Chapter 1

Chapter 1: Water
First, water is pure and as a Purifier. Water does not relinquish either of these two characteristics
(purity and ability to purify) unless:
1.
Its scent
2.
colour or
3.
Taste is altered as a result of an addition of Najasah (Impurities).[1]
(Secondly, if) there is an addition of a Tahir (clean, pure) substance that is added to it (water)
rendering it to be unrecognized as (pure) water and (therefore) it is no longer correct to give it the term
water.
In regards (i.e. water as a purifier) there is no difference between:

1.
A little and a lot of water
2.
Water that exceeds the capacity of two pots, Qullatyn (roughly 190 litres of water)[2] and what is less
than that
3.
Running and Stagnant water
4.
Used and Unused water
Chapter 2: Impurities
Impurities consist of:
The excrement and urine of Human beings[3]. Except the urine of a young male child.[4]
Dog saliva[5]
Faeces and Manure[6]
Menstrual Blood[7]
The flesh of swine
Other than these (above mentioned) there is disagreement (amongst the scholars as to there degree of
impurity).
So water is pure. Thus, if something does not change its purity or if it is not mixed with impure substances, we
should always assume the water is pure.
Chapter 3: Purifying Impurities

Impurities are to be cleansed by being washed. (It is to be washed thoroughly) until there is no trace, colour,
smell or taste of the impurity remaining. Shoes are to be cleansed by dragging and wiping them upon the
ground.[8]
If the Najaasah turns into another material it becomes pure since its original impure nature which was the
source of the impurity- ceases to exist.
That which cannot be washed (due to its physical dimensions i.e. the ground), water is to be poured upon it (in
sufficient amounts to clean it of the impurity)[9] or it is to be removed until no trace of the Najaasah remains.[10]
Water is the primary cleansing tool that is to be used when purifying and cleansing. Nothing can be used (by
itself) in its place unless there is an explicit permission alluding to this granted from the Lawgiver (Allah).
Chapter 4: Answering the Call of Nature

When relieving oneself one must:
Conceal oneself till one is close (to the ground or floor)
Maintain a distance[11] or relieve oneself in a closed toilet
Cease talking
Not carry religious items
Avoid places where the act of relieving oneself is forbidden by the religion or tradition
Do not face the Qiblah nor turn ones back towards it[12]
Clean ones private parts using three clean stones[13] or any other substitute object that meets the
purpose.
When about to relieve oneself it is recommended (based on the Sunnah, Prophetic tradition) to:
Seek Allahs refuge from the devil[14]
Ask forgiveness (after exiting the place of relieving oneself)[15]
Give thanks to Allah when finished
References:
[1] Sahih: Abu Saeed Al-Khudri narrated the Messenger of Allah (SallAllaahu alayhi wasallam) said Water is
pure and nothing can make it impure. Reported in Ahmed, At-Tirmizi, Nasai and Abu Dawud. Ahmad graded it
Sahih (Authentic).
[2] Sahih: On the authority of Ibn Umar the Messenger of Allah (SallAllaahu alayhi wasallam) said: If there is
enough water to fill two Qullah (large earthen pots that carry about one hundred Kilograms of water), it can
carry no impurity. Another version of the Hadeeth states: It does not become unclean. Reported in Sunan AtTirmizi, An-Nasai, Abu Dawud, Ibn Majah reported the hadeeth and it is graded as Saheeh by Al-Hakim.
[3] Sahih: Abu Hurairah narrates that the Messenger of Allah (SallAllaahu alayhi wasallam) said, If one of you
steps with his sandals into something filthy (al Adha), then dirt is the purification for it. Reported in Sunan Abu
Dawud. Al-Adha refers to everything that harms someone, such as impure things, filth, rocks and thorns.
[4] Sahih: Abu As-Samh, the servant of the Messenger of Allah (SallAllaahu alayhi wasallam), narrated that
the Messenger of Allah (SallAllaahu alayhi wasallam) said, The urine of the baby girl is to be washed while
that of the baby boy is to be sprinkled over. Reported in Sunan Abu Dawood and Sunan Nasai. Graded Sahih
by sheikh albani in Sahih Sunan Nasai no.293
[5] Sahih: From Abu Hurayrah who said that Messenger of Allah (SallAllaahu alayhi wasallam) said, When a
dog licks one of your vessels (e.g. bowl), apply dirt to it and then wash the vessel seven times. Reported in
Sahih Muslim and Sunan Nasai
[6] Sahih: Abdullah ibn Masud said, The Messenger of Allah (SallAllaahu alayhi wasallam) went to relieve
himself and said, Bring me three stones. I brought him two stones and a piece of dung. He took the two stones
and discarded the dung, saying, It is filth. Reported in Sunan ibn Majah, sheikh albani graded it Sahih in
Sahih ibn Majah no.253. Also it is in different wording by Sahih Bukhari and Sunan Tirmizi.
[7] Sahih: Asma bint Abi Bakr stated that a woman came to the Messenger of Allah (SallAllaahu alayhi
wasallam) and said, We get menstrual blood on our clothing, so what should we do? He replied, Rub it, then
scratch it off with water and then wet it and then (you can) pray in it. Reported in Bukhari and Muslim. This is
the wording in Muslim.
[8] Sahih: Purification of the bottom of the Sandals One must wipe against the ground: Abu Saeed narrated
that the Prophet said, When one of you comes to the Masjid, he should turn his sandals over and look at them.
If he finds any filth on them, he should wipe them on the ground and then pray in them. Reported in Musnad
Ahmed and similar meaning found in narration in Sunan Abu Dawud. Graded Sahih by Shaykh albani in Sahih
Sunan Abu Dawud no. 605
[9] Sahih: Purification of the ground and earth Narrated by Anas bin Malik: A Bedouin came and passed urine
in one corner of the mosque. The people shouted at him but the Prophet (SallAllaahu alayhi wasallam) stopped
them until he finished urinating. The Prophet ordered them to spill a bucket of water over that place and they did
so. Reported in Sahih Bukhari.
[10] Sahih: Like purifying the garment which has had menstrual blood on it Asma bint Abi Bakr stated that a
woman came to the Prophet (SallAllaahu alayhi wasallam) and said, We get menstrual blood on our clothing,
so what should we do? he replied, Rub it, then scratch it off with water and then wet it and then (you can) pray
in it. Reported in Bukhari and Muslim. This is the wording in Muslim.
[11] Sahih: Jabir said: We went with the Messenger of Allah (SallAllaahu alayhi wasallam) on a journey and
whenever he wished to relieve himself, he would go away until he could not be seen. Reported in Sunan Ibn
Majah and Sunan Abu Dawud. Graded Sahih by sheikh albani in Sahih Ibn Majah no.268
[12] Sahih: Abu Ayyub Al-Ansari narrated that the Messenger of Allah (SallAllaahu alayhi wasallam) said: If
you go to relieve yourselves, do not face or put your back to the Qiblah upon urinating or defecating. Instead,
face the East or the West. Reported Sahih Bukhari, Sahih Muslim and Sunan Tirmizi.
[13] Sahih: Aishah narrated that the Messenger of Allah (SallAllaahu alayhi wasallam) said, If one of you
goes to relieve himself, he should take with him three stones and clean himself with them, as those will suffice
him. Reported in Sunan Nasai and Sunan Abu Dawud. Graded Sahih by sheikh albani in Sahih Sunan
Nasai no.43.
[14] Sahih: Anas stated, When the Messenger of Allah (SallAllaahu alayhi wasallam) would enter the place to
relieve himself, he would say, O Allah, I seek refuge in you from the male and female devils. Reported in
Bukhari, Muslim, Sunan Abu Dawud, Sunan Ibn Majah, Sunan Tirmizi and Sunan Nasai.
[15] Sahih: Aishah said, When the Messenger of Allah (SallAllaahu alayhi wasallam) would leave from the
place of relieving oneself he would say, (I seek) Your forgiveness. Reported in Sunan Abu Dawud and Sunan
Nasai. Graded Sahih by sheikh albani in Sahih al-Jami no. 4714.
Ad-Durur Al-Bahiyah fi Masaail Al-Fiqhiyyah

The Book of Divorce (Part 1)
Leave a reply
Book of Divorce
It is permissible for one who is liable to the obligations of Islam and is free to act voluntary even if divorce was
due to mere jest[1].
It is permissible to divorce in the case of woman who is in the state of purity wherein her husband did not have
sexual intercourse with her. It is unlawful to divorce her in the period (of menses), but he is allowed to do so
during pregnancy.[2] However, it is forbidden to undertake divorce in a manner other than the prescribed above.
There is controversy over validity of divorce in the above cases[3]; also divorce more than once without
attempting to retrieve the wife. Yet, divorce is more likely not to happen in these cases.[4]
Section:
Divorce happens merely by saying any indirect word with the intention to divorce.
The divorce also happens whenever the wife chooses to separate herself but, with the consent of the husband.
If the husband authorizes someone else to undertake divorce instead of him, divorce will still be just as valid.[5]
Divorce is not valid in the case of Tahreem (i.e. declaring your wife as unlawful to you).
The husband is more deserving of his wife in her Iddah of divorce (i.e. period of post-divorce), and he may
retrieve her whenever he wants if the divorce is one that allows retrieval.[6] Yet, she becomes illegal for him
after the third divorce until she marries another man.[7]
References:
[1] Hasan: Narrated Abu Hurairah: The Prophet ( )said: There are three things which, whether undertaken
seriously or in jest, are treated as serious: Marriage, divorce and taking back a wife (after a divorce which is not
final). Recorded in Sunan Abu Dawud. Graded Hasan by sheikh albani in Irwaa al-Ghaleel, no. 1826
[2] Sahih: Anas bin Sirin reported: I asked Ibn Umar about the woman whom he had divorced. He said: I
divorced her while she was in the state of menses. It was mentioned to Umar and he then made a mention of
that to Allahs Messenger (), whereupon he said: Command him to take her back and when the period of
menses is over, then (he may divorce her in the state of her purity. He (Ibn Umar) said: So I took her back, then
divorced her in her purity. I (the narrator) said: Did you count that divorce which you pronounced in the state of
menses? He said: Why should I not have counted that? Was I helpless or foolish? Recorded in Sahih Muslim,
1471
[3] That is it is forbidden to divorce a woman when she is in a period of menses or in a state of purity in which
he had sexual intercourse with her.
[4] Sahih: Ibn Umar when he divorced his wife while she was having menses, the Prophet ( )said: It is one
divorce. Recorded by Ad-Daraqutni 4/10. Graded Sahih by sheikh albani in Irwaa al-Ghaleel, 7/134.
[5] It means that if the husband elects someone else, who is liable to the obligation of Islam, to divorce his wife
instead of him divorce happens.
[6] Quran: Allah says: And their husbands have more right to take them back in this [period] if they want
reconciliation Surah Baqarah: 228
[7] Quran: Allah says: And if he has divorced her [for the third time], then she is not lawful to him afterward
until [after] she marries a husband other than him. Surah Baqarah: 230

