pass, what I have concealed and what I have declared and what You know better than me. You are the Advancer and You are the Delayer. Indeed, there is no god worthy of worship but You; and there is no power except with You).” If he so wishes, he may say: “Allāhumma rabba Jibrīl wa Mīkā’īl wa Isrāfīl fātir as-samāwāti wa al-ard, ‘ālim al-ghaybi wa ash-shahādah, anta tahkumu bayna ‘ibādika fīmā kānū fīhi yakhtalifūn, ihdinī limā ikhtulifa fīhi min al-haqqi bi’idhnika innaka tahdī man tashā’u ila sirātin mustaqīm (O Allah, Lord of Gabriel, Michael, and Isrāfīl, Originator of the heavens and the earth, Knower of the unseen and the seen, You judge between Your slaves concerning what they used to disagree about. Guide me, by Your permission, to the truth over which they had differed. Verily, You guide whom You will to the straight path).”
It is recommended to begin Tahajjud with two short Rak‘ahs and to offer a specific voluntary prayer consistently that, if missed, he makes up for it.
It is recommended to say the reported formulas of supplication typically said in the morning and the afternoon, before sleeping and on waking up, upon entering and leaving the house...etc. Offering voluntary prayer in secret at home is better than elsewhere as long as it is not one of those reported prayers to be observed in congregation. It is also permissible to offer any voluntary prayer in congregation as long as this does not become a habit. It is recommended to seek Allah’s forgiveness extensively before dawn; and if one misses Tahajjud, he can make up for it before Zhuhr. As for offering voluntary prayer while lying down, it is impermissible.
Duha (Forenoon) prayer is recommended and its designated time starts shortly after sunrise [during which prayer is prohibited] until the sun reaches its zenith. It is better to be offered during intense heat, and the least number of Rak‘ahs is two, though more is better.
Istikhārah (guidance-seeking) prayer is recommended when one intends to do something. He should offer two Rak‘ahs other than the obligatory ones and then say: “Allāhumma innī astakhīruka bi‘ilmik wa astaqdiruka biqudratik wa as’aluka min fadlik al-‘azhīm, fa’innaka taqdiru wa lā aqdir, wa ta‘lamu wa lā a‘lam, wa anta ‘allām al-ghuyūb. Allāhumma in kunta ta‘lamu anna hadha al-amr khayrun lī fī dīnī wa dunyāy wa ma‘āshī wa ‘āqibati amrī – or he said: fī ‘ājil amrī wa ājilih – faqdirhu lī wa yassirhu lī thumma bārik lī fīh, wa in kunta ta‘lamu anna hadha al-amr sharrun lī fī dīnī wa dunyāy wa ma‘āshī wa ‘āqibati amrī fasrifhu ‘anni wasrifnī ‘anhu waqdur lī al-khayra haythu kāna thumma radini bih (O Allah, I consult You for Your
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knowledge, and I seek strength from You for Your power, and I ask of Your great bounty. Indeed, You are capable and I am not, and You know and I do not, and You are the All-Knower of the unseen. O Allah, if You know that this matter (and he names it) is good for me in relation to my religion, my life, my livelihood, and the outcome of my affairs, (or he said) my immediate and future affairs, then decree it for me, make it easy for me, and then bless it for me. And if You know that this matter is bad for me in relation to my religion, my life, my livelihood, and the outcome of my affairs, then turn it away from me, and turn me away from it, and decree for me what is good whatever it may be, and make me pleased with it).” Next, he should consult others. One should not offer Istikhārah after he has already made a decision.
It is recommended to offer the two mosque-greeting Rak‘ahs, the voluntary prayer after ablution, and praying between Maghrib and ‘Ishā’. Offering the occasional prostration of Qur’an recitation is a confirmed act of Sunnah though not obligatory, following the statement of ‘Umar: “The right thing is to offer it, but there is no sin for not doing it.” [Narrated in Al-Muwatta’]. It is also recommended for anyone listening to the recitation. If one is riding a mount, he can nod in any direction he is facing; and if he is walking, he can prostrate on the ground facing the Qiblah. As for the one who accidentally hears it, he is not required to prostrate, following the narrations from the Companions. Ibn Mas‘ūd once said to a Qur’an reciter who was a boy: “Prostrate, for you are our Imam.”
Moreover, it is recommended to offer the prostration of gratitude on the renewal of an apparent general blessing or a personal blessing. When encountering someone who is afflicted either in his religion or body, one is also advised to say: “Alhamdulillāhi al-ladhī ‘āfānī mimmā ibtalāka bihi wa faddalanī ‘alā kathīrin mimman khalaqa tafdīla (Praise be to Allah Who has spared me what He has afflicted you with, and favored me greatly over many of whom He has created).”
As for the times when prayer is prohibited, they are five: following the Fajr prayer until the sun rises, and after it has risen up to the height of a lance, and when the sun reaches its zenith, and after ‘Asr prayer until near sunset, and after that until it totally sets. Still, it is permissible to make up for the obligatory prayers during those times, offer vows of prayer, the two Rak‘ahs of Tawāf (circumambulating the Ka‘bah), and a redo of the
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congregational prayer had it been conducted while one was at the mosque, and the funeral prayer though only during the longest of those five times.
Chapter: Congregational Prayer
The minimum number of people to perform the congregational prayer is two, except for the Friday and Eid prayers. It is an individual obligation in residence and in traveling, even in times of fear as Allah Almighty says: {When you [O Prophet] are with them and lead them in prayer...} It outranks praying individually by twenty-seven degrees. It is to be observed in the mosque, preferably in an old and distant one that hosts a large congregation. None is allowed to lead the prayer in a mosque except the appointed Imam unless he gives permission or comes late, in which cases it is permissible following the examples of Abu Bakr and ‘Abdur-Rahmān ibn ‘Awf. Once the Iqāmah is announced for prayer, it is impermissible to begin offering a voluntary prayer unless one is already praying, in which case he should make it brief. Observing a single Rak‘ah with the Imam, even if one joined as late as bowing, is considered praying in congregation. The opening Takbīr is sufficient without having to make a second Takbīr for bowing, following the example of Zayd ibn Thābit and Ibn ‘Umar whose practice had not provoked any disagreement among the Companions. However, to make both Takbīrs is better just to avoid any complications that arise from considering the second Takbīr obligatory. If one joins the congregational prayer after bowing, it does not count as a Rak‘ah though he must remain in prayer behind the Imam. It is also recommended to join the prayer even after the Imam finishes bowing. When the Imam finishes the prayer, the one joining the prayer late must not stand [to complete the number of Rak‘ahs] until after the Imam makes the second Taslīm. If one catches up with the Imam in a prostration of forgetfulness after Taslīm is made, he should not join him. In case he misses the congregation altogether, it is recommended that someone joins him in a congregation following the saying of the Prophet (may Allah’s peace and blessings be upon him): “Is there anyone who may do good to this (man) and pray along with him?” Reading audibly is not obligatory upon the one praying behind the Imam, as Allah Almighty says: {When the Qur’an is recited, listen to it attentively and maintain silence, so that you may receive mercy.} Imam Ahmad said: “People have unanimously agreed that this verse addresses the state during prayer.” It is recommended for the one behind the Imam to read audibly when the Imam does not read audibly, since most of the scholars from the Companions and the Successors believe that reading
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behind the Imam is permissible when the latter is not reading audibly, just to sidestep the obligation of remaining silent throughout the prayer which was held by some scholars. However, we maintain that one should not recite when the Imam reads audibly. As far as the one behind the Imam is concerned, he should follow the Imam after the latter finishes each movement without lagging. It is disliked to pray simultaneously with the Imam and prohibited to pray ahead of him. If one forgetfully bows or prostrates before the Imam, he should go back and observe them after the Imam. If he does not do so intentionally, his prayer is invalid. It is also invalid if the one praying behind the Imam is one pillar behind without an excuse because it is similar to praying ahead of him. If, nevertheless, there is an excuse of dozing off or the hastiness of the Imam, he should finish the pillar and continue with the Imam. In case that one is one Rak‘ah behind the Imam for a valid excuse, he should continue with the Imam what is left of the prayer while making up for the Rak‘ah he missed after the Imam makes Taslīm. It is permissible for the Imam to make the prayer brief if one of those praying behind needs to attend to an emergency, though it is disliked to rush it so quickly to the extent that it may hinder those behind the Imam to observe the recommended prayer acts.
