Our Words

Our Creator, Sustainer, and Lord, Almighty Allah, is the possessor of all praise. His mercy and grace toward us are boundless and unrestricted. Blessings and peace be upon our leader and guide, the final Prophet, Muhammad, the Messenger of Allah (peace and blessings be upon him).

By the endless mercy of Almighty Allah, the Sayyid Abul A’la Maududi Research Academy is going to publish, for Bengali-speaking readers, the book Fi al-Sunnah, authored by the renowned jurist and Shariah expert of the modern era, al-Ustadh Sayyid Sabiq, after completing its translation and editing from Arabic into Bengali. The book will be published in three volumes, God willing.

This book is an immortal achievement in the science of fiqh. Al-Ustadh Sayyid Sabiq compiled it at the request, encouragement, and advice of the martyr Hasan al-Banna. The book is a guidebook for teachers and students who follow Islam (Practicing Muslims) in the modern world.

This book will remain a milestone in the history of the science of fiqh. Until now, fiqh books have generally been written on the basis of schools of law. But this book’s characteristics are different from and more outstanding than those of such works. In brief, the features of this book are as follows:

01. It is not a fiqh book based on any particular school of law.
02. It is a fiqh book based on evidence.
03. In discussing the Shariah rulings, the relevant self-explanatory verses have been mentioned first.
04. In discussing the rulings, the relevant Sunnah of the Messenger of Allah (peace and blessings be upon him) has been mentioned second. The relevant hadiths have been quoted.
05. Reports of the noble Companions have been mentioned.
06. In matters of ijtihad, analogy, and the interpretation of verses and hadiths requiring explanation, the interpretations and opinions of the Tabi’un and the Tabi’ al-Tabi’in mujtahids have been mentioned.
07. The opinions of later mujtahid jurists have been mentioned.
08. The opinions of different schools of law and their imams have been mentioned.
09. Where applicable and available, the judgments and observations of various Islamic courts have been mentioned.
10. In some places, guidance has been given regarding the preferable opinion and course of action.

All things considered, this book is an extraordinary work worthy of being followed by ordinary Muslims, Ahl al-Hadith, Ahl al-Ra’y, and the muqallids (followers) of all the various schools of law.

I believe that every educated Muslim needs to read this book for the pure and correct observance of Islamic Shariah, and that it should be present in every home.

If anyone notices any error in the translation or printing of this book, it will be corrected in the next printing, God willing, if the publisher is informed in writing at the publisher’s address or by telephone.

Our thought, planning, and overall effort will be worthwhile if the followers of Islam benefit from this book. I pray to Almighty Allah to accept this humble effort of ours.\nAbdus Shahid Nasim

Director\nSayyid Abul A’la Maududi Research Academy, Dhaka\nDate: January 19, 2010 CE

Foreword by the Martyr Imam Hasan al-Banna

In the name of Allah, the Most Compassionate, the Most Merciful

All praise belongs to Allah. And blessings and peace be upon our leader Muhammad, his followers, and his Companions.

وَمَا كَانَ الْمُؤْمِنُونَ لِيُنْفِرُوا كَافَّةً، فَلَوْلا نَفَرَ مِن كُلِّ فِرْقَةٍ طَائِفَةٌ مِنْهُمْ لِيَتَفَقَّهُوا فِي الدين، ولِيُنذِرُوا قومه إذا رجعوا إِلَيْهِم لَعَلَّهُم يحذرون.

Meaning: It was not necessary for all the believers to go forth together. But how good it would have been if a group from each of them had gone forth to gain a deep understanding of the religion and, upon returning, warned their own people so that they might be cautious. (Surah 9, al-Tawbah: verse 122)

One of the greatest means of attaining closeness to Almighty Allah is to spread knowledge of Islam and its call, and likewise to spread Islamic laws, especially the laws of fiqh, so that people at every level may gain clear knowledge about their worship and deeds. The Messenger of Allah (peace and blessings be upon him) said:

“When Allah wishes good for someone, He grants him deep understanding of the religion. Knowledge can be acquired only through learning. The Prophets (peace be upon them) did not leave money and wealth in this world; they left only knowledge of the religion. Whoever acquires this knowledge should acquire a great deal of it.”

The simplest, most beneficial, appealing, and engaging method of studying Islamic fiqh—especially the rules relating to worship and the general Islamic subjects presented for Muslims at every level—is to free fiqh from specific technical and scholarly terminology and artificial, minute regulations. At the same time, it should be connected, as far as possible in a simple manner, with the sources of the Qur’an and Sunnah, and readers should be made aware, whenever possible, of the wisdom and beneficial aspects of Islam, so that students of fiqh may realize that through this study they are developing a close relationship with Allah and His Messenger, and that it will bring them immense benefit in this world and the Hereafter. This will encourage them most strongly to acquire more knowledge of Islam.

Almighty Allah inspired the distinguished senior scholar, al-Ustadh Sayyid Sabiq, and granted him the ability to proceed along this path. Thus, he authored this book, rich in extensive facts and information, with simple and fluent references to its sources, and analyzed the rules of fiqh in it in a remarkably excellent manner. If Allah wills, through it he will receive an excellent reward from Allah and will also impress Muslims throughout the world who take pride in Islam. May Allah suitably reward him for this magnificent service to the religion and the ummah and for this valuable contribution to the call to the religion; may He benefit people through him and bring welfare to him and to the people through his efforts. Amin.

Hasan al-Banna

The Author’s Words

In the name of Allah, the Most Compassionate, the Most Merciful

All praise belongs to Allah, Lord of the universe. Blessings and peace be upon our leader Muhammad (peace and blessings be upon him), the leader of all humanity in the generations past and future; and upon his followers and Companions, and upon all those who follow his example until the Day of Resurrection. May forgiveness and peace be bestowed upon them all.

This book contains the rules of Islamic fiqh. Along with them, it presents the proofs clearly stated in the Qur’an in support of those rules, authentic hadiths, and the decisions unanimously agreed upon by the ummah. It also discusses, in a very simple, fluent, and detailed manner, information of great importance to Muslims. Although the general policy adopted is to refrain from presenting differing opinions, they have been mentioned wherever this seemed readily understandable.

In this way, the book has presented to everyone the true nature of the Islamic fiqh brought by the Messenger of Allah (peace and blessings be upon him), opened before people the path to a correct understanding of the commands of Allah and His Messenger, avoided the vile innovation known as sectarian hatred and conflict, and refuted the absurd theory that the door of ijtihad (research and reflection on the Qur’an and Sunnah) had been closed.

My purpose in this effort is to serve our religion and to serve and benefit our brothers. I pray to Allah that through this book He may truly benefit people and bring them welfare, and accept this work of ours as dedicated to seeking His pleasure. He is sufficient for us, and He is the best guardian.

Sayyid Sabiq\nCairo, 15 Sha’ban, 1365 AH

Table of Contents

Subject

– Our Words

– Foreword by the Martyr Imam Hasan al-Banna

– The Author’s Words

– Introduction: Prophethood, and the Universality and Purpose of Prophethood

Chapter One: Taharah (Attaining Purity)

1. Using Water to Attain Purity and the Types of Water

First Type: Ordinary Water\nSecond Type: Used Water\nThird Type: Water Mixed with a Pure Substance\nFourth Type: Water Mixed with an Impure Substance\nFifth Type: Leftover or Residual Water

2. Impurity and the Means of Attaining Purity from Impurity

Types of Impurity\nThe Rules for Purifying the Body and Clothes\nHow to Purify the Ground\nHow to Purify Ghee and Similar Substances\nHow to Purify the Skin of a Dead Animal\nPurifying Mirrors and Similar Objects\nPurifying Shoes\nSome Necessary Information\nThe Rules of Relieving Oneself

3. Natural Sunnahs

4. Wudu

1. The Shariah Evidence for Wudu\n2. The Virtue and Importance of Wudu\n3. The Obligatory Acts of Wudu\n4. The Sunnahs of Wudu\n5. The Disliked Acts of Wudu\n6. Causes That Invalidate Wudu\n7. Things That Do Not Invalidate Wudu\n8. Acts for Which Wudu Is Necessary\n9. Circumstances in Which Wudu Is Recommended\n10. Some Essential Information Concerning Wudu

5. Wiping over Leather Socks

1. Its Shariah Evidence\n2. The Permissibility of Wiping over Leather Socks\n3. Conditions for Wiping over Socks and Similar Footwear\n4. The Place of Wiping\n5. The Duration of Wiping\n6. The Method of Wiping\n7. Causes That Invalidate Wiping

6. Ghusl

1. Matters That Make Ghusl Obligatory\n2. Acts Prohibited for a Person in a State of Janabah\n3. Recommended Ghusl\n4. The Essential Elements of Ghusl\n5. The Sunnahs of Ghusl\n6. Ghusl for Women\n7. Some Issues Concerning Ghusl

7. Tayammum

1. Definition of Tayammum\n2. The Legitimacy of Tayammum in the Shariah\n3. It Is a Distinctive Feature of the Ummah of Muhammad\n4. The Reason Tayammum Was Legislated in the Shariah\n5. Circumstances in Which Tayammum Is Permitted\n6. With What Kind of Soil Is Tayammum Performed?\n7. The Method of Tayammum\n8. What Acts Become Permissible through Tayammum?\n9. Causes That Invalidate Tayammum

8. Wiping over a Splint or Bandage

1. The Permissibility of Wiping over a Splint or Bandage\n2. The Rule of Wiping\n3. When Wiping Is Obligatory\n4. Causes That Invalidate Wiping

9. How Should One Who Finds Neither Water nor Soil for Purification Pray?

10. Hayd (Menstruation)

1. Definition of Hayd\n2. The Age Period for Hayd\n3. The Color of Menstrual Blood\n4. The Duration of Hayd\n5. The Duration of Purity between Two Menstrual Periods

11. Nifas (Postpartum Bleeding)

1. Definition of Nifas\n2. The Duration of Nifas

12. What Is Prohibited for Menstruating and Postpartum Women

13. Istihada (Abnormal Uterine Bleeding)

Chapter Two: Salat (Prayer)

1. The Importance and Virtue of Salat in Islam

2. What Is the Ruling Concerning One Who Abandons Salat?

3. For Whom Is Salat Obligatory?

4. The Prayer of Children

5. How Many Obligatory Prayers Are There?

6. The Times of Salat

– The Time of Zuhr Prayer\n- The Time of Asr Prayer\n- The Time of Maghrib Prayer\n- The Time of Isha Prayer\n- The Time of Fajr Prayer\n- If One Is Asleep or Forgets at the Time of Prayer\n- The Prohibited Times for Prayer\n- The Jurists’ Opinions on Praying after Fajr and Asr\n- Opinions on Praying at Sunrise, Sunset, and Noon\n- Offering Voluntary Prayer after the Time of Fajr Begins and before the Fajr Prayer

7. Adhan

1. What Is the Adhan?\n2. The Virtue of the Adhan\n3. The Reason for Instituting the Adhan in the Shariah\n4. The Method of Giving the Adhan\n5. Saying “Prayer Is Better than Sleep” in the Fajr Adhan\n6. The Method of Iqamah\n7. What Listeners Should Say during the Adhan\n8. Supplication after the Adhan\n9. Remembrance during the Iqamah\n10. What the Muezzin Should Do\n11. Giving the Adhan at the Beginning of the Time and before It\n12. The Interval between the Adhan and Iqamah\n13. The One Who Gives the Adhan Should Give the Iqamah\n14. When Should the Followers Stand?\n15. Leaving the Mosque after the Adhan Has Been Given\n16. Adhan and Iqamah for Missed Prayers\n17. Adhan and Iqamah for Women\n18. Entering the Mosque after the Congregational Prayer Has Been Held\n19. The Interval between Iqamah and Prayer\n20. Giving the Adhan by Someone Other Than the Appointed Muezzin\n21. Adding to the Adhan Something That Is Not Part of It

8. Conditions of Salat

1. Knowing the Time of Prayer\n2. Purifying Oneself from Minor and Major Impurity\n3. Purity of the Body, Clothes, and Place of Prayer\n4. Covering the Awrah (Private Parts); How Much Clothing Is Obligatory and How Much Is Recommended for Prayer; Uncovering the Head during Prayer\n5. Facing the Qiblah

9. The Method of Salat

10. The Obligatory Acts of Salat

1. Intention\n2. Takbirat al-Tahrimah\n3. Qiyam (Standing)\n4. Reciting Surah al-Fatihah in Every Rak’ah of Voluntary and Obligatory Prayers\n5. Bowing\n6. Rising from Bowing and Standing Upright, Still, and Calm\n7. Prostrating\n8. The Final Sitting and Reciting the Tashahhud in It\n9. Saying Salam

11. The Sunnahs of Salat

1. Raf al-Yadayn (Raising the Hands)\n2. Placing the Right Hand over the Left\n3. The Supplication at the Beginning of Prayer\n4. Reciting the Isti’adhah\n5. Saying Amin after Surah al-Fatihah\n6. Recitation after Surah al-Fatihah\n7. Should Recitation Be Done after al-Fatihah?\n- Fajr Recitation\n- Zuhr Recitation\n- Asr Prayer Recitation\n- Maghrib Recitation\n- Isha Recitation\n- Jumu’ah Recitation\n- Eid Prayer Recitation\n- Reciting Specific Surahs\n- Lengthening the First Rak’ah of Fajr\n- The Messenger’s Method of Recitation\n- Recommended Recitation\n- Places in Prayer Where Recitation Is Audible and Silent\n- Reciting behind the Imam

8. Takbirs when Rising and Sitting\n9. The Method of Bowing\n10. Remembrance in Bowing\n11. Remembrance while Rising from Bowing and Standing Upright\n12. Bending down for Prostration\n13. The Method of Prostration\n14. The Duration and Remembrance of Prostration\n15. Sitting and Supplication between the Two Prostrations\n16. The Resting Sit\n17. The Method of Sitting for the Tashahhud\n18. The First Tashahhud\n19. Sending Blessings upon the Messenger\n20. Supplications after the Final Tashahhud and before Salam\n21. Remembrance and Supplication after Salam

12. Sunnah or Voluntary Prayer

1. Shariah Importance\n2. It Is Recommended to Perform Prayers Other Than the Obligatory Ones at Home\n3. Lengthy Recitation and Fewer Prostrations in Voluntary and Sunnah Prayers\n4. It Is Permissible to Perform Voluntary and Sunnah Prayers Seated\n5. Types of Voluntary Prayer\n6. The Sunnah of Fajr\n7. The Sunnah of Zuhr\n8. The Sunnah of Maghrib\n9. The Sunnah of Isha\n10. The Non-Emphasized Sunnahs\n11. Witr Prayer\n12. Qunut al-Nazilah in the Five Daily Prayers\n13. Qunut in the Fajr Prayer\n14. Qiyam al-Layl or Tahajjud Prayer\n15. Prayer at Night in Ramadan\n16. Salat al-Duha (Forenoon Prayer)\n17. Istikhara Prayer\n18. Salat al-Tasbih\n19. Salat al-Hajah\n20. Salat al-Tawbah\n21. The Prayer for a Solar or Lunar Eclipse\n22. The Prayer for Rain

13. Prostration of Recitation

14. Prostration of Gratitude

15. Prostration of Forgetfulness

16. Congregational Prayer

1. The Importance and Virtue of Congregational Prayer\n2. Women Joining the Congregation in the Mosque and the Virtue of Praying at Home\n3. Praying in a Relatively Distant Mosque and in a Larger Congregation\n4. It Is Recommended to Go Calmly to the Mosque\n5. It Is Recommended for the Imam to Shorten the Prayer\n6. The Imam Lengthening the First Rak’ah\n7. Following the Imam Is Obligatory; Preceding Him Is Forbidden\n8. The Congregation Is Established as Soon as One Person Joins the Imam\n9. The Permissibility of Becoming a Follower of the Imam\n10. Partial Participation in the Congregation\n11. Excuses for Which Missing the Congregation Is Permitted\n12. Who Is More Qualified to Lead the Prayer\n13. Those Whose Leading the Prayer Is Valid\n14. Those Whose Leading the Prayer Is Invalid\n15. A Woman Leading Women Is Recommended\n16. A Man Leading Only Women\n17. It Is Disliked for a Sinful Person or Innovator to Lead the Prayer\n18. The Permissibility of Separating from the Imam for a Valid Reason\n19. Repeating the Prayer with the Congregation\n20. Turning to Sit on the Imam’s Right or Left after Saying Salam\n21. The Imam or Followers Standing on an Elevated Place\n22. Following the Imam when There Is a Barrier between the Imam and Followers\n23. Praying behind One Who Omits an Obligatory Prayer\n24. The Imam Appointing a Substitute\n25. Someone Disliked by the People Leading the Prayer\n26. The Duties of the Imam and Followers

17. Description of the Mosque

1. The Earth Is a Mosque for This Ummah\n2. The Virtue of Building Mosques\n3. The Supplication for Traveling toward the Mosque\n4. Supplications for Entering and Leaving the Mosque\n5. The Virtue of Going to the Mosque and Sitting inside It\n6. Tahiyyat al-Masjid\n7. The Best Mosques\n8. Decorating the Mosque\n9. Keeping the Mosque Clean and Perfumed\n10. Maintaining the Mosque\n11. Announcing Lost Property, Buying and Selling, and Reciting Poetry Are Disliked\n12. Begging in the Mosque\n13. Raising One’s Voice in the Mosque\n14. Speaking in the Mosque\n15. Eating, Drinking, and Sleeping in the Mosque Are Permitted\n16. Interlacing the Fingers of One Hand with Those of the Other\n17. Praying between the Columns

18. Places Where Prayer Is Prohibited\n1. Prayer Is Prohibited in Graves and Graveyards\n2. Prayer Is Prohibited in the Places of Worship of Jews and Christians\n3. Prayer Is Prohibited in Garbage Dumps, Slaughterhouses, Crowded Roadways, Stables, Bathhouses, and on the Roof of the Ka’bah

19. Prayer Inside the Ka’bah

20. Sutrah, or a Barrier in Front of the Person Praying\n1. The Rule Regarding Keeping a Barrier\n2. What Serves as a Sutrah\n3. The Imam’s Sutrah Is the Followers’ Sutrah\n4. One Should Stand Close to the Barrier\n5. It Is Forbidden to Pass between the Person Praying and His Sutrah\n6. The Permissibility of Preventing Someone from Passing in Front of the Person Praying\n7. Nothing Invalidates the Prayer

21. Actions Permitted during Prayer\n1. Crying, Sobbing, and Moaning\n2. Looking from Side to Side with the Neck Straight when Necessary\n3. Killing Harmful Animals such as Snakes and Scorpions\n4. Walking a Short Distance When Necessary\n5. Carrying a Child\n6. Greeting a Worshipper or Responding with a Gesture\n7. Saying Subhanallah and Clapping with the Hands\n8. Correcting the Imam’s Mistake\n9. Saying Alhamdulillah after Sneezing or Receiving a Blessing\n10. Prostrating on One’s Turban or Clothing Due to an Excuse\n11. Other Actions Permitted in Prayer\n12. Reciting while Looking at the Qur’an\n13. Directing One’s Attention to Something Other Than Prayer

22. Actions Disliked in Prayer\n1. Fidgeting with One’s Clothes or Body without Need\n2. Placing the Hands on the Waist during Prayer\n3. Looking toward the Sky\n4. Looking at Something That Distracts One from Prayer\n5. Keeping the Eyes Closed without Reason\n6. Gesturing with Both Hands at the Time of Salam\n7. Covering the Mouth and Letting the Clothes Hang Down\n8. Praying with Food in Front of One\n9. Praying while Restraining Urination or Defecation\n10. Praying while Overcome by Sleep\n11. Reserving a Place in the Mosque for Anyone Other Than the Imam

23. Causes That Invalidate Prayer\n1. Voluntarily Eating or Drinking Anything\n2. Deliberately Speaking for a Purpose Unrelated to the Prayer\n3. Deliberately Performing Excessive Actions\n4. Deliberately Omitting Any Condition of Prayer without an Excuse\n5. Laughing during Prayer

24. Making Up Missed Prayers

25. The Prayer of the Sick

26. Salat al-Khawf, or Prayer during War, Fear, and Terror

27. The Prayer of One Pursuing the Enemy and One Fleeing out of Fear of the Enemy

28. Prayer while Traveling\n1. Shortening Four-Rak’ah Prayers\n2. The Distance for Shortening\n3. From Where Should Shortening Begin?\n4. When Should a Traveler Perform the Full Prayer?\n5. Offering Voluntary Prayers while Traveling\n6. Traveling on Friday

29. Combining Two Prayers\n1. At Arafah and Muzdalifah\n2. While Traveling\n3. During Rain\n4. Due to Illness or an Excuse\n5. Combining Two Prayers for an Ordinary Need

30. Praying on Boats, Trains, and Airplanes

31. The Supplication for Travel

32. Friday Prayer
1. The excellence of Friday
2. Supplication on Friday
3. Sending abundant blessings and salutations upon the Messenger of Allah (peace and blessings be upon him) on Friday day and night
4. It is recommended to recite Surah al-Kahf on Friday day and night
5. Bathing, grooming, using the miswak, and applying perfume on Friday
6. Going early to the Friday prayer
7. Moving ahead by stepping over the necks of the worshippers
8. Whether it is permissible to offer supererogatory prayer before Friday prayer
9. If a worshipper becomes drowsy in the mosque, he should move to another place
10. Evidence that Friday prayer is obligatory
11. For whom Friday prayer is obligatory and for whom it is not
12. The time of Friday prayer
13. The number of worshippers required for the Friday congregation
14. The place of Friday prayer
15. Reviewing the conditions imposed by jurists concerning Friday prayer
16. The Friday sermon or address
17. The prohibition of speaking during the sermon
18. Catching one rak‘ah or less of Friday prayer
19. Supererogatory prayer before and after Friday prayer
20. When Eid and Friday fall on the same day

33. The Prayers of the Two Eids
1. Bathing, applying perfume, and wearing one’s finest clothing
2. Eating something before going out for Eid al-Fitr, and eating after Eid al-Adha
3. Going to the Eid prayer ground
4. Women and children going to the Eid prayer ground
5. Taking different routes when going and returning
6. The time of the Eid prayer
7. There is no adhan or iqamah for the Eid prayer
8. The takbirs of the Eid prayer
9. Prayer before and after the Eid prayer
10. For whom it is permissible to offer the Eid prayer
11. The sermon of the Eid prayer
12. Making up the Eid prayer
13. Games, recreation, singing, and eating on Eid
14. The excellence of righteous deeds during the first ten days of Dhu al-Hijjah
15. It is recommended to exchange Eid greetings and congratulations
16. Reciting the takbir on the specified days of the two Eids

Third Chapter: Zakat

1. The definition of zakat
2. The command and encouragement to pay zakat
3. Warning about the terrible consequences of not paying zakat
4. The Shariah ruling concerning one who denies zakat
5. For whom zakat is obligatory
6. The nisab of zakat
7. Zakat on the wealth of children and the insane
8. Zakat of a person in debt
9. Zakat owed by one who dies without paying it
10. Intention as a condition for paying zakat
11. Paying zakat as soon as it becomes obligatory
12. Paying zakat in advance
13. It is recommended to supplicate for the one who pays zakat
14. The kinds of wealth on which zakat is obligatory
15. Zakat on gold and silver
16. The nisab of gold and the amount of zakat
17. The nisab of silver and the amount of zakat
18. Combining gold and silver
19. Zakat on debts
20. Zakat on banknotes, bonds, and certificates
21. Zakat on jewelry
22. Zakat on bridal dower
23. Zakat on rent
24. Zakat on business goods
25. The method of paying zakat on commercial goods
26. Zakat on crops and fruits
27. The nisab of crops and fruits
28. Zakat on kharaji land
29. Zakat on the produce of leased land
30. Determining the nisab of dates and grapes
31. Eating some of the crop before paying zakat
32. Combining crops and fruits with one another
33. When zakat becomes due on crops and fruits
34. Paying zakat from the best wealth
35. Zakat on honey
36. Zakat on livestock

1. Conditions for zakat on livestock
2. Zakat on camels
3. Zakat on cattle, including buffalo
4. Zakat on goats and sheep
5. Circumstances exempting one from zakat
6. Wealth on which zakat is not due
7. Zakat on animals other than livestock
8. Zakat on animals less than one year old
9. Rulings concerning combining and separating livestock
10. Does combining livestock affect zakat?

37. Zakat on buried and mineral wealth
38. Zakat on marine resources
39. Zakat on extracted wealth
40. Zakat is due upon the obligation, not upon the identical property itself
41. If property is destroyed after zakat becomes obligatory but before it is paid
42. If it is destroyed after the zakat has been set aside
43. Delay in paying zakat does not annul it
44. Giving the monetary value instead of the original property
45. Zakat on jointly owned goods
46. One who evades zakat
47. Categories on which zakat may be spent
48. Those to whom zakat may not be given or from whom it may not be taken
49. Who is responsible for collecting and distributing zakat
50. Transferring zakat for distribution
51. It is recommended to give zakat to righteous people
52. It is forbidden for the zakat payer to purchase his zakat property
53. It is recommended to give zakat to one’s husband and relatives
54. Zakat may be given to those acquiring Islamic knowledge, but not to those occupied solely with worship
55. Transferring zakat
56. If a mistake occurs in distributing zakat
57. Giving zakat or charity publicly
58. Zakat al-Fitr (fitrah)
59. Is any right besides zakat on wealth obligatory?
60. Voluntary charity (general charity)
– Types of charity
– Who has priority in receiving charity?
– Charity that is wasted
– Giving charity from unlawful wealth
– A wife giving charity from her husband’s wealth
– Giving away one’s entire wealth
– Giving charity to animals
– Sadaqah jariyah (ongoing charity)
– Expressing gratitude to the donor

Fourth Chapter: Fasting (Sawm)

1. Fasting: its meaning, excellence, and types
2. Fasting in Ramadan
3. The month of Ramadan and the excellence of deeds during it 3.
4. Warning against breaking the Ramadan fast 8.
5. How Ramadan is established 5.
6. Differences in the location where the new moon is sighted
7. A person who alone sights the new moon
8. The obligatory elements of fasting
9. Upon whom fasting is obligatory
10. Fasting by unbelievers and the insane
11. Fasting by children
12. Those permitted to break the fast and required to pay fidyah
13. Those permitted to break the fast and required to make it up
14. Those for whom both fasting and breaking the fast are obligatory
15. Days on which fasting is prohibited
16. The prohibition of continuous fasting
17. Supererogatory fasts that are Sunnah
18. The permissibility of breaking a supererogatory fast
19. Some rules to observe while fasting
20. Actions permissible during fasting
21. Actions that invalidate the fast
22. Making up the Ramadan fast
23. Laylat al-Qadr
24. I‘tikaf

Fifth Chapter: Caring for the Sick, Funeral Rites, and Burial Shrouds

1. Islamic principles concerning illness and treatment
– Patience during illness
– The patient speaking about his illness
– Visiting the sick
– The excellence of visiting the sick
– Rules for visiting the sick
– A woman visiting a male patient
– A Muslim visiting a non-Muslim patient
– Visiting a patient with an eye disease
– Asking the patient for supplication
– Treatment of illness
– Treatment with unlawful substances
– Non-Muslim physicians
– Receiving treatment from a female doctor
– Treatment through ruqyah and supplication
– Several well-known supplications concerning treatment
– Prohibition of using amulets
– Is it permissible to make the supplications mentioned in the Quran and Hadith into amulets and hang them?

2. Islamic principles concerning the sick
– Not allowing the sick to stay among the healthy
– Entering and leaving a plague-stricken area
– It is recommended to remember death and prepare through deeds
– It is disliked to wish for death
– A long life accompanied by righteous deeds is a blessing
– Performing righteous deeds before death is a sign of dying as a believer
– It is recommended for the sick to maintain a good opinion of Allah
– Recommended actions when one is present with a person nearing death
– Sunnah practices for one on the journey toward death

3. What should be done concerning the deceased

– Recommended actions upon hearing of a Muslim’s death
– It is recommended to inform the deceased’s relatives and close associates of his death
– Weeping for the deceased
– Wailing aloud
– Mourning the deceased
– It is recommended to provide food for the deceased’s family
– It is permissible to prepare the shroud and grave before death
– It is recommended to wish for death in Makkah or Madinah
– Sudden death
– One whose child dies
– The lifespan of the people of the Muslim ummah
– Death as a form of deliverance; the shrouding and burial of the deceased
– Washing the deceased
– The method of washing
– Giving the deceased tayammum when water is unavailable
– A husband and wife washing each other
– A woman washing a young boy

8. Funeral Prayer, Burial Shrouds, and Visiting Graves

– Shrouding
– The funeral prayer for the deceased
– The method of offering the funeral prayer
– Carrying the coffin and funeral procession

5. Actions that are disliked in the funeral prayer and shrouding and burial
6. Burial and digging the grave

7. Matters concerning graves
– It is forbidden to insult the dead
– Reciting the Quran near a grave
– Digging up a grave after burial
– Transferring the deceased from a grave
– Consoling the bereaved

8. Visiting graves
9. Deeds beneficial to the deceased

10. The questioning in the grave
– Where does the ruh remain? The four realms of the ruh

Sixth Chapter: Dhikr

Seventh Chapter: Supplication

1. The command to supplicate
2. The etiquette of supplication
3. Morning and evening supplications
8. Supplications for various times and occasions
5. Some comprehensive supplications
6. Sending salutations and blessings upon the Messenger (peace and blessings be upon him)
7. The blessings and supplication of travel

Eighth Chapter: Hajj

1. The status and obligatory nature of Hajj
2. Conditions that make Hajj obligatory
3. The Hajj of the Messenger of Allah (peace and blessings be upon him)
8. Miqat
5. Ihram
6. Talbiyah (saying labbayka)
7. Actions permissible for a muhrim
8. Actions prohibited for a muhrim
9. The ruling on committing a prohibited act while in ihram
10. The boundaries of the sacred precinct of Makkah
11. The sacred precinct of Madinah
12. The superiority of Makkah over Madinah
13. Entering Makkah without ihram
14. Recommended actions for entering Makkah and al-Masjid al-Haram
15. Tawaf
16. Drinking Zamzam water
17. Sa‘i between Safa and Marwah
18. Proceeding to Mina
19. Departing for Arafah
20. Staying at Arafah
21. Departing Arafah for Muzdalifah
22. Activities of Yawm al-Nahr (10 Dhu al-Hijjah)
23. Stoning the pillars
24. The sacrificial animal or hady
25. Shaving or trimming the hair of the head
26. Tawaf al-Ifadah or Tawaf al-Ziyarah
27. Umrah
28. The farewell tawaf
29. The method of performing Hajj
30. Ihsar
31. The excellence of the Two Sanctuaries

Preface: Prophethood and the Universality and Purpose of Prophethood

Almighty Allah sent the Messenger of Allah (peace and blessings be upon him) with a generous, noble, and entirely egalitarian monotheistic way of life, and with a complete and comprehensive code—the Shariah—for every sphere of life. This Shariah guarantees the entire human race an exceptionally honorable and civilized life, and raises them to the highest summit of perfection and progress.

For twenty-three years, he called people to Allah. During these twenty-three years, he successfully fulfilled the mission with which he had come: conveying Allah’s religion to the people and establishing and uniting humanity upon it.

1. The Universality of the Prophethood of Muhammad (peace and blessings be upon him)

The prophethood of Muhammad (peace and blessings be upon him) is not confined within any particular boundary such that, like the previous prophethoods, it would be designated for a particular generation or community while other generations and communities remained deprived of it. Rather, his prophethood is universal and all-encompassing for the entire human race. Just as the dominion of Almighty Allah extends over the whole earth and everything existing upon it, so too does the prophethood of His final Messenger. It is limited neither to a particular city or region nor to a particular age or era. Allah, Exalted is He, says:

تبْرَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ لِيَكُونَ لِلْعَلَمِينَ نَذِيرًا

“Blessed is He who sent down the Criterion to His servant so that he might be a warner to the whole world.” (Surah 25, al-Furqan: verse 1)
He also says:

وَمَا أَرْسَلْتُكَ إِلَّا كَافَّةً لِلنَّاسِ بَشِيرًا وَنَذِيرًا .

“I have sent you as a bearer of good news and a warner for all humankind.” (Surah 34, Saba: verse 28)
He also says:

قُلْ يَأَيُّهَا النَّاسُ إِنِّي رَسُولُ اللهِ إِلَيْكُم جَمِيعَانِ الَّذِي لَهُ مُلْكُ السَّمَوتِ وَالْأَرْضِ : لَا إِلَهَ إِلَّا هُوَ يُحْيِ وَيُمِيتُ فَآمِنُوا بِاللهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّهِ وَكَلِمَتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ

“(O Muhammad,) say: O humankind, I am Allah’s Messenger to all of you—the One to whom belongs the kingdom of the heavens and the earth. There is no deity except Him. He gives life and causes death. So believe in Allah and His Messenger, the unlettered Prophet who believes in Allah and His Words, and follow him so that you may be guided.” (Surah 7, al-A‘raf: verse 158)

It is narrated in an authentic hadith that the Messenger of Allah (peace and blessings be upon him) said: “Every prophet was sent specifically to his own people. I have been sent to all humankind, regardless of whether they are white or black.”

The breadth and universality of the prophethood of Muhammad (peace and blessings be upon him) are further confirmed by the following facts:

1. There is nothing in this religion he brought that is difficult or arduous for people to believe or act upon. Allah, Exalted is He, says:

لَا يُكَلِفَ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا

“Allah does not burden any person beyond his capacity.” (Surah 2, al-Baqarah: verse 286)

He also says:

يُرِيدُ اللهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ .

“Allah intends ease for you and does not intend hardship for you.” (Al-Baqarah: verse 185) He also says:

وما جعل عليكم في الدين من حرج .

“He has not placed upon you any hardship in religion.” (Surah 2, al-Hajj: verse 78)

It is narrated in Sahih al-Bukhari from Abu Sa‘id al-Maqbari that the Messenger of Allah (peace and blessings be upon him) said:

هذا الدين يسرا، ولَن يُشَادُ الذِينَ أَحَدٌ إِلَّا غَلَبَهُ

“This religion is easy. Whoever adopts an excessively strict approach in practicing the religion will not succeed.”

A hadith in Sahih Muslim reads as follows:

احب الدين إلى الله الحنيفية السمحة

“The generous monotheistic religion is the most beloved religion to Allah.”

2. The fundamental principles of Islam that do not change with differences of place and time—such as beliefs and worship—have been set out in full detail and explained through verses and hadiths containing comprehensive descriptions. Therefore, no one has the right to add or subtract even the slightest thing from them. Matters that do change with differences of place and time—such as matters concerning the welfare of civic life and political and military affairs—are presented in concise form. The purpose is that these principles may remain useful for human welfare in every age, and that rulers, community leaders, and leaders in general may find through them guidance for establishing truth and justice.