The Book of Divorce (Part 2)
Leave a reply
Chapter 1: On Al-Khula (Separation of a couple with compensation for husband)

Al-Khula is when the husband parts with his wife at her discretion. In this case she does not return to him via
mere retrieval. Parting is permissible regardless of the amount of compensation as long as the amount does
not exceed the original jointure.[1] Consent is obligatory between the two over the parting.[2] However, it can be
undertaken by the ruler parting between them and it is a Faskh (i.e. a cancellation of marriage). The period of
this separation is one menstruation.
Chapter 2: On Al-Iyla (i.e. husbands vow to cease any relation with his wife)
It means the husbands vow not to have any relation with any or some of his wives (i.e. not to have sexual
relation with her or them). If the husband specified in his vow a period that is less than four months, then he
must keep away from his wife/wives till the period is over.[3]
Yet, if he did not specify any period, or if he specified a period that is more than four months, he can then
choose whether to retract or divorce.[4]
Chapter 3: Az-Zihaar
Az-Zihaar is when the husband says to his wife, You are upon me like my mothers back or You are like my
mother and the like.[5] In this case the husband must expiate before nearing his wife:
By freeing a slave[6],
If he cannot find any, fasting two successive months respectively[7],
If he cannot find either, then by feeding sixty needy persons.[8]
The ruler may assist him with some of the Muslims charities if he is poor and unable to fast. He may also
spend some of the charity on himself and family.
If the Zihaar is timed one must wait the expiration of the period.[9] If the husband had sexual intercourse before
the expiration of the period or before expiating, he must then refrain till he expiates and till the specified period
is over.[10]
References:
[1] Sahih: It was narrated from Ibn Abbas that: Jamilah bint Salul came to the Prophet ( )and said: By Allah,
I do not find any fault with Thabit regarding his religion nor his behavior, but I hate disbelief after becoming
Muslim and I cannot stand him. The Prophet ( )said to her: WiIl you give him back his garden? She said:
Yes. So the Messenger of Allah ( )told him to take back his garden from her and no more than that.
Recorded by Ibn Majah, 2056. Graded Sahih by Shaykh al-Albani in Irwaa al-Ghaleel, 2037
[2] Quran: Allah says: And you should not treat them with harshness that you may take away some of what
you have given him. Surah Nisaa: 19. It is not permissible to prevent her from her right, or treat her in a harmful
manner so as to oblige her to ask for separation Khula.
[3] If he wants to have sexual intercourse with her before the expiration of the period (4 motnhs), he must
expiate, because he went back on his vow.
[4] Quran: Allaah says: Those who take an oath not to have sexual relation with their wives must wait four
months, then if they return (change their idea in this period), verily Allah is Oft-Forgiving, Most Merciful. Surah
Baqarah: 227
[5] Quran: Az-Zihaar is prohibited. Allah says: Those among you who make their wives unlawful to them by
Zihaar (i.e., by saying to them You are like my mothers back,) they cannot be their mothers. None can be their
mothers except those who gave them birth. And verily, they utter an ill word and a lie Surah al-Mujaadilah 58:2.
[6] A believing slave.
[7] It is a must that one fasts the two months consecutively. Therefore, if one breaks fasting before completing
sixty days then, he must resume fasting from the beginning.
[8] For every poor person half Sa (1.5kg) of dates or food and it does not meet the purpose to give out the
value only. Feeding comes after inability to fast.
[9] Like the month of Ramadan and the like.

[10] The husband is sinful if he has sexual relationship before expiating.

The Book of Marriage (Part 1)
Leave a reply
The Book of Marriage

Marriage is legitimate and advisable for one who is able to marry.[1]
It is obligatory upon one fears committing a sin.[2]
Tabatual (celibacy) (i.e. to abstain from marriage so as to devote oneself to worship) is not
permissible[3] unless one is not able to shoulder the obligations of marriage.[4]
The preferable woman is child bearing, loving[5] and virgin[6]. She is to be also ne pf beauty, of good ancestry
and strong faith.[7]
A grown up female is to be betrothed via her consent (i.e. she has the absolute choice to accept or refuse).
[8] The womans satisfaction[9] with a well-qualified man (in terms of morals and faith) is what should be taken
into account[10]. The young girl (one who has not reached puberty) is to be betrothed via her guardian.
[11] The consent of the virgin is her silence.[12] It is forbidden to betroth a woman in her Iddah (i.e. period of
waiting due to revocable divorce or death of husband).[13]
As for the woman in a period of irrevocable divorce, or a period of mourning the death of her husband, implicit
betrothal only is allowed, e.g. saying: I want to marry or Allah will bring goodness to you. Yet the contract of
marriage is not permitted (until the period is over) Surah Baqarah: 235.
References:
[1] Sahih: From Ibn Masood, who said: We were with the Prophet (), young men who had nothing of wealth.
The Messenger of Allah ( )said to us: O young men, whoever among you can afford it, let him get married,
for it is more effective in lowering the gaze and guarding ones chastity. And whoever cannot afford it should
fast, for it will be a shield for him. Recorded by Bukhari and Muslim
[2] Imam Ibn Qudaamah (may Allaah have mercy on him) said: Our colleagues differed as to whether marriage
is obligatory. The best-known opinion in our madhab is that it is not obligatory, except when a person is afraid of
committing a forbidden deed if he does not marry. In that case he should make himself chaste (i.e. get married).
This is the opinion of the majority of fuqahaa. al-Mughni
[3] Sahih: Sad ibn Abi Waqqas (may Allaah be pleased with him) said: The Messenger of Allaah ( )forbade
Uthmaan ibn Mazoon to be celibate. If he had given him permission, we would have gotten ourselves
castrated. Recorded by Bukhari and Muslim
[4] Like the Majboob (one whose penis is cut off) or Ineen (one who is impotent) therefore does not look for
women. These individuals are to permit to marry since Islamic law allows so, but with the womens consent and
knowledge of their condition.
[5] Sahih: Anas narrated the Prophet ( )said: Marry the child-bearing, loving woman for I shall outnumber
the peoples by you on the Day of Resurrection. recorded by ibn Hibban, Ahmad, al-Tabarani and others.
Without the words, the Day of Resurrection, it is also narrated by Abu Dawud and al-Nasal. Graded authentic
by sheikh al-albani due to its supporting chains. Irwa al Ghaleel fi Takhreej Ahadeeth Manaar al-Sabeel, vol. 6,
p. 195.
[6] Sahih: Jabir b. Abdullah (Allah be pleased with them) reported: I married a woman during the lifetime of
Allahs Messenger (). I met the Messenger of Allah (), whereupon he said: Jabir, have you married? I said:
Yes. He said: A virgin or one previously married? I said: With due previously married, whereupon he said: Why
did you not marry a virgin with whom you could sport (play with)? I said: Allahs Messenger, I have sisters; I was
afraid that she might intervene between me and them, whereupon he said: Well and good, if it is so. A woman
is married for four reasons, for her religion, her property, her status, her beauty, so you should choose one with
religion. May your hands cleave to dust. Recorded by Muslim
[7] Sahih: Abu Hurairah (Allah be pleased with him) reported Allahs Messenger ( )as saying: A woman may
be married for four reasons: for her property, her status. Her beauty and her religion, so try to get one who is
religious, may your hand be besmeared with dust.
[8] Sahih: Ibn Abbas (Allah be pleased with them) reported Allahs Messenger ( )as saying: A woman who
has been previously married has more right to her person than her guardian. And a virgin should also be
consulted, and her silence implies her consent. Recorded by Muslim
[9] Sahih: Narrated Khansa bint Khidam Al-Ansariya: that her father gave her in marriage when she was a
matron and she disliked that marriage. So she went to Allahs Messenger ( )and he declared that marriage
invalid. Recorded by Bukhari
[10] Sahih: The quality which is most important for marriage is faith for the Prophet (), Once one whom you
are satisfied with his morals and faith approach you for betrothal, then let him marry; otherwise Fitnah (great
corruption) would happen on the earth. Recorded by Tirmidhi. Graded Sahih by sheikh albani in Sahih al-Jami
no. 270
[11] Sahih: A female who has not reached puberty is not to be consulted, for the Prophet ( )betrothed Aisha
the age of six and married with her when she became a full-grown up female. Recorded by Bukhari and Muslim
[12] Hasan Sahih: Abu Hurairah narrated that: The Prophet ( )said: A matron should not be given in
marriage until she is consulted, and a virgin should not be given in marriage until her permission is sought, and
her silence is her permission. Recorded by Tirmidhi who graded it Hasan Sahih
[13] As for the woman who is in a period of revocable divorce, she may not be betrothed explicitly nor implicitly,
because she is still a wife, and her husband may take her back as long as she does not finish from her last
period.