It is recommended to make the recitation of the first Rak‘ah longer than the second. The Imam is also recommended to give a chance to the one coming late to join the prayer unless it would be difficult for some of those praying behind him.
The most deserving person to lead the prayer is the one who memorizes the most of the Qur’an. Regarding the case when the Prophet (may Allah’s peace and blessings be upon him) placed Abu Bakr as the Imam even though others such as Ubayy and Mu‘ādh memorized more than him, Imam Ahmad posited that this action was meant to make them understand that Abu Bakr should be the grand leader of the Muslims. Other scholars pointed out that even though the Prophet advised, when selecting an Imam, to give priority to the one who memorizes more from the Qur’an or the one who has more knowledge of the Sunnah in case both candidates are equal in the memorization of the Qur’an, he appointed Abu Bakr to show how his memorization of the Qur’an and knowledge of the Sunnah surpass everyone else, since all the Companions were accustomed to memorizing new parts from the Qur’an only after they learn its meanings and put them to action, as stated by Ibn Mas‘ūd. He said: “When anyone of us learned ten verses from the Qur’an, he would not learn any additional
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verses unless after he had learned their meanings and applied them.” Muslim narrated the following on the authority of Abu Mas‘ūd al-Badri, who attributed it to the Prophet: “The one who leads people in prayer should be the most versed among them in the Book of Allah. If they are equally versed in reciting it, then the one who is the most knowledgeable in the Sunnah. If they are equal regarding the Sunnah, then the earliest one to emigrate. If they emigrated at the same time, then the oldest of them.”
One should not lead another in prayer in a place under the latter’s authority, nor should one stay in his house in his own place unless with his permission. In the two Sahīh collections: “Let the oldest among you lead you in prayer.” Another wording of Abu Mas‘ūd’s Hadīth reads: “If both emigrated simultaneously, let the one who embraced Islam earlier lead the prayer.”
It is impermissible to pray behind someone receiving a fee in exchange for leading the prayer. Abu Dāwūd said: “Ahmad was asked about an Imam who stipulates a fee for leading the prayer in Ramadān. He replied: ‘I ask Allah to grant us safety (from such an attitude); who prays behind someone like that?!’” It is impermissible to pray behind someone incapable of standing up except the appointed Imam of the mosque. If he becomes sick and incapable of standing, all behind him should pray sitting down. And if the Imam leads a prayer without making ablution or had impurity on his body or clothes except after he concludes the prayer, those behind are not required to repeat the prayer; only the Imam must repeat. It is disliked for someone hated by most people for a valid reason to be the Imam. And it is permissible for someone who made ablution to pray behind an Imam who made dry ablution (Tayammum).
It is a Sunnah that all those led in prayer stand behind the Imam, following the Hadīth reported by Jābir and Jabbār when they stood next to the Imam, one to his right and the other to his left, and he took their hands and made them stand behind him. [Narrated by Muslim] As for the time when Ibn Mas‘ūd led ‘Alqamah and Al-Aswad in prayer while standing between them, Ibn Sīrīn said that they only did so because the place was narrow. If, however, there is only one person led in prayer, he should stand on the right side of the Imam, and if he stands on his left, the Imam should move him to his right. Standing on the left side of the Imam does not render the opening Takbīr invalid. If the Imam is leading a man and a woman in prayer, the man should stand on his right side while the woman should
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stand behind him, following the Hadīth reported by Anas and narrated by Muslim. It is better for the first row to be close to the Imam and it is also better for all rows to be close to one another. Moreover, it is better for the Imam to stand in the middle of the line, following the saying of the Prophet (may Allah’s peace and blessings be upon him): “Make the Imam stand in the middle and fill all gaps.” It is permissible to stand next to a young boy because Anas said that he stood next to an orphan boy behind the Prophet (may Allah’s peace and blessings be upon him) and the old woman prayed behind them. If one is alone in a row (in a congregational prayer), his prayer is invalid. But the prayer is valid if the individual can see the Imam or those behind him even if the rows are not as connected as they should be. It is also valid even if the individual could not see either one of them so long as he hears the [transitional] Takbīr because it is possible to follow just by hearing the Takbīr in the same way one follows by seeing. In case there is a street cutting through the rows, the prayer is invalid although Al-Muwaffaq and other scholars maintained that this situation does not prevent the validity of following the Imam, given the lack of a relevant scriptural text and the consensus of opinion.
Furthermore, it is disliked for the Imam to stand in a higher place than those behind him. Ibn Mas‘ūd said to Hudhayfah: “Did you not know that they used to prohibit this?” He answered: “Yes, indeed.” This statement is narrated by Ash-Shāfi‘i through a trustworthy chain of transmission. There is nothing wrong if the Imam is slightly higher, like one-pulpit-step higher, following the Hadīth reported by Sahl that the Prophet (may Allah’s peace and blessings be upon him) prayed on the pulpit, but then stepped down to prostrate. Also there is nothing wrong if the one praying behind the Imam is standing in a higher position, because Abu Hurayrah prayed on the roof of the mosque while behind the Imam. This report is narrated by Ash-Shāfi‘i. It is disliked for the Imam to observe a voluntary prayer in the same place he prayed the obligatory one, following the Hadīth attributed to the Prophet (may Allah’s peace and blessings be upon him) that is reported by Al-Mughīrah and narrated by Abu Dāwūd. Ahmad, however, maintained that only ‘Ali believed this action to be disliked. The one praying behind the Imam should not leave before the Imam, following the saying of the Prophet (may Allah’s peace and blessings be upon him): “Do not bow, prostrate, or go away before I do.” It is disliked for anyone other than the Imam to dedicate a specific spot in the mosque for his obligatory prayer,
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following the Prophet’s prohibition of designating a regular spot like camels do.
