Essential Knowledge For Muslim Men Living in The West

48
A well established Sunni Muslim Organisation

based in the UK dedicated to the promotion of
correct and moderate Islamic beliefs through
Education. SMA has been providing many Edu-
cational services for both Muslims and non-
Muslims for a number of years. Cultural events
are also organised by the SMA to promote
greater awareness of the rich Islamic heritage
that Muslims in the West seldom experience.
SMA
This publication has been commissioned by
the Sunni Muslim Association to help promote
a better understanding of Islam among Muslim
men, particularly in the West. It is important
that Muslim men, teenagers in particular,
know their rights as well as basic requirements
in following the Islamic faith.
www.suma.org.uk
First Edition - Milad-un-Nabi 1432 (February 2011)
www.suma.org.uk
Reg.1061233
This publication may not be reproduced without the express permission of the SMA.

Written and published by
The Sunni Muslim Association
E ESSENTIAL SSENTIAL K KNOWLEDGE NOWLEDGE FOR FOR
M MUSLIMUN USLIMUN
A Must Have Handbook for all Muslim Men
Essential Islamic Guidance for Muslim Men Essential Islamic Guidance for Muslim Men
Living in the West Living in the West
S
o
c
i
a
l

S
o
c
i
a
l

B
e
h
a
v
i
o
u
r

B
e
h
a
v
i
o
u
r

.

M
a
r
r
i
a
g
e

.

D
i
v
o
r
c
e

.

P
r
a
y
e
r

.

E
d
u
c
a
t
i
o
n

.

L
a
w

.

P
u
r
i
t
y

.

M
o
d
e
s
t
y
.

M
a
r
r
i
a
g
e

.

D
i
v
o
r
c
e

.

P
r
a
y
e
r

.

E
d
u
c
a
t
i
o
n

.

L
a
w

.

P
u
r
i
t
y

.

M
o
d
e
s
t
y

Foreword by
Maulana Mohammad Shahid Raza O.B.E

2

ABOUT THE ORGANISATION
Sunni Muslim Association was officially formed in 1996 as a charity organisation
to help promote Islam in a positive and moderate manner through Educational
services and cultural events.
The present work is based on first hand experience of challenges faced by Mus-
lim men and teenagers in particular, in modern Western society. These chal-
lenges start from school years right the way through to Adult life, making it diffi-
cult to maintain their Islamic beliefs and practices.
FOREWORD
All praise belongs to Allah the Almighty
(Subhanahu wa taala)
. May Allah
(Subhanahu wa
taala)
shower His blessings on our Noble Prophet Muhammad
(Sallallahu àlayhi wa sal-
lam)
, his family and companions
(Radi Allahu anhum)
.
It gives me great pleasure to present Essential knowledge for Muslimun
(Muslim Men). This book deals with the basic and fundamental issues in respect
of Muslim Men, particularly those in the West. It offers concise, comprehensive
and practical guidelines to readers. I have read this book and have found the
information given to be accurate in its structure and contents; it has been pre-
sented in a positive manner.
I pray that Allah Almighty
accepts this valuable effort from the
publishers; Sunni Muslim Association and I hope that it will benefit all its readers,
Ameen.
(Maulana) Mohammad Shahid Raza O.B.E
Head Imam, Leicester Central Mosque
Executive Secretary, The Muslim Law (Shariah) Council U.K
DEDICATION
Essential Knowledge for a Muslimun is dedicated to all Muslims living in the
Western World. We pray that all who read it gain much benefit from it.
Our thanks to Sakina Mubarak who is the author of the book Essential Knowl-
edge for a Muslima for her permission to use material from her work. Our spe-
cial thanks to Allama Shahid Raza, a prominent Sunni Imam in the West, with
whose guidance and input this work has maintained its credibility and clarity.
47

REFERENCES
WEBSITES:
1
http://www.islamophobia-watch.com/islamophobia-a-definition/
2
http://www.bbc.co.uk/news/12242017

4
http://qa.sunnipath.com/issue_view.asp?HD=3&ID=14618&CATE=414
7
http://www.therevival.co.uk/can-a-person-wear-perfume-or-aftershave-contains-alcohol

13
http://www.Islamonline.net (The Concept of Work)

22
http://www.circinfo.net
30
http://www.suma.org.uk/Sufism.pdf

BOOKS:

3
Mishkat
5
Bukhari
6
Abu Dawud
8
Tirmidhi, Nasai, Ibn Majah and Daarami
9
Bukhari and Muslim
10
Muslim
11
Bukhari
12
Ibn Majah
14
Tirmidhi
15
Bukhari
16
Al Jami Sagheer
17
Abu Dawud and Tirmidhi
18
Musnad of Ahmad
19
Muslim
20
Tirmidhi
21
Sunan Abu Dawud
23
Bukhari
24
Muslim
25
Muslim
26
Bukhari and Muslim
27
Muslim, and Nasai
28
Bukhari & Muslim
29
Tirmidhi, Bayhaqi, Nisai

For more copies of this book or further information regarding any of the topics
mentioned in this book, and for general enquiries regarding SMA please contact:
Website www.suma.org.uk Email: info@suma.org.uk
46

Qiyam Standing position during Salah
Quud /Qaadah Sitting position during Salah
Quran Muslim holy book containing the direct word (revelation) of
Allah

Radi Allahu May Allah
be pleased with him/her/them
Anhu (/a/hum)
Rakah The units of prayer in Salah
Ruku Bowing position during Salah
Sajdah Prostration during Salah
Salah The compulsory prayers performed 5 times a day
Sallallhu alaiyhi Peace and blessings be upon him
wa sallam
Sawm Fasting during Ramadhan
Sajood /Sajdah Prostration during Salah
Shariah Islamic Law
Subhanahu Exalted be He
wa taala
Sunnah An action of the Prophet
(Sallallahu àlayhi wa sallam)
.
Tafweed The process whereby the right of divorce is transferred to the
woman
Tasawwuf . Sufism or Islamic Spirituality
Taharat Personal hygiene/purity/cleanliness
Tahneek Ritual of sweetening the babys mouth at birth by parents or a
pious person, usually with honey or date-pulp
Talaq Divorce initiated by the husband
Tarbiyya The overall upbringing of a child in terms (emotional, spiri
tual, mental and physical)

Tashahhud Recitation of At-Tahiyyatu Lillahi whilst in the sitting posi-
tion during salah
Tasmiyah The ceremony of naming a new born baby
Wajib A compulsory action that has to be done and not to do it is a
sin
Wakeel Legal representative of the bride during nikah.(Father or
guardian)
Wudu Ritual washing in preparation for prayer or other act of devo-
tion
Zakah A Special charity paid to the needy from that savings at least
held for one year.
Zuhr The early afternoon prayer/salah
3

CONTENTS
About the Organisation ............................................................................. 2
Foreword ................................................................................................... 2
Dedication ................................................................................................. 2
Contents .................................................................................................... 3
Challenges Faced by Muslim Men Today .................................................. 5
Islamophobia ................................................................................................. 5
Modesty and Adornment .......................................................................... 7
Dress code .................................................................................................... 7
Wearing jewellery ......................................................................................... 7
Shaving ......................................................................................................... 8
Wearing false hair and wigs ......................................................................... 8
Tattoos and body piercing ............................................................................ 8
Use of fragrances .......................................................................................... 8
Greeting others ............................................................................................ 9
Interacting with Women ............................................................................... 9
Sports and leisure activities ........................................................................... 9
Social Evils ............................................................................................... 10
Smoking and Drugs .................................................................................... 10
Drinking and Gambling ............................................................................... 10
Stealing and Fraud ...................................................................................... 11
Dating ......................................................................................................... 11
Fornication and Adultery ............................................................................. 11
Education ................................................................................................. 12
Educational Advancement .......................................................................... 12
Work ........................................................................................................ 12
Professionalism and Integrity at work ......................................................... 12
Marriage .................................................................................................. 13
Forced marriages ........................................................................................ 13
Meeting a suitable Muslim for marriage ..................................................... 13
Meeting with a fiance ............................................................................... 13
Decision for marriage .................................................................................. 14
Nikah (marriage contract) ........................................................................... 14
Mahr (dower) .............................................................................................. 14
Marrying a non-Muslim ............................................................................... 14
Forbidden marriages ................................................................................... 15
Husband and wifes duties towards each other .......................................... 15
Use of contraceptives ................................................................................. 16
Childrens Upbringing .............................................................................. 18
Educating children ....................................................................................... 19
A childs birth right ...................................................................................... 20
Tahneek (ritual of sweetening the babys mouth) ....................................... 20
Aqeeqah ceremony (celebratory sacrifice & head shaving) ........................ 21
Circumcision ................................................................................................ 22
Tasmiyah (naming the child) ....................................................................... 22
Divorce .................................................................................................... 23
4

Divorce given by a man ................................................................................ 23
Divorce given by a woman ........................................................................... 24
Tafweed (Delegation of right to divorce to women) .................................... 24
Death ....................................................................................................... 25
Show of grief ................................................................................................ 25
The mourning period ................................................................................... 25
Period of mourning for a married woman ................................................... 25
Non-mahram man seeing the face of a deceased woman .......................... 26
Bathing a deceased female .......................................................................... 26
Kafan (funeral shroud) ................................................................................. 26
Material for the kafan .................................................................................. 26
Still born baby .............................................................................................. 27
Janaza Salah ................................................................................................ 27
Praying for the dead ................................................................................... 27
Isal-e-Thawaab ............................................................................................. 27
Ritual Purity (Taharat). ......................................................................... 28
Wudu (ablution) ........................................................................................... 28
Actions for performing wudu ....................................................................... 28
Wiping over the foot covering ..................................................................... 30
Actions that break wudu .............................................................................. 30
Benefits of wudu .......................................................................................... 30
Ghusl ........................................................................................................ 31
Obligatory bath ............................................................................................ 31
Recommended bath .................................................................................... 31
Method of taking Ghusl ............................................................................... 31
Removal of hair from the armpits and pubic area ....................................... 31
Ritual Prayer (Salah) .............................................................................. 32
Dress code for Salah .................................................................................... 32
Method of performing Salah .................................................................. 33
Actions in Salah ............................................................................................ 33
Other Prayers ............................................................................................... 38
Salat ul-Witr ................................................................................................. 39
Other rules of Salah .................................................................................... 40
Importance of Salah ..................................................................................... 40
Prayer chart ................................................................................................. 41
Islam and Spirituality ............................................................................... 42
The origin and essence of man ...42
Suluk the spiritual journey ...42
Glossary of Terms .................................................................................... 45
References ............................................................................................... 47