1 Reply
It is also forbidden to betroth upon anothers betrothal.[1] It is permissible to look at the betrothed woman.[2] No
marriage is valid without a guardian and two witnesses[3] unless the guardian is intending to prevent the
woman from marriage[4] or is non-Muslim. It is permissible for each husband and wife to authorize someone to
contract the marriage even if it were one.[5]
Section: The marriage of Mutah (i.e. marriage for limited period of time) is abrogated.[6]
Tahleel (means to marry a divorced woman temporarily with the intention of making her remarriage to her
former husband lawful) is forbidden[7]. Shighar (means that a man gives his daughter or sister in marriage on
condition that the other gives his daughter or sister to him in marriage without any dowry being paid by either) is
forbidden as well.
The husband must fulfil the stipulations of the women[8], as long as such fulfilment does not legalize a
prohibition or prohibit a legal thing.[9]
Chapter 1: The prohibited marriages
Man is prohibited from:
Marrying an adulteress or a pagan woman and vice versa[10]
Marrying anyone whom the Quran has forbidden[11]
Marrying relatives via fosterage[12]
Combining between woman and her paternal aunt or maternal aunt[13]
Marrying women more than the legalized number (4 wives) for slave and non-slave (i.e. who is
free) [14]
The marriage of the slave without the permission of his master is invalid[15]; if a bondmaid was emancipated
she becomes the master of herself and she has full right to choose a husband.[16]
Chapter 2: Imperfections and the rules of non-Muslim marriages
It is permissible to revoke a marriage if any imperfection is discovered.[17] Anything related to marriage from
disbelievers who have embraced Islam can only be approved when it is in accordance to the law of Islam.
If either of the two embraces Islam marriage is revoked and Iddah (waiting period) for the woman becomes a
must.[18] Yet if both embrace Islam and the woman did not remarry both remain in the first marriage if they
choose to do so, even if it was a long period of separation.[19]
References:
[1] Sahih: The hadeeth of Ibn Umar (may Allaah be pleased with him) which states that the Prophet ( )said:
No man should offer a proposal of marriage over the proposal of his brother until the first one gives up or gives
him permission. Recorded by al-Bukhari, 4746.
[2] Sahih: From Jabir ibn Abd-Allaah: The Messenger of Allaah ( )said: If one of you proposes marriage to
a woman, if he can look at her to see that which will encourage him to go ahead and marry her, then let him do
so. I proposed marriage to a young woman, and I used to hide where I could see her, until I saw that which
encouraged me to go ahead and marry her, so I did so. According to another report he said, a young woman
of Bani Salamah. I used to hide from her, until I saw that which encouraged me to go ahead and marry her, so I
did so. (Recorded by Abu Dawud. Graded Sahih by sheikh albani in Sahih Abi Dawud, no. 1832, 1834)
[3] Sahih: The Prophet ( )said: There is no marriage without a guardian and two just witnesses. Recorded
by Daraqutni. Graded Sahih by sheikh albani in Irwaa al-Ghaleel no. 1839.
[4] Sahih: If the guardian prevents a previously married woman or a virgin in his custody from marraige and the
man qualified then it is the ruler or the judge who must act as her guardian and marry her to that man. For the
Prophet ( )said: If they quarrel, the ruler becomes the guardian of that who has no guardian. Recorded by
Abu Dawud. Graded Sahih by sheikh albani in Irwaa al-Ghaleel no. 1840.
[5] Sahih: It is permissible to authorize one individual for the parties of the contract and it is enough to day I
have married so and so to so and so, for the Prophet ( )said to a man, Do you agree upon marrying so and
so? He said, Yes, then he asked the woman, Do you agree upon marrying so and so? She said: Yes, he had
then married her and the man cohabited with her. Recorded by Abu Dawud. Graded Sahih by sheikh albani in
sahih Abu Dawud no. 1859.
[6] Sahih: The Hadith forbidding Mutah are considered Mutawaatir, meaning that they have been transmitted so
many times and by so many people that there is no doubt as to their authenticity. Ali said: The Messenger of
Allah ( )had forbidden Mutah on the day of Khaybar and had forbidden the eating of the meat of domestic
donkeys. Recorded by Bukhari, Muslim and others.
[7] Sahih: The Prophet ( )said May Allahs curse be upon the man who made a woman lawful for her first
husband and the one for whom she was made lawful. Recorded by Ahmad. Graded Sahih by sheikh albani in
sahih al-Jami no. 5101.
[8] Sahih: The Prophet ( )said The most worthy conditions to be fulfilled are those which you make sexual
intercourse lawful for yourselves. Recorded by Bukhari
[9] Sahih: The Prophet ( )said Muslims are bound to their conditions unless it is a condition that prohibits
something legal or legalizes something prohibited. Recorded by Tirmidhi. Graded Sahih by sheikh albani in alIrwaa no. 1303.
[10] Quran: Allah says The fornicator does not marry except a [female] fornicator or polytheist, and none
marries her except a fornicator or a polytheist, and that has been made unlawful to the believers. Surah Nur: 3
[11] Quran: Allah says (23) Prohibited to you [for marriage] are your mothers, your daughters, your sisters,
your fathers sisters, your mothers sisters, your brothers daughters, your sisters daughters, your [milk] mothers
who nursed you, your sisters through nursing, your wives mothers, and your step-daughters under your
guardianship [born] of your wives unto whom you have gone in. But if you have not gone in unto them, there is
no sin upon you. And [also prohibited are] the wives of your sons who are from your [own] loins, and that you
take [in marriage] two sisters simultaneously, except for what has already occurred. Indeed, Allah is ever
Forgiving and Merciful. (24) And [also prohibited to you are all] married women except those your right hands
possess. [This is] the decree of Allah upon you. And lawful to you are [all others] Surah Nisaa: 23-24
[12] Sahih: Ibn Abbaas reported that the Prophet ( )said: What is forbidden by radaa (suckling or
breastfeeding) is the same as what is forbidden by nasab (lineage). Recorded by Muslim no. 1444. In the
version of Bukhari: What is forbidden from birth.
[13] Sahih: The Prophet ( )said: The woman and her aunt must not be joined (via marriage) and the woman
and maternal aunt must not be joined (via marriage). Recorded by Bukhari no. 5109. Abu Hurairah said: So
we see her fathers maternal aunt is the same as well. Recorded by Bukhari no. 5110.
[14] Sahih: A free man is not allowed to engage in marriage more than four wives. For the Prophet ( )said to
Ghailan ath-Thaqafi when he embraced Islam and had 10 wives, he ( )said: Keep four and leave the rest.
Recorded by Tirmidhi. Graded Sahih by sheikh albani in al-Irwaa al-Ghaleel no. 1883.
[15] Hasan: Narrated Jabir ibn Abdullah: The Prophet ( )said: If any slave marries without the permission of
his masters, he is a fornicator. Recorded by Abu Dawud. Graded Hasan by sheikh albani in al-Irwaa no. 1933
[16] Sahih: This is found in the hadith of Barira when she was emancipated, she was given her choice
regarding her husband and she chose herself (to be free from him). Narrated Àisha: Three principles were
established because of Barira: (i) When Barira was manumitted she was given the option (to remain with her
slave husband or not). Recorded by Bukhari no. 5097
[17] Sahih: The option of terminating the marriage due to imperfection is confirmed for either of the couple.
Imperfections like: craziness, leprosy, incontinence and impotency. Ibn Masud said: The impotent is to be
given a chance of one year; if he cannot have sexual intercourse for the whole year, they will have to be
separated. Recorded by Ibn Abi Shaybah. Graded Sahih by sheikh albani in al-Irwaa 324/6.
[18] It means that if either of the couple embraces Islam, the contract of marriage becomes void, because it is
not permissible for A Muslim to keep a polytheist woman and Muslim women are not allowed to be wives for
non-Muslim men, whether Christian, jew, hindu or Buddhist or the like. However, a Muslim man can marry or
keep a Christian or a jew woman as a wife (because they are among the people of scripture), but he is not
allowed to marry or keep a polytheist woman such as a hindu or Buddhist or the like as a wife.
[19] Sahih: For the Prophet ( )returned his daughter Zainab to Abi Alas with the first marriage. Recorded by
Abu Dawud. Graded Sahih by sheikh albani in al-Irwaa no. 1921.

