take water, and run his fingers through his hair to ensure water reached the roots. After that, he would pour water over his head three times and then wash the rest of his body.”
      (Sahih al-Bukhari, Hadith 248; Sahih Muslim, Hadith 316)
  2. Mandatory Ghusl for Certain Impurities:
    • The Prophet ﷺ said: “When a man sits between the four parts of a woman and has intercourse with her, Ghusl becomes obligatory.”
      (Sahih al-Bukhari, Hadith 291; Sahih Muslim, Hadith 348)
  3. Ghusl After Menstruation:
    • Aisha (RA) narrated:
      “The Prophet ﷺ told a woman after her menstruation: ‘Take a bath (Ghusl) and clean yourself thoroughly, then pray.'”
      (Sahih al-Bukhari, Hadith 314; Sahih Muslim, Hadith 332)
  4. Recommendation for Ghusl on Friday:
    • The Prophet ﷺ said: “It is obligatory upon every Muslim to perform Ghusl on Friday, to use a tooth stick (Miswak), and to apply perfume if available.”
      (Sahih al-Bukhari, Hadith 880; Sahih Muslim, Hadith 846)

These references highlight the importance of Ghusl in maintaining both physical and spiritual purity in Islam.

 

What is Tayammum?

Tayammum is a way of purifying yourself when you cannot find water or cannot use it for some reason (like illness or a lack of water). It allows you to perform acts of worship like prayer (Salah) when regular ablution (Wudu) or Ghusl is not possible.

When Can You Do Tayammum?

  1. No water is available: If there is no water nearby for Wudu or Ghusl.
  2. Using water is harmful: For example, if you are sick or have a medical condition.
  3. Water is scarce: If water is needed for drinking or other essential needs.

How to Perform Tayammum (Step-by-Step)

  1. Make an Intention (Niyyah):
    • In your heart, intend to purify yourself for worship. For example: “I intend to do Tayammum to pray or worship Allah.”
  2. Say “Bismillah” (In the Name of Allah):
    • Begin by saying “Bismillah.” This is a general practice for acts of worship.
  3. Find Clean Dust or Earth:
    • You can use clean sand, dust, or earth from the ground. Ensure it is pure and free from impurities.
  4. Strike the Dust Lightly:
    • Lightly strike your hands on the dust or earth. You do not need to scoop or gather the dust, just a light tap is enough.
  5. Wipe Your Face:
    • Rub your hands over your face to ensure the dust touches your entire face.
  6. Wipe Your Hands:
    • Strike the dust again lightly, then wipe your right hand with your left hand, and your left hand with your right hand, up to the wrists.

Important Notes:

  • Tayammum is a substitute for both Wudu and Ghusl.
  • It remains valid until you find water or the reason preventing you from using water no longer exists.
  • It must be done for each obligatory prayer, but you can perform multiple voluntary prayers with one Tayammum.

Why is Tayammum Important?

Tayammum shows that Allah has made Islam practical and merciful, allowing alternatives for worship in difficult situations.

 

In depth guidelines 

 

TAYAMMUM

Purifying with dust or sand where water is not available

When is Tayammum Permissible?

  1. If someone is in a jungle and does not know where water could be found, nor is there anyone from whom he could find out, then he should make tayammum.

    • However, if someone points out water within 1.6 kilometers and he is confident of finding it, he must search for it without causing harm or inconvenience.
    • If water is found within 1.6 kilometers, it is obligatory to bring it.

  2. If water is beyond 1.6 kilometers, tayammum is permissible.

  3. If a person is 1.6 kilometers away from an inhabited area and water cannot be found before that, tayammum is permissible.

  4. If a well is found but there is no bucket or rope, tayammum is permissible.

  5. If water is available but only enough for one wash of the face, hands, and feet, tayammum is not permissible. Instead, wudu should be done with what is available.

  6. If water is harmful due to illness and using it will worsen the condition or delay healing, tayammum is allowed.

    • If cold water is harmful but warm water is not, warm water must be used if available.

  7. If water is definitely within 1.6 kilometers, tayammum is not permissible.

    • Women must also fetch water if necessary, ensuring proper hijab.

  8. Tayammum remains valid until wudu can be performed. It grants the same level of purity as wudu or ghusl.

  9. If water is being sold and one cannot afford it, tayammum is permissible.

    • If one can afford it, purchasing the water is obligatory unless the price is exorbitant.

  10. If it is extremely cold and one fears illness or death, tayammum is allowed.

Tayammum in Special Cases

  1. If someone has wounds over more than half the body or suffers from smallpox, tayammum is permissible instead of ghusl.

  2. If tayammum was made in a field and water was nearby but unknown to the person, the tayammum and salah remain valid.

  3. If someone else has water, one must judge whether they will share it:

  • If yes, one must ask before making tayammum.
  • If no, tayammum is allowed without asking.

  1. If zamzam water is kept in cans, tayammum is not permissible—wudu or ghusl must be performed.

  2. If one has water but fears dying of thirst due to a difficult journey, tayammum is allowed.

  3. If ghusl is harmful but wudu is not, one should perform wudu and make tayammum instead of ghusl.

Method of Tayammum

  1. Steps to perform tayammum:
  • Place both palms on pure ground and wipe the entire face.
  • Place palms on the ground again and wipe each arm up to the elbows.
  • Ensure no area is left dry, even under rings or bracelets.

  1. Dust hands after placing them on the ground to avoid making the face and hands dirty.

  2. Tayammum is permissible with materials that have earth-like qualities, such as sand, limestone, and brick dust.

  • It is not allowed with gold, silver, wood, or clothing unless covered in dust.

  1. Materials that burn into ash or melt cannot be used for tayammum.

  2. Tayammum on clothing or pillows is not allowed unless they are covered in sufficient dust.

  3. Tayammum on a clean stone is valid, even if washed with water.

  4. Tayammum with mud is valid but undesirable unless no alternative is found.

  5. Tayammum is not allowed on dried impurity, even if the smell has gone.

  6. Women who have completed menstruation or postnatal bleeding may perform tayammum in necessary situations.

Intention (Niyyah) for Tayammum

  1. A mere demonstration of tayammum without intention does not count.

  2. The intention should be:

  • “I am making tayammum to purify myself.”
  • “I am making tayammum to perform salah.”

Rules Regarding Tayammum

  1. If tayammum was made specifically to touch the Quran, it cannot be used for salah.

  2. One tayammum is sufficient for both wudu and ghusl.

  3. If water is later found after performing salah, there is no need to repeat it.

  4. If water is nearby but fetching it will cause salah to be missed, tayammum is still not allowed.

  5. Tayammum cannot be performed when water is present just to touch the Quran.

  6. If traveling and expecting to find water soon, salah should be delayed (but not beyond the makruh time).

  7. If on a moving train and unable to get off for water, tayammum is allowed.

  8. If one forgets about available water, makes tayammum, and later remembers, salah remains valid.

  9. What invalidates tayammum?

  • Anything that breaks wudu also breaks tayammum.
  • Finding water invalidates tayammum.
  1. If tayammum was for wudu, it breaks when enough water for wudu is found.
  • If tayammum was for ghusl, it breaks when sufficient water for ghusl is found.

  1. If water was unknowingly passed by, tayammum does not break.

  2. Tayammum made due to illness breaks when recovery occurs.

  3. If tayammum was made due to lack of water but later illness makes water harmful, a new tayammum is required.

Tayammum in Case of Partial Wudu or Ghusl

  1. If ghusl was performed but a small area was left dry, tayammum must be made.

  2. If wudu breaks before finding water, wudu must be performed instead of tayammum.

  3. If water is insufficient for both wudu and purifying clothes, preference should be given to cleaning clothes, and tayammum should be performed.

  4. If water is in a well but there is no way to draw it, tayammum is permissible.

When Salah Must Be Repeated

  1. If tayammum was made due to human interference (e.g., imprisonment or threats), salah must be repeated once the obstacle is removed.

  2. Multiple people may make tayammum from one spot of ground.

  3. If neither water nor sand is available, salah should be performed without purification and repeated later.

  4. If one is certain that water will be available before salah time ends, delaying salah is recommended.

  5. If a traveler sees water while on a moving train, tayammum remains valid since the water is inaccessible.

Rules Concerning Masah on Leather Socks

1. General Rule for Masah on Leather Socks

  • If one wears leather socks after making wudu and later breaks his wudu, he may perform masah (passing wet hands) over the socks instead of washing his feet.
  • However, it is preferable to remove the leather socks and wash the feet.

2. Conditions for Masah

  • Masah is not permissible if the socks do not cover the ankles.
  • If a person wears leather socks without being in a state of wudu, masah is not allowed. He must remove the socks and wash his feet.

3. Duration of Masah

  • A traveler may perform masah for three days and three nights (72 hours).
  • A resident may perform masah for one day and one night (24 hours).
  • The period is calculated from the time the wudu breaks, not from when the socks were worn.
    • Example: If wudu was performed at Zuhr, socks were worn, and wudu broke at Maghrib, masah remains valid until Maghrib of the next day (for a resident) or the third day (for a traveler).
  • After the specified duration expires, masah is no longer valid.

4. Masah and Ghusl

  • If ghusl becomes obligatory, the socks must be removed before taking a bath.
  • Masah is not valid during ghusl.

5. How to Perform Masah

  • Masah must be done on the top part of the socks, not the soles.
  • Method:
    • Wet the fingers.
    • Place them flat at the front of the socks.
    • Draw the fingers towards the ankles.
    • The palms should be away from the socks but placing them flat is also permissible.

6. Permissible Variations in Masah

  • If the fingers move from the ankles to the front, masah is still valid but not the preferred method.
  • If masah is done width-wise instead of lengthwise, it is valid but not preferred.
  • Masah on the soles, heels, or sides of the socks is not valid.
  • If only the fingertips touch the socks, masah is invalid, unless water drips continuously, covering an area equal to three fingers.

7. Additional Rules for Masah

  • Using the palm side of the hands is recommended, but using the back of the hands is also permissible.
  • If socks become wet due to rain or walking on wet grass, masah is still valid.
  • Masah must cover at least an area equal to three fingers on each sock.

8. What Breaks Masah?

  • Anything that nullifies wudu also nullifies masah.
  • Removing the leather socks breaks masah, but only the feet need to be washed—not the entire wudu.
  • If only one sock is removed, the other must also be removed, and both feet must be washed.
  • When the masah duration expires, the feet must be washed but wudu remains valid unless it was already broken.
  • If water enters the socks, making the entire or most of the foot wet, masah is invalid and the feet must be washed.

9. Torn or Damaged Socks

  • Masah is invalid if the socks are torn in a way that exposes an area equal to three fingers while walking.
  • If the stitches come undone but do not expose the foot, masah remains valid.
  • If the socks have multiple small tears that add up to three fingers, masah is not valid.

10. Transition Between Traveler & Resident

  • If a resident starts masah and then travels, he may continue for three days and three nights.
  • If a traveler becomes a resident and one day and one night have already passed, he must remove the socks and wash his feet.

11. Masah on Different Types of Footwear

  • Masah is valid on leather socks worn over ordinary socks.
  • Masah is not valid on ordinary socks alone unless:
    • They are covered with leather,
    • They have leather soles, or
    • They are thick and sturdy enough to stay up without being tied and allow walking 4-6 km without tearing.
  • Masah is not valid on a burqah (head cover), gloves, hat, or turban.
  • Masah on boots is valid if:
    • They fully cover the feet and ankles.
    • The laces or zips ensure that no excessive skin is exposed.

12. Special Cases

  • Tayammum & Masah: If a person performed tayammum and wore leather socks, he cannot perform masah when making wudu later.
  • Ghusl & Masah: Masah cannot be done during ghusl, whether obligatory or sunnah.
  • Ma’zur (Excused Person) & Masah:
    • If a ma’zur’s excuse (e.g., continuous bleeding) existed at the time of wudu and masah, masah follows the same rules as his wudu—it breaks at the end of each prayer time.
    • If his excuse was not present at the time of wudu and masah, he follows the normal masah rules.
  • If a major portion of the foot gets wet, the socks must be removed, and the feet must be washed.

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Haid and Istihaada (Menstruation and Bleeding Out of the Normal Period)

Definition and Duration

  1. Blood that flows from the vagina every month is called haid (menstruation or monthly periods).
  2. The minimum period of haid is three days and three nights, and the maximum period is ten days and ten nights.
    • Blood that flows for less than three days is called istihaada (abnormal bleeding).
    • If bleeding continues beyond ten days, then only the first ten days will be considered haid, and the remaining days will be istihaada.
  3. Haid must last for three full days and nights to be valid. If it is even slightly less, it is istihaada.

Colors of Blood

  1. Any color (red, yellow, green, brown) within the haid period is considered haid until the pad remains completely white and unchanged.

Age Limits

  1. Haid does not occur:
    • Before the age of 9
    • After the age of 55 (unless the blood is extremely red or black)
    • If a woman regularly experiences yellow, green, or brown blood before turning 55, these colors will still be considered haid after 55.

Changes in the Duration of Haid

  1. If a woman normally has haid for 3 or 4 days, but one month it lasts up to 10 days, then the entire duration is haid.

    • If bleeding exceeds 10 days, only the days up to her previous habit (e.g., 3 days) will be haid, and the rest will be istihaada.
    • She must make qada (makeup prayers) for the missed salah during istihaada.

  2. If a woman has no fixed cycle (bleeding varies every month), then:

    • If bleeding is 10 days or less, it is haid.
    • If bleeding exceeds 10 days, her previous month’s duration will be considered haid, and the extra days will be istihaada.

  3. If a woman used to bleed for 4 days, then starts bleeding for 5 days, and later bleeds for 15 days, her new habit is considered 5 days, and the remaining 10 days are istihaada.

  4. If a woman forgets her previous cycle and bleeds for more than 10 days, she must consult a knowledgeable scholar for guidance.

First-Time Bleeding (Puberty)

  1. If a girl experiences her first period:
  • If it lasts 10 days or less, it is haid.
  • If it exceeds 10 days, only the first 10 days are haid, and the rest is istihaada.
  1. If a girl continues bleeding for months, then:
  • The first 10 days will be considered haid.
  • The next 20 days will be istihaada.
  • This cycle of 10 days of haid and 20 days of istihaada will continue.

Period of Purity Between Haid Cycles

  1. The minimum gap between two haid cycles is 15 days.
  • There is no maximum gap; a woman remains pure if she does not bleed.

  1. If a woman bleeds for 3 days and then remains pure for 15 days, then bleeds again for 3 days, both bleeding periods are haid.

  2. If she bleeds for 1-2 days and then remains pure for 15 days, those 1-2 days are istihaada, not haid.

  3. If a woman bleeds for a few days, stops for less than 15 days, and then bleeds again, the entire duration is counted as continuous bleeding.

  • Her normal haid cycle will be haid, and the extra days will be istihaada.

Bleeding During Pregnancy

  1. Any blood that flows during pregnancy is istihaada, not haid.
  2. Blood that flows before childbirth is also istihaada unless more than half the baby has emerged.

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Rules Concerning Haid (Menstruation)

1. Prayer and Fasting

  • During haid, it is not permissible to perform salah (prayer) or fast.
  • Qada (makeup prayer) is not required for missed prayers, but missed fasts must be made up after haid.

2. Bleeding During Worship

  • If a woman starts bleeding while offering a fard (obligatory) prayer, she is excused from completing it and does not need to make qada.
  • If she starts bleeding during a sunnah or nafl (optional) prayer, she must make qada of it after haid.
  • If she starts bleeding while fasting, her fast will break, and she must make qada later.

3. Bleeding at the End of a Prayer Time

  • If she has not yet prayed and starts bleeding at the end of a prayer time, she is excused from that prayer.

4. Sexual Intercourse During Haid

  • Sexual intercourse is not permissible during haid.
  • Other interactions, such as eating, drinking, and sleeping together, are allowed.

5. Completion of Haid and Sexual Intercourse

  • If a woman normally bleeds for 5 or 9 days and then stops bleeding, she must take a ghusl (ritual bath) before intercourse is permissible.
  • If she stops bleeding but has not yet taken ghusl, intercourse is only allowed after the passing of one prayer time, making qada of that prayer wajib.

6. Change in Bleeding Duration

  • If she usually bleeds for 5 days but stops after 4 days, she must take a bath and start praying.
  • However, intercourse is not permissible until 5 full days pass, in case bleeding resumes.
  • If she bleeds for 10 full days, intercourse is allowed immediately after bleeding stops, even if she has not taken ghusl.

7. Short Bleeding Periods

  • If she stops bleeding after 1 or 2 days, she does not have to take ghusl immediately.
  • She can perform wudu and pray, but intercourse is not allowed unless she remains pure for 15 days.
  • If she bleeds again within 15 days, those 1-2 days will be counted as haid. She must then take ghusl and pray.
  • If 15 days pass without bleeding, it is istihaada, and she must make qada of the missed prayers.

8. Changing Menstruation Patterns

  • If a woman normally bleeds for 3 days but continues bleeding, she must not pray or take ghusl until she stops bleeding or reaches 10 days.
  • If she stops before 10 days, all the days will be counted as haid, and no qada is needed.
  • If she bleeds beyond 10 days, only her usual 3 days will be haid, and the remaining days will be istihaada.
  • She must take ghusl on the 11th day and make qada for missed prayers.

9. Prayer Obligation After Haid

  • If she stops bleeding close to the end of a prayer time but still has time to say Allahu Akbar and make intention, that prayer is wajib and must be made qada.
  • If she does not have even that much time left, the prayer is excused.

10. Fasting During Ramadan

  • If she stops bleeding during the day in Ramadan, she must not eat or drink for the rest of the day.
  • However, this day does not count as a fast, and she must make qada later.
  • If she stops bleeding at night and:
    • Had haid for 10 days and there is no time left even to say Allahu Akbar, she must fast the next day.
    • Had haid for less than 10 days and there is only enough time for ghusl but not even to say Allahu Akbar, she must fast the next day.
    • If she had time but did not take ghusl, she should still make the intention to fast and take ghusl in the morning.
    • If she did not have time even for ghusl, fasting is not allowed the next day, but she must still refrain from eating and drinking and make qada later.

11. When Haid Starts

  • Haid begins when blood reaches the external skin of the vagina.
  • If a tampon or cotton is inserted and absorbs blood inside, but no blood is visible externally, haid has not yet started.
  • If blood appears externally, haid is counted from that moment.

12. Detecting Haid in Unusual Cases

  • If a woman inserts a tampon at night and sees a spot of blood on the pad in the morning, haid is counted from the time she sees the blood, not when it first appeared internally.

Rules Concerning Istihaada (Abnormal Bleeding)

  1. The rules of istihaada are the same as for a person who has continuous bleeding, like a nosebleed.
  2. A woman with istihaada must:
    • Pray her salah as usual.
    • Fast during Ramadan and other times.
    • Not stop her religious duties because of bleeding.
  3. Sexual intercourse is permissible for a woman experiencing istihaada.
  4. The rules for istihaada are the same as those for a ma’zur (a person with a valid excuse due to continuous impurity).

 

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Rules Concerning Nifaas (Postpartum Bleeding)

Definition and Duration

  1. Nifaas refers to the blood that comes out of the vagina after childbirth.
  2. The maximum period of nifaas is 40 days, while there is no minimum limit. Even if the bleeding stops after half an hour, it is still considered nifaas.
  3. If no blood comes out after childbirth, a ghusl (ritual bath) is still wajib (obligatory).

Blood During and After Delivery

  1. If more than half of the child has emerged but not fully delivered, any blood discharged is nifaas.
  2. If less than half of the child has emerged, the blood is istihaada (irregular bleeding), and the woman must continue offering her prayers.
  3. If a miscarriage occurs and the fetus has formed body parts, the bleeding is nifaas.
  4. If no parts are formed, the blood will either be haid (menstruation) or istihaada, depending on the duration and purity period.

Duration Exceeding 40 Days

  1. If the bleeding exceeds 40 days and this is her first childbirth, only the first 40 days are nifaas; the rest is istihaada. She must start praying after 40 days, even if she is still bleeding.
  2. If this is not her first childbirth, she should follow her previous habit. If she used to have 30 days of nifaas and continues bleeding beyond that, only 30 days are nifaas; the rest is istihaada.

When to Resume Prayer

  1. If nifaas stops before 40 days, she must immediately perform ghusl and resume praying.
  2. If bathing is harmful, she should perform tayammum (dry ablution) and pray.
  3. Women in nifaas are excused from salaah (prayer) but must make up missed fasts.
  4. The rules for fasting, prayer, and marital relations during haid also apply to nifaas.

Twin Births and Nifaas Calculation

  1. If twins are born within six months, nifaas is counted from the first child’s birth—not the second.

Rules Concerning Haid and Nifaas

Restrictions

  1. A woman in haid or nifaas (and requiring ghusl) cannot:
    • Enter a mosque
    • Perform Tawaf around the Ka’bah
    • Recite or touch the Qur’an (unless covered in a separate cloth or casing)
  2. A person without wudu cannot touch the Qur’an but may recite it from memory.
  3. Items with Qur’anic verses (coins, amulets) cannot be touched directly. If in a container, they may be carried.
  4. The Qur’an cannot be held using the sleeve of clothing attached to the body. However, a detached cloth may be used.

Permissible Acts

  1. Reciting one word or half a verse is allowed, provided it does not equal a full verse.
  2. Duas from the Qur’an (e.g., Rabbana atina fid-dunya hasanah…) may be recited with the intention of supplication.
  3. Dua-e-Qunoot (recited in Witr prayer) is permissible.

Women Teaching the Qur’an

  1. A woman teaching the Qur’an may spell out words but should not recite full verses fluently. Instead, she should break after every one or two words.

Other Acts of Worship

  1. Dhikr (remembrance of Allah), Kalimah, Durood, Istighfar, and phrases like La hawla wa la quwwata illa billah are permissible.
  2. It is recommended for a woman in haid to make wudu at prayer times, sit in a clean place, and remember Allah. This helps maintain the habit of prayer.

Ghusl Obligations

  1. If ghusl was wajib but haid started before she could perform it, she does not need to bathe. She should do so only after her haid ends. One ghusl will suffice for both reasons.

From the Qur’an

  1. Surah An-Nisa (4:43):
    • “O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying, nor in a state of Janabah (major impurity) except when traveling on the road, until you have washed [your whole body]. And if you are ill or on a journey, or one of you comes from the place of relieving himself, or you have touched women and do not find water, then perform Tayammum with clean earth and wipe over your faces and hands. Indeed, Allah is ever Pardoning and Forgiving.”
  2. Surah Al-Ma’idah (5:6):
    • “O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles. And if you are in a state of Janabah, then purify yourselves. But if you are ill or on a journey or one of you comes from the place of relieving himself, or you have touched women and do not find water, then seek clean earth and wipe over your faces and hands with it. Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you that you may be grateful.”

From the Hadith

  1. Tayammum as an Alternative:
    • Narrated by Jabir ibn Abdullah (RA):
      “The Prophet ﷺ said: ‘The earth has been made for me [and my followers] a place of prostration and a purifier. Therefore, anyone of my followers can pray wherever the time of prayer is due.'”
      (Sahih al-Bukhari, Hadith 335; Sahih Muslim, Hadith 521)
  2. Practical Example of Tayammum:
    • Narrated by Ammar ibn Yasir (RA):
      “The Prophet ﷺ sent me on an errand, and I became Junub (in a state of major impurity) and could not find water. So I rolled myself in the dust (like an animal) and prayed. I mentioned that to the Prophet ﷺ, and he said: ‘It would have been sufficient for you to do this.’ Then he struck the ground with his hands once, blew off the dust, and wiped his face and hands.”
      (Sahih al-Bukhari, Hadith 347; Sahih Muslim, Hadith 368)
  3. Duration of Tayammum’s Validity:
    • The Prophet ﷺ said:
      “Clean earth is a means of purification for a Muslim, even if he does not find water for ten years. But if he finds water, let him touch it to his skin, for that is better.”
      (Sunan Abi Dawood, Hadith 332; Jami’ at-Tirmidhi, Hadith 124)

Summary

  • Qur’an: Surah An-Nisa (4:43) and Surah Al-Ma’idah (5:6) provide clear instructions on Tayammum.
  • Hadith: Practical demonstrations and rulings from the Prophet ﷺ confirm Tayammum as a substitute for water-based purification when necessary.

 

What to Do (Dos)

  1. Use Water for Purification (Wudu/Ghusl):
    • Always use water for Wudu (ablution) or Ghusl (full-body wash) if it is available and you are able to use it.
    • Perform Wudu before praying if you are not in a state of purity.
  2. Perform Wudu (Ablution) Before Prayers:
    • Wash your hands, face, arms, and feet with water.
    • Wipe your head with water (during Wudu).
    • If you are in a state of major impurity (Janabah), perform Ghusl before praying.
  3. Use Clean Earth (Tayammum) if Water is Not Available:
    • If there is no water or you cannot use it, perform Tayammum (purification with clean earth) by striking your hands on the earth and wiping your face and hands.
  4. Clean Yourself Properly After Relieving Yourself:
    • Always clean yourself after urinating or defecating. Use water (Istinja) or tissue if water is unavailable.
  5. Use Left Hand for Cleaning:
    • When cleaning yourself after relieving yourself, always use your left hand for hygiene.
  6. Keep Your Body and Clothes Clean:
    • Make sure your body and clothes are free of impurities (e.g., urine, blood, stool) before performing prayers.

What Not to Do (Don’ts)

  1. Do Not Approach Prayer Without Being Pure:
    • Do not pray if you are not in a state of purity (i.e., you need Wudu or Ghusl). If you are in a state of impurity, purify yourself first.
  2. Do Not Use the Right Hand for Cleaning:
    • Avoid using the right hand when cleaning yourself after relieving yourself. The right hand is reserved for clean and dignified tasks like eating and shaking hands.
  3. Do Not Perform Wudu or Ghusl If You Are Already Pure:
    • Only perform Wudu or Ghusl when needed (e.g., before prayer or after being in a state of impurity). Don’t do it unnecessarily.
  4. Do Not Perform Tayammum Without Valid Reason:
    • Tayammum is for situations when water is unavailable or using it is harmful. Don’t perform Tayammum if water is available and you can use it.
  5. Do Not Pray While Intoxicated or in Impurity:
    • Avoid praying if you are intoxicated or in a state of major impurity (Janabah) without purifying yourself first.

These guidelines ensure that Muslims maintain cleanliness and purity in a way that is pleasing to Allah, as it is an important part of worship and daily life in Islam.

From the Qur’an

  1. Purification for Prayer (Wudu/Ghusl):
    • “O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles. And if you are in a state of major impurity, then purify yourselves. But if you are ill or on a journey, or one of you comes from the place of relieving himself, or you have touched women and do not find water, then seek clean earth and wipe over your faces and hands with it. Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you that you may be grateful.”
      (Surah Al-Ma’idah, 5:6)
  2. General Importance of Purification:
    • “Indeed, Allah loves those who constantly turn to Him in repentance and loves those who purify themselves.”
      (Surah Al-Baqarah, 2:222)
  3. Avoid Impurity:
    • “And your clothing purify.”
      (Surah Al-Muddathir, 74:4)

From the Hadith

  1. Wudu (Ablution) Before Prayer:
    • The Prophet ﷺ said:
      “A person is not considered to be in a state of prayer unless he has performed Wudu.” (Sahih Muslim, Hadith 225)
  2. Performing Wudu After Certain Acts:
    • “When a person eats food and touches his private parts, then he should perform Wudu.” (Sunan Abu Dawood, Hadith 168)
  3. Cleaning After Relieving Yourself:
    • The Prophet ﷺ said:
      “When one of you goes to relieve himself, let him not face the Qibla, and let him not clean himself with his right hand.”
      (Sahih Muslim, Hadith 264)
  4. Tayammum:
    • The Prophet ﷺ said:
      “The earth has been made for me [and my followers] a place of prostration and a means of purification. Therefore, anyone of my followers can pray wherever the time of prayer becomes due.”
      (Sahih al-Bukhari, Hadith 335; Sahih Muslim, Hadith 521)
  5. Tayammum as an Alternative to Water:
    • Narrated by Ammar ibn Yasir (RA):
      “The Prophet ﷺ sent me on an errand, and I became Junub (in a state of major impurity) and could not find water. So I rolled myself in the dust (like an animal) and prayed. I mentioned that to the Prophet ﷺ, and he said: ‘It would have been sufficient for you to do this.’ Then he struck the ground with his hands once, blew off the dust, and wiped his face and hands.”
      (Sahih al-Bukhari, Hadith 347; Sahih Muslim, Hadith 368)

Summary

  • Qur’an emphasizes the importance of purification before prayer (Wudu or Ghusl) and allows Tayammum when water is unavailable.
  • Hadith provides practical examples and further clarification of purification procedures, including Wudu, Ghusl, and Tayammum, as well as cleaning after relieving oneself.

These references show that cleanliness and purification are central to Islamic practice, and the guidance from the Qur’an and Hadith ensures Muslims can perform acts of worship in a pure state.

 

Salah (Prayer) in Islam is one of the five pillars of Islam and is a fundamental act of worship for Muslims. It involves a set of specific physical movements and recitations, and it is performed five times a day. Salah helps Muslims maintain their connection with Allah (God) and serves as a reminder of their purpose in life. Here’s a simple explanation:

  1. The Importance of Salah
  • Salah is a direct way to communicate with Allah.
  • It is performed five times daily: Fajr (morning), Zuhr (midday), Asr (afternoon), Maghrib (evening), and Isha (night).
  • Salah is obligatory for every Muslim who has reached the age of maturity and is physically able to perform it.
  1. The Basic Actions of Salah
  • Standing (Qiyam): In the beginning, Muslims stand facing the Qibla (the direction of the Kaaba in Makkah) and make an intention to pray.
  • Bowing (Ruku): After standing, Muslims bow with their back and head level, saying “Subhana Rabbiyal Azeem” (Glory be to my Lord, the Almighty).
  • Prostration (Sujood): Muslims then go into a position where their forehead, nose, palms, knees, and toes touch the ground, saying “Subhana Rabbiyal A’la” (Glory be to my Lord, the Most High).
  • Sitting (Jalsa): Between the two prostrations, Muslims sit for a brief moment, asking for forgiveness.
  • Final Sitting (Tashahhud): In the last part of the prayer, Muslims sit again and recite the testimony of faith, declaring that there is no god but Allah and Muhammad (PBUH) is His Messenger.
  • Salam (Peace): To end the prayer, Muslims turn their head to the right and left, saying “Assalamu Alaikum wa Rahmatullah” (Peace and mercy of Allah be upon you).
  1. What is Said in Salah?
  • Al-Fatiha: The opening chapter of the Qur’an is recited in each rak’ah (unit of prayer).
  • Other Surahs: After Al-Fatiha, another chapter (surah) from the Qur’an is often recited.
  • Dhikr (Remembrance of Allah): Various phrases, such as “Subhana Rabbiyal Azeem” during bowing and “Subhana Rabbiyal A’la” during prostration, are recited to praise and remember Allah.
  1. The Correct Way to Perform Salah
  • Cleanliness: Muslims must be clean before offering Salah. This includes making sure that they are in a state of wudu (ablution) or ghusl (full body wash) if necessary.
  • Proper Clothing: The body must be covered according to Islamic guidelines (usually covering the awrah – private parts).
  • Facing the Qibla: Muslims should face the direction of the Kaaba in Makkah during Salah.
  • Time: Each prayer must be performed at its specific time.
  1. Why Do Muslims Perform Salah?
  • Obedience to Allah: Salah is an act of worship, showing submission and obedience to Allah.
  • Gratitude: It is a way of thanking Allah for His blessings and mercy.
  • Spiritual Connection: It keeps Muslims spiritually connected with Allah throughout the day and reminds them of their purpose.
  1. Benefits of Salah
  • Peace and Tranquility: Salah brings peace to the heart and calms the mind.
  • Discipline: Performing Salah regularly helps Muslims build a disciplined lifestyle.
  • Forgiveness: Through Salah, Muslims seek forgiveness for their sins and make supplications to Allah.
  1. Who is Required to Pray?
  • Adults: Muslims who are adults (pubescent) are required to pray.
  • Children: Children are encouraged to pray but are not obligated until they reach maturity.