45

GLOSSARY OF TERMS
Word Meaning
Ahle Sunnat Those who follow in the footsteps of the Holy Prophet
(Sallahu
Wal Jama'at
alaiyhi wa sallam)
via four schools of jurisprudence, namely Hanafi,
Hanbali, Shafii and Maliki
Al Fatihah Opening chapter of the Quran
Awra Private parts of the body that must be covered in public
Dua Supplication/prayer
Fardh An action that is obligatory
Fiqh Islamic Jurisprudence
Ghair Muakadda Non-essential Sunnah
Ghusl Bathing the body entirely
Hadith Saying of the Prophet

Halal Lawful and permissible to use/consume in Islam
Haraam An action or consumption of something that if done is a sin
Iddah Waiting period for a woman when divorced or widowed
Jaiz An action that is allowed/permissible
Jalsa Sitting position during Salah
Janazah The funeral prayer
Kafan Funeral Shroud, at least one piece to cover whole body
Khula Divorce initiated by the wife
Mahram A man whom a woman cannot marry, e.g. her father, grand-
father, brother, son, nephew, etc.
Mahr Dower paid to the wife as part of the marriage agreement
Makruh Disliked acts of Muslims in any worship
Makruh-e-Tahrimi Disliked act, close to being Haraam
Masah The action of wiping over a part of the body with wet
hands during wudu
Muakadda Essential Sunnah
Muslah Disfiguring something.
Muslimin Plural of Muslim, means male believers
Nawafil Supererogatory prayers
Nikah Marriage ceremony
Niqab Facial covering
Niyyah An intention, usually made before wudu, ghusl or
prayers
Qadhi A judge representing Islamic law
Qiblah Direction of the Kaba
44

reach this high station, a Sufi must constantly strive to control his ego, to curb
his anger and impatience. He must eat less, sleep less, talk less, and deny him-
self the pleasure of other people's company. Sometimes he withdraws com-
pletely from the worldly activities and occupies himself entirely with the remem-
brance of God and meditation. As he makes progress spiritually, he is able to
extend the length of his periods of seclusion, culminating in retreats of forty days
duration. In this seclusion, the Sufi fasts during the day, breaking his fast after
sunset with only a small piece of bread and some water. During the nights, he
keeps constant vigil and chants a selected verse from the Qur'an 125,000 times.
The verse usually chanted is: "There is no God but Thou, the Holy Lord. I am
indeed one of the evil doers." Or, "Say, He Allah is One. Allah is Sufficient unto
Himself."
Meditation, ecstasy, states, stations and ascension
The various stages on the mystical path are known as maqamat, or the
'stations', which can be reached by any Sufi by means of prayer, fasting, medita-
tion, and the hal or 'mystical state', which may be vouchsafed to the Sufi by the
Grace of God but is not attainable by the mystic's own efforts. A Sufi may be
blessed by an experience which reveals to his soul the reality of the whole uni-
verse, from the lowest layer of earth to the highest heaven. This experience is
called mi'raj or the 'ascension. In this, a Sufi is generally accompanied by the
spirit of his shaykh, and comes in contact with the spirits of other shaykhs and
prophets. Various stations are also re-vealed to him with different colours and
lights.
Extinction (fana) and subsistence (baqa):
One of the important phases of mystical experience which is attained by the
Grace of God by a traveller on the mystical path is the state of fana fi Allah,
'extinction of the self in God', which is the transition to the state of baqa billah or
the 'eternal life in union with God.' By passing away from self, the individual does
not cease to exist, but is permitted to enjoy the supreme mystical experience in
union with God. He is fully absorbed into the Love of God which gives him an
everlasting awareness of the all-pervading presence of God.
This doctrine is further explained in an authentic tradition of the Prophet (pbuh)
which states that God said: Nothing is more pleasing to Me as a means for My
slave to draw near unto Me than the worship I have made binding upon him. And
My slave does not cease to draw near unto Me with added devotions of his free
will until I Love him. And when I Love him, I am the Hearing wherewith he hears,
and the Sight wherewith he sees, and the Hand wherewith he smites, and the
Foot whereon he walks.
30

5

CHALLENGES FACED BY MUSLIM MEN TODAY
Muslim all over the world are facing opposition openly from non-Muslim individu-
als to Governments in the West as in the case of France where law has been
passed banning the Hijab (Islamic dress code for women) in public places. In
other words Islamophobia is at an alarming level throughout the Western world
with Western Governments shying away from tackling a growing issue.
Definition of Islamophobia
This definition, from the 1997 document 'Islamophobia: A Challenge For Us All'
is widely accepted, including by the European Monitoring Centre on Racism and
Xenophobia.
The eight components are:
1) Islam is seen as a monolithic bloc, static and unresponsive to change.
2) Islam is seen as separate and 'other'. It does not have values in common with
other cultures, is not affected by them and does not influence them.
3) Islam is seen as inferior to the West. It is seen as barbaric, irrational, primitive
and sexist.
4) Islam is seen as violent, aggressive, threatening, supportive of terrorism and
engaged in a 'clash of civilisations'.
5) Islam is seen as a political ideology and is used for political or military advan-
tage.
6) Criticisms made of the West by Islam are rejected out of hand.
7) Hostility towards Islam is used to justify discriminatory practices towards Mus-
lims and exclusion of Muslims from mainstream society.
8) Anti-Muslim hostility is seen as natural or normal.
1

Baroness Warsi, co-chairman of the Tory Party recently commented on Islamo-
phobia as follows.
"It's not a big leap of imagination to predict where the talk of 'moderate' Muslims
leads; in the factory, where they've just hired a Muslim worker, the boss says to
his employees: 'Not to worry, he's only fairly Muslim',"
"In the school, the kids say: 'The family next door are Muslim but they're not too
bad'.
6

"And in the road, as a woman walks past wearing a burka (hijab), the passers-by
think: 'That woman's either oppressed or is making a political statement'."
2

But even more concerning, especially for Muslim men, is the Wests fixation on
linking Terrorism to Muslims in particular. More Muslims are stopped and
searched by the Police in the UK more than any other group. Spying and intelli-
gence is focused on Muslim communities throughout the Western World like
never before. While it is fact that those following corrupt beliefs of the Wahhabi/
Salafi groups have been involved in terrorism throughout the world, the West
makes no distinction between moderate peace loving Muslims and the extrem-
ists Wahhabi/Salafi groups.
It has become a matter of routine for Western Media to label Muslims as
Terrorist on every occasion they can find. Not to mention the growing attacks
on the Prophet (peace be upon him) by both the Western Media and individuals
that wish to incite and provoke religious violence. The case of the cartoonist and
the campaign to burn the Holy Quran (holy book of Muslims) are classic cases
to incite Muslims into taking the law into their own hands and then being labeled
as trouble makers, uncivilised and extremists. However, even under these cir-
cumstances we Muslim should show moderation in response by abiding to the
law of the land and bringing reform to the system through political pressure on
the government and not through mindless violence.
The personal challenges for Muslims in the West are even greater and comprise
mainly of practicing Islam in our daily lives to both cope with the above chal-
lenges and bring inner peace, progress and satisfaction into our personal lives.
To that end this small booklet has been written to remind Muslims of their per-
sonal duties to their Creator and having faith that by changing our lives to in-
clude basic Islamic practices we can cope with any challenge put before us in a
civilised, intellectual and peaceful manner without tinting the pristine religion of
Islam and the esteemed name of the Holy Prophet
.
This book addresses many of the contemporary topics that affect our daily lives es-
pecially in the West. It also covers basic duties a Muslim has to perform and imple-
ment in his daily routine. It is hoped that the booklet will serve as a launching pad to
gain more knowledge on Islam and Islamic practices for those who wish to sincerely
turn towards their Creator and better their lives in the West.

43

The carnal soul:
In the first stage, one struggles against the carnal soul or nafs al-ammara as it is
called by the Sufis. Nafs al-ammara is the tendency in man to disobey God, and
to take pleasure in evil deed and thought. This inclines man towards gossip,
backbiting, vain talk, pride, selfishness, lust, hatred and jealousy. The struggle to
overcome nafs al-ammara involves the purifying of the body, tongue, mind and
heart.
a) The body is purified by keeping it free from dirt, by preserving its members
from harm and by not indulging in sexual license.
b) The tongue must be purified by restraining it from backbiting, malicious gossip
and vain talk, or from using it to alter the truth.
c) The mind must be purified by abstaining from suspicion, plotting and thinking
ill of others.
d) The heart must be purified by keeping it free from lust, jealousy, greed, self-
ishness, hatred and pride.
e) In this stage, a Sufi constantly examines the motives of his likes and dislikes.