Leave a reply
Chapter 3: The rules of dowry and relations with wives

Paying a dowry is obligatory[1] but it is disliked to exaggerate its amount.[2] It is valid and acceptable if the
dowry is only a ring of iron or teaching the Quran[3].
One who marries a woman without mentioning the amount of dowry should give her a dowry equal to a dowry
that had been paid to any of her female relatives if he co-habits with her. It is recommended to give some of the
dowry before intercourse with the wife.[4] The husbands relation with his wife must be good and mannerly.
[5] The wife must show obedience and servitude.[6]
As for one who is married to more than one wife, he is to be just in his visits and other necessary matters.
[7] Moreover, he should cast lots among his wives when he intends to go on journey.[8] Also it is up to the
woman to give up her turn or agree with her husband.[9] The husband should stay with the new virgin wife
seven nights and with the previously married three nights.[10]
It is not permissible to ejaculate semen outside the uterus[11] or have sexual intercourse through the anus.
Section: The Illegitimate child
The child belongs to the husband (or master). There is no consideration in the childs similarity to other than the
one to whom he belongs . If it happens that three shared sexual intercourse in a bondmaid (slave-girl), and
each possessed her in a period of purity, then she gave birth and all three claim possession of the child, if this
happens, casting lots among the three is the way out. The one who wins the lot owes a third of the blood
money for the others.
References:
[1] Quran: Allah says and give the women their bridal-money is the least. Surah Nisaa: 4
[2] Sahih: The Prophet ( )said: The best of marriage is that which is made easiest. Recorded by Ibn
Hibbaan, graded as Sahih by sheikh albani in Sahih al-Jaami, no. 3300. And he ( )said: The best of mahrs
is the simplest (or most affordable). Recorded by al-Haakim and al-Bayhaqi, classed as Sahih by sheikh albani
in Sahih al-Jaami, no. 3279.
[3] Sahih: Sahl ibn Sad reported: I was with people in the presence of the Messenger of Allah ( )with a
woman stood up and she said, O Messenger of Allah, she has given herself in marriage to you, so what is your
opinion? He did not give a reply. She again stood up and she said, O Messenger of Allah, she has given
herself to you, so give your opinion of her. He again did not reply. She stood up a third time and she said, She
has given herself in marriage to you, so what is your opinion of her? A man stood up and he said, O
Messenger of Allah, marry her to me. The Prophet ( )said, Do you have anything for dowry? He said, No.
The Prophet ( )said, Go find something, even an iron ring. So he went and looked until he came back and
he said, I could not find anything, even an iron ring. The Prophet ( )said, Have you learned something from
the Quran? He said, Yes, I know chapter such-and-such. The Prophet ( )said, Go, for I have married you
both with what you have learned from the Quran. Recorded by Bukhari no. 4854
[4] Sahih: The Prophet ( )said to Ali ibn Abi Taalib, when he married Fatimah, Give her something for
dowry. Ali said, I dont have anything. He ( )said, Where is your shield. Recorded by Abu Dawud. Graded
Sahih by sheikh albani in Sahih Sunan Abi Dawud no. 1865. Here the order of the Prophet ( )is taken as a
matter of preference and not obligatory because of other evidences like when the Prophet ( )married a man
to a woman without any bridal-money and the man did not give anything to his wife the hadith is recorded by
Abu Dawud and graded Sahih by sheikh albani in al-Irwaa al-Ghaleel no. 1924.
[5] Sahih: Narrated Abu Hurairah: The Prophet ( )said, Treat women nicely, for a women is created from a
rib, and the most curved portion of the rib is its upper portion, so, if you should try to straighten it, it will break,
but if you leave it as it is, it will remain crooked. So treat women nicely. Recorded by Bukhari 3331
Hasan: The Prophet (peace and blessings of Allaah be upon him) also said, If I were to command anyone to
prostrate to anything other than Allaah, I would have commanded women to prostrate to their husbands. By the
One in Whose hand is the soul of Muhammad, no woman will fulfil her duty towards her Lord unless she fulfils
her duty towards her husband, and if he asks her for herself when she is sitting on a saddle, she should not
refuse him. The phrase he asks her for herself refers to the husband asking for intercourse, and the phrase
on a saddle refers to the saddle used for riding a camel. The hadeeth is urging women to obey their husbands
and if they cannot refuse them when they are in this situation (i.e., about to ride off on a camel) then how can
they refuse them in other cases? (Recorded by Ibn Maajah, 1843. Graded Hasan in Saheeh al-Jaami, 5239,
5295).
[6] Sahih: Abu Hurairah narrated that The Prophet ( )said: If I were to order anyone to prostrate to anyone,
then I would order the wife to prostrate to her husband. Recorded by Tirmidhi. Graded Sahih by sheikh albani
in Irwaa- Al-Ghaleel, vol. 7, p. 54 58. This Hadith also shows the unique importance of the wifes obedience to
her husband within her capacity and as long as he does not order her to disobey Allah.
[7] Sahih: Abu Hurairah narrated that: The Messenger of Allah ( )said: When a man has two wives and he is
not just between them, he will come on the Day of Judgment with one side drooping. Recorded by Tirmidhi.
Graded Sahih by sheikh albani in Sahih al-Jami no. 761
[8] Sahih: Narrated Àisha: Whenever the Prophet ( )intended to proceed on a journey, he used to draw lots
amongst his wives and would take the one upon whom the lot fell. Once, before setting out for Jihad, he drew
lots amongst us and the lot came to me; so I went with the Prophet; and that happened after the revelation of
the Verse Hijab (i.e. veiling). Recorded by Bukhari no. 2879. Therefore, if anyone of the wifes lot comes out,
then she is to travel with her husband as the Prophet ( )used to do.
[9] Sahih: Narrated Àisha: Sauda bint Zamà gave up her turn to me (Àisha), and so the Prophet ( )used to
give me (Àisha) both my day and the day of Sauda. Recorded by Bukhari no. 5212
[10] Sahih: Narrated Anas: The tradition, (of the Prophet )is that if someone marries a virgin and he has
already a matron wife (with him), then he should stay with the virgin for seven days; and if someone marries a
matron (and he has already a virgin wife with him) then he should stay with her for three days. Recorded by
Bukhari no. 5213
[11] Sahih: Al-Azl ejaculation outside the womans vulva. It is permissible as long as ones wife agrees
otherwise this act will deprive her of having pleasure. Jabir (Allah be pleased with him) reported: We used to
practise Azl during the lifetime of Allahs Messenger (). This (the news of this practise) reached Allahs
Messenger (), and he did not forbid us. Recorded by Muslim no. 1440
Ad-Durur Al-Bahiyah fi Masaail Al-Fiqhiyyah (The Crystalline Gems Of Islamic Jurisprudence) by Imam
Shawkani (Kitab As-Salah Translated: Ch 1 Ch 2 Fully referenced with the ahadith)
The Book of Prayer