The sick and the one afraid of losing his money or what he is entrusted with are excused from attending the Friday prayer and the congregational prayer because their subsequent hardship is far worse than that caused by the rain, namely wetting the clothes, which is unanimously excusable. ‘Umar reported that the Prophet (may Allah’s peace and blessings be upon him) used to summon his announcer on rainy or cold nights during a journey to call out: “Pray in your dwellings.” It is narrated by Al-Bukhāri and Muslim. They also narrated another version by Ibn ‘Abbās where he said to his announcer on a rainy Friday: “When you say: ‘I testify that Muhammad is the Messenger of Allah’, do not say: ‘Come to prayer’ but say: ‘Pray at your homes’.” People seemed to find this strange. So, he said: “This was done by someone who is better than me - meaning the Prophet (may Allah’s peace and blessings be upon him) - and I disliked to let you come out and walk in mud and slippery ground.” It is also disliked for a person who has eaten garlic or onion to go to the mosque, even if there is no one, for it would annoy the angels.
Chapter: The Prayer of People with Excuses
A sick person is required to stand in an obligatory prayer based on the Hadīth reported by ‘Imrān: “Pray standing; if you cannot, then sitting; if you cannot, then lying on your side.” [Narrated by Al-Bukhāri] An-Nasā’i adds: “If you cannot, then lying back.” Meanwhile, he should nod his head in place of bowing and prostration if he can, as the Prophet (may Allah’s peace and blessings be upon him) said: “If I command you to do something, do it as much as you can.”
It is also valid to offer an obligatory prayer on a still or moving animal to avoid harm by mud or rain, as indicated by a relevant Hadīth reported by Ya‘la ibn Umayyah and narrated by At-Tirmidhi, who said: “It is acceptable and adopted by the people of knowledge.”
A traveler may shorten the four-Rak‘ah prayer and may not observe fasting in Ramadān. But, if he prays behind someone who is required to complete the prayer, he too should complete it. Moreover, if he remains in this place to fulfill a certain need, without intending to reside and without knowing when that need can be fulfilled, or if he is prevented by rain or illness from achieving his purpose, then he may shorten the prayers throughout his
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stay. There are four rulings related to travel: shortening the prayers, combining the prayers, wiping over the socks, and not observing the fast.
It is permissible for a traveler to combine the Zhuhr and ‘Asr prayers together and the Maghrib and ‘Ishā’ together, at the time of the former or the latter. It is better, however, not to do it, except for the combination at ‘Arafah and Muzdalifah and in the case of a sick person who would undergo difficulty if he did not combine the prayers because the Prophet (may Allah’s peace and blessings be upon him) combined the prayers without being in a state of fear or being on a journey and because it is established that a woman undergoing Istihādah (vaginal bleeding outside the menstrual period), which is a kind of sickness, may combine the prayers. Imam Ahmad maintained that illness is more difficult than travel and he said: “A resident may combine prayers due to some necessity or a preoccupation.” He added: “The Prophet’s prayer of fear is authentic and valid from six or seven aspects, all of which are permissible. As for the Hadīth of Sahl, I adopt it.” It is the prayer at Dhāt ar-Riqā‘. “A group formed a row behind him and another group faced the enemy. He led those who were with him in praying one Rak‘ah, then he remained standing and they completed the prayer by themselves. Then they moved away and formed a row facing the enemy, and the other group came and he led them in praying the Rak‘ah that was left for him, then he remained sitting while they completed their prayer by themselves, then he made Taslīm with them.” [Narrated by Al-Bukhāri and Muslim] He may also offer a prayer with each group and make Taslīm with them. [Narrated by Ahmad, Abu Dāwūd, and An-Nasā’i] It is recommended to carry weapons during this prayer, as Allah Almighty says: {Carrying their weapons. } If some argued that this is obligatory, they would have a point for Allah Almighty says: {But there is no blame on you if you lay down your weapons because of inconvenience of rain or because you are ill.} If fear becomes tense, they can pray while on foot or riding, facing the Qiblah or without facing it as Allah Almighty says: {If you are in danger, then pray while walking or riding.} They nod their heads as much as they can, with the nod for prostration being lower than that for bowing. They may not pray in congregation if they are unable to complete the prayer this way.
Chapter: The Friday Prayer
It is an individual duty upon every adult, sane, male, and free Muslim who resides in a dwelling. If someone upon whom it is not due attends it, his
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prayer is valid and rewarded. If one catches up with one Rak‘ah, he can complete it as a Friday prayer; otherwise, he should offer it as Zhuhr prayer. The Friday prayer should be preceded by two sermons comprising praise of Allah, the two testimonies of faith, and preaching what moves people’s hearts. It is called "Khutbah". The Imam should deliver the sermon above a pulpit or any high position. Upon entering and leaving, he should greet the worshipers, and he should sit down until the Adhān is proclaimed, as indicated by a Hadīth reported by Ibn ‘Umar and narrated by Abu Dāwūd. He should sit for a short time between the two sermons, as related in a Hadīth reported by ‘Umar and narrated by Al-Bukhāri and Muslim. He should give the sermon while standing, as the Prophet (may Allah’s peace and blessings be upon him) used to do this, and face the worshipers. The sermon should be brief. The Friday prayer consists of two Rak‘ahs in which recitation is audible. In the first Rak‘ah, Surat al-Jumu‘ah is recited, and in the second Al-Munāfiqūn, or Al-A‘la , and Al-Ghāshiyah, for they are reported in authentic Hadīths. In the Fajr prayer of this day, he recites Surat as-Sajdah and Surat al-Insān. However, it is disliked to do so in a persistent manner. If Friday happens to coincide with the day of Eid, those who have offered the Eid prayer are not obligated to attend the Friday prayer, except for the Imam.