Conclusion

Salah is a fundamental and vital part of a Muslim’s life. It is not just a physical act of worship but a spiritual one, helping Muslims stay connected to their Creator, Allah. It’s performed five times a day and includes various physical movements and recitations that hold deep meaning. Performing Salah regularly provides Muslims with a sense of peace, discipline, and closeness to Allah.

  1. The Importance of Salah
  • Qur’an:
    “Indeed, prayer has been decreed upon the believers a decree of specified times.” (Surah An-Nisa, 4:103)
  • Hadith:
    “The first thing that a servant will be questioned about on the Day of Judgment is his prayer.” (Sunan at-Tirmidhi, Hadith 413)
  1. The Basic Actions of Salah
  • Standing (Qiyam)
    • Qur’an:
      “And stand before Allah, devoutly obedient.” (Surah Al-Baqarah, 2:238)
    • Hadith:
      “When a servant stands to pray, he is conversing with his Lord.” (Sahih al-Bukhari, Hadith 621)
  • Bowing (Ruku)
    • Qur’an:
      “O you who have believed, bow and prostrate and worship your Lord…” (Surah Al-Hajj, 22:77)
    • Hadith:
      “When you bow, make your back straight and your head level with your back.” (Sahih Muslim, Hadith 394)
  • Prostration (Sujood)
    • Qur’an:
      “And prostrate and draw near [to Allah].” (Surah Al-Alaq, 96:19)
    • Hadith:
      “The closest that a servant comes to his Lord is when he is prostrating, so make plenty of supplication.” (Sahih Muslim, Hadith 482)
  • Sitting Between Sujood (Jalsa)
    • Qur’an:
      “And when you have finished the prayer, remember Allah standing, sitting, and lying on your sides.” (Surah An-Nisa, 4:103)
    • Hadith:
      “Between the two prostrations, sit and ask for forgiveness.” (Sunan Abi Dawood, Hadith 852)
  1. Recitation in Salah
  • Reciting Al-Fatiha:
    • Qur’an:
      “And recite the Qur’an in a measured tone.” (Surah Al-Muzzammil, 73:4)
    • Hadith:
      “Whoever performs prayer and does not recite the Opening (Al-Fatiha) of the Book, his prayer is incomplete.” (Sahih al-Bukhari, Hadith 756)
  1. Why Do Muslims Perform Salah?
  • Qur’an:
    “I have only created jinn and mankind to worship Me.” (Surah Adh-Dhariyat, 51:56)
  • Hadith:
    “Prayer is the pillar of Islam; whoever establishes it, establishes the religion.” (Sunan Ibn Majah, Hadith 1421)
  1. The Rewards and Benefits of Salah
  • Qur’an:
    “Indeed, the prayer prohibits immorality and wrongdoing.” (Surah Al-Ankabut, 29:45)
  • Hadith:
    “Whoever prays and recites the Qur’an in the night, his prayer will be illuminated.” (Sahih Muslim, Hadith 219)
  1. Who is Required to Pray?
  • Qur’an:
    “O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.” (Surah Al-Baqarah, 2:153)
  • Hadith:
    “The prayer is obligatory upon every Muslim, and whoever abandons it has disbelieved.” (Sunan Abu Dawood, Hadith 1341)
  1. Conclusion
  • Qur’an:
    “And establish prayer for My remembrance.” (Surah Ta-Ha, 20:14)
  • Hadith:
    “Whoever performs prayer correctly, it will be a light for him on the Day of Judgment.” (Sunan al-Kubra, Hadith 15718)

These references show the importance of Salah in Islam, the actions involved, and the rewards and responsibilities for those who perform it.

 

How to Perform Salah According to the Hanafi School of Thought (Hanafi Maslak)

The Hanafi school of thought is one of the four major Sunni Islamic schools, and it provides specific guidelines for performing Salah (prayer). Here is a simple step-by-step guide on how to perform Salah according to the Hanafi way:

  1. Make Niyyah (Intention)
  • Before starting the prayer, make the intention in your heart for which prayer you are going to offer (e.g., Fajr, Zuhr, Asr, etc.). The intention is not said aloud, but it should be clear in your heart.
  1. Saying “Allahu Akbar” (Takbir al-Ihram)
  • Stand facing the Qibla (direction of the Kaaba in Makkah).
  • Raise your hands to shoulder level and say “Allahu Akbar” (Allah is the Greatest). This marks the beginning of the prayer.
  1. Qiyam (Standing) and Recitation of Surah Al-Fatiha
  • While standing, place your right hand over your left hand on your chest or just above the navel.
  • Recite Surah Al-Fatiha (The Opening) aloud if you are praying alone or in congregation, and silently if praying behind an Imam.
    • Surah Al-Fatiha: “In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, the Lord of all the worlds. The Most Gracious, the Most Merciful. Master of the Day of Judgment. You alone we worship, and You alone we ask for help. Guide us on the Straight Path, the path of those who have received Your grace, not the path of those who have brought down wrath upon themselves, nor of those who have gone astray.”
  • After reciting Surah Al-Fatiha, recite another Surah from the Qur’an (such as Surah Al-Ikhlas, Surah Al-Falaq, or Surah An-Nas).
  1. Ruku (Bowing)
  • After reciting, bow down by placing your hands on your knees, keeping your back and head level and parallel to the ground.
  • In Ruku, say “Subhana Rabbiyal Azeem” (Glory be to my Lord, the Almighty) three times (or more).
  • Your fingers should be spread, and your back should be straight in this position.
  1. Standing Up from Ruku (I’tidal)
  • Stand up straight from the bowing position. While doing so, say “Sami’ Allahu liman Hamidah” (Allah hears the one who praises Him), and then “Rabbana lakal hamd” (Our Lord, to You is due all praise).
  • Your hands should be placed at the sides while standing straight.
  1. Sujood (Prostration)
  • Move to the ground and perform Sujood (prostration). In this position, your forehead, nose, both palms, both knees, and the toes of both feet should touch the ground.
  • While in Sujood, say “Subhana Rabbiyal A’la” (Glory be to my Lord, the Most High) three times (or more).
  • In this position, your elbows should be raised, and your thighs should not touch your stomach.
  1. Sitting Between Two Sujoods (Jalsa)
  • After the first Sujood, sit on your legs with your hands on your thighs and knees.
  • In this sitting position, say “Rabbighfir li” (My Lord, forgive me) and remain in this position briefly.
  1. Second Sujood (Prostration)
  • Perform the second Sujood in the same manner as the first one, saying “Subhana Rabbiyal A’la” three times.
  1. Tashahhud (Testification)
  • After the second Sujood, sit for the Tashahhud (testification). This is done in the final sitting of the prayer.
  • In this sitting, recite:
    “At-tahiyyatu lillahi was-salawatu wat-tayibatu, assalamu ‘alayka ayyuhan-nabiyyu wa rahmatullahi wa barakatuh, assalamu ‘alayna wa ‘ala ibadillahi as-salihin, ashhadu alla ilaha illallah wahdahu la sharika lahu wa ash-hadu anna Muhammadan abduhoo wa rasooluh.”
    • Translation: “All greetings, blessings, and good acts are for Allah. Peace and mercy of Allah be upon you, O Prophet, and His blessings. Peace be upon us and on the righteous servants of Allah. I bear witness that there is no god but Allah, He is One, and He has no partner, and I bear witness that Muhammad (peace be upon him) is His servant and Messenger.”
  1. Final Tashahhud and Salaam (Salam)
  • After completing the final Tashahhud, if it is a two-unit prayer (e.g., Fajr), end the prayer by turning your head to the right and saying “Assalamu Alaikum wa Rahmatullah” (Peace and mercy of Allah be upon you).
  • If it is a prayer with more than two units (e.g., Zuhr, Asr, etc.), after the second or third unit, perform the same steps until the final sitting, and then turn your head to the right and left, saying “Assalamu Alaikum wa Rahmatullah” (Peace and mercy of Allah be upon you) on both sides.
  1. After Salah
  • After finishing the prayer, you can make Dua (supplication) and ask Allah for what you need.

Summary of Key Points in Hanafi Prayer:

  • Niyyah (Intention) is made before starting the prayer.
  • Raise hands to say Allahu Akbar.
  • Recite Surah Al-Fatiha aloud, followed by another Surah.
  • Perform Ruku, Sujood, and I’tidal with specific supplications.
  • After the second prostration, sit for Tashahhud and then say Salam to end the prayer.

In dept study :

 

Salaat (Prayer)

The Importance of Salaat

In the sight of Allah Ta’ala, Salaat holds great significance. No other act of worship is dearer to Allah than Salaat. Allah has made it obligatory for His servants to perform five daily prayers. Performing Salaat brings immense rewards, while neglecting it leads to severe consequences.

A Hadith states that one who performs wudu properly and offers Salaat with full concentration will have their minor sins forgiven and will be granted Paradise on the Day of Judgment. The Prophet ﷺ said:

“Salaat is a pillar of Deen. The one who performs it properly has upheld Deen, and the one who neglects it has destroyed Deen.”

In another narration, the Prophet ﷺ stated:

“The first deed to be reckoned on the Day of Judgment will be Salaat. The hands, feet, and faces of those who performed their prayers regularly will shine like the sun, whereas those who neglected it will be deprived of this blessing.”

Moreover, the Prophet ﷺ warned:

“On the Day of Judgment, those who performed their Salaat will be raised with the Prophets, martyrs, and saints. Those who neglected their Salaat will be resurrected with the worst disbelievers: Pharaoh, Haman, and Qarun.”

Neglecting Salaat not only harms a person in this world but also in the Hereafter. A person who deliberately abandons Salaat is considered similar to a disbeliever in seriousness.

Who is Exempt from Salaat?

Salaat is not obligatory on:

  • A lunatic (mentally incapacitated person).
  • Children who have not yet reached puberty.

However, parents are instructed to:

  • Encourage their children to pray from the age of seven.
  • Discipline them if they neglect Salaat by the age of ten.

For all other Muslims, performing Salaat is compulsory (fard) under all circumstances.

Never Abandon Salaat

Under no condition is it permissible to completely discard Salaat. If one forgets or oversleeps, they must offer the missed prayer immediately upon remembering.

  • If unconscious, there is no sin, but the missed Salaat must be performed once consciousness is regained.
  • If a Makruh (disliked) time is ongoing, one should wait until it passes before performing the missed prayer.

Times of Salaat

Understanding the correct timing for each prayer is essential.

1. Fajr (Morning Prayer)

  • Begins: When the first whiteness appears on the horizon before sunrise.
  • Ends: The moment a small portion of the sun appears.
  • Preferred time: Early when it is still dark.

2. Zuhr (Midday Prayer)

  • Begins: After the declining of the sun from its zenith.
  • Ends: When the shadow of an object becomes twice its length.
  • Preferred time:
    • Summer: After the intense heat subsides.
    • Winter: At the beginning of Zuhr time.

3. Asr (Afternoon Prayer)

  • Begins: When the shadow of an object is twice its length.
  • Ends: Before sunset.
  • Makruh Time: When the sun turns yellow.
  • No nafl or missed Salaat should be performed after Asr.

4. Maghrib (Evening Prayer)

  • Begins: Immediately after sunset.
  • Ends: When the redness disappears from the western horizon.
  • Preferred time: Offered without delay after sunset.

5. Isha (Night Prayer)

  • Begins: After the redness disappears from the western horizon.
  • Ends: Until dawn.
  • Makruh Time: After midnight, as the reward is reduced.
  • Preferred time: Before one-third of the night passes.

Rules Related to Salaat Timings

  1. Zuhr should be delayed in summer and performed early in winter.
  2. Asr should not be delayed until the sun turns yellow.
  3. Maghrib should be offered immediately after sunset.
  4. Witr should be performed after Tahajjud if one is certain of waking up; otherwise, it should be performed after Isha.
  5. No Salaat is valid at three times:
    • Sunrise
    • Midday (when the sun is at its zenith)
    • Sunset (except if Asr was missed).
  6. After Fajr and Asr, no nafl prayers should be performed.
  7. If Fajr Salaat is started before sunrise but the sun rises during the prayer, it becomes invalid and must be repeated later.
  8. Sleeping before Isha is makruh unless one is ill or traveling.
  9. For Fajr, men should pray when light spreads, while women should pray in darkness.
  10. The time for Jumu’ah (Friday prayer) is the same as Zuhr but should be offered early.
  11. The time for Eid Salaat begins after sunrise and lasts until just before midday.
  12. It is Makruh to pray:
    • While the Khutbah of Jumu’ah, Eid, or Hajj is being delivered.
    • Immediately before Eid Salaat.
    • While the Iqamah is being called (except for the Sunnah of Fajr, if time allows).
  13. Tahajjud prayer should be performed in the last third of the night.
  14. Sajdah-e-Tilawat (Prostration of Recitation) is not allowed at prohibited times.
  15. Missed Salaat (Qada) can be performed at any time except during the three prohibited times.

Adhaan – The Call to Prayer

1. Timing and Validity of the Adhaan

  • The Adhaan must be called only after the prayer time has begun. An Adhaan given before the designated time is invalid and must be repeated.
  • This applies to all prayers, including Fajr.

2. Language and Format

  • The Adhaan and Iqaamah must be recited in Arabic, exactly as taught by Prophet Muhammad ﷺ.
  • If recited in another language or with altered wording, it is invalid, even if people understand its purpose.

3. Eligibility to Call the Adhaan

  • The Mu’azzin (caller of the Adhaan) must be male. A woman’s Adhaan is not valid and must be repeated.
  • The Mu’azzin must be of sound mind. If an insane person, a young child without understanding, or an intoxicated individual calls the Adhaan, it is invalid.

4. Sunnah Method of Calling the Adhaan

  • The Mu’azzin should be in a state of purity.
  • He should stand in an elevated place, face the Qiblah, insert his forefingers into his ears, and call out the Adhaan loudly (but without straining his voice).
  • The words of the Adhaan are as follows:
    Allahu Akbar (4 times),
    Ashhadu an la ilaha illa Allah (2 times),
    Ashhadu anna Muhammadar Rasulullah (2 times),
    Hayya ‘alas-salah (2 times, turning to the right),
    Hayya ‘alal-falah (2 times, turning to the left),
    Allahu Akbar (2 times),
    La ilaha illa Allah (once).
  • In the Fajr Adhaan, after Hayya ‘alal-falah, the phrase As-salatu khayrun minan-nawm (2 times) is added.

5. Key Considerations During the Adhaan

  • The Adhaan should not be recited in a singing tone or with varying volume.
  • After each phrase, the Mu’azzin should pause briefly to allow listeners to repeat the words.
  • The Adhaan should be called out loudly, while the Iqaamah should be recited in a slightly softer voice.

6. The Iqaamah

  • The Iqaamah follows the same wording as the Adhaan, with these differences:
    • It is called inside the mosque.
    • It is recited in a lower tone.
    • Instead of As-salatu khayrun minan-nawm, the phrase Qad qamatis-salah (2 times) is recited.
    • There is no need to insert fingers into the ears or turn right and left while saying Hayya ‘alas-salah and Hayya ‘alal-falah.

Rules Concerning the Adhaan and Iqaamah

1. When is the Adhaan Necessary?

  • The Adhaan is a Sunnah Mu’akkadah for every Fard prayer, whether prayed alone or in congregation.
  • For Jumu’ah prayer, the Adhaan should be called twice.

2. Missed Prayers and the Adhaan

  • If a missed prayer is being performed, the Adhaan should be recited quietly unless the missed prayer was due to a communal reason.
  • If multiple missed prayers are being made up together, the Adhaan should be called for the first one only.

3. Adhaan for Travelers

  • If a traveler is with companions, calling the Adhaan is Mustahab (recommended) but not Sunnah Mu’akkadah.

4. Home Prayers

  • If a person prays at home, the Adhaan and Iqaamah are recommended, provided the local mosque has already called the Adhaan.

5. Repeating the Adhaan and Iqaamah

  • If a mosque’s Adhaan and prayer have already been completed, repeating the Adhaan and Iqaamah for an individual prayer is Makruh (disliked).
  • However, if the mosque has no appointed Imam or Mu’azzin, it is preferable to recite them.

6. Women and the Adhaan

  • Women should not call the Adhaan or Iqaamah, whether praying alone or in congregation.

7. Adhaan for Non-Fard Prayers

  • The Adhaan is not prescribed for:
    • Janazah (funeral) prayer
    • Witr prayer
    • Eid prayers
    • Nafl (voluntary) prayers

8. Responding to the Adhaan

  • It is recommended (Mustahab) to repeat the words of the Adhaan when hearing it.
  • When the Mu’azzin says Hayya ‘alas-salah and Hayya ‘alal-falah, one should reply:
    La hawla wa la quwwata illa billah
  • For As-salatu khayrun minan-nawm, one should reply:
    Sadaqta wa bararta
  • After the Adhaan, one should send salutations upon the Prophet ﷺ and recite the prescribed supplication.

9. Obligations During the Jumu’ah Adhaan

  • Upon hearing the Jumu’ah Adhaan, it becomes obligatory to leave all work and head to the mosque.

10. When Not to Respond to the Adhaan

  • One should not respond to the Adhaan in the following cases:
    1. During prayer
    2. While listening to a Khutbah (sermon)
    3. During menstruation or postnatal bleeding
    4. While engaged in teaching Islamic knowledge
    5. During intimate relations
    6. While relieving oneself
    7. While eating
    8. If too much time has passed since hearing the Adhaan

11. Special Cases

  • If the Mu’azzin dies, faints, or is interrupted during the Adhaan, it should be restarted.
  • If too much time passes after the Iqaamah before the prayer starts, it should be repeated.

12. Who Should Call the Iqaamah?

  • The Mu’azzin who called the Adhaan has the right to call the Iqaamah, unless he allows someone else to do so.

Sunnah and Recommended Practices for the Adhaan and Iqaamah

Sunnah for the Mu’azzin

  1. The Mu’azzin must be a male; a woman’s Adhaan is invalid.
  2. He must be of sound mind.
  3. He should be knowledgeable about the prayer timings and the rulings of the Adhaan.
  4. He should be pious and God-conscious, reminding people to attend the congregation.
  5. He should have a clear and loud voice.

Sunnah for the Adhaan and Iqaamah

  1. Adhaan should be called from a high place outside the mosque. The Iqaamah should be called inside the mosque.
  2. The Adhaan should be recited while standing.
  3. It should be called in a loud voice, except for private prayers.
  4. The Mu’azzin should insert his fingers into his ears while calling the Adhaan.
  5. Pauses should be maintained between phrases in the Adhaan, while the Iqaamah is recited more continuously.
  6. The Mu’azzin should turn right and left while saying Hayya ‘alas-salah and Hayya ‘alal-falah without turning his chest or feet away from the Qiblah.
  7. Facing the Qiblah during the Adhaan and Iqaamah is preferred.
  8. The Mu’azzin should be in a state of purity.
  9. The sequence of words must be maintained; if mixed up, only the incorrect part should be repeated.
  10. No unrelated speech should be made during the Adhaan or Iqaamah.

The Prerequisites of Salaat (Prayer)

1. Essential Conditions Before Commencing Salaat

Before starting salaat, the following conditions must be met:

  • Purification: Perform wudu (ablution) if required. If ghusl (ritual bath) is needed, it must be done.
  • Cleanliness: Ensure the body, clothing, and the place of prayer are free from impurities.
  • Covering the Body for women: Apart from the face, hands, and feet, the entire body must be properly covered.
  • Facing the Qiblah: One must be oriented toward the qiblah.
  • Correct Intention: An intention must be made for the specific salaat being offered.
  • Proper Timing: Salaat must be performed within its designated time.

Failure to fulfill any of these conditions invalidates the salaat.

2. Clothing Requirements for Salaat for Women

  • A thin, see-through scarf does not fulfill the requirement of proper covering.
  • If a woman’s quarter or more of the calf, thigh, or arm is exposed during salaat and remains so for the time it takes to say Subhanallah three times, the salaat becomes invalid and must be repeated.
  • If the exposed area is immediately covered, the salaat remains valid.
  • This rule applies to all parts that must be covered, including the ear, head, hair, stomach, back, neck, and chest.

3. Special Cases of Clothing and Purity

  • If a girl who has not yet reached puberty has her head uncovered during salaat, it remains valid.
  • If water is unavailable, salaat should be performed even if there is impurity on the body or clothing.
  • If most of the clothing is impure, one can pray either in those clothes or without them, but it is preferable to wear the impure clothes.
  • For men: The area from the navel to the knees must be covered. If the upper body is uncovered, the salaat is valid but disliked (makruh).

4. Carrying or Wearing Impure Objects During Salaat

  • If an impure object (e.g., an impure piece of cloth) is large enough that it does not move with the body’s movements, there is no harm.
  • If carrying a child during salaat, the child’s clothing must also be pure.
  • If a dog sits on a person during salaat but does not release saliva, the prayer remains valid.
  • A sealed bottle of urine is not allowed, even if it is sealed.

5. Purity of the Prayer Area

  • The place of prayer must be free from impurities such as urine, stool, and semen.
  • An excusable small amount of impurity does not affect the validity of the prayer.
  • If only one foot’s place is pure, salaat is still valid.
  • If praying on a cloth covering an impure area, the cloth must be thick enough to prevent the impurity from being visible.

6. Praying Without Clothes

  • If a person has no clothes, they must pray naked in a private place.
  • The prayer should be performed sitting with gestures for ruku and sujood, but standing and performing the movements fully is also valid.
  • If someone is forced to be without clothes due to human action (e.g., in prison), they must repeat the salaat once their condition changes.

7. Prioritizing Wudu and Purity

  • If limited water is available, it should be used to clean impurity first, and tayammum should be performed for wudu.

8. Validity of Salaat Timing

  • If a person finishes Zuhr and realizes Asr time has already begun, the salaat counts as qada (missed prayer) and does not need to be repeated.
  • If a prayer is performed before its actual time, it is invalid.

9. Intention (Niyyah) for Salaat

  • Verbal intention is not required; a mental determination is sufficient.
  • If made verbally, a simple intention such as “I am praying today’s Fard of Zuhr” is enough.
  • Mistakenly mentioning the wrong prayer (e.g., saying Asr instead of Zuhr) does not invalidate the intention if the correct prayer was intended in the heart.

10. Intention for Qada Salaat (Missed Prayers)

  • If making up missed prayers, one must specify the exact prayer (e.g., “I am making qada for Fajr of Saturday”).
  • If the date is unknown, the intention should be made as: “I am making qada for my earliest missed Fajr.”

11. Intention for Sunnah and Taraweeh

  • For non-obligatory prayers, a general intention (e.g., “I am praying”) is sufficient.
  • For taraweeh, a specific intention is preferred.

12. Intention for Following an Imam (Muqtadi)

  • The muqtadi (follower) must intend to follow the imam.
  • The imam does not need to make an intention for leading, except when a woman is praying behind him outside of Jumu’ah, Eid, or Janaazah prayers.

13. Naming the Imam in Intention

  • The follower does not need to name the imam; simply intending to follow “this imam” is sufficient.
  • If the follower names the imam but later learns it was someone else, the prayer is invalid.

Rules Related to Facing the Qiblah

  1. If a person is at a place where they do not know the direction of the qiblah and cannot ask anyone, they should think in their heart and face the direction they believe is correct. If they pray without considering the direction, their prayer is invalid. However, if they later learn that they prayed in the correct direction, their prayer remains valid. If they had the opportunity to ask someone but did not do so out of shyness, their prayer is invalid. In such cases, one should not hesitate to ask.

  2. If a person follows their best judgment and later learns they faced the wrong direction, their prayer remains valid.

  3. If a person realizes during prayer that they are facing the wrong direction, they must immediately turn towards the qiblah. Failure to do so invalidates the prayer.

  4. It is permissible to perform salah inside the Ka’bah, and one may face any direction.

  5. Both fard and nafl prayers are valid inside the Ka’bah.

  6. If the qiblah is unknown and salah is performed in congregation, both the imam and followers must act based on their conviction. If a follower believes the imam is facing the wrong direction, their prayer behind that imam is invalid. They must pray separately according to their own conviction.

Method of Offering Fard Salah

  1. Takbir (Opening)

    • Make the intention for salah and say Allahu Akbar while raising both hands up to the shoulders.
    • Men should raise their hands to the earlobes, while women should keep their hands within their headgear or scarf.
    • Place the right hand over the left on the chest.
    • Men should clasp their hands below the navel, grasping the left wrist with the right hand.

  2. Recitation

    • Recite A‘udhu billah, Bismillah, and Surah Al-Fatihah.
    • After “Wa lad-daalleen”, say Ameen.
    • Recite another Surah after Bismillah.

  3. Ruku (Bowing)

    • Say Allahu Akbar and bow.
    • Place hands on the knees with fingers spread apart (for men) or together (for women).
    • Recite “Subhaana Rabbiyal Azeem” three, five, or seven times.
    • Men should keep their arms away from the body, while women should keep them close.

  4. Standing from Ruku

    • Say Sami‘a Allahu liman hamidah while rising.
    • Once upright, say Rabbana wa lakal hamd.

  5. Sajdah (Prostration)

    • Say Allahu Akbar and go into sajdah.
    • First, place the knees, then the hands, followed by the forehead and nose.
    • Keep fingers and toes facing the qiblah.
    • Recite “Subhaana Rabbiyal A‘la” at least three times.
    • Men should keep their arms away from the sides, while women should keep them close.

  6. Sitting Between Sajdahs

    • Say Allahu Akbar and sit.
    • Men should sit on the left foot with the right foot upright, while women should sit on their left buttock with both feet out to the right.
    • Say Allahu Akbar and perform the second sajdah.

  7. Subsequent Raka‘ats

    • Stand up for the second raka‘at without using hands for support.
    • Repeat the recitations and postures.
    • After the second sajdah of the second raka‘at, sit for Tashahhud and recite At-Tahiyyat.
    • If the prayer has four raka‘ats, stand up for the third raka‘at after Tashahhud.

  8. Final Sitting and Salaam

    • In the final sitting, recite At-Tahiyyat, Durood, and a supplication.
    • Turn to the right and say “As-salaamu ‘alaykum wa rahmatullah”, then to the left and repeat.

Obligatory (Fard) Acts of Salah

  1. Saying Allahu Akbar at the beginning.
  2. Standing during the recitation.
  3. Reciting a verse or Surah from the Quran.
  4. Performing Ruku.
  5. Performing two Sajdahs.
  6. Sitting at the end for at least the duration of At-Tahiyyat.

Wajib (Necessary) Acts of Salah

  1. Reciting Surah Al-Fatihah.
  2. Reciting another Surah along with Al-Fatihah in the first two raka‘ats.
  3. Performing each obligatory act in its proper place.
  4. Standing and reciting Surah Al-Fatihah.
  5. Going into Ruku and Sajdah.
  6. Sitting after two raka‘ats.
  7. Reciting At-Tahiyyat in both sittings.
  8. Reciting Dua-e-Qunoot in Witr prayer.
  9. Completing the salah with Salaam.
  10. Performing all actions calmly, without haste.

Sunnah and Mustahab Acts in Salah

  1. Raising hands at the start of salah (Sunnah).
  2. Reciting Bismillah before Surah Al-Fatihah and before another Surah (Sunnah).
  3. Placing both the forehead and nose on the ground in sajdah (Sunnah).
  4. Sitting properly between the two sajdahs (Wajib).
  5. Reciting Durood after At-Tahiyyat in the final sitting (Sunnah).
  6. Looking at the spot of sajdah while standing, at the feet in ruku, at the nose in sajdah, and at the shoulders while making salaam (Mustahab).
  7. Women should recite quietly, ensuring their voice reaches their own ears.

Invalidating and Correcting Salah

  1. Missing a Fard act nullifies salah.
  2. Omitting a Wajib act intentionally makes salah deficient and invalid; it must be repeated. If omitted unintentionally, Sajdah-e-Sahw can rectify it.
  3. Reciting a Surah before Al-Fatihah requires repeating the salah. If done unintentionally, perform Sajdah-e-Sahw.
  4. A minimum of three verses should be recited after Al-Fatihah.
  5. If one does not sit properly between sajdahs, the prayer becomes incomplete.
  6. Women should pray individually and not in congregation with men.
  7. If Wudu breaks during salah, it must be redone, and the salah restarted.
  8. Yawning should be controlled, and coughing should be subdued as much as possible.

Rules Related to Fard Salaat

1. Recitation Rules

  • The “alif” of Aameen should be lengthened and recited properly.
  • After Surah Al-Faatihah, any Surah from the Quran should be recited.
  • If a person is traveling or has an urgent necessity, after Surah Al-Faatihah, they may recite any Surah.
  • If not traveling:
    • In Fajr and Zuhr, one should recite any Surah from Surah Al-Hujurat to Surah Al-Burooj.
    • The Surah in the first rakaat of Fajr should be longer than the second.
    • In Asr and Isha, any Surah from Surah At-Tariq to Surah Al-Bayyina can be recited.
    • In Maghrib, any Surah from Surah Az-Zalzalah to the end of the Quran should be recited.
  • In other prayers, Surahs of both rakaats should be similar in length, but a difference of one or two verses is acceptable.

2. Rules for Ruku and Sajdah

  • The Imam should say “Sami’Allahu liman hamidah” when rising from ruku, while the muqtadi (follower) should say “Rabbana lakal hamd”.
  • A person praying alone should recite both.
  • When going into sajdah:
    • Place the knees first, then the hands, nose, and forehead.
    • The face should be between both hands, with fingers pointing toward the qiblah.
    • The toes should also be upright pointing toward the qiblah.
    • The stomach should be lifted away from the thighs (for men).
    • The space should be such that a small animal could pass underneath.

3. Recitation Loudness

  • In Fajr, Maghrib, and Isha, the Imam should recite Surah Al-Faatihah and another Surah aloud.
  • The one praying alone has a choice to recite aloud or softly.
  • Sami’Allahu liman hamidah and all takbeers should be recited softly.
  • In Zuhr and Asr, the Imam should only recite Sami’Allahu liman hamidah and takbeers aloud.
  • The muqtadi should always recite softly, regardless of the prayer.

4. Dua After Salaat

  • After completing fard salaat, both hands should be raised up to the chest, and dua should be made.
  • If an imam, he should make dua for all followers.
  • After the dua, hands should be passed over the face.
  • Muqtadis can make their own duas or say Aameen to the imam’s dua.
  • After prayers followed by sunnah salaat (e.g., Zuhr, Maghrib, Isha), duas should be brief.
  • In Fajr and Asr, longer duas may be made.

5. Preferred Recitations After Fard Salaat

  • Reciting the following is preferable:
    • Ayatul Kursi
    • Surah Al-Ikhlaas
    • Surah Al-Falaq
    • Surah An-Naas
    • SubhanAllah (33 times)
    • Alhamdulillah (33 times)
    • Allahu Akbar (34 times)
  • If a sunnah prayer follows, these should be recited after the sunnah prayer.

6. Joining Jama’ah in Ruku

  • If a person enters the masjid and finds the Imam in ruku, he must first stand and say Takbeer-e-Tahreema before going into ruku.
  • Directly bowing into ruku without standing first invalidates the prayer.

Differences in Salaat Between Men and Women

1. Takbeer-e-Tahreema

  • Men: Must raise their hands outside their shawl.
  • Women: Must keep their hands inside their shawl and raise them to shoulder level.

2. Hand Positioning

  • Men: Clasp hands below the navel.
  • Women: Clasp hands on the chest.

3. Ruku Posture

  • Men: Bow so that the back, head, and hips are in a straight line.
  • Women: Bow slightly, enough for hands to reach the knees.

4. Sajdah Posture

  • Men: Keep the stomach away from thighs and elbows lifted.
  • Women: Keep the stomach close to thighs and elbows on the ground.

5. Sitting Position

  • Men: Sit on the left leg, keeping the right toes upright.
  • Women: Sit on the left buttock, with both legs folded to the right.

6. Recitation Loudness

  • Men: Have the option to recite aloud in non-congregational prayers.
  • Women: Must always recite softly, regardless of prayer type.

Rules Concerning Quran Recitation in Salaat

  • Pronouncing every letter correctly is wajib (mandatory).
  • If a person cannot pronounce correctly, they must practice.
    • If they neglect practice, their salaat is invalid.
    • If effort is made but they still struggle, they are excused.
  • Reciting Surahs out of order is Makruh (disliked).
    • The second rakaat should have a later Surah than the first.
    • Repeating the same Surah unnecessarily is discouraged.