Chapter 1: The Times of Prayer
The time of the Noon (Dhuhr) prayer starts once the sun passes the meridian. Except for the shade of
postmeridian time. The period Noon prayer ends when anything and its shadow are equal in length. This timing
indicates the beginning of the evening (Asr) prayer. It is the time of the afternoon prayer as long as the sun is
white and clear. The start of sunset (Maghrib) prayer time is sunset. The end of it is the disappearance of the
twilight. This in turn indicates the start of the night (Isha) prayer, and its end is midnight.
The beginning of dawn (Fajr) prayer time is when the dawn breaks. It ends at sunrise.[1]
Whoever missies a prayer due to sleep or forgetfulness makes it up upon waking or remembering.[2] As for one
who had an excuse and was able to pray a rakah (a unit of prayer) then he has offered such prayer with the
group.[3] Timing is obligatory.[4]
Prayers may be combined if there is a permissible excuse.[5]
One who has done Tayammum and whose prayer is incomplete or purity should offer prayer like others without
delay.
Disliked times to pray exclude Makkah[6] are:
After the dawn till the sun rises
The postmeridian (Zawwal) period excluding Friday[7]
After the afternoon payer till sunset[8]
However, permitted to pray in these times is whoever has a reason to pray like customary ones of ablution[9],
the greeting the Masjid[10], etc. Those that are prohibited are the absolute voluntary prayers.
Chapter 2: The Adhan (The Call to Prayer)
It is legislated required[11] that inhabitants of an area appoint one or more callers to prayer. The caller
(Muadhdhin) is to summon using the legislated words when it is time for prayer. Upon hearing the call, it is
recommended that the hearer follow the caller (i.e. repeat the words of the call).[12]
It is also a requirement to pronounce Iqaamah (i.e. call to stand or prayer) according to what has been
mentioned in regard to it.[13]
References:
[1] Sahih: One of the evidences for the times of salah is the following: Jabir bin Abdullah said: Jibril, peace be
upon him, came to the Prophet () when the sun had passed its zenith and said: Get up, O Muhammad, and
pray Zuhr when the sun has passed its zenith. Then he waited until a mans shadow was equal to his height.
Then he came to him for Asr and said: Get up, O Muhammad, and pray Asr. Then he waited until the sunset,
then he came to him and said: Get up, O Muhammad, and pray Maghrib. So he got up and prayed it when the
sun had set. Then he waited until the twilight disappeared, then he came to him and said: Get up, O
Muhammad, and pray Isha. So he got up and prayed it. Then he came to him when dawn broke and said: Get
up, O Muhammad, and pray. So he got up and prayed Subh. So he got up and prayed Subh. Then he came to
him the next day when a mans shadow was equal to his height, and said: Get up, O Muhammad, and pray. So
he prayed Zuhr. Then Jibril came to him when a mans shadow was equal to twice his length and said: Get up,
O Muhammad, and pray. So he prayed Asr. Then he came to him for Maghrib when the sun set, at exactly the
same time as the day before, and said: Get up, O Muhammad, and pray. So he prayed Maghrib. Then he
came to him for Isha when the first third of the night had passed, and said: Get up and pray. So he prayed
Isha. Then he came to him for Subh when it had become very bright, and said: Get up and pray. So he prayed
Subh. Then he said: The times of prayer one between those two (limits).' Reported in Musnad Ahmad, Sunan
Nasai and Sunan Tirmizi. Graded Sahih by sheikh albani in Irwa al-Ghaleel no. 250. Imam Tirmizi said
Muhammed (meaning Bukhari) said The most authentic report concerning the times of prayers is the hadith of
Jabir.
[2] Sahih: Anas reported that the Prophet of Allah said, Whoever forgets a prayer or sleeps through it, then the
expiation is to perform it when he remembers it. Reported in Sahih Muslim
[3] Sahih: Abu Hurairah reported that the Prophet said, Whoever has caught a rakah of the prayer has caught
the prayer. Reported in Sahih Bukhari, Sahih Muslim, Sunan Abu Dawud, Sunan Tirmizi and Sunan Nasai.
Also the narration, Abu Hurairah reported that the Messenger of Allah said, Whoever catches a rakah of the
morning prayer before the sun rises has caught the morning prayer. Whoever catches a rakah of the afternoon
prayer before the sun sets has caught the afternoon prayer. Reported in Sahih Bukhari and Sahih Muslim
[4] Sahih: Abu Dharr reported: The Messenger of Allah (may peace be upon him) said to me: How would you
act when you are under the rulers who would delay the prayer beyond its prescribed time, or they would make
prayer a dead thing as far as its proper time is concerned? I said: What do you command? He (the Holy
Prophet) said: Perform prayer at its proper time, then catch it while they are performing it and join them. It
would be a voluntary prayer for you.
[5] Sahih: Abdullah Ibn Abbas said, The Messenger of Allah combined the noon and afternoon prayers and
the sunset and night prayers in Madina without being in a state of fear and rain. He was then asked, What did
he mean by that act? ibn Abbas said, He wanted his nation not face any hardship. Reported in Sahih Muslim
and Sunan Nasai
[6] Sahih: Jubair bin Mutim narrated that : The Prophet said: O Banu Abd Manaf! Do not prevent anyone from
performing Tawaf around this House, and Salat, whichever hour it is of the night or day. Reported Sunan
Tirmizi, Sunan Nasai and Sunan Ibn Majah. Graded Sahih by sheikh albani in Sahih Sunan ibn Majah no.1036
[7] Sahih: Abu Hurairah narrated that the Messenger of Allah said, Whoever takes a bath, then comes to
Friday prayer, then prays what was fixed from him, then keeps silent till the Imam finishes the sermon and then
prays along with him, his sins committed between that time and the next Friday will be forgiven and with an
addition of three days more. Reported in Sahih Muslim
[8] Sahih: The evidence for the above three points is Uqbah ibn Amir said, There are three times (of the day)
concerning which the Messenger of Allah prohibited us from praying or from burying our dead: when the
sunrise first occurs until it rises (above the horizon), during high noon until the sun goes past its zenith, when
the sun is leaning toward sunset until it sets. Reported in Sahih Muslim, Sunan Abu Dawud, Sunan Tirmizi,
Sunan Nasai and Sunan Ibn Majah
[9] Sahih: Abu Hurairah narrated the Prophet said to Bilal at the time of the Morning prayer, Inform me of a
deed you performed in Islam concerning which you have the most hope for as I heard your footsteps in front of
me in Paradise. He replied, There is no deed concerning which I am more hopeful except that I never purify
myself during the night or day but that I pray with that purification whatever has been recorded for me to pray.
Reported in Sahih Bukhari and Sahih Muslim
[10] Sahih: Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (Sallallahu alayhi
was sallam) said, When anyone of you enters the mosque, he should perform two Rakah (of voluntary prayer)
before sitting. Reported in Sahih Bukhari and Sahih Muslim
[11] Sahih: It was narrated that Uthman bin Abi Al-As said: I said: O Messenger of Allah appoint me the Imam
of my people. He said: You are their Imam, so consider the weakest among them and choose a Muadhdhin
(caller of the prayer) who does not accept any payment for his Adhan.' Reported in Sunan Abu Dawud, Sunan
Ibn Majah and Sunan Nasai. Graded Sahih by sheikh albani in Sahih Sunan Abi Dawud no.497. Also the
narration: ibn al-Huwayrith narrated that the Prophet of Allah said, If the prayer time comes, one of you should
make the call to prayer and the eldest of you should lead you in prayer. Reported in Sahih Bukhari and Sahih
Muslim
[12] Sahih: Abu Saeed al-Khudri narrated that the Prophet said, If you hear the call (to prayer), say similar to
what the caller is saying. Reported in Sahih Bukhari, Sahih Muslim, Sunan Abu Dawud, Sunan Tirmizi, Sunan
Ibn Majah and Sunan Nasai
[13] Sahih: Anas narrated, The Messenger of Allah commanded Bilal to pronounce (each phrase of) the call
twice and (each phrase of) the standing (for prayer), Iqaamah once except the phase Qad qaamatis salah (the
prayer is about to begin), which is to be pronounced twice. Reported in Sunan Nasai. Graded Sahih by sheikh
albani.
Chapter 9: Menstruation
As for menstruation, there are no clear-cut guidelines for its minimum and maximum duration, whereby sound
rules are satisfactorily met.[1] This goes for purity as well. Thus, if a female has a definite period of
menstruation, she is to handle acts of worship accordingly.
Otherwise if it is not definite, she is to form judgements about her situation by resorting to comparison (specific
pain or colour).[2]
However, menstrual blood is distinguishable in the sense that a female is said to be menstruating only when
menstrual blood is observed. If she observes other than the menstrual blood, then she is said to be having the
prolonged period of blood flow (usually called Istahaadhah). In the latter case, the females situation is similar to
a state of purity, and all she has to do is wash off the blood and do ablution[3] for every prayer.
Yet a menstruating female must neither pray nor fast.[4]
She is not to engage in sexual intercourse[5] until she bathes after purity.[6]
She must also make up days for which she missed fasting (during the month of Ramadan).[7]
Postnatal Bleeding
The maximum postnatal bleeding period is forty days.[8] There is no minimum, and she is just like a
menstruating female. (Thus, she is prohibited from acts of worship just as if she were menstruating).
References:
[1] Hasan: The Messenger of Allah (SallAllaahu alayhi wasallam) said to Hamma bin Jahsh, You will observe
your menses according to the knowledge of Allah for six or seven days: then take a bath. Reported in Sunan
Tirmizi. Graded Hasan by sheikh albani in Irwaa al-Ghaleel no. 88
[2] Sahih: The Messenger of Allah (SallAllaahu alayhi wasallam) told Fatimah bint Hubaish since she had a
prolonged flow of blood, Menstrual blood is a dark recognizable blood, so that if it appears, then avoid prayer
and if it is the other (light colored blood) then perform ablution and offer the prayers for that is blood of a vein.
Reported by Sunan Abu Dawud and Sunan Nasai. graded Sahih by sheikh albani in Irwaa al-Ghaleel no.204
[3] Sahih: The Messenger of Allah (SallAllaahu alayhi wasallam) told Fatimah bint Hubaish since she had a
prolonged flow of blood, Menstrual blood is a dark recognizable blood, so that if it appears, then avoid prayer
and if it is the other (light colored blood) then perform ablution and offer the prayers for that is blood of a vein.
Reported by Sunan Abu Dawud and Sunan Nasai. graded Sahih by sheikh albani in Irwaa al-Ghaleel no.204
[4] Sahih: Narrated Abu Said al-Khudri (RadiAllahu anhu): Allahs Messenger (SallAllaahu alayhi wasallam)
said: Is it not the case that when a woman menstruates, she neither prays nor fasts? Reported in Sahih
Bukhari and Sahih Muslim. It is part of a long Hadith.
[5] Quran / Sahih: Allah says, They ask you concerning menstruation. Say: that is an Adha (a harmful thing
for a husband to have sexual intercourse with his wife while she is having her menses), therefore keep away
from women during menses and go not unto them till they have purified. And when they have purified
themselves.. Surah Baqarah: 222 / Narrated Anas (RadiAllahu anhu) The Jews used not to eat with a
woman during her menstruation period, so the Prophet (SallAllaahu alayhi wasallam) said: Do everything else
apart from sexual intercourse (with your wives). Reported in Sahih Muslim.
[6] Quran: Allah says, And when they have purified themselves, then go in unto them as Allah has ordained
for you (go in unto them in any manner as long as it is in their vagina) Surah Baqarah: 222
[7] Sahih: Mu`dhah, the daughter of Àbd Allah al-Àdwiyyah, asked Àishah (RadiAllahu anha): Why do we
make up our fasts but not our prayers? Àishah (RadiAllahu anha) answered: When we were beset with
menstruation, we were commanded to make up our fasts but not our prayers. Reported in Sahih al-Bukhari
and Sahih Muslim.
[8] Hasan: The Prophets wife Umm Salamah (RadiAllahu anha) relates: Back when the Prophet (SallAllaahu
alayhi wasallam) was alive, women used to wait out their postnatal bleeding for forty days. This hadith is found
in Sunan Abu Dawud, Sunan al-Tirmizi and Sunan Ibn Majah. The strongest view is that the hadith is a Hasan
narration. Imam Al-Nawawi declared it to be a Hasan hadith in al-Khulsah (1/240) and al-Majmu` (2/525).
Among contemporary scholars, sheikh albani declared it to be a Hasan hadith in Irwa al-Ghaleel (1/222). Imam
al-Shawkani mentions: The various pieces of evidence that shows postnatal bleeding can go on for up to forty
days support each other. Together, that body of evidence is strong enough, and it should be followed. Women
after childbirth should refrain from prayer for a maximum of forty days unless their bleeding stops before that
time. [Nayl al-Awtaar (1/283)]
Fiqh Series: Chapter on Umrah

One is to intend[1] and do Ihram (i.e. consecration) from the Miqaat (destinations were one must put his ihram
on with the intention of either Hajj or Umrah).
One who resides in Makkah must go to Hil (it is also called At-Taneem to put on their ihram).
Then do Tawaf[2] (seven rounds around the Kabah this includes all the Sunans involved in the Tawaf),
Sayee[3] (circuits between As-Safa and Al-Marwah which starts from Safa and ends at Marwah), then finally
shave or shorten his hair[4].
Single Umrah is legitimized throughout the year (i.e. one can do Umrah any time during the year).
References:
[1] Sahih: It is narrated on the authority of Amirul Muminin, Abu Hafs Umar bin al-Khattab, radiyallahu anhu,
who said: I heard the Messenger of Allah, sallallahu alayhi wasallam, say: Actions are (judged) by motives
(Niyyah), so each man will have what he intended. Thus, he whose migration (hijrah) was to Allah and His
Messenger, his migration is to Allah and His Messenger; but he whose migration was for some worldly thing he
might gain, or for a wife he might marry, his migration is to that for which he migrated.Recorded in Bukhari and
Muslim
[2] Quran: Allah says: (then let them) circumambulated the ancient house (the Kabah at Makkah). Surah
Hajj: 29
[3] Quran: Allah says: Verily! As-Safa and al-Marwah (two hills in Makkah) are of the symbols of
AllahSurah Baqarah: 158
Sahih: The Prophet (Sallallahu alayhi was sallam) said, Perform the Sayee for Allah has obligated the Sayee
upon you.Recorded in Ahmad and Hakim. Sheikh albani graded it Sahih
[4] Sahih: Ibn Umar narrates the Prophet (Sallallahu alayhi was sallam) said, Whoever of you does not have a
sacrificial animal should circumambulate the house, (go between) as-Safa and al-Marwah, trim his hair and exit
the inviolable state (state of Ihram).Recorded in Bukhari and Muslim
Sahih: It was narrated from Nafi that Abdullah said, Allahs Messenger (Sallallahu alayhi was sallam) shaved
his head, as did a number of his companions, and some of them cut their hair. Abdullah said: Allahs
Messenger (Sallallahu alayhi was sallam) said, May Allah have mercy on those who shaved their heads, once
or twice, then he said And those who cut their hair. Recorded by Muslim
The Chapter of Dress