The reproaching soul:
When he has subjugated the carnal soul, nafs al-ammara, the Sufi enters upon
the second stage of purification in which he is able to respond readily to the call
of the reproaching soul which is called nafs al-lawwama. It is the nafs al-
lawwama which reproaches man for his evil deeds and impels him to acts of
mercy and generosity.
The contented soul:
After this stage has become firmly established in him, the Sufi enters the third
stage which is known as the station of the contented soul, nafs al-mutma'inna. In
this stage, the Sufi develops to the fullest the tendency to obey God and to act in
perfect harmony with His commandments. Here the soul is reconciled with all
other stations of the path, such as poverty, patience, gratitude and trust in God.
Here the soul finds perfect satisfaction in being governed by the heart, the Di-
vine spark in man. Here the Sufi becomes truly free from fear and grief. As God
said in the Qur'an, "Lo, indeed, the friends of God have no fear, nor are they
grieved." Fear and grief are qualities of man, and friends of God are relieved of
the burden of these qualities. Fearlessly, and with the strength of faith, they in-
vite man to God, the source of man's creation and the goal of his life. Here lies
the difference between a true teacher and a false one: the true teacher invites
man to God, and the pretender invites man to himself. In this stage, a Sufi is
filled with love, mercy, kindness, and a burning zeal to help others. In order to
42

ISLAM AND SPIRITUALITY
In a world devoted to Technology there is seldom time or even thought towards
spirituality. Everyone is running around too busy to stop and think inwardly. Is-
lamic spirituality is precisely about turning inwards towards yourself and discov-
ering your origins and purpose in creation.
Tasawwuf (Sufism) is the field of Islamic spirituality passed down from the Holy
Prophet
to his close companions and down through the ages
to trusted and pious servants of Islam.
The spiritual journey in Islam is a wonderful journey but a difficult one as it en-
tails asking oneself some very deep rooted questions and seeking guidance on
the journey is essential so that one is not misguided on the path.
The origin and essence of man
Man is the mystery of God. For a mysterious purpose, man was outwardly cre-
ated of clay and God breathed life into him, and all of the angels were com-
manded to prostrate them-selves before him. As the Qur'an, which we believe is
the highest form of revelation, declares: " And remember when thy Lord said
unto the angels: Lo I am creating a mortal out of potter's clay. So when I have
made him and shaped him and have breathed into him of My Spirit, do ye fall
down prostrating yourself unto him."
It is this Divine Spirit which is the essence of man. The body is merely the out-
ward physical form which contains the Divine spark.
The body is made of the material elements fire, earth, air and water, and has five
external senses -- sight, hearing, smell, taste and touch; and five internal facul-
ties --discursive thinking, imagination, doubting, memory and longing. All these
powers, that is, both the external senses and the internal faculties, serve the
heart. By the 'heart' we do not mean the physical organ which pumps the blood,
and which is possessed by both man and animals. Rather by 'heart' we mean
the Divine spark which distinguishes man from the animals. And unlike the
physical heart which dies and decomposes with the rest of the physical body,
the Divine spark or heart is indivisible and transcends death because its origin is
in the spiritual world.
Suluk: the spiritual journey
The process is generally a long and difficult one. It consists of the three stages.
7

MODESTY AND ADORNMENT
Men and women should behave modestly in situations where they meet each
other. Modest behavior includes averting your eyes from someone of the oppo-
site sex, speaking with respect to one another, and having no physical contact
with members of the opposite sex. Modesty also means that a Muslim should
constantly strive to keep their hearts and mind free from immoral desires and
intentions. When practiced fully, Modesty affects inner intentions and thoughts
as well as outer behaviour and appearance.
Both men and women are directed to cover themselves and guard their modesty
when they are in public areas. The Holy Prophet
said:
Modesty is part of faith and faith is in Paradise, but obscenity is a part of
hardness of the heart and hardness of heart is in Hell.
3
The parts of the body
that are wajib (compulsory) to be covered in public are known as the awra.
Dress code
There is no specific type of dress for Men. It is jaiz (allowed) to wear clothes that
suit their culture and professional requirements providing that the outfit fulfills
certain criteria:
The clothing must not be tight and figure-hugging, hence showing the shape
of his body.
The clothing must not be transparent or scanty with private parts showing.
The outfit must not represent a woman, so that a man may be mistaken to
be a woman.
The outfit must not outright resemble those who commit shirk (associating
partners with Allah
) or the religious attire of other faiths.
If an outfit does not fit with the above four requirements then it would be
haraam (forbidden) to wear such garments.
Wearing Jewellery
It is a modern trend for men in the West to wear jewellery, however in Islam require-
ments for men are different. There is a general prohibition for men not to imitate
women in dress and beautification, therefore it is agreed upon by most of the Is-
lamic scholars, that it is unlawful for men to adorn themselves with any type of
jewellery besides a silver ring.

8

Shaving
Keeping a beard is a strong Sunnah (practice) of the Holy Prophet
(Sallallahu àlayhi wa
sallam)
. It is disliked for Muslim Men not to keep a beard for a number of reasons but
mainly because to keep a beard is a Prophetic tradition and we are commanded in
the Holy Quran to follow Prophetic traditions. As to the length of the beard there is a
difference of opinion amongst the Scholars.
4

Beard is a natural feature of a male distinguishing him from a female. Just as a Lion
has pride in having a mane and distinguishing himself from the Lioness, so a Man
should take pride in keeping a beard as well. After all what would a Lion look like
without his mane?
Wearing False Hair/Wigs
Some men wear wigs or hairpieces for covering their baldness. It consists of
using artificial hair with the object of making the mans hair appear healthy.
Wearing hair pieces to beautify oneself is not recommended in Islam. However if the
circumstances are different and hair pieces are worn for medical reasons, for in-
stance, this may be allowed.
Tattoos and Body piercing
It is forbidden and Haraam to have Tattoos done on the body and piercing is
also not allowed for men in Islam.
The Holy Prophet
cursed the one who does tattoos and the
one for whom tattooing is done. In the same way, Shari'ah (Islamic laws) warns
against Muslah (disfiguring) of the body, as well as "unnecessary intrusion, al-
teration and defacement of Allah Taa'la's creation".
5

Use of Fragrances
The Holy Prophet
said: Males should use that perfume which
does not give colour but has a strong smell; and females should use that per-
fume which gives colour but has a light smell.
6

Use of Aftershave and deodorant is permitted as long as they are alcohol free or
contain permitted category of alcohol. Note the alcohol used in perfumes and de-
odorants is namely Phenylethyl (Benzyl) and is manufactured by synthesis from
benzene and ethylene oxide and therefore it is not the product which is used in
liquids so it would be permissible to use and the clothing or body would not be-
come impure so it could be worn whilst praying Salaah.
7

41

Prayer Chart
The sequence and the number of rakahs prayed in each salah are given below.

The teachings and requirements provided above regarding salah are from the
Hanafi school of thought. The Hanafi school is one of the four major schools of
thought constituting the Ahle Sunnat Wal Jamaat. The other schools being
Shafii, Maliki and Hanbali. The fundamental, beliefs of the Ahle Sunnat Wal
Jamaat uphold the honour and glory of the Holy Prophet
(Sallallahuàlayhi wa sallam)
. The
basic difference among the four groups of Ahle Sunnat Wal Jamaat is the
FIQH (Jurisprudence of Islam). Otherwise, these four groups have unanimity in
beliefs and traditions of Islam.

Name of
salah
No of sun-
nah before
fardh
No of
fardh
No of
sunnah
after fardh
No of
nawafil
Witr Wajib
(compulsory)
No' of
nawafil
Fajr
(Dawn)
2
muakadda
2
Zuhr
(Early
after-
noon)
4
muakadda
4 2
muakadda
2
Asr
(Late
after-
noon)
4 ghair
muakadda
4
Maghrib
(Sunset)
3 2
muakadda
2
Isha
(Night)
4 ghair
muakadda
4 2
muakadda
2 3 2
40

Alternatively, you may recite:

ALLAH HUMMA RABBANA AATINA FID-DUNYA HASANAH
(O Allah! our Lord, grant us good in this world)

WA FIL AKHIRATI HASANAH
(and good in the hereafter)

WA QINA ADHAAB-ANAAR
(and protect us from Hell-fire)

After this say Allahu Akbar and bow down in Ruku and then complete the rest
of the prayers as normal.

Other Rules of Salah
There are many other rules of salah that are impossible to cover in this introduc-
tory booklet, therefore the reader should use this opportunity to attend their local
Sunni Mosques to gain a better knowledge of rules regarding Salah.

Here the reader must take note that Satan and worldly concerns will distract
from performing Salah, however it is a challenge to the reader to rise above
these distractions and perform their Salah everyday and with congregation when
ever possible, as this is the prophetic tradition.

Importance of Salah
The believers, men and women, are protecting friends of one another;
they enjoin good and forbid evil, and they establish Salah, and give Zakah,
and obey Allah and His Messenger. Allah will have His Mercy on them, and
surely, Allah is All-Mighty, All-Wise. (Chapter 9: verse 71)

** Warning **
The Holy Prophet
said, "The first matter that the slave will
be brought to account for on the Day of Judgment is the prayer. If it is
sound, then the rest of his deeds will be sound. And if it is bad, then the
rest of his deeds will be bad."
29

9

Greeting Others
Men in Islam have a duty to show good etiquettes at all times but especially in
the social environment be it with other Muslims or non-Muslims.
It is common among Muslims to say Hi as a greeting, this is not a greeting nor does
it give any blessing. The proper way is to say Asalaam Alaykum as a minimum,
and reply Wa Alaykum Salaam. This brings blessing and peace to the greeter and
greeted person, this is the Sunnah way of greeting another Muslim.
In the case of non-Muslims, greet them with respect according to their culture and
greetings as long as it does not violate any Islamic principles.
Interacting With Women
Show respect for Women at all times whether they be Mahram(women a man can-
not marry), Ghair Mahram (non-Mahram), Muslim or non-Muslim. When interacting
with Ghair Mahram women one must take heed not to converse more than the need
and never to have any physical contact. It is a different matter if physical contact
happens by accident, as in crowd, or by way of necessity, as being seen by a lady
doctor for examination.
Sports & Leisure Activities
Certain Sports and Leisure activities are encouraged in Islam as is evident from
many Prophetic traditions. In particular Horse ridding, Archery, Swimming and
Wrestling.