Acts That Nullify Salaat

  1. Speaking intentionally or unintentionally.
  2. Making unnecessary sounds like “Ahh,” “Ooh,” or crying aloud.
  3. Clearing the throat unnecessarily (unless needed).
  4. Replying to someone’s salaam with “Wa Alaykumus Salaam.”
  5. Reading the Quran from a physical copy during prayer.
  6. Turning the chest away from the Qiblah.
  7. Eating or drinking, even a small particle.
  8. Plaiting hair (for women) during prayer.
  9. Pronouncing “Allahu Akbar” incorrectly, such as elongating “AaaAllah” or “Akbaaar.”

Makruh (Disliked) Acts in Salaat

  1. Playing with clothes, jewellery, or body.
  2. Cracking fingers or placing hands on hips.
  3. Glancing sideways unnecessarily.
  4. Squatting or sitting like a dog.
  5. Replying to salaam by gestures.
  6. Gathering clothes to avoid dirt.
  7. Praying where people may distract you.
  8. Praying in front of someone’s face.
  9. Praying in clothes with pictures.
  10. Praying when one urgently needs to relieve oneself.
  11. Skipping a meal if food is ready and prayer time is ample.
  12. Closing eyes in prayer (unless it improves concentration).

Salaat with Jama’aht (Congregation)

1. The Obligation of Salaat with Jama’aht

  • Offering salaat with jama’aht is wajib according to some scholars and sunnah mu’akkadah according to others.
  • This ruling will be discussed in more detail, Insha Allah.

2. Definition of Jama’aht

  • Salaat with jama’ah means at least two people pray together.
  • One person leads the prayer (imam), and the other follows (muqtadi).

3. Minimum Requirement for Jama’aht

  • Jama’aht is valid if at least one person joins the imam, regardless of:
    • Gender (man or woman)
    • Social status (slave or free person)
    • Age (mature person or a child who has reached the age of understanding)
  • However, for Jumu’ah and Eid prayers, at least three people (besides the imam) must be present.

4. Validity of Jama’aht in Nafl Salaat

  • Jama’aht is not restricted to fard salaat; it is also valid for nafl salaat.
  • Two people can pray nafl together in jama’aht, whether:
    • Both are praying nafl
    • The imam is praying fard, and the muqtadi is praying nafl
  • However, it is makruh (disliked) to:
    • Make a habit of offering nafl salaat in jama’aht.
    • Have more than three people offering nafl salaat in jama’aht.

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The Virtues and Importance of Jama’at (Congregational Prayer)

Numerous authentic Ahadith emphasize the virtues and significance of performing Salah in Jama’at (congregation). If all of them were collected, they would form a large voluminous book. The key takeaway from these Ahadith is that Jama’at is essential for the perfection of Salah.

The Emphasis of Jama’at in the Sunnah

  • The Prophet ﷺ never abandoned congregational Salah. Even when he was extremely ill and unable to walk unaided, he still attended the Masjid with the support of two people.
  • He expressed severe displeasure towards those who neglected Jama’at and even contemplated strict measures against those who habitually skipped it.

Quranic Evidence for Jama’at

Some scholars have cited the following verse as evidence for congregational prayer:

“And bow down (in prayer) with those who bow down.” (Al-Baqarah: 43)

While some commentators interpret “bow down” (ruku’) as a reference to humility rather than a literal command for congregational Salah, this verse remains an important reference.

Ahadith on the Virtues of Jama’at

  1. Increased Reward

    • Ibn Umar (RA) narrates that the Prophet ﷺ said:
      “Offering Salah with Jama’at is 27 times more rewarding than praying alone.” (Bukhari, Muslim)

  2. Larger Congregations are More Beloved to Allah

    • The Prophet ﷺ said:
      “It is better to pray with one other person than alone, better with two than one, and the larger the Jama’at, the more beloved it is to Allah.” (Abu Dawood, Nasai)

  3. The Reward of Walking to the Masjid

    • Anas bin Malik (RA) narrates that the Banu Salimah tribe wanted to relocate closer to the Masjid. The Prophet ﷺ advised against it, saying:
      “Do you not consider that every step you take towards the Masjid earns you a reward?”
      This Hadith teaches that those who live far from the Masjid and still make the effort to attend receive extra rewards. (Muslim)

  4. Waiting for Salah is Like Being in Salah

    • The Prophet ﷺ said:
      “The time spent waiting for Salah is counted as if one is engaged in Salah.” (Bukhari, Muslim)

  5. Special Reward for Fajr and Isha in Jama’at

    • Uthman (RA) narrates that the Prophet ﷺ said:
      “The one who prays Isha in Jama’at gets the reward of spending half the night in worship, and the one who prays both Isha and Fajr in Jama’at gets the reward of worshipping the entire night.” (Muslim)

  6. Severe Warning for Neglecting Jama’at

    • Abu Hurayrah (RA) reports that the Prophet ﷺ said:
      “I considered ordering firewood to be gathered and then setting fire to the homes of those who do not attend the congregational prayer.” (Bukhari, Muslim)
    • In another narration:
      “If it were not for the women and children, I would have ordered their houses to be burned down.” (Muslim)

  7. Shaytaan Targets Those Who Pray Alone

    • Abu Darda (RA) narrates that the Prophet ﷺ said:
      “If there are only three people in a town or desert and they do not pray in Jama’at, Shaytaan will overpower them. O Abu Darda! Always pray in Jama’at, for the wolf only attacks the stray sheep.” (Abu Dawood)

  8. Salah is Not Accepted Without Jama’at (Without Valid Excuse)

    • Ibn Abbas (RA) narrates that the Prophet ﷺ said:
      “Whoever hears the Adhan and does not come to Jama’at without a valid excuse, his Salah is not accepted.” (Ibn Majah)
    • The Sahabah asked, “What is a valid excuse?” The Prophet ﷺ replied: “Fear or sickness.”

  9. A Companion Reprimanded for Missing Jama’at

    • Mihjan (RA) reported that once the Prophet ﷺ saw him sitting while the congregational prayer was taking place. The Prophet ﷺ asked:
      “O Mihjan! Are you not a Muslim?”
      Mihjan explained that he had already prayed at home, but the Prophet ﷺ said:
      “When you come to the Masjid and find the Jama’at in progress, join them, even if you have already prayed.” (Abu Dawood)

Sayings of the Sahabah on the Importance of Jama’at

The Companions of the Prophet ﷺ placed immense importance on praying in Jama’at and considered its abandonment as a sign of hypocrisy.

  1. Aisha (RA) on the Prophet’s Final Illness

    • Even in his final illness, the Prophet ﷺ instructed Abu Bakr (RA) to lead the Salah. When he felt slightly better, he still went to the Masjid, despite needing support to walk.

  2. Umar (RA) on Prioritizing Jama’at

    • Umar (RA) once noticed that Sulayman bin Abi Haythama missed Fajr in Jama’at. When he asked his mother, she said:
      “He had been praying all night and fell asleep at Fajr.”
      Umar (RA) replied:
      “I would rather pray Fajr in Jama’at than spend the whole night in prayer.” (Muwatta Imam Malik)

  3. Ibn Mas’ud (RA) on the Habit of the Sahabah

    • “The only people who skipped Jama’at in our time were known hypocrites or those who were severely ill.”
    • Even the sick would come supported by two people to attend Jama’at.

  4. Abu Hurayrah (RA) on Leaving the Masjid After Adhan

    • Once, a man left the Masjid without praying after hearing the Adhan. Abu Hurayrah (RA) said:
      “This man has disobeyed the command of the Prophet ﷺ.” (Muslim)

  5. Abu Darda (RA) Expressing Concern

    • Abu Darda (RA) once angrily said:
      “The only thing left that I see of Islam in people is their Jama’at Salah. If they abandon this, they have abandoned Islam.”

  6. Serious Warning from Ibn Abbas (RA)

    • Mujahid once asked Ibn Abbas (RA) about a man who fasts all day and prays all night but does not attend Jama’at or Jumu’ah.
      Ibn Abbas (RA) replied:
      “He will enter Hell.” (Tirmidhi)

The Benefits and Wisdom Behind Jama’at

Shah Waliullah (RA) beautifully summarized the wisdom behind Jama’at:

  1. Strengthening the Habit of Salah

    • Praying in congregation makes Salah a natural, unshakable habit.

  2. Encouraging Correction and Improvement

    • When people pray together, they can learn from each other and correct mistakes.

  3. Preventing Negligence

    • It ensures that those neglecting Salah are recognized and reminded.

  4. Attracting Divine Mercy

    • A group of worshippers gathering for Salah invites Allah’s blessings and acceptance.

  5. Promoting Unity and Brotherhood

    • Muslims meeting daily in the Masjid strengthens the bonds of faith and brotherhood.

  6. Displaying the Strength of Islam

    • A large gathering of worshippers demonstrates the unity and power of Islam.

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Conditions That Make Jama’at Wajib

1. To Be a Male

Jama’at is not wajib on women.

2. To Be Mature

Jama’at is not wajib on children who have not reached the age of puberty.

3. To Be a Free Person

Jama’at is not wajib on a slave.

4. To Be in One’s Senses

Jama’at is not wajib on a person who is intoxicated, unconscious, or a lunatic.

5. To Be Free from Excuses

Jama’at is not wajib if valid excuses exist. However, praying with jama’at is still recommended and carries reward. The excuses for missing jama’at are fourteen:

Excuses for Missing Jama’at

  1. Lack of sufficient clothing to cover one’s ‘awrah (private area).
  2. Excessive mud on the road making walking extremely difficult.
    • Imam Abu Yusuf (rahmatullahi alayh) once asked Imam Abu Hanifah (rahmatullahi alayh) about attending jama’at in such conditions. He replied that he disliked abandoning the jama’at.
  3. Heavy rain.
    • Imam Muhammad (rahmatullahi alayh) wrote in his Muwatta that missing jama’at is permissible in such cases, though attending is preferable.
  4. Extreme cold that could cause illness or worsen a sickness.
  5. Fear of theft of wealth or possessions.
  6. Fear of encountering an enemy.
  7. Fear of meeting a creditor from whom harm is expected (if unable to repay the debt).
    • If one can repay, avoiding jama’at is not permissible.
  8. Extremely dark night making the road unsafe.
    • If he has means to see the road, he should not miss jama’at.
  9. Severe sandstorm at night.
  10. Caring for a sick person who might be harmed or disturbed if left alone.
  11. Hunger at a time when food is ready or being served, causing lack of focus in salah.
  12. Urgent need to relieve oneself.
  13. Fear of missing a departing caravan.
    • Modern application: If a train departs frequently, one should still attend jama’at unless urgency exists.
  14. Being unable to walk due to illness, blindness, or amputation.
    • A blind person who can walk easily should still attend jama’at.

Prerequisites for the Validity of Jama’at

1. Islam

Jama’at is not valid behind a non-Muslim (kafir).

2. To Be in One’s Senses

Jama’at is not valid if led by a person who is intoxicated, unconscious, or insane.

3. Intention of Following the Imam

The muqtadi (follower) must intend to follow the imam in a specific salah.

4. The Place of the Imam and Muqtadi Must Be the Same

This can be:

  • Physically same place (e.g., both in a masjid or house).
  • Connected place in principle (e.g., continuous rows even across a bridge).

Rules Related to Place

a) If the muqtadi is on the roof of the masjid and the imam is inside, the jama’at is valid.
b) If there is an open space large enough for two rows (saffs) between imam and muqtadi, jama’at is invalid.
c) If a river, large pond, or public road separates them with no connected rows, jama’at is invalid.
d) If a river or road separates two rows of muqtadis, the row on the other side cannot follow the imam.
e) A person on foot cannot follow someone on a mount (e.g., horse, camel), unless both are on the same animal.

5. Imam and Muqtadi Must Be Performing the Same Salah

  • If imam is praying Zuhr and muqtadi intends Asr, jama’at is invalid.
  • If imam is performing qada for yesterday’s Zuhr and muqtadi intends today’s Zuhr, jama’at is invalid.
  • If the imam prays Fard, but muqtadi prays Nafl, jama’at is valid.
  • If the imam prays Nafl, but muqtadi prays Taraweeh, jama’at is invalid.

6. The Salah of the Imam Must Be Valid

If the imam’s salah becomes invalid (e.g., due to impurity or lack of wudu), all muqtadis’ salah also becomes invalid.

  • If the imam realizes this later, he must inform the muqtadis so they can repeat their salah.

7. The Muqtadi Should Not Stand Ahead of the Imam

  • He should stand in line or behind the imam.
  • The heels are considered for positioning, not the toes.

8. The Muqtadi Must Know the Imam’s Movements

  • He must be able to see or hear the imam or a mukabbir (person repeating takbir in large congregations).
  • If a barrier exists (e.g., wall, curtain), jama’at is valid only if he can still follow the imam’s movements.

9. The Muqtadi Must Be with the Imam in All Postures (Except Qira’at)

  • He may move with the imam, slightly after, or even slightly before, as long as he completes the posture with the imam.
  • If he misses a posture completely (e.g., imam does ruku, but he remains standing), his salah is invalid.

10. The Muqtadi Must Be Equal or Inferior to the Imam in Status

Valid Cases

a) One who can stand may follow an imam who must sit due to illness.
b) One who has made wudu/ghusl may follow an imam who performed tayammum.
c) One who washed his limbs may follow an imam who made masah (wiped over socks or bandage).
d) A ma’zur (person with a chronic excuse) may follow another ma’zur if their condition is the same.
e) An ummi (person unable to recite properly) may follow another ummi if no qari (qualified reciter) is available.
f) Women and children may follow a mature male imam.
g) A woman may follow another woman in salah.
h) An immature child may follow another immature male.
i) A person praying Nafl may follow someone praying Fard.
j) A person praying Qasm (oath-related salah) may follow someone praying Nafl.
k) A person praying Nazr (vowed salah) may follow another if their vows are identical.

Invalid Cases

a) A mature person cannot follow an immature imam.
b) A man cannot follow a female imam.
c) A hermaphrodite cannot lead or follow another hermaphrodite.
d) A woman uncertain about her haidh (menstruation) period cannot lead another woman.
e) A hermaphrodite cannot follow a woman due to the possibility of being a man.
f) A sane person cannot follow an imam who is insane, intoxicated, or unconscious.
g) A pure person (taahir) cannot follow a ma’zur (one excused due to chronic impurity).
h) A qari (qualified reciter) cannot follow an ummi (one who cannot recite properly).

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The Rules of Jama’at

  1. Jama’at is a prerequisite for the Salah of Jumu’ah and the two Eids. These prayers are not valid when offered alone.

  2. Jama’at is Wajib for the five daily prayers unless there is a valid excuse. It is Sunnah Mu’akkadah for Taraweeh, even if the entire Quran has already been recited in Jama’at. It is also Sunnah Mu’akkadah for Salah al-Kusuf (eclipse prayer). Witr in Ramadan is Mustahab in Jama’at, but outside of Ramadan, regularly praying Witr in Jama’at is Makruh Tanzihi. If done occasionally without regularity, it is not Makruh.

    • If Salah al-Kusuf or other Nafl prayers are offered with the same formality as Fard Salah (i.e., with Adhan, Iqamah, or by gathering people), it is Makruh Tahrimi.
    • If a few people pray a Nafl Salah in Jama’at without Adhan, Iqamah, or formally gathering others, then it is permissible but should not become a habit.

  3. A second Jama’at for Fard Salah is Makruh Tahrimi if the following four conditions exist:

    • The Masjid is a local Masjid (Mahalli Masjid), not on a main road, where the Imam and regular worshippers are appointed.
    • The first Jama’at was held with a loud Adhan and Iqamah.
    • The first Jama’at was led by locals who manage the Masjid.
    • The second Jama’at is conducted in the same place and with the same care as the first one.

    According to Imam Abu Yusuf (رحمه الله), if the second Jama’at is conducted at a different place inside the Masjid, it will not be Makruh. However, according to Imam Abu Hanifah (رحمه الله), it remains Makruh regardless of the location.

    • If the second Jama’at is held in a house, it is not Makruh.
    • If any of the four conditions are missing, the second Jama’at is not Makruh.
    • If a Masjid is on a main road, even a third or fourth Jama’at is permissible.

    Note: While the common practice follows Imam Abu Yusuf (رحمه الله), Imam Abu Hanifah’s (رحمه الله) opinion is also strongly supported. Due to negligence in religious obligations, it is better to discourage a second Jama’at to prevent people from intentionally missing the first Jama’at.

Rules for the Imam and the Muqtadi

  1. The Muqtadis (followers) should appoint the most qualified person as the Imam. If there are multiple qualified individuals, the majority’s preference should be followed. Appointing a less capable Imam when a more qualified person is present is abandoning the Sunnah.

  2. The most qualified Imam is one who:

    • Has deep knowledge of Salah rulings.
    • Is free from outward signs of immorality (Fisq).
    • Can recite the Quran correctly.
    • If multiple people meet these conditions, preference is given in this order:
      • One who follows proper Tajweed.
      • One who is most pious.
      • Elderly person.
      • Most courteous.
      • Most handsome.
      • Most noble.
      • Has the best voice.
      • Well-dressed person.
      • Has the largest head (if proportionate to his body).
      • A resident (Muqeem) is preferred over a traveler (Musafir).
      • A free person is preferred over a former slave.
      • If both made Tayammum, the one who did so for minor impurity (Hadath Asghar) is preferred over the one who did so for major impurity (Hadath Akbar), though opinions differ.

  3. If Salah is conducted at home, the homeowner has the right to lead unless he is ignorant of the rulings.

  4. An appointed Imam in a Masjid has the exclusive right to lead the prayer unless he allows someone else.

  5. The Qadi (Islamic judge) has the exclusive right to lead Salah in his presence.

  6. It is Makruh Tahrimi to lead the Salah without the approval of the people, unless the Imam is the most qualified.

  7. A Fasiq (open sinner) or Bid’ati (innovator) should not be appointed Imam, unless no other option is available. If removing them causes division, following them is not Makruh.

  8. It is Makruh Tanzihi to appoint as Imam:

    • A slave.
    • A villager.
    • A blind person unaware of purity rules.
    • Someone with poor night vision.
    • A child born from Zina (illicit relations), unless he is knowledgeable and accepted by the people.
    • A young, beardless youth or a person lacking intellect.

  9. The Muqtadi must follow the Imam in all Fard and Wajib acts of Salah but not in Sunnah acts.

    • If the Imam is Shafi’i and raises his hands in Ruku, Hanafi followers do not have to do the same.
    • If the Shafi’i Imam recites Qunut in Fajr, Hanafi followers do not have to recite it.
    • In Witr, since Qunut is Wajib for Hanafis, if the Imam is Shafi’i and recites Qunut after Ruku, Hanafi followers should also recite it after Ruku.

  10. The Imam should not recite excessively long Surahs, nor prolong Ruku and Sujood beyond the recommended length. He must consider the weakest among the congregation.

Jama’at Formation and Positioning

  1. A single male Muqtadi stands to the right of the Imam, slightly behind him.
  2. Two or more male Muqtadis should stand behind the Imam.
  3. If a latecomer (Masbuq) joins, the first Muqtadi should step back to form a row behind the Imam.
  4. A female Muqtadi should stand behind the Imam.
  5. If there are men, boys, and women, the order of rows should be:
    • Men in the first rows.
    • Boys behind the men.
    • Women behind the boys.
    • Young girls behind the women.
  6. The Imam should straighten the rows and ensure there are no gaps.
  7. It is Makruh to stand alone in a row; the person should pull another back if necessary.
  8. A new row should not be started unless the first row is full.
  9. A man leading women in an isolated place without another man or Mahram woman present is Makruh Tahrimi.

Rules for Latecomers (Masbuq) and Those Who Miss Raka’at (Laahiq)

  1. A Laahiq (someone who misses part of Salah after joining) must complete missed Raka’ats before continuing.
  2. A Masbuq (someone who joins late) should complete missed Raka’ats after the Imam’s Salaam.
  3. The Masbuq should recite Qira’at in the Raka’ats he makes up and perform Sajdah Sahw if necessary.
  4. When making up Raka’ats, the order should be maintained:
    • First complete Raka’ats with recitation.
    • Then complete Raka’ats without recitation.
    • Follow the sitting positions accordingly.

 

 

  1. Niyyah (Intention)
  • Qur’an:
    “And it is not for any soul to believe except by the will of Allah.” (Surah Yunus, 10:99)
    (This verse emphasizes the importance of sincerity and intention in all actions, including prayer.)
  • Hadith:
    “Actions are judged by intentions, and everyone will get what was intended.” (Sahih al-Bukhari, Hadith 1)
  1. Saying Takbir (Allahu Akbar)
  • Qur’an:
    “And when you are met with greetings, greet with something better than it or return it.” (Surah An-Nisa, 4:86)
    (This shows the importance of saying “Allahu Akbar” as part of the prayer, an act of honoring Allah.)
  • Hadith:
    “When you begin the prayer, say ‘Allahu Akbar’.” (Sunan Abu Dawood, Hadith 724)
  1. Reciting Surah Al-Fatiha
  • Qur’an:
    “Indeed, the Qur’an is a clear guidance and a mercy for the believers.” (Surah Al-Baqarah, 2:185)
    (This verse highlights the importance of reciting the Qur’an during Salah.)
  • Hadith:
    “Whoever performs prayer and does not recite the Opening (Al-Fatiha) of the Book, his prayer is incomplete.” (Sahih al-Bukhari, Hadith 756)
  1. Ruku (Bowing)
  • Qur’an:
    “O you who have believed, bow and prostrate and worship your Lord…” (Surah Al-Hajj, 22:77)
  • Hadith:
    “When you bow, make your back straight and your head level with your back.” (Sahih Muslim, Hadith 394)
  1. Sujood (Prostration)
  • Qur’an:
    “And prostrate and draw near [to Allah].” (Surah Al-Alaq, 96:19)
  • Hadith:
    “The closest that a servant comes to his Lord is when he is prostrating, so make plenty of supplication.” (Sahih Muslim, Hadith 482)
  1. Standing after Ruku (I’tidal)
  • Qur’an:
    “And stand before Allah, devoutly obedient.” (Surah Al-Baqarah, 2:238)
  • Hadith:
    “When you stand up, stand upright and don’t lean or bend.” (Sahih al-Bukhari, Hadith 807)
  1. Sitting Between Sujood (Jalsa)
  • Qur’an:
    “And when you have finished the prayer, remember Allah standing, sitting, and lying on your sides.” (Surah An-Nisa, 4:103)
  • Hadith:
    “Between the two prostrations, sit and ask for forgiveness.” (Sunan Abi Dawood, Hadith 852)
  1. Tashahhud (Testification)
  • Qur’an:
    “And those who believe and do righteous deeds and establish prayer and give zakah, they will be rewarded with gardens in Paradise.” (Surah Al-Baqarah, 2:277)
  • Hadith:
    “When you sit for Tashahhud, say: ‘At-tahiyyatu lillahi…’ [and continue].” (Sahih al-Bukhari, Hadith 820)
  1. Saying Salaam (Salam)
  • Qur’an:
    “And when you greet with a greeting, greet with something better than it or return it.” (Surah An-Nisa, 4:86)
  • Hadith:
    “When you finish your prayer, turn your head to the right and say: ‘Assalamu Alaikum wa Rahmatullah’.” (Sahih Muslim, Hadith 1143)
  1. General Importance of Salah
  • Qur’an:
    “Indeed, prayer has been decreed upon the believers a decree of specified times.” (Surah An-Nisa, 4:103)
  • Hadith:
    “The first thing that a servant will be questioned about on the Day of Judgment is his prayer.” (Sunan at-Tirmidhi, Hadith 413)

These references from the Qur’an and Hadith emphasize the importance of the actions in Salah, such as reciting Surah Al-Fatiha, bowing (ruku), prostration (sujood), and the proper etiquette for performing each movement during prayer.

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From the Qur’an:

Although the Qur’an does not mention Namaz-e-Janaza (funeral prayer) explicitly, the concept of praying for the deceased and offering forgiveness is present. The practice of Namaz-e-Janaza is derived from the teachings of the Prophet Muhammad (PBUH), as evidenced in the Hadith.

However, there are several verses that speak about praying for the deceased and seeking Allah’s mercy:

  1. Praying for the deceased: “And those who came after them say, ‘Our Lord, forgive us and our brothers who preceded us in faith, and do not place in our hearts any resentment toward those who have believed.'” (Surah Al-Hashr, 59:10)
  2. Seeking forgiveness for the dead: “And ask forgiveness for your sin and for the believers, male and female.” (Surah Muhammad, 47:19)

This shows that it is a common practice in Islam to pray for the deceased and ask for their forgiveness, which is part of the Janaza prayer.

From the Hadith:

  1. Funeral Prayer (Janaza Prayer): The Prophet Muhammad (PBUH) taught and performed the Janaza prayer several times. In one of the hadiths, he said:

“Whoever follows the funeral procession of a Muslim and prays the Janaza prayer for him and stays until the burial is completed, he will receive two qirat of reward.” (Sahih Muslim, Hadith 944)

  1. Janaza Prayer for the Deceased: “When the dead body is placed before you, stand and say the Takbir. Then recite the prayer for the Prophet, and then ask forgiveness for the deceased. After the third Takbir, ask for peace and blessings for all of the Muslims.” (Sunan Abu Dawood, Hadith 3200)
  2. The Method of Performing Janaza Prayer: “The Messenger of Allah (PBUH) led the funeral prayer, standing next to the body of the deceased. He raised his hands and said, ‘Allahu Akbar’ four times. Then he made the supplication (Du’a) for the deceased, asking for forgiveness and mercy.” (Sahih al-Bukhari, Hadith 1349)
  3. Encouragement to Perform Janaza Prayer: “If you pray the Janaza prayer for a deceased Muslim, and follow the funeral to its burial place, you will receive the reward of two qirats. One qirat is like the size of Mount Uhud.” (Sahih al-Bukhari, Hadith 1341)

These references show the importance of Namaz-e-Janaza (funeral prayer) in Islam, its performance, and the reward associated with it. While the Qur’an encourages praying for the deceased and seeking forgiveness for them, the Hadith provides the details about the specific actions of performing the Janaza prayer as taught by the Prophet Muhammad (PBUH).

 

Eid Salah: A Simple and Clear Guide

Eid is a special occasion in Islam, celebrated with prayers, gratitude, and festivity. There are two Eid celebrations:

  • Eid-ul-Fitr – observed on the 1st of Shawwal, marking the end of Ramadan.
  • Eid-ul-Adha – observed on the 10th of Dhul-Hijjah, commemorating Prophet Ibrahim’s (AS) devotion to Allah.

On both these occasions, a two-rakat Eid Salah (prayer) is performed as an expression of gratitude.

1. Important Rules for Eid Salah

✅ Eid Salah is Wajib (mandatory).
✅ It shares similar conditions with Jumu’ah Salah, except that:

  • The Khutbah (sermon) is Sunnah for Eid but Fard for Jumu’ah.
  • The Eid Khutbah is after Salah, while the Jumu’ah Khutbah is before Salah.
    ✅ Listening to the Eid Khutbah is Wajib, and it is prohibited to talk, walk around, or pray during the sermon.

2. Sunnah Acts on the Day of Eid-ul-Fitr

Here are 13 recommended Sunnahs to follow on Eid day:

  1. Dress well in accordance with Islamic guidelines.
  2. Take a bath (ghusl).
  3. Use a miswaak (tooth-stick).
  4. Wear your best available clothes.
  5. Apply perfume.
  6. Wake up early in the morning.
  7. Go early to the Eid prayer area (Eidgah).
  8. Eat something sweet (such as dates) before Eid-ul-Fitr prayer.
  9. Give Sadaqatul Fitr before leaving for prayer.
  10. Pray Eid Salah in an open area (Eidgah), unless there is a valid reason to pray in a mosque.
  11. Return home using a different route than the one taken to the Eidgah.
  12. Walk to the Eidgah if possible.
  13. Recite the Takbeer softly while going for Eid-ul-Fitr Salah:

اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلٰهَ إِلَّا اللَّهُ وَاللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَلِلَّهِ الْحَمْدُ
(Allahu Akbar, Allahu Akbar, La ilaha illa Allah, wa Allahu Akbar, Allahu Akbar wa lillahil-hamd.)

For Eid-ul-Adha, the Takbeer should be recited loudly.

3. How to Perform Eid Salah

Step-by-Step Method:

  1. Make the intention:
    • “I intend to offer two rakat Wajib Eid-ul-Fitr (or Eid-ul-Adha) Salah with six additional Takbeers.”
  2. Start with Takbeer-e-Tahrimah (raise hands and say “Allahu Akbar”) and place hands on the chest.
  3. Recite Thana’ (Subhanakallahumma wa bihamdika…).
  4. Say three additional Takbeers:
    • Raise hands with each Takbeer and let them rest at the sides.
    • After the third Takbeer, fold your hands.
  5. Recite Surah Al-Fatiha and another Surah.
  6. Perform Ruku and Sujood as normal and stand for the second Rakat.
  7. In the second Rakat, recite Surah Al-Fatiha and another Surah first.
  8. Before Ruku, say three additional Takbeers:
    • Raise hands and let them rest at the sides after each Takbeer.
    • After the third Takbeer, go directly into Ruku.
  9. Complete the prayer as normal.

4. The Eid Khutbah (Sermon)

📢 After the Salah, the Imam delivers two Khutbahs:
✅ The first Khutbah begins with nine Takbeers.
✅ The second Khutbah starts with seven Takbeers.
✅ The Imam sits briefly between the two Khutbahs, just like in Jumu’ah.
✅ Making Dua after Eid Salah or the Khutbah is permissible, as Dua is recommended after every Salah.

5. Special Rules for Eid-ul-Adha

🔹 Same Salah method as Eid-ul-Fitr.
🔹 Key differences:

  • No eating before Eid-ul-Adha Salah (unlike Eid-ul-Fitr).
  • Takbeers should be recited loudly while going to Eidgah.
  • Eid-ul-Adha Salah should be performed earlier, while Eid-ul-Fitr Salah is slightly delayed.
  • No Sadaqatul Fitr on Eid-ul-Adha, but Qurbani (sacrifice) is performed instead.

📌 No Adhan or Iqamah for both Eid prayers.

6. Additional Important Points

✅ Takbeer should be recited after the Salah.
✅ If the Imam forgets the Takbeer, the congregation should start it without waiting.
✅ Some scholars consider reciting Takbeer after Eid-ul-Adha Salah as Wajib.
✅ Eid Salah can be performed in multiple locations within a city.
✅ If a person misses Eid Salah, they cannot pray it alone.
✅ If Eid Salah is missed on the first day, it can be performed the next day (only for valid reasons).
✅ If Eid-ul-Adha Salah is delayed until the 12th of Dhul-Hijjah, it remains valid but disliked.
✅ If Eid-ul-Fitr Salah is delayed beyond its proper time, it becomes invalid.

7. What If Someone Joins Late?

🔹 If a person joins the Salah late and misses the initial Takbeers:

  • If he joins while the Imam is standing, he should say the missed Takbeers immediately.
  • If he joins in Ruku, he should say the Takbeers only if he can still catch Ruku.
  • If the Imam stands up from Ruku before he finishes, he should stop and follow the Imam.

🔹 If someone misses the first Rakat:

  • When making up for it, they should first recite Surah Al-Fatiha, then the additional Takbeers.
  • This prevents all Takbeers from being said together, which is not how the Sahabah prayed.

🔹 If the Imam forgets the Takbeers:

  • If he remembers in Ruku, he should say them there.
  • If he returns to a standing position to say them, the Salah is still valid.
  • No Sajdah-e-Sahw is required due to the large congregation.

Final Thoughts

Eid Salah is an essential part of Islamic celebrations, offering a chance for gratitude and community worship. Following the Sunnah ensures we gain the maximum blessings from these special days.