Covering the private part is obligatory whether in public or in private (i.e. when you are alone)[1].
A man must not wear pure silk if it is more than four fingers[2] except for medical purpose[3], nor must he use it
as a bedding sheet. A man must not wear a cloth dyed with saffron[4].
Also, he must not wear a shuhrah (i.e. eye-catching clothes that are unfamiliar to ones local norms and
traditions).
A man must not wear feminine clothes and vice versa[5]. Nor must a man wear golden jewellery[6], yet he is
allowed other than that.
References:
[1] Quran: Allah says: O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen
your private parts) and as an adornment, and the raiment of righteousness, that is better (Surah Araaf: 26)
Sahih: The Prophet (Sallallahu alayhi was sallam) said, Cover your private parts except from your wife or
whom your right hands possess. Recorded in Musnad Ahmad. Graded Sahih by sheikh albani
[2] Sahih: Suwaid b. Ghafala said: Umar addressed us at a place known as Jabiya (Syria) and he said: Allahs
Messenger (Sallallahu alayhi was sallam) forbade us the wearing of silk but to the extent of two or three fingers
or four fingers. Recorded by Muslim
Hasan Sahih: Narrated Suwaid bin Ghafalah: That Umar gave a Khutbah at Al-Jabiyah and he said: The
Messenger of Allah (Sallallahu alayhi was sallam) prohibited silk except for two fingers worth of space, or three,
or four.Recorded by Tirmizi who said Hadith is Hasan Sahih
[3] Sahih: Anas b. Malik reported that Abd al-Rahman b. Auf and Zubair. b. Awwam complained to Allahs
Messenger (Sallallahu alayhi was sallam) about lice; he granted them concession to wear shirts of
silk.Recorded in Muslim
[4] Sahih: The Prophet (Sallallahu alayhi was sallam) said, These are the clothes of the disbelievers, so do not
wear them. Recorded by Muslim
[5] Sahih: The Messenger of Allah (Sallallahu alayhi was sallam) declared, Allah curses men who imitate
women and women who imitate men. Recorded by Bukhari
[6] Sahih: Abdullah ibn Abbaas reported that the Prophet (Sallallahu alayhi was sallam) saw a gold ring on a
mans hand. He took it off and threw it aside, saying, Would any of you take a burning coal and hold it in his
hand? When the Messenger of Allah (Sallallahu alayhi was sallam) had gone away, someone said to the man,
Take your ring and benefit from it (i.e., sell it). He said, No, by Allah, I will not take it after the Messenger of
Allah (Sallallahu alayhi was sallam) has thrown it away. Recorded by Muslim
Hasan Sahih: Narrated Abu Musa Al-Ashari:That the Messenger of Allah (Sallallahu alayhi was sallam) said:
Wearing silk and gold has made unlawful for the males of my Ummah and lawful for its females. Recorded by
Tirmizi who said the hadith is Hasan Sahih
Book of Funeral
It is Sunnah to:
1 Visit the ill
[1]
2 Instruct the one close to death to say the Shahadatayn

3 To direct the dying person (towards Qiblah)
[2]
4 Close the dying persons eyes when he dies

5 Recite the Surah Yasin on him (over him)
[3]
[4]
Initially, prepare him except to confirm his life, pay his debts and cover him. Moreover it is permissible for one
[5]
to kiss him . The dying person must have confidence and trust in his Lord , repent to him and get rid of all what
[6]
he owes others (i.e. debts, rights, possessions etc.)
[7]
[8]
Section: Washing the Deceased

Those who are alive must wash the deceased Muslim; the closer in kinship must do the washing if he/she is
from the same sex, and a couple may wash the one who is dead. The washing is three, five, seven times or
more with water and lotus leaves (sidr). The last wash is with camphor. The right hand side parts of the body
are to be washed first. The Shaheed (one who died in the battlefield for Allahs cause) is not to be washed.
Section: Shrouding the Deceased

He must be shrouded in a garment that appropriately covers the body, even if it is the only garment he has.
There is nothing wrong with adding more shrouds but without being extravagant. The Shaheed (Martyr) is to be
shrouded in the garments he was wearing when he was killed. It is recommended to perfume the deceaseds
body and shrouds.
Section: Praying on the Deceased
Praying on him is obligatory.
The Imam is to stand near the mans head and the womans waist. Then he is to pronounce four or five
takbeerat.
After the first takbeer he is to recite the Fatihah. Between the takbeerat, he is to pray on the deceased using the
respond supplications.
One must not pray on the stealer of booty before it is distributed, one who killed himself (i.e. committed suicide),
the disbeliever and the Shaheed.
Moreover, prayer can be offered on a deceaseds grave. It can also be offered on the absentee.
Section: Following the funeral and what is forbidden in it
The deceased should be taken quickly to where he is supposed to be buried.
Walking with it and carrying it is Sunnah
It is the same whether one is at the front or at the rear of the funeral.
It is disliked to ride (or drive).
Riding after finishing the funeral procession is permissible without disliking it, for the hadith of Jabir bin
Samurah says that, The Prophet (Sallallahu alayhi was sallam) performed funeral prayer on Ibn Ad-Dahdah,
then an unsaddled horse was brought to him and a man hobbled it, and he (the Messenger of Allah) mounted it
and it started strutting, which we followed and ran after it. One of the people said that the Prophet (Sallallahu
alayhi was sallam) said, How many branches in the Paradise are hanging down for Ibn Dahdah. (Reported by
Muslim)
The following are forbidden:
o Announcing ones death
o Wailing
o Following a funeral with fire (e.g. torches)

o Tearing of ones clothes
o Asking for affliction and woe upon oneself.
One accompanying the funeral must not sit before it is put down. Standing for it has been abrogated.
Section: Burial, visiting graves
The deceased must be buried in a pit that protects him from beasts.
There is nothing wrong with a grave with pit dug within. But, digging a side extension within is better.
The deceased should be inserted from the rear part of the grave. He is to be laid on his right side facing the
Qiblah. For those who are present it is preferred that each heaps three heaps of earth back in to the grave. The
graves height above ground is not to exceed the span of ones hand. Visiting the dead is legitimately
preferable. The visitor should face the Qiblah. It is strictly forbidden to take graves as Mosques (i.e. places for
prayer or worship), decorate them, light them, or sit on them. It is also forbidden to curse the dead.
Condolence is a legitimate act, and so is handing food to the deceaseds relatives.
References:
[1] Sahih: Abu Hurairah narrated that the Messenger of Allah (Sallallahu alayhi was sallam) said, A Muslim
has six duties towards other Muslims: When you meet him, you should salute him; when he invites you, accept
his invitation; when he asks for your advice, give it to him; when he sneezes and praises Allah, say May Allah
have mercy on you; when he is ill, visit him; and when he dies follow his funeral. Recorded in Sahih Muslim
[2] Sheikh albani in his book Ahkaam al-Janaaiz said: No authentic hadith had been mentioned in this regard,
rather it is reported that Saeed ibn Al-Musayyib disliked directing the dead towards the Qiblah and he said, Is
not the dead person a Muslim, ibn Abi Shayba reported it in his collection (3/126)
[3] Sahih: Umm Salamah (May Allah be pleased with her) reported: The Messenger of Allah (Sallallahu alayhi
was sallam) visited Abu Salamah (May Allah be pleased with him) when his eyes were open soon after he died.
He closed them (the eyes) for him and said, When the soul is taken away, the sight follows it. Some members
of his family began to weep. He (Sallallahu alayhi was sallam) said: Do not supplicate for yourselves anything
but good, for the angels say Amin to what you say. Then he said, O Allah! Forgive Abu Salamah, raise his
rank among those who are rightly-guided and grant him a successor from his descendants who remain behind.
Grant him pardon and us, too. O Rubb of the worlds. Make his grave spacious for him and give him light in it.
Recorded in Sahih Muslim
[4] Daeef: Narrated Maqil ibn Yasar: The Prophet (Sallallahu alayhi was sallam) said: Recite Surah Ya-Sin over
your dying men. This is the version of Ibn al-Ala. Graded Daeef by sheikh albani in Irwa al-Ghaleel no. 688.
[5] Sahih: Abu Hurairah that the Messenger of Allah (Sallallahu alayhi wa salam) said: The soul of the believer
is attached to his debt until it is repaid for him. Recorded in Musnad Ahmed, Sunan Ibn Majah and Sunan
Tirmizi. Graded Sahih by sheikh albani in Al Jamie no. 6779
[6] Sahih: Narrated Aisha and Ibn Àbbas: Abu Bakr kissed the Prophet after his death. Recorded in Sahih
Bukhari
[7] Sahih: Jabir bin Abdullah (May Allah be pleased with him) reported: I heard the Prophet (Sallallahu alayhi
was sallam) saying three days before his death: Let none of you die unless he has good expectations from
Allah. Recorded in Sahih Muslim
[8] Sahih: Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, Give people
their rights. Even the hornless sheep will take retaliation from the horned sheep. Recorded in Adab al-Mufrad.
Graded Sahih by sheikh albani
Aqeeqah (Slaughtering on the occasion of a newborn

baby) is recommended[1].
It is two sheep for the male and one for the female[2], slaughtered seven days after their birth[3]. On this day
the baby is to be named[4] and shaved[5]. Gold or silver weighing the weight of the babys shaved hair is to be
given out as charity[6].
References:
[1] Sahih: It was narrated from Samurah ibn Jundub (may Allaah have mercy on him) that the Messenger of
Allaah (peace and blessings of Allaah be upon him) said: Every child is in pledge for his Aqeeqah, which
should be slaughtered on his behalf on the seventh day, and he should be shaved and given a name.
Recorded by Abu Dawood. Graded Saheeh by al-Albani in Saheeh Abi Dawood.
[2] Sahih: Aishah said, The Messenger of Allah (peace and blessings of Allaah be upon him) told us to have
an Aqeeqah, for a boy two sheep and for a girl one sheep. Recorded by Ibn Majah and Tirmizi. Graded Sahih
by sheikh albani
[3] Sahih: Buraydah narrated that the Prophet () said, The Aqeeqah is to be slaughtered on the 7 th or the 14th or
the 21st.Recorded by Bayhaqi. Graded Sahih by sheikh albani
Sahih: Al-Hasan narrated from Samurah that the Prophet (peace and blessings of Allaah be upon him) said,
Every boy is a pledge for his Aqeeqah, to be slaughtered on the seventh day, his hair is to be shaved and he
given a name. Recorded by Ibn Majah, Abu Dawud, Tirmizi and Nasai. Graded Sahih by sheikh albani
[4] Hasan: It was narrated from Amr ibn Shuayb, from his father, from his grandfather, that the Prophet (peace
and blessings of Allaah be upon him) enjoined naming the newborn on the seventh day, and removing the
impurity from him, and offering the Aqeeqah.Recorded by Tirmidhi who said: This is a Hasan Ghareeb
hadeeth. It was also classed as Hasan by al-Albani in Saheeh al-Tirmidhi.
[5] Sahih: Al-Hasan narrated from Samurah that the Prophet () said, Every boy is a pledge for his Aqeeqah, to
be slaughtered on the 7th day, his hair is to be shaved and he is given a name.Recorded by Ibn Majah, Abu
Dawud, Tirmizi and Nasai. Graded Sahih by sheikh albani
[6] Hasan: Abu Rafi narrated that the Prophet () said to Fatimah when she gave birth to al-Hasan, Shave his
head and give in silver the weight of his hair in charity to the poor.Recorded by Ahmad and Bayhaqi and
graded Hasan by sheikh albani
Book of Fasting
Fasting Ramadan becomes obligatory once its crescent is seen by a trustworthy (Muslim) individual ;
[1]
otherwise, Shaban must be completed .