There is a two-Rak‘ah or four-Rak‘ah Sunnah after the Friday prayer, and there is no Sunnah before it, rather, one is recommended to offer supererogatory prayers as he wishes. Moreover, it is Sunnah to take a bath, use the Siwāk (teeth cleaning twig), apply perfume, and wear one’s best clothes for this day and to go early to the mosque on foot. With the second Adhān, one should hasten, yet in tranquility and humility, and come close to the Imam. One should also supplicate a lot during this day, hoping for one’s supplication to coincide with the time in which supplications are readily answered, and the most likely time is the latter part after the ‘Asr prayer, as one has made ablution and is waiting for the Maghrib prayer, for one is thus deemed to be in prayer. One should also invoke Allah’s blessings upon the Prophet a lot during this day and night, and it is disliked for one to cross the lines of sitting people unless he sees some vacant area which he can only reach by doing so. One should not make someone stand to sit in his place, even if he is his slave or child. Moreover, if he enters the mosque while the Imam is giving the sermon, he should not sit down before offering two brief Rak‘ahs, and he should not speak or tamper with anything while the sermon is being delivered, for the Prophet (may Allah’s peace
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and blessings be upon him) said: “He who touches the pebbles has engaged in idle activity.” [Classified as Sahīh (authentic) by At-Tirmidhi] If one dozes, he should move to another place, as instructed by the Prophet (may Allah’s peace and blessings be upon him) in a Hadīth classified as Sahīh (authentic) by At-Tirmidhi.
Chapter: The Prayer of the Two Eids
If one does not know it is the Eid except after noon, he should come out and lead the people in prayer the next day. It is Sunnah to offer Eid al-Ad-ha prayer early and delay Eid al-Fitr prayer, before which we ought to have our breakfast, an odd number of dried dates, while in Al-Ad-ha we do not eat until we offer the prayer. As he goes to the prayer through a certain route, he should return from another one. It is Sunnah to offer this prayer in a near open space. He prays two Rak‘ahs, making the opening Takbīr followed by six Takbīrs, and in the second Rak‘ah, he makes five Takbīrs, raising his hands with each Takbīr. He recites in them Surat al-A‘la and Surat al-Ghāshiyah. When he finishes the prayer, he begins the sermon, offering no voluntary prayer before or after it in the same place. It is Sunnah to say Takbīr during the two Eids and proclaim it in the mosques, roads, villages, and towns, and this is even more emphatic on the eve of the two Eids and upon going out to their prayers. In Al-Ad-ha, the general Takbīr is to start from the beginning of the first ten days of Dhul-Hijjah, whereas the specific Takbīr is to begin from the Fajr prayer on the Day of ‘Arafah till the ‘Asr prayer on the last day of Tashrīq. It is recommended to perform a lot of good deeds during those ten days.
Chapter: The Eclipse Prayer
Its time extends from the beginning to the end of the eclipse. It is a confirmed Sunnah for residents and travelers, even for women. It is Sunnah in this situation to remember Allah and supplicate Him and ask for His forgiveness, to set slaves free, and give charity. The prayer should not be repeated if the eclipse does not go away; rather, people should keep remembering Allah and asking Him for forgiveness until it comes to an end. The call to the prayer should be announced: “As-salātu jāmi‘ah (prayer in congregation)”. The Imam offers two Rak‘ahs with audible recitation, prolonging the recitation, bowing, and prostration. Each Rak‘ah includes two Rukū‘s (bowing down) but in the second Rak‘ah it should be shorter than in the first one. Then, he says the Tashahhud and makes Taslīm. If the eclipse goes away while he is offering the prayer, he should make it
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brief, for the Prophet (may Allah’s peace and blessings be upon him) said: “So, pray and supplicate until what has befallen you goes away.”
Chapter: The Istisqā’ (rain-seeking) Prayer
It is a confirmed Sunnah for residents and travelers. This prayer is to be offered like the Eid prayer. The Sunnah is to perform it at the early part of the day, and one should come out for it in submissive humility and supplication, as related in a Hadīth by Ibn ‘Abbās which was classified as Sahīh (authentic) by At-Tirmidhi. He leads the people in prayer and then delivers one sermon in which he frequently asks for Allah’s forgiveness and supplicates Him, raising his hands and saying: “O Allah, send upon us rain that comes with relief and that which is wholesome, productive, abundant, extensive, heavy, plentiful, continuous, and useful not harmful, sooner rather than later. O Allah, give water to Your servants and Your livestock, spread Your mercy, and revive Your dead land. O Allah, grant us water by rain and do not render us among the desperate. O Allah, give us water of mercy, not of punishment, affliction, destruction, or drowning. O Allah, the people and the land are suffering from such hardship, exhaustion, and tough conditions that we complain to none but You. O Allah, grow the plants for us, make animals’ udders abundant with milk, give us rain from the blessings of the sky, and send upon us from Your blessings. O Allah, we ask for Your forgiveness, for indeed You are the Most Forgiving; so send down upon us abundant rain from the sky.” It is recommended that he faces the Qiblah during the sermon and then turns his clothing around, with the right side becoming the left and vice versa. The Prophet (may Allah’s peace and blessings be upon him) turned his back to the people and faced the Qiblah and then he turned his garment around, as narrated by Al-Bukhāri and Muslim. Moreover, he supplicates Allah privately as he faces the Qiblah. If they ask for rain after the prayer or during the Friday sermon, this is Sunnah. It is recommended to come out at the beginning of the rain and bring out one’s luggage and clothes to be under the rain. Then, one ought to go to the valley, as the water flows therein, make ablution and say upon seeing the rain: “Allāhumma sayyiban nāfi‘an (O Allah, may it be beneficial rain).” If the rain becomes heavy and it is feared to be harmful, it is recommended to say: “Allāhumma hawālayna wa lā ‘alayna. Allāhumma ‘ala azh-zhirāb wa al-ākām wa butūn al-awdiyah wa manābit ash-shajar (O Allah, around us and not upon us. O Allah, on the hills and mountains, the bottoms of the valleys and where the trees grow).” When it rains, one should supplicate saying: “Mutirnā bi fadlillāh (we have been granted rain
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by the grace and mercy of Allah).” On seeing a cloud or when the wind blows, one should ask Allah to grant him from its goodness and protect him from its evil. It is not permissible to curse the wind, rather, one should say: “Allāhumma innī as’aluka min khayri hādhihi ar-rīh wa kahyri mā fīhā wa khayri mā ursilat bih, wa a‘ūdhu bika min sharrihā wa sharri mā fīhā wa sharri mā ursilat bih. Allāhumma ij‘alhā rahmah wa lā taj‘alhā ‘adhāban. Allāhumma ij‘alhā riyāhan wa lā taj‘alhā rīhan (O Allah, I ask You from the good of this wind, the good of what it contains, and the good it was sent with; and I seek refuge in You from the evil of this wind, the evil of what it contains, and the evil it was sent with. O Allah, make it a mercy and do not make it a punishment. O Allah, make it winds and do not make it a single wind).” On hearing the sound of thunder and thunderclaps, one should say: “Allāhumma lā taqtulnā bighadabik wa lā tuhliknā bi‘adhābik wa ‘āfinā qabla dhālik, subhāna man sabbaha ar-ra‘du bihamdih wa al-malā’ikatu min khīfatih (O Allah, do not kill us by Your wrath and do not ruin us by Your punishment and protect us from that. Glory be to the One Who is praised and glorified by the thunder and by the angels, out of fear from Him).” And on hearing the braying of a donkey or the barking of a dog, one should seek refuge with Allah Almighty from the devil, and on hearing a rooster crowing, one should ask Allah from His bounty.