The Holy Prophet
used to partake in the above sporting activi-
ties and also be a spectator to them, rewarding the winners and encouraging the
other side to improve and do better next time.

Care should be taken however to maintain the Islamic dress code in any sports
and leisure activities. Also there should be no betting or gambling involved.

10

SOCIAL EVILS
Islam is established on a moral code and a clean simple way of life. However the
modern society that is around us leads many to commit evil without even consider-
ing the wrong they do to themselves as well as those around them. Additionally
these social evils present a health issue that eventually cause undue pain, suffering
and even death.

Satans plan is to sow hatred and enmity amongst you with intoxicants and
gambling, and to hamper you from the remembrance of Allah and from prayer.
Will you not give up (Chapter 5: verse 91)
Smoking and Drugs
Once socially acceptable in the West it has now become extremely undesirable
given the health issue associated with smoking. From an Islamic point of view smok-
ing is at best Makrooh (disliked) but a growing number of Islamic scholars are com-
ing to an opinion that smoking is Haraam. Smoking eventually leads people to take
drugs in form of smoking or inhaling them.
Drugs on the other hand are totally Haraam in any form or shape. Unfortunately
drugs have become common place amongst Muslim men, especially teenagers.
From a religious point of view it is as intoxicating as wine, it destroys the mind,
causes forgetfulness, causes loss of shame and self respect, lessens intelligence,
prevents Salah (compulsory 5 daily prayers) and leads towards forbidden acts.
Physical harms include deterioration of the mind, makes men sterile, brings about
leprosy, sickness, feverish shivers, bad breath, loss of eyebrows and teeth, warming
of blood, tuberculosis, damages intestines, destroys body organs, punctures the
liver, burns the stomach and weakens eyesight amongst other things.
Drinking and Gambling
Drinking and Gambling are also mentioned in the above Quranic verse as the handi-
work of Satan to mislead and cause discord in society.
Alcohol of any kind is forbidden that causes intoxication. The Holy Prophet
(Sallallahu
àlayhi wa sallam)
said "Whosoever drinks wine, Allah will not accept his prayer for 40
days. If he seeks repentance Allah will forgive him. And if he repeats it Allah
will not accept his prayer for 40 days. If he seeks repentance Allah will forgive
him. And if he repeats it again Allah will not accept his prayer for 40 days. If he
seeks repentance Allah will forgive him. If he repeats it for the fourth time Al-
lah will not accept his prayer for 40 days. If he seeks repentance Allah will not
accept it and he will be made to drink from the river of impurities (of the in-
mates of hell).
8
39

Salat-ul-Witr
The three rakahs prayed at the end of 'Isha is called Salat-ul-Witr. It is Wajib to
pray these three rakahs.
The first two rakahs of Salat-ul-Witr are prayed like the first two rakahs of any
Fardh prayers. However, in the third rakah after Al-Fatihah (Opening chapter of
the hholy Quran), recite some additional verses of the Quran.
Then, instead of bowing down into the ruku position, say Allahu Akbar and raise
your hands to your shoulders.. Then fold your hands, and recite the following
prayer. This is called the prayer of submission:

ALLAHUMMA INNA NASTA'EENUKA
(O Allah! we beseech Thy help)

WA NASTAGH FIRUKA
(and ask Thy pardon)

WA NU'MINU BIKA WA NATAWAKALLU 'ALAIKA
(and believe in Thee and trust in Thee,)

WA NUTHNI 'ALAIKAL KHAIRA WA NASHKURUKA
(and we praise Thee in the best manner and we thank Thee,)

WA LA NAKFURUKA WA NAKHLA-U WA NATRUKU
(and we are not ungrateful and we cast off and forsake one)

MAINY-YAF JURUKA. ALLAHUMMA IYYAKA N'ABUDU
(who disobeys Thee. O Allah! Thee alone do we worship,)

WA LAKA NUSALLI WA NASJUDU WA ILAIKA NAS'AA
(and to Thee we pray, and before Thee do we prostrate, to Thee we turn)

WA NAHFIDU WA NARJU RAHMATAKA WA NAKHSHA ADHABAKA
(in haste, and we hope for Thy mercy, and we fear Thy punishment)

INNA 'ADHABAKA BIL KUFFARI MULHIQ
(Surely, Thy punishment overtakes the unbelievers)

38

12. To Complete the Prayer:
Look over right
shoulder
(toward the
angel re-
cording your
good deeds),
then the left
(toward the
angel re-
cording your
wrongful
deeds); say
each time:
13. Dua (supplication):
Say personal prayers with hands cupped and palms up at chest level. This can
be in Arabic or your own language. After finishing your supplication, wipe face
with palms.
*At-Tashahhud is an enactment of the conversation held between Allah and the
Prophet Muhammad (peace and blessing upon him) during the night of the Heavenly
Ascent (Miraj)
Other Prayers
A. In all other Fardh prayers, no other Surah is recited after Fatiha in the 3rd
& 4th Rakahs.
B. When praying in Congregation behind the Imam, intention is made to pray
behind the Imam. The Follower does not need to recite Surah Fatiha and
other Surahs as the Imam is responsible for their recitation on behalf of
the followers.
C. In the Witr, Sunnah and Nafil prayers, a Surah is recited after Fatiha in
every Rakah.
D. Salat-ul-Witr has extra actions and Dua-al-Qunut as follow.

As Salaamu 'alaikum
wa rahmatulaah
Peace and blessings of
God be upon you.

11

Gambling has become common place in all societies including the Muslim com-
munities. In the West people have more access to gamble through betting estab-
lishments as well as 24hr Gambling available on the Internet.

The Holy Prophet
said : Whosoever says to his Compan-
ion : Come let us play a game involving gambling, should give charity (for
even inviting asking someone to Gamble)
9

The Holy Prophet (peace and blessings of Allah be upon him) further said :
Whosoever plays backgammon is as if he dyes his hands with the flesh of
swine and its blood.
10

Stealing and Fraud
The Holy Prophet
cursed the one who steals as such a person
brings shame to himself, his family and spreads corruption in society. In fact the
punishment for stealing is very severe in Islam if the thief does not repent from his
crime and gives it up for good.
Committing fraud is a terrible crime in Islam to the point that a Surah (chapter) of the
holy Quran is named Al-Mutaffifin [those who commit fraud]. The terrible pun-
ishment fraudulent people will face on the day of Judgment is graphically de-
scribed in the Surah.
Dating
Dating with members of the opposite gender is haraam, there is no place in Is-
lam for Boyfriend/Girlfriend relationship and promiscuous relations that corrupt
society and degrade the moral fabric of humanity. However if a man is consider-
ing marrying someone, then he could meet his potential suitor with her mahram
present, as a chaperon. This is only done to allow the man and woman to decide
whether they would be compatible as husband and wife.
Fornication and Adultery
These are very shameful deeds and have no place in Islam which totally forbids
such acts and imposes strict punishments for these crimes. And come not
near unto adultery. Lo! it is an abomination and an evil way (Chapter 17:
verse 32).
The Holy Prophet
said, Whoever guarantees me that he
will guard his chastity, I will guarantee him Paradise.
11

12

EDUCATION
Education is vital in Islam. The Holy Prophet
said: The seeking
of knowledge is obligatory on every Muslim male and female.
12
He made it a
point of duty for every father and mother to make sure that their children did not re-
main ignorant of the teachings of Islam because after their marriage they would
have to play important roles as parents of children. If parents had failed to impart
such knowledge to their children, it is incumbent upon the couple to learn and teach
each other the basic principles so that they would lead their lives according to the
teachings of Islam and educate their own children.
Educational Advancement
Education is one of the single most important duty that a Muslim has, and the Holy
Prophet
greatly encouraged Muslim to seek knowledge and edu-
cate themselves, their children and the Muslim community in general. Education is
to continue throughout our lives and we should advance in knowledge daily,
stagnation of knowledge is not acceptable for a Muslim.
Holy Quran states Are those who know (educated) equal to those who do
not know? . Surely those who understand (who are educated) are wise.
(Chapter 39: verse 9)
WORK
To seek work and to work hard is an Islamic duty, especially for a Man. Earning
your living by Halal means and supporting your family (Mother, Father, Wife and
Children) is a duty that every Muslim man must fulfill.
Idleness and living off others or the state when you are able to work is very un-
desirable and without blessing. Al-Ghazali also mentions the Prophets
Companion Ùmar ibn Al-Khattab, who used to stress this point further by
telling people, Never should anyone of you think that duà (supplication)
for sustenance without work will avail him, for heaven never rains gold nor
silver (The Book of Provision, Chapter 1).
13

Professionalism and Integrity at Work
A Muslim must work with utmost professionalism and integrity at work. Work
hard to achieve work goals set before you and produce work that supersedes
your employers requirements if possible. All the while keeping your Integrity as a
Muslim not to get involved in petty Office politics and embezzlement of employ-
ers goods or property etc. Always be honest at work and set an example that will
make others realise the greatness of your Islamic professionalism and integrity.
37

10. Recite At-Tashahhud:*

11. Recite Durood Ibrahim

At Tahiyyaatu
lilaahi was
Salawaatu wat
tayibaatu
As Salaamu
'alaika ayyuhan
nabiyyu wa
rahmatul laahi
wa barakaatuh
As Salaamu
'alainaa wa
'alaa
'ebaadillaahis
saaliheen,
(Hands on
knees, raise
right forefinger:)
Ash hadu allaa
ilaah ilallaah
Wa ash hadu
anna
Muhammadan
'abduhuu wa
rasuuluh

All greetings,
blessings and
good acts are
from You, my
Lord.
Greetings to
you, O
Prophet, and
the mercy
and blessings
of Allah.
Peace be
unto us, and
unto the
righteous
servants of
Allah.
I bear witness
that there is
none worthy
of worship
except Allah.
And I bear
witness that
Muhammad
is His servant
and
messenger.