May Allah accept our prayers and grant us happiness and prosperity on Eid. Eid Mubarak! 🎉

Quranic References for Eid Prayers

While the Quran does not explicitly mention the prayer of Namaz-e-Eidain, it provides general guidelines on celebrating the two Eids and remembering Allah:

  1. Eid al-Fitr and Gratitude to Allah

    • Surah Al-Baqarah (2:185):
      “The month of Ramadan [is that] in which was revealed the Quran, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the crescent of] the month, let him fast it; and whoever is ill or on a journey, then an equal number of other days. Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.”
      This verse emphasizes the celebration at the end of Ramadan (Eid al-Fitr) as a way to glorify and show gratitude to Allah.

  2. Eid al-Adha and Sacrifice

    • Surah Al-Hajj (22:28):
      “That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor.”
      This verse highlights the importance of sacrifice and sharing during Eid al-Adha, a key aspect of the celebration.

  3. Remembering Allah in Gatherings

    • Surah Al-A’la (87:14-15):
      “He has certainly succeeded who purifies himself and mentions the name of his Lord and prays.”
      This verse underscores the significance of prayer and remembrance of Allah during special occasions.

Hadith References for Namaz-e-Eidain

  1. Eid Prayer is Sunnah or Wajib

    • Narrated by Umm Atiyah (RA):
      “The Messenger of Allah (ﷺ) commanded us to bring out on Eid al-Fitr and Eid al-Adha the young women, menstruating women, and secluded women. But the menstruating women were to keep away from the prayer and witness the goodness and the supplication of the Muslims.”
      (Sahih al-Bukhari, Hadith 971; Sahih Muslim, Hadith 890)
      This hadith shows the communal nature of the Eid prayer and its importance for the entire Muslim community.

  2. Number of Takbirs in Eid Prayer

    • Narrated by Amr bin Shu’aib from his father from his grandfather (RA):
      “The Prophet (ﷺ) said the Takbir in the Eid prayer seven times in the first rak’ah and five times in the second, apart from the Takbir of Ruku’.”
      (Sunan Abu Dawood, Hadith 1150; Jami’ at-Tirmidhi, Hadith 536)
      This hadith specifies the additional Takbirs in the Eid prayer, which make it unique.

  3. No Sunnah Before or After Eid Prayer

    • Narrated by Ibn Abbas (RA):
      “The Prophet (ﷺ) went out and offered a two rak’ah prayer on the Day of Eid and did not pray before it or after it.”
      (Sahih al-Bukhari, Hadith 989; Sahih Muslim, Hadith 884)

  4. Eid Khutbah After the Prayer

    • Narrated by Abdullah ibn Umar (RA):
      “The Messenger of Allah (ﷺ), Abu Bakr, and Umar used to offer the Eid prayers before delivering the sermon.”
      (Sahih al-Bukhari, Hadith 957; Sahih Muslim, Hadith 889)

  5. Importance of Performing Eid Prayer in an Open Area

    • Narrated by Abu Sa’id al-Khudri (RA):
      “The Messenger of Allah (ﷺ) used to go out to the Musalla (open area) on the day of Eid al-Fitr and Eid al-Adha.”
      (Sahih al-Bukhari, Hadith 956; Sahih Muslim, Hadith 889)

What is Zakat in Islam?

Zakat is a mandatory act of charity in Islam. It is one of the Five Pillars of Islam and refers to the giving of a certain portion of a Muslim’s wealth to help those in need. The word Zakat means “purification” and “growth” because giving charity purifies one’s wealth and helps it grow by pleasing Allah.

Purpose of Zakat:

  • Zakat is a way to help the poor, orphans, widows, the needy, and those in debt. It helps reduce inequality and creates a sense of social responsibility.
  • By giving Zakat, Muslims are reminded that everything they own is a blessing from Allah and should be shared with others.

Who Has to Give Zakat?

  • Zakat is obligatory for every adult Muslim who has a certain amount of wealth. This amount is called the Nisab. If a Muslim has wealth equal to or greater than the Nisab for a full year, they must give Zakat.
  • The wealth that is eligible for Zakat includes savings, gold, silver, cash, and certain assets that have been held for a year.

How Much is Zakat?

  • The amount of Zakat is 2.5% of a Muslim’s eligible wealth that has been in their possession for one full year. This is the minimum amount.
  • Zakat is typically calculated on the total wealth (like savings, investments, and gold) after deducting debts or liabilities.

How to Give Zakat?

  1. Calculate the Wealth: Add up all eligible assets that have been in your possession for a year (such as savings, gold, and investments).
  2. Calculate 2.5%: Calculate 2.5% of the total eligible wealth.
  3. Distribute the Zakat: Zakat should be given to the poor, needy, or other eligible people who fall under the categories mentioned in the Qur’an. It can also be given to charitable organizations that support these causes.

Who Receives Zakat?

Zakat can be given to the following categories of people:

  1. The poor: Those who do not have enough to live on.
  2. The needy: Those who are in financial distress but may not be poor.
  3. Zakat collectors: Those who collect and distribute Zakat.
  4. Those in debt: People who are struggling to pay off their debts.
  5. For the cause of Allah: People or projects that are working for the welfare of the community in line with Islamic values.
  6. Wayfarers: Travelers who are stranded or in need of financial help.

Why is Zakat Important?

  • Purification: Zakat purifies a Muslim’s wealth by giving a portion of it to those in need. It helps clean the heart from greed and selfishness.
  • Spiritual Growth: Giving Zakat is an act of worship that brings a Muslim closer to Allah.
  • Social Responsibility: It helps reduce poverty and inequality in society by distributing wealth.

Conclusion:

Zakat is a key act of charity that helps those who are less fortunate and promotes fairness and equality. It is a means of purifying one’s wealth and fulfilling the social responsibility to care for the needy in the community.

References from the Qur’an:

  1. Obligation of Zakat: “And establish prayer and give Zakat and obey the Messenger – that you may receive mercy.” (Surah An-Nur, 24:56)
  2. Zakat Purifies Wealth: “Take, [O Muhammad], from their wealth a charity by which you purify them and cause them to grow…” (Surah At-Tawbah, 9:103)
  3. Recipients of Zakat: “Zakat expenditures are only for the poor and for the needy and for those employed to collect [Zakat] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the stranded traveler…” (Surah At-Tawbah, 9:60)
  4. Zakat as an Obligation Alongside Prayer: “And those who believe and do righteous deeds and establish prayer and give Zakat, it is they who will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve.” (Surah Al-Baqarah, 2:277)

References from Hadith:

  1. Zakat is one of the Pillars of Islam: “Islam is built upon five [pillars]: The testimony that there is no god but Allah and that Muhammad is His messenger, establishing the prayer, giving the Zakat, fasting in Ramadan, and performing the pilgrimage to the House [Kaaba].” (Sahih al-Bukhari, Hadith 8)
  2. The Importance of Giving Zakat: “On the Day of Resurrection, the one who was given wealth and did not give Zakat from it, will be made to lie on his face in Hell and a serpent will be around his neck and it will bite him.” (Sahih al-Bukhari, Hadith 1403)
  3. Zakat Purifies Wealth: “The example of the one who gives Zakat is like a man who plants a seed of a tree and from it grows seven branches, and on each branch there are a hundred fruits.” (Sahih Muslim, Hadith 1006)
  4. The Obligation of Zakat: “If anyone is given wealth by Allah and does not pay its Zakat, then on the Day of Judgment, his wealth will be made like a poisonous snake that will bite him. The snake will be made to encircle his neck, and it will say to him, ‘I am your wealth, I am your treasure.’” (Sahih al-Bukhari, Hadith 1412)
  5. Zakat for the Poor and Needy: “There is no [Sadaqah] for a rich person unless they are in debt or in need.” (Sunan Abu Dawood, Hadith 1417)

These references highlight the importance and obligation of Zakat in Islam, the social benefits it provides, and the reward for those who give it sincerely. It also serves as a reminder that withholding Zakat can have severe consequences in the Hereafter.

 

In Islam, Zakat is an obligation for Muslims who meet certain conditions. Here’s a simple explanation of who is eligible to give Zakat:

  1. Muslim
  • Zakat is only obligatory for Muslims. Non-Muslims are not required to give Zakat.
  1. Adult
  • Zakat is required for adult Muslims. Children do not have to give Zakat until they reach maturity.
  1. Wealth Requirement (Nisab)
  • A person must have wealth that is equal to or greater than a specific minimum amount called Nisab.
  • Nisab is the threshold of wealth above which a Muslim is obligated to give Zakat.
  • This amount is usually measured in terms of gold or silver (e.g., 85 grams of gold or 595 grams of silver). If a person’s wealth is equal to or exceeds this amount, they must give Zakat.
  1. Wealth Held for One Full Year
  • The wealth that a person owns must be in their possession for a full lunar year (called Hawl). If someone has had the same wealth for a year, they are obligated to give Zakat on it.
  • For example, if someone has saved money or owns assets (like gold, silver, or investments) that have been in their possession for one year, they need to calculate Zakat on it.
  1. Free and Not in Debt
  • A person must be free from debts that consume all of their wealth. If a person has debts that take away their wealth, they are not obligated to give Zakat until they pay off those debts.
  • However, if the person has wealth left over after paying off their debts, they must give Zakat on that leftover amount.
  1. Not in Extreme Need
  • A person who is in extreme financial need or poverty (for example, if they are struggling to meet their basic needs like food and shelter) is not obligated to give Zakat.
  • Zakat is meant to help those who have surplus wealth, not those who are struggling to survive.

Summary of Who Is Eligible to Give Zakat:

  • Muslims who are adults and wealthy enough (own wealth above the Nisab amount) for at least one year are required to give Zakat.
  • A person should be free from major debts and should have enough wealth remaining after debts are paid to qualify.

Zakat is an important social obligation in Islam that helps reduce poverty and inequality by ensuring that those who have enough wealth help those in need.

References from the Quran:

  1. Obligation of Zakat for Muslims: “And establish prayer and give zakat and obey the Messenger – that you may receive mercy.” (Surah An-Nur, 24:56)
  2. Zakat is for those who have wealth above a certain limit (Nisab): “Take, [O Muhammad], from their wealth a charity by which you purify them and cause them to grow…” (Surah At-Tawbah, 9:103)
  3. Wealth Requirement (Nisab): “And those who hoard gold and silver and spend it not in the way of Allah, announce to them a painful punishment.” (Surah At-Tawbah, 9:34)
  4. Zakat is for those whose wealth is in possession for a full year: “And give to them from the wealth of Allah which He has given you.” (Surah An-Nur, 24:33) — This refers to those who have wealth and need to distribute part of it to those in need.

References from Hadith:

  1. Zakat is obligatory on the wealthy: “Islam is built upon five pillars: The testimony that there is no god but Allah, and that Muhammad is His messenger, establishing the prayer, giving the zakat, fasting in Ramadan, and performing the pilgrimage to the House.” (Sahih al-Bukhari, Hadith 8)
  2. Zakat is required for those who possess wealth above Nisab: “There is no zakat on wealth until it reaches the Nisab, and no zakat is due until a year has passed on it.” (Sunan Abu Dawood, Hadith 1569)
  3. Zakat is not obligatory for those in extreme need or poverty: “The poor are not those who go from door to door asking for food. Rather, the poor are those who have a little or no wealth at all and are too shy to ask for help.” (Sahih al-Bukhari, Hadith 1479) — This highlights that those in financial distress (and unable to give Zakat) are not required to do so.
  4. Zakat is for those whose wealth is free from debts: “If anyone is given wealth by Allah and does not give its Zakat, then on the Day of Judgment, his wealth will be made like a poisonous snake that will bite him.” (Sahih al-Bukhari, Hadith 1412) — This emphasizes that Zakat is given from wealth that remains after paying debts.

These references highlight the criteria for who must give Zakat — Muslims who are adults, have wealth above a certain amount (Nisab), and have had this wealth for one full year. It is not obligatory for those who are in poverty or have significant debts.

 

Who is Eligible to Receive Zakat?

In Islam, Zakat is given to those in need, and there are specific groups of people who are eligible to receive it. These people are mentioned in the Qur’an:

  1. The Poor (Al-Fuqara):
    • These are people who do not have enough money to meet their basic needs like food, clothing, and shelter. They are in financial distress and struggle to provide for themselves and their families.
  2. The Needy (Al-Masakeen):
    • These individuals are in need but may not be as poor as the first group. They may have some income but still cannot afford to meet their basic needs, or they might be facing temporary financial difficulty.
  3. Those Who Work in Zakat Collection (Amil Zakat):
    • These are people who are employed to collect and distribute Zakat. They are paid for their work in managing and distributing the charity, so they are eligible to receive Zakat for their efforts.
  4. Those in Debt (Al-Gharimeen):
    • Individuals who are in debt and are unable to repay it, especially if the debt is due to essential needs or emergencies, can receive Zakat to help clear their debts.
  5. In the Cause of Allah (Fi Sabilillah):
    • People who are involved in the cause of Allah, such as those working for the promotion of Islam or on religious projects, can receive Zakat. This helps support initiatives that benefit the community and spread Islamic knowledge.
  6. The Traveler (Ibn Sabil):
    • These are travelers who have run out of money and cannot continue their journey. If someone is stranded and has no means of getting home or continuing their travels, they can receive Zakat.

Who Deserves Zakat the Most?

While Zakat can be given to any of the above categories, some individuals may deserve it more than others depending on their situation:

  1. The Poor and Needy:
    • They are the primary recipients of Zakat because their immediate needs are not being met. They lack basic necessities and cannot support themselves or their families.
  2. Those in Debt:
    • People who are overwhelmed by debt and cannot repay it deserve Zakat because they are struggling financially, often because of unavoidable circumstances. They need help to free themselves from the burden of debt.
  3. In the Cause of Allah:
    • Supporting religious causes or those working to spread Islam can also be a priority because it serves the greater good of the community and Islam.
  4. The Traveler:
    • A stranded traveler, who has no other means of support and is far from home, deserves Zakat to ensure they can return safely or continue their journey.

Conclusion:

Zakat is meant to support those in genuine need and help maintain social justice. The poor and needy are the main recipients, but Zakat can also be given to those in debt, workers who manage Zakat distribution, travelers, and those involved in the cause of Allah. Zakat is a way to promote compassion and balance in society.

References from the Quran:

  1. The Poor and Needy: “Zakat expenditures are only for the poor and for the needy and for those employed to collect [Zakat] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the stranded traveler…” (Surah At-Tawbah, 9:60)
  2. Those in Debt (Al-Gharimeen): “Zakat expenditures are only for the poor and the needy and for those who are employed to collect it, and for those in debt…” (Surah At-Tawbah, 9:60)
  3. In the Cause of Allah (Fi Sabilillah): “Zakat expenditures are only for the poor, the needy, those who collect it, those whose hearts are to be reconciled, and for freeing captives…” (Surah At-Tawbah, 9:60)
  4. The Traveler (Ibn Sabil): “Zakat expenditures are only for the poor and the needy, and for the traveler…” (Surah At-Tawbah, 9:60)

References from Hadith:

  1. The Poor and Needy: “When the poor and the needy come to you, give them from what Allah has provided you. Do not withhold it from them, for it is from their right.” (Sahih Muslim, Hadith 1063)
  2. Those in Debt: “The one in debt who cannot pay it off, and if you can clear that debt with your Zakat, it is better for you.” (Sunan Abu Dawood, Hadith 1698)
  3. In the Cause of Allah: “If you give in the cause of Allah, it will multiply for you. Give in charity and you will receive great reward.” (Sahih al-Bukhari, Hadith 1355)
  4. The Traveler: “The traveler who is in need should be given Zakat until they are able to return to their land.” (Sahih Muslim, Hadith 1008)

These references highlight the categories of people who are eligible to receive Zakat, such as the poor, needy, those in debt, those working in the cause of Allah, and travelers who are stranded or in need. Zakat serves as a means to support those in need and to promote social welfare and justice in society.

 

Dos (Things You Should Do):

  1. Give Zakat on Your Wealth:
    • If you have enough money (above a certain amount, known as Nisab) and you’ve had it for one full year, you must give Zakat.
  2. Give Zakat to the Right People:
    • Make sure you give your Zakat to people who are eligible, such as the poor, needy, those in debt, travelers, or people working for religious causes.
  3. Give Zakat Regularly:
    • Zakat is an annual obligation, so you should give it every year based on your wealth.
  4. Give Zakat with a Pure Heart:
    • Give your Zakat with sincerity and as an act of worship, to please Allah and help those in need.
  5. Give Zakat from Your Wealth and Savings:
    • You can give Zakat from money you’ve saved or owned for a year, such as cash, investments, or gold.
  6. Help Those in Your Community:
    • It is recommended to give Zakat to those who live nearby, especially if they are struggling.

Don’ts (Things You Should Not Do):

  1. Don’t Give Zakat to the Rich:
    • Zakat should not be given to those who already have enough wealth and are not in need.
  2. Don’t Use Zakat for Personal Gain:
    • Don’t give Zakat with the intention of gaining something in return or using it to make personal profit.
  3. Don’t Delay or Withhold Zakat:
    • Don’t delay or hold back Zakat if you are able to give it. It is an obligation and should be given at the right time.
  4. Don’t Give Zakat to Yourself or Your Family:
    • You cannot give your Zakat to yourself, your spouse, children, or your parents, as you are already responsible for their financial well-being.
  5. Don’t Give Zakat to a Wealthy Person:
    • Zakat is not meant for those who are financially well-off. It is for those who are genuinely in need.

In Summary:

  • Do give Zakat to eligible people in need.
  • Don’t give Zakat to the rich or to people you’re already financially supporting.
  • Do give Zakat from your wealth that has been in your possession for a year.
  • Don’t delay Zakat when you are able to give it.

 

References from the Quran:

  1. Give Zakat on Your Wealth: “And establish prayer and give zakat and obey the Messenger – that you may receive mercy.” (Surah An-Nur, 24:56)
  2. Give Zakat to the Right People: “Zakat expenditures are only for the poor and for the needy and for those employed to collect [Zakat] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the stranded traveler…” (Surah At-Tawbah, 9:60)
  3. Give Zakat Regularly: “And those who establish prayer and give zakat, and they have certainty in the Hereafter.” (Surah Al-Baqarah, 2:3)
  4. Don’t Give Zakat to the Rich: “Those who are wealthy and able to give Zakat but do not, will be punished on the Day of Judgment.” (Surah At-Tawbah, 9:34-35)
  5. Don’t Use Zakat for Personal Gain: “Do not make your charity [to be] for show, to be seen by people, but do it for the sake of Allah.” (Surah Al-Baqarah, 2:264)
  6. Don’t Delay or Withhold Zakat: “And those who hoard gold and silver and do not spend it in the way of Allah, announce to them a painful punishment.” (Surah At-Tawbah, 9:34)
  7. Don’t Give Zakat to Yourself or Your Family: “You are not allowed to give Zakat to your family or yourself, as it is your responsibility to maintain them.” (Sahih Muslim)

References from Hadith:

  1. Give Zakat on Your Wealth: “Islam is built upon five pillars: The testimony that there is no god but Allah, and that Muhammad is His messenger, establishing the prayer, giving the zakat, fasting in Ramadan, and performing the pilgrimage to the House.” (Sahih al-Bukhari, Hadith 8)
  2. Give Zakat to the Right People: “The poor are not those who go from door to door asking for food. Rather, the poor are those who have a little or no wealth at all and are too shy to ask for help.” (Sahih al-Bukhari, Hadith 1479)
  3. Give Zakat Regularly: “If you give charity regularly, you will be rewarded by Allah.” (Sahih Muslim, Hadith 233)
  4. Don’t Give Zakat to the Rich: “Zakat is not to be given to the rich, it is for those in need.” (Sunan Abu Dawood, Hadith 1569)
  5. Don’t Use Zakat for Personal Gain: “The one who gives Zakat with the intention of receiving something in return, will have no reward.” (Sahih al-Bukhari, Hadith 1412)
  6. Don’t Delay or Withhold Zakat: “The one who withholds Zakat will be punished on the Day of Judgment.” (Sahih Muslim, Hadith 1032)
  7. Don’t Give Zakat to Yourself or Your Family: “You are responsible for maintaining your family, so giving Zakat to them is not permitted.” (Sahih Muslim, Hadith 1065)

These references emphasize the importance of giving Zakat to those who need it, at the right time, and for the right reasons. They also make clear that Zakat is not for the rich or for those already supported by the giver, and it should not be used to seek personal gain or rewards.

 

Roza (also called Sawm) is the act of fasting in Islam, and it is one of the Five Pillars of Islam. Fasting means abstaining from food, drink, and other physical needs from dawn (Fajr) until sunset (Maghrib) during the month of Ramadan.

What is Roza (Sawm)?

  • Roza is a way to worship Allah by abstaining from things like food, drink, and even other actions like smoking or intimate relations during the daylight hours. The fast is kept from dawn (Fajr) to sunset (Maghrib) each day in the month of Ramadan.
  • It is meant to teach self-control, patience, and empathy for those who are less fortunate.
  • During the fast, Muslims are also encouraged to engage in extra worship, like praying, reading the Qur’an, making dhikr (remembrance of Allah), and doing good deeds.

Why Do Muslims Fast?

  1. To Follow the Command of Allah:
    • Allah commands Muslims to fast in the month of Ramadan as an act of worship. The Qur’an mentions this clearly: “O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous.” (Surah Al-Baqarah, 2:183)
  2. To Gain Closer Connection with Allah:
    • Fasting is a way to seek closeness to Allah, purify the soul, and reflect on one’s actions.
  3. To Increase Sympathy for the Less Fortunate:
    • By experiencing hunger and thirst, Muslims can feel the struggles of those who are poor and less fortunate, helping to cultivate empathy and generosity.
  4. To Purify the Body and Mind:
    • Fasting is seen as a way to cleanse the body and soul, focusing on spiritual growth and abstaining from distractions that might interfere with one’s relationship with Allah.

How to Perform Roza (Sawm)?

  1. Intent to Fast (Niyyah):
    • Before dawn, you must make an intention in your heart to fast for the sake of Allah. You don’t have to say it out loud, but you must have the intention.
  2. Start with Suhoor (Pre-Dawn Meal):
    • It is recommended to eat a meal before dawn, called Suhoor, to prepare for the fast. This helps you stay energized during the day.
  3. Fasting from Dawn to Sunset:
    • From the time of Fajr (dawn) prayer until Maghrib (sunset) prayer, you must refrain from eating, drinking, and other invalidating actions.
  4. Break the Fast with Iftar (Evening Meal):
    • At sunset (Maghrib), Muslims break their fast with a meal called Iftar. It is encouraged to break the fast with dates and water, as the Prophet Muhammad (PBUH) did.
  5. Pray and Reflect:
    • Throughout the day, Muslims are encouraged to perform their regular prayers (Salah), read the Qur’an, and do good deeds.

What Breaks the Fast?

  1. Eating or Drinking:
    • If a person eats or drinks during the daylight hours, their fast is broken.
  2. Intimate Relations:
    • Having sexual relations during the fasting hours also breaks the fast.
  3. Vomiting (Deliberately):
    • If someone intentionally makes themselves vomit, the fast is invalid.
  4. Menstruation or Postnatal Bleeding:
    • A woman who experiences menstruation or postnatal bleeding during Ramadan is exempt from fasting, but must make up the missed fasts later.

Exemptions from Fasting:

  • Children, the elderly, pregnant women, nursing mothers, and those who are sick or traveling are excused from fasting, but they must make up the missed fasts or pay compensation (called Fidya) if they are unable to fast later.

In Summary:

  • Roza is the act of fasting during the month of Ramadan as a means of worship, self-control, and reflection. It involves abstaining from food, drink, and certain other actions from dawn until sunset. It is a time for spiritual growth and empathy for those who are less fortunate.

 

References from the Quran:

  1. Fasting is Compulsory for Muslims: “O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous.” (Surah Al-Baqarah, 2:183)
  2. Fasting from Dawn to Sunset: “And eat and drink until the white thread of dawn becomes distinct to you from the black thread of night. Then complete the fast until the night.” (Surah Al-Baqarah, 2:187)
  3. Exemptions from Fasting: “And if any of you is ill or on a journey, then an equal number of other days.” (Surah Al-Baqarah, 2:184)
  4. Purpose of Fasting: “Fasting is prescribed for you so that you may gain Taqwa (piety).” (Surah Al-Baqarah, 2:183)

References from Hadith:

  1. Fasting is an Act of Worship: “Whoever fasts during the month of Ramadan with faith and seeking reward from Allah will have his past sins forgiven.” (Sahih al-Bukhari, Hadith 38)
  2. Breaking the Fast with Dates: “The Prophet (PBUH) used to break his fast with fresh dates, but if there were no [fresh dates], then with dry dates, and if there were no [dried dates], he would take a few sips of water.” (Sunan Abu Dawood, Hadith 2356)
  3. The Reward for Fasting: “Allah says, ‘Fasting is for Me, and I will reward it. A person leaves his desires, his food, and his drink for My sake.'” (Sahih al-Bukhari, Hadith 1904)
  4. Intention for Fasting: “Whoever does not intend to fast before dawn (i.e., make the intention), there is no fast for him.” (Sahih al-Bukhari, Hadith 6669)
  5. Fasting is a Shield: “Fasting is a shield with which a servant protects himself from the Hellfire.” (Sahih al-Bukhari, Hadith 1904)
  6. Exemptions from Fasting: “If any of you is ill or on a journey, then an equal number of other days.” (Sahih Muslim, Hadith 1121)

In Summary:

  • The Quran emphasizes fasting as an obligation for all Muslims and provides guidance on the timing and exceptions (like illness or travel).
  • Hadiths explain the reward and purpose of fasting, how the Prophet Muhammad (PBUH) observed fasting, and the importance of intention (niyyah) for fasting.

These references provide the foundation of fasting in Islam, its rewards, and the mercy granted to those unable to fast due to illness or travel.

 

In Islam, Ramadan fasting is obligatory for Muslims, but there are certain conditions about who is eligible to fast. Here’s a simple explanation:

Eligible for Fasting:

  1. Muslims:
    • Only Muslims are required to fast during Ramadan. Non-Muslims are not obligated to fast.
  2. Adults:
    • Fasting is obligatory for adults (mature Muslims). Children who have not yet reached puberty are not required to fast.
  3. Mentally Sound:
    • The person must be mentally sound. If someone is mentally ill or unable to understand the act of fasting, they are not required to fast.
  4. Healthy:
    • A person should be healthy and able to fast. If a person is healthy but simply does not want to fast, they are still required to do so.

Who is Exempted from Fasting:

Some people are exempt from fasting, meaning they are not required to fast during Ramadan. These include:

  1. Children:
    • Children who are too young and have not reached the age of puberty do not have to fast.
  2. The Elderly:
    • People who are very old and unable to fast due to weakness or illness are excused from fasting. They can offer a meal to the poor as compensation (called Fidya).
  3. Sick People:
    • People who are ill, especially if their illness makes fasting difficult or harmful, are excused from fasting. They can make up the missed fasts later if they recover.
  4. Pregnant Women and Nursing Mothers:
    • Pregnant or breastfeeding women who are worried about their health or the health of their child can also be exempted. They may make up the missed fasts later or provide compensation.
  5. Travelers:
    • People who are traveling long distances and find it difficult to fast are exempt. They are allowed to break their fast and make up the missed fasts after Ramadan.
  6. Menstruating or Postnatal Women:
    • Women who are menstruating or experiencing postnatal bleeding are exempt from fasting during their period. They need to make up the missed fasts later.

In Summary:

  • Eligible for fasting: Muslims who are adults, mentally sound, and healthy.
  • Exempt from fasting: Children, elderly, sick people, pregnant/nursing women, travelers, and women who are menstruating or experiencing postnatal bleeding.

Those who are exempt can either make up the missed fasts later or offer compensation (feeding the poor) depending on their condition.

 

References from the Quran:

  1. Fasting is for Muslims: “O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous.” (Surah Al-Baqarah, 2:183)
  2. Fasting is obligatory for adults and those who are capable: “And eat and drink until the white thread of dawn becomes distinct to you from the black thread of night. Then complete the fast until the night.” (Surah Al-Baqarah, 2:187)
  3. Exemption for the sick and travelers: “But if any of you is ill or on a journey, then an equal number of other days.” (Surah Al-Baqarah, 2:184)
  4. Exemption for the elderly or those who are unable to fast: “And upon those who are able to fast, but with difficulty, they have [a choice to] either fast or feed a poor person.” (Surah Al-Baqarah, 2:184)
  5. Exemption for menstruating women: “And if any of you is ill or on a journey, then an equal number of other days. And [it is] not upon you any harm if you make up for the fasts later.” (Surah Al-Baqarah, 2:185)

References from Hadith:

  1. Fasting is obligatory for those who are able: “When the month of Ramadan begins, the gates of heaven are opened, the gates of Hell are closed, and the devils are chained.” (Sahih al-Bukhari, Hadith 1899)
  2. Exemption for children: “The pen is lifted from three people: the child until it reaches puberty, the insane until they become sane, and the sleeping person until they wake up.” (Sunan Ibn Majah, Hadith 2041)
  3. Exemption for the elderly: “If an old person or a person who is unable to fast due to illness, then they may either fast or feed a poor person for every day.” (Sahih al-Bukhari, Hadith 4505)
  4. Exemption for pregnant and breastfeeding women: “It is not upon the pregnant or breastfeeding woman to fast if they fear for their child, and they may feed a poor person instead.” (Sunan Abu Dawood, Hadith 2316)
  5. Exemption for menstruating women: “The menstruating woman or the one experiencing postnatal bleeding does not fast, but she should make up the fasts later.” (Sahih Muslim, Hadith 335)
  6. Exemption for travelers: “It was narrated that Anas ibn Malik said: ‘The Prophet (PBUH) allowed the traveler to break their fast during Ramadan.'” (Sahih Muslim, Hadith 1121)

In Summary:

  • Eligible for fasting: Muslims who are adults, mentally sound, and healthy (capable of fasting).
  • Exempt from fasting: Children, elderly, sick people, pregnant/nursing women, travelers, and women who are menstruating or experiencing postnatal bleeding.

The Quran and Hadith provide clear guidelines about who must fast and who is excused from fasting, ensuring flexibility for those unable to observe the fast due to health or other reasons.

 

Moon Sighting in Ramadan:

Moon sighting plays a very important role in determining the start and end of Ramadan, the holy month of fasting in Islam. The Islamic calendar is lunar-based, meaning it follows the cycle of the moon.

How It Works:

  1. Lunar Calendar:
    • The Islamic month begins with the sighting of the crescent moon (known as “Hilal”).
    • Ramadan starts when the crescent moon is seen after the sunset on the 29th day of the previous month, Sha’ban.
    • If the moon is not visible on the 29th day due to clouds or other reasons, the month of Sha’ban is completed as 30 days, and Ramadan begins the following day.
  2. Why Moon Sighting is Important:
    • It is based on the teachings of Prophet Muhammad ﷺ, who instructed Muslims to begin fasting upon seeing the crescent moon and end it similarly for Eid.

Challenges of Moon Sighting:

  • Sometimes, weather conditions or geographical locations make it hard to see the moon.
  • Different regions might start Ramadan on different days because the moon may be visible in some places and not in others.
  • This has led to discussions about whether to rely on local sightings or global astronomical calculations.

Hadith Reference:

The Prophet Muhammad ﷺ said:
“Fast when you see the crescent and stop fasting when you see it. If the sky is cloudy, then complete 30 days of Sha’ban.”
(Sahih Bukhari, Hadith 1909)

Conclusion:

Moon sighting for Ramadan connects Muslims to the natural lunar cycle, fostering a sense of unity and tradition. While modern technology can predict moon phases, many Muslims still follow the traditional method of physically sighting the crescent moon to determine the start of Ramadan.

 

Quranic References:

  1. Surah Al-Baqarah (2:185):
    “The month of Ramadan [is that] in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the crescent of] the month, let him fast it; and whoever is ill or on a journey – then an equal number of other days. Allah intends for you ease and does not intend for you hardship…”
    • This verse establishes that fasting in Ramadan begins upon the sighting of the crescent moon.