Chapter: The Funerals
It is permissible by consensus to seek medical treatment. This does not contradict reliance upon Allah Almighty. Cauterization is disliked, while following a good diet is recommended. Moreover, it is prohibited to seek treatment through some unlawful food or drink or through the sound of prohibited musical instruments, for the Prophet (may Allah’s peace and blessings be upon him) said: “Do not seek medical treatment by something prohibited.” It is prohibited to hang an amulet, like a talisman or a bead and the like. It is Sunnah to remember death often and get prepared for it. It is likewise recommended to visit the sick, and there is nothing wrong if a sick person tells about his illness, without complaining, after praising Allah. Patience is a duty and complaining to Allah does not contradict that, rather, it is required. One is obligated to trust his Lord and think positively about Him and not wish to die because of some harm that has afflicted him. When someone visits a sick person, he ought to supplicate for him, and if death is approaching him, he should remind him to say: “lā ilāha illallāh (there is no god but Allah)” and make him face the Qiblah. If he actually dies, his eyes are to be closed and his family members should only speak
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what is good, for the angels say “amen” to whatever they say. He should be covered with a garment and whatever debts he owes should be readily repaid and his vows or expiations should be fulfilled as the Prophet (may Allah’s peace and blessings be upon him) said: “The soul of a believer remains suspended due to his debt until it is paid on his behalf.” [Classified by At-Tirmidhi as Hasan (sound)] It is recommended to quickly arrange his funeral and burial, as the Prophet (may Allah’s peace and blessings be upon him) said: “No corpse of a Muslim ought to be kept unburied among his family members.” [Narrated by Abū Dāwūd] It is disliked to call out announcing someone’s death.
Washing the deceased person’s body, offering his funeral prayer, shrouding him, carrying his bier, and burying him to the direction of the Qiblah is a collective duty. Receiving wages for doing any of these things is disliked, and so is transferring a dead person to other than his homeland without need. In washing his body, it is Sunnah to begin with the organs included in ablution and with the right side. He is to be washed three or five times, though one time is enough. If a more than four-month-old fetus is stillborn, it should be washed and the funeral prayer be offered for it, as the Prophet (may Allah’s peace and blessings be upon him) said: “Prayer should be offered over a miscarried fetus and forgiveness and mercy should be sought in supplication for its parents.” [Classified by At-Tirmidhi as Sahīh (authentic) in his wording: “Prayer should be offered over a child”] If washing is not possible due to lack of water or the like, dry ablution should be made instead. The shroud should cover the dead person’s entire body. If there is no enough clothing to conceal it all, his private parts should be covered first, then the head and the next area, then the rest of the body is to be covered with grass or papers. During the funeral prayer, the Imam should stand opposite the chest if the deceased person is male and the waist in case of a female. He makes Takbīr, recites Al-Fātihah, and then makes Takbīr and invokes Allah’s blessings upon the Prophet. Then, he makes Takbīr and supplicates for the dead person. Then, he makes the fourth Takbīr and pauses a little, after which he makes one Taslīm to the right. He raises his hands with each Takbīr and remains standing in his place until it is raised as reported from ‘Umar. If a person fails to attend the funeral prayer, he is recommended to offer it when the dead person is buried or after burial, at the grave, even in congregation, within a month after burial. There is nothing wrong with burial at night. Yet, it is disliked during the rise and setting of the sun and when it is high in the middle of
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the sky. It is Sunnah to hasten with the funeral, short of brisk walk, and it is disliked for those following it to sit down before the coffin is laid down on the ground for burial. A person attending a funeral procession should be humble and thinking about his own destiny. Smiling and talking about worldly affairs are disliked in such a situation. It is recommended to let him into the grave from the side of his legs, if this is easier. It is disliked to cover the grave of a man. It is not disliked for a man to bury a woman when one of her Mahrams (non-marriageable male relatives) is there. A niche is preferable to a crevice. It is recommended to make it deep and wide. It is disliked to bury the dead person in a casket. Upon placing the body, it should be said: “Bismillāh wa ‘ala millat rasūlillāh (in the name of Allah, and upon the religion of the Messenger of Allah).” It is recommended to supplicate while standing at the grave after burial, and it is recommended for those present to pour dust upon him three times towards his head.
It is recommended to raise the grave as high as a hand-span, but not higher than that, for the Prophet (may Allah’s peace and blessings be upon him) said: “Do not leave any statue without effacing it or any built-up grave without leveling it.” [Narrated by Muslim]
Water ought to be sprinkled upon it and pebbles be placed there to maintain its dust. There is nothing wrong with marking the grave with a stone and the like to make it recognizable, as reported about the grave of ‘Uthmān ibn Mazh‘ūn. However, it is not permissible to plaster it or build upon it. Any built-up part should be pulled down. Nothing should be added to the dust of the grave, for this was prohibited. [Narrated by Abū Dāwūd] It is not permissible to kiss it, perfume or incense it, sit upon it, or answer the call of nature on it. This also applies to the area between graves. Nor is it permissible to seek cure through its dust. It is prohibited to illuminate the grave with lamps or build a place of worship on it; otherwise, it should be pulled down. One should not walk in a graveyard wearing shoes, based on a relevant Hadīth. Ahmad said: “Its Isnād (chain of transmission) is good.”
It is Sunnah to visit the graves, without traveling for this purpose, as the Prophet (may Allah’s peace and blessings be upon him) said: “A journey should not be made except to three mosques.” Yet, this is not permissible for women, for the Prophet (may Allah’s peace and blessings be upon him) said: “Allah cursed women who visit graves, and those who take them as places of worship and put lamps on them.” [Narrated by Abu Dāwūd, Ibn Mājah, An-Nasā’i, and At-Tirmidhi] It is disliked to seek blessing therefrom,
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perform prayer there, or go to it for the purpose of supplication. All these are wrong acts, even falling under the branches of polytheism. A person who visits or passes by a grave should say: “Assalāmu ‘alaykum dār qawmin mu’minīn wa innā in shā’ Allāh bikum lāhiqūn, yarhamu al-mustaqdimīn minnā wa minkum wa al-musta’khirīn, nas’alullāh lanā wa lakum al-‘āfiyah, Allāhumma lā tahrimnā ajrahum wa lā taftinnā ba‘dahum waghfir lanā wa lahum (Peace be upon you, O the believing dwellers of the place. We will join you, Allah Willing. May Allah have mercy upon those of us and you who have died and those who will die later. We ask Allah to grant safety to you and to us. O Allah, do not deprive us of their reward, and do not put us to trials after them, and forgive us and them).”