3. The guidance contained in the prophethood of Muhammad (peace and blessings be upon him), that is, in the Islamic law he brought, seeks only to safeguard Islam, life, intellect, progeny, wealth, and property. That it accords with human nature and innate disposition and needs, conforms to human reason and conscience, supports human development and progress, and is suitable for every place and time is as clear as daylight. Allah, Exalted is He, says:

قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ والطَّيِّبَتِ مِنَ الرِّزْقِ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الحيوة الدُّنْيَا خَالِصَة يومَ القِيمَةِ ، كَذلِكَ نُفَصِّلُ الأيتِ لِقَوْمٍ يُعْلَمُونَ قُلْ إِنَّمَا حَرَّمَ رَبِّي الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْرَ وَالْبَغْى

بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَالَمْ يُنَزِّلُ بِهِ سلطنا وأن تَقُولُوا عَلَى اللَّهِ مَالَا تَعْلَمُونَ

“Say: Who has forbidden the adornment of Allah and the wholesome provisions He has produced for His servants? Say: They are for those who believe, in this worldly life, and exclusively for them on the Day of Resurrection. Thus We explain the verses in detail for people who know. Say: My Lord has only forbidden shameful deeds, both open and hidden, sin, unjust transgression, associating with Allah that for which He has revealed no authority, and saying about Allah what you do not know.” (Surah 7, al-A‘raf: verses 32–33)

The Most Glorious Allah also says:

ورحمَتِي وَسِعَتْ كُلَّ شَيْءٍ ، فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَوةَ وَالَّذِينَ هُم بِايَتِنَا يُؤْمِنُونَ الَّذِين يتبعون الرسول النبى الأمى الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَ هُمْ فِي التورية وَالْإِنْجِيلِ ( يَأْمُرُهُمْ بِالْمَعْرُوفِ وينهمر عَنِ

الْمُنْكَرِ وَيُحِلُّ لَهُرُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمْ الحبيت ويضع عنهم أمرهم والأغلل الَّتِي كَانَتْ عَلَيْهِمْ ، فَالَّذِينَ آمَنُوا بِه وعزروه ونصروه وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ لَا أُولَئِكَ هُمُ الْمُفْلِحُونَ

“My mercy encompasses everything. I will prescribe it for those who are mindful, pay zakat, and believe in Our revelations; those who follow the unlettered Prophet, whom they find written in the Torah and the Gospel in their possession. He commands them to do what is right and forbids them from what is wrong; he makes lawful for them all good things and makes unlawful for them all impure things; and he relieves them of their burdens and the shackles that were upon them. So those who believe in him, honor him, support him, and follow the light sent down with him—it is they who will be successful.” (Al-A‘raf: 156–157)

2. The Purpose of the Prophethood of Muhammad (peace and blessings be upon him)

The purpose of Islamic prophethood is to know and recognize Allah, purify the self through worshipping Him, strengthen human relationships, and establish them upon the foundations of affection, love, mercy, brotherhood, equality, and justice. Through these deeds, people attain happiness and good fortune in this world and the Hereafter. Almighty Allah says:

هُوَ الَّذِي بَعَثَ فِي الْآمِينَ رَسُولاً منهم يتلوا عليهم ايته ويزكيهم ويعلمهم الكتب والحكمة د وان كانوا مِنْ قَبْلُ لَفِي ضَلَلٍ مُّبِينٍ

“He is the One who raised a Messenger among the unlettered, reciting to them His revelations, purifying them, and teaching them the Book and wisdom, although they had previously been clearly astray.” (Surah 62, al-Jumu‘ah: verse 2)

Almighty Allah also says:

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ

“We have sent you only as a mercy to the worlds.” (Surah 62, al-Anbiya: verse 107)

The Messenger (peace and blessings be upon him) said: آنا رحمة م “I am a mercy bestowed as a gift.”

3. Islamic Lawmaking or Fiqh

An important subject within the scope of Islamic prophethood is the formulation of Islamic law. This is the theoretical aspect of Islamic prophethood.
The sole source of pure religious law is Allah’s revelation, which is set out in the Quran and Sunnah, or the ijtihad of the Messenger (peace and blessings be upon him) that revelation upheld. This revelation has been preserved in the form of the Quran and Sunnah. An example of pure religious law is the rulings or ahkam of worship. In this matter, the Messenger’s responsibility was no more than to convey Allah’s revelation to the people precisely, together with its explanation and clarification. Almighty Allah says:

وما ينطق عن الهوى، إن هو إلا وحي يوحى

“He does not speak from his own desire; it is nothing but revelation revealed.” (Surah 53, al-Najm: verses 3–4)

However, concerning Islamic laws related to worldly matters such as judgment, politics, and military policy, the Messenger (peace and blessings be upon him) was instructed to consult others. At times he would hold one opinion, then shortly afterward withdraw from it and accept the opinions of his Companions, as occurred during the battles of Badr and Uhud. Generally, however, the Companions (may Allah be pleased with them) would turn to him regarding matters they did not know. They would ask him about them. They would seek from him the meanings of the Quran and Hadith that were unknown to them, and present to him the meanings they themselves understood. Sometimes he would affirm their understanding; at other times he would point out and correct where their understanding was mistaken.

Islam has laid down some general principles by which Muslims can conduct themselves. They are as follows:

1. Refraining from seeking a solution to an event or problem that has not yet occurred until it occurs. Allah, Exalted is He, says:

يَأَيُّهَا الَّذِينَ آمَنُوا لَا تَسْتَلُوا عَنْ أَحْيَاء إِنْ تُبْدَلَكُم تَمُوكُمْ ، وَإِن تَسْتَلُوْا عَنْهَا مِيْنَ يُنَزِّلُ الْقُرْآنَ تُبْدَلَكُمْ ، عَفَا اللَّهُ عَنْهَا ، وَاللَّهُ غَفُورٌ حَلِيمٌ

“O believers! Do not ask about things which, if made clear to you, would trouble you. If you ask about them while the Quran is being revealed, they will be made clear to you. Allah has pardoned what was in the past. And Allah is All-Forgiving, Most Forbearing.” (Surah 5, al-Ma’idah: verse 101)

It is stated in a hadith: “The Messenger of Allah (peace and blessings be upon him) forbade engaging with issues that had not yet arisen in reality.”

2. Refraining from asking excessive questions and occupying oneself with complicated matters:

The Messenger (peace and blessings be upon him) said: “Allah dislikes for you idle talk, excessive questioning, and wasting money and property.”

He also said:

إِنَّ اللَّهَ فَرَضَ فَرَائِضَ فَلَا تَضَيْعُوهَا وَمَنْ حَدَوْدًا فَلَا تَعْتَدُوهَا، وَحَرْمَ أَشْيَاءَ فَلَا تَنْتَهِكُوْهَا، وسكت عن أَشْيَاءَ رَحمَةٌ بِكُم مِن غير نسيان فَلا تَبْعَثُوا عنها ، وعنه أيضًا : أَعظَرُ النَّاسِ جزمًا من سالَ عَنْهُ شَيْءٍ لَمْ يَحْرَّمْ فَحَرِمْ مِنْ أَهْلِ مَسْأَلَتِهِ.

“Allah has prescribed certain obligations, so do not neglect them. He has set certain limits, so do not transgress them. He has forbidden certain things, so do not violate them. And He has remained silent about certain things, as a mercy to you, not out of forgetfulness. So do not investigate them.”

The Messenger of Allah (peace and blessings be upon him) also said: “The greatest criminal is one who asks about something that was not forbidden, and then it becomes forbidden because of his question.”

3. Avoiding disagreement and factionalism regarding the religion

Allah Almighty has said:

وأن منه أُمْتَكرَ أُمَّةً وَاحِدَةً

“Indeed, this is your Ummah, one Ummah.” (Surah 23, Al-Mu’minun: verse 52)

Allah has also said:

واعتصموا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا

“Hold firmly, all together, to the rope of Allah, and do not be divided into factions.” (Surah 3, Aal ‘Imran: verse 103)

Allah also says:

ولا تنازَعُوا فَتَفْعَلُوا وَتَنْمَبْ رِيْعَ

“Do not dispute with one another, lest you fail and your strength and influence depart.” (Surah 8, Al-Anfal: verse 46)

Allah has also said:

إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَسْتَ مِنْهُمْ فِي شَيْءٍ

“যারা তাদের দীনকে খণ্ড বিখণ্ড করেছে এবং নিজেরা দলে দলে বিভক্ত হয়েছে, তাদের সাথে তোমার কোনো সম্পর্ক নেই।” (সূরা ৬, আল-আনয়াম: আয়াত ১৫৯)

Allah also says:

وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِنْ بَعْدِ مَا جَاءَهُمُ الْبَيِّنت ها وأُولَئِكَ لَهُمْ عَذَابٌ عَظِيره

“Do not be like those who became divided into factions and fell into disputes after clear proofs had come to them. For them is a tremendous punishment.” (Surah 3, Aal ‘Imran: verse 105)

4. Referring disputed matters to the Qur’an and Sunnah: This must be done in the light of Allah’s following words:

فَإِن تَنَازَعَمْتُمْ فِي شَيْ فَرَدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ –

“If you dispute over anything, refer it to Allah and this Messenger.” (Surah 4, An-Nisa: verse 59)

– وَمَا اختلفترفيْهِ مِنْ شَيْءٍ فَعْلَمَهُ إِلَى اللَّهِ

“Whatever you differ over, its judgment rests with Allah.” (Surah 42, Ash-Shura: verse 10)

The reason is that the Book of Allah has provided detailed explanations of the religion. Allah says, for example:

ونزلنا عَلَيْكَ الْكِتَبَ تِبْيَانًا لِكُلِّ شَيْءٍ .

“We have sent down the Book to you explaining everything.” (Surah 16, An-Nahl: verse 89)

Allah has also said:

مَا فَرَّطْنَا فِي الْكِتَبِ مِنْ شَيْءٍ

“We have left nothing out of the Book.” (Surah 6, Al-An‘am: verse 38)

This has been explained not only through the Qur’an, but also through the Messenger’s practical Sunnah. Allah says:

وانزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِم .

“We have sent down the Reminder to you so that you may clearly explain to people what has been sent down to them.” (Surah 16, An-Nahl: verse 44)

Allah has also said:

إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَبَ بِالْحَقِّ لِتَحْكُم بَيْنَ النَّاسِ بِما أردكَ الله :

“Indeed, We have sent down the Book to you with the truth so that you may judge between people according to what Allah has shown you.” (Surah 4, An-Nisa: verse 105) In fact, the command has been given to settle all disputes according to the Qur’an and Sunnah, and all guidance has been clearly set out. Allah Almighty has said:

الْيَوْمَ أَكْمَلْتُ لَكُم دينكم واتممت عليكم نعمتي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا.

“Today I have perfected your religion for you, completed My favor upon you, and chosen Islam as your religion.” (Surah 5, Al-Ma’idah: verse 3)

As long as the rules of the religion continue to be analyzed in this manner, and as long as everyone knows that it is essential to return to their original sources in order to resolve disputes, there is neither room nor justification for disagreement in this religion.

Allah Almighty says:

وَإِنَّ الَّذِينَ اخْتَلَفُوا فِي الْكِتَبِ لَفِي شِقَاقَ بَعِيدٍ .

“Those who have differed concerning the Book are indeed in far-reaching opposition.” (Surah 2, Al-Baqarah: verse 176)

Allah also says:

فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُعَلِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمان

“But no, by your Lord, they will not truly believe until they make you judge concerning their disputes, then find no resistance within themselves to what you have decided and submit completely.” (Surah 4, An-Nisa: verse 65)

The Companions and the Muslims of the blessed generations that followed them lived according to this principle. They did not differ among themselves on any matter except a small number of issues. The reason for their disagreement on those few matters was that they differed in understanding the meanings of the relevant texts of the Qur’an and Sunnah; some of them knew certain texts, while others did not.

Then, when the Imams of the four madhhabs appeared, they followed the method of their predecessors. However, one group among them was closer to the Sunnah of the Messenger, such as the people of the Hijaz, among whom there were comparatively more transmitters of the Messenger’s Sunnah and the reports of the Companions. Another group made greater use of their own reasoning, such as the people of Iraq, among whom there were comparatively fewer hadith memorizers. This was because their homeland was farther from the place where revelation had descended.

These Imams did their utmost to enrich the people with knowledge of Islam and guide them along its path. They forbade people from blindly following them and said: No one may adopt our view or speak according to it without knowing the evidence we present in support of it. They stated unequivocally that an authentic hadith was their madhhab. They did not want people to follow them blindly, as they followed the sinless and error-free Messenger. Their sole aim was to help people understand Allah’s commands.

But later, as people’s morale weakened and their resolve diminished, blind imitation began to emerge among them. Consequently, each group became satisfied with a particular madhhab. Their thought, research, reflection, and learning became confined within that madhhab. They came to depend upon it and became its fanatical supporters, devoting all their strength to supporting and assisting it. They gave the words of their own imam the same status as the words of Allah and the Messenger. No scholar of this group considered it permissible to issue a fatwa contrary to the opinion of their imam. Their blind devotion to the imam of their respective madhhab reached such an extent that al-Karkhi said: “Any verse or hadith that contradicts the views of our imams must either be interpreted away or regarded as abrogated.”

Because of blind imitation and fanatical partisanship toward the madhhabs, some groups of Muslims began to be deprived of the guidance of the Qur’an and Sunnah. Rumors began to spread that the door of ijtihad had been closed. Whatever the jurists said came to be regarded as the Shariah. The Shariah became confined to the statements and opinions of the jurists. Anyone who adopted a view differing from theirs was branded an innovator. His view was deemed unacceptable and his fatwa unreliable.

The institutions that helped spread this narrowness and fanaticism were the madrasas established by the ruling and wealthy classes, whose curricula were restricted to a particular madhhab or to teaching that madhhab. This became a decisive reason for becoming attached to those madhhabs and turning away from ijtihad, so that the livelihoods arranged for them might continue. It is said that Abu Zur‘ah asked his teacher al-Bulqini: “Tell me, what is the reason Shaykh Taqi al-Din al-Subki refrains from ijtihad? He possesses all the qualifications and means required for ijtihad!” Al-Bulqini remained silent. After a while, Abu Zur‘ah said: “I think the only reason he refrains from it is the offices reserved for the jurists of the four madhhabs. Those who go outside these four madhhabs will receive no office. None of them will be able to become a judge, nor will the people accept their fatwas; rather, they will be branded innovators.” Hearing this, al-Bulqini smiled and agreed with him.

Thus, by becoming entangled in the web of taqlid, or blind imitation, being deprived of the guidance of the Qur’an and Sunnah, and accepting that the door of ijtihad had been closed, the Muslim Ummah fell into grave trouble and calamity and entered the hole of the monitor lizard, from which the Messenger of Allah (peace and blessings be upon him) had warned them.

The result was that the Muslim Ummah became divided into numerous groups and subgroups. Some even disputed whether it was permissible for a girl belonging to the Hanafi madhhab to marry a boy belonging to the Shafi‘i madhhab. Some said that such a marriage was not permissible because Hanafis doubted the faith of Shafi‘is. Others said it was permissible: if marriage to a Jewish or Christian woman is lawful, then marriage to them would also be lawful [because, according to the Shafi‘is, it is permissible to say, “If Allah wills, I am a believer”].

As a result, innovations also spread widely, while Islam’s eternal heritage and culture began to disappear. Intellectual effort and striving nearly came to a halt, research and reflective activity became stagnant, and intellectual freedom and independence were lost. Together, these symptoms weakened and enfeebled the distinctiveness of the Muslim nation, deprived it of its productive life, and halted its development and progress. Taking advantage of this, enemies infiltrating from within entered the very core of Islam through its gaps and openings.

In this way, many years passed. Many centuries went by. It is Allah’s eternal practice that from time to time He sends into this Ummah people who renew the presentation of its religion, awaken the Ummah from sleep, and show it the path of truth and justice. Yet this Ummah seems unwilling to awaken until it returns to its previous miserable condition—or to one even worse.

At last came the turn of Islamic law, through which Allah organized and regulated the life of all humanity and made it their support in this world and the Hereafter. Yet the work of formulating this law had been reduced to such a low level as has no precedent in history. It had been cast into a deep abyss. Thinking, researching, and striving concerning it had become a mind-numbing and time-wasting activity that benefited neither Allah’s religion nor the organization of people’s worldly lives.

Here, by way of example, I present an excerpt from a fiqh book written by a jurist of the later period: “Ibn ‘Arafah defined ijara (leasing) as selling the benefits of immovable property, excluding boats and animals, from which no produced exchange can be obtained and which, when divided, yields its parts.” On hearing this definition, one of his students objected that the word “parts” was contrary to the conciseness of the definition and did not need to be mentioned. The jurist refrained from replying for two days. Then he gave an answer that was entirely meaningless.”

Indeed, the formulation of Islamic law had sunk to such a low level. The scholars gave no importance to anything except the original language of the Book. At most, they read its commentaries, along with the information, objections, and riddles found in those commentaries and the discussions written about them. It was in such circumstances that Europe eventually descended upon the East one day. With its aggressive claws it destroyed everything, trampling everything underfoot and reducing it to dust. After blow upon blow of aggression, when the people of the East finally awoke and looked around, they found themselves far behind the rapidly advancing world. The caravan of civilization had moved forward, while they sat unmoved. They saw themselves facing a new world, a world resounding with the triumph of life, advancing with unstoppable force and productivity. The sight left them bewildered. Among them was a group that had forgotten its own history, become disobedient children of its forefathers, and lost sight of its religion and heritage. They began to cry out: “O people of the East, look how much progress Europe has made! Come, follow in its footsteps.” They began to imitate Europe without hesitation and blindly, whether it accorded with faith or was disbelief, whether good or bad. Those immersed to the neck in inertia and fanaticism adopted a negative stance. Repeatedly reciting “There is no power or strength except through Allah” and “Indeed, we belong to Allah, and indeed to Him we shall return,” managing their own way of life, becoming self-centered, and sitting in a corner of the house became their course of action. This course of action gave the arrogant enemies of Islam another proof that Islamic Shariah cannot keep pace with progress and is not suited to the age. Then the inevitable consequence occurred. Aggressive foreign law became dominant and controlling in the lives of the people of the East, even though it was completely contrary to their religion, culture, and heritage. European customs and ways of life began to invade families, streets, gatherings, schools, colleges, and centers of education and culture. Not only that, Europe’s cultural tide grew stronger and more dominant in every sphere of life. As a result, the East nearly forgot its religion and heritage, and the link between its past and present was about to be severed. Yet it is Allah’s eternal practice that the earth is never devoid of people who establish His religion. Thus the reformers became active. They warned those deceived by the West: “Beware. Refrain from promoting Western civilization. For the moral decline of the Westerners will not spare them from facing an utterly miserable fate. If they do not reform their nature through pure faith, and if they do not change their character by imitating the highest and finest moral ideals, their science will soon become a destructive weapon that will turn their beautiful cities into furnaces of fire that will consume, burn, and reduce them to ashes.” As Allah has said: “Have you not seen how your Lord dealt with ‘Ad—[the people of] Iram, of lofty pillars, the like of whom had never been created in the land; and with Thamud, who carved out rocks in the valley; and with Pharaoh, the owner of the stakes, who transgressed in the lands and spread much corruption therein? So your Lord poured upon them a scourge of punishment. Indeed, your Lord is ever watchful.” (Surah 89, Al-Fajr: verses 6–14)

The reformers began to cry out to the homebound and inert people: “Hold fast to the Qur’an and Sunnah, the sources of flawless knowledge. Seek your religion from these two sources, and convey glad tidings to others through them. Then this bewildered world will find the straight and correct path through your help, and this oppressed earth will attain peace and prosperity.” Allah says:

لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أَسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُوا اللهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيران

“Indeed, in the Messenger of Allah you have an excellent example—for those who hope in Allah and the Last Day and remember Allah abundantly.” (Al-Ahzab: verse 21)

By Allah’s boundless grace, some righteous and noble people responded to this call. They embraced this da‘wah with wholehearted devotion. A group of young men accepted this da‘wah and devoted their most valuable possessions and their lives to its cause.

This noble initiative has aroused curiosity and stirred hearts. Amid an excess of hope and enthusiasm, the question has arisen: Has Allah now permitted the earth to be illuminated anew by His light? Has He decided that people should now live pure and untainted lives inspired by faith, ihsan, justice, and brotherhood? The following two verses bear witness to this very matter:

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ ، وَكَفَى بِاللَّهِ حَمِيدَات

“He is the One who sent His Messenger with guidance and the true religion so that He may make it prevail over every other way, and Allah is sufficient as a witness.” (Surah 48, Al-Fath: verse 28)

سَنُرِيهِمْ آيَتِنَا فِي الْآفَاقِ وَفِي أَنْفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُم أَنَّهُ الْحَقِّ ، أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَى كُلِّ شَيْءٍ عَمِيده

“We will soon show them Our signs throughout the horizons and within themselves until it becomes clear to them that this Qur’an is the truth. Is it not enough that your Lord is Witness over everything?” (Surah 41, Ha-Mim Sajdah: verse 59)

Chapter One: Taharah (Purification)

Taharah (Purification)

1. Using water for purification and the types of water

First type: Ordinary water

The ruling on ordinary water is that it is pure and purifying. The following waters fall under the category of ordinary water:

a. Rainwater, melted snow, and hailwater: because Almighty Allah has said:

وينزل عليكم مِنَ السَّمَاءِ مَاءً ليطهركم به .

“He sends down water upon you from the sky so that He may purify you with it.” (Surah 8, Al-Anfal: verse 11)

Almighty Allah has also said:

وَانزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًات

“And We sent down from the sky pure water.” (Surah 25, Al-Furqan: verse 48)

Abu Hurairah (may Allah be pleased with him) narrated that when the Messenger of Allah (peace and blessings be upon him) said the takbir in prayer, he would remain silent for a short while before recitation. One day I said: “O Messenger of Allah, may my father and mother be sacrificed for you. What is the reason for your silence between the takbir and recitation? What do you say during that time?” The Messenger (peace and blessings be upon him) said: “I say:”

اللهم باعد بيني وبين خطاياي كما باعدت بين المشرق والمغرب، اللهم تَقْنِي مِنْ عَطَايَايَ كَهَا ينقى الثوب الأبيض من الدنس، اللهم أَغْسِلْنِي مِن عَطَايَايَ بِالتَّلْمِ وَالْمَاءِ وَالْبَرْد.

“O Allah, place as much distance between me and my sins as You have placed between the East and West. O Allah, cleanse me of my sins as a garment is cleansed of filth. O Allah, wash away my sins with snow, water, and hail.” —Narrated by all the authentic hadith collections except Tirmidhi.

b. Sea water: Abu Hurayrah (RA) said: “A man asked the Messenger of Allah (peace and blessings be upon him), ‘O Messenger of Allah, we travel by sea, and we carry only a little water with us. If we use it for ablution, we will suffer from thirst. May we perform ablution with seawater?’ The Messenger of Allah (peace and blessings be upon him) said: ‘Its water is purifying [The Messenger of Allah (peace and blessings be upon him) did not simply answer ‘Yes’ to the question, because he wanted to mention the reason along with the ruling: water’s purifying quality. He also conveyed another ruling that had not been asked about: animals found dead in the sea are lawful to eat. Thus, his answer was complete in its information and included an additional ruling that had not been requested, which would be useful when the need arose. This is an excellent characteristic of a fatwa].”

And animals found dead in the sea (fish) are lawful to eat.” Narrated by the five authentic hadith collections. Al-Tirmidhi said: “This hadith is authentic and good. I asked Muhammad ibn Isma’il al-Bukhari about it. He said: ‘Authentic.’”

c. Zamzam water: Ali (RA) narrated: “The Messenger of Allah (peace and blessings be upon him) ordered that a bucket of Zamzam water be brought. He drank some of it and performed ablution with the remainder.” (Musnad Ahmad)

d. Water whose color has changed: Scholars regard as ordinary water water that has changed because it has remained stagnant for a long time, because it has been kept in a tank or container, or because of the mixture of substances such as algae, leaves, and similar things that commonly become mixed with water.

The principle here is that water regarded as ordinary water and not qualified by any adjective may validly and correctly be used for purification. Allah the Exalted has said:

فَلَمْ تَعِدُوا مَاءً فَتَيَموا

“But if you do not find water, then perform tayammum.” (Surah 5, al-Ma’idah: verse 6)

The second type: used water

This is water dripping from the limbs of a person performing ablution or ritual bathing. Its ruling is that it is purifying, just like ordinary water. Just as the original water is purifying, this water is likewise exactly purifying. Both are equal. There is no evidence for declaring it different from purifying water. This is also proven by the hadith narrated by Rubayyi’ bint Mu’awwidh. Describing the Messenger of Allah’s ablution, she said: “He wiped his head with the water that remained on his hands from his ablution.” Narrated by Ahmad and Abu Dawud.

The wording narrated by Abu Dawud is: “The Messenger of Allah (peace and blessings be upon him) wiped his head with the remaining water on his hands.”

It is narrated from Abu Hurayrah that he met the Messenger (peace and blessings be upon him) on a road in Madinah. Abu Hurayrah was then in a state of major ritual impurity, or junub, due to the emission of semen. So he moved away from the Messenger (peace and blessings be upon him), performed a ritual bath, and then returned. The Messenger of Allah (peace and blessings be upon him) said: “O Abu Hurayrah, where were you?” He replied: “I was impure. I did not like to sit with you while I was in a state of impurity.” The Messenger of Allah (peace and blessings be upon him) said: “Glory be to Allah! A believer never becomes impure.” Narrated in all the authentic hadith collections.

This hadith proves that used water is purifying. Since a believer does not become impure, there is no reason for water to lose its purifying quality merely because it comes into contact with his body. At most, one pure thing has come into contact with another pure thing, and that causes no harm. Ibn al-Mundhir said: It has been narrated from Ali, Ibn Umar, Abu Umamah, Ata, al-Hasan, Makhul, and al-Nakha’i that they said: If a person forgets to wipe his head and then notices that his beard is wet, it is sufficient for him to wipe his head with the water from his beard. This proves that they regarded used water as purifying. I hold the same view. One report states that this is the position of Imam Malik and Imam al-Shafi’i. Ibn Hazm said that this is the view of Sufyan al-Thawri, Abu Thawr, and all the literalist scholars.

The third type: water mixed with a pure substance, such as soap, saffron, flour, and the like, from which the water is ordinarily not separate. Its ruling is that it remains purifying so long as it can still be called ordinary water.

But if it can no longer be called ordinary water, its ruling is that it is pure in itself but does not purify others. Umm Atiyyah narrated: “The Messenger (peace and blessings be upon him) came to us after the death of his daughter Zaynab and said: ‘Wash her three times, or five times, or more than that if you deem necessary. Wash her with water and lote leaves, and use camphor—or something made from camphor—in the final washing. When you have finished, inform me.’ When we had finished washing her, we informed him. He gave us his lower garment and said: ‘Wrap her in it.’” This hadith is narrated in all the authentic hadith collections.

It is permissible to wash the deceased only with water that may validly be used to purify a living person.

Ahmad, al-Nasa’i, and Ibn Khuzaymah narrated the hadith of Umm Hani: The Messenger (peace and blessings be upon him) and his wife Maymunah (RA) performed a ritual bath from the same vessel. It was a vessel used by his wife for storing food, and it contained traces of flour.

It is evident that both hadiths involve something mixed with the water, but the mixture was not so great that the word “water” could no longer be applied to it.
The fourth type: water mixed with an impure substance

The mixture may be of two kinds:

One: The water’s taste, color, and smell change because of the mixture of an impure substance. It is unanimously impermissible to purify oneself with such water. Ibn al-Mundhir and Ibn al-Mulaqqin stated this.

Two: The water remains in its natural state, and none of its three aforementioned characteristics changes. Its ruling is that the water is pure in itself and purifies others, whether it is little or much. The evidence is the hadith narrated by Abu Hurayrah: “A Bedouin entered the mosque and urinated in it. The people immediately rushed toward him and were about to attack him. The Messenger of Allah (peace and blessings be upon him) said: ‘Leave him alone and pour a bucket of water over his urine. You have been sent to make matters easy, not to make them difficult.’” This hadith was narrated by all the hadith collections except Muslim.

This is also proven by the hadith of Abu Sa’id al-Khudri (RA). He said: It was asked, “O Messenger of Allah, may we perform ablution from the well of Buda’ah? [Buda’ah was a well in Madinah. Abu Dawud said: I heard Qutaybah ibn Sa’id say: I asked the person responsible for the well of Buda’ah about its depth. He said: When the water is at its highest, it reaches the lower abdomen. I asked: What about when it decreases? He said: It reaches below the part of the body that must be covered. Abu Dawud said: I measured the well of Buda’ah with my cloak. I spread it lengthwise over the well and then measured it; its width was six cubits. I asked the man who opened the garden gate for me and let me enter: Has this well been changed from its former condition? He said: No. I saw that the color of the water in the well had changed].”

The Messenger of Allah (peace and blessings be upon him) said: “Water is purifying; nothing makes it impure.” The hadith was narrated by Ahmad, al-Shafi’i, Abu Dawud, al-Nasa’i, and al-Tirmidhi. Al-Tirmidhi called it a good hadith, and Ahmad called it authentic. Yahya ibn Ma’in and Abu Muhammad Ibn Hazm also said that it is authentic.

Ibn Abbas, Abu Hurayrah, al-Hasan al-Basri, Ibn al-Musayyab, Ikrimah, Ibn Abi Layla, al-Thawri, Dawud al-Zahiri, al-Nakha’i, Malik, and others held this view. Al-Ghazali said: “In my view, it would be better if al-Shafi’i’s school followed Malik’s school regarding water.”

“The Messenger of Allah (peace and blessings be upon him) said: ‘When water reaches the amount of two qullahs, it cannot remove impurity.’” This hadith, narrated from Ibn Umar in the five hadith collections, is weak both in its chain and in its wording. (A large jar is called a qullah—translator.)

Ibn Abd al-Barr said in the introduction: The hadith concerning two qullahs relied upon by Imam al-Shafi’i is weak in reasoning and likewise not established in its chain.

The fifth type: leftover water

The water remaining in a vessel after someone drinks from it is called leftover water. Leftover water is of several types:

a. Human leftover water: It is pure, whether it belongs to a Muslim or a non-Muslim, a person in a state of major ritual impurity, or a menstruating woman. As for Allah’s statement, “The polytheists are impure” (Surah 9, al-Tawbah: verse 28), it means moral and spiritual impurity. This moral and spiritual impurity results from the polytheists’ false beliefs and their failure to protect themselves from impurity and filth; it does not mean that their bodies or possessions are impure. They used to mix with Muslims, and their messengers and delegations would come to the Messenger of Allah (peace and blessings be upon him), even entering the Prophet’s Mosque. He never ordered anything to be washed merely because it had come into contact with their bodies.

“Aishah (RA) said: ‘I would drink from a vessel while menstruating, then give it to the Messenger of Allah (peace and blessings be upon him), and he would place his mouth where I had placed mine and drink.’” —Muslim.

b. Leftover water of lawful animals: It is pure, because the saliva of these animals comes from pure flesh; therefore, it too is pure. Abu Bakr Ibn al-Mundhir said: The scholars unanimously agree that it is permissible to drink the leftover water of an animal whose meat is lawful, and it is also valid to perform ablution with it.

c. Leftover water of donkeys, mules, predatory animals, and birds of prey: It is pure. “Jabir (RA) narrated that the Messenger of Allah (peace and blessings be upon him) was asked: ‘May we perform ablution with the leftover water of a donkey?’ He said: ‘Yes. Indeed, ablution may be performed with the leftover water of all predatory animals.’” (Al-Shafi’i, al-Daraqutni, and al-Bayhaqi.) This hadith has numerous chains which, taken together, strengthen it.

“Ibn Umar (RA) said: Once the Messenger of Allah (peace and blessings be upon him) set out on a journey at night. Accompanied by his group, he came upon a man sitting beside his water tank. Umar (RA) said: ‘Have any predatory animals licked water from your tank at night?’ The Messenger (peace and blessings be upon him) immediately said to the man: ‘O owner of the tank, do not tell him. He is a fastidious man. If a predatory animal drank from it, what it drank is in its belly, and what remains is fit for us to drink and is purifying.’” —Al-Daraqutni.

“It is narrated from Yahya ibn Sa’id that Umar (RA) set out on a journey with a caravan. Amr ibn al-As was in the caravan. When they reached a well, Amr ibn al-As said: ‘O owner of the well, do any predatory animals come to your well?’ Umar (RA) immediately said: ‘Do not disclose this information, for we approach predatory animals and they approach us.’” —Muwatta Malik.

d. Leftover water of cats: This too is pure. Kabshah bint Ka’b, who lived in the household of Abu Qatadah, said: “Abu Qatadah came to me, and I poured water for him. A cat came to drink. Abu Qatadah brought the vessel toward it, and the cat drank from it. He saw me watching and said: ‘My niece, are you surprised?’ I said: ‘Yes.’ He said: ‘The Messenger of Allah (peace and blessings be upon him) said: “Cats are not impure. They constantly move around among you.”’” (Narrated in the five authentic hadith collections. Al-Tirmidhi said: “This is an authentic and good hadith,” and al-Bukhari and others declared it authentic.)

e. Leftover water of dogs and pigs: It is impure, and it is obligatory to avoid it. The reason for the impurity of a dog’s leftover water is the narration from Abu Hurayrah in al-Bukhari and Muslim: “The Messenger of Allah (peace and blessings be upon him) said: ‘When a dog drinks from any of your vessels, it is obligatory to wash that vessel seven times.’”

“Ahmad and Muslim also narrate that the Messenger of Allah (peace and blessings be upon him) said: ‘If a dog licks one of your vessels, it becomes pure when washed seven times; the first of those times must be washed by rubbing it with soil.’” The leftover water of pigs is impure because of the impurity and filth of pigs.

2. Impurity and the means of purifying oneself from impurity

Najasah, or impurity, is the filth or uncleanliness from which every Muslim is obliged to purify himself; if any part of it touches his body or clothing, it is essential to wash and remove it. Allah the Exalted has said:

وَثِيَابَكَ نطير

“Purify your garments.” (Surah 74, al-Muddaththir: verse 4)

Allah the Exalted has also said:

إن اللهَ يُحِبُّ التوابين ويُحِبُّ المتطهرين

“Indeed, Allah loves those who repent and loves those who purify themselves.” (Surah 2, al-Baqarah: verse 222)

The Messenger of Allah (peace and blessings be upon him) said:

الطَّمَورُ شَطْرُ الْإِيان

“Purification is a part of faith.”

There is much more discussion on this subject, which I shall mention below:

—Categories of impurity [Impurity is of two kinds: one that can be perceived by the senses, such as urine, feces, and blood; and one that cannot be perceived by the senses, such as impurity caused by the emission of semen].

1. Dead animals:

Dead animals are those that die naturally, that is, without slaughter [meaning slaughter according to Islamic law]. An animal cut while still alive is also included in this category. Abu Waqid al-Laythi said: The Messenger of Allah (peace and blessings be upon him) said: “Whatever part of a quadruped is cut off while it is alive is dead.” (Abu Dawud and al-Tirmidhi.) Al-Tirmidhi called it a good hadith and said: “The scholars act according to this hadith.”

Despite being included among dead animals, the following are not impure:

a. The carcasses of fish and locusts:

These are pure. Ibn Umar (RA) said: “The Messenger of Allah (peace and blessings be upon him) said: ‘Two dead animals and two kinds of blood have been made lawful for us. The two dead animals are fish and locusts, and the two kinds of blood are the liver and spleen.’” (Narrated by Ahmad, al-Shafi’i, Ibn Majah, al-Bayhaqi, and al-Daraqutni.) The hadith is weak, but according to Imam Ahmad it is mawquf yet authentic. (A hadith whose chain ends at a Companion and does not reach the Messenger (peace and blessings be upon him) is called mawquf.) Abu Zur’ah and Abu Hatim also called it mawquf and authentic. Hadiths of this kind are considered marfu’—those whose chains reach the Messenger (peace and blessings be upon him). When some Companions say, “This has been made lawful for us” or “This has been forbidden to us,” it is equivalent to saying explicitly, “We were commanded to do such-and-such and forbidden to do such-and-such.”

The Messenger’s statement concerning the sea was quoted earlier: “The sea is purifying; its water is pure, and animals found dead in it are lawful.”

b. The carcasses of animals that do not possess flowing blood, such as ants and bees. These are pure. If they fall into something and die, that thing does not become impure. Ibn al-Mundhir said: I know of no one who disagreed, apart from Imam al-Shafi’i, that the substance into which these carcasses fall remains pure. The well-known position in his school is that they are impure, but if they fall into a liquid, it remains pure so long as they do not alter the liquid.

c. The bones, horns, claws, hair, feathers, skins, and all similar parts of an animal’s carcass are pure. The original status of these things is purity, and there is no evidence that they are impure. Regarding the bones of dead animals such as elephants, he said: “I saw many early scholars combing their hair with combs made from them and using their oil, and they saw nothing objectionable in this.” Narrated by al-Bukhari.