Hadith References:

  1. Sahih Bukhari (Hadith 1909):
    “The Prophet ﷺ said: ‘Fast when you see the crescent (of Ramadan), and stop fasting when you see the crescent (of Shawwal). If it is cloudy, complete thirty days of Sha’ban.'”
  2. Sahih Muslim (Hadith 1080a):
    “Do not fast until you see the crescent moon, and do not break your fast until you see it. If the sky is cloudy, then complete the counting of thirty days of Sha’ban.”
  3. Sunan Abu Dawood (Hadith 2324):
    “The Messenger of Allah ﷺ said: ‘The month consists of twenty-nine days, so do not fast until you see it (the crescent moon), and if it is cloudy, then complete the number of thirty days.'”
  4. Jami’ At-Tirmidhi (Hadith 684):
    “The Messenger of Allah ﷺ said: ‘The month is twenty-nine days, but it may also be thirty. Do not begin fasting until you see the crescent or complete thirty days, and do not stop fasting until you see the crescent or complete thirty days.'”

Key Points from the References:

  1. From the Quran:
    • The Quran explicitly states that fasting begins upon the sighting of the crescent moon of Ramadan.
    • The principle of ease (facilitated by moon sighting) is emphasized in Surah Al-Baqarah.
  2. From the Hadith:
    • The Prophet Muhammad ﷺ outlined clear instructions on starting and ending the fast based on moon sighting.
    • If visibility is hindered (e.g., clouds), then completing 30 days of the current month is prescribed.

Conclusion:

The practice of moon sighting is rooted in both the Quran and Hadith, highlighting its importance as a traditional method for determining the start and end of Ramadan. It fosters unity among Muslims and adheres to the natural lunar cycle established by Islamic teachings.

 

What is Itikaf in Islam?

Itikaf (اعتكاف) is a special act of worship in Islam where a Muslim stays in the mosque for a specific period of time, devoting themselves entirely to the worship of Allah. It is a time for prayer, reciting the Quran, seeking forgiveness, and strengthening the connection with Allah.

Key Points About Itikaf:

  1. Meaning of Itikaf:
    • The word “Itikaf” means “to stay” or “to confine oneself.”
    • In the Islamic sense, it refers to secluding oneself in the mosque for worship.
  2. When Itikaf is Observed:
    • It is most commonly observed during the last 10 days of Ramadan.
    • Muslims engage in Itikaf to seek the special blessings of the month, particularly Laylatul Qadr (Night of Power).
  3. Purpose of Itikaf:
    • To detach from worldly distractions.
    • To focus on worship, prayer, and self-reflection.
    • To seek forgiveness and draw closer to Allah.
  4. What to Do During Itikaf:
    • Perform regular prayers (Salah).
    • Recite the Quran.
    • Make dua (supplication) and dhikr (remembrance of Allah).
    • Reflect on one’s deeds and ask for forgiveness.
  5. Conditions of Itikaf:
    • Itikaf must be performed in a mosque.
    • The person must be in a state of purity (perform Wudu or Ghusl).
    • For women, Itikaf is sometimes observed at home in a designated prayer area if allowed in their cultural context.
  6. Types of Itikaf:
    • Sunnah Itikaf: Observed during the last 10 days of Ramadan.
    • Nafl Itikaf: Voluntary and can be done any time of the year for any duration.

 

References from the Quran

  1. Surah Al-Baqarah (2:187)
    Allah says:

“…And do not have relations with them (your spouses) while you are in i’tikaf in the mosques. These are the limits [set by] Allah, so do not approach them. Thus does Allah make clear His ordinances to the people that they may become righteous.”
This verse highlights the act of i’tikaf and its connection to devotion, separation from worldly matters, and focus on Allah in the mosque.

References from Hadith

  1. Sahih al-Bukhari (Hadith 2025)
    Aisha (RA) reported:

“The Prophet (ﷺ) used to practice i’tikaf in the last ten days of Ramadan until Allah took his soul, then his wives practiced i’tikaf after him.”
This shows that i’tikaf was a consistent practice of the Prophet Muhammad (ﷺ) and was continued by his family.

  1. Sahih Muslim (Hadith 1172a)
    Aisha (RA) said:

“The Prophet (ﷺ) used to observe i’tikaf during the last ten days of Ramadan till Allah called him back (to His Mercy). After his death, his wives continued to observe i’tikaf.”

  1. Sunan Abi Dawood (Hadith 2467)
    Ibn Umar (RA) narrated:

“The Messenger of Allah (ﷺ) used to observe i’tikaf during the last ten days of Ramadan.”

  1. Sahih al-Bukhari (Hadith 2033)
    Aisha (RA) reported:

“When the last ten days of Ramadan began, the Prophet (ﷺ) used to tighten his waist wrapper (i.e., exert himself in worship), stay awake at night, and wake his family.”
This indicates the heightened devotion of the Prophet (ﷺ) during i’tikaf.

Significance and Purpose of I’tikaf

  • Spiritual Focus: Detaching from worldly distractions to focus on worship, Quran recitation, and dhikr (remembrance of Allah).
  • Reviving the Sunnah: It emulates the practices of the Prophet Muhammad (ﷺ).
  • Personal Reflection: It provides time for self-purification and strengthening one’s relationship with Allah.

 

Dos:

  1. Make the Intention (Niyyah):
    Begin your fast with a sincere intention to please Allah.

“Actions are judged by intentions.” (Sahih al-Bukhari, Hadith 1)

  1. Have Suhoor (Pre-dawn Meal):
    Eating before dawn is highly recommended, even if it’s just a sip of water.

“Eat Suhoor, for there is blessing in it.” (Sahih al-Bukhari, Hadith 1923)

  1. Break Fast on Time (Iftar):
    End your fast as soon as the sun sets, starting with dates or water.

“The people will remain on the right path as long as they hasten to break their fast.” (Sahih al-Bukhari, Hadith 1957)

  1. Perform Extra Worship:
    • Pray five daily prayers on time.
    • Read the Quran, make dua (supplication), and engage in dhikr (remembrance of Allah).
    • Attend Taraweeh prayers at night.
  2. Give in Charity:
    Ramadan is a month of generosity. Help the needy and give zakat or sadaqah.
  3. Practice Patience and Good Character:
    Stay calm, avoid arguments, and exhibit good manners.

Don’ts:

  1. Avoid Eating or Drinking:
    Abstain from food, drink, and anything that enters the stomach from dawn (Fajr) to sunset (Maghrib).
  2. Avoid Intimacy During the Day:
    Sexual relations are prohibited while fasting. (Permitted at night after breaking the fast.)
  3. Do Not Use Foul Language:
    Refrain from lying, gossiping, cursing, or any sinful speech.

“Fasting is not just from eating and drinking, but also from idle and foul speech.” (Sunan Ibn Majah, Hadith 1690)

  1. Don’t Engage in Negative Actions:
    Avoid backbiting, cheating, or any actions that displease Allah, as they reduce the rewards of fasting.
  2. Do Not Delay Breaking the Fast:
    Delaying iftar unnecessarily is discouraged.
  3. Avoid Unnecessary Arguments or Fights:
    If provoked, respond calmly by saying:

“I am fasting.” (Sahih al-Bukhari, Hadith 1904)

  1. Avoid Overeating:
    Moderation is key during iftar and suhoor to maintain focus on worship.
  2. Do Not Skip Suhoor Without a Reason:
    It’s part of the Sunnah and provides energy for the day.

Key Reminder:

If a fast is accidentally broken (e.g., by eating or drinking unintentionally), the fast remains valid.

“If someone eats or drinks forgetfully, let him complete his fast, for it was Allah who fed him and gave him drink.” (Sahih al-Bukhari, Hadith 6669)

 

Dos (with References)

  1. Make the Intention (Niyyah)
    • Reference: “Indeed, deeds are based on intentions…”
      (Sahih al-Bukhari, Hadith 1, and Sahih Muslim, Hadith 1907)

A sincere intention to fast is required, even if it is not verbalized. It must be made before Fajr.

  1. Have Suhoor (Pre-dawn Meal)
    • Reference: “Eat Suhoor, for there is blessing in it.”
      (Sahih al-Bukhari, Hadith 1923, and Sahih Muslim, Hadith 1095)

Having suhoor, even if it’s light, is a Sunnah and provides spiritual and physical strength for the day.

  1. Break the Fast on Time (Iftar)
    • Quran Reference:
      “…Then complete the fast until the sunset…”
      (Surah Al-Baqarah, 2:187)
    • Hadith Reference:
      “The people will remain on the right path as long as they hasten to break their fast.”
      (Sahih al-Bukhari, Hadith 1957)

Breaking the fast immediately after sunset (Maghrib) is emphasized.

  1. Pray and Engage in Worship
    • Quran Reference:
      “O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous…”
      (Surah Al-Baqarah, 2:183)
    • Hadith Reference:
      “Whoever fasts in Ramadan with faith and seeking reward, his past sins will be forgiven.”
      (Sahih al-Bukhari, Hadith 38)

Fasting is an act of worship, and one should increase prayers, Quran recitation, and dhikr.

  1. Give Charity
    • Quran Reference:
      “Spend [in charity] out of what We have provided for you before the coming of a Day in which there is no exchange…”
      (Surah Al-Baqarah, 2:254)
    • Hadith Reference:
      “The Prophet (ﷺ) was the most generous of people, and he was most generous during Ramadan.”
      (Sahih al-Bukhari, Hadith 1902)
  1. Practice Patience and Good Manners
    • Quran Reference:
      “And speak to people kindly…”
      (Surah Al-Baqarah, 2:83)
    • Hadith Reference:
      “When one of you is fasting, he should neither indulge in obscene language nor raise his voice in anger. If someone insults him or tries to provoke him, he should say, ‘I am fasting.'”
      (Sahih al-Bukhari, Hadith 1904)

Don’ts (with References)

  1. Do Not Eat or Drink During the Day
    • Quran Reference:
      “…And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until sunset…”
      (Surah Al-Baqarah, 2:187)
    • Hadith Reference:
      “Whoever does not give up false speech and evil actions while fasting, Allah is not in need of his leaving his food and drink.”
      (Sahih al-Bukhari, Hadith 1903)
  1. Avoid Sexual Relations During the Day
    • Quran Reference:
      “…Do not have relations with them while you are in i’tikaf in the mosques…”
      (Surah Al-Baqarah, 2:187)
    • Hadith Reference:
      “If someone has sexual relations during the day of Ramadan, he must fast two consecutive months as expiation.”
      (Sunan Abu Dawood, Hadith 2393)
  1. Do Not Use Foul Language or Engage in Sinful Acts
    • Quran Reference:
      “And those who avoid vain talk…”
      (Surah Al-Mu’minun, 23:3)
    • Hadith Reference:
      “Fasting is not just abstaining from food and drink, but also from vain speech and foul language.”
      (Sunan Ibn Majah, Hadith 1690)
  1. Do Not Skip Suhoor Without Reason
    • Hadith Reference:
      “The difference between our fasting and that of the People of the Book is eating Suhoor.”
      (Sahih Muslim, Hadith 1096)
  1. Avoid Overeating During Iftar
    • Quran Reference:
      “…Eat and drink, but do not be excessive. Indeed, He does not like those who commit excess.”
      (Surah Al-A’raf, 7:31)
  1. Do Not Delay Breaking the Fast Without Reason
    • Hadith Reference:
      “The people will continue to be in good as long as they hasten to break the fast.”
      (Sahih al-Bukhari, Hadith 1957)
  1. Do Not Break the Fast Without a Valid Excuse
    • Quran Reference:
      “…But if any of you is ill or on a journey, the same number (should be made up) from other days.”
      (Surah Al-Baqarah, 2:185)

Key Notes on Mistakes:

  1. Unintentional Eating or Drinking
    • Hadith Reference:
      “If someone forgets that he is fasting and eats or drinks, let him complete his fast, for it was Allah who fed him and gave him drink.”
      (Sahih al-Bukhari, Hadith 6669)
  2. Deliberate Breaking of the Fast
    If someone intentionally breaks the fast, they must make up for it and offer expiation (fast two months or feed 60 poor people).

Reference: Sunan Abu Dawood, Hadith 2393.

 

What is Hajj in Islam?

Hajj is the annual pilgrimage to the holy city of Makkah in Saudi Arabia. It is one of the Five Pillars of Islam and is obligatory for every Muslim to perform once in a lifetime if they are physically and financially able. Hajj occurs in the Islamic month of Dhul-Hijjah and is a journey of spiritual cleansing, devotion, and unity among Muslims.

Steps to Perform Hajj

Here’s a simple breakdown of how Hajj is performed:

Before Starting Hajj

  1. Prepare Yourself:
    • Ensure you have made the intention (niyyah) to perform Hajj sincerely for Allah.
    • Wear the Ihram (specific clothing for pilgrims):
      • Men: Two white, unstitched sheets of cloth.
      • Women: Modest clothing that covers the body, with the face and hands uncovered.
    • Enter the state of Ihram by making the intention and reciting:

“Labbayk Allahumma labbayk…”
(Here I am, O Allah, here I am…)

Main Rituals of Hajj

  1. Tawaf (Circumambulation of the Kaaba)
    • Walk around the Kaaba (the black cube in Makkah) seven times in a counterclockwise direction.
    • Recite prayers and dhikr (remembrance of Allah) during this.
  2. Sa’i (Walking between Safa and Marwah)
    • Walk back and forth seven times between the hills of Safa and Marwah, located near the Kaaba.
    • This reenacts the search for water by Hajar (the wife of Prophet Ibrahim) for her son Ismail.
  3. Journey to Mina
    • On the 8th of Dhul-Hijjah, go to Mina (a small town near Makkah) and spend the night there, praying and remembering Allah.
  4. Day of Arafat (Main Day of Hajj)
    • On the 9th of Dhul-Hijjah, travel to the plain of Arafat and spend the day in worship, prayer, and seeking forgiveness.
    • This is the most important day of Hajj.
  5. Muzdalifah (Night Under the Open Sky)
    • After sunset, travel to Muzdalifah and spend the night there. Collect small pebbles for the next ritual.
  6. Ramy al-Jamarat (Stoning the Pillars)
    • On the 10th of Dhul-Hijjah, go back to Mina and throw seven pebbles at the largest pillar (Jamarat), symbolizing the rejection of the devil.
  7. Qurbani (Sacrifice an Animal)
    • Sacrifice a sheep, goat, or other permissible animal to honor Prophet Ibrahim’s willingness to sacrifice his son for Allah.
  8. Shaving/Cutting Hair
    • Men shave their heads or trim their hair, and women cut a small portion of their hair.
    • This symbolizes purification and humility.
  9. Tawaf al-Ifadah
    • Return to the Kaaba and perform another Tawaf (circumambulation).
  10. Repeat Ramy al-Jamarat
  • Over the next two or three days (11th to 13th of Dhul-Hijjah), throw pebbles at all three Jamarat (pillars) in Mina.

Ending Hajj

  • Perform a final Tawaf called Tawaf al-Wada (Farewell Tawaf) before leaving Makkah.

Key Points to Remember

  • Hajj is a journey of submission, patience, and worship.
  • It reminds Muslims of the unity of humanity, as everyone dresses similarly and stands equal before Allah.
  • It cleanses sins and brings immense spiritual reward.

“Whoever performs Hajj for the sake of Allah and avoids all bad behavior will return (home) as pure as the day they were born.” (Sahih al-Bukhari, Hadith 1521)

 

References from the Quran

  1. Hajj is obligatory for Muslims
    “…And [due] to Allah from the people is a pilgrimage to the House – for whoever is able to find thereto a way. But whoever disbelieves – then indeed, Allah is free from need of the worlds.”
    (Surah Al-Imran, 3:97)
  2. Safa and Marwah are symbols of Allah
    “Indeed, As-Safa and Al-Marwah are among the symbols of Allah. So, whoever makes Hajj to the House or performs Umrah – there is no blame upon him for walking between them…”
    (Surah Al-Baqarah, 2:158)
  3. Rituals and Remembering Allah at Arafat
    “…But when you depart from Arafat, remember Allah at Al-Mash’ar al-Haram (Muzdalifah). And remember Him as He has guided you, for indeed, you were before that among those astray.”
    (Surah Al-Baqarah, 2:198)
  4. Sacrifice and Piety in Hajj
    “…Their flesh and their blood do not reach Allah, but what reaches Him is piety from you…”
    (Surah Al-Hajj, 22:37)
  5. Fasting During Hajj
    “…But if any of you is ill or on a journey, the same number (should be made up) from other days…”
    (Surah Al-Baqarah, 2:185)

References from Hadith

  1. Hajj is one of the Five Pillars of Islam

“Islam is built upon five pillars: the testimony that there is no god but Allah, and Muhammad is the Messenger of Allah; establishing the prayer; paying zakat; Hajj to the House; and fasting in Ramadan.”
(Sahih al-Bukhari, Hadith 8; Sahih Muslim, Hadith 16)

  1. Reward of Performing Hajj

“Whoever performs Hajj and does not engage in obscene language or commit sins will return (as free of sin) as the day his mother gave birth to him.”
(Sahih al-Bukhari, Hadith 1521; Sahih Muslim, Hadith 1350)

  1. Hajj Removes Poverty and Sins

“Perform Hajj and Umrah consecutively, for they remove poverty and sins as the bellows removes impurities from iron.”
(Sunan Ibn Majah, Hadith 2887)

  1. Significance of Arafat

“Hajj is Arafat.”
(Sunan Abi Dawood, Hadith 1970; Jami’ at-Tirmidhi, Hadith 889)

  1. Equality in Hajj

“There is no difference between an Arab and a non-Arab, or between a white person and a black person, except in piety.”
(Musnad Ahmad, Hadith 23489)

  1. Final Tawaf of the Kaaba

“No one should leave (Makkah) until performing the last circumambulation around the Kaaba.”
(Sahih Muslim, Hadith 1327)

  1. Ihram (State of Purity for Hajj)

“When a person intends to perform Hajj or Umrah, he must enter into the state of Ihram and say, ‘Here I am, O Allah, here I am for Hajj or Umrah.'”
(Sahih al-Bukhari, Hadith 1553)

  1. Stoning of the Jamarat (Pillars)

“Take from me your Hajj rituals.”
(Sahih Muslim, Hadith 1297)

  1. Shaving of Head or Trimming Hair

“May Allah have mercy on those who shave their heads (in Hajj).”
(Sahih al-Bukhari, Hadith 1727)

 

In simple terms, a Muslim is eligible to perform Hajj if they meet the following criteria:

  1. Must Be a Muslim
  • Only Muslims can perform Hajj, as it is an act of worship in Islam.
  1. Must Have Reached the Age of Maturity
  • Hajj is only obligatory for those who have reached the age of puberty (maturity). This varies depending on the individual, but generally, children are not required to perform Hajj.
  1. Financial Ability
  • You must be able to afford the journey to Makkah and the expenses during the pilgrimage (like food, transportation, accommodation, and other necessities).
  • If someone is unable to pay for their Hajj due to financial hardship, they are not required to go.
  1. Physical Ability
  • The person must be physically able to perform the rituals of Hajj, which require walking, standing for long hours, and sometimes traveling long distances in hot weather.
  • If someone is too ill, elderly, or physically unable, they may be exempted or can send someone in their place (a proxy).
  1. Freedom from Major Debts or Obligations
  • The person should not have any major debts that they are unable to repay or urgent responsibilities that will interfere with performing Hajj.
  • If someone is in debt and cannot afford their journey, they should wait until they are able to pay off their obligations.
  1. The Person Must Be Able to Safely Travel
  • The person should be able to travel safely to Makkah and back without the risk of harm.
  1. One Hajj is Obligatory (once in a lifetime)
  • A Muslim is required to perform Hajj only once in their lifetime. After that, if they wish, they can perform additional voluntary Hajj (called Umrah).
  1. Consenting and Free from Major Hindrances
  • The person should be free from any major hindrances, such as severe illness or other personal barriers that could prevent them from completing the rituals.

Additional Points

  • Women:
    Women must be accompanied by a mahram (a close male relative, like a father, brother, husband, or son) if they are traveling alone. If they are traveling with a group or family, a mahram is not required.
  • No Compulsion:
    Hajj should not be forced upon someone. It is a deeply personal spiritual journey, and the individual should go willingly.

In short, if you’re an adult Muslim who is physically and financially able to travel and complete the Hajj rituals, and you’re free from major debts or responsibilities, you are eligible to perform Hajj.

 

References from the Quran

  1. Muslim Faith Required

“…And [due] to Allah from the people is a pilgrimage to the House – for whoever is able to find thereto a way. But whoever disbelieves – then indeed, Allah is free from need of the worlds.”
(Surah Al-Imran, 3:97)

This verse emphasizes that Hajj is a duty only for Muslims who are able to perform it.

  1. Ability (Financial and Physical)

“And complete the Hajj and Umrah for Allah. But if you are prevented, then [offer] what can be obtained with ease of sacrifice…”
(Surah Al-Baqarah, 2:196)

This verse highlights that Hajj is obligatory for those who can afford and are physically able to perform it. If someone is unable, there are provisions for sacrifices.

References from Hadith

  1. Hajj is a Pillar of Islam (Obligation for Muslims)

“Islam is built upon five pillars: the testimony that there is no god but Allah, and Muhammad is the Messenger of Allah; establishing the prayer; paying zakat; Hajj to the House; and fasting in Ramadan.”
(Sahih al-Bukhari, Hadith 8; Sahih Muslim, Hadith 16)

This Hadith makes it clear that Hajj is obligatory for all Muslims who meet the conditions.

  1. Hajj Only Once (If Able)

“Whoever performs Hajj and does not engage in obscene language or commit sins will return (as free of sin) as the day his mother gave birth to him.”
(Sahih al-Bukhari, Hadith 1521)

This Hadith states that Hajj is obligatory once in a lifetime for those who are able, but additional Hajj is optional.

  1. Ability (Financial and Physical)

“Hajj is obligatory for those who have the means (to do it), and he who has the ability and the capacity should perform it.”
(Sunan Ibn Majah, Hadith 2899)

This Hadith emphasizes that Hajj is only obligatory for those who are financially and physically able.

  1. Women and the Requirement of a Mahram

“A woman should not travel without a mahram (a male relative).”
(Sahih Muslim, Hadith 1341)

This Hadith establishes that a woman must have a mahram (a close male relative) if she is traveling for Hajj.

  1. Children and Hajj

“A child who performs Hajj will be rewarded for it, but it is not obligatory for him.”
(Sahih al-Bukhari, Hadith 1529)

This Hadith clarifies that children are not required to perform Hajj, though they can perform it and will be rewarded.

  1. No Compulsion in Hajj

“There is no Hajj for a person who is not physically able to do it.”
(Sahih al-Bukhari, Hadith 1450)

This Hadith emphasizes that Hajj is not obligatory for someone who is unable to perform it due to illness or other serious conditions.

Summary of Eligibility in the Quran and Hadith:

  • Muslim Faith: Hajj is obligatory only for Muslims.
  • Financial and Physical Ability: A Muslim must be able to afford the journey and be in good health to perform Hajj.
  • No Debt or Major Responsibilities: Hajj is only obligatory for those who are free from significant debts or obligations.
  • One Hajj in a Lifetime: A person is required to perform Hajj once in a lifetime, as long as they meet the conditions.
  • Women: Women must travel with a mahram.
  • No Compulsion: If someone is unable to perform Hajj, they are not obligated to do so.

 

How to Perform Hajj: A Simple Guide

Hajj is the pilgrimage to Makkah, a journey Muslims must perform once in their lifetime if they can afford it and are physically able. It takes place from the 8th to the 12th (or 13th) of the Islamic month of Dhul-Hijjah.

Here’s a step-by-step guide:

1. Preparation Before Hajj

  • Niyyah (Intention): Have a sincere intention to perform Hajj for the sake of Allah.
  • Ihram: Before entering Makkah, put on the special white clothing (Ihram). Men wear two white, unstitched cloths, and women wear modest clothing that covers the body.
  • Miqat: Cross the boundary (Miqat) with Ihram while reciting the Talbiyah:
    “Labbayk Allahumma Labbayk, Labbayk La Shareeka Laka Labbayk, Innal Hamda Wan-Ni’mata Laka Wal-Mulk, La Shareeka Laka.”

2. 8th Dhul-Hijjah (Day 1 of Hajj)

  • Travel to Mina:
    • Go to Mina, a tent city near Makkah.
    • Stay in Mina and perform the five daily prayers.

3. 9th Dhul-Hijjah (Day 2 – Arafat Day)

  • Go to Arafat:

    • After Fajr prayer, travel to the plain of Arafat.
    • Spend the day in worship, making dua, seeking forgiveness, and remembering Allah.
    • This is the most important day of Hajj.

  • After Sunset: Leave Arafat without praying Maghrib.

  • Go to Muzdalifah:

    • Pray Maghrib and Isha combined in Muzdalifah.
    • Spend the night under the open sky.
    • Collect small pebbles (49 or 70) for the stoning ritual.

4. 10th Dhul-Hijjah (Day 3 – Eid al-Adha)

  • Return to Mina:

    • Perform Rami al-Jamarat: Throw seven pebbles at the largest pillar (Jamrat al-Aqaba).
    • Qurbani (Sacrifice): Offer an animal sacrifice.
    • Halq or Taqsir: Men shave their heads (Halq) or trim their hair (Taqsir). Women trim a small part of their hair.
    • You can now come out of Ihram and wear regular clothes.

  • Tawaf al-Ifadah (Main Tawaf):

    • Go to the Kaaba in Makkah and perform Tawaf (seven rounds around the Kaaba).
    • Perform Sa’i (walk between Safa and Marwah).

5. 11th-12th Dhul-Hijjah (Days 4-5)

  • Stay in Mina:
    • Perform Rami al-Jamarat (stoning): Throw seven pebbles at each of the three pillars (small, medium, large) each day.

6. 13th Dhul-Hijjah (Optional)

  • You can either leave Mina after stoning on the 12th or stay for one more day and repeat the stoning ritual.

7. Final Step: Tawaf al-Wida (Farewell Tawaf)

  • Before leaving Makkah, perform a final Tawaf around the Kaaba as a farewell act of worship.

Key Points to Remember:

  • Hajj requires patience, humility, and devotion.
  • Follow your group leader or scholar for practical guidance during Hajj.
  • Make dua at every step, as Hajj is a journey of the heart and soul.

May Allah accept your Hajj!

  1. Hajj is a Command from Allah

    • Surah Al-Baqarah (2:196):
      “And complete the Hajj and Umrah for Allah. But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals.”
      This verse emphasizes completing the Hajj and Umrah as acts of worship solely for Allah.

  2. Pilgrimage is an Obligation

    • Surah Aal-e-Imran (3:97):
      “And [due] to Allah from the people is a pilgrimage to the House – for whoever is able to find thereto a way. But whoever disbelieves – then indeed, Allah is free from need of the worlds.”
      This verse makes Hajj obligatory for those who are physically and financially able.

  3. The Rituals of Hajj

    • Surah Al-Baqarah (2:158):
      “Indeed, Safa and Marwah are among the symbols of Allah. So whoever makes Hajj to the House or performs Umrah – there is no blame upon him for walking between them. And whoever volunteers good – then indeed, Allah is appreciative and Knowing.”
      This verse establishes the Sa’i (walking between Safa and Marwah) as part of the Hajj rituals.

  4. The Day of Arafah and Sacrifice

    • Surah Al-Hajj (22:28):
      “That they may witness benefits for themselves and mention the name of Allah on known days over what He has provided for them of [sacrificial] animals. So eat of them and feed the miserable and poor.”
      This verse refers to the Day of Arafah and the act of sacrifice during Hajj.

  5. Unity During Hajj

    • Surah Al-Hajj (22:27):
      “And proclaim to the people the Hajj; they will come to you on foot and on every lean camel; they will come from every distant pass.”
      This verse shows the universality of Hajj and how Muslims from all over the world gather to worship Allah.

Hadith References for Hajj

  1. Hajj is One of the Pillars of Islam

    • Narrated by Ibn Umar (RA):
      “The Messenger of Allah (ﷺ) said: Islam is built upon five: The testimony that there is no god but Allah and Muhammad is the Messenger of Allah, establishing prayer, paying Zakah, Hajj to the House, and fasting in Ramadan.”
      (Sahih al-Bukhari, Hadith 8; Sahih Muslim, Hadith 16)

  2. Importance of Performing Hajj

    • Narrated by Abu Hurairah (RA):
      “The Prophet (ﷺ) said: Whoever performs Hajj for Allah’s pleasure and does not have sexual relations with his wife and does not do evil or sins, then he will return (after Hajj free from all sins) as if he were born anew.”
      (Sahih al-Bukhari, Hadith 1521; Sahih Muslim, Hadith 1350)

  3. Reward of an Accepted Hajj

    • Narrated by Abu Hurairah (RA):
      “The Prophet (ﷺ) said: An Umrah is an expiation for the sins committed between it and the previous one. And the reward of Hajj Mabrur (the one accepted by Allah) is nothing except Paradise.”
      (Sahih al-Bukhari, Hadith 1773; Sahih Muslim, Hadith 1349)

  4. The Best Day During Hajj

    • Narrated by Aisha (RA):
      “The Prophet (ﷺ) said: There is no day on which Allah frees more people from the Fire than the Day of Arafah.”
      (Sahih Muslim, Hadith 1348)

  5. Hajj is a Cleansing of Sins

    • Narrated by Abdullah ibn Mas’ud (RA):
      “The Prophet (ﷺ) said: Alternate between Hajj and Umrah, because they remove poverty and sins as the bellows removes impurities from iron.”
      (Sunan Ibn Majah, Hadith 2887; Jami’ at-Tirmidhi, Hadith 810)

Dos (Things You Must Do)

  1. Make the Intention (Niyyah)
    • Before starting Hajj, make a sincere intention in your heart that you are performing Hajj for the sake of Allah.
  2. Wear Ihram
    • Men wear two simple white pieces of cloth (unstitched).
    • Women wear modest clothing that covers the body.
  3. Recite the Talbiyah
    • After entering the state of Ihram, say:
      “Labbayk Allahumma Labbayk…” (Here I am, O Allah, here I am for Hajj).
  4. Perform Tawaf
    • Walk around the Kaaba in Makkah seven times in a counterclockwise direction.
    • This is done at the start of Hajj.
  5. Perform Sa’i
    • Walk between the hills of Safa and Marwah seven times, remembering the story of Hajar (the wife of Ibrahim).
  6. Stand at Arafat
    • On the 9th of Dhul-Hijjah, stand at the plain of Arafat in prayer and worship, asking for Allah’s forgiveness.
  7. Spend the Night at Muzdalifah
    • After Arafat, spend the night in Muzdalifah, and collect pebbles for the next ritual.
  8. Stone the Jamarat
    • Throw seven pebbles at the largest of the three pillars (symbolizing rejecting the devil).
  9. Offer a Sacrifice (Qurbani)
    • Sacrifice an animal (like a sheep, goat, or cow) to honor the willingness of Ibrahim (Abraham) to sacrifice his son.
  10. Shave/Cut Your Hair
    • Men shave their heads or trim their hair.
    • Women cut a small portion of their hair.
  11. Perform Tawaf al-Ifadah
    • After completing the major rites, perform another Tawaf around the Kaaba.
  12. Tawaf al-Wada (Farewell Tawaf)
    • Before leaving Makkah, perform one final Tawaf around the Kaaba.

Don’ts (Things You Must Avoid)

  1. Don’t Fight or Argue
    • Avoid any arguments, fights, or bad language while performing Hajj.
  2. Don’t Break Ihram Rules
    • Do not wear stitched clothes, perfume, or engage in intimate relations while in Ihram.
  3. Don’t Harm Others
    • Avoid any actions that harm or upset other pilgrims.
  4. Don’t Use Bad Language
    • Hajj is a time to purify your heart and speech. Avoid swearing, lying, or gossiping.
  5. Don’t Leave the Rituals Out
    • Do not skip any of the obligatory rites, such as standing at Arafat or performing Tawaf.
  6. Don’t Lose Patience
    • Hajj can be physically and mentally challenging, but patience is key. Don’t become frustrated or angry.
  7. Don’t Forget to Ask for Forgiveness
    • Take advantage of this special time to ask Allah for forgiveness and make du’a (prayers).
  8. Don’t Perform Hajj on Behalf of Someone Without Permission
    • If you are performing Hajj for someone else, make sure they are unable to do it themselves due to illness or other reasons.