When greeting a living person, one has the choice to mention him by name or not. Initiating the greeting is Sunnah, and returning it is obligatory. If a person greets someone and then he meets him a second and a third time, or more, he ought to greet him. It is not permissible to bow down for greeting or for a man to greet a foreign woman, except for an old woman who is not desired by men. One should also give the greeting of peace when leaving a place and upon entering one’s house, saying: “Allāhumma innī as’aluka khayra al-mūlij wa khayra al-makhraj, bismillāhi walajnā wa bismillāhi kahrajnā wa ‘alallāhi tawakkalnā (O Allah, I ask You for good both when entering and when going out; in the name of Allah we have entered, and in the name of Allah we have come out, and upon Allah we rely).” It is Sunnah to shake hands, as related in a Hadīth reported by Anas, and it is not permissible to shake hands with women. One should also greet children. The younger should greet the older, a group of few people should greet the bigger group of people, a walking person should greet the sitting one, and a rider should greet the one who is not riding. If a man conveyed to someone the greeting of another person, he is recommended to say: “Peace be upon you and him”.
When two persons meet, it is recommended for each of them to be keen to initiate the greeting. One should not say in the greeting anything beyond: “As-salāmu ‘alaykum wa rahmatullāh wa barakātuh (may the peace, mercy, and blessings of Allah be upon you)”. When a person feels the need to yawn, he should suppress it as much as he can. If he cannot help it anyway, he should cover his mouth. And if he sneezes, he should cover his face, lower the sound of sneezing, and praise Allah Almighty aloud for anyone present to hear him and the listener should say: “Yarhamuka Allāh (may Allah show mercy to you)”. In response, the sneezing person should
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say: “Yahdīkum Allāh wa yuslih bālakum (may Allah guide you and set your affairs right)”. One should not say this supplication to someone who sneezes yet does not praise Allah. If a person sneezes two and three times, one should say the reported supplication to him and then invoke Allah Almighty to grant him good health.
Whoever wants to enter another person’s place, be he a relative or a foreigner, should first seek permission. If he is given permission, he may enter; otherwise, he should return. Permission should be sought three times, no more. In asking for permission, one should say: “Peace be upon you, may I enter?” Then, he should sit down at the first empty space he can conveniently find. No one should separate between two persons sitting side by side without their permission.
It is recommended to offer condolences to the one who lost someone close, yet it is disliked to sit down for this purpose or specify certain phrases to be said; rather, he should urge him to be patient, remind him of the reward, and supplicate for the deceased person. The afflicted person should say: “Praise be to Allah, the Lord of the worlds. Indeed, we belong to Allah and indeed we shall return to Him. O Allah, reward me for my affliction and compensate me by something better.” If he offers prayer, in compliance with the verse that says: {Seek help through patience and prayer}, that would be good as it was done by Ibn ‘Abbās. Patience is due; weeping over the deceased person is not disliked; but wailing is prohibited. The Prophet (may Allah’s peace and blessings be upon him) is disassociated with any woman who cries loudly, shaves her head, or tears up her clothes at the strike of a calamity. The display of impatience is prohibited.
The Book of Zakah
It is due on cattle, crops, gold and silver, and commercial commodities with the following five conditions: Being Muslim and free, reaching the Nisāb (the minimum amount liable for Zakah), absolute ownership, and the lapse of a lunar year. Zakah is also due on the property of children and insane people, as reported from ‘Umar, Ibn ‘Abbās, and others and no one is known to have disagreed with them. Zakah is due on what is beyond the Nisāb by calculation, except in Sā’imah (grazing) livestock, as there is no Zakah on its Waqs (a middle amount between two obligatory amounts that are liable for Zakah), and on an endowment for public benefit, like
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mosques. However, Zakah is due on land crop that is endowed on a specific individual and on one who holds a debt against a wealthy person, like a loan or dowry which was given during the calculated year of Zakah. He pays the Zakah on it once he receives it fully or partially. This is the apparent consensus among the Companions, even if the received amount is less than the Nisāb. It is also valid to pay Zakah before receiving the due amount because the reason for due Zakah is already there (reaching the Nisāb and the lapse of a lunar year). However, one may delay its payment till he receives it, which is a concession different from the case of the advanced payment of Zakah. Moreover, if he possesses part of the Nisāb and the remaining part is in the form of a debt or a lost amount, he should pay Zakah on what he possesses. It is also due on a debt owed by a poor person or usurped money if the owner gets it back, as reported from ‘Ali and Ibn ‘Abbās, based on the general rule. If a person earns some money, no Zakah is due on it until a lunar year has passed, except for the newborn calves of grazing livestock and the trade profits, based on ‘Umar’s statement: “Count the newborn livestock (in completing the Nisāb) and do not take it from them.” [Narrated by Mālik] This is also based on a statement by ‘Ali. No Companion is known to have disagreed with their opinion. The earned part should be added to the part in his possession, if it has reached the Nisāb and is of the same type or subject to the same rule, like silver being added to gold. However, if it is not of the same type and not subject to the same rule, then it has its own rule.
Chapter: Zakah on Livestock
Zakah is only due on Sā’imah livestock, which graze most of the year. Yet, if one buys or collects for it what it eats, no Zakah is due on it. It is of three types:
First: Camels: No Zakah is due on camels unless they are five, on which the Zakah amounts to one sheep. Two sheep are due on ten camels, three on 15 camels, and four on 20, by consensus. If there are 25 camels, the Zakah is a one-year-old she-camel. If he does not have a one-year-old she-camel, he may give a two-year-old camel. The Zakah due on 36 camels is a two-year-old she-camel, on 46 is a three-year-old she-camel, on 61 is a four-year-old she-camel, on 76 are two two-year-old she-camels, on 91 camels are two three-year-old she-camels, and the Zakah due on 121 camels are three two-year-old she-camels. Then, the due amount remains fixed on every forty a two-year-old she-camel, and on every fifty a three-
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year-old she-camel. If they reach two hundred, the due amount becomes the same here and there, i.e. one can either give away four three-year-old she-camels or five two-year-old she-camels.
Second: Cows: No Zakah is due on cows unless they are thirty in number, on which the due Zakah is a one-year-old calf, male or female. The due Zakah on forty cows is a two-year-old cow and on sixty cows is two one-year-old calves. Then, on every thirty cows is a one-year-old calf and on every forty cows is a two-year-old cow.
Third: Sheep: No Zakah is due on sheep unless they are forty in number, on which the Zakah is one sheep, even if the sheep reach 120. But if they are even one sheep more up to 200 sheep, then the Zakah is two sheep. If they are more than that by even one sheep and up to 300, the Zakah is three sheep.