Allaahumma
salli 'alaa
Muhammadin
wa 'alaa ali
Muhammadin
Kamaa sallaita
'alaa
Ibraaheema
wa 'alaa ali
Ibraaheema
Innaka
hameedun
Majeed
Alaahumma
baarik 'ala
Muhammadin
wa 'alaa ali
Muhammadin
Kamaa
baarakta 'alaa
Ibraaheema
wa 'alaa ali
Ibraaheema
Innaka
hameedun
Majeed
O Allah, bless
our
Muhammad
and the people
of
Muhammad;
As you have
blessed
Abraham and
the people of
Abraham.
Surely you are
the
Praiseworthy,
the Glorious.
O Allah, be
gracious unto
Muhammad
and the people
of
Muhammad;
As you were
gracious unto
Abraham and
the people of
Abraham.
Surely you are
the
Praiseworthy,
the Glorious.

36

7. Qu'ud:
Rise to sitting position, looking at lap.
turn up heel of right foot, right toes bent

8. Sudjood:
Prostrate again.

9. To proceed to the second Rakah:
Saying Allahu Akbar stand up and repeat steps 3 to 8 as above.
After repeating steps 3 to 8 in the second Rakah remain in the Quud position
as above. Then follow steps 11 to 13 to complete the two Rakahs of Fajr prayer.

Allahu Akbar
God is great

Subhaana rabbiyal
'Alaa (3x)
Glory to my Lord, the
Most High

13

MARRIAGE
The goal of married life within Islam is much greater than bringing two consent-
ing adults together; it is to build a stable, loving and secure family unit to nurture
future generations. Sadly, the idea of marriage is often tainted by duress and
family loyalties and examples of forced marriages are common within our com-
munities.
Forced Marriages
A forced marriage may be defined as a marriage without consent and is unac-
ceptable under both UK and Islamic law, where mutual consent is an essential
prerequisite to any marriage. They occur primarily because of a clash of inter-
ests and cultures between parents, born and brought up in their homeland
abroad, and British born children. Parents from these communities often find it
stressful and difficult to find suitable marriage partners here in Britain. More of-
ten than not, they have made promises to their family back home matching their
children as marriage partners to the children of relatives abroad. Therefore in
many cases youngsters find themselves being forced into a marriage to some-
one they havent even spoken to let alone are happy with. It is important for
youth to be educated about marriage in Islam and although they should be given
free will over the choice of a marriage partner, they should appreciate the Is-
lamic etiquettes of finding a suitable partner. Parents have significant knowledge
and experience they can share with their children in assisting with the choice of
partner, which is fine as long as no pressure is being used.
Meeting A Suitable Muslim For Marriage
It is highly recommended for a man to see the woman he intends to marry and for a
woman to see the man she intends to marry. Meeting the woman a man intends to
marry is allowed only in the presence of her mahram. During such a meeting the
woman must be dressed in hijab, only revealing her hands and face as they can
give one an idea of her beauty and build.
Meeting With A Fiance
It is forbidden in Islam for fiances to meet in private. Some family members of the
woman should be present during the meeting. Meeting alone can lead to temptation
of a physical relationship, besides, engagements can also be broken in which case
the honour and respect of the couple can be questioned.
14

Decision For Marriage
The only one who has the full right to accept marriage is the woman herself. She
should not be pressurised to marry against her wishes and consent. If the woman
refuses, the authority of the wakeel (parent/guardian) cannot be exercised against
her will.
Nikah (Marriage Contract)
The nikah is the marriage contract which according to Islamic law binds the man
and woman as husband and wife. It basically involves a simple ceremony where
the woman is asked if she accepts the man in question to be her husband, in the
presence of witnesses and vice versa. The woman is also asked by the Imam
(officiating Muslim preacher) conducting the nikah if she accepts the mahr
(dower) offered to her. Upon agreeing to the marriage the couple sign a mar-
riage contract.
An important aspect of the nikah which is often overlooked is that a woman may
stipulate her conditions of the marriage at the time of the nikah. For instance she
can state that her husband may not take another wife whilst married to her. Or
ask for reasonable requests such as a home not shared by extended family, es-
pecially if she may have children from a previous marriage. These conditions are
to be agreed between the couple beforehand and can then be stated by the
woman's wakeel, to be then stipulated within the contract.
Mahr (Dower)
Mahr is a marriage gift from the bridegroom to his bride, which becomes her exclu-
sive property and right. It can be a sum of money or other property that is promised
to the wife at the time of marriage. Without a mahr there is no marriage. The hus-
band should not be extravagant and go beyond his means and should try to fix an
amount for the dower. The amount of the mahr is to be agreed by the couple prior
to the marriage and is again clarified with the woman by her wakeel in the presence
of the witnesses at the time of the nikah. The husband has no right to demand back
any of the dower including jewellery, clothes, etc. given to her as a gift. It is against
the moral principles of Islam to ask for the return of anything given to another as a
present or gift.
Marrying A Non-Muslim
Muslim women are not permitted to marry non-Muslims. The Holy Quran says: O
you who believe, when there comes to you believing women refugees, exam-
ine (and test) them. Allah knows best as to their faith. If you ascertain that
35

4. Ruk'u:
Hands drop to sides; bend from
waist, palms on knees, back par-
allel to ground; look at feet.

5. Qauma:
Rise from
bending
to stand-
ing, arms
at sides.

6. Sudjood:
Prostratehands on knees,
lower slowly to kneeling posi-
tion;
touch forehead, nose and palms
to ground (but not elbows);
bend toes so tops of feet face
the Qibla.

(While bending:) Allahu Akbar
(While bent:) Subhanna
rabbiyal 'Azeem (3x)

God is great
Holy is my Lord, the
Magnificent

(While rising:) Sami' allaahu liman
hamidah

(Response from congregation:)
Rabbanaa wa lakal hamd
(Standing straight, pause:) Allahu
Akbar
Allah listens to him
who praises Him

Our Lord, to You is due
all praise

God is great

Subhaana rabbiyal
'Alaa (3x)

Glory to my Lord,
the Most High

34

2. Qiyam:
Place right hand over left, men below navel, women at chest level;
look at the ground in front of you and recite Opening Supplication :

3. Fatiha:
Recite aloud the Fatiha, the Opening chapter of the Qur'an.

After completing the Fatiha remain in the same position and recite any other
Surah of the Holy Quran that you know, for example BISMILLAHIR-
RAHMANIR-RAHEEM. QUL HU WALLAHU AHAD. ALLAHUS-SAMAD .LAM
YALID WA LAM YULAD. WA LAM YA KULAHU KUFUWAN AHAD.
Bismillaah ar-Rahman
ar-Raheem
Al hamdu lillaahi
rabbil 'alameen
Ar-Rahman ar-
Raheem
Maaliki yaumid Deen
Iyyaaka na'abudu wa
iy yaaka nasta'een
Ihdinas siraatal
mustaqeem
Siraatal ladheena an
'amta' alaihim
Ghairil maghduubi'
alaihim waladaaleen
Aameen
In the name of God, the infinitely
Compassionate and Merciful

Praise be to God, Lord of all the worlds
The Compassionate, the Merciful
Ruler on the Day of Reckoning
You alone do we worship, and You
alone do 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, nor of those who
wander astray.
Amen.

Subhaanak Allahhumma wa bihamdika
wa tabaara kasmuka wa ta'aalaa jadduka
wa laa ilaaha ghairuk
A'uudhu billaahi minash shaitaan ar-Rajeem

Glory to You, O Allah, and Yours is the praise.
And blessed is Your Name, and exalted is
Your Majesty.
And there is no deity to be worshipped but
You
I seek refuge in Allah from Satan, the
accursed.

15

they are believers, then do not send them back to the unbelievers. They are
not lawful (wives) for the unbelievers, nor are the unbelievers their lawful hus-
bands. (Chapter 60, verse10)
According to this verse, when a woman leaves her home on account of her belief in
Islam and comes to the believers, they are not allowed to send her back to the un-
believers. This is because unbelievers will not treat Muslim women in marriage with
the honour and respect required by the rules of Islam. Non-Muslims beliefs are not
compatible with Muslim beliefs in terms of dietary needs, the upbringing of children
etc.
Forbidden Marriages
There are clear guidelines as to which relations cannot marry each other. The Holy
Quran states: Prohibited to you (for marriage) are: your mothers, daughters,
sisters, father's sisters, mother's sisters; brother's daughters, sister's daugh-
ters; foster mothers (who suckled you); foster sisters; your wives' mothers;
your step daughters under your guardianship; born of your wives to whom
you have gone in, -no prohibition if you have not gone in:- (Those who have
been) wives of your sons preceding from your loins; And two sisters in wed-
lock at the same time; Except for what is past; For Allah is Oft-Forgiving, Most
Merciful. Also (prohibited are) women already in wedlock ... (Chapter 4,
Verses 23-24)
According to this verse the following relations cannot marry each other in Islam:
mother and son, father and daughter, brother and sister, aunt and nephew, uncle
and niece, step-father and daughter, step-mother and son, mother-in-law and son-in
-law, father-in-law and daughter-in-law, wifes sister and brother-in-law and foster
relations. These male relations constitute a mahram for a woman. However one is
allowed to marry paternal and maternal first cousins in which case they are non-
Mahram. Many families today view cousins to be next to their own brothers or sis-
ters. Being a part of a close knit family as such is valuable, however one needs to be
aware that once the age of puberty is reached then cousins must cover according to
the rules of hijab when in each others company.
Husband And Wifes Duties Towards Each Other
The relationship between the husband and wife is very tender, loving and pure.
They are in reality the garb of one another. Thus, it is the duty of each one to be
protective over the life, property, integrity and modesty of the other. It is important for
them to realise and understand their mutual duties as a couple. A husband and wife
16