Additional Tips:

  • Be humble: Hajj is about humility and devotion to Allah, not about showing off.
  • Be patient: You will encounter many people from different backgrounds. Be patient and considerate.
  • Stay focused: The primary purpose of Hajj is to worship Allah, so keep your focus on the rituals.

Dos (Things You Must Do)

  1. Make the Intention (Niyyah)
    • Hadith:

“Actions are judged by intentions, and every person will get what was intended.”
(Sahih al-Bukhari, Hadith 1)

  1. Wear Ihram
    • Quran:

“And take a provision, but indeed, the best provision is taqwa (piety).”
(Surah Al-Baqarah, 2:197)

    • Hadith:

“The best of your deeds is the prayer, and the best Ihram is the one that is most pure.”
(Sunan Ibn Majah, Hadith 3060)

  1. Recite the Talbiyah
    • Quran:

“And proclaim to the people the Hajj. They will come to you on foot and on every lean camel, coming from every distant pass.”
(Surah Al-Hajj, 22:27)

  1. Perform Tawaf
    • Quran:

“And [We] commanded Ibrahim and Ismail to purify My House for those who perform Tawaf…”
(Surah Al-Baqarah, 2:125)

  1. Perform Sa’i
    • Quran:

“Indeed, As-Safa and Al-Marwah are among the symbols of Allah. So, whoever makes Hajj to the House or performs Umrah – there is no blame upon him for walking between them…”
(Surah Al-Baqarah, 2:158)

  1. Stand at Arafat
    • Hadith:

“Hajj is Arafat.”
(Sunan Abi Dawood, Hadith 1970)

  1. Spend the Night at Muzdalifah
    • Quran:

“Then depart from where the people depart and ask forgiveness of Allah.”
(Surah Al-Baqarah, 2:199)

  1. Stone the Jamarat
    • Quran:

“…And when you throw (the stones), remember Allah.”
(Surah Al-Baqarah, 2:203)

    • Hadith:

“Take from me your rites of Hajj.”
(Sahih Muslim, Hadith 1297)

  1. Offer a Sacrifice (Qurbani)
    • Quran:

“…Their flesh and their blood do not reach Allah, but what reaches Him is piety from you…”
(Surah Al-Hajj, 22:37)

  1. Shave/Cut Your Hair
    • Hadith:

“May Allah have mercy on those who shave their heads.”
(Sahih al-Bukhari, Hadith 1727)

  1. Perform Tawaf al-Ifadah
    • Quran:

“And when you depart from Arafat, remember Allah at Al-Mash’ar al-Haram (Muzdalifah).”
(Surah Al-Baqarah, 2:198)

  1. Tawaf al-Wada (Farewell Tawaf)
    • Hadith:

“No one should leave until performing the last circumambulation around the Kaaba.”
(Sahih Muslim, Hadith 1327)

Don’ts (Things You Must Avoid)

  1. Don’t Fight or Argue
    • Quran:

“And when you are greeted with a greeting, greet with a better greeting or return it. Indeed, Allah is ever, over all things, an Observer.”
(Surah An-Nisa, 4:86)

    • Hadith:

“Whoever performs Hajj and does not engage in obscene language or commit sins will return (as free of sin) as the day his mother gave birth to him.”
(Sahih al-Bukhari, Hadith 1521)

  1. Don’t Break Ihram Rules
    • Quran:

“And take a provision, but indeed, the best provision is taqwa (piety).”
(Surah Al-Baqarah, 2:197)

    • Hadith:

“Do not wear stitched clothing in Ihram and do not perfume yourself.”
(Sunan Abu Dawood, Hadith 1541)

  1. Don’t Harm Others
    • Hadith:

“The Muslim is the one from whose hand and tongue the people are safe.”
(Sahih al-Bukhari, Hadith 10)

  1. Don’t Use Bad Language
    • Quran:

“And speak to people good [words].”
(Surah Al-Baqarah, 2:83)

    • Hadith:

“Whoever believes in Allah and the Last Day should speak good or remain silent.”
(Sahih Muslim, Hadith 47)

  1. Don’t Leave the Rituals Out
    • Hadith:

“Take from me your rites of Hajj.”
(Sahih Muslim, Hadith 1297)

  1. Don’t Lose Patience
    • Hadith:

“Patience is at the first stroke of calamity.”
(Sahih al-Bukhari, Hadith 1469)

  1. Don’t Forget to Ask for Forgiveness
    • Quran:

“And seek forgiveness of Allah. Indeed, Allah is ever Forgiving and Merciful.”
(Surah Al-Ahzab, 33:73)

    • Hadith:

“The best of Hajj is the one that is performed sincerely for Allah’s sake and in accordance with the Sunnah.”
(Sahih Muslim, Hadith 121)

  1. Don’t Perform Hajj on Behalf of Someone Without Permission
    • Hadith:

“Whoever performs Hajj on behalf of someone who cannot do it, then his Hajj is valid.”
(Sahih al-Bukhari, Hadith 1510)

 

In Islam, parents’ rights are considered extremely important and are highly valued. Islam teaches that parents are to be treated with love, respect, care, and honor. The rights of parents are so significant that they are mentioned many times in the Quran and the Hadith (sayings of Prophet Muhammad, PBUH). Here’s a simple explanation of what parents’ rights mean in Islam:

  1. Respect and Honor
  • Respecting parents is a fundamental part of being a good person in Islam. Allah commands us to be kind and respectful to our parents, especially when they get older.
  • The Quran mentions this several times, saying “And We have enjoined upon man [care] for his parents. His mother carried him with hardship upon hardship…”
    (Surah Luqman, 31:14)
  1. Obeying Them (As Long as It Doesn’t Go Against Islam)
  • Islam teaches that children should obey their parents as long as the parents’ requests are not against the teachings of Islam.
  • The Quran says:

“…But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them…”
(Surah Luqman, 31:15)

  • This means you should obey your parents unless they ask you to do something that goes against Allah’s commands.
  1. Care and Support
  • Taking care of parents, especially when they become old and weak, is a key responsibility. Islam teaches that children should look after their parents, help them, and be patient with them.
  • The Prophet Muhammad (PBUH) said:

“Your mother, your mother, your mother, then your father.”
(Sahih Muslim)

  • This Hadith emphasizes that a mother’s rights are especially important, and her care and respect are given the highest priority.
  1. Dua (Prayers) for Them
  • Even after your parents pass away, it is important to pray for them. In Islam, you should make dua (prayers) for their forgiveness and well-being.
  • The Quran says:

“And [We] have enjoined upon man [care] for his parents. In pain upon pain did his mother bear him. And his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.”
(Surah Luqman, 31:14)

  • You can pray for them, asking Allah to forgive them and grant them peace in the afterlife.
  1. Avoiding Harm or Disrespect
  • Islam prohibits being rude or disrespectful towards your parents. Even raising your voice or showing impatience with them is seen as a bad behavior in Islam.
  • The Quran says:

“…And lower to them the wing of humility out of mercy and say, ‘My Lord, have mercy upon them as they brought me up [when I was] small.'”
(Surah Al-Isra, 17:24)

  • This verse shows the importance of treating parents with humility, love, and mercy.
  1. Thanking Them
  • Islam teaches children to be grateful for everything their parents have done for them. Parents sacrifice a lot for their children, and it’s important to express gratitude.
  1. Making Them Happy
  • Islam encourages children to make their parents happy and avoid actions that might hurt or disappoint them.
  • The Prophet Muhammad (PBUH) said:

“The pleasure of Allah is in the pleasure of the parents, and the anger of Allah is in the anger of the parents.”
(Tirmidhi)

Summary:

  • Respecting your parents, obeying them (within the limits of Islam), taking care of them, praying for them, and being grateful for their sacrifices are all key parts of a child’s duties in Islam.
  • The mother’s rights are especially emphasized, and the father also has an important role, but both should be treated with the utmost kindness and care.
  • Never harm your parents in any way, whether by words or actions, and always try to make them happy. Their happiness and well-being are linked to Allah’s pleasure.

This reflects the high value Islam places on the relationship between children and parents, and it teaches that honoring parents is a way of pleasing Allah.

References from the Quran

  1. Respecting and Honoring Parents

“And We have enjoined upon man [care] for his parents. His mother carried him with hardship upon hardship, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.”
(Surah Luqman, 31:14)

This verse emphasizes that children should be grateful to both their parents, as they have cared for them through hardships.

  1. Obeying Parents (Except in Disobedience to Allah)

“And We have enjoined upon man [care] for his parents. In pain upon pain did his mother bear him. And his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.”
(Surah Luqman, 31:14)

“But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them. To Me is your return, and I will inform you about what you used to do.”
(Surah Luqman, 31:15)

This shows that while children must obey their parents, obedience is only valid if it aligns with the teachings of Allah.

  1. Kindness to Parents

“And lower to them the wing of humility out of mercy and say, ‘My Lord, have mercy upon them as they brought me up [when I was] small.'”
(Surah Al-Isra, 17:24)

This verse calls for humility, kindness, and mercy towards parents, especially when they grow old.

  1. Making Dua (Prayers) for Parents

“My Lord, forgive me and my parents and the believers the Day the account is established.”
(Surah Ibrahim, 14:41)

This verse encourages us to pray for our parents, asking Allah to forgive them.

References from Hadith

  1. The Importance of Respecting Parents

“Your mother, your mother, your mother, then your father.”
(Sahih Muslim)

This Hadith emphasizes that a mother’s rights take precedence over a father’s, and they should be given special respect.

  1. Obeying Parents

“A man came to the Prophet (PBUH) and asked, ‘O Messenger of Allah, I wish to participate in Jihad.’ The Prophet (PBUH) asked him, ‘Do you have a mother?’ The man replied, ‘Yes.’ The Prophet (PBUH) said, ‘Then stay with her, for verily Paradise lies at her feet.'”
(Sunan Ibn Majah)

This Hadith shows the high regard for a mother’s rights, even over actions like Jihad, which are considered important in Islam.

  1. Taking Care of Parents

“The pleasure of Allah is in the pleasure of the father, and the anger of Allah is in the anger of the father.”
(Sunan Tirmidhi)

This Hadith highlights that making parents happy brings Allah’s pleasure, and making them angry is linked to Allah’s anger.

  1. Never Harm Your Parents

“A person asked the Prophet (PBUH), ‘What are the rights of my parents over me?’ The Prophet (PBUH) replied, ‘Your mother has a right over you that is greater than your father’s.'”
(Sahih Bukhari)

This Hadith shows the importance of fulfilling a mother’s rights, which are considered greater than those of the father.

  1. Dua for Parents

“May Allah have mercy on them as they raised me when I was young.”
(Sahih Bukhari)

This is part of the Hadith where the Prophet (PBUH) teaches children to pray for their parents, seeking Allah’s mercy for them.

Summary of the Rights of Parents in Islam:

  1. Respect and Obedience: Respect and obey your parents, unless they ask you to do something against Allah’s commands.
  2. Gratitude and Care: Be grateful for all the sacrifices your parents made, especially your mother, and take care of them, particularly when they are old.
  3. Making Dua for Them: Even after your parents pass away, continue to make prayers for their forgiveness and mercy from Allah.
  4. Avoid Harm: Never harm or be rude to your parents. Speak to them with kindness and humility.

These teachings emphasize the significant role parents play in Islam, and how treating them well leads to Allah’s pleasure and blessings.

 

In Islam, spouse rights refer to the rights and responsibilities that a husband and wife have towards each other. These rights are meant to create a harmonious and loving relationship, based on mutual respect, kindness, and understanding. Both the husband and wife are treated with dignity, and their roles are balanced with care for one another’s needs.

Key Rights and Responsibilities of Spouses in Islam:

  1. Right to Love and Kindness
  • Islam teaches that both partners should treat each other with love, compassion, and respect. This love is not just a feeling but also a responsibility to care for each other emotionally, physically, and spiritually.
  • The Quran says:

“And among His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy.”
(Surah Ar-Rum, 30:21)

  1. Right to Fair Treatment
  • Both husband and wife have the right to be treated fairly and justly. No one should dominate or mistreat the other.
  • The Quran encourages men to be kind and just to their wives, saying:

“…and live with them in kindness. For if you dislike them – perhaps you dislike a thing and Allah makes therein much good.”
(Surah An-Nisa, 4:19)

  1. Right to Sexual Rights
  • Both spouses have the right to physical intimacy, and Islam teaches that both should satisfy each other’s physical needs in a respectful and fulfilling way.
  • The Prophet Muhammad (PBUH) said:

“Your wife has a right over you, and you have a right over her.”
(Sahih Bukhari)

  1. Right to Financial Support (For the Wife)
  • The husband is responsible for providing financial support for the wife, including food, shelter, and clothing, according to his ability. The wife, however, is not obligated to spend on the family unless she chooses to.
  • The Quran states:

“Let the man of wealth spend from his wealth, and the one whose provision is limited should spend from what Allah has given him.”
(Surah At-Talaq, 65:7)

  1. Right to Respect and Dignity
  • Both partners have the right to be treated with respect and to be honored in the relationship. No one should belittle or insult the other.
  • The Prophet Muhammad (PBUH) said:

“The best of you are those who are the best to their wives.”
(Sunan Ibn Majah)

  1. Right to Trust and Loyalty
  • A marriage in Islam is based on trust, and both the husband and wife must remain loyal to each other, upholding the vows they took.
  • Cheating or betraying the trust of a spouse is forbidden in Islam, as the bond of marriage is sacred.
  1. Right to Communication and Consultation
  • Both spouses should consult and communicate with each other in matters of life, family, and decision-making. Decisions should be made jointly, showing mutual respect for each other’s opinions.
  • The Prophet Muhammad (PBUH) practiced mutual consultation with his wives, and he advised the same for others.
  1. Right to Be Protected
  • Both partners have the right to feel safe and protected in the marriage. The husband is responsible for the protection of the family, while the wife contributes to the emotional security of the home.
  • Islam prohibits any form of violence or abuse in marriage, and both partners should help each other in maintaining peace and safety.
  1. Right to Mercy and Forgiveness
  • Marriage is not free from challenges, and both spouses should be ready to forgive each other when mistakes happen, with the aim of maintaining harmony in the relationship.
  • The Quran advises:

“…but if you pardon, overlook and forgive – then indeed, Allah is Forgiving and Merciful.”
(Surah At-Talaq, 65:13)

Summary of Spouse Rights in Islam:

  1. Love and Kindness: Both partners should love, care for, and be compassionate towards each other.
  2. Fair Treatment: Both have the right to be treated fairly, with respect and dignity.
  3. Physical Intimacy: Both spouses have the right to fulfill each other’s physical needs in a respectful way.
  4. Financial Support: The husband is responsible for providing for the wife’s needs.
  5. Respect and Trust: Both should honor each other, avoid insults, and be loyal.
  6. Communication and Consultation: Both partners should communicate and consult each other in matters of life.
  7. Protection and Safety: The relationship should be based on safety, free from any form of abuse.
  8. Forgiveness: Both should be ready to forgive and maintain harmony.

In Islam, the relationship between husband and wife is meant to be a balanced partnership, based on mutual love, respect, kindness, and understanding. Both have rights, and both have responsibilities towards each other. This balance creates a peaceful and fulfilling relationship that reflects the teachings of Islam.

 

References from the Quran

  1. Right to Love and Kindness

“And among His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy.”

    • Surah Ar-Rum, 30:21
  2. Right to Fair Treatment

“And live with them in kindness. For if you dislike them – perhaps you dislike a thing and Allah makes therein much good.”

    • Surah An-Nisa, 4:19
  2. Right to Financial Support

“Let the man of wealth spend from his wealth, and the one whose provision is limited should spend from what Allah has given him.”

    • Surah At-Talaq, 65:7
  2. Right to Physical Intimacy

“Your wives are a garment for you, and you are a garment for them.”

    • Surah Al-Baqarah, 2:187
  2. Right to Consultation and Mutual Decision-Making

“And those who have responded to their lord and established prayer and whose affair is [determined by] consultation among themselves…”

    • Surah Ash-Shura, 42:38
  2. Right to Respect and Dignity

“And live with them in kindness. And if you dislike them, perhaps you dislike a thing and Allah makes in it much good.”

    • Surah An-Nisa, 4:19

References from Hadith

  1. Kindness and Best Treatment for Wives

“The best of you are those who are the best to their wives.”

    • Sunan Ibn Majah, Hadith 1977
  2. Right to Fairness and Equal Treatment

“Whoever has two wives and he inclines to one of them more than the other, he will come on the Day of Judgment with a side leaning.”

    • Sunan Abu Dawood, Hadith 2133
  2. Right to Be Honored and Respected

“The most complete of the believers in faith are those who are the best in their character, and the best of you are those who are the best to their wives.”

    • Sunan Tirmidhi, Hadith 1162
  2. Physical Intimacy is a Right

“Your wife has a right over you, and you have a right over her.”

    • Sahih Bukhari, Hadith 5195
  2. The Right to Be Protected and Supported

“Fear Allah concerning the women. Verily, you have taken them on the security of Allah, and have made their private parts lawful unto you by the words of Allah.”

    • Sahih Muslim, Hadith 1218
  2. Mutual Respect in Marriage

“A believer must not hate his wife; if he dislikes one of her characteristics, he should be pleased with another.”

    • Sahih Muslim, Hadith 1469

Summary of Spouse Rights in Islam with Exact References:

  1. Love and Mercy: Both spouses should show love, affection, and mercy toward each other.
    • Surah Ar-Rum, 30:21
  2. Kindness and Respect: Treat each other with kindness, fairness, and respect.
    • Surah An-Nisa, 4:19
  3. Financial Support: The husband must provide financially for the wife.
    • Surah At-Talaq, 65:7
  4. Physical Intimacy: Both spouses have the right to intimacy.
    • Surah Al-Baqarah, 2:187
  5. Mutual Consultation: Spouses should consult each other and make decisions together.
    • Surah Ash-Shura, 42:38
  6. Protection and Safety: The husband is responsible for the safety and well-being of his wife.
    • Sahih Muslim, Hadith 1218

Islam teaches a balanced approach to marriage, where both the husband and wife have rights and responsibilities that should be fulfilled to ensure harmony and respect

 

In Islam, children’s rights are the protections, responsibilities, and care that parents, society, and the state must provide for children. Islam teaches that children are a blessing and a trust from Allah, and they deserve to be treated with kindness, respect, and fairness. Here’s a breakdown of the basic rights of children in Islam:

  1. Right to Love and Affection
  • Children have the right to receive love and care from their parents. They should be treated with warmth and affection, as this helps them feel secure and valued.
  • The Prophet Muhammad (PBUH) demonstrated this by showing affection to children. He was known to kiss his grandchildren and spend time with them.
  1. Right to a Good Upbringing
  • Parents have a responsibility to raise their children in a good environment, teaching them morals, manners, and values of Islam. This includes teaching them about faith, good behavior, honesty, and respect for others.
  • The Quran encourages this:

“O you who have believed, protect yourselves and your families from the Fire…”
(Surah At-Tahrim, 66:6)

  1. Right to Education
  • Islam places great importance on seeking knowledge. Children have the right to education, whether religious or worldly knowledge, to help them grow and contribute positively to society.
  • The Prophet Muhammad (PBUH) said:

“Seeking knowledge is an obligation upon every Muslim.”
(Sunan Ibn Majah)

  1. Right to Be Provided for
  • Parents are responsible for meeting the basic needs of their children, including food, shelter, clothing, and medical care. The financial responsibility for children lies with the parents.
  • The Quran teaches:

“And do not kill your children for fear of poverty. We provide for them and for you. Surely killing them is a heinous sin.”
(Surah Al-Isra, 17:31)

  1. Right to Protection from Harm
  • Children have the right to live in a safe and secure environment, free from physical or emotional abuse. Islam strictly forbids any form of harm to children.
  • The Prophet Muhammad (PBUH) said:

“Do not harm yourself or others.”
(Sahih Muslim)

  1. Right to Equal Treatment
  • Parents are required to treat their children equally, with fairness. They should not favor one child over another, especially in matters like gifts and attention. The Prophet (PBUH) warned against showing favoritism among children.
  • The Prophet Muhammad (PBUH) said:

“Fear Allah and be just to your children.”
(Sahih Bukhari)

  1. Right to a Good Name
  • It’s a child’s right to be given a good, meaningful name. In Islam, names hold great significance and should reflect positive meanings.
  • The Prophet Muhammad (PBUH) is reported to have said:

“Give your children good names.”
(Sunan Abu Dawood)

  1. Right to Inheritance
  • Children have the right to inherit from their parents after their passing, according to Islamic law (Sharia). The Quran clearly outlines how inheritance should be distributed among family members.
  • The Quran states:

“For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much – an obligatory share.”
(Surah An-Nisa, 4:7)

  1. Right to Parental Care and Attention
  • Parents must spend time with their children, show interest in their well-being, and be present in their lives. This includes guiding them, listening to them, and addressing their needs.
  • The Prophet Muhammad (PBUH) said:

“The father is the best provider for his children.”
(Sunan Ibn Majah)

  1. Right to Prayers and Blessings
  • Parents should pray for the well-being of their children and make dua (supplication) for them to grow up righteous and successful.
  • The Prophet Muhammad (PBUH) often prayed for his children and for all children, seeking Allah’s guidance for them.

Summary of Children’s Rights in Islam:

  1. Love and Affection: Children should be shown love and care by their parents.
  2. Good Upbringing: Parents are responsible for teaching their children good values and manners.
  3. Education: Children have the right to receive education and knowledge.
  4. Provision: Parents must provide for the basic needs of their children.
  5. Protection from Harm: Children must be protected from harm, both physical and emotional.
  6. Fair Treatment: Parents should treat their children equally without showing favoritism.
  7. Good Name: Children should be given meaningful, positive names.
  8. Inheritance: Children have the right to inherit from their parents.
  9. Parental Care: Parents should be actively involved in their children’s lives.
  10. Prayers and Blessings: Parents should pray for the well-being and success of their children.

In Islam, children are seen as a gift and a trust from Allah, and it’s the responsibility of parents and society to ensure that they are raised with care, love, and proper guidance. Treating children well is not just a parental duty but also an act that pleases Allah.

 

References from the Quran

  1. Right to Love and Affection

“And We have enjoined upon man [care] for his parents. His mother carried him with hardship upon hardship, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.”
(Surah Luqman, 31:14)
This verse highlights the care and love parents should show their children, and the importance of gratitude towards both Allah and parents.

  1. Right to a Good Upbringing

“O you who have believed, protect yourselves and your families from the Fire…”
(Surah At-Tahrim, 66:6)
This verse emphasizes the responsibility of parents to protect and raise their children in the right way.

  1. Right to Education

“Say, ‘Are those who know equal to those who do not know?'”
(Surah Az-Zumar, 39:9)
This verse reflects the importance of knowledge and the obligation of parents to ensure their children are educated.

  1. Right to Provision

“And do not kill your children for fear of poverty. We provide for them and for you. Surely killing them is a heinous sin.”
(Surah Al-Isra, 17:31)
This verse highlights that children have the right to be provided for and protected, and warns against neglect or harm.

  1. Right to Protection from Harm

“And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins…”
(Surah Al-Imran, 3:135)
This verse points to the need for protection and care in a child’s upbringing.

  1. Right to Equal Treatment

“And when you give your word, then judge with justice between them.”
(Surah An-Nisa, 4:58)
This verse teaches the importance of justice and equal treatment, which includes children.

  1. Right to Inheritance

“For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much – an obligatory share.”
(Surah An-Nisa, 4:7)
This verse shows that children have a right to inherit from their parents.

References from Hadith

  1. Right to Love and Affection

“The best of you are those who are the best to their wives, and the best of you are those who are the best to their children.”

    • Sunan Tirmidhi, Hadith 1162
      This Hadith stresses the importance of showing affection to children.
  2. Right to Education

“Seeking knowledge is an obligation upon every Muslim.”

    • Sunan Ibn Majah, Hadith 224
      This Hadith indicates the obligation of parents to ensure their children seek knowledge.
  2. Right to Provision

“It is obligatory upon a father to provide his child with food, clothing, and a good education.”

    • Sahih Muslim, Hadith 1158
      This Hadith affirms that it is the father’s responsibility to provide for the needs of his children.
  2. Right to Equal Treatment

“Fear Allah and be just to your children.”

    • Sahih Bukhari, Hadith 5144
      The Prophet Muhammad (PBUH) emphasized justice and equal treatment among children.
  2. Right to Protection from Harm

“Do not harm yourself or others.”

    • Sahih Muslim, Hadith 2563
      This Hadith teaches the importance of protecting children from harm, both physical and emotional.
  2. Right to Inheritance

“Give the son his share of the inheritance according to what is stipulated in the Quran.”

    • Sahih Muslim, Hadith 1613
      This Hadith affirms the right of children to inherit from their parents according to the laws of Islam.

Summary of Children’s Rights in Islam with Exact References:

  1. Love and Affection: Children have the right to be loved and treated kindly.
    • Surah Luqman, 31:14
    • Sunan Tirmidhi, Hadith 1162
  2. Good Upbringing: Parents must protect their children from harm and raise them well.
    • Surah At-Tahrim, 66:6
  3. Education: Parents must ensure their children receive an education.
    • Surah Az-Zumar, 39:9
    • Sunan Ibn Majah, Hadith 224
  4. Provision: Parents are responsible for providing the basic needs of their children.
    • Surah Al-Isra, 17:31
    • Sahih Muslim, Hadith 1158
  5. Protection from Harm: Children must be protected from any kind of harm.
    • Surah Al-Imran, 3:135
    • Sahih Muslim, Hadith 2563
  6. Equal Treatment: Children must be treated equally and fairly by their parents.
    • Surah An-Nisa, 4:58
    • Sahih Bukhari, Hadith 5144
  7. Inheritance: Children have the right to inherit from their parents.
    • Surah An-Nisa, 4:7
    • Sahih Muslim, Hadith 1613

In Islam, the rights of children are protected and emphasized, ensuring they are treated with love, care, fairness, and respect throughout their lives. Parents and society have a duty to fulfill these rights, fostering an environment in which children can thrive and succeed.

 

In Islam, relatives’ rights refer to the responsibilities that family members have toward one another. These rights are deeply rooted in Islamic teachings, and they emphasize respect, care, kindness, and support. Islam teaches that maintaining strong family ties is very important and has spiritual rewards. Here’s an explanation of relatives’ rights in simple terms:

  1. Right to Respect and Honor
  • Respect for parents, elders, and relatives is essential in Islam. Children should honor and be respectful towards their parents, and family members should treat each other with kindness and dignity.
  • The Quran says:

“And lower to them the wing of humility out of mercy and say, ‘My Lord, have mercy upon them as they brought me up [when I was] small.’”
(Surah Al-Isra, 17:24)

  1. Right to Financial Support
  • Helping financially is an important responsibility in Islam, especially towards those in need. Relatives who are struggling financially, such as parents, siblings, and extended family members, have the right to receive support from wealthier relatives.
  • The Quran emphasizes helping those in need:

“And give them from the wealth of Allah which He has given you.”
(Surah An-Nur, 24:33)

  1. Right to Keep in Touch and Stay Connected
  • Maintaining good communication and strong relationships with relatives is encouraged in Islam. The Prophet Muhammad (PBUH) said that the one who maintains family ties is not just someone who responds when relatives reach out, but one who continues to do so even if they are the ones who are distant.
  • The Prophet Muhammad (PBUH) said:

“Whoever believes in Allah and the Last Day, let him maintain the ties of kinship.”
(Sahih Bukhari, Hadith 6138)

  1. Right to Forgiveness and Reconciliation
  • If there are disputes or conflicts, it’s important to forgive and try to reconcile. Holding grudges is discouraged, and the goal should be to restore peace and harmony in family relationships.
  • The Quran says:

“And if you pardon and overlook and forgive – then indeed, Allah is Forgiving and Merciful.”
(Surah At-Taghabun, 64:14)

  1. Right to Protect and Care for Vulnerable Relatives
  • Relatives, especially those who are elderly or in need of care, have the right to be looked after and treated with compassion. Islam places great emphasis on providing for the elderly, including parents and grandparents.
  • The Quran speaks about the care of elderly parents:

“And We have enjoined upon man [care] for his parents. His mother carried him with hardship upon hardship, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.”
(Surah Luqman, 31:14)

  1. Right to Justice and Fair Treatment
  • Relatives have the right to be treated fairly and justly, whether it’s in terms of inheritance, family matters, or emotional support. Any form of injustice or mistreatment is strongly discouraged.
  • The Prophet Muhammad (PBUH) said:

“Beware! It is not permissible to take the wealth of a Muslim unless it is given freely and willingly.”
(Sahih Muslim, Hadith 1731)

  1. Right to Protect Family Reputation
  • Protecting the honor and reputation of relatives is essential. Islam teaches not to speak ill of or backbite family members.
  • The Prophet Muhammad (PBUH) said:

“Do not backbite each other. Would any of you like to eat the flesh of his dead brother?”
(Sahih Muslim, Hadith 2586)

  1. Right to Pray for One Another
  • Praying for family members and asking Allah to bless them is encouraged. Prayers for one’s relatives can bring blessings and benefits to both the person making the prayer and the one being prayed for.
  • The Quran says:

“And those who came after them say, ‘Our Lord, forgive us and our brothers who preceded us in faith and do not put in our hearts any resentment toward those who have believed.’”
(Surah Al-Hashr, 59:10)

Summary of Relatives’ Rights in Islam:

  1. Respect and Honor: Treat your relatives, especially parents, with respect and kindness.
  2. Financial Support: Help those in need within your family, especially your parents or siblings.
  3. Maintain Family Ties: Stay connected with your relatives and avoid cutting ties.
  4. Forgiveness: Forgive and reconcile with relatives in case of conflicts or disagreements.
  5. Care for the Vulnerable: Look after the elderly or those who need help.
  6. Fair Treatment: Treat your relatives justly, especially when it comes to inheritance or family matters.
  7. Protect Reputation: Safeguard the honor and reputation of your family members.
  8. Pray for Them: Make dua (prayers) for your relatives and ask Allah to bless them.

In Islam, family ties are seen as a source of reward, and maintaining these bonds is very important. Treating relatives with kindness, fairness, and care is not only a responsibility but also an act that earns the pleasure of Allah.

 

References from the Quran

  1. Right to Respect and Honor

“And We have enjoined upon man [care] for his parents. His mother carried him with hardship upon hardship, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.”
(Surah Luqman, 31:14)
This verse stresses the respect, care, and gratitude towards parents, which extends to other relatives as well.

  1. Right to Financial Support

“And give them from the wealth of Allah which He has given you.”
(Surah An-Nur, 24:33)
This verse emphasizes the duty of family members to support their relatives, especially those in need.

  1. Right to Keep in Touch and Stay Connected

“And fear Allah, through whom you ask one another, and the wombs [that bind you]. Indeed, Allah is ever over you, Observer.”
(Surah An-Nisa, 4:1)
This verse highlights the importance of maintaining family ties and treating relatives with respect and care.

  1. Right to Forgiveness and Reconciliation

“And if you pardon and overlook and forgive – then indeed, Allah is Forgiving and Merciful.”
(Surah At-Taghabun, 64:14)
This verse encourages reconciliation, forgiveness, and overlooking faults to maintain harmony in family relationships.

  1. Right to Protect and Care for Vulnerable Relatives

“And We have enjoined upon man [care] for his parents. His mother carried him with hardship upon hardship, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.”
(Surah Luqman, 31:14)
This emphasizes the responsibility of children to care for and respect their parents, especially in old age.

  1. Right to Justice and Fair Treatment

“And if there are two women, then for each one of them is a portion of what he left, and for his children is a share according to the amount decreed.”
(Surah An-Nisa, 4:7)
This verse addresses the right of relatives to justly inherit according to Allah’s decree.

  1. Right to Protect Family Reputation

“And do not backbite each other. Would any of you like to eat the flesh of his dead brother? You would detest it.”
(Surah Al-Hujurat, 49:12)
This verse forbids backbiting, especially of family members, and stresses the importance of maintaining the family’s honor.

References from Hadith

  1. Right to Respect and Honor

“Whoever believes in Allah and the Last Day, let him maintain the ties of kinship.”

    • Sahih Bukhari, Hadith 6138
      This Hadith emphasizes the importance of maintaining family ties as a key part of faith.
  2. Right to Financial Support

“The best of you are those who are the best to their women and the best of you are those who are the best to their children.”