The Zakah on 300 sheep is four sheep. Then, on every hundred sheep there is one sheep. A one-year-old male goat or an old or defective sheep cannot be taken, neither can a sheep that has a lamb be taken, nor a pregnant or fat one. The same also applies to the best part of one’s property, as the Prophet (may Allah’s peace and blessings be upon him) said: “but one should give animals of medium quality, for Allah did not demand from you the best of your animals, nor did He command you to give the animals of worst quality.” [Narrated by Abu Dāwūd] When livestock are mingled, they are treated like one property.
Chapter: Zakah on Land Produce
It is due on whatever could be measured and saved, whether it is food or anything else, with two conditions. The first condition is reaching the Nisāb, which is five Wasqs (one Wasq amounts to 60 Sā‘s). The fruits and plants of one year are to be combined together to complete the Nisāb. The second condition is owning the Nisāb-reaching produce at the time Zakah becomes due. No Zakah is due on what one picks up from scattered ears, or what is granted to him as a gift, or what he takes as a wage for harvesting. The Zakah on plants irrigated at no cost is one tenth, and half of one tenth if irrigated at a cost; and three quarters of one tenth if irrigated sometimes at no cost and some other times at a cost. If they differ in amount, what is more useful of them should be the basis of measure. In case of ignorance, Zakah is one tenth. Zakah on grains should be given out after they have been rubbed off and refined, and fruits should be given out
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when they are dry. It is not appropriate for a person to buy back his Zakah or charity. However, if it returns to him through inheritance, it is permissible. The ruler is to send an estimator, one would be enough, who should leave to the owner ripe fruits and plants that suffice him and his dependents. If he does not leave that, however, the owner can take it himself. Ahmad disliked harvesting and chipping by night. Zakah on land produce is due only once even if it remains for years, unless it is used for trade, in which case it is to be estimated every year.
Chapter: Zakah on Gold and Silver
The Nisāb in gold is 20 Mithqāls (one Mithqāl equals 4.25 grams), the Nisāb in silver is 200 dirhams. Zakah on gold and silver is one fourth of one tenth, or 2.5%. Gold and silver are to be combined together to complete the Nisāb, and the value of commercial commodities are to be added to both of them. No Zakah is due on permissible jewelry. But if it is acquired for the purpose of trade, Zakah becomes due. Silver is permissible for a man in the form of a ring, preferably on the little finger of the left hand. Ahmad considered the view about wearing rings on the right hand as weak. It is disliked for a man or a woman to wear a ring of iron, brass, or copper, as reported. Silver is permissible in the pommels of swords and the jewelry on the waist area, for the Companions (may Allah be pleased with them) did so. Women are permitted to wear gold and silver in the traditional and usual manner. However, it is prohibited for a man to imitate women or for a woman to imitate men in terms of clothing and the like.
Chapter: Zakah on Commercial Commodities
Zakah becomes due on commercial commodities if their value reaches the Nisāb. But no Zakah is due on what is prepared for the purpose of renting, like real estates and animals, etc.
Chapter: Zakāt al-Fitr (fast-breaking Zakah)
It is a means of purification for the fasting person from vain talk and obscenity. It is an individual duty upon every Muslim if he has a surplus to his subsistence and that of his dependents on the eve and the day of Eid. It is a Sā‘ (a unit of measure) for a person and his Muslim dependents. Yet, he is not required to pay Zakah for his servant. If he cannot afford to pay it for everyone under his care, he should begin with himself and the nearest and the next in nearness. It is not due for a fetus, by consensus. If
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someone provides for a Muslim during the month of Ramadān, he is required to pay Zakāt al-Fitr for him. One may pay this Zakah one or two days before Eid, yet it is not permissible to pay it after Eid. Whoever pays it after Eid incurs a sin and is required to make up for it. What is preferable, however, is to give it on the day of Eid before the prayer. The due amount in Zakāt al-Fitr is one Sā‘ of dried dates, wheat, raisins, barley, or cheese. If nothing of these is available, one may give something similar from the local types of food. Ahmad favored the selection of good food and reported this view from Ibn Sīrīn. It is permissible for a group of people to give their Zakah to one person, and for one person to give his Zakah to a group of people.
Chapter: Giving out Zakah
It is not permissible for a person to delay the payment of Zakah beyond the time it becomes due, while he is able to pay it, except due to the absence of the ruler or the due recipient. Likewise, the Zakah collector may leave it with its payer beyond the appointed time due to some excuse like drought or famine. Ahmad based his view on ‘Umar’s action.
Chapter: The Due Recipients of Zakah
They are eight types, and Zakah may not be paid to anyone else, given the relevant verse:
First and second: The poor and the needy. It is not permissible for a person to beg from others while he has enough. There is nothing wrong with asking for water and borrowing. It is a duty to feed the hungry, clothe those who have no clothes, and set captives free.
Third: Those who are in charge of Zakah, like those who collect it, write it down, and those who count and measure. This is not permissible in case of one’s relatives. The ruler can assign someone with this task without a contract or he can specify something for him.
Fourth: Those whose hearts may be attracted to Islam. These are the leading and prominent figures among their tribes and people. They may be disbelievers who are hoped to embrace Islam, or Muslims who are hoped to have stronger faith as a result of receiving Zakah, or that any of their peers may become Muslim, get advised, or their harm is averted. It is unlawful for a Muslim to take what is given to him as a bribe in order to avoid his evil.
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Fifth: For freeing those in bondage. It is permissible to use Zakah for ransoming a Muslim captive held by the disbelievers. One may also use Zakah to buy a slave and set him free, given the general meaning of the Qur’anic words: {for freeing those in bondage}.
Sixth: Those in debt. There are two types of debtors. The first is one who incurs a debt for the purpose of reconciling between two parties and ending a strife. The second is one who borrows money for himself for a lawful purpose.
Seventh: In the cause of Allah. Those are the fighters. They are to be given what is sufficient for their battles, even if they are well-off. Performing Hajj also falls under efforts in the cause of Allah.
Eighth: The wayfarer. This is a traveler who gets stranded and does not have the means whereby he can reach his hometown, even if he is rich back home. If someone claims to be poor and he is not known to be rich, his claim should be accepted. And if someone is strong and is known to have a source of income, giving to him is not permissible. Yet, if he is not known to have a means of living, it is permissible to give him, after telling him that a rich person or a strong one who has a means of living has no right to such money. If a foreigner is in dire need more than a relative, it is to be given to him. It should not be given to anyone on the basis of favoritism, nor should it be given to someone to avoid criticism. No one may use Zakah to utilize the services of someone or protect his own money. Voluntary charity is permissible and recommended at all times. It is better when given secretly, in good health, willingly, and during Ramadān, as the Prophet (may Allah’s peace and blessings be upon him) did, and also during the times of need, for Allah Almighty says: {On a day of hunger.} Charity to one’s relatives is deemed both charity and upholding of kinship ties, especially when there is estrangement. The Prophet (may Allah’s peace and blessings be upon him) said: “And maintain the ties with he who severs ties with you.” It should also be given to neighbors, as Allah Almighty says: {Near and distant neighbors.} And to those in pressing need, as Allah Almighty says: {Or to a needy person in misery.} One should not give charity when it harms oneself, his creditor, or those for whom one is required to provide. If a person wants to give all his money in charity and he has a family that he can sufficiently support through his earning, and he feels that he possesses proper reliance upon Allah, his act is recommended, given the precedent of Abu Bakr; otherwise, he may not do
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so, and he should be legally restrained. Such an act is disliked for a person who cannot endure financial straits to deprive himself of self-sufficiency. Reminding the recipient of the charity given to them is prohibited; it is a major sin that annuls the charity’s reward. If a person gives something in charity and then something arises and seems to deter him, he is recommended to go ahead with the charity. Whenever ‘Amr ibn al-‘Ās brought out food for a beggar and did not find him, he would keep the food aside. In giving charity, one should choose what is good and not search for what is bad. The best type of charity is the effort of one who possesses little; this does not contradict the Hadīth that says: “The best charity is what is given in a state of self-sufficiency.” “The effort of one who possesses little” refers to what a person gives after the needs of his dependents are fulfilled.