Ibn Abbas (RA) narrated: “He said: A goat was given in charity to one of Maymunah’s freed female servants. The goat later died. The Messenger (peace and blessings be upon him) passed by them and said: ‘Why did you not take its skin, tan it, and make use of it?’ They said: ‘It was dead.’ The Messenger (peace and blessings be upon him) said: ‘Only eating it has been forbidden.’” (Narrated in all the hadith collections except Ibn Majah.)

Ibn Majah narrated this hadith from Maymunah. Al-Bukhari and al-Nasa’i do not mention tanning the skin. It is narrated from Ibn Abbas that he recited verse 145 of Surah al-An’am and said: What has been forbidden is what is eaten from it, meaning its meat. Its skin, substances derived from its skin, teeth, hands, hair, and wool are all lawful. (Narrated by Ibn al-Mundhir and Ibn Abi Hatim.) (Surah 6, verse 143)

Milk and the coagulated milk found in the stomach of a dead kid are pure. When the Companions conquered Iraq, they ate cheese made by the fire worshippers there. It was made with the coagulated milk from the stomachs of dead young goats, or their slaughtered animals were considered carrion. It is narrated from Salman al-Farisi (RA) that when he was asked about cheese, clarified butter, and garments made from animal hair, he said: “Whatever Allah has made lawful in His Book is lawful, and whatever He has forbidden in His Book is forbidden. As for matters about which He has remained silent, He has granted exemption.” When Salman was Umar’s (RA) representative in Mada’in, he was specifically asked about the cheese of the fire worshippers.

2. Blood:

Whether it is flowing blood, such as blood flowing from a slaughtered animal, or menstrual blood. However, a very small amount is excused. Regarding the phrase in the aforementioned verse, “or flowing blood,” Ibn Jurayj said that it means blood that is shed. There is no objection to the blood remaining in the veins of a dead animal. Narrated by Ibn al-Mundhir.

It is narrated from Abu Mijlaz that he was asked about blood remaining at the place where a goat was slaughtered or appearing on top of a cooking pot. He said: “There is no harm in that. Only flowing blood has been forbidden.” Narrated by Abd ibn Humayd and Abu al-Shaykh.

Aishah (RA) said: “When traces of blood were visible on the upper part of the cooking pot, we would eat the meat.” Al-Hasan said: “The Muslims would pray while their wounds were bleeding.” —Al-Bukhari.

It is authentically reported that Umar (RA) prayed while blood was flowing from his wound. Hafiz Ibn Hajar said in Fath al-Bari: Abu Hurayrah (RA) did not consider it objectionable if one or two drops of blood fell during prayer. In light of these statements of the Companions, the blood of insects and blood emerging from boils is excused. When Abu Mijlaz was asked about pus on the body or clothing, he said: “Pus is not objectionable. Allah mentioned blood but did not mention pus.” Ibn Taymiyyah said: If pus, blood-tinged pus, or pus without blood gets on clothing, the clothing must be washed. However, he said: “There is no evidence that these are impure. Nevertheless, one should avoid them as much as possible.”

3. Pig meat:

Allah the Exalted has said:

قُلْ لَّا أَجِلٌ فِي مَا أُوحِيَ إِلَى مُحَرَّمًا عَلَى طَاعِي يُطْعَمَهُ إِلَّا أَن يَكُونَ مَيْتَةً أَوْ دَمَا تَسْفُومًا أَوْ لَهُم خِنْزِير فَإِنَّهُ رِجْسٌ .

“Say: I do not find in what has been revealed to me anything forbidden to one who would eat it, except carrion, flowing blood, or the flesh of swine—for indeed, it is impure.” (Surah 6, al-An’am: verse 145)

That is, all three things mentioned are filthy, and people of sound nature dislike them.

According to the well-known view of the scholars, it is permissible to sew with pig bristles.

4–6. Human vomit, urine, and feces:

The impurity of these things is unanimously agreed upon. However, a small amount of vomit is excused. For the urine of a child who has not yet begun eating solid food, sprinkling water over it is sufficient. Umm Qays (RA) said that she brought her son, who was not yet old enough to eat solid food, to the Messenger (peace and blessings be upon him). The child urinated on the lap of the Messenger (peace and blessings be upon him). He asked for water and sprinkled a generous amount over his garment; he did not wash it.” —Al-Bukhari and Muslim.

Ali (RA) said: The Messenger of Allah (peace and blessings be upon him) said: “The urine of a male infant is to be sprinkled with water, while the urine of a female infant is to be washed.” Qatadah said: This applies as long as they do not eat solid food. Once they begin eating solid food, the urine of both must be washed. —Ahmad, Abu Dawud, and Ibn Majah. The wording cited here is Ahmad’s.

Hafiz Ibn Hajar said in Fath al-Bari: The chain of this hadith is sound. Sprinkling water is sufficient only as long as the child consumes nothing but milk. Once the child begins eating other food for nourishment, washing is unanimously obligatory. The permission to merely sprinkle water was likely granted because people are extremely attached to carrying their infants with them; consequently, urine on the lap occurs frequently, and repeatedly washing clothing is burdensome. This permission therefore alleviates the hardship.

7. Wadi

Wadi is a type of thick white fluid that comes out after urination. It is unanimously considered impure. Aisha (RA) said that wadi comes out after urination. Whoever experiences this should wash his private parts and perform ablution; a ritual bath is not required. Ibn al-Mundhir narrated that Ibn Abbas (RA) said: When semen (mani) is emitted, a ritual bath is required. When madhy or wadi is emitted, one must perform ablution and attain complete purification. Narrated by Ashram and al-Bayhaqi. Al-Bayhaqi’s wording is: Regarding wadi and madhy, he said: Wash your private parts and perform ablution as you do for prayer.

8. Madhy

A white, sticky fluid that is emitted when one thinks of intercourse or during intimate contact and fondling between men and women. A person may not notice its emission. It is emitted from the private parts of both men and women, though more frequently from women. It is unanimously considered impure. When it gets onto the body, washing the body becomes obligatory. If it gets onto clothing, sprinkling water on it is sufficient, because this is an impurity that is difficult to avoid; it frequently gets onto the clothing of unmarried young men and women. Therefore, leniency in this matter is more appropriate than in the case of the urine of a male child. Ali (RA) said: “I emitted madhy very frequently. I instructed someone to ask the Messenger (SA) about it. I did not ask him myself because of his relationship with his daughter. When the man asked, the Messenger (SA) replied: Wash your penis and perform ablution.” —Al-Bukhari and other collections.

Sahl ibn Hunayf (RA) said: “I suffered greatly because of madhy and would frequently perform a ritual bath because of it. I mentioned the matter to the Messenger (SA), and he said: Ablution is sufficient for you. I said: O Messenger of Allah, what should I do about the madhy that gets onto my clothing? He said: It is sufficient for you to sprinkle a handful of water on the place where you think it has touched your clothing.” Narrated by Abu Dawud, Ibn Majah, and al-Tirmidhi. Al-Tirmidhi called it hasan and sahih.

Ashram (RA) also narrated this hadith. His wording is: “I was suffering greatly because of madhy, so I came to the Messenger (SA) and informed him of the matter. He said: Take a handful of water and sprinkle it [on the affected place]; that will be sufficient for you.”

9. Semen (Mani)

Some scholars have declared semen impure. Apparently, however, it is pure. Nevertheless, it is recommended to wash it when wet and to rub or scrape it off when dry. Aisha (RA) said: “I used to scrape dry semen from the clothing of the Messenger (SA), and I used to wash wet semen.” —Al-Daraqutni, al-Bazzar, and Abu Awanah.

Ibn Abbas (RA) said: “The Messenger (SA) was asked about semen on clothing. He replied: It is like mucus and spittle. It is sufficient to wipe it off with a rag or with idhkhir grass.” —Al-Daraqutni, al-Bayhaqi, and al-Tahawi. There is disagreement as to whether this hadith is marfu or mawquf.

10. The urine and dung of animals whose meat may not be eaten

Both are impure. Ibn Masud (RA) said: “The Messenger of Allah (SA) went to relieve himself and then instructed me to bring him three stones. I found two stones and searched for a third but could not find one. I found a piece of dry dung and brought it to him. He took the two stones and threw away the dung. He said: This is impure.” —Al-Bukhari and Ibn Khuzaymah.

Some narrations add: “It is impure; it is the dung of a donkey.” A small amount of it is excused from the ruling of impurity because completely avoiding it is difficult.

Al-Walid ibn Muslim said: I asked al-Awzai about the urine of four-legged animals whose meat may not be eaten, such as mules, donkeys, and horses. He replied: During their battles, the Muslims were affected by the urine of these animals.

But they did not wash it from their bodies. Imam Malik, Ahmad, and a group among the Shafii school consider the urine and feces of animals whose meat is lawful to be pure. Ibn Taymiyyah said: None of the Companions called it impure; rather, declaring it impure is an innovation that none of the Companions stated. Anas (RA) said: “A group of people from the tribes of Ukl or Uraynah came to Madinah and suffered from a prolonged abdominal illness. The Messenger (SA) ordered them to drink the urine and milk of lactating camels.” —Ahmad, al-Bukhari, and Muslim.

This hadith proves the purity of camel urine. Other lawful animals besides camels should likewise be considered pure. Ibn al-Mundhir said: Those who claim that this ruling was specific to Uraynah or Ukl are mistaken, because no specification is acceptable without proof. He said: The fact that scholars, both earlier and later, did not object to the sale of goat and sheep dung in their markets or to the use of camel urine as medicine proves that these are pure. Al-Shawkani said: The excrement and urine of every lawful animal are apparently pure, because their original state is purity. Impurity is a ruling in Islamic law that changes something from its original state of purity to another state.

Therefore, the claim that it has changed cannot be accepted without suitable proof for changing it from its original state. We have found no proof from those who declare it impure to support their position.

11. Animals that feed on excrement

Riding such animals and eating their meat and milk has been prohibited. Ibn Abbas (RA) narrated: “The Messenger (SA) prohibited drinking the milk of animals that feed on excrement.” This was narrated by the remaining five authentic hadith collections except Ibn Majah. Al-Tirmidhi declared it authentic. Another narration states that the Messenger (SA) also prohibited riding such animals —Abu Dawud. In a hadith narrated by Amr ibn Shuaib, the Messenger (SA) prohibited eating the meat of domestic donkeys and riding and eating the meat of animals that feed on excrement. —Ahmad, al-Nasai, and Abu Dawud.

Animals that feed on excrement generally include camels, cattle, sheep, ducks, chickens, and similar animals that eat dung and whose odor consequently changes. If they are confined for a period, prevented from eating dung, and fed pure food, and their meat becomes pure so that they are no longer called animals that feed on excrement, they become lawful.

The factor that caused the change was the reason for the prohibition. Once that factor is removed, the prohibition no longer remains.

12. Wine

Most scholars consider wine impure, because Allah has said:

إِنَّا العمر وَالْمَيْسِرُ والأَنْصَابُ وَالْأَزْلَامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَي .

“Wine, gambling, idols, and divining arrows are filth—among the works of Satan.” (Surah 5, al-Maidah: verse 90)

One group has ruled that wine is pure. According to them, the word “filth” means morally filthy. The term “filth” is directed specifically at wine. The other things mentioned in the verse are not, in reality, described as physically impure. Allah has said elsewhere: “So shun the filth of idols.” Clearly, idols are morally impure; a person does not become impure by touching them. The explanation given in the verse—that it is the work of Satan, creating enmity and hatred among people and preventing them from prayer and the remembrance of Allah—also proves that “filth” means moral impurity. The book Subul al-Salam states:

The actual principle is that all substances and objects are originally pure. The fact that something is forbidden does not necessarily mean that it is impure. For example, food may be forbidden, yet it is pure. Everything impure is necessarily forbidden, but not everything forbidden is impure. The ruling that something is impure means that it is necessary to avoid contact with it in all circumstances. Thus, calling something impure is tantamount to declaring it forbidden. But declaring something forbidden does not itself mean declaring it impure. Wearing gold and silk is forbidden for men, yet both are unanimously considered pure. Therefore, the verses and hadiths declaring wine forbidden do not prove that it is impure; another proof is necessary. Otherwise, in accordance with the unanimously accepted principle that its original state is purity, it remains pure. Whoever claims otherwise must present proof for that claim.

13. Dogs

The dog is impure. If a dog licks something with its tongue, it is obligatory to wash it seven times, the first time with soil.

“The Messenger of Allah (SA) said: If a dog licks any vessel belonging to one of you, it must be washed seven times to purify it, the first time with soil.” —Muslim, Ahmad, Abu Dawud, and al-Bayhaqi. Washing it the first time with soil means mixing soil with water and washing it. If a vessel containing solid food is licked, the licked food and the food around it must be discarded. The remainder retains its original state of purity and may be used. However, a dog’s hair is pure, because there is no proof that it is impure.

How to purify the body and clothing

If impurity gets onto the body or clothing and is visible, such as blood, it is obligatory to wash it with water until it is removed. If some trace remains after washing and removing it is difficult, it is excused. If the impurity is not visible, such as urine, washing it is sufficient—even washing it once is enough. Asma bint Abu Bakr (RA) said: A woman came to the Messenger of Allah (SA) and said: “The menstrual blood of one of us gets onto her clothing; what should she do? The Messenger (SA) said: She should scrape and rub it off with her fingers, then wash it with water, and then pray in it.” —Al-Bukhari and Muslim.

When impurity gets onto the hem of a woman’s garment, the soil itself purifies it. A hadith states: “A woman said to Umm Salamah (RA): I keep the hem of my garment long and walk through dirty places. Umm Salamah (RA) said: The Messenger of Allah (SA) said: If soil comes into contact with the garment after it has become dirty, it purifies it.” —Ahmad and Abu Dawud.

How to purify the ground

If impurity gets onto the ground, pouring water over it purifies it. Abu Hurayrah (RA) said: “A Bedouin urinated in the mosque. The people immediately rushed to attack him. The Messenger of Allah (SA) said: Leave him alone. Pour a bucket of water over his urine, for you have been sent to make things easy, not to make them difficult.” —Narrated in all the authentic hadith collections except Muslim.

The ground and things firmly attached to it, such as trees and building foundations, become pure when they dry. Abu Qilabah said: The drying of the ground is its purification. Aisha (RA) said: “The purity of the ground is its dryness.” Narrated by Ibn Abi Shaybah. This applies when the impurity is liquid. When the impurity is a solid substance, it is not removed until its existence is eliminated and erased.

How to purify ghee and similar substances

Ibn Abbas narrated from Maymunah (RA): The Messenger of Allah (SA) was asked about a mouse that had fallen into ghee. He replied: “Remove the mouse and the portion around it, then eat your ghee.” —Al-Bukhari.

Al-Hafiz said: Ibn Abd al-Barr cited a consensus that when a dead animal falls into a solid substance, it and the surrounding portion must be discarded, provided it is certain that no part of the dead animal went beyond that area. There is disagreement regarding liquids. Most scholars say that the entire substance becomes impure because impurity has mixed with it. However, a group including al-Zuhri and al-Awzai hold the opposite view [According to these two, the ruling of liquid substances is like that of water: they do not become impure unless they change through the mixture of impurity. If they do not change, they remain pure. This was the view of Ibn Masud, Ibn Abbas, and al-Bukhari, and it is the correct view].

How to purify the hide of a dead animal

The hide of a dead animal becomes pure, both outwardly and inwardly, through tanning or purification. Ibn Abbas (RA) narrated that the Messenger of Allah (SA) said: “When a hide is tanned, it becomes pure.” —Al-Bukhari and Muslim.

Purifying mirrors and similar objects

Mirrors, knives, swords, fingernails, bones, glass, oily vessels, and metal instruments used for sharpening that have no fine passages through which impurity can penetrate become pure simply by wiping away the impurity. The Companions used to pray while carrying bloodstained swords. They would wipe off the blood and considered that sufficient.

Purifying shoes

Shoes and socks bearing impurity become pure when, after being rubbed and wiped against the ground, the traces of impurity disappear. Abu Hurayrah (RA) said that the Messenger (SA) said: “When one of you steps on an impure substance with his shoe, the ground purifies it.” —Abu Dawud. Another narration states: When someone steps on an impure substance with his sock, the ground purifies the sock. Abu Said (RA) narrated that the Messenger of Allah (SA) said: “When one of you comes to the mosque, let him turn over his shoe and inspect it. If he sees any impurity on it, let him rub it against the ground and wipe it off, then pray in it.” —Ahmad and Abu Dawud.

Another reason that shoes become pure by being wiped with soil is that they are repeatedly exposed to impurity. Therefore, wiping them with a solid substance is sufficient, just as the place from which urine and feces are removed is purified by wiping with a cleansing stone—that is, the place of relieving oneself. Impurity comes out of and touches that place only two or three times, yet it becomes pure by wiping it with a cleansing stone. Shoes are exposed to impurity even more frequently, so their purification is all the more reasonable.

A few necessary points

1. Washed clothing is hung on a rope, and impure clothing is also hung on it. The rope then dries in the sun or wind. There is no harm in hanging pure clothing on that rope afterward.

2. If a liquid falls on someone and he does not know whether it is water or urine, he does not need to ask. If he does ask, the person questioned is not obliged to answer, even if he knows that it is impure. In this situation, the person does not need to wash it.

3. If something wet touches a person’s foot or clothing at night and he does not know what it is, he need not smell it to identify it. It is reported that one day Umar (RA) was going somewhere when something suddenly fell on him from a roof drain. A companion was with Umar (RA). The companion asked: O owner of the drain, is your water pure or impure? Umar (RA) said: O owner of the drain, do not inform us of this. Then he went on his way.

4. If road mud gets onto someone, it is not necessary to wash it. Kamil ibn Ziyad said: I saw Ali (RA) enter the mosque after walking through rain mud and pray without washing his feet.

5. If, after someone has finished praying and left, he sees an impure substance on his body or clothing that had touched him without his knowledge, or that he knew about but forgot, or that he did not forget but was unable to remove, his prayer is valid. He does not have to repeat it. Allah has said: “There is no blame upon you for what you do by mistake.” (Surah 33, al-Ahzab: verse 5) Many Companions and Followers gave legal verdicts according to this ruling.

6. If one does not know exactly where on a garment the impurity touched, it is obligatory to wash the entire garment, because there is no other way to be certain of its purity. This falls under the principle: “Whatever is necessary to fulfill an obligation is itself obligatory.”

7. If several garments are together and one of them is impure, but there is uncertainty as to which one, one should proceed as when the direction of the qiblah is unknown: after considering the matter for some time, one follows the direction one believes most likely to be correct. The same applies here. In such a case, one may pray only once in one garment, regardless of whether the number of garments is large or small.

Rules for relieving oneself

There are certain rules and guidelines for relieving oneself, briefly as follows:

1. A person relieving himself should not carry anything bearing the name of Allah. An exception applies if he fears losing it or carries it as a protected item. Anas (RA) narrated that the Messenger of Allah (SA) wore a ring engraved with the words “Muhammad, the Messenger of Allah.” Whenever he went to the toilet, he would remove it and leave it behind. —Narrated by four authentic hadith collections. Al-Hafiz classified this hadith as weak, and Abu Dawud deemed it unacceptable. The first part of the hadith is authentic.

2. One should go away from people, remain concealed, or go to a toilet, especially when defecating, so that no sound is heard and no odor is detected. Jabir (RA) said: “We went out on a journey with the Messenger (SA). Whenever he wanted to defecate during the journey, he would disappear from sight and could not be seen.” —Ibn Majah and Abu Dawud. Abu Dawud’s wording is: “When he wanted to defecate, he would go to a place where no one could see him, and he would go far away.”

3. When entering the place of relieving oneself and when raising one’s clothing, one should audibly recite refuge in Allah and the basmalah. Anas (RA) said: “Whenever the Messenger (SA) went to the toilet or urinal, he would say: O Allah, I seek refuge in You from the filthy male and female beings”—that is, from male and female devils. —Narrated in all the authentic hadith collections.

4. One should remain completely silent, refraining even from remembrance, returning greetings, and responding to the call to prayer. Necessary speech is permitted, such as speaking to a blind person whose life may be endangered if he is not shown the way. If one sneezes at this time, one should say “Alhamdulillah” silently in the mind, without moving the tongue. Ibn Umar (RA) narrated: “The Messenger of Allah (SA) was urinating when a man passed by him and greeted him, but he did not return the greeting.” —All the authentic hadith collections except al-Bukhari.

Abu Said al-Khudri (RA) also said: “I heard the Messenger of Allah (SA) say: Allah is displeased when two people go to the urinal or toilet while exposing themselves and speaking to each other.” —Ahmad, Abu Dawud, and Ibn Majah. This hadith apparently establishes the prohibition of speaking. However, the consensus is that speaking at this time is makruh.

5. One should honor the qiblah as prescribed by the Sunnah, neither facing it nor turning one’s back toward it. Abu Hurayrah (RA) narrated that the Messenger of Allah (SA) said: “When one of you sits to relieve himself, he should neither face the qiblah nor turn his back toward it.” —Ahmad and Muslim. This hadith indicates that the act is makruh. Ibn Umar (RA) said: “One day I climbed onto the roof of Hafsah’s house and saw the Messenger (SA) relieving himself, facing Syria with the Sacred Ka‘bah behind him.” —Narrated in all the authentic hadith collections. To reconcile the two hadiths, it may be said that relieving oneself while facing or turning one’s back to the qiblah is prohibited in open areas but permissible inside houses. In fact, this view is preferable to the earlier view that it is merely makruh. Marwan al-Asghar (RA) said: “I saw Ibn Umar (RA) stop his riding animal and urinate facing the qiblah. I said: O Abu Abd al-Rahman, has this not been prohibited? He replied: Yes, it has been prohibited in open areas. But if there is something between you and the qiblah that conceals you, there is no harm in relieving yourself facing the qiblah or with your back toward it.” —Abu Dawud, Ibn Khuzaymah, and al-Hakim.

6. One should seek a soft, low place, so as to remain safe from splashes of impurity reaching the body or clothing. Abu Musa (RA) said: “The Messenger of Allah (SA) came to a level place beside a wall and urinated there, saying: When one of you urinates, let him seek a suitable place for urination.” —Ahmad and Abu Dawud. Although the hadith contains an unknown narrator, its meaning is sound.

7. One should avoid urinating or defecating inside holes, lest one of the creatures in a hole bite him. A hadith narrated by Qatadah states: “The Messenger of Allah (SA) prohibited urinating in holes.” The people asked Qatadah: Why is urinating in holes disliked? He replied: Because holes are the dwelling places of jinn. —Ahmad, al-Nasai, Abu Dawud, al-Hakim, al-Bayhaqi, Ibn Khuzaymah, and Ibn al-Sakan.

8. One should not urinate or defecate beneath trees whose shade people use for rest, or on paths where people walk and converse. Abu Hurayrah (RA) said that the Messenger (SA) said: “Beware of the things that bring curses”—that is, the causes of curses. The people asked: What are the things that bring curses, O Messenger of Allah? He replied: Relieving oneself on people’s paths and beneath the shade of trees. —Ahmad, Muslim, and Abu Dawud.

9. One should not urinate in a bathhouse, whether into flowing or still water. Abdullah ibn Mughaffal (RA) said that the Messenger (SA) said: “None of you should urinate in his bathhouse and then perform ablution there, for this is principally a cause of Satan’s insinuations.” Narrated by the five authentic hadith collections. However, the words “and then perform ablution there” are narrated only by Ahmad and Abu Dawud. Jabir (RA) narrated that the Messenger of Allah (SA) prohibited urinating in stagnant water. —Ahmad, Muslim, al-Nasai, and Ibn Majah.

It is also narrated from Jabir (RA) that the Messenger of Allah (SA) prohibited urinating in flowing water. Majma al-Zawaid states that al-Tabarani narrated this, and all its narrators are trustworthy. However, if the bathhouse has a drainpipe or sewer for removing water, urinating into it is not objectionable.

10. Do not urinate while standing, for this is contrary to dignity, gravity, and good character. Moreover, there is a risk of splashing oneself. If there is no risk of splashing, it is permissible. Aisha (RA) said, “Do not believe anyone who tells you that the Messenger (PBUH) urinated while standing. He would urinate only while sitting.” —Reported in the five books of hadith other than Abu Dawud.
According to al-Tirmidhi, this is the finest and most authentic hadith on the subject. However, Aisha’s (RA) hadith is based on what she knew; therefore, the hadith narrated by Hudhayfah does not contradict it. He narrated: “The Messenger of Allah (PBUH) went to a people’s garbage dump, stopped there, and urinated while standing. I moved away. Later he said to me, ‘Come closer.’ I went and stood beside him. He then performed ablution and wiped over his leather socks.” —Reported in all the authentic hadith collections.

Imam al-Nawawi said: Urinating while sitting is most preferable to me. Urinating while standing is also permissible. Both practices are established from the Messenger (PBUH).

11. Impurity must be removed from the places of excretion and urination. This may be done with stones or any similar hard, pure substance capable of removing the impurity and neither respected nor sacred, or by washing with water alone, or by using both. Aisha (RA) narrated that the Messenger of Allah (PBUH) said: “When any of you goes to the toilet, he should remove the impurity from his body with three stones. That is sufficient for him.” —Ahmad, al-Nasa’i, Abu Dawud, and al-Daraqutni.

Anas (RA) said: When the Messenger of Allah (PBUH) went to the toilet, I and a boy of my age would carry with him a vessel of water and a staff. Then he would purify himself with that water. —Al-Bukhari and Muslim.

Ibn Abbas (RA) narrated that when the Messenger of Allah (PBUH) passed by two graves, he said: “These two are being punished, but they are not being punished for something particularly great.” (That is, abandoning the deeds for which they were being punished was not difficult for them.) “One of them did not purify himself from urine and did not protect himself from it. The other used to spread tales.” —Reported in all the authentic hadith collections.

Anas (RA) narrated that the Messenger of Allah (PBUH) said: “Protect yourselves from urine, for most of the punishment of the grave is caused by it.”

12. Do not perform istinja (purification from urine and feces) with the right hand. In the hadith narrated by Abd al-Rahman ibn Zayd, it is related that Salman was told: “Your Prophet has taught you everything, even matters concerning excrement.” Salman replied: “Certainly. He forbade us from facing the qiblah when urinating or defecating, from performing istinja with the right hand, from performing istinja with fewer than three stones (pebbles), and from performing istinja with an impure object or a bone.” —Muslim, Abu Dawud, and al-Tirmidhi.

Hafsah (RA) narrated: The Messenger (PBUH) used his right hand for eating and drinking, putting on clothes, taking and giving, and used his left hand for all other activities. —Ahmad, Abu Dawud, Ibn Majah, Ibn Hibban, al-Hakim, and al-Bayhaqi.

13. After performing istinja, wipe the hand again with earth or wash it with soap or the like, so that the unpleasant smell clinging to the hand is removed. Abu Hurayrah (RA) said: When the Messenger of Allah (PBUH) went to the urinal or toilet, I would bring him water in a copper or leather vessel. He would perform istinja with that water and then wipe his hand with earth. —Abu Dawud, al-Nasa’i, al-Bayhaqi, and Ibn Majah.

14. After urinating, sprinkle water on the private parts and the clothing being worn. This removes whisperings and satanic insinuations. When you later notice wetness, tell yourself that it is from the water sprinkled. Hakam ibn Sufyan, or Sufyan ibn Hakam, said: “When the Messenger (PBUH) urinated, he performed ablution and sprinkled water.” Another narration says: “I saw the Messenger (PBUH) urinate and then sprinkle water over his private parts.” Ibn Umar (RA) would sprinkle so much water over his private parts that his trousers became wet.

15. When entering the urinal or toilet, step in first with the left foot. When leaving, step out first with the right foot and say: “Ghufranaka.” Aisha (RA) narrated: When the Messenger (PBUH) left the urinal and toilet, he would say: “Ghufranaka,” meaning, “O Allah, I seek Your forgiveness.” —All the authentic hadith collections except al-Nasa’i.

Aisha’s (RA) aforementioned hadith is the most authentic hadith narrated on this subject. A hadith with a weak chain states that the Messenger (PBUH) would say:
“All praise belongs to Allah, who removed harm and impurity from me and granted me strength.” Or: “All praise belongs to Allah, who allowed me to enjoy its taste, preserved His strength within me, and removed harm and filth from me.”

3. Natural Sunnahs

Allah the Exalted prescribed certain Sunnahs (perpetual customs and practices) for the prophets (peace be upon them) and commanded us to follow them. He established them as practices that occur regularly, by which their followers can be identified and through which they are distinguished from others. These practices may be called “the everlasting Islamic customs” or “Sunan al-Fitrah—the perpetual practice.” Their details are given below:

1. Circumcision: Circumcision is the cutting of the skin covering the head of the male organ. Its purpose is to prevent dirt from accumulating beneath it, facilitate purification from urine, and enable one to experience the full pleasure of intercourse. This is male circumcision. In contrast, according to the ancient practice, female circumcision consisted of cutting the upper part of the female sexual organ. However, all the hadiths narrated concerning female circumcision are weak; not one of them is authentic.

Abu Hurayrah (RA) narrated that the Messenger (PBUH) said: “The friend of the Most Merciful, Ibrahim (AS), circumcised himself at the age of eighty, at a place in Syria called Qadum, or with an instrument called Qadum.” —Al-Bukhari.
According to most scholars, it is obligatory. The Shafi‘is consider it recommended after seven days. Al-Shawkani said: No time has been specified for it, and it has not been declared obligatory anywhere.

2–3. Shaving the pubic hair and plucking the armpit hair are also Sunnah. Shaving, trimming, plucking, or using depilatory powder—any one of these methods is sufficient.

4–5. There are hadiths supporting each of cutting the nails and trimming or shaving the moustache.

Ibn Umar (RA) narrated: “The Messenger (PBUH) said: Act contrary to the polytheists: let the beard grow and shave the moustache.” —Al-Bukhari and Muslim.

Abu Hurayrah (RA) said: The Messenger (PBUH) said: “Five things are perpetual Sunnahs: removing the pubic hair, circumcision, trimming the moustache, plucking the armpit hair, and cutting the nails.” —All the authentic hadith collections.

Thus, either trimming or shaving the moustache is sufficient. The purpose is to prevent the moustache from becoming long, since food and drink may cling to it and dirt may accumulate there. Zayd ibn Arqam (RA) said: The Messenger of Allah (PBUH) said: “Whoever does not shorten his moustache is not one of my followers.” —Ahmad and al-Nasa’i; al-Tirmidhi classified it as authentic.

For the highest level of purity, cleanliness, and peace of mind, it is preferable to remove the pubic hair, pluck the armpit hair, cut the nails, and trim or shave the moustache every week. For leaving some hair on the body causes a kind of discomfort and distress. Permission has been given to leave these unremoved for up to forty days. After forty days, no excuse is acceptable for not removing them. Anas (RA) said: The Messenger (PBUH) specified for us that we should not leave trimming the moustache, cutting the nails, removing the armpit hair, and shaving the pubic hair for more than forty days. —Ahmad, Abu Dawud, and others.

6. Letting the beard grow so that it becomes a symbol of one’s personality. It should not be trimmed so closely that it resembles shaving, nor should it be left so excessively that it becomes childish. Rather, adopting a moderate course is preferable. Indeed, moderation is best in everything. It should be remembered that the beard symbolizes the fullness of manliness and bravery. Ibn Umar (RA) narrated that the Messenger (PBUH) said: “Act contrary to the polytheists: let the beard grow and shave the moustache.” —Al-Bukhari and Muslim.

Al-Bukhari added: “When Ibn Umar went for Hajj or Umrah, he would grasp his beard in his fist and trim whatever exceeded a handful.”

7. Caring for the hair when it is kept and allowed to grow: Abu Hurayrah (RA) narrated that the Messenger (PBUH) said: “Whoever has hair should take care of it.” —Abu Dawud.
Ata ibn Abi Yasar said: “A man came to the Messenger (PBUH) with disheveled, un-oiled hair and beard. The Messenger gestured to him as though instructing him to arrange his hair and beard. He returned after arranging them. The Messenger (PBUH) said: ‘Is this not better than coming with disheveled hair like Satan?’” —Malik.

It was narrated from Abu Qatadah (RA): Abu Qatadah had long, thick hair. He asked the Messenger (PBUH) about it, and he ordered him to care for his hair and comb it every day. —Al-Nasa’i.

Imam Malik narrated the hadith in his Muwatta as follows: “O Messenger of Allah, my hair reaches my shoulders. Should I comb it?” The Messenger (PBUH) said: “Yes; rather, take even greater care of it.” Thereafter Abu Qatadah would oil his hair nearly twice a day, motivated solely by the Messenger’s instruction to care for it. Shaving the head is permissible. Whoever can care for his hair may also let it grow long, for Ibn Umar (RA) said that the Messenger (PBUH) said: “Either keep all of the hair or shave it all.” —Ahmad, Muslim, Abu Dawud, and al-Nasa’i.

Shaving part of the head while leaving part unshaved is mildly disliked. Nafi‘ narrated from Ibn Umar (RA): The Messenger (PBUH) forbade qaza‘. Nafi‘ was asked, “What is qaza‘?” He replied: “Shaving part of a child’s head and leaving part of it.” —Al-Bukhari and Muslim.

In addition, the aforementioned hadith of Ibn Umar (RA) should also be taken into consideration.

8. Leaving gray hair, whether on the head or in the beard. Men and women are equal in this regard. In the hadith narrated by Amr ibn Shu‘ayb, the Messenger (PBUH) said: “Gray hair should not be plucked, for it is the light of a Muslim. When a Muslim’s hair turns gray while he remains a Muslim, each gray hair will earn him one reward, raise him one degree, and erase one sin.” —Ahmad, Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah. Anas (RA) narrated: “We disliked plucking white hairs from the head and beard.” —Muslim.

9. Applying henna, red, yellow, or other dyes to gray hair. Abu Hurayrah (RA) said: The Messenger (PBUH) said: “The Jews and Christians do not dye their hair, so act contrary to them.” —All the authentic hadith collections. Abu Dharr (RA) narrated that the Messenger (PBUH) said: “The best dyes with which to change your gray hair, thereby restoring the appearance of youth, are henna and katam.” (Katam is a type of plant that produces a reddish-black color.) —Reported in the five authentic hadith collections.

There are also hadiths indicating that applying dye to the hair and beard is disliked. It seems that this varies according to age and custom. Some Companions said that refraining from dyeing is preferable; others said that dyeing is preferable. Some used yellow dye, some used henna and katam, and some used saffron. One group also used black dye. Al-Jahiz narrated that Ibn Shihab al-Zuhri said: “When our faces were youthful, we used black dye. But when the brightness of the face and teeth had disappeared, we abandoned it.” However, in the hadith narrated by Jabir (RA), it is stated: When Abu Quhafah, the father of Abu Bakr (RA), was brought to the Messenger (PBUH) on the day of the conquest of Makkah, his head was covered with white sagham dye. The Messenger (PBUH) said: “Take him to one of his wives, so that she may change the color of his hair,” and they applied black dye to him. —Reported in all the authentic hadith collections except al-Bukhari and al-Tirmidhi.

This hadith concerns a specific incident and does not apply generally in every circumstance. Moreover, it is not appropriate to dye the hair black for someone like Abu Quhafah, whose hair has turned white due to old age. Thus, it does not suit an elderly person.

10. Applying pleasant fragrance that brings joy and cheer to the heart. Anas (RA) said that the Messenger (PBUH) said:

حيب إِلَى مِنَ الدُّنْيَا النِّسَاء والطَّيِّبُ وَجَعَلَتْ قُرَّةٌ عَيْنِي فِي الصَّلاةِ.

“Women and perfume have been made dear to me in this world, while prayer has been made the coolness of my eyes.” —Ahmad and al-Nasa’i.

Abu Hurayrah (RA) narrated that the Messenger (PBUH) said: “Whoever is offered perfume should not refuse it, for it is light to carry and pleasant in scent.” —Muslim, al-Nasa’i, and Abu Dawud.
Abu Sa‘id (RA) narrated that the Messenger (PBUH) said: “Musk is the finest perfume.” —All the authentic hadith collections except al-Bukhari and Ibn Majah.

