TOLERANCE OF ISLAM IN PURIFICATION, PRAYERS, ZAKAH, FASTING and PILGRIMAGE
In the Name of Allah,
the Most Gracious,
the Most Merciful
Purification is a necessity for the
majority of acts of worship, and
water is used as the medium for this
purification.
TOLERANCE OF ISLAM IN
PURIFICATION, PRAYERS, ZAKAH,
FASTING and PILGRIMAGE
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01 Water is always pure as long as
its smell, color or taste does not
change.
02 Water that a cat has drunk from
is lawful to use for the purpose
of purification. Indeed, Allah’s
Messenger said regarding the cat:
“It is not impure. It is one of those
creatures that lives among us.”
(Tirmidhi)
03 When water is scarce and/or
using water is detrimental to
one’s health, a Muslim may use
the dry ablution instead of water
to purify themselves. Allah, the
Exalted, says: “But if you are ill
or on a journey or one of you
comes from the place of relieving
himself or you have had [intimate]
contact with women and do
not find water, then seek clean
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earth and wipe over your faces
and hands with it. Allah does not
intend to make difficulty for you,
but He intends to purify you and
complete His favor upon you that
you may be grateful.” (5:6)
04 It is also lawful for a Muslim
to wipe over their socks when
performing ablution. There are
conditions that govern this, but
in general, this has been legalized
to make it easier for Muslims to
purify themselves.
05 All places are suitable for worship.
A Muslim can perform prayers in
any place except in a graveyard
or a bathroom. The area chosen
for prayer must also be free from
any visible traces of filth. The
Prophet said: “I have been
given five traits no other Prophet
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before was given. These include
that every prophet was sent to
his people individually, whereas
I have been sent to mankind at
large and the land is all a place
of prayer so anyone who must
perform prayers can perform
prayers wherever he is, ....”
(Bukhari)
06 If there is a visible trace of filth,
it can be removed with water. A
Bedouin urinated in the Masjid of
the Prophet and the Prophet
said, “Pour water over his urine,
for you have not been sent to
make things difficult for others,
rather to show ease.” (Nasaa’ee)
07 Animal dropping of animals whose
flesh is lawful for us to consume is
not considered an impurity, so if it
touches one’s clothing or shoes, it
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would not be considered impure.
The Prophet was asked about
performing prayers in sheep
yards and he said it was lawful,
but he forbade that one perform
prayers in camel stables.
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TOLERANCE OF ISLAM IN
PRAYERS:
Prayers are the link between a person
and God. A person prays to God seeking
His Mercy and Forgiveness. Prayer not
only is an act of worship but also serves
a social function; Muslims from across
one community would congregate
to pray in the Mosque together. The
Prophet said: “The first thing a
person will be held accountable for on
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the Day of Resurrection is his prayers;
if they are complete, then all his deeds
will be accepted.” (Tirmidhi)̄
01 A person is to perform the prayers
to the best of their ability.
02 The prayer has many different
positions it can be prayed in,
taking into consideration one’s
general condition. Allah, the
Exalted, says: “And if you fear
[an enemy, then pray] on foot or
riding. But when you are secure,
then remember Allah [in prayer],
as He has taught you that which
you did not [previously] know.”
(2:239)
03 When a person is traveling, fourunit
prayers are shortened to
two units each and two separate
prayers can be combined at the
same time.
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04 When one is sick, or there is a
heavy downpour, two separate
prayers may be combined as well.
05 The prayers each have a beginning
and an ending time. The Prophet
said: “Angel Gabriel led me in
prayer at the House of God in
Makkah. He prayed the noon
prayer with me when the sun had
passed its zenith to the extent of
the strap of a sandal. He prayed
the afternoon prayer with me
when the shadow of everything
was as long as itself. He prayed
the sunset prayer with me when
one who is fasting breaks the
fast. He prayed the night prayer
with me when the twilight had
ended. Finally, he prayed the
dawn prayer with me when food
and drink become forbidden to
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one who is keeping the fast. On
the following day, he prayed the
noon prayer with me when his
shadow was as long as himself. He
prayed the afternoon prayer with
me when his shadow was twice
as long as himself. He prayed the
sunset prayer at the time when
one who is fasting breaks the
fast. He prayed the night prayer
with me when about one third
of the night had passed. Finally,
he prayed the dawn prayer with
me when there was a fair amount
of light. Then, turning to me, he
said, ‘Muhammad , this is the
time observed by the prophets
before you, and the accepted
time is anywhere between the
two times (I demonstrated to
you).’” (Ahmad and Abu Dawud)
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06 When a person is in doubt if they
have added or taken away from
their prayer, they are to build
upon what they are sure of (the
lesser number) and then perform
an extra two prostrations at the
end of the prayer as this would
suffice for the element of prayer
forgotten. The Prophet said:
“If one of you doubts in his prayer
and does not know how many
units he has performed, let him
build upon that which he is sure
of, and then prostrate at the end
of the prayer two prostrations
before the end salutation of the
prayer.” (Bukhari)
07 When one doesn’t know the
direction of the Qiblah, they may
perform the prayer to a direction
that they think is the Qiblah. Allah
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says: “And to Allah belongs the
east and the west. So, wherever
you [might] turn, there is the
Face of Allah. Indeed, Allah is
all-Encompassing and Knowing.”