The Book of Fasting
Fasting Ramadān is one of the pillars of Islam. It was prescribed in the second Hijri year. So, the Prophet (may Allah’s peace and blessings be upon him) observed the fasting of Ramadān for nine years. It is recommended to look out to see the crescent on the eve of the 30th of Sha‘bān. When the crescent is sighted, the fasting of Ramadān becomes due. If people fail to see the crescent despite the clear sky, they are to complete Sha‘bān as 30 days and then begin the fasting, by consensus. When one sees the crescent, one should proclaim Takbīr three times and say: “Allāhumma ahillahu ‘alaynā bi al-amn wa al-imān wa as-salāmah wa al-islām wa at-tawfīq limā tuhibbu wa tardāhu rabbī wa rabbuka Allāh hilālu khayr wa rushd (O Allah, bring us the new moon in security, faith, peace, and Islam, and in guidance to what You love and You are pleased with. My Lord and your Lord is Allah. Make this crescent that of goodness and guidance).” With regard to sighting the moon, the testimony of one reliable person is accepted, as reported by At-Tirmidhi from the majority of the scholars. Moreover, if he sees the moon alone and his testimony is rejected, he is required to observe the fast and only break it with people. And if he sights the moon of Shawwāl, he should not break the fast.
A traveler may break his fast if he moves beyond the populated area of his hometown. However, it is better for him to fast, to be on the side of caution concerning the difference of opinion among the majority of scholars. If a pregnant or a breastfeeding woman fears for her health or that of her baby, she is permitted not to fast. But if the fear concerns her baby alone, she
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should feed a poor person for each day she does not fast. If a sick person fears harm, it is disliked for him to fast, based on the relevant verse. Moreover, if someone is unable to observe the fast due to old age or a chronic illness, he may refrain from fasting and should feed a poor person for each day of not fasting. If a fly, dust, or water enters into one’s throat unintentionally, this does not break his fast.
The obligatory fast is not valid without prior intention from night. By contrast, voluntary fast can be validly observed with intention during the daytime, before or after noon.
Chapter: What Invalidates the Fast
If a person eats, drinks; or takes some ointment or the like through the nose and it reaches his throat; takes an injection; experiences induced vomiting; treats someone or gets treated by cupping, his fasting becomes invalid. Doing any of these out of forgetfulness does not break one’s fast. A person may eat and drink if in doubt about the coming of dawn, as Allah Almighty says: {And eat and drink until you see the light of dawn distinct from the darkness of night.} If a person invalidates his fast by sexual intercourse, he is required to make expiation like that for Zhihār (when a man tells his wife that she is like his mother to him) and make up for the broken fast. A kiss is disliked for a person who gets easily aroused. Lying, backbiting, cursing, and slander should be avoided at all times, but this is more emphatic for the one fasting. A fasting person should also refrain from what is disliked. If someone curses him, he should say in response: “I am fasting”. It is Sunnah to hasten Iftār (fast-breaking meal) if sunset is confirmed, and one may also begin Iftār if sunset is most probable. By contrast, it is Sunnah to delay Suhūr (pre-dawn meal) to the latter part of the night, unless it is feared the dawn is about to come. The merit of Suhūr is attained by eating and drinking, even if little. A person ought to begin his Iftār by ripe dates, or, if not available, dried dates, or, if not available, water. One should supplicate at the time of Iftār. Whoever gives Iftār to a fasting person will get a reward similar to his. It is recommended during Ramadān to frequently recite the Qur’an, remember Allah, and give charity. The best type of voluntary fasting is fasting on alternate days. It is Sunnah to fast three days every month, preferably the white days (13th, 14th, and 15th of every lunar month). It is also Sunnah to fast every Thursday and Monday and six days in Shawwāl, even if not successive, and to fast the nine days
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of Dhul-Hijjah; yet the most emphatic among them is the ninth day, the day of ‘Arafah.
Also it is Sunnah to fast in the month of Muharram, and the best of it is the fasting of the 9th and 10th days; and it is Sunnah to combine both of them. All what is reported about the day of ‘Āshūrā’ concerning deeds is baseless, other than fasting; rather, this is a religious innovation. It is disliked to single out the month of Rajab for fasting. All Hadīths speaking about the merit of fasting and praying in it are fabricated. It is disliked to fast Friday alone or to fast a day or two prior to Ramadān. It is also disliked to fast for two consecutive days or more without breaking fast. And it is prohibited to fast the two days of Eid and the days of Tashrīq and it is disliked to fast forever. The Night of Qadr (Decree) enjoys a great status, and supplication therein is hoped to be answered, as Allah Almighty says: {The Night of Decree is better than a thousand months.} Interpreters of the Qur’an said: Performing Qiyām (voluntary prayer at night) and righteous deeds in it is more meritorious than Qiyām for a thousand months free from the Night of Decree. It was called the “Night of Decree” because in it Allah decrees what will happen in the year to come. This night occurs within the last ten days of Ramadān and its odd-numbered nights, most probably the 27th night. We supplicate in this night saying what the Prophet (may Allah’s peace and blessings be upon him) taught ‘Ā’ishah: “Allāhumma innaka ‘Afuwwun Karīmun tuhibbu al-‘afwa fa‘fu ‘anni (O Allah, You are Pardoning, Generous and You like pardoning, so pardon me)”. Allah knows best, and may Allah’s peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Rulings Related to Prayer
By Shaykh al-Islam Muhammad ibn ‘Abdul-Wahhāb (may Allah have mercy upon him).
In the Name of Allah, the Most Compassionate, the Most Merciful
The conditions of prayer are nine:
Being Muslim, sanity, discernment, ritual purification, covering the ‘Awrah (parts of the body that must be covered), avoiding impurities, knowing its time has come, facing the Qiblah, and the intention.