are the intimate union of two bodies joined by the soul. Hence they should be affec-
tionate and loving to one another and strive to improve their relationship.
It is wajib upon the husband to provide the basic necessities for his wife such as a
home, food, clothing and all basic necessities. The husband is the provider and pro-
tector of his wife. He should thus fulfill her needs and keep her pleased. However
this does not mean that the wife should make unreasonable demands that are be-
yond the means of her husband to provide.
The Prophet
has stated: "The best from amongst you is he
who is best to his wife".
14
The husband is to be faithful, loving and respectful to
his wife at all times and so should the wife be towards him. Trivial arguments should
be resolved immediately and not be made to prolong for days upon days. This will
lead to an adverse effect upon the marriage. It will affect the children and destroy the
tranquility of the home.
It is important that a wife consults her husband in regards to pursuing a career or
any other outdoor duty. This is not because the husband should control her life but
simply so that the couple can balance the successful functioning of their family be-
tween them. Just as a husband has duties towards his wife, it is also the duty of the
wife to make sure that her husband is pleased and happy. The couple should be
patient and understanding towards one another and show gratitude for anything
they do.
Use of contraceptives
It is permissible to use contraception within Islam and there are various forms
that can be used. The common method of contraception at the time of the
Prophet
was coitus interruptus - withdrawal just before ejacu-
lation. The Companions of the Prophet
engaged in this prac-
tice during the period of the Quranic revelation.
Today there are many methods of contraception available like the contraceptive
pill, injection or the intra-uterine device (IUD) known as the coil. It is permissible
to use these temporary forms of contraception. However any form of permanent
contraception, like a vasectomy, that will cause infertility is forbidden. It is also
forbidden to use any form of contraception that will harm the body.
While procreation through marriage is highly recommended, Islam equally
stresses the importance of rearing and nurturing children. Parenting demands
33

METHOD OF PERFORMING SALAH
Muslims are required to pray 5 times a day. The specific timing for each prayer
will vary according to ones global location as prayer times are determined by the
location of the Sun, i.e. what time of day it is. Each prayer consists of units
known as rakah. These units are composed of fardh (obligatory: without which
the salah is incomplete), sunnah (prayed by the Prophet
,
strongly recommended but not obligatory) and the nawafil (supererogatory)
prayers. The sunnah rakahs are either muakadda (compulsory: but without
which the prayer is acceptable) or ghair muakadda (recommended/optional).

Actions in Salah
1. Niyyat: Express intent to perform Salaah
I intend to offer _____ rakats of the ____ prayer, and face the Qibla for the
sake of Allah and Allah alone.
[See the Prayer Chart (Page 41) for details of number of Rakahs of each Salah]
The following example is for the Fajr Salah of two Rakahs.
In this example the Niyyat is: "I intend to offer the 2 rakats of the Fajr prayer and
face the Qibla for the sake of Allah and Allah alone.")
Stand with respect and
attention; put the world
behind you. Bring
hands to ears, palms
forward, thumbs behind
earlobes and say
(The entire prayer
must be recited in Ara-
bic, but for your infor-
mation we give the Eng-
lish translation next to
the Arabic translitera-
tion) :

Allahu Akbar

God is great

32

RITUAL PRAYER (SALAH)
Salah is the second pillar of Islam. The first being Shahada (testimony of faith),
the third Zakat (giving of alms/charity), the fourth Sawm (fasting during Rama-
dan) and the fifth Hajj (pilgrimage to Makkah).
Salah refers to the compulsory daily prayers and is offered five times a day indi-
vidually or in congregation. Salah strengthens the foundations of faith. It pre-
pares a person to live the life of goodness and obedience to Allah
(Subhanahu wa
taala)
, and it builds courage and determination. Every time salah is performed, a
Muslim renews his commitments to Allah
. Muslims, during salah,
communicate with Allah
through prayer; they have the opportu-
nity to shut out worldly pressures and focus on their devotion to Allah
(Subhanahu
wa taala)
. This in turn allows one to become closer to Allah
, Who
states in the Quran:
Establish Salah to remember Me (Allah). (Chapter 20 verse 14).
Dress Code For Salah
It is important that clothes for the salah are clean and in accordance with the
requirements for performing salah. The simple rules are as follows:
1. The minimum requirements are that a man covers himself from the navel
to the knees. However this is when clothing is not available to cover the
rest of the body, otherwise one should cover the whole body as one would
normally.
2. Clothing should be clean and pure from major impurities. Major impurity
equal to a dirham (a dirham is a coin of half inch radius, weighing about 3
grams) in area and size is excused: that is, if one has offered prayers with
that much of impurity sticking on to one's body or clothes, one need not
repeat the prayer: it is, however, advisable to wash it off if possible.
3. Folding trousers to make them above the ankles just for salah is Makruh
Tahrimi (An act bordering on Haraam), Salah prayed in such a state
needs to be repeated. The Prophet
disliked people in
his time that wore clothes below the ankles out of pride, therefore it be-
come a tradition for Men to wear their trousers at or just above the ankles.
However in our days we find people doing the opposite in pride, i.e. wear-
ing trousers at calf level or folding their trouser during salah.

17

adequate care and attention on the part of parents, therefore there are valid rea-
sons for using contraception.
For instance contraception, in the opinion of various scholars who are in favour
of it, may be used in the following circumstances:
Fear that the pregnancy or delivery might endanger the life or health of the
mother
Fear that the burden of children may hamper the familys circumstances so
much that one might accept or do something haraam to satisfy their needs
To allow for space between pregnancies in order to provide proper nurturing
and care to existing children
Fear that the child will be born with a severe physical or mental disability or
deformity

18

CHILDRENS UPBRINGING
Parents have the responsibility to nurture and educate their children, providing
for them so that they develop at each stage of life focusing on serving Allah
and the Prophet
. The correct upbringing of a
child will nurture the child physically, emotionally, mentally and spiritually. This
nurturing in Islam is known as tarbiyya.
Children are a great blessing from Allah
. Children can be
moulded into righteous people with a positive and tender approach. Islam con-
siders children to be an amanah (trust) given to the family and says it is fardh
(obligatory) for the family to raise a child in a righteous manner. In Islam, both
male and female children should be treated equally and should be loved and
cherished. The children have certain rights; it is the familys obligation to shelter,
feed, clothe, educate, support, nurture, and love them.
The Prophet
is the model for the whole of mankind. His atti-
tude towards children was always compassionate and merciful. Prophet Muham-
mad
never held back his love for children and always ex-
pressed his fondness towards them:
Allahs Messenger
kissed Al-Hasan ibn Àli while Al-
Aqra` ibn Habis At-Tamim was sitting with him. Al-Aqra` said, I have ten
children and have never kissed one of them. The Prophet cast a look at
him and said, Whoever is not merciful to others will not be treated merci-
fully.
15

From this it is clear that it is important to hug and kiss ones children. This builds
a childs sense of security and develops their emotional and psychological well
being.
In general it is important for Muslim parents to develop a loving bond with their
children, hence providing them with security and sustaining their emotional
needs. It is equally important to maintain discipline within Islamic guidelines and
ensure that their children are educated in Islamic fields. As children become
teenagers and develop into adults the parent-child relationship will change as
there will be a need for parents to befriend their children as well as maintaining
parental boundaries.

31

GHUSL(BATH)
Islam emphasises on cleanliness and recommends taking a bath when one sees fit.
However there are certain times when taking a bath is fardh for a man to become
clean and pure.
Obligatory Bath
It is obligatory for a man to take a bath:
When experiencing a wet dream and a discharge from his private parts.
After sexual intercourse with wife, bathing would be obligatory on both.
Recommended Bath
Before going to Jummah Congregation (Friday Prayer).
Before going to Eid Prayers (Muslim annual festival prayers).
Before undertaking Umrah or Hajj (Pilgrimage to Makkah).
Method Of Taking Ghusl
Compulsory actions of Ghusl (Faraidh)
1. To gargle the mouth
2. To clean the nostrils up to the soft part of the nose
3. To pour water over the entire body

Optional actions of Ghusl (Sunnah)
1. Make the intention for Ghusl, I am performing Ghusl to remove impurity
2. Recite Bismillah hir Rahman nir Rahim
3. Wash hands up to the wrists
4. To wash off all the impurities
5. To wash the private parts even if there are no impurities on them
6. Thereafter to perform Wudhu
7. Thereafter to let water flow on the entire body three times
8. When pouring water, start from the head, then the right and then the left side
9. To rub the body
10. Not to allow washed parts to get dry before making Ghusl
Removal of hair from the armpits and pubic area
It is recommended to remove all hair from under the armpits and pubic hair once a
week and one should try not to delay the removal of hair for more than 40 days.
30

Wiping Over The Foot Covering
Performing masah over the top of the foot covering instead of washing the feet is
permitted, provided that the foot covering has been put on after performing wudu
that included washing the feet. The foot covering must be of such material that
water cannot penetrate through, such as leather socks.
Wipe the top of each foot once, using the right hand for the right foot and the left
hand for the left foot. This is allowed for 24 hours from the time of wudu, if not
traveling. After this time the feet must be washed. It is allowed for 3 days from
the time of wudu, if traveling. After this time the feet must be washed.
It is permitted to perform masah over leather socks when one is unable to wash
their feet. This applies at work or at school where it may be inconvenient to
openly wash the feet in the washroom.
Actions That Break Wudu
Actions that break wudu are as follows:
a. That which comes out from the two private parts (front and back) such as
urine, wind, excretion, blood, etc. After any such secretion from the private
parts, the private areas must be washed using the left hand before perform-
ing wudu or ghusl (bath).
b. Falling asleep while lying down or reclining.
c. Touching the uncovered private parts such that there is arousal.
Benefits of Wudu
There are numerous physical and spiritual benefits of making wudu and staying
in wudu. Wudu benefits a person here and hereafter as stated in the following
hadiths.
The Holy Prophet
stated, "Whoever performs ablutions
(wudu) and does so well, their sins will leave their body, even from under
the nails."
27