It was narrated from Nafi‘ that Ibn Umar would use aloeswood called ‘uluwah without mixing it with anything else and would perfume himself with it. —Muslim and al-Nasa’i.

4. Ablution

Ablution is well known. Ablution is the purification achieved with water. This purification concerns the face, the two hands, the head, and the two feet. The matters included under it are discussed one by one:

1. The Legal Evidence for Ablution

The obligation of ablution according to Islamic law is established by three proofs.

The first proof: the Holy Qur’an. Allah the Exalted said:

يَأَيُّهَا الَّذِينَ آمَنُوا إِذَا تَسْتَر إِلَى الصَّلُوا فَاغْسِلُوا وَمُوْمَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بر وسكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيين

Meaning: “O believers! When you prepare to pray, wash your faces and your hands up to the elbows, wipe your heads, and wash your feet up to the ankles.” (Surah 5, al-Ma’idah: verse 6)

The second proof: the Sunnah of the Messenger (PBUH). Abu Hurayrah (RA) narrated that the Messenger of Allah (PBUH) said: “When any one of you becomes impure, Allah does not accept his prayer until he performs ablution.” —Al-Bukhari, Muslim, Abu Dawud, and al-Tirmidhi.

The third proof: consensus. From the practice of the Messenger (PBUH) until the present day, the entire Muslim ummah has maintained complete consensus regarding the indispensability of ablution according to Islamic law. Thus, the obligation of ablution in Islam is universally known.

2. The Virtue and Importance of Ablution

Many hadiths have been narrated concerning the virtue of ablution. Here, it seems sufficient to mention only a few:

a. It was narrated from Abdullah al-Sunabiji (RA) that the Messenger of Allah (PBUH) said: “When a servant performs ablution, his sins leave his mouth as soon as he rinses it. Then, when he puts water into his nose, his sins leave through his nose. When he washes his face, his sins leave his face, even from beneath his eyelids. When he washes his hands, his sins leave through his hands, even through his fingernails. When he wipes his head, his sins leave his head, even from his ears. When he washes his feet, his sins leave through his feet, even from beneath his toenails. Then going to the mosque and praying is an additional good deed.” (That is, after ablution no sins remain for which prayer would need to erase them.) —Malik, al-Nasa’i, Ibn Majah, and al-Hakim.

b. It was narrated from Anas (RA) that the Messenger of Allah (PBUH) said: “Through every good quality present in a person, Allah sets his affairs right. However, his purification for prayer is a good quality through which Allah erases his sins. Thereafter, his prayer is preserved for him as an additional merit.” —Abu Ya‘la, al-Bazzar, and al-Tabarani.

c. It was narrated from Abu Hurayrah (RA) that the Messenger of Allah (PBUH) said: “Shall I tell you through what Allah erases sins and raises ranks?” The people said: “O Messenger of Allah, tell us.” He said: “Performing ablution thoroughly despite hardship, taking many steps toward the mosque, and waiting for one prayer after another. That is ribat; that is ribat; that is ribat.” [Ribat means jihad in the path of Allah. That is, constantly remaining in a state of ablution and worship through purification is equivalent to jihad in the path of Allah.] —Malik, Muslim, al-Tirmidhi, and al-Nasa’i.

d. It was narrated from Abu Hurayrah (RA): The Messenger of Allah (PBUH) came to the cemetery and said: “Peace be upon you, inhabitants of the dwellings of the believers. If Allah wills, we will soon join you. I greatly wish that we could see our brothers.” The people said: “O Messenger of Allah, are we not your brothers?” He said: “You are my Companions. My brothers are those who have not yet come.” They said: “O Messenger of Allah, how will you recognize those of your ummah who have not yet come?” He said: “Consider this: if someone owned a herd of white horses among a herd of black horses, would he not recognize his horses?” They said: “Yes, he would.” He said: “Those brothers of mine from my ummah will come with shining limbs because of ablution, and I will bring them to the Pool. Beware: many people will be driven away from my Pool as stray camels are driven away. I will call, ‘Come here!’ It will be said to me, ‘They changed your way after you.’ Then I will say: ‘Away with them, away with them.’” —Muslim.

3. The Obligatory Acts of Ablution

Ablution has certain obligatory acts and pillars through which its essential structure is formed. If any one of these obligations is omitted, ablution is not completed and is not valid according to Islamic law. They are:

The first obligation: intention. Intention is the desire, resolve, and decision to perform an act for the purpose of attaining Allah’s pleasure and obeying His command. It is an act of the heart; the tongue has no role in it. Islamic law has not prescribed that this resolve must be pronounced verbally. The proof that it is obligatory is the hadith of Umar (RA):

إنَّا الْأَعْمَالُ بِالنِّيَّاتِ وَإِنَّمَا لِكُلِّ أَمْرِي مَا تَوى …..

The Messenger of Allah (PBUH) said: “Actions are judged only by intentions, and every person will have only what he intended.” —Sahih al-Bukhari.

The second obligation: washing the face once, meaning allowing water to flow over the entire face. For washing means allowing water to flow. The limits of the face are, lengthwise, from the highest part of the forehead to the lowest part of the jaw, and breadthwise, from one earlobe to the other.

The third obligation: washing both hands up to the elbows. The joint in the middle of the arm is called the elbow. In ablution, the elbow is included in the portion of the hand that must be washed. This is part of the practice left by the Messenger (PBUH). It has not been reported anywhere that he ever performed ablution without washing the elbows.

The fourth obligation: wiping the head. Wiping means touching with a wet hand. Wiping cannot be completed without moving or passing the wiping limb while connecting it to the limb being wiped. Therefore, merely placing the hand or fingers on the head or elsewhere cannot be called wiping. Allah the Exalted’s statement, “Wipe your heads,” does not apparently indicate an obligation to wipe the entire head; rather, it indicates that wiping part of the head is sufficient to fulfill the command. Three practices have been preserved from the Messenger of Allah (PBUH) concerning this:

a. Wiping the entire head: A hadith narrated from Abdullah ibn Zayd states: “The Messenger of Allah (PBUH) wiped his head with both hands. He drew them forward once and backward once. He began at the front of his head, then moved both hands to the back, and then returned them to the place from which he had begun.” —Reported by all the hadith collections.

b. Wiping only over the turban: Amr ibn Umayyah said: “I saw the Messenger of Allah (PBUH) wipe over his turban and leather socks.” —Ahmad, al-Bukhari, and Ibn Majah. Bilal said: The Messenger (PBUH) said: “Wipe over the leather socks and over the khimar worn on the head” (a turban or another cloth). —Ahmad. Umar (RA) said: “May Allah not purify the one whom wiping over the turban does not purify.” Al-Bukhari, Muslim, and other imams have narrated many hadiths on this matter. It is known that many scholars acted according to them.

c. Wiping the forehead and the turban: A hadith narrated by al-Mughirah ibn Shu‘bah (RA) states: “The Messenger of Allah (PBUH) performed ablution and wiped over his forehead, turban, and leather socks.” —Muslim.
This is what has been preserved from the Messenger (PBUH). Wiping only part of the head has not been preserved from him, even though the apparent wording of the verse suggests it. Wiping hair hanging outside the area directly over the head is not sufficient, just as wiping over a bun is not sufficient.

The fifth obligation: washing the feet, including the ankles. This is established by the words and actions of the Messenger (PBUH), and it has been preserved through all the Companions and narrators.

Ibn Umar (RA) said: Once, during a journey, the Messenger of Allah (PBUH) fell behind us. When he caught up with us a little later, the time for Asr had become late. So we began performing ablution and wiping our feet. Then the Messenger (PBUH) called out in a very loud voice two or three times: “Woe to the ankles from the Fire!” —Al-Bukhari and Muslim.

Abd al-Rahman ibn Abi Layla said: The Companions of the Messenger (PBUH) unanimously agreed that washing both ankles of the feet is obligatory. The aforementioned obligatory acts have been stated in unequivocal language in verse 6 of Surah al-Ma’idah. The verse was mentioned above.

The sixth obligatory act: Sequence: Allah Most High has mentioned the obligatory acts of ablution sequentially in the aforementioned verse. It is noteworthy that washing is obligatory with regard to the hands and feet, whereas between them He mentioned the head, with regard to which wiping is obligatory. It is the practice of the Arabs not to mention a third thing between two things of the same kind without a reason or purpose. Here, the only purpose is sequence. The sole purpose of the verse is to describe the essential actions to be performed. Since the Messenger of Allah (peace and blessings be upon him) said generally in an authentic hadith, “Begin as Allah began,” this actual sequence among the obligatory acts of ablution has been continuously followed. No one has ever said that the Messenger (peace and blessings be upon him) performed ablution without this sequence. Ablution is an act of worship, and the acceptability of every act of worship depends on following it with an undivided heart.

Therefore, no one has the right to act contrary to the method of ablution of the Messenger (peace and blessings be upon him), which has been followed eternally and by unanimous agreement.

4. Sunnahs of Ablution

Sunnah refers to all actions, words, and practices authentically established from the Messenger (peace and blessings be upon him) through reliable sources, which are not obligatory and for whose abandonment no displeasure has been expressed. These Sunnahs are detailed as follows:

a. Saying Bismillah at the beginning: Some weak hadiths have been narrated in support of saying Bismillah for ablution. However, when combined, they gain considerable strength and establish that they have a basis. Moreover, this is inherently a good act and, taken collectively, is sanctioned by the Shariah.

b. Using the miswak: This includes cleaning the teeth with the kind of twig commonly used for that purpose, as well as brushing the teeth with merely a twig from that tree or any similarly hard object used to clean the teeth. The best miswak is a twig of the ‘arak tree imported from the Hijaz, because it strengthens the roots of the teeth, prevents dental diseases, improves digestion, and removes urinary obstruction. Nevertheless, the Sunnah is fulfilled by using any brush-like object that removes the yellowing from the teeth and cleans and purifies the mouth. Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “If I did not fear causing excessive hardship to my community, I would command them to use the miswak with every ablution.” —Malik, al-Shafi‘i, al-Bayhaqi, al-Hakim.

A’ishah (may Allah be pleased with her) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Using the miswak purifies the mouth and earns the pleasure of Allah.” —Ahmad, al-Nasa’i, al-Tirmidhi. In fact, using the miswak is recommended at all times, but it is more strongly recommended on five occasions:

1. During ablution
2. Before prayer
3. Before reciting the Qur’an
4. Upon waking from sleep
5. When the condition of the mouth changes.

Whether fasting or not, one may use the miswak equally during the early or later part of the day. ‘Amir ibn Rabi‘ah (may Allah be pleased with him) said: “I saw the Messenger (peace and blessings be upon him) use the miswak countless times while fasting.” —Ahmad, Abu Dawud, al-Tirmidhi.

For the sake of cleanliness, it is Sunnah to wash the miswak after each use. A’ishah (may Allah be pleased with her) said: “The Messenger (peace and blessings be upon him) would use the miswak. After using it, he would give it to me so that I could wash it and put it away. Then I would use it, wash it again, and give it to him.” —Abu Dawud, al-Bayhaqi.

For someone who has no teeth, it is Sunnah to brush the teeth using only a finger. A’ishah (may Allah be pleased with her) narrated: “She said: ‘O Messenger of Allah, should someone whose teeth have fallen out also use the miswak?’ He said: ‘Yes.’ I asked: ‘How should he do so?’ He said: ‘By putting his finger into his mouth.’” —al-Tabarani.

c. Washing the palms three times at the beginning of ablution: Aws ibn Aws al-Thaqafi said: “I saw the Messenger of Allah (peace and blessings be upon him) perform ablution and wash his palms three times.” —Ahmad, al-Nasa’i.

Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “When any of you wakes from sleep, he should not dip his hands into the water vessel until he has washed them three times, because he does not know where his hands were during the night.” —Reported in all the hadith collections. However, al-Bukhari did not mention the number of times the hands should be washed.

d. Rinsing the mouth three times: Laqit ibn Sabirah (may Allah be pleased with him) said: “The Messenger (peace and blessings be upon him) said: ‘When you perform ablution, rinse your mouth.’” —Abu Dawud, al-Bayhaqi.

e. Drawing water into the nose and clearing it: The hadith narrated by Abu Hurayrah (may Allah be pleased with him) states that the Messenger of Allah (peace and blessings be upon him) said: “When any of you performs ablution, let him draw water into his nose and then clear it.” —al-Bukhari, Muslim, Abu Dawud.

It is Sunnah to draw water into the nose with the right hand and clear the nose with the left hand. In the hadith of ‘Ali (may Allah be pleased with him), it is reported: “He (‘Ali) asked for water for ablution. Then he rinsed his mouth, drew water into his nose, and cleared it with his left hand. He did this three times and then said: ‘This is the method of purification of the Prophet of Allah (peace and blessings be upon him).’” —Ahmad, al-Nasa’i.

When water reaches the nose and mouth in any manner, rinsing the mouth and drawing water into the nose will have been completed automatically, and both Sunnahs will have been fulfilled. However, it is authentically established from the Messenger (peace and blessings be upon him) that he performed these two actions together—that is, he drew water into the nose immediately after rinsing the mouth. Thus, ‘Abdullah ibn Zayd narrated: “The Messenger (peace and blessings be upon him) rinsed his mouth and drew water into his nose with three handfuls of water.” —al-Bukhari, Muslim.

For one who is not fasting, it is Sunnah to rinse the mouth and draw water into the nose thoroughly. In the hadith narrated by Laqit (may Allah be pleased with him), he said: “I asked: ‘O Messenger of Allah, teach me how to perform ablution.’ He said: ‘Perform ablution well, pass water between your fingers, and draw water into your nose thoroughly. But if you are fasting, do not do so.’” —Narrated in the five sound hadith collections. Al-Tirmidhi declared it sound.

f. Passing the fingers through the beard: In the hadith narrated by ‘Uthman (may Allah be pleased with him), it is reported that the Messenger of Allah (peace and blessings be upon him) would pass his fingers through his beard. —Ibn Majah, al-Tirmidhi.

Anas (may Allah be pleased with him) narrated that when the Messenger of Allah (peace and blessings be upon him) performed ablution, he took a handful of water, poured it into his jaw, and passed his fingers through his beard with it. He said: “My Lord has commanded me to do this.” —Abu Dawud, al-Bayhaqi, al-Hakim.

g. Passing the fingers between the fingers and toes: Ibn ‘Abbas (may Allah be pleased with him) said that the Messenger of Allah (peace and blessings be upon him) said: “When you perform ablution, pass your fingers between the fingers of your hands and feet.” (That is, insert the fingers and rub while washing.) —Ahmad, al-Tirmidhi, Ibn Majah.

Mustawrid ibn Shaddad (may Allah be pleased with him) narrated: “I saw the Messenger (peace and blessings be upon him) pass his little finger between the toes of both feet.” —Narrated in the five sound hadith collections other than Ahmad. Some hadiths indicate that moving rings, bracelets, bangles, and the like is recommended. However, those hadiths are not sound. Nevertheless, since this falls under the command to perform ablution thoroughly, it is good to act upon them.

h. Washing three times: This is the Sunnah that has been widely followed. The hadiths that differ from it were narrated only to establish permissibility. For example, the grandfather of ‘Amr ibn Shu‘ayb said: “A Bedouin came to the Messenger (peace and blessings be upon him) and asked about the method of ablution. The Messenger demonstrated it by washing each part three times and said: ‘This is ablution. Whoever does more than this has done wrong, exceeded the limits, and committed injustice.’” —Ahmad, al-Nasa’i, Ibn Majah.

It is narrated from ‘Uthman (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) performed ablution by washing each part three times. —Ahmad, Muslim, al-Tirmidhi.

It is also established from sound hadiths that he performed ablution by washing each part once and each part twice. However, he wiped his head only once. This is the more frequently transmitted practice.

i. Beginning with the right side: That is, when washing both hands and both feet, beginning with the right hand and right foot before the left hand and left foot. A’ishah (may Allah be pleased with her) narrated: “The Messenger of Allah (peace and blessings be upon him) liked to begin with the right side when putting on his shoes, combing his hair, purifying himself, and in all his affairs.” —al-Bukhari and Muslim.

Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “When you perform ablution and put on clothing, begin with the right side.” —Ahmad, Abu Dawud, al-Tirmidhi, al-Nasa’i.

j. Rubbing: Moving the hand over a limb while pouring water on it or after applying water. ‘Abdullah ibn Zayd (may Allah be pleased with him) narrated: “One-third of a mudd of water was brought to the Messenger (peace and blessings be upon him). He performed ablution and then began rubbing both his arms.” —Ibn Khuzaymah.

Another narration from ‘Abdullah ibn Zayd reads: “The Messenger (peace and blessings be upon him) performed ablution and then said: ‘This is how rubbing is to be done.’” —Abu Dawud, al-Tayalisi, Ahmad, Ibn Hibban, Abu Ya‘la.

k. Continuity: That is, washing one limb immediately after washing another, so that the person performing ablution does not interrupt the ablution by engaging in some other activity that would cause it to be considered discontinued. This uninterrupted method of performing ablution has been practiced since the earliest period of Islam, and Muslims have continued to follow it.

l. Wiping both ears: The Sunnah is to wipe the inside of the ears with the index fingers and the outside with the thumbs, using the remaining water from wiping the head. This is because the ears are part of the head. Al-Miqdam ibn Ma‘dikarib (may Allah be pleased with him) narrated: “During ablution, the Messenger of Allah (peace and blessings be upon him) wiped his head and the inside and outside of both ears, inserting his two fingers into the ear openings.” —Abu Dawud and al-Tahawi.

Ibn ‘Abbas (may Allah be pleased with him), describing the ablution of the Messenger (peace and blessings be upon him), said: “He wiped his head and both ears together.” —Ahmad and Abu Dawud.

Another narration states: “He wiped his head and the insides of his ears with both index fingers, and the outsides of both ears with both thumbs.”

m. Extending the radiance of the forehead, hands, and feet: The way to extend the radiance of the forehead is to wash an additional portion at the front of the head beyond the obligatory area of the face. The way to extend the radiance of the hands and feet is to wash a little beyond the elbows and ankles. Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “My community will appear on the Day of Resurrection with their faces, hands, and feet shining brightly as a mark of ablution [their appearing with radiant faces, hands, and feet means that these limbs will be illuminated and luminous, with light streaming from them. This will be a distinctive sign and characteristic of this community].”

Abu Hurayrah said: “So whoever among you can extend his radiance, let him do so.” —Ahmad, al-Bukhari, and Muslim.

It is narrated from Abu Zur‘ah: “Abu Hurayrah ordered that water for ablution be brought. He then performed ablution and washed his hands so far beyond the elbows that they were exceeded. When he washed his feet, he washed beyond the ankles up to the calves. I asked: ‘What is this?’ He replied: ‘This is the utmost limit of radiance.’” —Ahmad.

n. One should use as little water as possible—even if water is drawn by the bucketful from the sea: Anas (may Allah be pleased with him) narrated: “The Messenger of Allah (peace and blessings be upon him) performed a full bath with one sa‘ to five mudds of water and performed ablution with one mudd.” —al-Bukhari and Muslim. [One sa‘ equals four mudds; one mudd is 128 dirhams and a little more than four-sevenths of a dirham.]

It is narrated from ‘Ubaydullah ibn Abi Yazid: “A man asked Ibn ‘Abbas (may Allah be pleased with him): ‘How much water is sufficient for my ablution?’ He said: ‘One mudd.’ He asked: ‘How much water is sufficient for a full bath?’ He said: ‘One sa‘.’ The man said: ‘That is not enough for me.’ Ibn ‘Abbas said: ‘May you have no mother!’ (A mildly reproachful proverbial expression.) ‘It was sufficient for one better than you—the Messenger (peace and blessings be upon him).’ —Ahmad, al-Bazzar, al-Tabarani.

‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrated: “The Messenger of Allah (peace and blessings be upon him) passed by Sa‘d while Sa‘d was performing ablution. He said: ‘What is this extravagance, O Sa‘d?’ Sa‘d asked: ‘Can there be extravagance in water?’ The Messenger of Allah said: ‘Yes, even if you are performing ablution in a flowing river.’” —Ahmad, Ibn Majah.

Using more water than required by the Shariah is considered wasteful, such as washing more than three times.

A hadith narrated by ‘Amr ibn Shu‘ayb states: “A Bedouin came to the Messenger of Allah (peace and blessings be upon him) and asked him about the method of ablution. He showed him how to wash each part three times, then said: ‘This is ablution. Whoever does more than this has done wrong, exceeded the limits, and committed injustice.’” —Ahmad, al-Nasa’i, Ibn Majah, Ibn Khuzaymah.

‘Abdullah ibn Mughaffal (may Allah be pleased with him) said: “I heard the Messenger of Allah (peace and blessings be upon him) say: ‘There will soon appear among this community people who exaggerate in purification and supplication.’” —Ahmad, Abu Dawud, Ibn Majah. Imam al-Bukhari said: “The scholars disliked exceeding, in the water of ablution, the amount established by the practice of the Messenger (peace and blessings be upon him).”

o. Supplication during ablution: Apart from the hadith narrated by Abu Musa al-Ash‘ari (may Allah be pleased with him), no other supplication during ablution has been established from the Messenger (peace and blessings be upon him). Abu Musa said: “I brought water for ablution to the Messenger (peace and blessings be upon him). He performed ablution, and I heard him supplicating:”

“O Allah, forgive my sins, grant spaciousness in my home, and bless my livelihood.” I said: “O Prophet of Allah, I heard you supplicating with these words.” He said: “Have these words left anything out?” —Al-Nasa’i and Ibn al-Sunni, with a sound chain. Al-Nasa’i titled this hadith: “What is to be said at the end of ablution,” while Ibn al-Sunni titled it: “What is to be said during ablution.” Al-Nawawi said: Both titles may be correct.

p. Supplication after ablution: ‘Umar (may Allah be pleased with him) said that the Messenger of Allah (peace and blessings be upon him) said: “Whoever among you performs ablution well and then says: ‘I testify that there is no deity except Allah; He is One and has no partner, and I further testify that Muhammad is His servant and Messenger,’ all eight gates of Paradise will be opened for him. He may enter through whichever of them he wishes.” —Muslim.

Abu Sa‘id al-Khudri (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Whoever, after performing ablution, says:”

سبحانك اللهم وَبِحَمْدِكَ، أَحْمَد أَنْ لا إلهَ إِلَّا أَنْتَ اسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ.

“O Allah, I declare Your purity and praise You. I testify that there is no deity except You. I seek Your forgiveness and repent to You.” His supplication will first be written on a white tablet, then preserved under a seal, and thereafter it will not be broken until the Day of Resurrection. —Al-Tabarani, al-Nasa’i. At the end of al-Nasa’i’s narration it says: “It will be sealed and placed beneath the Throne, and thereafter it will not be broken until the Day of Resurrection.”

This supplication has also been narrated in al-Tirmidhi with a somewhat weak chain: “O Allah, include me among those who repent and include me among those who purify themselves.”

q. Performing two rak‘ahs of prayer after ablution: Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said to Bilal: “O Bilal, tell me which deed you have done since embracing Islam that gives you the most hope. I have heard the sound of your sandals before me in Paradise.” He replied: “Whenever I performed an act of purification during the day or night, I prayed with that purification as much as Allah destined for me. I have not done any deed more hopeful than this.” —al-Bukhari, Muslim.

‘Uqbah ibn ‘Amir narrated that the Messenger of Allah (peace and blessings be upon him) said: “Whoever performs ablution well and then prays two rak‘ahs with complete concentration, Paradise will become obligatory for him.” —Muslim, Abu Dawud, Ibn Majah, and Ibn Khuzaymah.

Humran, the freed slave of ‘Uthman (may Allah be pleased with him), narrated that he saw ‘Uthman ask for water for ablution. He poured some water from the vessel into his right hand and washed it three times. Then he placed his right hand into the water for ablution, rinsed his mouth three times, drew water into his nose, cleared it, and washed his face. Then he said: “I saw the Messenger (peace and blessings be upon him) perform ablution like this ablution of mine. Whoever performs ablution like this ablution of mine and then prays two rak‘ahs without speaking to himself during them, all his previous sins will be forgiven.” —al-Bukhari, Muslim, and others.

I have not mentioned rubbing the eyelids and facial folds, moving rings, or wiping the neck, because the hadiths concerning these matters do not reach the level of soundness. Nevertheless, these actions are performed to complete cleanliness.

5. Disliked Acts of Ablution

For a person performing ablution, abandoning any one of the aforementioned Sunnahs is disliked. This may deprive him of reward, because committing a disliked act becomes a cause of being deprived of reward. Abandoning a Sunnah is synonymous with doing what is disliked.

6. Causes That Invalidate Ablution

The matters that invalidate ablution and make impermissible the act for which ablution was performed are as follows:

1. Anything emerging through the urinary or anal passage, such as:

a. Urine,
b. Feces.

Allah says: “Or any of you comes from answering the call of nature.” This refers to both urination and defecation.

c. Wind expelled from the anus.

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: “When any of you becomes impure, Allah will not accept his prayer until he performs ablution.” A man from Hadramawt asked: “What does becoming impure mean, O Abu Hurayrah?” He replied: “Passing wind.” —al-Bukhari and Muslim.

It is also narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “When any of you feels something in his abdomen but is unsure whether anything has emerged from it, he should not leave the mosque at all until he hears a sound or detects an odor.” —Muslim.

In reality, hearing a sound or detecting an odor is not a condition. Rather, this means becoming certain that something has emerged from the abdomen.

d, e, f. Emission of maniy (semen), madhy, and wadi:

Regarding madhy, the Messenger of Allah (peace and blessings be upon him) said: “Ablution is required because of it.” Regarding maniy, Ibn ‘Abbas (may Allah be pleased with him) said: “When maniy is emitted, a full bath is obligatory.” Regarding madhy and wadi, he said: “Wash your private parts and perform ablution for prayer.” —Al-Bayhaqi.

2. Sleep in which consciousness is lost and one cannot remain seated properly. Safwan ibn ‘Assal (may Allah be pleased with him) said: “When we were traveling, the Messenger of Allah (peace and blessings be upon him) instructed us not to remove our leather socks for three days and three nights, except in the case of janabah (major impurity). They could be removed because of urination, defecation, or sleep.” —Ahmad, al-Nasa’i, and al-Tirmidhi. Therefore, when someone sleeps while seated and remains capable of staying seated properly, his ablution is not invalidated. The same is understood from the hadith of Anas (may Allah be pleased with him). He said: “The Companions of the Messenger (peace and blessings be upon him) would wait for the ‘Isha prayer during the latter part of the night until their heads nodded, then they would pray without performing ablution.” —Al-Shafi‘i, Muslim, Abu Dawud, al-Tirmidhi.

The wording of al-Tirmidhi’s hadith narrated through Shu‘bah is as follows: “I saw the Companions of the Messenger; they would be awakened for prayer. I would even hear some of them snoring. Then they would rise and pray without performing ablution.” Ibn al-Mubarak said: “In our view, they were seated at that time.”

3. Loss of consciousness: Whether it results from mental disorder, fainting, intoxication, or the effect of a medicine; whether brief or prolonged; and whether or not the person can remain seated properly. The unconsciousness caused by these things is more severe than sleep. The scholars are agreed on this.

4. Touching the private parts without a covering: Busrah bint Safwan (may Allah be pleased with her) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Whoever touches his private parts should not pray until he performs ablution.” —Narrated by the five sound hadith collections. Al-Tirmidhi declared it sound. Al-Bukhari said it is the soundest hadith on this subject. Malik, al-Shafi‘i, Ahmad, and others also narrated it. Abu Dawud said: “I told Imam Ahmad that the hadith of Busrah was not sound. He said: ‘Indeed, it is sound.’” Ahmad and al-Nasa’i narrate from Busrah that she heard the Messenger (peace and blessings be upon him) say: “Ablution is required when the sexual organ is touched.” This includes both one’s own sexual organ and another person’s. Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger (peace and blessings be upon him) said: “Whoever touches the sexual organ with his hand without a covering must perform ablution.” —Ahmad, Ibn Hibban, al-Hakim. Al-Hakim and Ibn ‘Abd al-Barr declared it sound. Ibn al-Sakan said: “This is the soundest hadith in this chapter.” The wording of al-Shafi‘i’s hadith is: “When any of you touches his sexual organ while there is no covering between his hand and the sexual organ, he must perform ablution.” ‘Amr ibn Shu‘ayb narrated from his father and grandfather that any man who touches his own private parts and any woman who touches her own private parts must both perform ablution. —Ahmad. Ibn al-Qayyim said: “According to al-Hazimi, this is a sound narration.” Based on an authentic hadith, the view of the Hanafis is that touching the private parts does not invalidate ablution. The hadith says: “A man asked the Messenger (peace and blessings be upon him): ‘If a man touches his penis, must he perform ablution?’ He said: ‘No. It is merely a part of you.’” —Narrated by the five sound hadith collections. Ibn Hibban declared it sound. Ibn al-Madini said: “This is stronger than the hadith of Busrah.”* [Because hadiths exist both affirming and denying that touching the sexual organ invalidates ablution, two views have arisen on this matter. The basis of both views is sound hadith. Therefore, one who follows hadith may follow either view. —Editor.]

7. It seems appropriate to mention the things that do not invalidate ablution—things commonly thought to invalidate it, although they do not, because there is no reliable proof supporting that view.

They are as follows:

a. Touching one’s wife without a barrier: It is narrated from Aisha (may Allah be pleased with her) that the Messenger of Allah (peace and blessings be upon him) kissed her while fasting and said: “Kissing does not invalidate ablution, nor does it invalidate the fast.” —Ishaq ibn Rahwayh narrated it. Al-Bazzar narrated it with an authentic chain. Abd al-Haqq said: “I know of no defect in this hadith that would require rejecting it.”

It is also narrated from Aisha (may Allah be pleased with her), who said: One night I noticed that the Messenger of Allah (peace and blessings be upon him) was not on the bed. I began looking for him. Suddenly, my hand touched the soles of his feet. He was in the mosque, with his legs extended. He was saying: “O Allah, I seek refuge in Your pleasure from Your displeasure. I seek refuge in Your forgiveness from Your punishment. I seek refuge in You from You. I cannot adequately enumerate Your praises. You are as You have praised Yourself.” Muslim and al-Tirmidhi.

It is also narrated from Aisha (may Allah be pleased with her) that the Messenger of Allah (peace and blessings be upon him) kissed one of his wives and then went to the mosque without performing ablution. —Narrated by Ahmad and the four authentic hadith collections with an authentic chain.

It is also narrated from Aisha (may Allah be pleased with her) that she said: I used to sleep in front of the Messenger (peace and blessings be upon him), with my feet in front of him—that is, in the place of prostration. When he went into prostration, he would tap me with his hand, and I would immediately draw in my feet. Another narration says: When he wished to prostrate, he would tap my feet. —Al-Bukhari and Muslim.

b. Bleeding from a place other than the normal outlet, whether due to a wound, cupping, or a nosebleed, and whether the amount is small or large. Al-Hasan (may Allah be pleased with him) said: Muslims used to pray with their wounds. —Al-Bukhari.

Al-Bukhari also said: Ibn Umar squeezed a pimple or boil, and blood came out of it, but he did not perform ablution. Blood came out with the saliva of Ibn Abi Awfa, yet he continued praying. Umar (may Allah be pleased with him) prayed while blood was flowing from his wound. Abbad ibn Bishr was struck by an arrow while praying, yet he continued his prayer. —Abu Dawud, Ibn Khuzaymah, and al-Bukhari.

c. Vomiting, whether it fills the mouth or is less than that, does not invalidate ablution; no authoritative hadith has been found to establish that it does.

d. Eating camel meat: According to the four caliphs and many Companions and Successors, eating camel meat does not invalidate ablution. However, the command to perform ablution after eating it is established by an authentic hadith. Jabir ibn Samurah (may Allah be pleased with him) narrated: “A man asked the Messenger of Allah (peace and blessings be upon him): ‘Should I perform ablution after eating sheep or goat meat?’ He said: ‘If you wish, do so; if you wish, do not.’ He asked: ‘Should I perform ablution after eating camel meat?’ He said: ‘Yes. Perform ablution after eating camel meat.’ He asked: ‘May I pray in the places where sheep and goats stay?’ He said: ‘Yes.’ He asked: ‘May I pray in the places where camels stay?’ He said: ‘No.’” —Ahmad and Muslim.

It is narrated from al-Bara ibn Azib that the Messenger (peace and blessings be upon him) was asked: “Must one perform ablution after eating camel meat?” He said: “Perform ablution.” He was asked: “After eating goat or sheep meat?” He said: “Do not perform ablution.” He was asked whether one could pray in the places where camel herds stay. He said: “Do not pray there. They are the abodes of Satan.” When he was asked about praying in the places where goats and sheep stay, he said: “Pray there, for they are places of blessing.” —Ahmad, Abu Dawud, and Ibn Hibban. Ibn Khuzaymah said: “Because of the reliability of the narrators of this hadith, I have not seen any disagreement among hadith scholars regarding its authenticity.” Imam al-Nawawi said: “This view is stronger in terms of evidence, although most scholars oppose it.”

e. Doubting whether ablution has been invalidated: When a person who is in a state of purity doubts whether his ablution has been invalidated, this doubt has no effect, and his ablution is not invalidated, whether he is inside or outside the prayer. Ablution remains valid until he is certain that it has been invalidated. It is narrated through the uncle of Abbad ibn Tamim that a man told the Messenger (peace and blessings be upon him) that he imagined during prayer that something had happened to him—that is, something that invalidates ablution. He said: “He should not leave until he hears a sound or detects an odor.” —All the authentic hadith collections except al-Tirmidhi.

Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “When one of you feels something in his abdomen but does not know whether anything has come out, he should not leave the mosque until he hears a sound or detects an odor.” —Muslim, Abu Dawud, and al-Tirmidhi. What is intended here is not specifically hearing a sound or detecting an odor, but attaining certainty as to whether anything has come out of the abdomen. Ibn al-Mubarak said: If one merely doubts whether impurity has occurred, he need not perform ablution until he is so certain that he could swear to it. But when he is certain that impurity has occurred and doubts whether he remains pure, he must perform ablution according to the consensus of the Muslims.

f. Loud laughter during prayer does not invalidate ablution, because the hadith concerning this is not authentic.

g. Ablution is not required after washing a dead person, because the evidence that this invalidates ablution is weak.

8. Acts for Which Ablution Is Required

First: For performing any prayer, whether obligatory or supererogatory. Ablution is required even for the funeral prayer. Allah said: “O believers, when you intend to pray, wash your faces and your arms up to the elbows, wipe your heads, and wash your feet up to the ankles.” That is, if you are without ablution and wish to pray, perform these washings. The Messenger (peace and blessings be upon him) said: “Allah does not accept prayer without purification, nor does He accept charity from embezzled property before the spoils are distributed.” —All the authentic hadith collections except al-Bukhari.

Second: For circumambulating the Sacred Kaaba. Ibn Abbas (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Circumambulation is prayer. Allah has permitted speech during it, but whoever speaks should speak good words.” —Al-Tirmidhi and al-Daraqutni. Al-Hakim, Ibn al-Sakan, and Ibn Khuzaymah declared it authentic.