    • Sunan Tirmidhi, Hadith 1162
      This Hadith underscores the responsibility of providing for and caring for one’s family, including children and relatives.
  2. Right to Keep in Touch and Stay Connected

“Whoever wishes that his provision be increased and his life be extended, should maintain the ties of kinship.”

    • Sahih Bukhari, Hadith 5986
      This Hadith highlights that maintaining strong family ties brings blessings in life and provision.
  2. Right to Forgiveness and Reconciliation

“Whoever is patient and forgives – indeed, that is of the matters [worthy] of resolve.”

    • Sahih Muslim, Hadith 2587
      This Hadith stresses the value of forgiveness in resolving conflicts, which is important in family relationships.
  2. Right to Protect and Care for Vulnerable Relatives

“It is obligatory upon a father to provide his child with food, clothing, and a good education.”

    • Sahih Muslim, Hadith 1158
      This Hadith affirms the responsibility of parents to provide for their children, a key aspect of caring for vulnerable relatives.
  2. Right to Justice and Fair Treatment

“Beware! It is not permissible to take the wealth of a Muslim unless it is given freely and willingly.”

    • Sahih Muslim, Hadith 1731
      This Hadith reinforces the importance of fair treatment, particularly in financial matters such as inheritance.
  2. Right to Protect Family Reputation

“Do not backbite each other. Would any of you like to eat the flesh of his dead brother?”

    • Sahih Muslim, Hadith 2586
      This Hadith forbids speaking ill of family members, maintaining their honor and reputation.

Summary of Relatives’ Rights in Islam with Exact References:

  1. Respect and Honor:
    • Quran: Surah Luqman, 31:14
    • Hadith: Sahih Bukhari, Hadith 6138
  2. Financial Support:
    • Quran: Surah An-Nur, 24:33
    • Hadith: Sunan Tirmidhi, Hadith 1162
  3. Maintain Family Ties:
    • Quran: Surah An-Nisa, 4:1
    • Hadith: Sahih Bukhari, Hadith 5986
  4. Forgiveness and Reconciliation:
    • Quran: Surah At-Taghabun, 64:14
    • Hadith: Sahih Muslim, Hadith 2587
  5. Care for Vulnerable Relatives:
    • Quran: Surah Luqman, 31:14
    • Hadith: Sahih Muslim, Hadith 1158
  6. Fair Treatment:
    • Quran: Surah An-Nisa, 4:7
    • Hadith: Sahih Muslim, Hadith 1731
  7. Protecting Family Reputation:
    • Quran: Surah Al-Hujurat, 49:12
    • Hadith: Sahih Muslim, Hadith 2586

These references highlight the importance Islam places on respecting, supporting, and maintaining strong relationships with family members. Treating relatives with kindness and fulfilling their rights is seen as both a moral duty and a way to earn Allah’s reward.

 

In Islam, there are guidelines on how to eat and drink in a manner that is respectful, hygienic, and in line with Islamic teachings. These guidelines are not just about manners but also about showing gratitude to Allah (God) for the food and drink that He provides.

How to Eat and Drink in Islam

  1. Start with Saying “Bismillah” (In the Name of Allah)
    Before eating or drinking, Muslims say “Bismillah” (بِسْمِ ٱللَّٰهِ) which means “In the name of Allah.” This is a way to remember Allah and ask for blessings in the food.
    • Hadith: “When one of you eats, let him say Bismillah. And if he forgets to say it, let him say ‘Bismillah fi awalihi wa akhirihi’ (In the name of Allah at its beginning and at its end).”
    • Sunan Abu Dawood, Hadith 3767
  2. Eat with the Right Hand
    Islam encourages using the right hand for eating and drinking. The right hand is considered clean and blessed in Islam. The left hand should be used for tasks like cleaning oneself after using the bathroom.
    • Hadith: “Eat with your right hand, and drink with your right hand, for the Shaitan eats and drinks with his left hand.”
    • Sahih Muslim, Hadith 2020
  3. Eat with Moderation
    Islam teaches that eating should be done in moderation. You should not overeat or be wasteful. The Prophet Muhammad (PBUH) said that you should eat enough to keep your strength up but not to the point of being overly full.
    • Hadith: “The son of Adam does not fill a vessel worse than his stomach. It is sufficient for the son of Adam to eat a few mouthfuls to keep him going.”
    • Sunan Ibn Majah, Hadith 3349
  4. Eat from What is Nearest to You
    When eating from a shared plate or dish, it is recommended to eat from the part of the dish closest to you. This is a sign of respect for others who are eating from the same food.
    • Hadith: “Eat what is in front of you.”
    • Sahih Muslim, Hadith 2032
  5. Do Not Waste Food
    Islam teaches that wasting food is wrong. If you have leftover food, you should either save it for later or give it to others.
    • Quran: “Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful.”
      (Surah Al-Isra, 17:27)
  6. Eat Slowly and Chew Well
    Eating slowly is recommended, as it helps with digestion and shows appreciation for the food. It is also considered respectful to chew food well before swallowing.
    • Hadith: “Eat together and do not eat separately, for the blessing is in being together.”
    • Sahih Bukhari, Hadith 5399
  7. Drink in Small Sips
    It is recommended to drink in small sips, rather than gulping down large amounts of drink at once.
    • Hadith: “Do not drink in one gulp like a camel, but drink in two or three sips.”
    • Sunan Abu Dawood, Hadith 2354
  8. Do Not Drink while Standing
    Islam encourages drinking while sitting, as drinking while standing is not recommended, though it is not haram (forbidden).
    • Hadith: “Do not drink while standing.”
    • **Sahih Muslim, Hadith 2026
  9. Say “Alhamdulillah” (Praise be to Allah) after Eating
    After finishing your meal or drink, you should say “Alhamdulillah” (الحمد لله) meaning “All praise is due to Allah.” This is an expression of gratitude for the food.
    • Hadith: “Whoever eats food and says, ‘Alhamdulillah’ (praise be to Allah) who has fed me this food, and provided it for me, without any power or might from me, his past sins will be forgiven.”
    • Sahih Muslim, Hadith 2055

Summary of How to Eat and Drink in Islam:

  1. Say “Bismillah” before eating.
  2. Use your right hand for eating and drinking.
  3. Eat in moderation and avoid overeating.
  4. Eat from what is nearest to you in a shared meal.
  5. Do not waste food; share leftovers with others if possible.
  6. Eat slowly and chew food properly.
  7. Drink in small sips and avoid drinking in one gulp.
  8. Avoid drinking while standing, if possible.
  9. Say “Alhamdulillah” after finishing your food or drink, to thank Allah.

By following these practices, eating and drinking becomes an act of worship and gratitude to Allah in Islam.

 

References from the Quran

  1. Eating and Drinking in Moderation (Avoiding Wastefulness)

“Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful.”
(Surah Al-Isra, 17:27)
This verse warns against being wasteful, including when eating or drinking.

References from Hadith

  1. Saying “Bismillah” Before Eating

“When one of you eats, let him say Bismillah. And if he forgets to say it, let him say ‘Bismillah fi awalihi wa akhirihi’ (In the name of Allah at its beginning and at its end).”

    • Sunan Abu Dawood, Hadith 3767
      This Hadith emphasizes the importance of saying Bismillah before starting a meal.
  2. Eating with the Right Hand

“Eat with your right hand, and drink with your right hand, for the Shaitan eats and drinks with his left hand.”

    • Sahih Muslim, Hadith 2020
      This Hadith encourages eating and drinking with the right hand, as the left hand is considered less clean in Islamic tradition.
  2. Eating in Moderation

“The son of Adam does not fill a vessel worse than his stomach. It is sufficient for the son of Adam to eat a few mouthfuls to keep him going.”

    • Sunan Ibn Majah, Hadith 3349
      This Hadith teaches that eating should be done in moderation and not overindulgence.
  2. Eating from What is Nearest to You

“Eat what is in front of you.”

    • Sahih Muslim, Hadith 2032
      This Hadith encourages eating from the part of the food that is nearest to you, especially in a shared meal.
  2. Do Not Waste Food

“If a morsel of food falls from one of you, let him pick it up, remove any dirt from it, and then eat it. Do not leave it for Satan.”

    • Sahih Muslim, Hadith 2034
      This Hadith emphasizes not wasting food, even if it falls on the ground.
  2. Drinking in Small Sips

“Do not drink in one gulp like a camel, but drink in two or three sips.”

    • Sunan Abu Dawood, Hadith 2354
      This Hadith advises drinking in small sips rather than gulping down a whole drink at once.
  2. Drinking While Sitting

“Do not drink while standing.”

    • Sahih Muslim, Hadith 2026
      This Hadith encourages sitting while drinking, as drinking while standing is considered less ideal in Islam.
  2. Saying “Alhamdulillah” After Eating or Drinking

“Whoever eats food and says, ‘Alhamdulillah’ (praise be to Allah) who has fed me this food, and provided it for me, without any power or might from me, his past sins will be forgiven.”

    • Sahih Muslim, Hadith 2055
      This Hadith teaches to say “Alhamdulillah” after eating, as an expression of gratitude to Allah.

Summary of References:

  • Saying “Bismillah” before eating: Sunan Abu Dawood, Hadith 3767
  • Eating with the right hand: Sahih Muslim, Hadith 2020
  • Eating in moderation: Sunan Ibn Majah, Hadith 3349
  • Eating from what is nearest to you: Sahih Muslim, Hadith 2032
  • Do not waste food: Sahih Muslim, Hadith 2034
  • Drinking in small sips: Sunan Abu Dawood, Hadith 2354
  • Drinking while sitting: Sahih Muslim, Hadith 2026
  • Saying “Alhamdulillah” after eating: Sahih Muslim, Hadith 2055

These references outline the Islamic guidelines for eating and drinking, promoting moderation, gratitude, and respect.

 

In Islam, food and drink are classified into two categories: halal (permissible) and haram (forbidden). Muslims are expected to consume only halal food and avoid haram food. This is because everything in life, including what we eat, should align with the teachings of Islam.

Halal (Permissible) Food and Drink:

Halal foods are those that are allowed by Allah and His Prophet Muhammad (PBUH). They are clean, pure, and prepared in accordance with Islamic law.

Examples of Halal Food:

  1. Halal Meat
    • Meat from animals that are slaughtered in the name of Allah (the animal must be slaughtered by a Muslim who says “Bismillah” before slaughtering it).
    • Animals like cows, sheep, goats, and chickens are considered halal if slaughtered correctly.
  2. Vegetables, Fruits, and Grains
    • All fruits, vegetables, and grains are halal, as long as they don’t have any haram ingredients added to them.
  3. Fish and Seafood
    • Fish is halal in Islam, as are other forms of seafood, like prawns, lobsters, and crabs. They do not require special slaughtering.
  4. Dairy Products
    • Milk, butter, cheese, and other dairy products from halal animals (like cows or goats) are permissible, as long as they don’t contain any haram ingredients (e.g., pork-derived enzymes).
  5. Halal Drinks
    • Water, fruit juices, milk, and non-alcoholic drinks are halal, as long as they don’t contain any harmful or forbidden ingredients.

Haram (Forbidden) Food and Drink:

Haram foods are strictly prohibited in Islam. Consuming haram food or drink is considered a sin, and Muslims must avoid them at all costs.

Examples of Haram Food:

  1. Pork and Pork Products
    • Pork is explicitly forbidden in the Quran. Anything made from pork, including bacon, ham, or sausage, is haram.
    • Hadith: “The flesh of swine is forbidden.” (Sahih Muslim)
  2. Dead Meat (Carrion)
    • Animals that die naturally (without proper slaughter) are haram. This includes roadkill or animals that haven’t been slaughtered in the Islamic way.
  3. Blood
    • Consuming blood or any food containing blood is forbidden in Islam.
    • Quran: “He has only forbidden you dead meat, blood, the flesh of swine…” (Surah Al-Baqarah, 2:173)
  4. Alcohol
    • Alcohol is strictly prohibited in Islam. Drinking alcoholic beverages, such as wine, beer, or any intoxicating drink, is haram.
    • Quran: “O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters to other than Allah, and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.” (Surah Al-Ma’idah, 5:90)
  5. Improperly Slaughtered Meat
    • Meat from animals that have not been slaughtered properly according to Islamic guidelines is haram. This includes meat not slaughtered in the name of Allah or meat from animals that have been sacrificed incorrectly.

Food That May Be Halal or Haram (Depends on Preparation):

  1. Gelatin
    • Gelatin is often made from pork or non-halal animals, so it’s important to check the source of gelatin in food products (e.g., in gummy candies or marshmallows). Halal-certified gelatin is made from halal animals or is plant-based.
  2. Processed Foods
    • Some processed foods might contain haram ingredients, such as pork enzymes or alcohol. Always check labels for halal certification or avoid those foods if unsure.
  3. Intoxicating Substances
    • Any food or drink that can cause intoxication or impairment is haram, even if it’s not alcohol. For example, drugs or food mixed with intoxicating substances.

How to Ensure Food is Halal:

  1. Halal Certification: Look for products labeled with a halal certification, especially when buying processed or packaged foods.
  2. Halal Slaughter: Ensure that meat is slaughtered according to Islamic guidelines, with the proper recitation of “Bismillah” before slaughtering.
  3. Check Ingredients: Always check food ingredients to ensure they don’t contain pork-derived products, alcohol, or non-halal additives.

Summary:

  • Halal foods include all clean, pure, and lawfully prepared foods like vegetables, fruits, meat from halal animals, fish, and dairy products.
  • Haram foods include pork, alcohol, dead meat, and anything not slaughtered according to Islamic rules.
  • Some foods may be halal or haram depending on preparation, like gelatin, which can be derived from haram animals, or processed foods containing questionable ingredients.

It’s important for Muslims to be mindful of what they eat and drink, ensuring it aligns with their faith and the teachings of Islam.

 

References from the Quran

  1. Forbidden Foods – Pork and Pork Products

“He has only forbidden you dead meat, blood, the flesh of swine, and that on which has been invoked the name of other than Allah, that which has been killed by strangling, or by a violent blow, or by a fall, or by being gored to death…”
(Surah Al-Baqarah, 2:173)

  1. Forbidden Foods – Dead Meat

“Say, ‘I do not find within that which has been revealed to me anything forbidden to be eaten by one who would eat it, unless it be a dead animal or blood poured forth or the flesh of swine…”
(Surah Al-An’am, 6:145)

  1. Forbidden Intoxicants – Alcohol

“O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters to other than Allah, and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.”
(Surah Al-Ma’idah, 5:90)

  1. Permissibility of Halal Meat

“This day [all] good foods have been made lawful, and the food of those who were given the Scripture is lawful for you, and your food is lawful for them.”
(Surah Al-Ma’idah, 5:5)

  1. General Rule about Halal and Haram

“Say, ‘I do not find within that which has been revealed to me anything forbidden to be eaten by one who would eat it, unless it be a dead animal or blood poured forth or the flesh of swine…”
(Surah Al-An’am, 6:145)

References from Hadith

  1. Prohibition of Pork and Dead Meat

“The flesh of swine is forbidden.”

    • Sahih Muslim, Hadith 3819
  2. Eating with the Right Hand (Halal Eating Etiquette)

“Eat with your right hand, and drink with your right hand, for the Shaitan eats and drinks with his left hand.”

    • Sahih Muslim, Hadith 2020
      This Hadith doesn’t address halal or haram directly, but it speaks about the proper way of eating, which aligns with the concept of halal.
  2. Prohibition of Alcohol (Intoxicants)

“Every intoxicant is khamr (wine) and every khamr is haram.”

    • Sahih Muslim, Hadith 2003
      This Hadith directly addresses the prohibition of alcohol and any intoxicating substances.
  2. The Lawfulness of Halal Meat

“If Allah’s Messenger (PBUH) ordered the slaughtering of an animal, and the meat is permissible, then eat it, and if it is unlawful, then do not eat it.”

    • Sahih Bukhari, Hadith 4576
  2. The Importance of Halal Slaughtering

“When you slaughter, say Bismillah, and if you forget, then say Bismillah afterward. Then eat the meat.”

    • Sunan Abu Dawood, Hadith 2830
      This Hadith emphasizes the importance of saying “Bismillah” before slaughtering an animal to ensure the meat is halal.

Summary of References

  1. Forbidden Foods in Islam (Haram)
    • Pork: Surah Al-Baqarah, 2:173
    • Dead Meat (Carrion): Surah Al-An’am, 6:145
    • Intoxicants (Alcohol): Surah Al-Ma’idah, 5:90
    • Sahih Muslim, Hadith 3819 & 2003
  2. Permissible Foods (Halal)
    • Halal Meat: Surah Al-Ma’idah, 5:5
    • Sahih Bukhari, Hadith 4576
  3. Proper Eating Etiquette
    • Right Hand: Sahih Muslim, Hadith 2020
    • Halal Slaughtering: Sunan Abu Dawood, Hadith 2830

These references from the Quran and Hadith clearly outline what is considered halal and haram in Islam, emphasizing the importance of lawful and proper consumption according to Islamic teachings.

 

In Islam, just like food, drinks are also classified into two categories: halal (permissible) and haram (forbidden). Muslims are required to drink only halal beverages and avoid haram ones, as Allah and His Prophet Muhammad (PBUH) have provided clear guidelines.

Halal (Permissible) Drinks:

Halal drinks are those that are pure, clean, and lawful in Islam. They do not contain any prohibited ingredients and are safe for Muslims to consume.

Examples of Halal Drinks:

  1. Water
    • Water is the most basic and essential drink in Islam. It is always considered halal and pure.
    • Quran: “And We made from water every living thing. Then will they not believe?” (Surah Al-Anbiya, 21:30)
  2. Fruit Juices
    • Fruit juices like orange juice, apple juice, grape juice, etc., are halal as long as they don’t contain any haram ingredients.
    • These juices must be made from pure fruits and without any alcohol or intoxicants.
  3. Milk
    • Milk from cows, goats, or sheep is halal, provided the animals are halal and slaughtered correctly. Milk is a natural, pure drink that is allowed in Islam.
    • Quran: “And indeed, for you in the grazing livestock is a lesson. We give you to drink of what is in their bellies, between excretion and blood, pure milk, palatable to the drinkers.” (Surah An-Nahl, 16:66)
  4. Tea and Coffee
    • Tea and coffee are halal drinks unless they are mixed with haram substances (like alcohol). They are widely consumed in many Muslim cultures.
    • As long as they don’t contain any intoxicating or forbidden ingredients, they are permissible.
  5. Soft Drinks (Non-Alcoholic)
    • Non-alcoholic soft drinks, like soda or mineral water, are halal unless they contain harmful or forbidden additives (such as pork-derived gelatin or alcohol).
  6. Herbal Teas and Infusions
    • Herbal teas made from plants like mint, ginger, or chamomile are halal, as long as they don’t contain intoxicants or forbidden ingredients.

Haram (Forbidden) Drinks:

Haram drinks are those that are prohibited in Islam because they are harmful to the body or they contain ingredients that are not allowed by Allah.

Examples of Haram Drinks:

  1. Alcohol
    • Alcohol is strictly haram in Islam. This includes all forms of alcoholic beverages like wine, beer, whiskey, and liquor.
    • Quran: “O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters to other than Allah, and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.” (Surah Al-Ma’idah, 5:90)
  2. Intoxicating Beverages
    • Any drink that can cause intoxication or impairment is haram, even if it is not alcoholic. This includes drugs or drug-laced beverages.
    • Hadith: “Every intoxicant is khamr (wine), and every khamr is haram.” (Sahih Muslim)
  3. Drinks Containing Haram Ingredients
    • Drinks that contain pork-derived products, such as certain types of gelatin or fatty acids, are also haram.
    • For example, some energy drinks or candy drinks may have pork gelatin in them, which would make them haram.
  4. Dead Animal (Carrion) Liquids
    • Any drinks made from the blood or the remains of dead animals (which have not been slaughtered according to Islamic law) are also forbidden.

General Rule for Drinkables in Islam:

  • Halal drinks are those that are pure, safe, and free from any harmful or forbidden ingredients.
  • Haram drinks include alcohol, intoxicants, and any drink that is harmful or contains forbidden substances.

Summary:

  • Halal Drinks include water, fruit juices, milk, tea, coffee, and non-alcoholic beverages.
  • Haram Drinks include alcohol, intoxicating beverages, and drinks containing harmful substances like pork or alcohol.

Muslims are encouraged to always check the ingredients of drinks, especially if they are packaged or processed, to make sure they do not contain any forbidden elements. It’s essential to follow the guidelines set by Allah to ensure that we consume what is lawful and healthy for us

 

References from the Quran

  1. Forbidden Drinks – Alcohol and Intoxicants

“O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters to other than Allah, and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.”
(Surah Al-Ma’idah, 5:90)

  1. Water – A Blessing from Allah

“And We made from water every living thing. Then will they not believe?”
(Surah Al-Anbiya, 21:30)

    • Water is one of the purest and most essential drinks in Islam and is always considered halal.
  2. Milk – Halal Drink

“And indeed, for you in the grazing livestock is a lesson. We give you to drink of what is in their bellies, between excretion and blood, pure milk, palatable to the drinkers.”
(Surah An-Nahl, 16:66)

    • Milk from halal animals is considered pure and lawful to drink.
  2. General Rule About Halal Drinks

“This day [all] good foods have been made lawful, and the food of those who were given the Scripture is lawful for you, and your food is lawful for them.”
(Surah Al-Ma’idah, 5:5)

    • This verse indicates that permissible (halal) food and drinks from the people of the Scripture (Jews and Christians) are lawful for Muslims, provided they meet Islamic guidelines.

References from Hadith

  1. Prohibition of Alcohol (Intoxicants)

“Every intoxicant is khamr (wine), and every khamr is haram.”

    • Sahih Muslim, Hadith 2003
    • This Hadith explains that alcohol and any intoxicating drink is haram.
  2. Right-Hand Etiquette for Eating and Drinking

“Eat with your right hand and drink with your right hand, for the Shaitan eats and drinks with his left hand.”

    • Sahih Muslim, Hadith 2020
    • While this hadith doesn’t address halal/haram directly, it emphasizes the etiquette of drinking with the right hand, which is an important part of Islamic eating and drinking practices.
  2. Milk as a Permissible Drink

“The milk of the camel and the sheep is a means of curing, and it is lawful (halal).”

    • Sahih Muslim, Hadith 2360
    • This Hadith discusses the permissibility and the benefits of drinking milk, confirming its status as halal.
  2. Prohibition of Intoxicants

“The Messenger of Allah (PBUH) said: Every intoxicant is haram, and every intoxicant is khamr (wine).”

    • Sunan Abu Dawood, Hadith 3679
  2. Drinking from Halal Sources

“When you drink, drink with your right hand; when you eat, eat with your right hand, for the Shaytaan eats and drinks with his left hand.”

    • Sahih Muslim, Hadith 2020
    • This Hadith emphasizes drinking from lawful (halal) sources and eating in a proper manner.

Summary of References

  1. Haram Drinks (Prohibited)
    • Alcohol and Intoxicants: Surah Al-Ma’idah, 5:90; Sahih Muslim, Hadith 2003
    • Every intoxicating drink is considered haram, and this includes all forms of alcohol.
  2. Halal Drinks
    • Water: Surah Al-Anbiya, 21:30
    • Milk: Surah An-Nahl, 16:66; Sahih Muslim, Hadith 2360
    • Juices, Tea, Coffee: These are halal as long as they don’t contain any forbidden ingredients.
  3. Etiquette for Drinking
    • Right Hand for Drinking: Sahih Muslim, Hadith 2020
    • The right-hand etiquette emphasizes drinking in a manner taught by the Prophet Muhammad (PBUH).

These references from the Quran and Hadith help clarify what is considered permissible (halal) and forbidden (haram) in terms of drinks in Islam. Muslims are encouraged to ensure that their drinks align with the teachings of Islam to maintain purity and follow the guidelines set by Allah and His Messenger (PBUH).

 

In Islam, marriage is a very important and sacred relationship. There are certain rules and guidelines about who is eligible for marriage and with whom marriage is allowed. Here’s a simple explanation:

Who is Eligible for Marriage in Islam?

  1. Age and Maturity:
    • A person must be mature enough to understand the responsibilities of marriage. This usually means reaching the age of puberty. However, maturity is also important, and it is generally understood as the ability to manage the responsibilities of marriage and family life.
  2. Physical and Mental Health:
    • A person should be in good health physically and mentally to ensure they can fulfill the duties of marriage, such as providing for the spouse and managing family responsibilities.
  3. Free from Legal Impediments:
    • A person must not be married already (unless they are in the process of divorce or widowhood), and there should be no legal or religious reasons preventing marriage (e.g., forbidden relationships or already being married to the maximum number of wives allowed in Islam, which is four).
  4. Consent:
    • Both the man and woman must give their free consent. Marriage is not valid if either party is forced into it. Consent is a key element in an Islamic marriage.
  5. Financial Responsibility:
    • The husband is expected to be financially capable of providing for his wife (and family, if applicable). This includes giving her a mahr (dowry), which is a gift the husband gives to the wife as part of the marriage contract.

Who Can One Marry in Islam?

Marriage is allowed with certain people and forbidden with others. Islam has clear guidelines about whom you can and cannot marry.

  1. Spouse from the Opposite Gender:
  • In Islam, marriage is allowed between a man and a woman. Same-gender marriage is not allowed.
  1. Who You Cannot Marry (Forbidden Relatives):

Islam has clear rules about who a person cannot marry. These are the people who are forbidden due to close blood relations or marital relations:

  • Direct Blood Relatives (Mahram):
    • Mother and father (both parents)
    • Sisters
    • Daughters
    • Aunts (both paternal and maternal)
    • Nieces (the daughters of your siblings)
  • In-laws (Due to Marital Relations):
    • Mother-in-law and Father-in-law
    • Stepdaughters (if you have already married their mother)
    • Daughter-in-law (your son’s wife)
    • Sister-in-law (your brother’s wife)
  • Breastfeeding Relatives (If a woman has breastfed a child, it creates a bond like a blood relationship):
    • A child who has been breastfed by a woman becomes a mahram to her daughters and any of her blood relatives.

These are all people you cannot marry in Islam because of the close family relationships.

  1. People You Are Allowed to Marry:
  • You can marry anyone who is not part of the forbidden relationships mentioned above.
  • You can marry a person from any race, ethnicity, or social background, as long as they are Muslim or they are people of the Abrahamic faiths (Jews and Christians), under certain conditions.
  1. The Role of the Guardian (Wali):
  • For a woman to get married, she must have a wali (guardian), who is usually her father, but could also be another male relative such as a brother. The wali ensures that the marriage is in the woman’s best interest.

The Prophet Muhammad (PBUH) said:

“A woman is married off by her guardian.”

    • Sahih Bukhari

Key Guidelines for Marriage in Islam:

  1. Consent: Both parties must agree to the marriage willingly.
  2. Physical and Mental Readiness: Both individuals must be mature and capable of fulfilling the responsibilities of marriage.
  3. No Forbidden Relationships: A person cannot marry close relatives (blood or marital).
  4. A Muslim Spouse: Marriage is primarily between a Muslim man and a Muslim woman, or a Muslim man and a woman from the People of the Book (Jews and Christians).
  5. Financial Responsibility: The husband should be able to support his wife and the family.

Summary:

  • A person is eligible for marriage in Islam when they are of mature age, in good health, and financially capable of fulfilling their responsibilities. Both the man and woman must consent to the marriage.
  • Marriage is allowed between a man and a woman, but there are strict guidelines about who can and cannot marry. Certain close relatives are forbidden to marry each other.
  • A guardian (wali) must be involved in the woman’s marriage to ensure her interests are protected

 

References from the Quran:

  1. Consent in Marriage:

“And do not prevent them from marrying their husbands when they agree between themselves in a lawful manner.”

    • Surah Al-Baqarah, 2:232
    • This verse emphasizes that marriage must be based on mutual consent of both parties.
  2. Marriage Between a Man and Woman:

“And marry those among you who are single, and the righteous among your male and female slaves. If they are poor, Allah will enrich them from His bounty.”

    • Surah An-Nur, 24:32
    • This verse highlights that marriage in Islam is permitted between a man and a woman, regardless of their social status.
  2. Forbidden Relatives for Marriage:

“Prohibited to you [for marriage] are: your mothers, your daughters, your sisters, your paternal aunts, your maternal aunts, your brother’s daughters, your sister’s daughters, your foster mothers who gave you suck, your foster sisters, your wives’ mothers, your stepdaughters under your guardianship (born of your wives to whom you have consummated marriage), and the wives of your sons…”

    • Surah An-Nisa, 4:23
    • This verse lists the forbidden relationships for marriage in Islam.
  2. Rights of Women in Marriage:

“And give the women [whom you marry] their due compensation (mahr) as an obligation…”

    • Surah An-Nisa, 4:4
    • This verse highlights the importance of the mahr (dowry) in the marriage contract, which is a right of the wife.

References from Hadith:

  1. Consent of the Woman in Marriage:

“A woman’s marriage is not valid unless her guardian gives permission, and a virgin is not married unless her consent is sought.”

    • Sunan Abu Dawood, Hadith 2085
    • This Hadith makes it clear that consent is crucial for the validity of the marriage, especially the woman’s consent.
  2. Marriage is Allowed Between a Man and Woman:

“When a man marries, he has fulfilled half of his religion. So let him fear Allah regarding the remaining half.”

    • Sunan Al-Bayhaqi, Hadith 15
    • This Hadith highlights the significance of marriage between a man and woman as part of fulfilling half of one’s faith.
  2. Forbidden Relationships for Marriage (Relatives):

“A man is not allowed to marry his mother, daughter, sister, paternal aunt, maternal aunt, or a woman with whom he has suckling ties.”

    • Sahih Muslim, Hadith 1406
    • This Hadith lists the forbidden relationships that one cannot marry due to the close family ties.
  2. The Role of a Guardian (Wali) in Marriage:

“There is no marriage except with a guardian and two witnesses.”

    • Sunan Abu Dawood, Hadith 2085
    • This Hadith explains the requirement of a wali (guardian) for the woman in the marriage process.
  2. The Importance of Financial Responsibility:

“The best of you are those who are the best to their wives.”

    • Sunan At-Tirmidhi, Hadith 1162
    • This Hadith emphasizes the financial responsibility of the husband in ensuring his wife is treated well, including providing for her needs.
  2. Marriage Between Muslims and Non-Muslims (People of the Book):

“[Lawful to you in marriage] are chaste women from among the believers and chaste women from among those who were given the Scripture before you, when you have given them their due compensation, desiring chastity, not unlawful sexual intercourse or taking [secret] lovers.”

    • Surah Al-Ma’idah, 5:5 (referenced in Hadith discussions)
    • This verse permits a Muslim man to marry a chaste woman from the People of the Book (Jews and Christians) under certain conditions.

Summary of the References:

  1. Quranic References:
    • Consent is essential in marriage (Surah Al-Baqarah, 2:232).
    • Marriage is allowed between a man and woman (Surah An-Nur, 24:32).
    • Forbidden relationships for marriage are listed in Surah An-Nisa, 4:23.
    • The mahr (dowry) is the woman’s right (Surah An-Nisa, 4:4).
  2. Hadith References:
    • Consent of the woman and the guardian’s permission are required (Sunan Abu Dawood, Hadith 2085).
    • Marriage is a key part of faith (Sunan Al-Bayhaqi, Hadith 15).
    • Forbidden relationships for marriage are mentioned (Sahih Muslim, Hadith 1406).
    • The wali (guardian) is required for a valid marriage (Sunan Abu Dawood, Hadith 2085).
    • A husband must be responsible and caring toward his wife (Sunan At-Tirmidhi, Hadith 1162).
    • Muslims can marry chaste women from the People of the Book (Quran, Surah Al-Ma’idah, 5:5).

These references help guide who is eligible for marriage and with whom marriage is allowed in Islam, emphasizing the importance of mutual consent, the mahr (dowry), the role of the guardian, and the forbidden relationships.

 

The Nikah (marriage contract) in Islam is a formal and sacred agreement between a man and a woman. It is not just a ceremony, but a legal contract that binds both parties together in a relationship of love, responsibility, and commitment.