The Prophet (SAWS) also said My people will be summoned on the Day of
Judgement, with bright faces and with white hands and feet due to the
traces of wudu
28

19

Educating Children
In Islam education is not limited to book knowledge but also includes moral and
religious training. It means healthy all-round growth of a childs personality. Par-
ents must not only provide for childrens education in schools and colleges but
should also take a personal interest in their studies, helping them if they can.
This gives children a feeling of working with the parents and encourages them
in their studies. Living in a non-Muslim society in the UK, parents need to be
more vigilant in monitoring what their children learn from schools. This is not
specific to the curriculum that is taught but, rather to behaviour that can be learnt
in schools from peers. Although there is the option of enrolling children in Is-
lamic schools this is not always feasible for many parents, who send their chil-
dren to state schools. The curriculum within state schools, although not Islami-
cally orientated, is well balanced in all essential aspects of Literacy, Numeracy
etc. There are elements of the curriculum, like sex education, which parents can
opt for their child not to receive.
It is essential for parents to try and support the learning of their children at home
so that they can reach their full potential. It is equally as important to nurture
them with an Islamic education at home or a Madrassa (Islamic institute for edu-
cation). An Islamic education is not just learning how to recite the Quran, but
involves much more like

Learn about worshipping Allah
through salah, fasting and
other aspects of daily life
Learn about the Prophet
, his life and Sunnah
How to show love and honour for Allah
and His Prophet

Islamic history ,traditions, and much more

Moral and spiritual training of children is primarily learnt from the good example
of parents and other family/community members. Therefore it is essential to im-
part good morals and qualities to children through setting a good example. A
hadith (saying of the Prophet
)says, The best of you is one
who gives a good education (intellectual and moral) to his children.
16
(al-
Jami as-Sagheer)
As Muslims we regard the Prophet
as the teacher of human-
ity and he was unique in teaching all aspects of human life. Life is about educa-
tion and education starts from childhood. There are references when the
Prophet
advised Muslims to teach children specific things at
certain ages.
20

For instance:
The Prophet
said teach your child how to pray from the age
of seven
17

The recommended age of 7 here is significant to the teaching of prayers because
the child will be able to understand the nature and importance of prayers. They will
also become accustomed to prayers which will transcend into a habit of praying
regularly as they grow into adolescents. It is also possible to teach children prayers
at a later age, however the older the child becomes the more difficult it may become
to accustom the child to prayers.
Finding time in todays modern lifestyle can be difficult especially if both parents
are working. However spending a small amount of daily together time with chil-
dren in play or education can go a long way.
A Childs Birth Right
In all communities around the world the birth of a child is considered a blessing
and ceremonies are held to celebrate this event. In Islam certain ceremonies
and rituals are performed. When a child is born the adhan (call to prayer) is
whispered into the babys ear. This is done to welcome the baby into Islam and
to invoke blessings on the baby.
Abu Rafey
(Radi Allahu anhu)
relates that, "I saw the Prophet
say-
ing the adhan of salah in the ear of his grandson, Hasan, when the child
was born to his daughter Fatimah".
18

Tahneek (Ritual Of Sweetening The Babys Mouth)
Tahneek is the name given to the ritual of placing something sweet (like honey
or date pulp) into the newborn babys mouth. When a child was born to one of
the families of the Sahaba (the Companions of the Prophet
)
they would take the baby to the Prophet
so that he would
bless the child and apply the pulp of a date, chewed by him, to its palate. This
was done to keep the child safe from evil.
Therefore, similarly when a child is born into a Muslim family, it is custom for the
baby to be taken to a virtuous, pious person, so that this person may supplicate
for the child and perform the tahneek. It is also believed that the baby will grow
to have similar virtuous characteristics as the person performing the tahneek.
However tahneek can be performed by the mother or father or any other rela-
tive / friend chosen by the parents. In Britain today the family usually takes
some honey or dates to the hospital for the tahneek to be performed soon after
29

3. Washing the Nose
a. Put some water into the right palm, sniff the water into the nose then eject
the water from the nose with the fingers on the left hand.
b. Repeat three times.

However if one is fasting sniffing the water is excused as there is the risk of wa-
ter passing down the back of the throat, hence breaking the fast. One should
simply clean the nose without sniffing water.
4. Washing the Face
a. Wash the face from ear to ear and forehead to chin making sure that no part
of the face is left dry.
b. Beard must be wet using fingers to pass through the beard.
c. Repeat three times.

5. Washing the Hands and Arms Including the Elbows
a. Use the left hand to wash the right hand, forearm and elbow, up to and in-
cluding the elbow making sure that no part of the hand, arm and elbow is left
dry, especially between the fingers.
c. Then use the right hand to wash the left hand, forearm and elbow in the
same way.
d. Repeat three times.

6. Wiping the Head & Ears: (Masah action of wiping over with wet hands)
a. Using wet hands, wipe the head with the fingers of both hands, starting from
the forehead, taking them to the nape of the neck, and then bring them back
to the forehead. Do this once.
b. Without wetting the hands again, wipe the ears by inserting the tips of the
index fingers into the ears, twist them around the folds of the ears then pass
the thumb behind the ears from the bottom upwards. Do this once.

7. Washing the Feet and Ankles
a. Use the left hand to wash the right foot up to and including the ankle making
sure no part of the foot is left dry, especially between the toes.
c. Then use the left hand to wash the left foot in the same way.
d. Repeat three times.

28

RITUAL PURITY (TAHARAT)
Cleanliness is generally a desired attribute to many people but Islam insists on
its importance, making it a crucial fundamental of the faith. Both the physical
and spiritual aspects of purity are emphasised in Islam. On the physical side,
Islam requires the Muslim to clean his body, his clothes, his house etc. Spiritu-
ally a Muslim is required to be pure morally and spiritually. Through following the
Quran and Sunnah Islam requires the believer to cleanse and purify their
way of life. In Islam the term for purity is Taharat. In the Quran Allah
(Subhanahu wa
taala)
praises those who are accustomed to cleanliness:
"Allah loves those who turn to Him constantly and He loves those who
keep themselves pure and clean (Chapter 2, verse 22)
Wudu (Ablution, Ritual Washing)
Before Salah or touching the Quran a Muslim must perform wudu. This is a way
to cleanse the body and prepare the mind and heart for the prayer that one is
about to offer. There are specific steps of performing wudu. Before starting the
actions of wudu it is recommended to make niyyah (intention). One should
make the intention that the act of performing wudu is for the purpose of purity.
After the niyyah, start wudu by saying "Bismillahir-Rahmanir-Raheem" (In
the Name of Allah the Beneficent, the Merciful).
Actions For Performing Wudu
1. Washing Hands Up to the Wrist
a. Remove any rings or bracelets etc
b. First wash the right hand up to the wrist making sure that no part of the hand
is left dry, especially between each finger.
c. Repeat three times.
d. Wash the left hand in the same way.
e. Repeat three times.

2. Washing the Mouth
a. Using the right hand take water into the mouth and gargle making sure to
reach the back of the throat.

However if one is fasting, gargling is excused as there is the risk of water pass-
ing down the back of the throat, hence breaking the fast. One should simply
rinse out the mouth without gargling.
21

delivery, although there is no hard and fast rule about the tahneek being per-
formed immediately after birth.
Tahneek is among those sunnah whose practice has become rare. Aisha
(Radi
Allahu anha)
narrates that "the people used to bring their newborn children to
the Prophet
and he would bless them and perform the
tahneek".
19

Aqeeqah Ceremony (Celebratory Sacrifice & Head Shaving)
This ceremony usually takes place on the seventh day after the childs birth.
There are two parts to the Aqeeqah ceremony:
1. the shaving of the hair from the head of a newborn baby
2. the sacrifice of an animal.
The hair on the child's head is shaven and its weight in silver (or the monetary
equivalent) is given as charity. An animal is then sacrificed as a mark of celebra-
tion. The sacrificed animal is distributed amongst family and friends.
Ali
(Radi Allahu anhu)
reported that the Messenger of Allah
sacri-
ficed a goat on the occasion of Hasan's birth, the son of Fatimah
(Radi Allahu anha)

and Ali
(Radi Allahu anhu)
and said "Oh Fatimah! Shave the head of Hasan and pay
silver equal to the weight of the hair as charity".
20

The Prophet
advised to sacrifice two animals for the birth of
a boy and one animal for a girl. It is reported by Abdullah bin al-As
(Radi Allahu anhu)

that the Prophet
said, "To whomsoever a child is born and
he wants to perform a sacrifice of Aqeeqah on behalf of it, he should sacri-
fice two goats for a boy and one goat for a girl".
21

The sacrifice of Aqeeqah may be done in the UK or abroad through family mem-
bers, or alternatively through Islamic charities, for the benefit of poor people.
Although the recommendation to offer the sacrifice is on the seventh day there is
no harm if it is arranged at a later date, but it is better to do it sooner rather than
later.

22

Circumcision
Baby boys are circumcised soon after birth. A boy may be circumcised at the
same time of the Aqeeqah ceremony, although there is no obligation that the
circumcision must take place at that time. Today most Muslim baby boys are
circumcised within the first six weeks after birth. Although many independent
doctors are registered to perform the circumcision, the NHS also provides a ser-
vice for circumcision.
Benefits of Circumcision
Every Sunnah is beneficial to humans as has been proven time and again even
by modern science, circumcision is no different as stated below.
Circumcision of males represents a "surgical vaccine" against a wide variety of
infections, adverse medical conditions and potentially fatal diseases over their
lifetime, and also protects their sexual partners. In experienced hands, this com-
mon, inexpensive procedure is very safe, and can be pain-free. Although it can
be performed at any age, the ideal time is infancy.
22

Tasmiyah (Naming The Child)
The naming ceremony of the Muslim baby is called Tasmiyah. The baby should
be named within the first seven days. It is an obligation upon the parents that
their child be given a good name.
Naming a child with a beautiful and honourable name is very important. The
Prophet
always chose names with good and beautiful mean-
ings, even telling people to change their names if they had unpleasant mean-
ings. Abu Musa
(Radi Allahu anhu)
narrated "a son was born to me and I took him
to the Prophet
who named him Ibrahim, did tahneek for
him with a date, invoked Allah's blessing upon him and returned him to
me.
23

The name of a child has an effect on the character and temperament of the
child. Therefore it is important that parents choose names carefully, checking the
meaning of the name in full. The name of a child is their identity as a Muslim;
hence parents should choose Muslim names for their children and not name
their children after modern famous characters such as film stars etc.