Third: Touching the Holy Quran. Abu Bakr ibn Muhammad narrated that the Messenger of Allah (peace and blessings be upon him) wrote in a letter to the people of Yemen: “No one should touch the Quran except one who is pure.” —Al-Nasa’i, al-Daraqutni, al-Bayhaqi, and Ashram. Ibn Abd al-Barr said: “Because of the widespread acceptance of this hadith, it has come close to being mutawatir.” Abdullah ibn Umar (may Allah be pleased with him) said that the Messenger of Allah (peace and blessings be upon him) said: “No one should touch the Quran except one who is pure.” —Majma al-Zawa’id. In fact, this hadith proves that it is not permissible to touch the Holy Quran except in a state of purity. However, the word “pure” has more than one meaning: being free from major impurity (emission of semen or post-menstrual impurity), being free from minor impurity (impurity caused by urination, defecation, or the emission of wind), and a believer who has no impurity on his body. All these persons are described as pure. Some indication is needed to specify one of these meanings. Therefore, this hadith is not conclusive proof that a person affected by minor impurity is forbidden to touch the Quran. The Quran says: لا يمس إلا المطهرون“None touch it except the purified.” (Surah 56, al-Waqiah: verse 79)

It is clear that this verse refers to the well-guarded Book, the Preserved Tablet, since that is the nearer meaning. “The purified” means the angels, as Allah said:

في صحف مكرمة، مرفوعة مطهرة، بايدى سفرة، كرام بررة .

“Recorded in honored scriptures, exalted and purified, in the hands of noble and righteous scribes.” (Surah 80, Abasa: verses 13–16)

According to Ibn Abbas, al-Shabi, al-Dahhak, Zayd ibn Ali, al-Mu’ayyad Billah, Dawud al-Zahiri, Ibn Hazm, and Hammad ibn Abi Sulayman, it is permissible for a person affected by minor impurity to touch the Quran. Reciting the Quran without touching it is unanimously permissible.

9. Situations in Which Ablution Is Recommended

a. When remembering Allah or pronouncing His name: Muhajir ibn Qunfudh (may Allah be pleased with him) said that he greeted the Messenger of Allah (peace and blessings be upon him) while he was performing ablution. He did not return the greeting until he had completed ablution. Then he returned it and said: “The only reason I did not return your greeting was that I disliked pronouncing Allah’s name except in a state of purity.” Qatadah said that for this reason al-Hasan disliked reciting the Quran or pronouncing Allah’s name until he had purified himself. —Ahmad, Abu Dawud, al-Nasa’i, and Ibn Majah.

Abu Juhaim ibn al-Harith (may Allah be pleased with him) narrated that the Messenger (peace and blessings be upon him) came from Bi’r Jamal, a place near Medina. A man met him and greeted him, but the Messenger did not return the greeting. He approached a wall, wiped his face and hands—that is, he performed tayammum—and then returned the greeting. —Ahmad, al-Bukhari, Muslim, Abu Dawud, and al-Nasa’i. This is the recommended and preferable practice. Otherwise, remembering Allah or engaging in His remembrance is permissible in every state: while pure or impure, sitting, standing, lying down, or walking. Aisha (may Allah be pleased with her) said: “The Messenger of Allah (peace and blessings be upon him) used to remember Allah at all times.” —The five hadith collections except al-Nasa’i. Al-Bukhari cited it without a chain.

Ali (may Allah be pleased with him) narrated: The Messenger of Allah (peace and blessings be upon him) would teach us the Quran and eat meat with us after coming from the toilet. Nothing prevented him from reciting the Quran except major impurity. —The five authentic hadith collections; al-Tirmidhi and Ibn al-Sakan declared it authentic.

b. Before sleeping:

Al-Bara ibn Azib (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “When you go to your bed, perform ablution as you do for prayer. Then lie on your right side and say: ‘O Allah, I submit my soul to You, turn my face toward You, entrust all my affairs to You, and rest my back upon You, out of desire and fear of You. There is no refuge or escape from You except with You. O Allah, I believe in the Book You have revealed and in the Prophet You have sent.’” Then he said: “If you die that night, you will die in a state of faith. Do not speak after these words.” Al-Bara said: I repeated these words before the Messenger (peace and blessings be upon him). When I reached, “O Allah, I believe in the Book You have revealed,” I said, “and in Your Messenger.” The Messenger said: “No—say: ‘in Your Prophet whom You have sent.’” —Ahmad, al-Bukhari, and al-Tirmidhi.

This is even more important for a person affected by “janabah,” that is, major impurity. Ibn Umar (may Allah be pleased with him) said: “O Messenger of Allah, may one of us sleep while in a state of janabah?” He said: “Yes, after performing ablution.” It is narrated from Aisha (may Allah be pleased with her) that when the Messenger of Allah (peace and blessings be upon him) wished to sleep while in a state of janabah, he would wash his private parts and perform ablution as for prayer. —Narrated by all the hadith collections.

c. Ablution is recommended for a person in a state of janabah:

When a person affected by major impurity wishes to eat, drink, or have intercourse again, it is recommended for him to perform ablution. Aisha (may Allah be pleased with her) narrated that when the Messenger of Allah (peace and blessings be upon him) was in a state of janabah and wished to eat or sleep, he would perform ablution. —The hadith has been narrated in numerous works.

Ammar ibn Yasir narrated: The Messenger (peace and blessings be upon him) permitted a person in a state of janabah, when he wished to eat or sleep, to perform ablution as for prayer. —Ahmad and al-Tirmidhi.

Abu Said (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “When one of you wishes to have intercourse again after having intercourse with his wife, he should perform ablution.” —Narrated by all the hadith collections except al-Bukhari.

Ibn Khuzaymah, Ibn Hibban, and al-Hakim also narrated this hadith. They added: “For it is more invigorating for renewed intercourse.”

d. Before an obligatory or recommended bath:

Aisha (may Allah be pleased with her) said: When the Messenger of Allah (peace and blessings be upon him) performed the bath for janabah, he first washed both hands. Then he poured water with his right hand over his left hand and washed his private parts. Then he performed ablution as for prayer. —All the authentic hadith collections.

e. Ablution is recommended after eating food touched by fire:

Ibrahim ibn Abdullah ibn Qariz said: “I was passing by Abu Hurayrah while he was performing ablution. He said: ‘Do you know why I am performing ablution? Because I ate cheese. I heard the Messenger (peace and blessings be upon him) say: Perform ablution after eating food touched by fire.’” —Ahmad, Muslim, and the four hadith collections.

Aisha (may Allah be pleased with her) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Perform ablution after eating what fire has touched.” —Ahmad, Muslim, al-Nasa’i, and Ibn Majah.

It should be noted that the command to perform ablution here is understood as a recommendation. In the hadith narrated by Amr ibn Umayyah al-Damri, he said: “I saw the Messenger of Allah (peace and blessings be upon him) cut meat from a cooked goat’s neck and eat it. Then the call to prayer came. He stood, put down the knife, and prayed without performing ablution.” —Al-Bukhari and Muslim. Al-Nawawi commented: This hadith contains evidence that cutting meat with a knife is permissible.

f. Performing fresh ablution for every prayer is recommended:

Buraydah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) used to perform ablution for every prayer. When the day of the conquest of Mecca came, he performed ablution, wiped over his socks, and prayed several prayers with one ablution. Umar (may Allah be pleased with him) said to him: “O Messenger of Allah, you have done something you did not used to do.” The Messenger of Allah (peace and blessings be upon him) said: “O Umar, I did it deliberately.” —Ahmad, Muslim, and others. Ibn Amr ibn Amir al-Ansari (may Allah be pleased with him) narrated that Anas ibn Malik used to say: “The Messenger of Allah (peace and blessings be upon him) would perform ablution for every prayer.” I asked: “How did you pray?” He replied: “We would pray many prayers with one ablution as long as we did not become impure.” —Ahmad and al-Bukhari.

Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “If it were not difficult for my community, I would command them to perform ablution for every prayer and to use the miswak with every ablution.” —Ahmad.

Ibn Umar (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) used to say: “Ten rewards are recorded for whoever performs ablution while already pure.” —Abu Dawud, al-Tirmidhi, and Ibn Majah.

10. Some Important Points Concerning Ablution

a. Innocent conversation during ablution is permissible. There is no evidence in the hadith that it is prohibited.
b. There is no basis for reciting various supplications while washing the limbs. It is sufficient to recite the supplications mentioned earlier in the description of the Sunnahs of ablution.
c. If one doubts how many times a limb was washed, the certain number should be considered—that is, the smaller number.
d. If any of the limbs of ablution has wax or a similar covering, the ablution is invalid. But if only a coloring substance, such as henna or hair dye, is present, it does not affect ablution, because it does not prevent water from reaching the skin.
e. A mustahadah, a person who constantly suffers from urinary leakage or the emission of wind, or anyone with a similar excuse, must perform ablution for each prayer when the excuse continues throughout the entire prayer time or is beyond control. Their prayer is considered valid despite the excuse.
f. It is permissible to seek another person’s assistance in performing ablution.
g. Wiping wet limbs with a handkerchief after ablution is permissible in both winter and summer.

5. Wiping Over Socks

a. Its legal basis: Wiping over socks has been established as permissible by authentic hadiths from the Messenger of Allah (peace and blessings be upon him). Al-Nawawi said: Those scholars whose opinions are authoritative have agreed that wiping over socks is permissible, whether one is resident or traveling, and whether there is a need or no need. It is even permissible for a woman permanently engaged in domestic service or for an immobile disabled person. Only the Shiites and Kharijites oppose it, and their opposition is not acceptable. Hafiz Ibn Hajar said in Fath al-Bari: A group of hadith authorities have clearly stated that wiping over socks is mutawatir, established through universal transmission. Some have compiled lists of its narrators, which exceed eighty. Among the hadiths concerning wiping over socks, the most authoritative was narrated by al-Bukhari, Muslim, Abu Dawud, and al-Tirmidhi from Imam al-Nakhai. The hadith is as follows:

Jarir ibn Abdullah urinated, then performed ablution and wiped over his socks. He was asked: “You did this even though you urinated?” Jarir said: “Yes. I saw the Messenger of Allah (peace and blessings be upon him) urinate, then perform ablution and wipe over his socks.” Ibrahim said: This hadith amazed them because Jarir embraced Islam after Surah al-Maidah was revealed—that is, he embraced Islam in the tenth year after the verse containing the rules of ablution in Surah al-Maidah, which commands washing the feet, had been revealed. Thus, his hadith proves that the command to wash in the verse applies to one who is not wearing socks. For one wearing socks, wiping is obligatory. Therefore, a hadith can specify the application of the verse.

b. The permissibility of wiping over leather socks

Wiping over jawrabs, or leather socks, is permissible. This has been narrated from many Companions. Abu Dawud said: Ali ibn Abi Talib, Ibn Masud, al-Bara ibn Azib, Anas ibn Malik, Abu Umamah, Sahl ibn Sad, and Amr ibn Hurayth wiped over jawrabs. The same has also been narrated from Umar ibn al-Khattab and Ibn Abbas, as well as from Ammar, Bilal, and Ibn Umar. In Tahdhib al-Sunan, Ibn al-Qayyim narrated from Ibn al-Mundhir: The permissibility of wiping over jawrabs was explicitly stated by Imam Ahmad. This is his correct position, based on the deliberate practice of these Companions and clear analogy. There is no meaningful practical difference between socks and jawrabs, or leather socks, so the ruling on socks may be applied to jawrabs. The majority of scholars hold that wiping over both is permissible. Among them are Sufyan al-Thawri, Ibn al-Mubarak, Ata, al-Hasan al-Basri, and Said ibn al-Musayyab. Abu Yusuf and Muhammad said: If socks and leather socks are sufficiently thick that what lies beneath cannot be seen, wiping over them is permissible. Abu Hanifah used to say that wiping over even thick leather socks was impermissible, but he changed his view three or seven days before his death and ruled it permissible. While ill, he wiped over leather socks and told those who visited him: “I have now done myself what I used to prohibit.” It is narrated from al-Mughirah ibn Shubah:

The Messenger of Allah (peace and blessings be upon him) performed ablution and wiped over his shoes and leather socks [In this hadith, the two key words are na’l and jawrabورب). A na’l is something that protects the foot from the ground. It is not a sock; it may be a shoe, sandal, or clog. The na’l of the Messenger (peace and blessings be upon him) had two straps. One strap was between the big toe and the adjacent toe, and the other was between the middle toe and the adjacent toe. These two straps joined the strap over the top of the foot, which is called shirak. A jawrab is a leather sock covering the sole of the foot, also called shirak ] —Ahmad, al-Tahawi, Ibn Majah, and al-Tirmidhi. Al-Tirmidhi declared it authentic, while Abu Dawud deemed it weak. The primary subject was wiping over the jawrab, or leather sock. The mention of wiping over the na’l, or shoe, was merely incidental.

Just as wiping over a jawrab or leather sock is permissible, wiping over any covering worn on the feet—that is, socks—is also permissible, whether worn out of fear of cold, fear of injury, fear of going barefoot, or for a similar reason. Ibn Taymiyyah said: “Wiping over a foot covering is permissible. It is more appropriate to wipe over a covering than over socks or leather socks, because coverings are generally worn out of necessity, and removing them causes various harms: either one becomes cold, suffers the discomfort of going barefoot, or is injured. Therefore, when wiping over socks and leather socks is permissible, wiping over a covering is certainly permissible. Whoever claims that scholars have reached consensus on prohibiting any one of these merely exposes his own ignorance; establishing that even ten renowned scholars prohibited it would not prove consensus, let alone anything else. Ibn Taymiyyah also said: Whoever studies the statements of the Messenger (peace and blessings be upon him) and applies proper analogy will understand that the allowance in this matter is very broad. This is a beneficial feature of the Shariah and part of its generosity and magnanimity.” If socks or jawrabs are torn, there is no objection to wiping over them as long as they are customarily worn. Al-Thawri said: The socks of the Muhajirun and Ansar were not free from tears. If wiping over them had been prohibited, it would certainly have been reported from them.

c. Conditions for wiping over socks and similar coverings

The condition for wiping over socks or any similar covering is that it must be put on while one has ablution. Al-Mughirah ibn Shubah narrated: I was with the Messenger of Allah (peace and blessings be upon him) on a journey one night. I poured water for him from a vessel. He washed his face and hands and wiped his head. Then I bent down to remove his socks. He said: “Leave them; do not remove them, for I put them on while pure.” Then he wiped over them. —Ahmad, al-Bukhari, and Muslim. Al-Humaydi narrated from al-Mughirah in his Musnad that he said: We asked, “O Messenger, may we wipe over socks?” He said: “Yes, if they were put on while in a state of purity.” Some jurists stipulated that the socks must cover the area required to be washed, remain attached to the feet without being tied with a strap or similar device, and be suitable for continuous walking while worn. Ibn Taymiyyah, however, described these conditions as weak in his collection of fatwas.

d. The place of wiping

The place prescribed by the Shariah for wiping is the upper surface of the sock. Al-Mughirah (may Allah be pleased with him) said: “I saw the Messenger (peace and blessings be upon him) wipe over the upper surface of his socks.” —Ahmad, Abu Dawud, and al-Tirmidhi.

Ali (may Allah be pleased with him) said: “If Islam were based on human opinion, wiping the underside of the sock would be more appropriate than wiping its upper surface. I saw the Messenger (peace and blessings be upon him) wipe over the upper surface of his socks.” —Abu Dawud and al-Daraqutni. What is obligatory is what the word wiping means linguistically and conventionally; nothing specific is established beyond that. No authentic hadith mentions anything else concerning this matter.

e. The duration of wiping

The period for wiping over the socks while staying at home is one day and one night, and while traveling it is three days and three nights.

Safwan ibn ‘Assal (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings be upon him) ordered us to wipe over our socks when we put them on while in a state of purity: for three days while traveling and for one day and one night while at home. We should not remove them except in the case of janabah (major ritual impurity).” —Al-Shafi‘i, Ahmad, Ibn Khuzaymah, al-Tirmidhi, and al-Nasa’i.

It was narrated from Shurayh ibn Hani’ (may Allah be pleased with him) that he said: I asked ‘A’ishah (may Allah be pleased with her) about wiping over socks. She said: Ask ‘Ali, for he knows more about this than I do. He traveled with the Messenger of Allah (peace and blessings be upon him). So I asked ‘Ali, and he replied: The Messenger of Allah (peace and blessings be upon him) said: “For the traveler, three days and three nights; and for the resident (the one staying at home), one day and one night.” —Ahmad, Muslim, al-Tirmidhi, al-Nasa’i, and Ibn Majah. Al-Bayhaqi said: This is the soundest hadith on this subject. The period begins when wiping begins. Some say it begins when, after putting on the socks, the need for ablution arises.

6. The Method of Wiping

Once a person performing ablution has completed it and put on socks or leather socks, he may thereafter wipe over them each time he performs ablution. There is no need to wash the feet. He is permitted one day and one night while staying at home, and three days and three nights while traveling. However, if he enters a state of janabah, he must remove the socks, as stated in the previously mentioned hadith of Safwan.

What Invalidates Wiping

Wiping over socks is invalidated (1) when the period expires, (2) upon entering a state of janabah, and (3) when the socks are removed. If the period expires or the socks are removed while one still has ablution, one need only wash both feet.

6. Ghusl

Ghusl means causing water to flow over the entire body. It is an act prescribed by Islamic law, for Almighty Allah said:

وإن كنتر جنبا قاظهروا

“But if you are in a state of major impurity, then purify yourselves thoroughly.” (Surah 5, al-Ma’idah: part of verse 6)

وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى لا فَاعْتَزِلُوا النِّسَاء فِي الْمَحِيضِ لَا وَلا تَقْرَبُوهُنَّ حَتَّى يَطْهُونَ ، فَإِذَا تَطَهِّرْنَ فَأْتُوهُنَّ من حيث أمركم الله ، إن اللهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ المتطهرين

Meaning: “They ask you about menstruation. Say: It is a state of impurity, so keep away from women during menstruation and do not approach them until they are pure. When they have purified themselves thoroughly, then approach them as Allah has commanded you. Indeed, Allah loves those who constantly repent and loves those who purify themselves.” (Surah 2, al-Baqarah: verse 222)

There are several important rulings related to ghusl, which are discussed here:

1. Circumstances Requiring Ghusl

First: Ghusl becomes obligatory when semen is emitted from a man or woman with sexual arousal, whether during sleep or while awake. This is the view of all jurists. Abu Sa‘id narrated that the Messenger of Allah (peace and blessings be upon him) said: “Water is due to water.” (That is, because of the emission of semen, one must perform ghusl by pouring water over the entire body.) —Muslim.

It was narrated from Umm Salamah (may Allah be pleased with her) that Umm Sulaym (may Allah be pleased with her) said: “O Messenger of Allah, Allah is not shy of the truth. Must a woman perform ghusl if she experiences a wet dream?” He replied: “Yes, if she sees fluid.” —Al-Bukhari, Muslim, and others.

It seems appropriate to mention some frequently occurring situations in this regard, since they are matters of practical need:

A. Ghusl is not obligatory if semen is emitted without sexual arousal because of illness or cold. For ‘Ali (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said to him: “Perform ghusl when you have a forceful emission of semen.” —Abu Dawud.

Mujahid said: Some of Ibn ‘Abbas’s students—Tawus, Sa‘id ibn Jubayr, and ‘Ikrimah—and I were gathered in the mosque while Ibn ‘Abbas was praying. At that time, a man came and stood before us. He said: “Is there a mufti here?” We said: “Ask whatever you wish.” He said: “Whenever I urinate, fluid is emitted immediately afterward with force.” We asked: “The fluid through which children are conceived?” He said: “Yes.” We said: “You must perform ghusl.” Hearing this, the man left, reciting, “Indeed, we belong to Allah and to Him we shall return.” Ibn ‘Abbas quickly completed his prayer, then said to ‘Ikrimah: “Bring me this man.” Then he turned to us and said: “Did you issue the fatwa you gave this man from the Book of Allah?” We said: “No.” He said: “Then from the Messenger of Allah (peace and blessings be upon him)?” We said: “No.” He said: “Then from the Companions of the Messenger of Allah?” We said: “No.” He said: “Then from where?” We said: “From our own reasoning.” He said: “That is why the Messenger of Allah (peace and blessings be upon him) said: ‘A jurist is stronger against Satan than a thousand worshippers.’” At that point the man returned. Ibn ‘Abbas addressed him and said: “When the matter you mentioned occurs, do you feel any arousal in your penis?” He said: “No.” He said: “Do you feel any numbness in your body?” He said: “No.” He said: “It is merely weakness. Ablution is sufficient for you.”

B. If someone has a wet dream but does not see semen, he need not perform ghusl. Ibn al-Mundhir said: The scholars from whom I learned the religion unanimously held this view. The previously cited hadith of Umm Sulaym states that when the Messenger (peace and blessings be upon him) was asked whether a woman who has a wet dream must perform ghusl, he replied: “Yes, if she sees fluid,” meaning semen. This hadith also proves that ghusl is not required if semen is not seen. However, if semen is emitted after waking, ghusl is required.

C. If a person wakes and finds moisture but does not remember having a wet dream, ghusl becomes obligatory if he is certain that the moisture is semen. This clearly indicates that the moisture resulted from a wet dream, although he has forgotten it. If he is unsure whether the substance is semen and has no certainty, ghusl is nevertheless obligatory as a precaution. Mujahid and Qatadah said: Ghusl is not obligatory until he is certain that it is semen, because purity is certain under normal circumstances, and certainty cannot be removed by doubt.

D. If a person feels semen being ejaculated during arousal but grips his penis, preventing it from emerging, ghusl is not obligatory. This is also based on the aforementioned hadith, in which the Messenger (peace and blessings be upon him) made ghusl conditional upon seeing semen. Thus ghusl is not obligatory without seeing semen. However, if he releases his penis and begins moving about, and semen then emerges, he must perform ghusl.

5. If he finds semen on his clothing but does not know when it was emitted, and he has already prayed in that state, he must repeat the prayers beginning after his last sleep. If he finds a sign indicating that the semen was emitted before his last sleep, he must repeat the prayers beginning after whichever sleep he suspects it occurred during.

Second: The joining of the two sexual organs. That is, when the head of the penis enters the wife’s vagina and disappears, ghusl becomes obligatory even if there is no ejaculation. Allah said: “If you are in a state of major impurity, then purify yourselves thoroughly.” Imam al-Shafi‘i said: In the Arabic language, janabah (major impurity), in its literal and customary meaning, refers to sexual intercourse, whether or not ejaculation occurs. If it is said that a certain man became junub through a certain woman, it means that he had intercourse with her, even if he did not ejaculate. He said: The intercourse for which the legal punishment of flogging is prescribed is intercourse, even if no semen is emitted. Abu Hurayrah narrated that the Messenger of Allah (peace and blessings be upon him) said: “Whenever a man sits between a woman’s arms and legs and inserts his penis into her, ghusl becomes obligatory, whether or not ejaculation occurs.” —Ahmad and Muslim.

It was also narrated from Sa‘id ibn al-Musayyab that Abu Musa al-Ash‘ari (may Allah be pleased with him) said to ‘A’ishah (may Allah be pleased with her): “I wish to ask you about something, but I feel shy.” ‘A’ishah said: “Ask, and do not be shy. I am your mother.” Abu Musa then asked: “What is the ruling for one who has intercourse but does not ejaculate?” ‘A’ishah replied, quoting the Messenger (peace and blessings be upon him): “Ghusl becomes obligatory when the two private parts meet.” —Ahmad and Malik.

It should be noted, however, that penetration is necessary. Mere contact without penetration does not make ghusl obligatory for either of them.

Third: When menstruation and postpartum bleeding cease. Allah said: “Do not approach them until they become pure. When they have purified themselves, then approach them as Allah has commanded you.” The Messenger (peace and blessings be upon him) told Fatimah bint Abi Hubaysh (may Allah be pleased with her): “Abstain from prayer for the days during which you menstruate. Then perform ghusl and pray.” —Sahih al-Bukhari and Muslim. Although this hadith concerns menstruation, the Companions unanimously held that postpartum bleeding has the same ruling as menstruation. If childbirth occurs without bleeding, some say ghusl is obligatory, while others say it is not. There is no guidance on this matter in the Qur’an or hadith.

Fourth: Death. When a Muslim dies, washing the body is unanimously considered obligatory. Its details will be given in the appropriate place.

Fifth: When a disbeliever embraces Islam. When a disbeliever accepts Islam, ghusl becomes obligatory. Abu Hurayrah (may Allah be pleased with him) narrated: “Thumamah al-Hanafi was taken prisoner. Every morning the Messenger (peace and blessings be upon him) went to him and said: ‘What do you say, O Thumamah?’ Thumamah would reply: ‘If you kill me, you will kill a man of blood; if you show mercy, you will show mercy to a grateful man; and if you want blood money, I will give you whatever you ask.’ The Companions of the Messenger preferred blood money and said: ‘What benefit is there in killing him?’ Then, when the Messenger went to him, he embraced Islam. The Messenger released him, sent him to Abu Talhah’s garden, and ordered him to perform ghusl. He performed ghusl and prayed two rak‘ahs. The Messenger of Allah (peace and blessings be upon him) then said: ‘Your brother’s Islam has been completed properly.’” —Ahmad, al-Bukhari, and Muslim.

2. Acts Prohibited for a Junub Person

The following acts are prohibited for a junub person:

A. Prayer.

B. Tawaf.

Evidence for these matters was mentioned in the discussion of the acts for which ablution is required.

C. Touching and carrying the Qur’an. Many imams agree that this is prohibited. However, Imam Dawud and Ibn Hazm considered it permissible for a junub person to touch and carry the Qur’an and did not consider it objectionable. The hadith from al-Bukhari and Muslim that they cite as evidence is:

“The Messenger of Allah (peace and blessings be upon him) sent a letter to Heraclius, in which it stated: In the name of Allah, the Most Gracious, the Most Merciful … At the end, it also contained this verse from Surah Al ‘Imran:

قُلْ يَأْهْلَ الْكِتَبِ تَعَالَوْ إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ إِلَّا تَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِلُ بَعْضُنَا بَعْضًا أَرْبَابًا مِن دُونِ اللَّهِ ، فَإِن تَوَلَّوا فَقُولُوا اعْمَدُوا بِأَنَّا مُسْلِمُونَ .

Meaning: “O People of the Book, come to a word that is equitable between us and you: that we worship none but Allah, associate nothing with Him, and do not take one another as lords instead of Allah. But if they turn away, then say: Bear witness that we are Muslims.” (Surah Al ‘Imran: verse 64)

Ibn Hazm said: The Messenger (peace and blessings be upon him) sent this letter containing the verse to the Christians. He certainly knew that they would touch the letter. The majority of imams responded to this argument by saying: It was only a letter. There is no harm in touching letters, books of tafsir, books of fiqh, and the like even when they contain verses, because they are not called the Qur’an and are not accorded the same sanctity as the Qur’an. [However, there is no evidence in the Qur’an or hadith that it is prohibited for a junub person to touch or carry the Qur’an. The imams considered it impermissible out of respect for the Qur’an, but considered it permissible for educational purposes. Imam Dawud al-Zahiri and Ibn Hazm considered it permissible in all circumstances. —Editor]”

D. Reciting the Qur’an. According to many imams, it is prohibited for a junub person to recite any portion of the Qur’an.

A hadith narrated by ‘Ali states: “Nothing would keep the Messenger (peace and blessings be upon him) from the Qur’an except janabah (the state of impurity requiring ghusl, whose details have been given earlier).” —Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah. Hafiz Ibn Hajar said in Fath al-Bari: Some scholars have declared some narrators of this hadith weak, but it is a good hadith from which evidence may be derived. It was also narrated from ‘Ali: I saw the Messenger (peace and blessings be upon him) perform ablution and then recite a portion of the Qur’an. He then said: “This is permissible for one who is not junub, but not for a junub person—not even a single verse.” —Ahmad and Abu Ya‘la. Al-Haythami said: The narrators of this hadith are reliable. Al-Shawkani said: “If this hadith is authentic, it may be used as evidence that Qur’an recitation is prohibited for a junub person. However, the first-mentioned hadith contains no statement proving that recitation is prohibited. At most, it shows that the Messenger refrained from reciting the Qur’an while in a state of janabah. Such a statement does not even establish that recitation is makruh, so how could it establish that it is haram?” According to Imam al-Bukhari, al-Tabarani, Dawud al-Zahiri, and Ibn Hazm, it is permissible for a junub person to recite the Qur’an. Imam al-Bukhari said: Ibrahim held that a menstruating woman may recite Qur’anic verses, and Ibn ‘Abbas (may Allah be pleased with him) did not consider it objectionable for a junub person to recite the Qur’an. The Messenger (peace and blessings be upon him) remembered Allah in all circumstances. Hafiz Ibn Hajar commented that Imam al-Bukhari did not consider authentic any hadith stating that reciting the Qur’an is prohibited for a junub person or a menstruating woman. Although others regard the hadiths on this subject as evidence collectively, most of them require interpretation.

E. Staying in the mosque. It is prohibited for a junub person to remain in the mosque. ‘A’ishah (may Allah be pleased with her) said: One day the Messenger (peace and blessings be upon him) came while the homes of his Companions had doors opening toward the mosque. He said: “Turn the doors of all these houses away from the mosque.” Having said this, the Messenger entered (his own room or the mosque). The people did nothing, hoping that a concession would be revealed for them. Shortly afterward, the Messenger came out to them and said: “Turn the doors of these houses away from the mosque, for I do not permit the mosque for a menstruating woman or a junub person.” —Abu Dawud. Umm Salamah (may Allah be pleased with her) said: The Messenger of Allah (peace and blessings be upon him) entered the courtyard of this mosque and announced: “The mosque is not lawful for a junub person or a menstruating woman.” —Ibn Majah and al-Tabarani.

Both of the foregoing hadiths prove that the mosque is not lawful for a junub person or a menstruating woman. However, it is permissible for both a junub person and a menstruating woman to pass through the mosque, for Allah said: “O believers, do not approach prayer while you are intoxicated until you know what you are saying; nor while you are in a state of janabah until you have performed ghusl, except when merely passing through.” (Surah 4, al-Nisa’: verse 43)

Jabir (may Allah be pleased with him) said: Some of us used to pass through the mosque while in a state of janabah. —Ibn Abi Shaybah and Sa‘id ibn Mansur.

Zayd ibn Aslam said: The Companions of the Messenger of Allah (peace and blessings be upon him) used to pass through the mosque while in a state of janabah. (Ibn al-Mundhir.) It was narrated from Yazid ibn Habib (may Allah be pleased with him): The doors of some of the Ansar’s houses opened toward the mosque. They would enter a state of janabah, but they could not go to obtain water except by passing through the mosque. Therefore Allah revealed this verse: “Do not approach prayer while in a state of janabah, except when merely passing through.” —Ibn Jarir.

Al-Shawkani then said: This establishes the matter in question beyond doubt. ‘A’ishah (may Allah be pleased with her) said: “The Messenger of Allah (peace and blessings be upon him) told me: ‘Bring me the handkerchief from the mosque.’ I said: ‘I am menstruating.’ He said: ‘Your menstruation is not in your hand.’” —All hadith collections except al-Bukhari.

It was narrated from Maymunah (may Allah be pleased with her): “The Messenger (peace and blessings be upon him) would come to the homes of some of us while we were menstruating and recite the Qur’an with his head resting in our lap, even though we were menstruating. Then one of us would take his handkerchief and place it in the mosque while she was menstruating.” —Ahmad and al-Nasa’i. There are other hadiths conveying the same meaning.

3. Recommended Ghusl

That is, ghusl which is praised and rewarded, but whose omission brings neither blame nor sin. There are six types of such ghusl:

A. Ghusl for Friday. Since Friday is the day on which Muslims gather for worship and prayer, the Lawgiver, the Messenger of Allah (peace and blessings be upon him), ordered ghusl on that day and emphasized it, so that Muslims would attend their gathering in the finest state of purity and cleanliness. Abu Sa‘id (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Ghusl on Friday and using perfume as much as one is able are obligatory upon every adult.” —Al-Bukhari and Muslim.

The word “obligatory” means an emphatic recommendation. Evidence for this is the following hadith narrated by Ibn ‘Umar in al-Bukhari: On Friday, ‘Umar ibn al-Khattab was standing and delivering the sermon. Suddenly an elderly Muhajir from among the Companions of the Messenger arrived; he was ‘Uthman. ‘Umar called him and said: “What time is it now?” He replied: “I was occupied with work. Before I could return home, I heard the call to prayer, so I could do no more than perform ablution.” ‘Umar said: “Only ablution? Yet you know that the Messenger ordered ghusl.”

Imam al-Shafi‘i said: Since ‘Uthman did not miss the prayer because he had not performed ghusl, and ‘Umar did not tell him to leave the mosque to perform ghusl, it is established that both knew ghusl to be optional. That ghusl is recommended is also proven by this hadith narrated from Abu Hurayrah in Muslim. The Messenger (peace and blessings be upon him) said: “Whoever performs ablution well, comes to the Friday prayer, and listens silently will have all his sins forgiven from one Friday to the next, and for an additional three days.”

Explaining how this hadith proves that ghusl is recommended, al-Qurtubi said: Mentioning ablution and the other acts associated with it, together with the reward for them—which presupposes the validity of the prayer—proves that ablution alone is sufficient. Hafiz Ibn Hajar said in his work Talkhis: This hadith is the strongest proof that Friday ghusl is not obligatory. Since omitting ghusl causes no harm, it is considered recommended. However, if omitting it causes people hardship because of sweat and odor, or something similar, then ghusl becomes obligatory and omitting it is haram. Some scholars ruled that ghusl for Friday is obligatory even when its omission causes no one hardship. They cite as evidence the following hadith of Abu Hurayrah: The Messenger of Allah (peace and blessings be upon him) said: “It is necessary for every Muslim to perform ghusl once a week. He should wash his head and body.” —Al-Bukhari and Muslim.

They take the hadiths narrated on this subject according to their apparent meaning—that ghusl is obligatory—and reject the contrary interpretation.

The time for ghusl extends from dawn until the Friday prayer. It is nevertheless recommended to go to the prayer immediately after performing ghusl. If, after ghusl, an impurity that invalidates ablution occurs, ablution alone is sufficient. Ahram said: I heard that Imam Ahmad was asked: “If a person performs ghusl and then his ablution is invalidated, is ablution sufficient for him?” He replied: “Yes.” I have heard nothing better on this matter than the hadith of ‘Abd al-Rahman ibn Abza. Ibn Abza narrated from his Companion father: He would perform ghusl on Friday, and if his ablution was invalidated afterward, he would perform only ablution and would not repeat the ghusl. The time for ghusl ends when the Friday prayer ends. Therefore, whoever performs ghusl after the Friday prayer has not performed the ghusl for Friday, nor fulfilled the recommended act through it, because Ibn ‘Umar (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “When any of you intends to come to the Friday prayer, let him perform ghusl.” —All the authentic hadith collections.

Ibn ‘Abd al-Barr said: The Muslims have reached consensus on this matter.

B. Ghusl for Eid. The scholars have considered ghusl for Eid recommended. No authentic hadith has been found on this subject. The book Badr al-Munir states that the hadiths concerning ghusl for Eid are weak. However, there are some good statements from the Companions on this matter.

C. Ghusl for the person who washes the deceased. According to many scholars, it is recommended for one who washes a deceased person to perform ghusl. Abu Hurayrah narrated that the Messenger (peace and blessings be upon him) said: “Whoever washes a deceased person should perform ghusl, and whoever carries him should perform ablution.” —Ahmad and the Sunan collections.

However, the imams criticized this hadith. ‘Ali ibn al-Madini, Ahmad, Ibn al-Mundhir, al-Rafi‘i, and others said that hadith specialists had not declared any hadith on this subject authentic. Hafiz Ibn Hajar, however, said regarding this hadith: Al-Tirmidhi called it good and Ibn Hibban called it authentic. Since it has been narrated through numerous chains, it cannot be less than good. Al-Dhahabi said: Its chain is stronger than that of many hadiths which jurists have accepted as evidence. The imperative verb used in the hadith indicates recommendation, for ‘Umar (may Allah be pleased with him) narrated: “We used to wash the deceased. Then some of us would perform ghusl and some would not.” Al-Khatib narrated this with an authentic chain. After the death of Abu Bakr al-Siddiq (may Allah be pleased with him), his wife Asma bint ‘Umays washed him. After completing the washing, she came out and asked the Muhajirs present: “Today is an extremely cold day, and I am fasting. Is ghusl obligatory for me?” They replied: “No.” —Malik.