Here’s a simple explanation of the Nikah contract:

  1. Purpose of Nikah (Marriage)
  • Nikah is the way Islam establishes a lawful relationship between a man and a woman. Its purpose is to provide a structure for building a family and to ensure that the marriage follows Islamic guidelines. It is meant to bring stability, love, and peace into the lives of the couple.
  1. Key Elements of the Nikah Contract:
  1. Consent of Both Parties:
    • Both the man and woman must agree to the marriage. The contract cannot take place if one party does not consent.
    • The woman must give her consent, and her silence can be considered consent in some cases. However, it is better if she verbally agrees.

Prophet Muhammad (PBUH) said:

“A woman’s marriage is not valid unless her guardian gives permission, and a virgin is not married unless her consent is sought.”

    • Sunan Abu Dawood
  2. Mahr (Dowry):
    • Mahr is a mandatory gift (usually money or something valuable) that the husband gives to the wife as a sign of respect and commitment.
    • The amount of mahr can be agreed upon by the couple and their families. It is the wife’s right, and it is hers to keep.

Allah says:

“And give the women [whom you marry] their due compensation (mahr) as an obligation.”

    • Surah An-Nisa, 4:4
  2. Witnesses:
    • The Nikah contract must be witnessed by at least two Muslim witnesses. This is to ensure the marriage is legitimate and recognized.
    • The witnesses should be trustworthy and of sound mind.

The Prophet Muhammad (PBUH) said:

“There is no marriage except with a guardian and two witnesses.”

    • Sunan Abu Dawood
  2. The Wali (Guardian):
    • The woman must have a wali (guardian), typically her father or another close male relative, who gives her away in marriage. The wali ensures that the marriage is in the woman’s best interest.

The Prophet (PBUH) said:

“A woman is married off by her guardian.”

    • Sahih Bukhari
  2. The Marriage Proposal and Acceptance (Ijab and Qabul):
    • The husband makes a proposal (ijab) to the wife, and she must accept the proposal (qabul).
    • This mutual agreement forms the foundation of the Nikah.
  3. The Nikah Ceremony:
    • The Nikah ceremony is a formal occasion in the presence of witnesses. After the proposal and acceptance, the couple is considered married.
    • There is no need for a big celebration, but it is recommended to have a gathering for friends and family to witness and celebrate the union.

Rights and Responsibilities in the Nikah Contract:

  1. Rights of the Wife:
    • The wife has the right to be treated with respect, kindness, and love. The husband is responsible for providing for her financially.
    • She also has the right to her mahr, which she may use as she pleases.

The Prophet Muhammad (PBUH) said:

“The best of you are those who are the best to their wives.”

    • Sunan At-Tirmidhi
  2. Rights of the Husband:
    • The husband has the right to be treated with respect and to be supported by his wife in matters of family and household management.
    • He is responsible for providing for the wife and children, ensuring their safety, and making decisions for the family.
  3. Mutual Rights:
    • Both the husband and wife have the right to be treated with kindness, and they must be patient with each other. The marriage is based on mutual understanding, love, and cooperation.
    • Both parties are responsible for maintaining a peaceful and happy home environment.

Termination of Nikah (Divorce):

  • Nikah is a long-term commitment, but if things don’t work out, divorce (known as Talaq) can happen. However, divorce should be the last resort after efforts of reconciliation have failed.
  • In Islam, divorce is allowed but must be done in a respectful manner, with fairness and justice for both parties.

Summary of Nikah (Marriage) in Islam:

  1. Consent: Both the man and woman must agree to the marriage.
  2. Mahr (Dowry): The husband gives a gift to the wife as a sign of respect.
  3. Witnesses: At least two trustworthy witnesses are required.
  4. Guardian: The woman must have a guardian to give her away in marriage.
  5. Ijab and Qabul: The husband proposes, and the wife accepts.
  6. Rights and Responsibilities: Both the husband and wife have certain rights and duties to each other.
  7. Divorce: If the marriage doesn’t work, divorce is allowed but should be a last resort.

In Islam, marriage is considered a sacred bond that should be built on love, trust, respect, and mutual understanding. The Nikah contract ensures that both parties know their rights and responsibilities, and it provides a clear, formal, and lawful structure for the marriage.

 

Quranic References:

  1. Consent of Both Parties (Mutual Agreement):

“And do not prevent them from marrying their husbands when they agree between themselves in a lawful manner.”

    • Surah Al-Baqarah, 2:232
    • This verse emphasizes the importance of mutual consent for a marriage to be valid.
  2. Mahr (Dowry) for the Wife:

“And give the women [whom you marry] their due compensation (mahr) as an obligation…”

    • Surah An-Nisa, 4:4
    • The Quran commands that the mahr (dowry) is a right of the wife, and it should be given by the husband.
  2. Prohibition of Forced Marriages:

“And those who commit illegal sexual intercourse of your women, bring evidence against them from among you. And if they testify, keep them in houses until death overtakes them or Allah ordains for them another way.”

    • Surah An-Nisa, 4:15
    • This verse shows that forced marriage is not permissible in Islam, and mutual consent is a key element in a valid marriage.
  2. The Role of the Guardian (Wali):

“And when you marry them, and they have been married, then give them their due compensation.”

    • Surah An-Nisa, 4:25
    • This verse refers to the process of marriage, and while it does not directly mention the guardian, it emphasizes the rights that need to be observed during marriage.

Hadith References:

  1. Consent and Proposal (Ijab and Qabul):

“A woman’s marriage is not valid unless her guardian gives permission, and a virgin is not married unless her consent is sought.”

    • Sunan Abu Dawood, Hadith 2085
    • This Hadith confirms that a woman’s consent and her guardian’s permission are required for a valid marriage.
  2. Mahr (Dowry) for the Wife:

“The best of you are those who are the best to their wives. And give her the dowry [mahr] as an obligation.”

    • Sunan At-Tirmidhi, Hadith 1162
    • This Hadith emphasizes that the mahr (dowry) is a right of the wife and must be given by the husband.
  2. The Role of the Guardian (Wali) in Marriage:

“There is no marriage except with a guardian and two witnesses.”

    • Sunan Abu Dawood, Hadith 2085
    • This Hadith shows the importance of the guardian in the marriage process, specifically for the woman.
  2. Rights of the Wife:

“The best of you are those who are the best to their wives.”

    • Sunan At-Tirmidhi, Hadith 1162
    • This Hadith shows the importance of kindness and respect towards the wife in Islam.
  2. Marriage Proposal and Acceptance (Ijab and Qabul):

“A woman is married off by her guardian.”

    • Sahih Bukhari, Hadith 5136
    • This Hadith highlights the role of the wali (guardian) in the marriage process, especially for the woman.

Summary of Key Points:

  1. Consent: Both the husband and wife must consent to the marriage. The woman’s consent is necessary, and her guardian (wali) must approve of the marriage.
    • Quran: Surah Al-Baqarah, 2:232
    • Hadith: Sunan Abu Dawood, Hadith 2085
  2. Mahr (Dowry): The husband must give the mahr (dowry) to the wife, which is her right.
    • Quran: Surah An-Nisa, 4:4
    • Hadith: Sunan At-Tirmidhi, Hadith 1162
  3. Guardian (Wali): The woman must have a guardian (wali), typically her father or another male relative, to approve the marriage.
    • Quran: Surah An-Nisa, 4:25
    • Hadith: Sahih Bukhari, Hadith 5136
  4. Marriage Proposal and Acceptance: The proposal and acceptance (Ijab and Qabul) are central to the Nikah contract. The guardian is involved in the process of proposing and accepting the marriage.
    • Hadith: Sahih Bukhari, Hadith 5136

These references from the Quran and Hadith provide the guidelines and principles for the Nikah (marriage) contract in Islam, focusing on consent, the mahr (dowry), the guardian’s role, and the importance of mutual respect between the spouses.

 

Talaq (divorce) in Islam is a formal process by which a husband can end his marriage with his wife. It is a serious matter and should be done with fairness, respect, and according to Islamic guidelines. Here’s a simple explanation of what Talaq is and how it works:

  1. What is Talaq (Divorce)?
  • Talaq is the right of a husband to divorce his wife. It is allowed in Islam, but it is considered the last resort after all efforts to resolve marital issues have failed.
  • The husband initiates the Talaq, but it must be done in a respectful and proper manner. Islam encourages reconciliation before deciding to end the marriage.
  1. Types of Talaq:
  1. Talaq Raj’i (Revocable Divorce):
    • This is when the husband gives divorce to his wife but can take her back during the waiting period (iddah) without needing a new marriage contract.
    • The iddah is a waiting period, usually three menstrual cycles, to ensure that the wife is not pregnant and to allow the couple time to reconsider the divorce.
  2. Talaq Ba’in (Irrevocable Divorce):
    • This is when the husband divorces his wife, and after the iddah period, they can no longer be reunited unless the woman marries someone else first and then gets divorced from that person.
    • This type of divorce is final, and there is no return without a new marriage contract.
  3. Triple Talaq (Three Divorces):
    • A husband may say “Talaq” three times, but this is discouraged in Islam, as it goes against the principles of fairness. If a husband divorces his wife three times, the marriage is ended permanently after the waiting period, and they cannot remarry unless the woman marries someone else, has a divorce, and then wishes to remarry her first husband.
  1. The Process of Talaq:
  1. First Declaration (Talaq):
    • The husband says “Talaq” once. After the first declaration, the wife begins her iddah period.
  2. Second Declaration (Talaq):
    • If the husband wants to divorce again after the first Talaq, he can repeat it after the wife’s iddah is over, and she begins a new waiting period.
  3. Third Declaration (Talaq):
    • If the husband says Talaq three times, the divorce becomes final, and the couple cannot remarry unless the wife marries someone else and gets divorced.
  1. Rights and Responsibilities in Talaq:
  • Mahr (Dowry): The wife is entitled to keep her mahr (dowry) even if a divorce happens.
  • Financial Support: The husband is required to support his wife during her iddah period, especially if she is pregnant or still in need of support.
  • Fairness: Islam emphasizes that the husband should treat his wife fairly and respectfully during the divorce process.
  1. Waiting Period (Iddah):
  • The wife must observe a waiting period (iddah) after the divorce, which is typically three menstrual cycles or three months. If she is pregnant, the waiting period lasts until the baby is born.
  • The purpose of this waiting period is to ensure that there is no confusion about the paternity of any child, as well as to allow the couple time to reconsider their decision.
  1. Reconciliation:
  • Before finalizing the divorce, Islam encourages the husband and wife to try to reconcile and resolve their differences. They may seek help from family or community leaders to mediate.
  1. The Finality of Talaq:
  • If the husband gives the third Talaq and the wife’s iddah period ends, the marriage is terminated, and they cannot be remarried unless the wife marries another man and gets divorced from him.

Summary of Talaq (Divorce) in Islam:

  1. Talaq is the husband’s right to divorce, but it should be done with fairness and after considering all efforts to resolve the issues.
  2. There are two main types of divorce: revocable (Talaq Raj’i) and irrevocable (Talaq Ba’in).
  3. Triple Talaq means the divorce becomes final, and the couple cannot remarry without an intermediary marriage.
  4. The wife must observe a waiting period (iddah) after the divorce.
  5. Mahr (dowry) is the wife’s right, and she is entitled to it, even in divorce.

In Conclusion:

Talaq in Islam is a structured process aimed at resolving marital issues in a respectful and fair way. Divorce should be used only as a last resort after attempts at reconciliation. It comes with specific rules and responsibilities for both the husband and wife, and the rights of the wife must always be respected.

 

Quranic References:

  1. General Permission for Divorce:

“Divorce is twice. Then, either keep [her] in an acceptable manner or release [her] with kindness. And it is not lawful for you to take anything of what you have given them unless both fear that they will not be able to maintain the limits of Allah.”

    • Surah Al-Baqarah, 2:229
    • This verse highlights that divorce can occur twice, and after that, the couple can either reconcile or part ways amicably. It emphasizes the importance of treating the spouse well during the process.
  2. Waiting Period (Iddah):

“Divorced women remain in waiting for three periods. And it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day.”

    • Surah Al-Baqarah, 2:228
    • This verse outlines the waiting period (iddah) that the wife must observe after divorce, typically lasting for three menstrual cycles.
  2. Talaq in the Case of Pregnancy:

“And those who are pregnant, their term [iddah] is until they give birth.”

    • Surah At-Talaq, 65:4
    • For pregnant women, the waiting period extends until the child is born, regardless of the number of times Talaq has been pronounced.
  2. Separation After Triple Talaq:

“If he has divorced her for the third time, then she is not lawful for him thereafter until she has married another husband.”

    • Surah Al-Baqarah, 2:230
    • This verse refers to triple Talaq (three divorces), after which the woman cannot remarry her first husband unless she marries another man, and he divorces her.

Hadith References:

  1. General Permission for Talaq:

“The most hated of all permissible things to Allah is divorce.”

    • Sunan Abu Dawood, Hadith 2176
    • This Hadith emphasizes that divorce is permissible but disliked by Allah, and should be considered a last resort after all efforts for reconciliation have failed.
  2. Reconciliation Before Talaq:

“If a man says to his wife, ‘I have divorced you,’ and she says, ‘I forgive you’—then he should do it.”

    • Sahih Muslim, Hadith 1495
    • This Hadith encourages reconciliation and forgiveness before proceeding with divorce, showing that efforts to repair the marriage are important.
  2. Talaq and Iddah (Waiting Period):

“When one of you divorces his wife, let him wait until she has completed her period (iddah).”

    • Sahih Muslim, Hadith 1485
    • This Hadith outlines the requirement of the iddah waiting period, during which the wife cannot remarry and is given time to reflect on the situation.
  2. Triple Talaq:

“The Prophet (PBUH) said: ‘A woman who has been divorced three times cannot return to her husband unless she marries another husband first.’”

    • Sahih Muslim, Hadith 1458
    • This Hadith explains the rule of triple Talaq and the condition that the woman cannot remarry her first husband unless she marries another man and gets divorced from him.
  2. Rights of the Wife After Divorce:

“Let no one of you take back anything from his wife, unless they fear that they will not maintain the limits of Allah. But if they fear that they will not maintain the limits of Allah, then there is no blame upon either of them if she gives something for her freedom.”

    • Sahih Bukhari, Hadith 5247
    • This Hadith stresses that the husband should not take back any gifts or mahr from the wife after divorce, and that the wife’s rights should be respected.

Summary of Talaq (Divorce) in Islam:

  1. Divorce is allowed in Islam but is discouraged unless necessary and should be a last resort after attempts at reconciliation.
    • Quran: Surah Al-Baqarah, 2:229
    • Hadith: Sunan Abu Dawood, Hadith 2176
  2. Iddah (Waiting Period) is required for the wife after divorce, and it lasts for three menstrual cycles or until the child is born if the woman is pregnant.
    • Quran: Surah Al-Baqarah, 2:228
    • Hadith: Sahih Muslim, Hadith 1485
  3. Triple Talaq makes the divorce permanent, and the woman cannot remarry her first husband unless she marries another man, and then gets divorced.
    • Quran: Surah Al-Baqarah, 2:230
    • Hadith: Sahih Muslim, Hadith 1458
  4. Respecting the Rights of the Wife is crucial after divorce, including the mahr and fair treatment.
    • Quran: Surah Al-Baqarah, 2:229
    • Hadith: Sahih Bukhari, Hadith 5247

These Quranic verses and Hadith highlight the guidelines for divorce in Islam, emphasizing the importance of respect, fairness, and reconciliation before taking the step of divorce.

 

In Islam, business and trade must follow the rules and principles laid out in the Quran and Hadith. The concepts of halal (permissible) and haram (forbidden) guide Muslims on what types of business activities are allowed and which ones are not.

Halal (Permissible) Business in Islam:

  1. Honest and Fair Trade:
    • Business dealings that are honest, transparent, and free from deceit are halal. Sellers and buyers should be truthful about the products and services being exchanged.
    • Example: Selling products without hiding defects, and ensuring the price is agreed upon by both parties.
  2. Business Based on Halal Goods and Services:
    • If the products or services you are selling are halal, the business is allowed. Halal refers to what is permitted in Islam, such as lawful food, clothing, and services that don’t violate Islamic values.
    • Example: Selling halal food, clothing, or providing services like teaching, consulting, or healthcare.
  3. Fair Pricing and No Exploitation:
    • Charging fair prices and not exploiting others for personal gain is halal. For instance, selling goods for a reasonable price that both parties can agree upon.
    • Example: Offering a fair price without overcharging or deceiving the buyer.
  4. Respecting Contracts and Agreements:
    • Business transactions must be based on clear contracts where both parties agree to the terms, and both parties should keep their promises.
    • Example: Having a written agreement for the sale of goods or services, stating the price, quality, and delivery time.

Haram (Forbidden) Business in Islam:

  1. Engaging in Riba (Usury/Interest):
    • Riba refers to charging or paying interest on loans or transactions. Islam strictly forbids any form of interest because it leads to unfair profit without effort, and causes harm to those involved.
    • Example: Lending money with high-interest rates or taking a loan with interest.
  2. Dealing in Haram Products:
    • Businesses that involve selling haram (forbidden) products or services are not allowed. This includes alcohol, pork, gambling, or anything that goes against Islamic teachings.
    • Example: Selling alcohol, pork products, or running a casino are all considered haram businesses.
  3. Dishonesty and Fraud:
    • Any business activity that involves lying, cheating, or deceiving others is haram. This includes misrepresenting the quality of goods or services, or charging unfair prices.
    • Example: Selling defective products while claiming they are of high quality or charging hidden fees.
  4. Gharar (Uncertainty) in Transactions:
    • Gharar refers to excessive uncertainty or risk in a transaction. This means selling something you do not own, or making unclear agreements.
    • Example: Selling goods that are not in your possession or promising something you cannot deliver.
  5. Fraud and Exploitation:
    • Using unethical practices to take advantage of others is forbidden. This includes exploiting workers, taking their money without giving them the agreed service, or engaging in unfair business practices.
    • Example: Exploiting employees by underpaying them or failing to deliver the agreed services.

Summary:

  • Halal business in Islam involves honesty, fairness, transparent contracts, dealing in permissible (halal) goods and services, and avoiding exploitation.
  • Haram business involves activities like charging interest (riba), selling forbidden products (like alcohol or pork), engaging in dishonesty, exploiting others, and taking excessive risks in transactions (gharar).

Islam encourages Muslims to conduct business in ways that are fair, ethical, and aligned with Islamic values, benefiting both the individual and society.

 

Quranic References:

  1. Honesty and Fair Trade:

“And do not mix the truth with falsehood or conceal the truth while you know [it].”

    • Surah Al-Baqarah, 2:42
  2. Dealing in Halal Goods and Services:

“O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.”

    • Surah Al-Ma’idah, 5:90
  2. Fair Pricing and No Exploitation:

“And do not consume one another’s wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you [to] consume a portion of the wealth of the people in sin, while you know [it is unlawful].”

    • Surah Al-Baqarah, 2:188
  2. Respecting Contracts and Agreements:

“O you who have believed, when you contract a debt for a fixed term, write it down.”

    • Surah Al-Baqarah, 2:282
  2. Riba (Usury/Interest):

“Those who devour usury will not stand except as stand those who are driven to madness by the touch of Shaytan. That is because they say, ‘Trade is just like usury.’ But Allah has permitted trade and has forbidden usury.”

    • Surah Al-Baqarah, 2:275
  2. Dishonesty and Fraud in Business:

“Do not consume one another’s wealth unjustly or cheat, and do not use it to bribe the rulers in order that [you] may consume a portion of the wealth of the people in sin, while you know [it is unlawful].”

    • Surah Al-Baqarah, 2:188
  2. Gharar (Uncertainty) in Transactions:

“O you who have believed, do not consume each other’s wealth unjustly or send it [in bribery] to the rulers…”

    • Surah Al-Baqarah, 2:188

Hadith References:

  1. Honesty and Fair Trade:

“The buyer and the seller have the option of canceling or confirming the bargain as long as they have not parted.”

    • Sahih Bukhari, Hadith 2110
  2. Dealing in Halal Goods and Services:

“The honest merchant will be with the prophets, the truthful ones, and the martyrs.”

    • Sunan At-Tirmidhi, Hadith 1209
  2. Fair Pricing and No Exploitation:

“Do not engage in trade where the price is inflated or involves injustice.”

    • Sunan Abu Dawood, Hadith 3383
  2. Respecting Contracts and Agreements:

“If two parties enter into a sale contract, then they have the option [to cancel the contract] until they depart.”

    • Sahih Bukhari, Hadith 2110
  2. Riba (Usury/Interest):

“Avoid the seven destructive sins.” They said, “O Messenger of Allah, what are they?” He said, “Associating others with Allah, practicing sorcery, killing a soul which Allah has forbidden, consuming riba, consuming an orphan’s wealth, fleeing from the battlefield, and accusing chaste women of immorality.”

    • Sahih Muslim, Hadith 119
  2. Dishonesty and Fraud in Business:

“He who cheats us is not one of us.”

    • Sahih Muslim, Hadith 102
  2. Gharar (Uncertainty) in Transactions:

“The Messenger of Allah (PBUH) forbade the sale of goods that were not in the seller’s possession.”

    • Sunan Abu Dawood, Hadith 3490

These Quranic and Hadith references provide clear guidelines on halal (permissible) and haram (forbidden) practices in business, emphasizing honesty, fairness, avoiding interest (riba), and ensuring transactions are transparent, ethical, and in line with Islamic principles.

 

In Islam, the rules of buying are based on principles of fairness, honesty, and respect for both the buyer and seller. Here are the key points:

  1. Mutual Agreement:
  • Both the buyer and seller must agree on the price, product, and terms of the sale. There should be no force or deceit involved.
  • Example: If you want to buy a car, you and the seller agree on the price and the condition of the car without any pressure or misleading.
  1. Fair and Honest Transactions:
  • It is important to be truthful about the product or service being sold. No false claims about the quality, quantity, or condition of the product should be made.
  • Example: If you are selling a used phone, you should clearly mention any damages or issues with it instead of hiding them.
  1. Avoid Deception (No Fraud or Cheating):
  • You should not deceive the buyer or the seller in any way. This includes hiding defects or not providing what was agreed upon.
  • Example: If a seller promises a brand-new product, they should not sell an old or damaged one as new.
  1. No Riba (Interest or Usury):
  • In any transaction, there should be no involvement of interest (riba). This means no extra money should be charged for deferred payments (paying later) or loans.
  • Example: If you agree to buy something on credit, the price should remain the same, and no extra charge should be added for delayed payment.
  1. No Uncertainty (Gharar):
  • The terms of the sale should be clear, with no uncertainty about the product or the price. There should be no ambiguity in the deal.
  • Example: You should not buy something that you haven’t seen or agreed upon, like paying for a product that is yet to be made.
  1. Fair Pricing:
  • Both buyer and seller should agree on a fair price without any exploitation. The price should reflect the real value of the item being sold.
  • Example: If you are selling a bag, you should not charge an unfairly high price simply because you know the buyer needs it urgently.
  1. Delivery and Transfer of Ownership:
  • The product should be delivered as agreed, and the ownership of the item should transfer properly to the buyer.
  • Example: After buying a book, the seller should give it to you, and you should be the rightful owner of the book once the transaction is complete.
  1. Avoid Haram (Forbidden) Products:
  • Buying and selling of haram (forbidden) items, such as alcohol, pork, or gambling-related items, is not allowed.
  • Example: It is not permissible to buy or sell alcohol, gambling items, or anything that is prohibited in Islam.

Summary:

The rules of buying in Islam focus on fairness, honesty, and clarity. Transactions should be free from deception, interest, and uncertainty. It is also important to ensure that the product or service being bought is halal (permissible in Islam) and is sold at a fair price.

 

Quranic References:

  1. Mutual Agreement and Fair Transactions:

“O you who have believed, when you contract a debt for a fixed term, write it down… Let neither the buyer nor the seller harm one another.”

    • Surah Al-Baqarah, 2:282
  2. Honesty and Avoiding Deception in Transactions:

“And do not mix the truth with falsehood or conceal the truth while you know [it].”

    • Surah Al-Baqarah, 2:42
  2. Avoiding Deception and Fraud:

“Do not consume one another’s wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you [to] consume a portion of the wealth of the people in sin, while you know [it is unlawful].”

    • Surah Al-Baqarah, 2:188
  2. Avoiding Gharar (Uncertainty) in Transactions:

“O you who have believed, do not consume each other’s wealth unjustly or send it [in bribery] to the rulers…”

    • Surah Al-Baqarah, 2:188
  2. Fair Pricing and No Exploitation:

“And do not consume one another’s wealth unjustly or cheat, and do not use it to bribe the rulers in order that [you] may consume a portion of the wealth of the people in sin, while you know [it is unlawful].”

    • Surah Al-Baqarah, 2:188
  2. Avoiding Riba (Usury) in Transactions:

“Those who devour usury will not stand except as stand those who are driven to madness by the touch of Shaytan. That is because they say, ‘Trade is just like usury.’ But Allah has permitted trade and has forbidden usury.”

    • Surah Al-Baqarah, 2:275

Hadith References:

  1. Mutual Agreement and Fair Transactions:

“The buyer and the seller have the option of canceling or confirming the bargain as long as they have not parted.”

    • Sahih Bukhari, Hadith 2110
  2. Honesty and Avoiding Deception in Transactions:

“The honest merchant will be with the prophets, the truthful ones, and the martyrs.”

    • Sunan At-Tirmidhi, Hadith 1209
  2. Avoiding Deception and Fraud:

“He who cheats us is not one of us.”

    • Sahih Muslim, Hadith 102
  2. Avoiding Gharar (Uncertainty) in Transactions:

“The Messenger of Allah (PBUH) forbade the sale of goods that were not in the seller’s possession.”

    • Sunan Abu Dawood, Hadith 3490
  2. Fair Pricing and No Exploitation:

“Do not engage in trade where the price is inflated or involves injustice.”

    • Sunan Abu Dawood, Hadith 3383
  2. Avoiding Riba (Usury) in Transactions:

“Avoid the seven destructive sins.” They said, “O Messenger of Allah, what are they?” He said, “Associating others with Allah, practicing sorcery, killing a soul which Allah has forbidden, consuming riba, consuming an orphan’s wealth, fleeing from the battlefield, and accusing chaste women of immorality.”

    • Sahih Muslim, Hadith 119

Summary:

The Quran and Hadith emphasize honesty, mutual agreement, avoiding deceit and fraud, and fair pricing in business transactions. They also strictly forbid practices like riba (interest), gharar (uncertainty), and exploitation. Islam encourages fairness and ethical conduct in all buying and selling activities.

 

In Islam, the rules of selling focus on fairness, honesty, and ensuring that both the seller and buyer are treated ethically. Here are the key points:

  1. Honest and Clear Description of the Product:
  • The seller should provide accurate and honest information about the product. No exaggeration or misleading descriptions should be made.
  • Example: If you’re selling a second-hand phone, you should inform the buyer if it has any damage or problems instead of hiding them.
  1. Fair Price:
  • The price should be reasonable and agreed upon by both the seller and the buyer. The seller should not exploit the buyer by charging an unfair price.
  • Example: If you’re selling a bag, the price should reflect its true value, not be inflated to take advantage of someone’s situation.
  1. No Deception or Fraud:
  • It is forbidden to deceive the buyer or hide the true condition of the product. Fraudulent practices are strictly prohibited.
  • Example: You should not sell a broken product as if it’s in perfect condition.
  1. Avoiding Riba (Interest) or Exploitative Practices:
  • It is forbidden to involve riba (interest) in a sale. This means that charging extra money for delayed payments (installments) or lending with interest is not allowed.
  • Example: If you’re offering a product on credit, the price should remain the same without adding extra charges for deferred payment.
  1. Avoiding Gharar (Uncertainty) in Transactions:
  • The terms of the sale should be clear and understood by both parties. The product being sold should be specified, and there should be no uncertainty in the transaction.
  • Example: You should not sell something you don’t own or a product that isn’t clearly described or shown.
  1. Fair and Transparent Agreements:
  • The seller and buyer must agree on the terms clearly, and there should be no coercion or confusion. Both should willingly agree to the deal.
  • Example: If you’re selling a car, both parties should agree on the price and the condition of the car, without any pressure.
  1. No Selling Haram (Forbidden) Products:
  • Selling haram (forbidden) items such as alcohol, pork, or gambling products is not allowed.
  • Example: It is not permissible to sell alcohol or any products that go against Islamic values.
  1. Respecting the Rights of the Buyer:
  • Once the sale is agreed upon, the seller must respect the rights of the buyer, such as delivering the product as promised and on time.
  • Example: If you sell a product, make sure to deliver it to the buyer as promised and on the agreed date.

Summary:

The rules of selling in Islam emphasize honesty, fair pricing, clear agreements, and avoiding exploitation. Sellers should ensure that the products they offer are described accurately, that the price is just, and that no harmful or deceptive practices are involved in the sale. It is also important to avoid selling haram items and to respect the buyer’s rights.

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Quranic References:

  1. Honesty and Clear Description of the Product:

“And do not mix the truth with falsehood or conceal the truth while you know [it].”

    • Surah Al-Baqarah, 2:42
  2. Fair Pricing and No Exploitation:

“And do not consume one another’s wealth unjustly or cheat, and do not use it to bribe the rulers in order that [they might aid] you [to] consume a portion of the wealth of the people in sin, while you know [it is unlawful].”

    • Surah Al-Baqarah, 2:188
  2. Avoiding Deception and Fraud:

“Do not consume one another’s wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you [to] consume a portion of the wealth of the people in sin, while you know [it is unlawful].”

    • Surah Al-Baqarah, 2:188
  2. Avoiding Riba (Usury) in Transactions:

“Those who devour usury will not stand except as stand those who are driven to madness by the touch of Shaytan. That is because they say, ‘Trade is just like usury.’ But Allah has permitted trade and has forbidden usury.”

    • Surah Al-Baqarah, 2:275
  2. Avoiding Gharar (Uncertainty) in Transactions:

“O you who have believed, do not consume each other’s wealth unjustly or send it [in bribery] to the rulers…”

    • Surah Al-Baqarah, 2:188

Hadith References:

  1. Honesty and Clear Description of the Product:

“The honest merchant will be with the prophets, the truthful ones, and the martyrs.”

    • Sunan At-Tirmidhi, Hadith 1209
  2. Fair Pricing and No Exploitation:

“Do not engage in trade where the price is inflated or involves injustice.”

    • Sunan Abu Dawood, Hadith 3383
  2. Avoiding Deception and Fraud:

“He who cheats us is not one of us.”

    • Sahih Muslim, Hadith 102
  2. Avoiding Gharar (Uncertainty) in Transactions:

“The Messenger of Allah (PBUH) forbade the sale of goods that were not in the seller’s possession.”

    • Sunan Abu Dawood, Hadith 3490
  2. Avoiding Riba (Usury) in Transactions:

“Avoid the seven destructive sins.” They said, “O Messenger of Allah, what are they?” He said, “Associating others with Allah, practicing sorcery, killing a soul which Allah has forbidden, consuming riba, consuming an orphan’s wealth, fleeing from the battlefield, and accusing chaste women of immorality.”

    • Sahih Muslim, Hadith 119

Summary:

Islamic teachings emphasize honesty, fair pricing, and avoiding fraud in selling. The Quran and Hadith guide sellers to be truthful, avoid unfair exploitation or deceit, and ensure clear agreements with no uncertainty in transactions. Riba (interest), gharar (uncertainty), and selling haram (forbidden) items are prohibited in Islam.

 

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Dr. Molana Muhammad Aamir

A distinguished scholar with a Doctorate in Arabic Language and Islamic Studies, Dr. Molana Muhammad Aamir is a beacon of knowledge in the field of Islamic education. He has also successfully completed the rigorous 9-year Aalim course from the prestigious Madrasah Arabia, Raiwind, Lahore, Pakistan.

With 29 years of immersive experience in Islamic learning and teaching, Dr. Aamir is currently imparting his vast knowledge at four major universities across Islamabad and Rawalpindi. His dedication to the community extends beyond academia, as he also serves as a respected Imam in a local masjid, guiding the congregation with wisdom and compassion.

Dr. Aamir’s profound understanding of Islam, coupled with his lifelong commitment to education, continues to inspire countless individuals on their journey of faith and knowledge.

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