27

only condition is that the deceased did not stipulate otherwise before dying which
would take the responsibility away from the close relatives.
A Stillborn Baby
A stillborn baby should be given a name, a bath, wrapped in a cloth and buried.
However, no Janazah (funeral prayer) is performed. If a baby is born alive and then
dies, he or she should be given a bath, shrouded, be given a name and buried after
the Janazah has been performed.
Janazah Salah
The duty for leading the Janazah prayers falls on the immediate family members,
however it is mainly performed by the Imam of the family's choice. Salatul Janazah
is Fardh Kafayah.(Obligation to be performed by one or more person).

Praying for the Dead
The Holy Prophet
used to visit the graveyard often and pray for
the dead. Visiting the grave of family members and praying for them brings happi-
ness to their souls and a blessing to oneself. It also reminds us of our temporary life
on Earth and what awaits us in the afterlife.
When entering a graveyard one should say
"As-Salaamu Alaikum Yaa Ahlal Quboori Yaghfirullahu lana wa lakum
Antum Salafuna wa nahnu bil asar"
O dweller of the graves, peace be upon you. May Allah forgive us and you. You
reached before us and we will follow behind you."
Isal-e-Thawaab (An act to benefit the deceased)
A man came to the Holy Prophet
and said My mother has
suddenly died and she did not leave any will, but I suspect that if she did
that then she would have told me to give something to charity. Now if I of-
fer something in charity on her behalf, will she get the reward? The Holy
Prophet
said Yes. Then the man said that I make you,
the Prophet, as my witness, that I offer my garden full of fruits to charity.
26

26

period is over. However she may leave the home to attend urgent matters and to go
about necessary daily duties. Where possible she must try to attend to her outdoor
duties with a mahram. Generally, she must not go out unnecessarily.
Non-Mahram Man Seeing The Face Of A Deceased Woman
According to the Shariah, it is haraam for a man to see the face of a woman if he is
not her mahram.
Bathing the Deceased
A male should bathe a male and a female should bathe a female. If the deceased is
a small boy, then women can bathe him. If the deceased is a small girl, then men
can bathe her as long as her age is not of adolescence.
The husband cannot bathe his deceased wife nor may he touch her, but there is no
harm in looking at her. This is because upon death the marriage contract is nullified.
However, a husband can carry the body of his wife and lower her into the grave.
Kafan (Funeral Shroud)
The kafan is a shroud consisting of simple cotton material, preferably white. The
pieces of material should not be transparent so that the body cannot be seen.
For males, the sunnah is to have three pieces of material
1. Cover
2. Bottom
3. Chest piece

However it is sufficient to have 2 pieces of kafan for males
1. Cover
2. Bottom piece

The (minimum) necessary Kafan is a piece of cloth, for both males and females,
which covers the entire body.
Material For The Kafan
It is not permissible to have the kafan made of saffron or silk material for males,
other than that whatever material men were allowed to wear in their lifetime, can be
used as a kafan. The responsibility for buying the kafan is the close relatives. The
23

DIVORCE
Marriage in Islam is regarded as a sacred union of the husband and wife; how-
ever there are occasions when marriages break down. Divorce in Islam is dis-
couraged but nevertheless it is permitted, and there are divorce procedures al-
lowing the husband and wife to end the marriage if they so wish. Prior to divorce
the couple should explore every avenue to reconcile. This could mean asking
family members to intervene and help to solve their problems, or go to marriage
counseling sessions, or simply to give each other time. One must resort to di-
vorce only after having exhausted all efforts of proper reconciliation and media-
tion.
Divorce Given By A Man
Moreover the procedure of divorce in Islam is such as to encourage reconcilia-
tion where possible. Divorce initiated by the husband is known as talaq, and
divorce initiated by the wife is called khula. A husband who wants to divorce his
wife should use the words of divorce with full awareness after much thinking and
consideration. Using the words of divorce in haste or anger is not recommended,
although the divorce will still count. The proper procedure is to give divorce
when a woman is not pregnant and is not going through her monthly menstrual
cycle. Divorce can take place by the husband saying to his wife once "I have
divorced you" (talluqtuki) or "You are divorced" (anti taliq).
After divorce the woman should wait three monthly cycles (known as the iddah
period) during which her husband remains responsible for her welfare and main-
tenance. He is not permitted to drive her out of the house during this period. Dur-
ing this time it is better if the wife does not leave the house of the divorcing hus-
band, in order to enhance the chances of reconciliation, as well as to protect her
right of sustenance during the three month waiting period.
One of the main purposes of this waiting period is to clarify whether the divorced
wife is pregnant, in which case the iddah (waiting period) continues until the
child is born. Its also used as a cooling-off period during which relatives and
other members of the family or community may try to help towards reconciliation
and a better understanding between the couple. The Qur'an says:
"And if you fear a breach between the two, then appoint a judge from his
people and a judge from her people; if they both desire agreement, Allah
will effect harmony between them, surely Allah is Knowing,
Aware." (Chapter 4: verse 35).
24

During the period of iddah the husband can cancel his divorce and resume the
matrimonial relationship if he has not already divorced three times but, if recon-
ciliation does not happen then the divorce takes effect and at the end of the id-
dah period their marriage ends.
Divorce Given By A Woman
A wife is entitled to seek divorce from her husband. In the case of khula the wife
is required to return her dower to end the marriage because she is the 'contract-
breaker'. In the instance of talaq, where the husband is the 'contract-breaker',
the wife is to keep the mahr. However, the khula case has to go to court, nor-
mally to a Shariah (Islamic Law) council in the UK, where the qadhi (Islamic
judge) must first of all ascertain that the wifes reasons for divorce are accept-
able. If the court is satisfied, it will fix as compensation an amount that does not
exceed the dower given by the husband. The husband is required to accept this
and divorce his wife.
Tafweed (Delegation Of Right Of Divorce To Women)
Another form of divorce, which is not used much at all today, is known as
Tafweed. This is when the woman asks her husband to delegate the power of
divorce to her, which in turn grants her the right to divorce herself from the mar-
riage instead of asking her husband for a divorce.
Under such an agreement the wife can, like the husband, choose to divorce her
husband if the marriage was not working out. Tafweed is different to Khula as it
grants the wife the power to divorce without the mediation of a Shariah court.
This grants the wife equal rights as the husband in regards to divorce.
Right of Tafweed can be discussed and stipulate before the marriage, however it
does not form the marriage contract. Only after the Nikah can the Husband give
the right of Tafweed to his wife formally.
Unfortunately Tafweed is a right for women that many Muslims today are not
aware of and without which one can feel that men have superior rights regarding
divorce than a woman.

25

DEATH
Death is a natural process and is inevitable for all living beings. It is only natural to
grieve when a loved one passes away and weeping for the dead is permitted in
Islam. It is however prohibited to express grief by wailing, shrieking, beating the
chest or cheeks, tearing hair or clothes, breaking objects or behaviour of this
sort.
Show Of Grief
The Holy Prophet
stated: "Will you listen? Allah does not
punish for shedding tears, nor for the grief of the heart but he punishes (or
bestows His Mercy) because of this." He pointed to his tongue and added,
"The deceased is punished for the wailing of his relatives over him."
24

According to this hadith, it is natural to weep to express grief but any form of
loud wailing is prohibited because it afflicts punishment on the dead person in
the grave. Unfortunately it is a common practice in some families today for
women to wail loudly and even beat themselves. It is gravely mistaken that the
louder the woman wails the more grief stricken she is. As mentioned above, this
practice should be avoided in all circumstances.
The Mourning Period
Another mistaken concept is to hold lengthy grieving gatherings for the deceased
lasting 35 to 40 days. Loved ones and relatives are to observe a 3-day mourning
period. The following hadith relates to this:
Narrated Zainab bint Abi Salama: I went to Um Habiba, the wife of the
Prophet
, who said, "I heard the Prophet
(Sallallahu àlayhi wa
sallam)
saying, 'It is not legal for a woman who believes in Allah and the Last
Day to mourn for any dead person for more than three days except for her
husband, (for whom she should mourn) for four months and ten days'"
25

Period Of Mourning For A Married Woman
Widows observe an extended mourning period, iddah (period of waiting), of 4
months and 10 days. During that time, the widow is not to remarry. It is a time
for her to come to terms with her loss and regain focus of her life once again. If
she happens to be pregnant then her iddah period continues till the birth of the
child. A woman should not excessively attend any social functions or gatherings in
this time. She should try and remain in her home as much as possible until the iddah

Essential Knowledge For Muslim Men Living in The West

Diunggah oleh

Informasi Dokumen

Judul Asli

Hak Cipta

Format Tersedia

Bagikan dokumen Ini

Bagikan atau Tanam Dokumen

Opsi Berbagi

Apakah menurut Anda dokumen ini bermanfaat?

Apakah konten ini tidak pantas?

Hak Cipta:

Format Tersedia

Essential Knowledge For Muslim Men Living in The West

Diunggah oleh

Hak Cipta:

Format Tersedia

48

A well established Sunni Muslim Organisation

Anda mungkin juga menyukai