D. Ghusl for entering ihram. According to most scholars, it is recommended to perform ghusl when one intends to enter ihram for Hajj or ‘Umrah. Zayd ibn Thabit (may Allah be pleased with him) said: He saw the Messenger (peace and blessings be upon him) remove his clothes and perform ghusl for entering ihram. —Al-Daraqutni, al-Bayhaqi, and al-Tirmidhi. Al-Tirmidhi called this hadith good, while al-‘Uqayli declared it weak.

e. Bathing upon entering Makkah: It is recommended for anyone intending to enter Makkah to bathe. Ibn Umar (RA) reported that when the Messenger (PBUH) went to Makkah, he would spend the preceding night at Dhu Tuwa until morning, then enter Makkah during the day. He reported from the Messenger (PBUH) that he would bathe. —Bukhari and Muslim.

Ibn al-Mundhir said: According to all scholars, bathing before entering Makkah is recommended. However, failing to do so requires no fidyah. Most scholars said: Wudu is sufficient.

f. Bathing for staying at Arafah: It is recommended for one intending to stay at Arafah for Hajj to bathe. Malik narrated from Nafi that Abdullah ibn Umar (RA) would bathe before entering ihram for ihram, for entering Makkah, and for staying at Arafah in the afternoon.

4. The Essential Elements of Ghusl

The ghusl prescribed by the Shariah cannot be completed without two things:

a. Intention:
This is what distinguishes people’s natural and customary actions from acts of worship. Intention is purely an act of the heart. The practice that people have learned, adopted, and become accustomed to—verbally pronouncing the intention—is an invented practice outside the Shariah. This practice should be abandoned. We have already discussed the reality and significance of intention in the earlier discussion on wudu.

b. Washing all the limbs: Allah the Exalted said: “And if you are in a state of janabah, then purify yourselves thoroughly.” (Surah 5, al-Ma’idah: verse 6) That is, perform ghusl. Allah also said: “They ask you about menstruation. Say: It is a state of impurity and discomfort. So keep away from women during menstruation, and do not approach them until they have attained purity.” (Surah al-Baqarah: verse 222)

That attaining purity in both verses means bathing is made clear by the following verse: “O believers, do not approach prayer while intoxicated until you know what you are saying, nor while in a state of janabah—except when passing through—until you bathe.” (Surah 4, al-Nisa: verse 43) In fact, ghusl means washing all the limbs.

5. Sunnahs of Ghusl

It is Sunnah for everyone performing ghusl to bathe as the Messenger (PBUH) did. First: (1) wash both hands three times; (2) then wash the private parts; (3) then perform complete wudu as for prayer. When bathing with water taken from a small vessel, one may delay washing the feet until the end of the bath. (4) Then pour water over the head three times, running the fingers through the hair so that water reaches the roots. (5) Then pour water over the entire body, first over the right side and then the left. At the same time, rub the armpits, the inside of the ears, the navel, between the toes, and the entire body as much as possible. A detailed account of this is found in the hadith of Aisha (RA). She said: “When the Messenger (PBUH) performed ghusl to purify himself from janabah, he first washed his hands, then poured water with his right hand onto his left hand and washed his private parts with it. Then he performed wudu as for prayer. He then took water and inserted his fingers into the roots of his hair, making the water reach them. When he was sure that the water had reached the roots of his hair, he poured water over his head three times by the handful. Then he poured water over his entire body.” —Bukhari and Muslim.

Another narration of Bukhari and Muslim states: Then he would run both hands through his hair, and when he understood that he had moistened the scalp with water, he would pour water over his head three times. Another hadith of Aisha in Bukhari and Muslim states: When the Messenger (PBUH) performed ghusl from janabah, he would have water brought to him, pour it into his palms, then pour it first over the right side of his head and then over the left, and then pass both palms over his head.

Maymunah (RA) reported: “I placed water for the Messenger (PBUH) to perform ghusl. He poured water over both hands and washed them twice or three times. Then he poured water with his right hand onto his left hand and washed his private parts with that water. Then he rubbed his hands against the earth, rinsed his mouth, put water into his nose, and washed his face and hands. Then he washed his head three times, poured water over his entire body, moved away from the place where he had been standing, and washed his feet. I then gave him a piece of cloth, but he did not take it. (According to Bukhari’s narration, he returned it.) Rather, he began shaking the water off with his hand.” —All the canonical collections of authentic hadith.

6. Ghusl for Women

A woman’s ghusl is like a man’s ghusl. However, it is sufficient for a woman to make water reach the roots of her braided hair. Umm Salamah (RA) said that undoing the braids is not necessary. A woman asked: “O Messenger of Allah, I keep my hair braided. Should I undo it when performing ghusl for janabah?” The Messenger (PBUH) replied: “It is enough for you to pour three handfuls of water over your head and then pour water over your entire body. With that, you will become pure.” —Ahmad, Muslim, and Tirmidhi.

Tirmidhi declared it good and authentic. It was narrated from Ubayd ibn Umayr (RA): Aisha (RA) learned that Abdullah ibn Umar (RA) ordered women to undo their braids when performing ghusl. Aisha said: “I am astonished at Ibn Umar. He orders women to undo their braids during ghusl; why does he not order them to shave their heads? I and the Messenger (PBUH) would bathe from the same vessel, and I did no more than pour water over my head three times.” —Ahmad and Muslim.

When a woman bathes after menstruation or postpartum bleeding, it is recommended for her to take a piece of cotton or something similar, apply musk or another fragrance to it, and then use it to wipe away traces of blood. This will perfume the area and remove its unpleasant odor. Aisha (RA) reported: “Asma bint Yazid (RA) asked the Messenger of Allah (PBUH) about bathing after menstruation. The Messenger (PBUH) said: ‘One of you should take water and lote leaves when bathing, then perform wudu properly. Then pour water over her head and rub it vigorously so that the water reaches the roots of the hair. Then pour water over it. After that, she should take a cloth bearing musk and purify herself with it.’ Asma asked: ‘How do I purify myself with a cloth bearing musk?’ He said: ‘Glory be to Allah! Purify yourself with it!’ Aisha said: ‘Apparently she was being discreet about the matter—that is, pretending not to understand despite understanding. Wipe away the traces of blood.’ Then she asked about ghusl for janabah. The Messenger (PBUH) said: ‘Take the water you need, then purify yourself thoroughly. Then pour water over your head and rub it so that the water reaches the skin. Then pour water over yourself.’ Aisha (RA) said: ‘How excellent are the women of the Ansar! Shyness does not prevent them from gaining proper knowledge of the religion.’ —All the canonical collections of authentic hadith except Tirmidhi.

7. Some Issues Concerning Ghusl

a. One ghusl is sufficient for menstruation and janabah together, for Friday and Eid, or for janabah and Friday, if the intention is made for both. The Messenger of Allah (PBUH) said: “Every person will have only what he intended.”

b. When ghusl is performed for janabah, it serves in place of wudu even if wudu was not performed beforehand. Aisha (RA) said: The Messenger (PBUH) did not perform wudu after ghusl. Ibn Umar (RA) said: A man told him, “I perform wudu after ghusl.” Ibn Umar (RA) told him: “You are going to excess.” Abu Bakr ibn al-Arabi said: The scholars have agreed that wudu is included within ghusl. The intention to purify oneself from janabah also brings about purification from minor impurity and removes it, because the impediment of janabah is much greater than that of hadath (minor impurity). Thus, the intention to remove minor impurity becomes included within the intention to remove major impurity, and the latter intention is sufficient.

c. It is permissible for a person in janabah or a menstruating woman to remove hair, cut the nails, and go to the market. It is not even disliked. Ata said: A person in janabah may shave, cut the nails, and shave the head; it makes no difference whether he performs wudu or not. —Bukhari.

d. There is no harm in entering a bathhouse, provided that the person entering refrains from looking at anyone’s private parts and no one else looks at his private parts. Ahmad said: If you know that those in the public bathhouse are wearing loincloths or trousers, then enter; otherwise, do not. The Messenger of Allah (PBUH) said: “No man should look at the private parts of another man, and no woman should look at the private parts of another woman.” There is no objection to mentioning Allah’s name in the bathhouse. Remembering Allah is good in all circumstances unless there is a prohibition. The Messenger (PBUH) always remembered Allah.

e. It is permissible to wipe the limbs with a handkerchief, towel, or the like after wudu or ghusl, in winter or summer. 6. It is permissible for a man to perform ghusl with water left over from a woman’s ghusl, and for a woman to perform ghusl with water left over from a man’s ghusl. Likewise, it is permissible for a husband and wife to bathe together from the same vessel. Ibn Abbas (RA) reported that one of the wives of the Messenger (PBUH) bathed from a vessel. Then the Messenger (PBUH) came to perform wudu or ghusl from it. His wife said: “O Messenger of Allah, I was in a state of janabah.” The Messenger (PBUH) said: “Water does not become junub.” —Ahmad, Abu Dawud, Nasa’i, and Tirmidhi.
Aisha (RA) would bathe together with the Messenger (PBUH) from the same vessel, and each would say to the other: “Leave some water for me.”

f. It is not permissible to bathe naked in public. Exposing any part of the awrah is forbidden. There is no harm in covering oneself with clothing or something similar. Fatimah (RA) would screen the Messenger (PBUH) with a cloth while he bathed. However, there is no harm in bathing naked away from people’s sight. Musa (AS) bathed naked, as narrated in Bukhari.

Abu Hurayrah (RA) reported that the Messenger of Allah (PBUH) said: “When Ayyub (AS) was bathing naked, a swarm of golden coins suddenly fell upon him. Ayyub (AS) began gathering them into his garment. Allah said to him: ‘O Ayyub, have I not made you independent of what you see?’ Ayyub replied: ‘Yes, by Your honor, O Allah. Yet I can never be independent of Your blessings.’” —Ahmad, Bukhari, and Nasa’i.

7. Tayammum

1. Definition of Tayammum
The lexical meaning of tayammum is to intend or resolve. Its technical meaning is to intend to wipe or perform masah over the hands and face with earth for the purpose of making prayer valid.

2. The Legitimacy of Tayammum in the Shariah
The need for and legitimacy of tayammum in the Shariah are established by the Quran, Sunnah, and ijma (the consensus of Muslims). Allah the Exalted says in the Holy Quran:

وَإِن كُنتم مرضى أَوْ عَلَى سَفَرٍ أَوْ جَاءَ أَحَدٌ مِنْكُم مِنَ الْقَائِطِ أَوْ لَيَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فتيمموا سعيدا طيبا فامسحوا بوجوهكم وأيدِيكُمْ ، إِنَّ اللَّهَ كَانَ عَلُوا غَفُورًا .

“If you are ill or traveling, or one of you comes from relieving himself, or you have had intimate contact with women, and you find no water, then seek pure earth and wipe your faces and hands with it. Surely Allah is Ever-Pardoning, Most Forgiving.” (Surah 4, al-Nisa: verse 43)

Evidence from the Sunnah or hadith: Abu Umamah (RA) narrated that the Messenger (PBUH) said:

جَعِلَتِ الْأَرْضِ كُلَّهَا لِي وَلِأُمَّتِي مَسْجِدًا وَطَهُورًا، فَأَيْنَهَا أَدركت رَجُلاً مِنْ أُمَّتِي الصَّلاةُ فعند ظهوره.

“The entire earth has been made a mosque and a means of purification for me and my ummah. Therefore, wherever the time of prayer comes upon any member of my ummah, he has a means of purification there.” —Ahmad.

Ijma: Muslims have reached consensus that tayammum is permitted in the Shariah in particular circumstances as a substitute for wudu and ghusl.

3. A Distinction of the Ummah of Muhammad
Indeed, tayammum is a distinction by which Allah has specially marked and honored this ummah. Jabir (RA) reported that the Messenger of Allah (PBUH) said: “I have been given five things that no one before me was given: (1) I have been aided by terror cast into the hearts of people from a distance of one month. (2) The earth has been made a mosque and a means of purification for me. Therefore, whenever the time of prayer comes for any member of my ummah, he should pray. (3) War booty has been made lawful for me, though it was not made lawful for anyone before me. (4) I have been granted the right of intercession. (5) Previously, every prophet was sent only to his own people, but I have been sent to all humanity.” —Bukhari and Muslim.

4. The Reason Tayammum Was Legislated
Aisha (RA) reported: “One day we set out with the Messenger (PBUH) on a journey. In a desert, my necklace went missing. The Messenger (PBUH) stopped to search for it, and the people—meaning the Companions—also stopped with him. There was no water there, nor did the Companions have any water. Eventually, the people went to Abu Bakr (RA) and said: ‘Do you not see what Aisha, your daughter, has done? She has made everyone stop because she lost her necklace.’ Abu Bakr came to me while the Messenger of Allah (PBUH) was sleeping on my thigh. Abu Bakr reproached me and scolded me as Allah willed. He then began repeatedly prodding my waist so that I would get up and move on, but I could not move because the Messenger (PBUH) was sleeping on my thigh. Eventually, he remained asleep without water until morning. Then Allah revealed the verse commanding: ‘Perform tayammum.’ Usayd ibn Hudayr said: ‘O descendants of Abu Bakr, this is not your only blessing—you have many other blessings.’ Aisha said: ‘Then I moved the camel on which I was riding, and found the necklace beneath it.’” —All the hadith collections except Tirmidhi.

5. Circumstances in Which Tayammum Is Permitted
Tayammum is permitted in minor impurity, for which wudu is required, and in major impurity, for which ghusl is required. Whether at home or traveling, tayammum is permitted whenever any of the following circumstances applies:

a. When water cannot be found, or when an amount sufficient for purification cannot be found. Imran ibn Husayn (RA) said: “We were on a journey with the Messenger of Allah (PBUH). He led the people present in prayer and saw a man standing apart from the congregation. He said to him: ‘Why did you not join the prayer?’ He replied: ‘I am in a state of janabah, but there is no water.’ He said: ‘Use earth; that is sufficient for you.’” —Bukhari and Muslim. Abu Dharr (RA) reported that the Messenger of Allah (PBUH) said: “For one who does not find water, earth is a means of purification, even if this continues for ten years.” —Abu Dawud, Tirmidhi, Nasa’i, and Ibn Majah. Tirmidhi declared it authentic and good. However, before performing tayammum, such a person must ask his caravan—that is, his traveling companions—whether they have water and try to obtain some. If he does not find it among his companions, he must look for it nearby. Once he is certain that it cannot be found anywhere, or learns that it is far away, he need not continue searching.

b. When a person has a wound or illness and fears that using water will worsen the illness or delay recovery, whether this is known through experience or from a reliable physician. Jabir (RA) said: “We went on a journey, and one of our companions was injured by a stone, causing his head to split open. Then he had a nocturnal emission in that condition. He asked his companions: ‘Do you think tayammum is permissible for me?’ They replied: ‘We do not think it is permissible for you. You are capable of using water.’ So he performed ghusl and died. Later, when we came to the Messenger of Allah (PBUH), he was informed of this. He said: ‘They killed him. Why did they not ask when they did not know? The remedy for ignorance is to ask. It would have been sufficient for him to perform tayammum, wipe with a wet cloth and wring it out, or bandage the wound with a piece of cloth, perform masah over it, and wash the rest of his body.’” —Abu Dawud, Ibn Majah, and Daraqutni.

c. When the water is extremely cold and there is a strong fear that using it will cause harm, and it is impossible to arrange for it to be heated even by paying someone, or it is impossible to enter a bathhouse. In such a case, tayammum is permissible. In the hadith narrated by Amr ibn al-As (RA), concerning when he was sent on the expedition of Dhat al-Salasil, he said: “One night, in severe cold, I had a nocturnal emission. I feared that I might die if I performed ghusl, so I performed tayammum and led my companions in the Fajr prayer. Later, when I came to the Messenger (PBUH), my companions informed him of what had happened. The Messenger (PBUH) said: ‘O Amr, did you lead your companions in prayer while in a state of impurity?’ I replied: ‘I remembered Allah’s saying: “Do not kill yourselves. Surely Allah is Merciful to you.”’ (Surah 4, al-Nisa: verse 29) So I performed tayammum and led the prayer.’ The Messenger (PBUH) laughed and said nothing more.” —Ahmad, Abu Dawud, Hakim, Daraqutni, Ibn Hibban, and Bukhari.

d. Even when water is nearby, if obtaining it risks loss of life, honor, property, or one’s companions, or if an enemy stands between the person and the water, creating a fear of harm—whether that enemy is a person or something else—or if the person is unable to use water because he is imprisoned, or unable to obtain it because he lacks the means, such as a bucket and rope, then the presence of water is equivalent to its absence. Likewise, tayammum is permissible for one who fears that bathing will expose him to a false accusation and cause him harm [an example of fearing a false accusation is when an unmarried friend spends the night as a guest in the home where his married friend lives with his family and becomes impure due to ejaculation. If he bathes in such circumstances, suspicion or an accusation may arise concerning him].

e. When water must be preserved for oneself or one’s traveling companion to drink now or later. Even if that companion is a dog unaccustomed to biting, or if the water must be preserved for kneading dough, cooking, or removing an impurity that cannot be wiped away, one should perform tayammum and preserve the available water. Imam Ahmad (RA) said that many Companions preserved water solely for drinking and performed tayammum. Ali (RA) said: If a traveler becomes affected by major impurity (janabah), has only a small amount of water, and fears suffering from thirst, he should perform tayammum and not ghusl. —Daraqutni.

Imam Ibn Taymiyyah said: For one who restrains urine or stool because of a lack of water, it is better to perform tayammum and pray without restraining it than to preserve wudu while restraining urine or stool.

f. Even when one is able to use water, if performing wudu or ghusl with water risks causing the prayer time to expire, one should perform tayammum and pray. That prayer need not be repeated.

6. What Kind of Earth Is Used for Tayammum?
Tayammum is valid with pure earth and anything originating from the earth, such as sand, stone, and lime. Allah the Exalted said: “Perform tayammum with pure sa‘id.” Arabic lexicographers unanimously agree that sa‘id refers to the surface of the earth, whether it is soil or something else.

7. The Method of Tayammum
The person performing tayammum should first make the intention (intention in tayammum is obligatory; this was discussed in the chapter on wudu). Then he should mention Allah’s name, strike both hands on pure earth, and wipe his face and hands up to the elbows with them. No hadith on this subject is more authentic and clear than the hadith of Ammar (RA).

Ammar said: “I became affected by janabah, that is, major impurity. Then I could not find water. So I rolled in the earth and prayed. Afterwards, I told the Messenger (PBUH) about this. He said: ‘It would have been enough for you to do only this,’ and the Messenger (PBUH) struck his palms on the earth, blew on them to remove the dust, and then wiped his face and hands with them. —Bukhari and Muslim. Another narration says: ‘It is sufficient for you to strike the earth with your palms, blow on them, and then wipe your face and hands up to the elbows with them.’ —Daraqutni. This hadith shows that striking the earth once is sufficient and that, when wiping the hands, wiping the palms is sufficient. When performing tayammum with earth, it is Sunnah to blow off the dust from the hands and not smear dust on the face.

8. What Acts Become Permissible Through Tayammum?
Tayammum is a substitute for wudu and ghusl when water is unavailable. Therefore, all acts made permissible by wudu and ghusl are likewise permissible through tayammum, such as praying and touching the Quran. The arrival of the prayer time is not a condition for its validity. A person performing tayammum may perform as many obligatory and voluntary prayers as he wishes with one tayammum. The rules of tayammum are exactly like those of wudu and are entirely equivalent. Abu Dharr (RA) reported that the Messenger of Allah (PBUH) said: “The earth is a means of purification for a Muslim, even if he does not find water for ten years. Then, whenever he finds water, he should let it touch the skin of his body, for that is better.” —Ahmad and Tirmidhi.

9. Causes That Invalidate Tayammum
Tayammum is invalidated by exactly the same things that invalidate ablution, because tayammum takes the place of ablution. Similarly, the tayammum of one who performed it because he could not find water becomes invalid as soon as water is found. The tayammum of one who was unable to use water becomes invalid as soon as he becomes able to use it. However, if water is found after performing tayammum and praying, or if one becomes able to use water after praying, the prayer need not be repeated—even if prayer time remains. Abu Sa’id al-Khudri reported: “Two men set out on a journey. When prayer time arrived, they had no water, so they performed tayammum with pure earth and prayed. Then they found water while the prayer time remained. One of them repeated ablution and the prayer, while the other did not. Then they came to the Messenger of Allah and related what had happened. The Messenger of Allah said to the one who had not repeated ablution and prayer: You have followed the Sunnah correctly, and your prayer is sufficient for you. To the one who had repeated the prayer and ablution he said: You will receive a double reward.”—Abu Dawud and al-Nasa’i. However, if he finds water and becomes able to use it after beginning the prayer but before completing it, his ablution becomes invalid and he must purify himself with water. The evidence for this is the aforementioned hadith narrated by Abu Dharr. When a person in janabah—that is, in a state of major impurity—or a menstruating woman performs tayammum and prays because of one of the reasons that permit tayammum, she does not have to repeat the prayer. But when she becomes able to use water, ghusl becomes obligatory for her. The hadith narrated by ‘Imran states: “The Messenger of Allah led the prayer. When he finished, he saw a man sitting apart who had not prayed with the congregation. He said to him: O so-and-so, why did you not pray with the congregation? He replied: I was in a state of major impurity and could not find water. The Messenger of Allah said: You should use earth; that is sufficient for you. ‘Imran then said: When water became available, the Messenger of Allah gave the person in janabah a vessel full of water and said: Go and pour it over your body.”—al-Bukhari.

8. Wiping over a Splint or Bandage

A. The Permissibility of Wiping over a Splint or Bandage
It is permissible to wipe over a splint, bandage, or anything similar that is fastened over an injured limb. There are several hadiths concerning this matter. Although these hadiths are weak, each strengthens the others and makes them suitable as evidence for its permissibility. Among the most notable is the hadith narrated by Jabir. He said:

“A man was injured by a stone, and his head was split open. Then he experienced a nocturnal emission. He asked his companions: Do you think I have permission to perform tayammum? They said: We see no allowance for tayammum in your case; you are able to use water. So the man performed ghusl and died shortly thereafter. When we came to the Messenger of Allah and informed him of what had happened, he said: They killed him; may Allah kill them. Why did they not ask when they did not know? The remedy for ignorance is to ask. It would have been sufficient for him to perform tayammum, wipe over the wound with a wet cloth, or bind the wound with a splint and wipe over it, then wash the rest of his body.”—

Abu Dawud, Ibn Majah, and al-Daraqutni. It has been narrated with an authentic chain from Ibn ‘Umar that he wiped over a splint and a bandage.

B. The Ruling on Wiping

The ruling regarding wiping over a splint or bandage is that, instead of washing or wiping the injured limb during ablution and ghusl, it is obligatory to wipe over the splint or bandage.

C. When Wiping Becomes Obligatory
If a person has a wound or fracture on any part of the body and wishes to perform ablution or ghusl, he must wash his limbs. If it is necessary to heat the water for this purpose, he must heat it. But if washing the injured limb is feared to cause harm—for example, if it may expose the wound and cause illness, increase existing pain, or delay recovery—then the obligation to wash is replaced, for that limb, by wiping. If wiping would also cause harm, it is obligatory to place a splint over the wound or a bandage over the fracture. The splint or bandage must be applied so that it does not extend beyond the injured area except as necessary to secure it. He must then wipe over the entire splint or bandage, leaving no part untouched. It is not a condition that the body be pure before the splint or bandage is applied, nor is there a specified time limit for it. As long as the excuse remains, he must continue wiping over the splint or bandage during ablution and ghusl.

D. What Invalidates Wiping
Wiping becomes invalid when the splint or bandage is removed because the condition of the affected area has healed, when it falls off by itself, or simply when the condition has healed, even if the bandage has not been removed.

Taharah (Purification)

9. How Should One Who Finds Neither Water nor Earth for Purification Pray?

When both water and earth are unavailable and beyond reach, one should pray without ablution or tayammum. That prayer need never be repeated. Muslim narrated from ‘A’ishah that she had borrowed a necklace from Asma’ and lost it. The Messenger of Allah sent some Companions to search for it. When prayer time arrived, they prayed without ablution. Later, when they came to the Messenger of Allah, they presented the matter to him, and then the verse concerning tayammum was revealed. ‘Umayd ibn Hudayr said: (O ‘A’ishah!) May Allah reward you with the best reward. Whenever a calamity befell you, Allah arranged a way to rescue you from it and made it a source of benefit for the Muslims.” These Companions prayed when deprived of all means of purification. When the matter was brought before the Messenger of Allah, he expressed neither anger nor disapproval, nor did he tell them to repeat the prayer. Imam al-Nawawi said: This is the strongest evidence on the subject.

10. Hayd (Menstruation)

1. Definition of Hayd
The literal meaning of hayd in Arabic is flow or discharge. The blood that exits a woman’s vagina, in a state of health and without childbirth or injury, is hayd.

2. The Age at Which Hayd Begins
According to most scholars, menstruation does not begin in girls before they reach nine years of age [that is, lunar years, consisting of 354 days]. If blood is discharged before this age, it is not menstruation but a disease-related and abnormal discharge. It may continue until the end of life. There is no evidence establishing a specific age at which it ends. Therefore, when an elderly woman sees blood, it is also considered menstruation.

3. The Color of Menstrual Blood
Menstrual blood must be one of the following colors:

A. Black: The hadith of Fatimah bint Abi Hubaysh states: “Fatimah bint Abi Hubaysh suffered from istihadah (abnormal discharge). The Messenger of Allah said to her: If it is menstrual blood, it will be black and recognizable to women [another possible meaning is that it will have a distinctive smell].

When this occurs, refrain from prayer; but when it is otherwise, continue ablution and prayer as usual, for it is disease-related.”—Abu Dawud, al-Nasa’i, Ibn Hibban, and al-Daraqutni.
B. Red: Because this is the original color of blood.
C. Yellow: This is a type of fluid that resembles pus, with a yellow color on top.
D. Gray: A color between white and black, resembling dirty water. Marjanah, the freed slave of ‘A’ishah, said: “Women used to send to ‘A’ishah the cotton stained yellow that they inserted into their vaginas to see whether any sign of menstruation remained. ‘A’ishah would say: Do not hurry until you see clear white cotton free of yellow.”—Malik, Muhammad ibn al-Hasan, and al-Bukhari.

If yellow or gray discharge appears during the period in which menstruation is expected, it is considered menstruation; otherwise, it is not considered menstruation. Umm ‘Atiyyah said: “After purification, we did not consider yellow or gray discharge to be anything.”—Abu Dawud and al-Bukhari. The wording “after purification” does not appear in al-Bukhari’s narration.

4. The Duration of Hayd
[Scholars have differed regarding the duration of menstruation. Some say there is no minimum duration. Some say the minimum is one day and one night. Others say three days. According to some, the maximum is ten days, while according to others it is fifteen days].

There is no maximum or minimum duration for menstruation. There is no authoritative evidence fixing its duration. However, if a woman has an established habit, she may act according to it. The hadith of Umm Salamah states that she asked the Messenger of Allah about a woman who was continually bleeding. He said that she should determine how many days of the month she usually menstruated; during those days she should refrain from prayer, then perform ghusl, bind a cloth around her private parts, and pray.—The five books of hadith other than al-Tirmidhi.

If she has no established pattern, the beginning and end should be determined by the characteristics of the blood. The previously mentioned hadith of Fatimah bint Abi Hubaysh is evidence for this. In that hadith, the Messenger of Allah said: “If it is menstrual blood, it will be a well-known black color.” This hadith proves that menstrual blood differs from other blood and is recognizable to women.

5. The Duration of Purity between Two Menstrual Periods
The scholars agree that there is no fixed limit to the period of purity between two menstruations. They differ concerning its minimum duration. Some have estimated it at fifteen days, while others say thirteen days. The correct position is that there is no decisive evidence by which a minimum duration can be established.

11. Nifas (Postpartum Bleeding)

A. Definition of Nifas
Nifas is the blood discharged from a woman’s sexual organ after childbirth, regardless of whether the birth occurred because of a miscarriage.

B. The Duration of Nifas
There is no minimum duration for nifas; it may even last only a moment. If a woman bleeds after childbirth and the bleeding stops shortly thereafter, or if she gives birth without bleeding at all and nifas thereby ends, she must perform prayer, fasting, and other acts of worship just as purified women do. The maximum duration of nifas is forty days. This is known from the hadith narrated by Umm Salamah:

Umm Salamah said: During the time of the Messenger of Allah, women in nifas would remain seated for forty days (that is, they would not perform prayer, fasting, and so on).—All the hadith collections except al-Nasa’i. After citing this hadith, al-Tirmidhi said: All scholars among the Companions, the Successors, and those after them agree that women in nifas should refrain from prayer for forty days. If they become pure before that, they should perform ghusl and then pray and fast. If blood is seen after forty days, most scholars say she may not refrain from prayer.

12. Things Prohibited to Menstruating and Postpartum Women

The acts previously mentioned as prohibited for a junub (a person impure because of seminal discharge) are likewise prohibited for menstruating and postpartum women. These three categories are also described as being in a state of major impurity. In addition to what was previously declared prohibited for menstruating and postpartum women, the following acts are also prohibited:

1. Fasting
It is not permissible for menstruating or postpartum women to fast. If they fast, the fast is invalid. The fasts missed in Ramadan because of menstruation or postpartum bleeding must be made up after Ramadan, but the prayers do not have to be made up. This concession is given to reduce excessive hardship for women, since prayer must be performed frequently, whereas fasting is not so frequent. This is known from the hadith of Abu Sa’id al-Khudri:

Abu Sa’id al-Khudri said: The Messenger of Allah was passing by some women on his way to the prayer ground for Eid al-Fitr or Eid al-Adha. He said: O women, give charity, for I have been shown that most of you are inhabitants of Hell. They asked: O Messenger of Allah, why? He said: You frequently curse and are ungrateful to your relatives. I have not seen anyone more capable of overcoming even a resolute man’s mind than you, despite your deficiency in intelligence and religious commitment. The women asked: What is our deficiency in intelligence and religious commitment? He said: Is not the testimony of one woman equal to half the testimony of one man? They replied: Yes. He said: That is the deficiency in intelligence. When a woman menstruates, does she not refrain from prayer and fasting? They replied: Yes. The Messenger of Allah said: That is the deficiency in religious commitment.—al-Bukhari and Muslim.

Mu’adhah said: I asked ‘A’ishah: Why must a menstruating woman make up the fast but not the prayer? ‘A’ishah replied: During the time of the Messenger of Allah, when we menstruated, we were ordered to make up the fast, but we were not ordered to make up the prayer.—All the authentic hadith collections.

2. Intercourse during Menstruation and Nifas
It is prohibited by the decisive directives of the Qur’an and Sunnah and by the consensus of the Muslims. Thus intercourse with a menstruating or postpartum woman is not lawful until she becomes pure. Anas reported that when Jewish women menstruated, the Jews would neither eat with them nor have intercourse with them. The Companions asked the Messenger of Allah about this, so Allah revealed verse 222 of Surat al-Baqarah: “They ask you about menstruation. Say: It is a discomfort, so keep away from women during menstruation and do not approach them until they are pure. When they are pure, then approach them as Allah has commanded you. Indeed, Allah loves those who constantly repent and loves those who purify themselves.” The Messenger of Allah then said: You may do everything except intercourse.—All the authentic hadith collections except al-Bukhari.

Imam al-Nawawi said: If a Muslim believes that intercourse with a menstruating woman through her sexual organ is lawful, he becomes a disbeliever and apostate. If he does not believe it lawful but has intercourse by mistake, or without knowing that it is prohibited, or without knowing that she is menstruating, there is no sin upon him and no expiation is required. If he does so intentionally, knowing that she is menstruating and that it is prohibited, he is considered to have committed a major sin and must repent. There are two opinions on whether expiation is obligatory; the sounder opinion is that it is not obligatory. He also said: The second form is intercourse above the navel and below the knees; this is unanimously permissible. The third form is to enjoy the area between the navel and the knees without intercourse through the sexual organ or anus. Most scholars consider this prohibited, but according to al-Nawawi it is disliked but lawful, because this is the stronger position based on the evidence.

The evidence he cited is the report from the wives of the Messenger of Allah: When the Messenger of Allah desired something from a menstruating wife, he would first place something over her sexual organ.—Abu Dawud. It is also narrated from Masruq ibn al-Ajda’ that he said: I asked ‘A’ishah: When a wife is menstruating, what may her husband seek from her? She replied: Everything except the sexual organ.—The historical work compiled by al-Bukhari.

13. Istihadah (Abnormal Bleeding)

1. Definition: Continuous bleeding occurring outside its proper time and irregularly is called istihadah.
2. The Conditions of a Mustahadah (a Woman Suffering from Abnormal Bleeding)

A mustahadah may be in one of three conditions:

A. Before the istihadah began, she knew a fixed duration for her menstruation. In this case, that known duration is considered her menstrual period, and the remaining time is considered istihadah. The hadith of Umm Salamah states that she asked the Messenger of Allah about a woman suffering irregular bleeding. He replied that she should determine how many days she used to menstruate and how many days that represented in the month, then perform ghusl, bind a cloth around her sexual organ, and pray.—Narrated in the five authentic hadith collections other than Malik, al-Shafi’i, and al-Tirmidhi. Al-Khattabi said: This ruling applies to a woman who knew, while healthy and before becoming ill, the number of days she menstruated. Then illness occurred and bleeding continued. The Messenger of Allah therefore instructed her to refrain from prayer for the number of days she used to menstruate while healthy. After those days, she should perform ghusl once, after which she is considered pure.

B. She experiences continuous bleeding, but previously had no fixed number of menstrual days, either because she has forgotten her habit or because she reached puberty while already in a state of istihadah. Consequently, she cannot distinguish menstrual blood from abnormal blood. In this situation, her menstruation is to be considered six or seven days, which is the usual practice of most women. The hadith of Hamnah bint Jahsh states that she said: I suffered severe istihadah, so I went to the Messenger of Allah to seek his ruling and inform him of my condition. I found him at the house of my sister Zaynab bint Jahsh. I said: O Messenger of Allah, I suffer from excessive istihadah. What is your opinion concerning it? Because of it, I have stopped praying and fasting. He said: I suggest that you use cotton; it will stop the blood. Hamnah said: The flow is greater than that. The Messenger of Allah said: Then tie a piece of cloth at the place of the bleeding, like a bridle. Hamnah said: The flow is greater than that. The Messenger of Allah said: I will instruct you to do one of two things; either one will suffice for you, and if you can do both, you know best. He said to Hamnah: This is a stroke from Satan. Therefore, consider yourself menstruating for six or seven days, leaving the exact number to Allah’s knowledge. Then perform ghusl. When you see that you have become pure and clean, pray and fast for twenty-three or twenty-four days. That will suffice for you. Do this every month, as women menstruate and become pure according to their periods and periods of purity. If you can delay Zuhr and bring forward ‘Asr, then perform ghusl and pray Zuhr and ‘Asr together. Again delay Maghrib and bring forward ‘Isha’, perform ghusl, and pray Maghrib and ‘Isha’ together; perform ghusl with Fajr and pray it. Continue in this manner, praying and fasting if you are able. The Messenger of Allah said: Of the two options, this is more pleasing to me.”—Ahmad, Abu Dawud, and al-Tirmidhi. Al-Tirmidhi considered it good and authentic. Al-Bukhari also considered it good. Ahmad ibn Hanbal likewise called it good and authentic. Al-Khattabi explained this hadith by saying: This woman was experiencing menstruation for the first time; no menstrual days had previously passed for her, and she could not recognize menstrual blood. Because her bleeding continued, discharge occurred most of the time. Therefore, the Messenger of Allah judged her case according to customary practice and the condition most women experience. Likewise, he determined that she should menstruate once each month according to the customary practice of women. The Messenger’s statement, “as women menstruate and become pure according to their periods and periods of purity,” establishes this. Al-Khattabi said: This is the fundamental principle for judging one woman’s condition by that of another in matters such as menstruation, pregnancy, reaching maturity, and similar matters.