(2:115)
08 It is forbidden for an Imam to
extend the prayers and lengthen
them when he is praying in
congregation. Abu Hurairah said
when the Prophet used to
perform the prayers, he would
shorten them. He said: “If one
of you prays, let him shorten the
prayer for there is the weak, the
sick and the old, and if one prays
for himself let him lengthen as he
wills.” (Bukhari)
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TOLERANCE OF ISLAM IN ZAKAH:
Zakah is the obligatory charity a
Muslim gives. There are conditions for
its obligation, namely that one have
the minimum amount saved for an
entire year.
One of the wisdoms behind the duty
of Zakah being obligated upon the
Muslims is to remove poverty from
the Muslim society, and to resolve
criminal activities that may rise due to
an increase in poverty within a society.
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01 One of the signs of tolerance in
Zakah is that it is to be taken from
a person’s moderate possessions,
not the most valuable or least
valuable. The Prophet warned
his companion Muadth saying:
“Do not take the most valuable of
their wealth as Zakah.” (Muslim)
02 The amount of money that one
must pay is very small, and it
is due only once a year if the
minimum requirement is met.
If someone has less than the
minimal requirement, in that case
he is not required to pay.
03 It fluctuates according to one’s
personal effort. To understand
this, take into consideration a
farmer who has an orchard of
vegetables or the like. In charity,
he is obliged to give 10%, but if
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he watered the orchard himself,
then he must give only 5%.
04 If one cannot pay Zakah, it is
no longer due upon him. The
Prophet said: “Only one who is
able to pay, shall pay the Zakah.”
Allah, the Exalted, says: “Zakah
expenditures are only for the
poor and for the needy and for
those employed to collect [zakah]
and for bringing hearts together
[for Islam] and for freeing
captives [or slaves] and for those
in debt and for the cause of Allah
and for the [stranded] traveler –
an obligation [imposed] by Allah.
And Allah is Knowing and Wise.”
(9:60)
05 When one gives it out, they are
not losing, but gaining in the
sight of God. Allah, the Exalted,
says: “Take, [O Muhammad],
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from their wealth a charity by
which you purify them and cause
them increase, and invoke [Allah
‘s blessings] upon them. Indeed,
your invocations are reassurance
for them. And Allah is Hearing
and Knowing.” (9:103)
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TOLERANCE IN TERMS OF
FASTING:
When one fasts, they would develop
discipline in controlling their urges
as well as feel the difficulties faced
by their less fortunate brothers and
sisters around the world. It is also a
form of Jihad in which one strives to
please Allah.
01 It is due to the Mercy of God that
only one month in a year is made
a time of obligatory fasting upon
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Muslims. Allah says: “The month
of Ramadan [is that] in which was
revealed the Qur’an, a guidance
for the people and clear proofs
of guidance and criterion. So,
whoever sights [the new moon
of] the month, let him fast it.”
(2:185)
02 The time for fasting is set and
does not continue in the night.
Fasting is only to be done during
the day. Allah says: “It has been
made permissible for you the
night preceding fasting to go
to your wives [for intimate
relations]. They are clothing
for you, and you are clothing
for them. Allah knows that you
used to deceive yourselves, so
He accepted your repentance
and forgave you. So now, have
relations with them and seek that
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which Allah has decreed for you.
And eat and drink until the white
thread of dawn becomes distinct
to you from the black thread [of
night]. Then complete the fast
until the sunset. And do not have
relations with them as long as
you are staying for worship in the
mosques. These are the limits
[set by] Allah, so do not approach
them. Thus, does Allah make clear
His Command to the people that
they may become righteous.”
(2:187)
03 It is unlawful for one to fast
continuously, throughout the day
and night, without breaking the
fast. The Prophet forbade this
saying: “There is no continuous
fasting in Islam.” (Bukhari)
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04 The reward of fasting is so great in
the sight of Allah. The Messenger
of Allah said: “Allah said, ‘All
the deeds of people are for them,
except fasting, which is for Me,
and I will give the reward for it.’
Fasting is a shield or protection
from the fire and from committing
sins. If one of you is fasting, he
should avoid sexual relations with
his wife and quarreling, and if
somebody should fight or quarrel
with him, he should say, ‘I am
fasting.’ By Him in Whose Hands
my soul is, the unpleasant smell
coming out from the mouth of
a fasting person is better in the
sight of Allah than the smell of
musk. There are two pleasures
for the fasting person, one at the
time of breaking his fast, and the
other at the time when he will
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meet his Lord; then he will be
pleased because of his fasting.”