[2]
One is to fast thirty days unless the crescent of Shawwal is seen before Ramadan is completed. If the
inhabitants of certain area (i.e. country, city, town, village etc.) see the crescent of Ramadan, then fast the
month, other areas must also do the same. The one who fasts must determine intention prior to Fajr.
Chapter 1: Fasting Nullifiers
The following nullify fasting:
1)
Eating
2)
Drinking
3)
Sexual intercourse
4)
Deliberately Vomiting
[3]
[4]
[5]
[6]
Wisal fasting (i.e. to fast more than one day continuously) is forbidden. One who deliberately nullifies his
fasting, must expiate. It is preferred to hasten Futoor (breakfast) and delay Suhhoor (late dinner).
Section: Rules on making up missed fasts
One who breaks his fast due to a legitimate reason must make it up.
Breaking the fast for the one on a journey or the like of him is permitted, for one who fears weakness or harm in
battle: for them breaking the fasting becomes a must.
As for one who dies before completing fasting, his guardian must take over the fasting . Both the unable and
[7]
the old who can neither perform nor make up for fasting are to expiate by feeding a needy for each day. As for
one who is fasting voluntarily he is the master of himself, there is neither making up nor expiation.
Chapter 2: Supererogatory Fasting
It is recommended to fast:
1)
Six days from Shawwal
2)
The nine of Dhul-Hijjah
[8]
[9]
It is recommended also to fast the Month of Muharram , Shaban , Mondays and Thursdays , the bright days
[10]
(13th, 14th and 15th of every lunar month)[13].
[11]
[12]
The best of supererogatory fasting is to fast every other day[14]. Yet, it is disliked to fast The Dahr (i.e. fasting
for very long period of time or fasting every day)[15]. It is also disliked to dedicate Fridays[16] and
Saturdays[17] to fasting.
It is forbidden to (fast on the following days):
1)
Fast the two Eids[18]
2)
The days of Tashreeq (i.e. three days after the Day of Sacrifice in Hajj)[19]
3)
Fast one or two days prior to Ramadan[20].
Chapter 3: Itikaf (Seclusion for Worship in a Mosque)

It is legitimized for a fasting person at any time in the mosques. It is legitimately more confirmed in Ramadan,
especially in the last ten days and it is recommended to make every effort for doing righteous good deeds in
these days and to stand for prayer in the nights of Al-Qadr[21]. One who is performing Itikaf should not go out
for anything unless very necessary for him.
References:
[1] Sahih: Ibn Umar said: The people were looking for the new moon and when I reported to the Messenger of
Allah that I had seen it, he fasted and ordered the people to fast. Recorded by Abu Dawud, al-Hakim, and Ibn
Hibban who declared it to be sahih.
[2] Sahih: Abu Hurairah narrated that the Prophet said, Fast due to its sighting and break your fast due to its
sighting. If it is obscured to you, then reckon the month to be thirty days. Recorded by Muslim this is his
wording and also found in Bukhari and Nasai.
[3] Sahih: Abu Hurairah narrated that the Prophet said, Whoever forgets while he is fasting and eats or drinks
something should complete his fast, for it was Allah who fed him or gave him to drink. Recorded by Muslim,
Bukhari ibn Majah and Tirmizi. This is the wording of Sahih Muslim.
[4] Sahih: Abu Hurairah narrated that the Prophet said, Whoever forgets while he is fasting and eats or drinks
something should complete his fast, for it was Allah who fed him or gave him to drink. Recorded by Muslim,
Bukhari ibn Majah and Tirmizi. This is the wording of Sahih Muslim.
[5] Sahih: Narrated by Abu Hurairah: While we were sitting with the Prophet a man came and
said, O Allahs Apostle! I have been ruined. Allahs Apostle asked what the matter with him was. He replied, I
had sexual intercourse with my wife while I was fasting. Allahs Apostle asked him, Can you afford to manumit
a slave? He replied in the negative. Allahs Apostle asked him, Can you fast for two successive months? He
replied in the negative. The Prophet asked him, Can you afford to feed sixty poor persons? He replied in the
negative. The Prophet kept silent and while we were in that state, a big basket full of dates was brought to the
Prophet. He asked, Where is the questioner? He replied, I (am here). The Prophet said (to him), Take this
(basket of dates) and give it in charity. The man said, Should I give it to a person poorer than I? By Allah;
there is no family between its (i.e. Medinas) two mountains who are poorer than I. The Prophet smiled till his
pre-molar teeth became visible and then said, Feed your family with it.Recorded by Bukhari
[6] Sahih: Narrated Abu Hurayrah: The Prophet said: if one has a sudden attack of vomiting while one is
fasting, no expiation is required of him, but if he vomits intentionally he must make expiation. Recorded by Abu
Dawud graded Sahih by sheikh albani
[7] Sahih: Narrated by Ibn Àbbas: A man came to the Prophet (SallAllaahu alayhi wa sallam) and said, O
Allahs Apostle! My mother died and she ought to have fasted one month (for her missed Ramadan). Shall I fast
on her behalf? The Prophet said, Would you not pay the debt if your mother had died (without paying it)? He
said, Yes. Then the Prophet said, Allahs debts have more right to be paid.
In another variation Narrated Ibn Àbbas: A woman said to the Prophet, My mother died and she had vowed
to fast but she didnt fast. Shall I fast on her behalf? The Prophet replied, You know that if your mother had
died in debt, would it not have been paid on her behalf? She said, Yes. Then the Prophet said, So fast on
behalf of your mother.
[8] Sahih: Abu Ayyub al-Ansari (Allah be pleased with him) relates that the Messenger of Allah (blessings and
peace be upon him, his family, and companions) said, Whoever fasts Ramadan and follows it with six days
from Shawwal it is as if they fasted the entire year. Recorded by Muslim, Tirmizi, Abu Dawud and ibn Majah
[9] Sahih: Hunaydah ibn Khalid reported from his wife that some of the wives of the Prophet (peace and
blessings of Allaah be upon him) said: The Prophet (peace and blessings of Allaah be upon him) used to fast
the (first) nine days of Dhul-Hijjah, on the day of Ashoora, on three days of each month, and on the first two
Mondays and Thursdays of each month. Recorded by al-Nasai, and by Abu Dawud; graded Sahih by al-Albani
in Sahih Abi Dawud
[10] Sahih: Abu Hurairah reported: I asked the Prophet: Which prayer is best after the obligatory prayers? He
said: Prayer during the middle of the night. I asked: Which fast is best after the fast of Ramadhan? He said:
Fasting during the month of Muharram. Recorded by Muslim
[11] Sahih: Aishah said: I have never seen the Messenger of Allah, Sallallahu alayhi wa salam, completing the
fast of a month as he did for Ramadhan, and I have never seen him fasting so much as he would in Shaban.
Recorded by Bukhari and Muslim
[12] Sahih: Àishah said: The Messenger of Allah, SallAllaahu alayhi wa salam, used to fast Mondays and
Thursdays.Recorded by Tirmizi who said the Hadith is Hasan
[13] Sahih: Abu Hurairah (May Allah be pleased with him) reported: My friend (the Messenger of Allah)
(SallAllaahu alayhi wa sallam) directed me to observe fast for three days in every month, to perform two
Rakàh (optional) Duha prayer at forenoon and to perform the Witr prayer before going to bed. Recorded in
Bukhari and Muslim
Abdullah bin Àmr bin Al-Às (May Allah be pleased with them) reported: The Messenger of Allah (SallAllaahu
alayhi wa sallam) said, Observing Saum (fasting) on three days of every month is equivalent to a full months
fasting. Recorded in Bukhari and Muslim
[14] Sahih: Abd-Allaah ibn Amr (may Allaah be pleased with him) that the Prophet (peace and blessings of
Allaah be upon him) said: The best fasting is the fast of Dawood: he used to fast one day and not the next.
Recorded by Bukhari and Muslim
[15] Sahih: Abdullah ibn Amr said, The Messenger of Allah said to me. O Abdullah ibn Amr, you fast
perpetually and pray the whole night. If you (continue to) do that, your eyes will become weak and you will
become weak. There is no fast for the one who fasts perpetually.Recorded by Bukhari and Muslim
Sahih: Abu Qatadah narrated that a man came to the Prophet and said, O Messenger of Allah, how do you
fast? the Messenger of Allah became upset at his question. When Umar saw that, he said, We are pleased
with Allah as Lord, with Islam as religion and with Muhammed as a Prophet. We seek refuge in Allah from the
anger of Allah and from the anger of His Messenger. Umar continued to repeat that until the Messenger of
Allahs anger left. He then said, O Messenger of Allah, what is the state of the one who fasts the entire year?
he replied, He neither fasted nor did he break his fast. Recorded by Muslim, Abu Dawood and Nasai
[16] Sahih: Hadeeth of Abu Hurayrah (may Allaah be pleased with him) that he said: I heard the Prophet
(peace and blessings of Allaah be upon him) say, None of you should fast on a Friday unless he fasts the day
before or the day after. Recorded by Bukhari and Muslim
Sahih: It was narrated from Juwayriyah bint al-Haarith (may Allaah be pleased with her) that the Prophet
(peace and blessings of Allaah be upon him) entered upon her on a Friday when she was fasting. He asked
her, Did you fast yesterday? She said, No. He asked, Are you going to fast tomorrow? She said, No. He
said, Then break your fast. Hammaad ibn al-Jad said, I heard Qataadah say, Abu Ayyub told me that
Juwayriyah spoke to him and he told her to stop her fast and she did so. Recorded by Bukhari
[17] Sahih: From Abd-Allaah ibn Busr as-Salami, from his sister, that the Messenger of Allaah (peace and
blessings of Allaah be upon him) said: Do not fast on Saturdays apart from days when you are obliged to fast.
If any one of you cannot find anything other than grape stalks or the twigs of a tree, let him chew it (to make
sure that he is not fasting).
[18] Sahih: Abu Ubayd, he ex-slave of ibn Azhar, said, I performed the Eid prayer with Umar ibn Khattab and
he said, The Messenger of Allah forbade fasting on these two days: The day you break your fast after your
fasting and the day on which you eat from your sacrifice.Recorded by Bukhari, Muslim, Abu Dawood, Tirmizi
and Ibn Majah
Sahih: The hadeeth of Abu Saeed al-Khudri (may Allaah be pleased with him) who said: The Prophet (peace
and blessings of Allaah be upon him) forbade fasting on the day of (Eid) al-Fitr and an-Nahr.Recorded by
Bukhari and Muslim
[19] Sahih: Narrated from Abu Murrah the freed slave of Umm Hani that he entered with Abd-Allaah ibn Amr
upon his father Amr ibn al-Aas. He offered them food and said, Eat. He said, I am fasting. Amr said: Eat,
for these are the days on which the Messenger of Allaah (peace and blessings of Allaah be upon him) would
tell us not to fast and forbade us to fast, and these are the days of al-Tashreeq. Recorded by Abu Dawud.
Graded Sahih by sheikh albani.
[20] Sahih: From Abu Hurayrah (may Allaah be pleased with him) who said: He (peace and blessings of Allaah
be upon him) said: Do not pre-empt Ramadan by fasting a day or two before it, except for a man fasting his
usual fast then let him fast it. Recorded by Muslim
[21] Sahih: Abu Hurairah reported that the Messenger of Allaah said: Whoever performs the night prayer on
the night of Al-Qadr with Iman (firm belief) and seeking reward will have all his past sins forgiven. Recorded by
Bukhari
Friday Prayer
This prayer is obligatory upon everyone who has become liable to the obligations of Islam except:
Women
Slaves
Travellers
Those who are ill (or unable)[1]
Friday prayer is like the rest of other prayers and differs only in the legitimacy of the two speeches (sermons)
delivered before it. Its time is that of Dhuhr prayer.
Whoever attends Friday prayer should:

Not step on or annoy the people[2]
Listen attentively during the delivery of both speeches (the two khutbahs)[3]
It is recommended for Friday prayer to:
1 Arrive early to the Masjid[4]
2 Perfume ones self[5]
3 Adorn ones self and be well dressed[6]
4 Sit near the Imam[7]
5 One who was able to catch one Rakah is considered to have observed Friday prayer.[8]
Friday prayer become permissible (i.e. not obligatory) when it happens that it corresponds to the Day of Eid.[9]
References:
[1] Sahih: Narrated Tariq ibn Shihab: The Prophet (SallAllaahu alayhi was sallam) said: The Friday prayer in
congregation is a necessary duty for every Muslim, with four exceptions; a slave, a woman, a child, and a sick
person. Abu Dawud said: Tariq b. Shihab had seen the Prophet (SallAllaahu alayhi was sallam) but not heard
anything from him. Recorded in Sunan Abu Dawydd, Ad-Daraqutni, al-Bayhaqi and al-Hakim. Graded Sahih by
sheikh albani in Sahih Sunan Abi Dawud no.942
[2] Sahih: Abu Saeed reported the Prophet (Sallallahu alayhi was sallam) as saying: For whoever makes
ghusl on Friday, wears the best of his clothing, applies some perfume if he has it, then comes to the Friday
Prayer, without stepping over the necks of the people, then prays whatever Allah has recorded for him to pray,
then remains silent when the Imam comes out until he is finished with his prayer, then it will be an expiation for
whatever occurred between it and the previous Friday.. Recorded in Sunan Abu Dawud. Graded Sahih by
sheikh albani in Sahih al-Jami as-Sagheer no. 6066
[3] Sahih: Narrated Salman Al-Farsi: Allahs Messenger (Sallallahu alayhi was sallam) said, Anyone who takes
a bath on Friday and cleans himself as much as he can and puts oil (on his hair) or scents himself; and then
proceeds for the prayer and does not force his way between two persons (assembled in the mosque for the
Friday prayer), and prays as much as is written for him and remains quiet when the Imam delivers the Khutbah,
all his sins in between the present and the last Friday will be forgiven. Recorded in Sahih Bukhari
[4] Sahih: Abu Hurairah reported Allahs Messenger (Sallallahu alayhi was sallam) as saying: When it is Friday,
the angels stand at every door of the mosque and record the people in the order of their arrival, and when the
Imam sits (on the pulpit for delivering the sermon) they fold up their sheets (manuscripts of the Quran) and
listen to the mention (of Allah). And he who comes early is like one who offers a she-camel as a sacrifice, the
next like one who offers a cow, the next a ram, the next a hen, the next an egg. Recorded in Sahih Muslim
(Chapter: Excellence Of Going Out Early On Friday).
[5] Sahih: Narrated Salman-Al-Farsi: The Prophet (Sallallahu alayhi was sallam) said, Whoever takes a bath
on Friday, purifies himself as much as he can, then uses his (hair) oil or perfumes himself with the scent of his
house, then proceeds (for the Jumuah prayer) and does not separate two persons sitting together (in the
mosque), then prays as much as (Allah has) written for him and then remains silent while the Imam is delivering
the Khutbah, his sins in-between the present and the last Friday would be forgiven. Recorded in Sahih Bukhari
[6] Sahih: Abu Saeed reported the Prophet (Sallallahu alayhi was sallam) as saying: For whoever makes
ghusl on Friday, wears the best of his clothing, applies some perfume if he has it, then comes to the Friday
Prayer, without stepping over the necks of the people, then prays whatever Allah has recorded for him to pray,
then remains silent when the Imam comes out until he is finished with his prayer, then it will be an expiation for
whatever occurred between it and the previous Friday.. Recorded in Sunan Abu Dawud. Graded Sahih by
sheikh albani in Sahih al-Jami as-Sagheer no. 6066
[7] Hasan: Narrated Samurah ibn Jundub: The Prophet (Sallallahu alayhi was sallam) said: Attend the sermon
(on Friday) and sit near the imam, for a man keeps himself away until he will be left behind at the time of
entering Paradise though he enters it. Recorded in Sunan Abu Dawud and graded Hasan by sheikh albani
[8] Sahih: It was narrated that Abu Hurairah said that the Messenger of Allah (Sallallahu alayhi was sallam)
said, Whoever catches a rakah of the Friday prayer has caught the prayer. Recorded in Sunan Nasai and
Sunan Ibn Majah has something similar. Graded Sahih by sheikh albani in Irwa al-Ghaleel no.622
[9] Sahih: Zayd ibn Arqam said, The Prophet (Sallallahu alayhi was sallam) prayed the Eid prayer and then
gave an exemption for the Friday prayer, saying, Whoever wishes to pray (the Friday prayer) may pray it.
Recorded in Sunan Abu Dawud and Sunan Ibn Majah.Graded Sahih by sheikh albani in Sahih Ibn Majah no.
1082.

Chapter 1

Diunggah oleh

Informasi Dokumen

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

Chapter 1

Diunggah oleh

Hak Cipta:

Format Tersedia

Chapter 1: Water

Taste is altered as a result of an addition of Najasah (Impurities).[1]

In regards (i.e. water as a purifier) there is no difference between:

A little and a lot of water

Running and Stagnant water

Used and Unused water

Faeces and Manure[6]

The flesh of swine

Chapter 3: Purifying Impurities

Chapter 4: Answering the Call of Nature

Conceal oneself till one is close (to the ground or floor)

Maintain a distance[11] or relieve oneself in a closed toilet

Not carry religious items

Seek Allahs refuge from the devil[14]

Ask forgiveness (after exiting the place of relieving oneself)[15]

Give thanks to Allah when finished

Ad-Durur Al-Bahiyah fi Masaail Al-Fiqhiyyah

Ad-Durur Al-Bahiyah fi Masaail Al-Fiqhiyyah

Chapter 1: On Al-Khula (Separation of a couple with compensation for husband)

If he cannot find any, fasting two successive months respectively[7],

If he cannot find either, then by feeding sixty needy persons.[8]

[9] Like the month of Ramadan and the like.

Ad-Durur Al-Bahiyah fi Masaail Al-Fiqhiyyah

The Book of Marriage

Ad-Durur Al-Bahiyah fi Masaail Al-Fiqhiyyah

Marrying an adulteress or a pagan woman and vice versa[10]

Marrying anyone whom the Quran has forbidden[11]

Marrying relatives via fosterage[12]

Combining between woman and her paternal aunt or maternal aunt[13]

Ad-Durur Al-Bahiyah fi Masaail Al-Fiqhiyyah

Chapter 3: The rules of dowry and relations with wives

The Book of Prayer

After the dawn till the sun rises

The postmeridian (Zawwal) period excluding Friday[7]

After the afternoon payer till sunset[8]

Fiqh Series: Chapter on Umrah

The Chapter of Dress

2 Instruct the one close to death to say the Shahadatayn

4 Close the dying persons eyes when he dies

he owes others (i.e. debts, rights, possessions etc.)

Section: Washing the Deceased

Section: Shrouding the Deceased

o Following a funeral with fire (e.g. torches)

Aqeeqah (Slaughtering on the occasion of a newborn

otherwise, Shaban must be completed .

Six days from Shawwal

The nine of Dhul-Hijjah

(13th, 14th and 15th of every lunar month)[13].

Fast the two Eids[18]

Fast one or two days prior to Ramadan[20].

Chapter 3: Itikaf (Seclusion for Worship in a Mosque)

Whoever attends Friday prayer should:

Anda mungkin juga menyukai