3. The Ruling on Istihadah

The specific legal rulings for a woman suffering from istihadah are briefly as follows:

A. She does not have to perform ghusl for any prayer or prayer time. She only has to perform ghusl once menstruation has ended. This is the position of most early and later scholars.

B. She must renew her ablution for every prayer. According to a narration by al-Bukhari, the Messenger of Allah said: “Perform ablution for every prayer.” According to Imam Malik, renewing ablution for every prayer is recommended for her; ablution is obligatory only when a new cause of invalidation occurs.

C. She must wash her sexual organ before ablution. To prevent and reduce the discharge of impurity, she should insert a piece of cotton or cloth into the sexual organ. If this does not stop it, she should also tie it over the sexual organ like a bridle and fasten a cloth pad. These measures are not obligatory; they are recommended.

D. According to most scholars, she may not perform ablution before the arrival of prayer time. Her purification is a necessary act, and therefore it is not permissible to perform it before the need arises.

E. According to most scholars, it is permissible for her husband to have intercourse with her while she is experiencing istihadah. There is no evidence that it is prohibited. Ibn ‘Abbas said: When a woman suffering from istihadah prays, her husband may approach her, since prayer is more important. This hadith was narrated by al-Bukhari. That is, if she may pray while bleeding, despite the strictest requirements of purification applying to prayer, then intercourse is also permissible.

It is narrated from ‘Ikrimah, from Hamnah: “She suffered from istihadah, and her husband would have intercourse with her in that state.”—Abu Dawud and al-Bayhaqi. Al-Nawawi said: The chain of this hadith is good.

F. In general, a mustahadah is subject to the rulings governing a pure woman. She may pray, fast, perform i’tikaf, recite the Qur’an, touch and carry the Qur’an, and perform all acts of worship. There is consensus among Muslims on this matter [menstrual blood is impure blood, whereas istihadah blood is natural blood. Thus worship is prohibited for a woman in the first case but not in the second].

Chapter Two: Salat (Prayer)

Salat (Prayer)

Salat is an act of worship. It is performed by uttering certain words and expressions and carrying out certain prescribed actions. This act of worship begins with the words ‘Allahu Akbar’ and ends with ‘As-salamu alaykum wa rahmatullah.’

1. The Importance and Status of Salat in Islam

Compared with all other acts of worship, salat has the greatest importance in Islam and the highest status. Salat is the pillar of the religion of Islam; without this pillar, the religion cannot stand. The Messenger of Allah said:

رأس الأمر الإسلام، وعمودة الصلاة ذروة سَنَامِهِ الْعِمَادُ فِي سَبِيلِ اللَّهِ .

Meaning: “The foundation of the entire matter is Islam. The pillar of Islam is Salat, and its pinnacle is Jihad in the path of Allah.” —Ahmad, Tirmidhi.

Among all formal acts of worship, Allah Most High first made Salat obligatory. On the night of the Mi‘raj, Allah Most High addressed His Messenger directly, without any intermediary, and made Salat obligatory. Anas (RA) narrated that he said: On the night of the Mi‘raj, fifty Salat were initially made obligatory upon the Prophet (SAW). Then they were reduced and fixed at five, and it was said: “O Muhammad, My word is not changed; these five Salat for you are equal to fifty.” The hadith was narrated by Imam Ahmad and Nasa’i. Tirmidhi said that it is a Sahih hadith. On the Day of Resurrection, the first account to be taken will be of Salat. Abdullah ibn Qurt narrated that the Messenger of Allah (SAW) said: “On the Day of Resurrection, the first account to be taken from a servant will be his Salat. If his Salat is found to be correct and sound, all his deeds will be found to be correct and sound. But if his Salat is found to be defective, all his deeds will be found to be unsound and ruined.” The hadith was narrated by Tabarani.

The final bequest of the Messenger of Allah (SAW) before departing this world concerned Salat. At the moment of his final breath, he repeatedly said: “Salat, Salat, and those under your authority…”

The last matter of Islam to disappear from the earth will be Salat. When Salat disappears, Islam will be erased from the earth. Ibn Hibban narrated that the Messenger of Allah (SAW) said: “You will continue to undo the bonds of Islam one by one. Whenever one bond is undone, the next will be undone. The first to be undone will be Islam’s system of governance, and the last will be Salat.”

Allah Most High has mentioned Salat repeatedly in the Noble Qur’an. At times, He has mentioned Dhikr together with Salat:

إن الصلوة تَنْهَى عَنِ الْفَحْقَاءِ وَالْمُنْكَرِ، وَلَذِكْرُ اللَّهِ اكْبَرُ

Meaning: “Indeed, Salat restrains one from obscene and reprehensible deeds, and the remembrance of Allah is greatest.” (Surah al-‘Ankabut: verse 45)

من افلح من تزكى وذكر اسْمَ رَبِّهِ فصلى.

Meaning: “Successful indeed is the one who purifies and develops himself, remembers his Lord, and performs Salat.” (Surah al-A‘la: verses 14–15)

واتي الصلاة للتحرى .

Meaning: “Establish Salat in order to remember Me.” (Surah Ta-Ha: verse 14)

At times, Allah has mentioned Zakat together with Salat. He said:

وَأَقِيمُوا الصَّلاةَ وَآتُوا الزَّكَاةَ .

Meaning: “Establish Salat and pay Zakat.” (Surah 2, al-Baqarah: verse 110)

At times, He has mentioned Sabr together with Salat. He said:

وَاسْتَعِينُوا بالصبر والصَّلاةِ .

Meaning: “And seek help through Sabr and Salat.” (Al-Baqarah: verse 45)

At times, He has mentioned sacrifice and offering together with Salat. He said:

فصل لربك وانحر.

Meaning: “Therefore, perform Salat for your Lord and offer the sacrifice.” (Surah al-Kawthar: verse 2)

قُلْ إِن صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَلَمِينَ، لَا غَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا أول المسلمين .

Meaning: “Say: Indeed, my Salat, my sacrifice, my life, and my death are solely for Allah, the Lord of the worlds. He has no partner. I am the first to submit to Him.” (Surah 6, al-An‘am: verse 163)

At times, while mentioning the means of welfare and success in human life, Allah Most High has mentioned Salat both at the beginning and at the end. For example, in the first and second verses of Surah al-Mu’minun, He says: “Successful are the believers who are humble in their Salat.” After mentioning some more of their qualities in between, He concludes this subject in verses 9 to 11 as follows: “And those who guard their Salat. These are the inheritors who will inherit Firdaus; they will remain there forever.”

Whether you are residing at home or traveling, whether it is a time of peace or a time of fear, Islam commands you to guard Salat and remain attentive to it under all circumstances. Allah Most High says:

حفِظُوا عَلَى الصَّلَوسِ وَالصَّلوة الوسطى ق وَقَوْمُوا لِلَّهِ فَيَتَى فَإِن خِفْتُمْ فَرِجَالاً أَوْ رَكْبَانًا جَ فَإِذَا اسنتر فَاذْكُرُوا اللهَ كَمَا عَلَيْكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ

Meaning: “Guard the Salat, especially the middle Salat, and stand before Allah with humility. If you fear danger, then perform Salat on foot or while riding. But when you are secure, remember Allah—meaning, perform Salat—in the manner He has taught you, which you did not know before He taught you.” (Surah 2, al-Baqarah: verses 238–239)

The Qur’an also clearly explains how Salat is to be performed during travel, in a state of war, and in a state of security. Allah Most High says:

وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُم جناح أن تَقْصُرُوا من الصلوةِ إِنْ خِفْتُمْ أَن يُفْتِنَكُمُ الَّذِينَ كَفَرُوا ، إِنَّ الْكَفِرِينَ كَانُوا لَكُمْ عَدُوٌّ مُبِينًا وَإِذَا كُنْتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلوةَ فَلْتَقَرْ طَائِفَةٌ ينهم معكَ وَلْيَأْخُذُوا أَسْلِحَتَهُ لا فَإِذَ

ا سَجَدُوا فَلْيَكُونُوا مِن وَرَائِكُمْ من وَلَيَأْتِ طَائِفَةٌ أخرى لم يُصَلُّوْا فَلْيَصَلُّوا مَعَكَ وَلَيَ أَعْدُوا حِلْ رَهُمْ وَأَسْلِحَتَهُمْ ، وَ الَّذِينَ كَفَرُوا لَوْ تَقْتُلُونَ عَنْ أَسْلِحَتَكُمْ وامتعتكم فيميلون عليكم ميلة واحِدَةً ، وَلَا جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكَر

أَذًى من مطر أو كنتم مرضى أن تَفَعُوا أَسْلِحَتِكُمْ وَعَدُوا مِنْ رَكُمْ ، إِنَّ اللَّهَ أَعَنْ لِلْكَفِرِينَ عَذَابًا مُّهِينَانَ فَإِذَا قَضَيْتُمُ الصَّلوةَ فاذْكُرُوا اللَّهَ فِيهَا وَقُعُودًا وَعَلَى جُنُوبِكُمْ، فَإِذَا اطمأننتى فَأَقِيمُوا الصلوة : إِن الصَّلوةَ كَانَتْ عَلَى

المؤمنين كتبا موقوتا .

Meaning: “When you travel through the land, there is no blame upon you for shortening the Salat if you fear that the disbelievers may cause you harm. Indeed, the disbelievers are your clear enemies. When you are among them and lead them in Salat, let one group stand with you and keep their weapons. When they have completed their prostration, let them move behind you, and let the other group, which has not yet prayed, come and pray with you. Let them also remain cautious and keep their weapons. The disbelievers wish that you would become careless of your weapons and belongings so that they could attack you all at once. There is no blame upon you if you are troubled by rain or are ill and therefore lay down your weapons, but remain on your guard. Allah has prepared a humiliating punishment for the disbelievers. When you have completed the Salat, remember Allah while standing, sitting, and lying on your sides. Then, when you are secure, establish Salat properly. Indeed, Salat has been prescribed for the believers at appointed times.” (Surah 4, al-Nisa’: verses 101–103)

Allah Most High has sternly reproached those who are irregular in Salat, do not guard it, and ruin it, and He has mentioned their evil fate. He says:

فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلوةَ وَاتَّبَعُوا الثَّمَوتِ فَسَوْفَ يَلْقَوْنَ عَيًّا

Meaning: “Then there came after them successors who neglected Salat and followed desires and lusts. Soon they will encounter the consequence of their evil deeds.” (Surah 19, Maryam: verse 59)

Allah Most High also says:

فويل للمصلين، الَّذِينَ هُمْ عَنْ مَلَاتِهِمْ سَامُونَ .

Meaning: “So woe to those who perform Salat yet are heedless of their Salat.” (Surah 107, al-Ma‘un: verses 4–5)

Salat is among the most important matters of Islam. It requires special guidance. Ibrahim (AS) prayed to Allah to make him and his children establishers of Salat:

ربِّ اجْعَلْنِي مُغير الصلوةِ وَمِنْ ذُرِّيَّتِي رَبَّنَا وَتَقَبَّلْ دُعَاءِ

Meaning: “My Lord, make me an establisher of Salat, and also my descendants. Our Lord, accept my supplication.” (Surah 14, Ibrahim: verse 40)

2. What is the ruling concerning one who abandons Salat?

The consensus of the Muslim Ummah is that abandoning Salat means denying Salat. Denying Salat is disbelief and departure from the Islamic community. However, the case is different for a believer who firmly believes that Salat is obligatory but is compelled to abandon it because of a legitimate excuse.

But if someone abandons Salat out of laziness or on the pretext of being busy, that is not regarded as a legitimate excuse in the Shari‘ah. Numerous hadiths explicitly declare such a person to be a disbeliever. For example:

1. Jabir (RA) narrated that the Messenger of Allah (SAW) said:

بين الرجل وبين الكفر ترك الصلاة.

Meaning: “The barrier between a servant and disbelief is abandoning Salat.” —Musnad Ahmad, Sahih Muslim, Abu Dawud, Tirmidhi, Ibn Majah.

2. Buraydah (RA) narrated that the Messenger of Allah (SAW) said:

العهد الذي بيننا وبينمر الصَّلاةُ فَمَن تَرَكَهَا فَقَدْ كَفَرَ

“The covenant between us and them is Salat. Whoever abandons it has committed disbelief.” —Musnad Ahmad, Tirmidhi, Nasa’i, Ibn Majah.

3. Abdullah ibn Amr ibn al-‘As (RA) narrated that one day the Messenger of Allah (RA) discussed Salat. In this connection, he said: “Whoever guards Salat, it will be light, proof, and a means of salvation for him on the Day of Resurrection. Whoever does not guard Salat will have no light, proof, or means of salvation on the Day of Resurrection. Not only that; on that day he will be with Qarun, Pharaoh, Haman, and Ubayy ibn Khalaf.” —Musnad Ahmad, Tabarani, Ibn Hibban.

The chain of transmission of this hadith is sound. The fact that one who abandons Salat will be in the company of disbelieving leaders on the Day of Resurrection proves his disbelief.

Imam Ibn al-Qayyim said that whoever does not guard Salat—in other words, abandons Salat—is occupied with his wealth and property, his kingdom, government work, or business and trade. Thus, whoever abandons Salat because he is occupied with acquiring and safeguarding his wealth will be the companion of Qarun. Whoever abandons Salat because he is occupied with governing a country and kingdom will be the companion of Pharaoh. Whoever abandons Salat because he is occupied with government work will be the companion of Haman. And whoever abandons Salat because he is occupied with business, trade, or employment will be the companion of Ubayy ibn Khalaf. 4. Abdullah ibn Shaqiq al-‘Uqayli narrated that he said: “The Companions of Muhammad (SAW) did not regard abandoning any deed as disbelief except Salat.” —Tirmidhi, Hakim. Hakim said that this is a Sahih hadith according to the conditions stipulated by Imam Bukhari and Muslim.

5. Muhammad ibn Nasr al-Marwazi said: I heard Ishaq say: “It has been authentically narrated from the Noble Prophet (SAW) that the one who abandons Salat is a disbeliever.” The opinion of those who acquired knowledge from Muhammad (SAW) was likewise: “Whoever deliberately abandons Salat without an excuse, or deliberately allows its time to pass without an excuse, is a disbeliever.”

6. Ibn Hazm said: “It has been narrated from the Companions, including Umar, Abdur-Rahman ibn Awf, Mu‘adh ibn Jabal, and Abu Hurayrah (RA), that whoever deliberately abandons one obligatory prayer until its time expires is a disbeliever and an apostate from Islam.” We know of no one among these Companions who opposed this view. Imam Mundhiri mentioned this in al-Targhib wa al-Tarhib. He then said: The view of a group of the Companions and those who came after them is that whoever voluntarily abandons Salat until its entire time passes is a disbeliever. This group includes Umar ibn al-Khattab, Abdullah ibn Mas‘ud, Abdullah ibn Abbas, Mu‘adh ibn Jabal, Jabir ibn Abdullah, and Abu al-Darda (RA). Among those outside the Companions who held this view were Ahmad ibn Hanbal, Ishaq ibn Rahwayh, Abdullah ibn al-Mubarak, al-Nakha‘i, al-Hakam ibn Utaybah, Abu Ayyub al-Sakhtiyani, Abu Dawud al-Tayalisi, Abu Bakr ibn Abi Shaybah, Zuhayr ibn Harb, and others (RH).

The hadiths declaring that one who abandons Salat is liable to be killed are as follows:

a. Ibn Abbas narrated that the Messenger of Allah (SAW) said: “The handles of Islam and the foundations of the religion are three things. Islam is founded upon these three. Whoever abandons any one of them disbelieves in it, and his blood is lawful: bearing witness that there is no god but Allah, the obligatory prayer, and the fast of Ramadan.” —Abu Ya‘la. Another narration states: “Whoever abandons any one of them is a disbeliever. His obligatory and voluntary deeds will not be accepted, and his life and property will become lawful.”

b. Ibn Umar (RA) narrated that the Messenger of Allah (SAW) said: “I have been commanded to fight the people until they testify that there is no god but Allah and that Muhammad (SAW) is the Messenger of Allah, establish Salat, and pay Zakat. Once they do these things, their lives and property are safe from me, except by the right of Islam. Their reckoning rests with Allah.” —Bukhari and Muslim.

c. Umm Salamah (RA) narrated that the Messenger of Allah (SAW) said: “Various rulers will be appointed over you. You will approve of some and disapprove of others. Whoever disapproves of them is innocent, and whoever rejects them is safe. But the one who is pleased with them and follows them is a different matter.” The people asked: “O Messenger of Allah, should we fight such rulers?” He said: “No, as long as they perform Salat.” —Muslim. In other words, Salat has been made the sole barrier preventing fighting oppressive rulers.

d. Abu Sa‘id (RA) narrated that when Ali (RA) was in Yemen, he sent a small piece of gold to the Messenger of Allah (SAW). The Messenger of Allah (SAW) divided it among four people. Then a man said: “O Messenger of Allah, fear Allah.” The Messenger of Allah (SAW) said: “Woe to you! Am I not the one among all the people who has the greatest right to fear Allah?” Then the man left. Khalid ibn al-Walid said: “O Messenger of Allah, shall I strike his neck?” The Messenger (SAW) said: “Do not strike his neck. Perhaps he performs Salat.” Khalid said: “There are many people who say with their tongues what is not in their hearts.” The Messenger of Allah (SAW) said: “I have not been commanded to investigate what is in people’s hearts or to split open their bellies.” —Abridged from the hadith narrated by Bukhari and Muslim. This hadith too makes Salat a barrier to killing. In other words, if Salat is abandoned, killing is inevitable.

The view of some other scholars is that the hadiths mentioned above clearly call the one who abandons Salat a disbeliever and declare his killing lawful. However, a considerable number of early and later scholars held that he should not be declared a disbeliever. They include Imam Abu Hanifah, Malik, and al-Shafi‘i. According to them, he is sinful and must be compelled to repent. If he does not repent, Imam Malik, al-Shafi‘i, and others hold that he should be killed as a punishment. Abu Hanifah said that he should not be killed; rather, another punishment should be imposed and he should be imprisoned until he performs Salat. They hold that the hadiths calling him a disbeliever refer to those who deny Salat and consider abandoning it permissible. They oppose the other view by citing several statements from the Qur’an and hadith. For example, verse 116 of Surah al-Nisa’: “Indeed, Allah does not forgive associating partners with Him, but He forgives anything less than that for whomever He wills.” Ahmad and Muslim narrated from Abu Hurayrah that the Messenger of Allah (SAW) said: “Every prophet had one supplication that was accepted. Thus every prophet hastened to make his supplication. I have reserved mine so that I may intercede for my Ummah on the Day of Resurrection. If Allah wills, whoever dies without associating anything with Allah will receive my intercession.” Abu Hurayrah (RA) narrated in Sahih Bukhari that the Messenger of Allah (SAW) said: “The person most fortunate to receive my intercession is the one who says sincerely: There is no authority and savior except Allah.”

A debate concerning one who abandons Salat: Subki mentioned in Tabaqat al-Shafi‘iyyah that Imam al-Shafi‘i and Imam Ahmad once debated the issue of one who abandons Salat. Al-Shafi‘i said: “O Ahmad, you say that he is a disbeliever.” Ahmad: “Yes.”

Al-Shafi‘i: “When he is a disbeliever, how will he become a Muslim?”

Ahmad: “He will say, ‘There is no god but Allah, and Muhammad is the Messenger of Allah.’”

Al-Shafi‘i: “The man already adheres to this declaration. He has not abandoned it.”

Ahmad: “He will become a Muslim by performing Salat.”

Al-Shafi‘i: “The Salat of a disbeliever is not valid, and he is not commanded to enter Islam through Salat.”

Imam Ahmad could give no further reply.

Al-Shawkani’s statement: Al-Shawkani says that the truth is that one who does not perform Salat is a disbeliever. In an Islamic state, he will be killed. He is a disbeliever because, on the one hand, authentic hadiths call him a disbeliever, and on the other hand, only Salat is described as the barrier preventing him from being called a disbeliever. Therefore, when he abandons Salat, there is no longer any obstacle to calling him a disbeliever. We are not obliged to accept the evidence presented by those who oppose this view. Our position is that some forms of disbelief may be forgivable and may not prevent the Messenger (SAW) from interceding. For example, despite being one who faces the Qiblah, some sinners have been called disbelievers in the Shari‘ah. Therefore, there is no scope for resorting to such narrow arguments and disputes.

3. Upon whom is Salat obligatory?

Salat is obligatory upon every mature, sane Muslim. A’ishah (RA) narrated that the Messenger of Allah (SAW) said: “Three people have been exempted from responsibility: the sleeping person until he awakens; the child until he reaches maturity; and the insane person until he regains his sanity.” —Ahmad, Abu Dawud, Tirmidhi, Nasa’i, Ibn Majah.

4. The Salat of children

Although Salat is not obligatory upon a minor child, it is the guardian’s duty to instruct the child to perform Salat when he reaches seven years of age. When he reaches ten, he should be disciplined for not performing Salat, so that he develops the habit and receives training and will perform Salat upon reaching maturity. Amr ibn Shu‘ayb narrated that the Messenger of Allah (SAW) said: “Command your children to perform Salat when they are seven years old. When they are ten, discipline them for it and separate their beds.” —Ahmad, Abu Dawud, and Hakim.

5. How many obligatory Salat are there?

Allah Most High has made five daily Salat obligatory by day and night. Ibn Muhayriz narrated: A man from Banu Kinanah named al-Mukhaddaji heard a man named Abu Muhammad in Syria saying that Witr Salat was obligatory. He said: I went to Ubadah ibn al-Samit and informed him of this. Ubadah said: “Abu Muhammad has spoken falsely. I heard the Messenger of Allah (SAW) say that Allah has made five Salat obligatory upon His servants. Whoever performs these Salat and does not negligently omit any of them, Allah has promised to admit him into Paradise. Whoever does not perform them properly has no promise from Allah; if He wills, He will punish him, and if He wills, He will forgive him.” —Ahmad, Abu Dawud, Nasa’i, and Ibn Majah.

Talhah ibn Ubaydullah narrated: A Bedouin came to the Messenger of Allah (SAW) with disheveled hair and said: “O Messenger of Allah, tell me which Salat Allah has made obligatory upon me.” He said: “The five daily Salat. If you wish to perform additional voluntary prayers, you may do so.” He asked: “Which fasts has He made obligatory?” He said: “The fast of Ramadan. If you wish to observe additional voluntary fasts, you may do so.” He asked: “How much Zakat has He made obligatory?” The Messenger of Allah (SAW) informed him of all the laws of Islam. He said: “By Allah, I will neither omit any of these obligations nor perform any additional voluntary acts.” The Messenger of Allah (SAW) said: “If he fulfills his promise, he will succeed.” Another narration says that he will enter Paradise. —Bukhari and Muslim.

6. The times of Salat

Salat has specified times. It is necessary to perform Salat within those times. Allah says:

إن الصلوة كانت عَلَى الْمُؤْمِنِينَ كِتَبا موقوتا .

Indeed, prayer at prescribed times is obligatory for the believers”—that is, an established obligation proven by the Book.

The Qur’an indicates all these times. Allah says:

وَاقِرِ الصَّلاةَ طَرَفَي النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْ مِبْنَ السَّيِّئَاتِ، ذَلِكَ ذكرى للذاكرين.

“Establish prayer at the two ends of the day and in the two portions of the night. Indeed, good deeds erase bad deeds. This is a reminder for those who remember.” (Surah Hud: verse 114)

Hasan said: The prayers at the two ends of the day are Fajr and Asr, while the prayers in the two portions of the night are Maghrib and Isha.

And in Surah al-Isra’ it says:

أخير الصلاة لدلوك الفيس إلى عمق الليل، وترأن الفَجْرِ إِن قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا.

“Establish prayer from the sun’s decline until the darkness of night begins, and the recitation of Fajr. Indeed, the recitation of Fajr is witnessed.”

That is, pray Zuhr at the first prayer time after the sun’s decline. This period lasts until the darkness of night begins. Asr, Maghrib, and Isha are included within this period. “The recitation of Fajr” means the Fajr prayer. “Witnessed” means that the angels of the night and the angels of the day are present as witnesses.

And in Surah Ta-Ha it says:

وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا ، وَمِنْ أَنَاءِ الَّيْلِ فَسَبِّحُ وَامْرَانَ النَّمَارِ تعلق ترفيه

“Glorify your Lord with praise before sunrise and before sunset, and glorify Him during parts of the night and at the ends of the day, so that you may be content.” “Glorifying” before sunrise means the Fajr prayer. Glorifying, or reciting tasbih, before sunset means the Asr prayer. Bukhari and Muslim narrated from Jarir that Jarir, may Allah be pleased with him, said: We were sitting with the Messenger of Allah, peace and blessings be upon him. Suddenly, on a night of the full moon, he looked at the moon and said: “Indeed, you will see your Lord just as you see this moon now, without any difficulty in seeing Him. So if you can complete a prayer before sunrise and before sunset, then do so.” Then he recited this verse. These were the indications concerning prayer times in the Noble Qur’an. The times and their signs, however, have been specified in the hadith. The hadiths are mentioned below:

1. It is narrated from Abdullah ibn Amr that the Messenger of Allah, peace and blessings be upon him, said: The time of Zuhr begins when the sun declines westward and a person’s shadow becomes equal to his height, and lasts until Asr begins. The time of Asr lasts as long as the sun has not become yellow. The time of Maghrib lasts as long as the redness remains in the western sky after sunset. The time of Isha lasts until the middle of the night. The time of Fajr lasts from dawn until sunrise. When the sun rises, refrain from praying, for it rises between the two horns of Satan. Narrated by Muslim.

2. It is narrated from Jabir ibn Abdullah: Jibril, peace be upon him, came to the Messenger, peace and blessings be upon him, and said: “Get up and pray.” He then prayed after the sun had declined. Then Jibril came to him again at the time of Asr and said: “Get up and pray.” He then prayed Asr after the shadow of every object had become twice its length. Jibril came again at Maghrib and said: “Get up and pray.” He then prayed after the sun had set. Jibril came again at Isha and said: “Get up and pray.” He then prayed Isha after the redness in the western sky had disappeared. Then, when dawn came, Jibril came to him again. The following day, he came to him at Zuhr and said: “Get up and pray.” He then prayed Zuhr when the shadow of every object equaled its length. He came again at Asr and said: “Get up and pray.” When the shadow of every object became twice its length, he prayed Asr. Then he came to him at Maghrib at the same time as before. Then he came at Isha after half the night—or one-third of it—had passed, and he prayed Isha. Then, when the dawn became very bright, he came to him and said: “Get up and pray.” He then prayed Fajr. Then he said: “The time between these two is also a time.” Ahmad, al-Nasa’i, and al-Tirmidhi. Bukhari said: This is the soundest hadith concerning the times of prayer—that is, concerning Jibril’s leading the prayer.

—The time of Zuhr prayer

The two preceding hadiths make it clear that the time of Zuhr begins when the sun declines from the middle of the sky and lasts until the shadow of an object, excluding the shadow it had at the moment of decline, becomes equal to the object itself. In extreme heat, it is recommended to delay Zuhr from its earliest time so that concentration is not disturbed. At other times, apart from extreme heat, it is recommended to pray at the earliest time. Anas, may Allah be pleased with him, narrated: When the cold was severe, the Messenger, peace and blessings be upon him, would hasten the prayer, and when the heat was severe, he would delay it. —Bukhari. Abu Dharr, may Allah be pleased with him, said: We were on a journey with the Messenger, peace and blessings be upon him. The mu’adhdhin wanted to call the adhan for Zuhr. The Messenger said: “Cool it,” meaning delay it. The mu’adhdhin again wanted to call the adhan, and he said: “Cool it.” He said this two or three times. Eventually, we saw the shadows of the small hills. He said: “The intensity of heat is from the boiling of Hell. So when the heat becomes intense, pray after it has cooled.” —Bukhari and Muslim.

The limit of delaying it: Hafiz Ibn Hajar said in Fath al-Bari: Scholars have differed over how far delaying it should extend. Some said: until the shadow becomes one cubit longer than the shadow immediately following the sun’s decline. Some said one-quarter of a person’s height, some one-third, and some one-half. There are many other opinions as well. The prevailing principle, however, is that it varies according to circumstances. The condition is that the final time of the prayer must never be exceeded.

—The time of Asr prayer

The time of Asr begins when the shadow of an object, in addition to the shadow after the sun’s decline, becomes equal to the object’s length. It lasts until sunset. Abu Hurayrah, may Allah be pleased with him, narrated that the Messenger of Allah, peace and blessings be upon him, said: Whoever catches one rak‘ah of Asr before sunset has caught the entire time of Asr.

Al-Bayhaqi’s wording is: Whoever prays one rak‘ah of Asr before sunset and then prays the remainder after sunset has not missed his Asr prayer.

The recommended and disliked times: The recommended time ends as soon as the sun becomes yellow. This is what is indicated by the two hadiths of Abdullah ibn Amr mentioned earlier. It is permissible to delay the prayer until after the sun becomes yellow, but doing so without an excuse is disliked. Anas, may Allah be pleased with him, narrated that the Messenger, peace and blessings be upon him, said: “This is the prayer of a hypocrite: he sits waiting, and when the sun comes between the two horns of Satan, he rises and pecks four times, scarcely remembering Allah.” —All the collections except Bukhari and Ibn Majah.

Al-Nawawi said in his commentary on Muslim: Our imams have said that the time of Asr is of five types:

1. The best time; 2. the recommended time; 3. a permissible time, not disliked; 4. a permissible but disliked time; 5. the time allowed due to an excuse.

The best time is the earliest time. The recommended time lasts until the shadow becomes twice the object’s length. It is permissible and not disliked until the sun becomes yellow. From yellowing until sunset it remains permissible but is disliked. For someone who combines Zuhr and Asr at the time of Zuhr because of travel or rain, the time of Zuhr is an excuse-based time for him. Asr may be performed during all five of these periods, and in none of them is it considered a make-up prayer. Once the sun has set, however, it is considered make-up.

The prayer should be hastened on a cloudy day: Buraydah al-Aslami, may Allah be pleased with him, said: We were with the Messenger of Allah, peace and blessings be upon him, during a battle. He said: “Hasten the prayer on a cloudy day, for whoever misses the Asr prayer has all his good deeds invalidated.” —Ahmad and Ibn Majah. Ibn al-Qayyim said: Missing it is of two kinds: abandoning it completely, and never performing a prayer that has been missed. In this case all good deeds are invalidated. If it is missed only on a particular day in a particular manner, the good deeds of that day are invalidated.

Asr is the middle prayer. Allah the Exalted said: “Guard all the prayers, and the middle prayer.” Several authentic hadiths explicitly state that the middle prayer is Asr.

A. It is narrated from Ali, may Allah be pleased with him, that on the day of the Battle of the Trench the Messenger of Allah, peace and blessings be upon him, said: “May Allah fill the graves and homes of the disbelievers with fire, for they kept us occupied in battle until sunset and did not allow us to pray the middle prayer.” —Bukhari and Muslim.

B. It is narrated from Ibn Mas‘ud: “The polytheists prevented the Messenger of Allah, peace and blessings be upon him, from praying Asr until the sun became red and then yellow. The Messenger of Allah, peace and blessings be upon him, said: ‘They prevented us from praying the middle prayer, the Asr prayer. May Allah fill their bellies and graves with fire.’” —Ahmad, Muslim, and Ibn Majah.

—The time of Maghrib prayer

When the sun disappears and sets, the time of Maghrib begins and continues until the redness disappears from the western sky. Abdullah ibn Amr, may Allah be pleased with him, said: “The Messenger of Allah, peace and blessings be upon him, said: ‘The time of Maghrib begins when the sun sets and continues until the redness disappears.’” —Muslim. A similar narration is reported from Abu Musa, may Allah be pleased with him. A questioner asked the Messenger of Allah about the times of prayer and mentioned the entire hadith. It also states: Jibril commanded him, and he prayed Maghrib when the sun had set. When the second day came, he said: He delayed it until the redness disappeared. Then he said: “The time of Maghrib lies between these two.”

Al-Nawawi said in his commentary on Muslim: The accomplished scholars among our imams favor the permissibility of delaying the prayer until the redness disappears. It is permissible to begin the prayer at any point during this period. Delaying it beyond the earliest time entails no sin. This is correct and sound; nothing else is valid. The hadith mentioned earlier concerning Jibril leading the prayer says that he prayed Maghrib on both days at the same time, immediately after sunset. This proves that hastening Maghrib is recommended. Several hadiths clearly instruct this, such as:

1. It is narrated from Sa’ib ibn Yazid that the Messenger of Allah, peace and blessings be upon him, said: “As long as my community prays Maghrib before the stars appear, it will remain established upon Islam.”

2. In the Musnad of Abu Ayyub al-Ansari, it is narrated that the Messenger of Allah, peace and blessings be upon him, said: “Pray Maghrib at the time the fasting person breaks the fast, and hasten the prayer before the stars appear.”

3. In Sahih Muslim, it is narrated from Rafi‘ ibn Khadij: We used to pray Maghrib with the Messenger of Allah, peace and blessings be upon him. Then, when each of us returned, he could still see the place where he had set down his arrows.

4. In Sahih Muslim, it is narrated from Salamah ibn al-Akwa‘: The Messenger of Allah, peace and blessings be upon him, would pray Maghrib immediately after the sun had set and disappeared.

—The time of Isha prayer

The time of Isha begins after the redness in the western sky disappears and continues until midnight. It is narrated from Aisha, may Allah be pleased with her, that people would pray Isha from the disappearance of the redness in the western sky until the first third of the night. Abu Hurayrah, may Allah be pleased with him, narrated that the Messenger of Allah, peace and blessings be upon him, said: “Were it not difficult for my community, I would command them to delay Isha until one-third of the night or midnight.” Abu Sa‘id narrated: One night we waited for the Messenger, peace and blessings be upon him, for Isha. Nearly half the night had passed before he came and led us in prayer. Then he said: “Remain seated. By now the other people have gone to bed. You have been considered to be in prayer for as long as you waited for me. Were it not for the weakness of the weak, the illness of the sick, and the hardship of those in difficulty, I would delay this prayer until midnight. This is the recommended time. The time of permissibility and necessity extends until Fajr.” Qatadah narrated that the Messenger of Allah, peace and blessings be upon him, said: “Know that missing a prayer because of sleep is not negligence. Negligence is only attributable to one who does not pray before the time of the next prayer arrives.”

The preceding hadiths describing the times prove that the time of each prayer extends until the time of the following prayer arrives. Fajr is different: it does not continue until Zuhr. The scholars agree that its time ends at sunrise. It is recommended to delay Isha from its earliest time. It is preferable to delay Isha until the end of its recommended time, that is, until midnight. This is based on the hadith of Aisha, may Allah be pleased with her: “One night, after much of the night had passed and the people in the mosque had gone to sleep, the Messenger of Allah, peace and blessings be upon him, came out and led Isha. He said: ‘Were it not difficult for my community, this would be the time for Isha.’” [Al-Nawawi said: This does not mean after midnight, for no scholar has said that delaying it beyond midnight is preferable.] —Muslim and al-Nasa’i.

The hadiths of Abu Hurayrah and Abu Sa‘id mentioned earlier support Aisha’s hadith. Each proves that delaying it is better and recommended. However, he did not adopt delaying it as a permanent practice, because that would cause hardship for those praying. The Messenger, peace and blessings be upon him, considered the convenience of those praying in congregation, sometimes hastening and sometimes delaying. It is narrated from Jabir, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, would pray Zuhr during the intense heat after the sun’s decline, Asr while the sun was still clear—that is, before it became yellow—Maghrib immediately after sunset, and Isha sometimes early and sometimes late. When he saw that the worshippers had assembled, he hastened; and when he saw that they were delaying, he delayed the prayer. He—and they—would pray Fajr while the darkness of the end of the night remained.

Sleeping before Isha and talking afterward: Sleeping before Isha and talking afterward are disliked. Abu Barzah al-Aslami narrated: The Messenger of Allah, peace and blessings be upon him, liked to delay Isha, which you call Atamah, and disliked sleeping before it and talking afterward. Ibn Mas‘ud narrated: The Messenger of Allah, peace and blessings be upon him, strictly prohibited us from engaging in conversation after Isha.