(Bukhari)
05 It is lawful for one who is sick or
traveling to break the fast. Allah,
the Exalted, says: “And whoever
is ill or on a journey – then an
equal number of other days. Allah
intends for you ease and does
not intend for you hardship and
[wants] for you to complete the
period and to glorify Allah for
that [to] which He has guided you,
and perhaps you will be grateful.”
(2:185)
It is forbidden for anyone to burden
themselves with more than that which
they can bear. Jabir bin Abdullah
said: “The Messenger of Allah was
traveling and he saw a man around
whom many were gathered. The
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Prophet asked, ‘What is wrong with
him?’ They told him, ‘He is fasting.’
The Prophet then said: ‘It is not of
piety for one to fast while they travel.’”
(Bukhari)
06 When a woman is pregnant or
nursing her newborn, and she
is fearful that she would harm
herself or her child, she may break
her fast, but must make up those
days afterward when she can or
feed the poor and needy. This is
the case for the very old person
as well; he may break the fast and
feed the poor and needy for each
day of fasting he missed. Allah,
the Exalted, says: “Allah does not
charge a soul except [with that
within] its capacity.” (2:286)
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07 Whoever eats or drinks forgetfully
or absentmindedly or is forced to
do so, his fasting remains intact.
The Prophet said: “Whoever
has forgotten and then has eaten
or drank [during his fast], let him
complete his fast for indeed Allah
has blessed that person with food
and drink.” (Bukhari)
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TOLERANCE IN THE PILGRIMAGE
(HAJJ):
One of the goals of Hajj is to uphold
the belief in the oneness of Allah. We
repeat during the Hajj the phrase:
“Lab’baika Al’laahuma Lab’baik,” which
means: “O Allah, we have come to this
place only to respond to your call and
so that you may be pleased with us.
You are the only one who deserves to
be worshipped.” In Islam, there is no
difference between any two people,
whether they are rich and noble, or
poor and ignoble.
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01 It is obligatory upon us only once
in a lifetime. It is a very difficult
duty, and were it obligated yearly,
we would fail in this duty. The
Prophet said: “O people, Allah
has ordained Hajj upon you, so
perform the Hajj.” One of the
men there said: “Is it a duty every
year?” The Prophet kept quiet.
The man then repeated himself
and he replied, “Were I to say yes,
the Hajj would become due upon
you every year, and you would not
be able to do this.” (Muslim)
02 When one is unable to perform
this pillar of Islam, it is not due
upon him. The inability here goes
back to two matters: financial
and physical inabilities. If a
person is not financially able, he
is not required to perform the
pilgrimage of Hajj, and if a person
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does not have the physical but
has the financial means, he is not
required to perform it himself.
In this latter case, someone
can perform Hajj on his behalf,
and this would be sufficient. It
is reported that a man came to
the Prophet and said: “My
father is a very old man and does
not have strength to perform
Hajj (pilgrimage) or ‘Umrah or
to undertake the journey.” The
Prophet said, “Perform Hajj
and ‘Umrah on behalf of your
father.” (Abu Dawud)
03 Allah has also given the believer
the choice of choosing which of
the three styles of Hajj he wants
to perform. Although the Prophet
performed one specific style, we
are not obliged to do exactly this
particular one. We can choose the
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other two forms as well. It would
go back to one’s condition and
what is more convenient for him.
04 If one does something that would
negatively affect his Hajj, he can
make it up with small offerings
as mentioned by Allah. He, the
Exalted, says: “And complete the
Hajj and ‘Umrah for Allah. But if
you are prevented, then [offer]
what can be obtained with ease
of sacrificial animals. And do
not shave your heads until the
sacrificial animal has reached its
place of slaughter. And whoever
among you is ill or has an ailment
of the head [making shaving
necessary] must offer a ransom
of fasting [three days] or charity
or sacrifice. And when you are
secure, then whoever performs
‘Umrah [during the Hajj months]
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followed by Hajj [offers] what
can be obtained with ease of
sacrificial animals. And whoever
cannot find [or afford such an
animal] - then a fast of three days
during Hajj and of seven when
you have returned [home]. Those
are ten complete [days]. This is for
those whose family is not in the
area of al-Masjid al-Haram. And
fear Allah and know that Allah is
severe in penalty.” (2:196)
05 If one fears that he will not be
able to complete the pilgrimage
of Hajj, he can place a condition
on his entry into the Hajj ritual.
If this condition is put upon him,
he would be able to break his Hajj
ritual without any penalty.
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06 Performing the Hajj is a cause
for the forgiveness of one’s sins.
The Prophet said: “Whoever
performs Hajj (pilgrimage) and
does not have sexual relations
(with his wife), nor commits sin,
nor disputes unjustly (during Hajj),
then he returns from Hajj as pure
and free from sins as on the day
on which his mother gave birth to
him.” (Bukhari and Muslim)
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To download and read the complete book,
click on the cover picture here.
This is an excerpt
of a larger book titled
“Ease and Tolerance in Islam”
by Abd Ar- Rahman
bin Abd Al-Kareem Ash-Sheha.
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