The reason sleeping before Isha and engaging in conversation afterward are disliked is that sleep may cause one to miss the recommended time or prayer in congregation. Conversation after Isha may make staying awake late into the night unavoidable, and staying awake at night causes considerable harm. However, if someone wishes to sleep briefly before Isha and someone is available to wake him, or if he engages in beneficial conversation after Isha, it is not disliked. Ibn Umar, may Allah be pleased with him, said: The Messenger of Allah, peace and blessings be upon him, would speak with Abu Bakr late at night about various matters concerning the Muslims, and I would be with him. Ibn Abbas, may Allah be pleased with him, said: One night, when the Messenger of Allah, peace and blessings be upon him, was at Maymunah’s house, I slept there so that I could observe how he prayed at night. I saw him speak with his family for a while, then go to sleep.

—The time of Fajr prayer

The time of Fajr extends from true dawn until sunrise. This was mentioned in the hadiths cited earlier.

It is recommended to hasten Fajr prayer. It is recommended to hasten it and pray it at its earliest time. Abu Mas‘ud al-Ansari said: Once the Messenger of Allah, peace and blessings be upon him, prayed Fajr in the darkness. On another occasion he prayed it after dawn had brightened. Thereafter, until his death, he prayed in the darkness and never again after it had brightened. —Abu Dawud and al-Bayhaqi; the chain is authentic. Aisha, may Allah be pleased with her, said: The wives of the believers would pray Fajr with the Messenger, peace and blessings be upon him, wrapped in their garments. After the prayer, when they returned home, it was still so dark that no one could recognize them. —The six authentic collections.

However, in the hadith narrated by Rafi‘ ibn Khadij, the Messenger of Allah, peace and blessings be upon him, said: “Make Fajr clear, for that will bring you greater reward.” —Five authentic collections. This hadith means that the time of returning after completing Fajr should be clear and bright, not that the prayer should be begun then. That is, the Messenger of Allah, peace and blessings be upon him, instructed them to recite lengthy portions in prayer so that it would be broad daylight when they left. He himself did this, reciting as many as one hundred verses in prayer. The hadith may also mean that one should ascertain carefully whether true dawn has appeared and should not pray merely on the basis of supposition.

If the prayer time ends after one has prayed one rak‘ah, whoever manages to complete only one rak‘ah before the time ends is considered to have completed the entire prayer within its time. Abu Hurayrah narrated that the Messenger of Allah, peace and blessings be upon him, said: “Whoever catches one rak‘ah of a prayer within its time has caught the entire prayer.” —All the authentic collections. This applies to every prayer. Bukhari’s wording is: “When any of you manages to perform one prostration of Asr before sunset, let him complete his prayer; and when he manages to perform one prostration of Fajr before sunrise, let him complete his prayer.” Here, “prostration” means a rak‘ah. The apparent meaning of the hadith is that whoever completes one rak‘ah of Fajr or Asr within its time will not have prayed during a disliked period when the sun rises or sets, even though those are disliked times. Since he completed a full rak‘ah within the prayer time, his prayer is considered performed within the current time and need not be repeated as a make-up. However, it is not permissible to deliberately delay the prayer until such a late time.

—If one is asleep or forgets during the prayer time

For one who sleeps through the time of a prayer or forgets it, the time for that prayer is whenever he wakes or remembers. Abu Qatadah narrated: The people told the Messenger, peace and blessings be upon him, that they sometimes missed a prayer because of sleep. He said: “Missing a prayer because of sleep is not negligence. Negligence is when it is missed while one is awake. So when any of you forgets a prayer or is unable to pray it because of sleep, let him pray it as soon as he remembers.” —Al-Nasa’i; al-Tirmidhi said this is an authentic hadith. Anas, may Allah be pleased with him, narrated that the Messenger of Allah, peace and blessings be upon him, said: “Whoever forgets a prayer should pray it as soon as he remembers. This is its only expiation.” —Bukhari and Muslim. Imran ibn Husayn narrated: We once traveled with the Messenger, peace and blessings be upon him. At the end of the night we stopped and rested. We slept so deeply that only the heat of the sun could awaken us. We were so disoriented that some of us began running about in confusion, searching for the means of purification. The Messenger, peace and blessings be upon him, ordered them all to calm down. Then we set out and continued traveling. When the sun had risen high, the Messenger performed ablution and ordered Bilal to call the adhan. Bilal called the adhan. Then he prayed the two rak‘ahs before Fajr, after which he led the prayer and we prayed. Then everyone said: “Messenger of Allah, shall we pray this prayer again tomorrow at its appointed time?”—that is, at Fajr time. The Messenger, peace and blessings be upon him, said: “Would your Lord, after forbidding usury for you, take it Himself?” That is, praying the Fajr prayer again at its appointed time the next day would be an excess like usury.

—The prohibited times for prayer

It is prohibited to pray from after Fajr until sunrise, from sunrise until the sun rises to the height of a spear, at exactly midday until the sun declines westward, and from after Asr until sunset. Abu Sa‘id narrated that the Messenger of Allah, peace and blessings be upon him, said: “There is no prayer after Asr until sunset, and no prayer after Fajr until sunrise.” —Bukhari and Muslim. Amr ibn Abasah, may Allah be pleased with him, said: I said, “O Prophet of Allah, tell me about prayer.” He said: “Pray Fajr, then refrain from praying until the sun rises, for it rises between the two horns of Satan.” [Al-Nawawi said: At these times Satan brings his head close to the sun so that the disbelievers who worship the sun become worshippers of Satan. Thus he and his followers gain some influence, power, and authority, enabling them to cast doubt about prayer into the minds of those who pray. For this reason prayer at these times was made disliked, to protect it from the doubts created by Satan, just as prayer is disliked in the places that serve as Satan’s refuges.]

At that time the disbelievers prostrate to the sun. Then pray, for angels are present at that prayer and bear witness. When the shadow becomes equal to the length of a spear—that is, when the shadow remains close to the object and does not fall to the ground, which occurs exactly at midday—then pray. After that, refrain from prayer, for at that time—that is, exactly at midday—Hell blazes fiercely. When the shadow moves forward somewhat, pray, for angels are present and bear witness. In this way, every kind of prayer may be performed until Asr. Then, after Asr, refrain from prayer again until the sun sets, for it sets between the two horns of Satan, and at that time the disbelievers prostrate to it. —Ahmad and Muslim.

Uqbah ibn Amir narrated: The Messenger of Allah, peace and blessings be upon him, prohibited us from praying and burying the dead at three times—that is, deliberately burying them. (If burial occurs unintentionally, it is not prohibited.) They are: at sunrise, until the sun has risen high; at exactly midday; and at sunset. —All the authentic collections except Bukhari.

—The jurists’ opinions on praying after Fajr and Asr

According to most scholars, it is permissible to make up missed prayers after the Fajr and ‘Asr prayers. For the Messenger of Allah (peace and blessings be upon him) said: “If anyone misses a prayer due to forgetfulness, let him pray it as soon as he remembers it.” Bukhari and Muslim. However, ‘Ali, Ibn Mas‘ud, Zayd ibn Thabit, Abu Hurayrah and Ibn ‘Umar among the Companions; Hasan and Sa‘id ibn al-Musayyab among the Followers; and Abu Hanifah and Malik among the imams of the schools disliked offering voluntary prayers after Fajr and ‘Asr. Because ‘Umar (may Allah be pleased with him) beat several Companions for praying two rak‘ahs after ‘Asr, and no one objected to it. Khalid ibn al-Walid also used to beat people for this. Al-Shafi‘i held that a prayer having a specific reason is permissible, such as Tahiyyat al-Masjid and the prayer after ablution. These two prayers may be offered immediately after Fajr and ‘Asr, because the Messenger of Allah (peace and blessings be upon him) offered the noon Sunnah after ‘Asr. According to the Hanbalis, regardless of the reason, all voluntary prayers other than the two rak‘ahs of Tawaf are forbidden after ‘Asr and Fajr. Jubayr ibn Mut‘im reported that the Messenger of Allah (peace and blessings be upon him) said: “O descendants of ‘Abd Manaf, do not prevent anyone from circumambulating this House or praying in it at any time of the day or night.” Sunan al-Arba‘ah, Ibn Majah.

Opinions concerning prayer at sunrise, sunset and midday

The Hanafis generally consider prayer during the three times mentioned above impermissible, whether it is an obligatory, wajib, voluntary, make-up or current prayer. The current ‘Asr prayer and the funeral prayer are exceptions. (If a deceased person is brought at any of these three times, offering the funeral prayer is not disliked.) If a verse of prostration is recited during these times, the prostration of recitation is also permissible. Abu Yusuf held that offering voluntary prayer at midday on Friday is not disliked. In the Shafi‘i school, voluntary prayer without a specific reason during these three times is disliked. Obligatory prayers, voluntary prayers having a reason, voluntary prayer at midday on Friday, and voluntary prayer in the Sacred Mosque of Makkah are all permissible and not disliked. According to the Malikis, during sunrise and sunset, voluntary prayers, vowed prayers, the prostration of recitation and funeral prayers are forbidden, regardless of the reason. However, the funeral prayer is permissible if there is fear that the body may deteriorate. During these two times, make-up and current obligatory prayers are both permissible, and at midday all obligatory and voluntary prayers are permissible. Al-Baji, in his commentary on the Muwatta’, and Ibn Wahb, in al-Mabsut, reported that when Malik (may Allah have mercy on him) was asked about praying at midday, he said: “I have prayed Friday prayer with a group that was praying it precisely at midday. Some hadiths contain a prohibition regarding this. Yet I do not prohibit the prayer I offered with the people; nor, because of the prohibition, do I approve of it.” The Hanbalis hold that no voluntary prayer is valid during these three times, whether or not it has a reason, whether in the Sacred Mosque of Makkah or elsewhere, and whether on Friday or any other day. However, they consider Tahiyyat al-Masjid on Friday permissible at midday and during the sermon. According to them, the funeral prayer is forbidden during all three times, but permissible if there is fear of the body deteriorating. Making up missed prayers, vowed prayers and the two rak‘ahs of Tawaf are permissible during these times in their view, even though they are voluntary prayers. (The reason for mentioning the differing opinions of the imams here is that each of them has strong evidence supporting it.)

Offering voluntary prayer after the time of Fajr begins and before the Fajr prayer

Yasar, the freed slave of Ibn ‘Amr, said: When Ibn ‘Umar saw me offering voluntary prayer after the time of Fajr had begun, he said: “The Messenger of Allah (peace and blessings be upon him) came to us while we were praying at this time and said: Let those of you who are present inform those who are absent that after Fajr begins there is no prayer except the Fajr prayer.” Ahmad and Abu Dawud. Although the hadith is weak, it has several chains, each supporting the others. Thus it may be cited as evidence that any voluntary prayer during the time of Fajr, other than the two rak‘ahs of Fajr, is disliked. Al-Shawkani explained it this way. Hasan, al-Shafi‘i and Ibn Hazm held that any voluntary prayer may be offered without restriction and is not disliked. Malik held that only someone whose voluntary prayer of the previous night was missed for a legitimate reason may offer voluntary prayer at this time. It is reported that Ibn ‘Abbas, al-Qasim and Ibn ‘Amir prayed Witr after the time of Fajr began. Ibn Mas‘ud said: “If the congregational Fajr prayer begins while I am praying Witr, I do not care.” Yahya said: ‘Ubadah used to lead a group of people in prayer. One day he went out early in the morning. When the caller to prayer began the Fajr adhan, ‘Ubadah stopped him, prayed Witr, and then led everyone in Fajr. Sa‘id said: Ibn ‘Abbas slept, then awoke and told his servant to see what the people were doing. At that time Ibn ‘Abbas was blind. The servant went out and returned, informing him that the people had prayed Fajr and gone back. Ibn ‘Abbas then rose, prayed Witr, and afterward prayed Fajr.

Offering voluntary prayer when the iqamah is being given

Once the congregation has begun, offering voluntary prayer is disliked. Abu Hurayrah reported that the Messenger of Allah (peace and blessings be upon him) said: “When the congregational prayer has begun, there is no prayer except the obligatory prayer.” Another narration says: “There is no prayer except the prayer that has begun.” Ahmad, Muslim and the Sunan al-Arba‘ah. ‘Abdullah said: A man entered the mosque while the Messenger of Allah (peace and blessings be upon him) was praying Fajr. He prayed two rak‘ahs of the Sunnah in a corner of the mosque and then joined the Messenger of Allah in congregation. When the Messenger of Allah concluded the prayer with salams, he said to him: “O so-and-so, have you come prepared to offer two sets of prayer? Was the first for your prayer alone or for the prayer with us?” Muslim, Abu Dawud and al-Nasa’i. The Messenger of Allah expressed disapproval of the prayer he had offered alone, but did not order him to repeat it; this proves that although the prayer was disliked, it was valid.

Ibn ‘Abbas reported: I was praying when the caller to prayer began the iqamah. The Prophet of Allah (peace and blessings be upon him) pulled me and said: “Are you praying the Fajr prayer as four rak‘ahs?” Al-Bayhaqi. Abu Musa reported that the Messenger of Allah (peace and blessings be upon him) saw a man praying the two rak‘ahs of Fajr while the caller to prayer had begun the adhan. He squeezed the man’s neck and said: “This should have been done before this”—that is, this prayer should have been offered before the adhan.

7. The Adhan

A. What is the Adhan?

The adhan is the announcement, in specific words, that the time of prayer has begun. It also calls people to come and pray in congregation and publicizes the rulings and symbols of Islam. It is either wajib or recommended. Al-Qurtubi and others said: Although the adhan consists of few words, it contains the fundamental doctrines of faith. It begins with the declaration that Allah is the greatest and supreme, encompassing His sublime existence and greatness. Then He is praised as One, without partner. Next, the messengership of Muhammad (peace and blessings be upon him) is proclaimed. Immediately after the testimony of messengership, people are called to a specific act of worship, because the nature of worship can be known only through the Messenger. Then they are called to success, which is everlasting life; this alludes to the eternal life of the Hereafter. Finally, the same statement is repeated to emphasize it.

B. The Virtue of the Adhan

Many hadiths have been narrated concerning the virtue of the adhan and the caller to prayer. I quote a few of them below:

1. Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: “If people knew what there is in the adhan and the first row—that is, how much reward and virtue they contain—and found no way to obtain it except by drawing lots, they would certainly draw lots. If they knew what there is in going to the mosque at noon for Zuhr, they would compete for it. If they knew what there is in ‘Isha and Fajr, they would certainly attend these two congregations, even if they had to crawl.” Bukhari and others.

2. Mu‘awiyah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: “The callers to prayer will have the longest necks on the Day of Resurrection.” Ahmad, Muslim and Ibn Majah.

3. Al-Bara’ ibn ‘Azib reported that the Messenger of Allah (peace and blessings be upon him) said: “Allah sends blessings upon the front row, and His angels pray for it. The caller to prayer is forgiven as far as his voice reaches, and everything that hears his adhan, whether moist or dry, supports him; and he receives the reward equal to that of all those who pray with him.” Ahmad and al-Nasa’i.

4. Abu al-Darda’ said: I heard the Messenger of Allah (peace and blessings be upon him) say: “If three people reside in one place but do not give the adhan or pray in congregation, Satan will gain power over them.” Ahmad.

5. Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: “The imam is responsible, while the caller to prayer is entrusted. O Allah, guide the imams and forgive the callers to prayer.”

6. ‘Uqbah ibn ‘Amir (may Allah be pleased with him) reported: I heard the Messenger of Allah (peace and blessings be upon him) say: “Allah is pleased with a shepherd tending sheep on a rugged mountain peak who gives the adhan for prayer and prays. Allah then says: Look at this servant of Mine; he gives the adhan and prays out of fear of Me. I have forgiven this servant of Mine and admitted him to Paradise.” Ahmad, Abu Dawud and al-Nasa’i.

3. The Reason for Instituting the Adhan in the Shari‘ah

The adhan was instituted in the first year of the Hijrah. The reason for its institution is found in the following hadiths:

A. Nafi‘ reported that Ibn ‘Umar used to say: The Muslims would gather in one place and, estimating the time of prayer, would sometimes come to the congregation. There was no designated person to call them. One day they discussed this. One of them said: Let us arrange a bell like the Christians’ bell. Another said: Rather, let us arrange a horn like the Jews’ horn. ‘Umar said: Can you not send someone who will call to prayer? The Messenger of Allah (peace and blessings be upon him) said: “O Bilal, rise and call to prayer.” Ahmad and Bukhari.

B. ‘Abdullah ibn Zayd ibn ‘Abd Rabbih reported: The Messenger of Allah (peace and blessings be upon him) ordered that a bell be rung to call people to prayer, but he disliked it because it resembled the practice of the Christians. At that time I saw in a dream a man carrying a bell and walking around me. I said: O servant of Allah, will you sell this bell? He asked: What will you do with it? I said: We will call people to prayer. He said: Shall I show you a better method? I said: Show me. He said: Say: “Allah is the Greatest, Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. I testify that there is no deity except Allah, I testify that there is no deity except Allah. I testify that Muhammad is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah. Come to prayer, come to prayer. Come to success, come to success. Allah is the Greatest, Allah is the Greatest. There is no deity except Allah.” Then, after a short pause, the man said: When the congregation is about to begin, say: “Allah is the Greatest, Allah is the Greatest. I testify that there is no deity except Allah. I testify that Muhammad is the Messenger of Allah. Come to prayer. Come to success. The prayer has been established, the prayer has been established. Allah is the Greatest, Allah is the Greatest. There is no deity except Allah.” When morning came, I went to the Messenger of Allah (peace and blessings be upon him) and told him what I had seen in my dream. He said: “God willing, this dream is true. Go to Bilal and tell him what you saw, and let him give the adhan with these words, for he has a stronger and sweeter voice than you.” [This hadith shows that it is recommended for the caller to prayer to have a relatively strong and sweet voice. Abu Mahdhurah reported that when the Messenger of Allah (peace and blessings be upon him) heard Bilal’s voice, he was impressed and taught him the adhan. Ibn Khuzaymah.]

I then went to Bilal, taught him the adhan, and he began giving it. ‘Umar (may Allah be pleased with him) heard the adhan while sitting in his house. Immediately he came out, dragging his cloak, and said: O Messenger of Allah, by Allah, Who sent you with the truth, I too saw exactly what was shown to ‘Abdullah. The Messenger of Allah (peace and blessings be upon him) said: “All praise belongs to Allah.” Ahmad, Abu Dawud, Ibn Majah, Ibn Khuzaymah and al-Tirmidhi.

4. The Method of Giving the Adhan

Three methods of giving the adhan are known from various hadiths:

A. First, say “Allah is the Greatest” four times, and every remaining phrase of the adhan twice. Do not repeat the testimony of Allah’s oneness in a lowered voice. In this way, according to the hadith narrated above by ‘Abdullah, the adhan consists of fifteen phrases.

B. Say the takbir four times and repeat both testimonies in the manner of tarj‘i. Tarj‘i means that one first says twice, in a low voice, “I testify that there is no deity except Allah” and “I testify that Muhammad is the Messenger of Allah,” and then repeats them in a loud voice. Abu Mahdhurah said: The Messenger of Allah (peace and blessings be upon him) taught him the adhan in this manner, and it consists of nineteen phrases. The five hadith collections. Al-Tirmidhi said: It is hasan sahih.

C. Say the first takbir twice and repeat both testimonies in the manner of tarj‘i. In this way, the adhan consists of seventeen phrases. Muslim narrated from Abu Mahdhurah that the Messenger of Allah (peace and blessings be upon him) taught him the adhan as follows: “Allah is the Greatest, Allah is the Greatest. I testify that there is no deity except Allah, I testify that there is no deity except Allah. I testify that Muhammad is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah.” Then repeat: “I testify that there is no deity except Allah” twice; “I testify that Muhammad is the Messenger of Allah” twice; “Come to prayer” twice; “Come to success” twice; “Allah is the Greatest, Allah is the Greatest; there is no deity except Allah.”

5. Saying “Prayer is better than sleep” in the Fajr Adhan. In the Fajr adhan, it is necessary for the caller to prayer to say “Prayer is better than sleep” after “Come to prayer” and “Come to success.” Abu Mahdhurah said: I said: O Messenger of Allah, teach me the manner of giving the adhan. He taught me and said: When it is the Fajr prayer, say: “Prayer is better than sleep, prayer is better than sleep; Allah is the Greatest, Allah is the Greatest; there is no deity except Allah.” Ahmad and Abu Dawud.

6. The Method of Giving the Iqamah

Three methods of giving the iqamah are known from various reports. First: begin by repeating “Allah is the Greatest,” then say all the phrases of the adhan twice, without tarj‘i, saying “There is no deity except Allah” only once at the end. For it is reported in the hadith of Abu Mahdhurah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) taught him an iqamah consisting of seventeen phrases: “Allah is the Greatest” four times; “I testify that there is no deity except Allah” twice; “I testify that Muhammad is the Messenger of Allah” twice; “Come to prayer” twice; “Come to success” twice; “The prayer has been established” twice; “Allah is the Greatest” twice; and “There is no deity except Allah” once. Reported in the five authentic hadith collections.

Third: This method is like the preceding one, except that “The prayer has been established” is said only once. In this method, the iqamah consists of ten phrases. Imam Malik adopted this method because it is the practice followed by the people of Madinah. However, Ibn al-Qayyim said: The phrase “The prayer has been established” has never been authentically reported from the Messenger (peace and blessings be upon him) as being said only once. Ibn ‘Abd al-Barr said: It is said twice in all circumstances.

7. What Those Who Hear the Adhan Should Say

A. The listener should repeat every phrase uttered by the caller to prayer exactly, except “Come to prayer” and “Come to success.” After each of these two phrases, he should say: “There is no power and no strength except through Allah.” Abu Sa‘id al-Khudri (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: “When you hear the adhan, say what the caller to prayer says.” Reported in all the authentic hadith collections. ‘Umar (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: When the caller says, “Allah is the Greatest, Allah is the Greatest,” you say, “Allah is the Greatest, Allah is the Greatest.” When he says, “I testify that there is no deity except Allah,” you say, “I testify that there is no deity except Allah.” When he says, “I testify that Muhammad is the Messenger of Allah,” you say, “I testify that Muhammad is the Messenger of Allah.” When he says, “Come to prayer,” you say, “There is no power and no strength except through Allah.” When he says, “Come to success,” you say, “There is no power and no strength except through Allah.” When he says, “Allah is the Greatest, Allah is the Greatest,” you say, “Allah is the Greatest, Allah is the Greatest.” When he says, “There is no deity except Allah,” you say, “There is no deity except Allah.” Whoever says these words sincerely along with the caller to prayer will enter Paradise.” Muslim and Abu Dawud.

Imam al-Nawawi said: Our imams have stated that it is recommended for listeners to say what the caller to prayer says, except “Come to prayer” and “Come to success.” This expresses the listener’s support for and agreement with the caller’s words. But “Come to prayer” and “Come to success” are calls to prayer, and such a call is appropriate only from the caller to prayer. Therefore, at these points it is recommended for the listener to say another supplication. This is why the phrase “There is no power and no strength except through Allah”—that is, there is no source of power except Allah—has become customary. It expresses complete submission to Allah. Bukhari and Muslim narrated from Abu Musa al-Ash‘ari that the Messenger of Allah (peace and blessings be upon him) said: “There is no power and no strength except through Allah” is one of the treasures of Paradise.

Our imams have said: It is recommended for everyone who hears the caller to prayer to repeat his words, whether the listener is pure or impure, menstruating or in a state of major impurity, an adult or a child. This is because it is a form of remembrance or supplication, and all these categories of people are entitled to engage in remembrance. Only a person praying, a person in a lavatory, and a person engaged in sexual intercourse may not make supplication or remembrance. Once one has finished urinating or defecating, one should repeat the words of the adhan. If you hear the adhan while engaged in recitation, remembrance, study or some similar activity, stop that activity and repeat the caller’s words; afterward, if you wish, return to what you were doing. If someone hears the adhan while engaged in an obligatory or voluntary prayer, then, according to the view of Imam al-Shafi‘i and his disciples, he should not repeat the words of the adhan; he should repeat them after the prayer. Al-Mughni states: Whoever enters the mosque and hears the adhan should preferably wait until it ends and repeat the caller’s words, so that he may accomplish both meritorious acts. If he begins the prayer without repeating the caller’s words, there is no harm. This is also Imam Ahmad’s view.

B. Immediately after the adhan, he should invoke blessings upon the Messenger of Allah (peace and blessings be upon him), using any one of the wordings reported in the various hadiths. Then he should ask Allah to grant the Messenger the wasilah. ‘Abdullah ibn ‘Amr reported that the Messenger of Allah (peace and blessings be upon him) said: “When you hear the adhan, repeat the words of the caller to prayer, then invoke blessings upon me. Whoever invokes blessings upon me once, Allah invokes blessings upon him ten times in return. Then ask Allah to grant me the wasilah. It is a dwelling in Paradise reserved for only one special servant of Allah. I hope that I will be that servant. Whoever asks Allah to grant me the wasilah will be entitled to my intercession.” Muslim. Jabir reported that the Messenger of Allah (peace and blessings be upon him) said: “Whoever hears the adhan and says: ‘O Allah, Lord of this perfect call and the established prayer, grant Muhammad the wasilah and exalted rank, and raise him to the praised station You have promised him,’ my intercession will be due for him on the Day of Resurrection.” Bukhari.

8. Supplication After the Adhan

The period between the adhan and the iqamah is a time in which supplications are expected to be accepted. It is therefore recommended to supplicate abundantly at this time. Anas reported that the Messenger of Allah (peace and blessings be upon him) said: “Supplication between the adhan and iqamah is not rejected.” Abu Dawud, al-Nasa’i and al-Tirmidhi. Al-Tirmidhi said that the hadith is hasan sahih. It is also reported in al-Tirmidhi that the people asked: O Messenger of Allah, what should we say in our supplication? He replied: “Ask Allah to forgive sins and ask Him for safety in this world and the Hereafter.” ‘Abdullah ibn ‘Amr reported that a man said: O Messenger of Allah, the callers to prayer have gained greater virtue than us. The Messenger of Allah (peace and blessings be upon him) said: “Say what they say. When you finish the adhan, supplicate, and Allah will give you.” Ahmad and Abu Dawud. Sahl ibn Sa‘d reported that the Messenger (peace and blessings be upon him) said: “Two supplications are not rejected: supplication at the time of the adhan and supplication during battle, when the two sides engage one another.” Abu Dawud, with an authentic chain. Umm Salamah said: The Messenger (peace and blessings be upon him) taught me this supplication at the time of the Maghrib adhan: “O Allah, Your night is approaching, Your day is departing, and the voices of those calling toward You are being heard. So forgive my sins.”

9. Remembrance at the Time of the Iqamah

Whoever hears the iqamah should repeat whatever the person announcing the iqamah says. However, when he hears “The prayer has been established,” he should say: “May Allah establish it and preserve it,” meaning: May Allah establish and maintain the prayer. It is reported from some Companions that Bilal began giving the iqamah, and whenever he said “The prayer has been established,” the Messenger (peace and blessings be upon him) would say: “May Allah establish it and preserve it.” But when “Come to prayer” and “Come to success” are said, one should say: “There is no power and no strength except through Allah.”

10. What the Caller to Prayer Should Do

A. He should seek only Allah’s pleasure through giving the adhan and should accept no remuneration for it. ‘Uthman (may Allah be pleased with him) reported: I said, O Messenger of Allah, appoint me as the imam of my people. The Messenger of Allah (peace and blessings be upon him) said: “You are their imam, but lead them in a prayer as short as is suitable for their weakest person. Appoint a caller to prayer who will accept no payment for his adhan.” Abu Dawud, al-Nasa’i, Ibn Majah and al-Tirmidhi. Al-Tirmidhi’s narration states: “The last instruction the Messenger (peace and blessings be upon him) gave me was: appoint a caller to prayer who will accept no payment for the adhan.” This hadith proves that it is permissible to seek leadership in a good deed. It is recommended that most callers to prayer seek only Allah’s pleasure through their adhan, without accepting remuneration.

B. The caller to prayer should be free from both minor and major ritual impurity. Muhajir ibn Qunfudh (may Allah be pleased with him) said that the Messenger (peace and blessings be upon him) told him: “The only reason I did not return his greeting was that I was not in a state of purity, and I disliked remembering Allah while impure.” Ahmad, Abu Dawud, al-Nasa’i and Ibn Majah. Giving the adhan while impure is valid but disliked. This is the view of the Shafi‘is. According to the Hanbali and Hanafi schools, it is not disliked.

C. He should give the adhan standing and facing the qiblah. Ibn al-Mundhir said: There is consensus that giving the adhan while standing is Sunnah. This makes the task of conveying the adhan more effective. Facing the qiblah while giving the adhan is also Sunnah. All the callers to prayer appointed by the Messenger of Allah (peace and blessings be upon him) gave the adhan facing the qiblah. If facing the qiblah is impossible because of an obstacle or difficulty, the adhan remains valid, although disliked.

d. When saying “Hayya ‘alas-salah, Hayya ‘alas-salah,” he should turn to the right with his head, neck, and chest; and when saying “Hayya ‘alal-falah, Hayya ‘alal-falah,” he should turn to the left. Imam al-Nawawi said that this is the correct manner of giving the adhan. It is reported in Bukhari, Muslim, and Ahmad that Bilal gave the adhan in this manner. Al-Bayhaqi said: Turning by the muezzin is not reported in any sahih hadith. In Al-Mughni, Imam Ahmad’s opinion is cited: He should turn only when giving the adhan from atop a minaret, so that people on both the right and left can hear it.

e. He should place his fingers in both ears while giving the adhan. Bilal said: I placed my fingers in my ears and gave the adhan. Abu Dawud, Ibn Hibban. According to al-Tirmidhi, placing the fingers in the ears while giving the adhan is mustahabb.

f. The adhan should be given aloud, even when one is alone in the desert. ‘Abdullah ibn ‘Abd al-Rahman narrated that Abu Sa‘id al-Khudri said: I see that you love the desert and goats and sheep. Therefore, when you are in the desert or among a flock, give the adhan aloud. For no human, jinn, or other creature that hears the adhan will fail to testify on his behalf on the Day of Resurrection. Abu Sa‘id said: I heard this from the Messenger, peace and blessings be upon him. —Ahmad, Bukhari, al-Nasa’i, Ibn Majah.

g. A brief pause should be made after every two phrases of the adhan, whereas the iqamah should be recited quickly. This has been reported as mustahabb in hadiths transmitted through various chains.

h. One should not speak during the iqamah. Many have considered speaking during the adhan makruh, but Hasan, ‘Ata, and Qatadah did not consider it makruh. Abu Dawud said: I asked Imam Ahmad, “May one speak during the adhan?” He said, “Yes.” I asked, “May one speak during the iqamah as well?” He said, “No,” because hastening the iqamah is mustahabb.

11. Giving the Adhan at the Beginning of the Prayer Time and Before It

The adhan must be given at the beginning of the prayer time—not before it or after it. Only for Fajr may the adhan be given before the beginning of its time, provided that the first and second adhans can be distinguished, so that there is no confusion or ambiguity.

The Messenger of Allah, peace and blessings be upon him, said: “Bilal gives the adhan at night, so eat and drink until Ibn Umm Maktum gives the adhan.” —Bukhari, Muslim. Evidence that the Fajr adhan may be given before its time is found in a hadith narrated by Ibn Mas‘ud and reported by Ahmad. The Messenger of Allah, peace and blessings be upon him, said: “None of you should stop eating suhur upon hearing Bilal’s adhan, for he gives the adhan to call back to food and drink the one engaged in the night prayer and to awaken the sleeper.” Bilal gave the adhan using the prescribed words. Al-Tahawi and al-Nasa’i reported that the only difference between Bilal’s adhan and Ibn Umm Maktum’s was that one was delivered in a louder voice and the other in a softer voice.

12. The Interval between the Adhan and the Iqamah

There should be enough time between the adhan and the iqamah for people to prepare for prayer and attend the congregation. The very purpose of the adhan is to establish prayer in congregation; without an interval, this purpose would not be fulfilled. Bukhari has a chapter entitled, “How long should the interval be between the adhan and the iqamah?” However, no specific period has been established. Ibn Battal said: There is no fixed limit; sufficient time should simply be allowed for people to gather. Jabir ibn Samurah reported: The muezzin of the Messenger of Allah, peace and blessings be upon him, would pause for a while after giving the adhan and before the iqamah. When he saw the Messenger of Allah come out, he would give the iqamah upon seeing him. —Ahmad, Muslim, Abu Dawud, and al-Tirmidhi.

13. The One Who Gives the Adhan Should Give the Iqamah

According to the consensus of the scholars, it is valid even if someone other than the muezzin gives the iqamah. Nevertheless, it is preferable for the muezzin himself to give it. Al-Shafi‘i said: I prefer that the person who gives the adhan should also be responsible for giving the iqamah. Al-Tirmidhi said: According to most scholars, the established practice is that the one who gives the adhan should give the iqamah.

14. When Should Those Following the Imam Stand?

In the Muwatta, Imam Malik said: I have not heard that there is a fixed time for those following the imam to stand when the iqamah begins. I believe it should be determined according to people’s ability. Some of them are quick, while others are slow. Ibn al-Mundhir reported that Anas would stand as soon as the muezzin said, “Qad qamatis-salah.”

15. Leaving the Mosque after the Adhan Has Been Given

The hadiths prohibit failing to respond to the muezzin’s adhan and leaving the mosque after the adhan. However, leaving after the adhan is not objectionable if there is an excuse or a firm intention to return quickly and catch the congregation. Abu Hurayrah said: The Messenger of Allah, peace and blessings be upon him, commanded us that when the adhan is given while any of you is in the mosque, he should not leave without praying. —Ahmad. Abu Hurayrah also reported that a man left the mosque after the muezzin had given the adhan, whereupon he said: This man has disobeyed Abu al-Qasim Muhammad, peace and blessings be upon him. —Muslim, Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah. Mu‘adh al-Juhani reported that the Messenger of Allah, peace and blessings be upon him, said: “He has committed wrongdoing, grave wrongdoing, disbelief, and hypocrisy who hears Allah’s caller inviting to goodness but does not respond.” —Ahmad, al-Tabarani.

Al-Tirmidhi said that it has been narrated from several Companions that whoever hears the adhan but does not respond has no prayer. Some scholars said that these statements were made to stress the obligation of congregational prayer and responding to the adhan. The essential point is that missing the congregation without an excuse is not permitted.

16. The Adhan and Iqamah for Missed Prayers

For someone whose prayer was missed because he slept or forgot, it is prescribed to give the adhan and iqamah when he wishes to perform that prayer. In the report of Abu Dawud concerning the Messenger of Allah, peace and blessings be upon him, and his Companions awakening after sunrise, it is stated that he ordered Bilal to give the adhan and iqamah, and then prayed. If several prayers have been missed, the adhan should be given for the first in a manner that does not cause misunderstanding among ordinary people, and an iqamah should be given for each prayer. Asram said: When a man asked Abu ‘Abdullah how to give the adhan while making up a missed prayer, he cited a hadith stating that on the day of the Battle of the Trench the polytheists prevented the Messenger of Allah, peace and blessings be upon him, from praying four prayers. After part of the night had passed, the Messenger ordered Bilal to give the adhan and iqamah, and prayed Zuhr first, then ‘Asr with only the iqamah, then Maghrib with only the iqamah, and finally ‘Isha with only the iqamah.

17. The Adhan and Iqamah for Women

Ibn ‘Umar said: Women have neither adhan nor iqamah. Al-Bayhaqi. This was the opinion of Anas, Hasan, Ibn Sirin, al-Nasa’i, al-Thawri, Malik, Abu Thawr, and the proponents of reason. Al-Shafi‘i and Ishaq said: There is no harm if they give the adhan and iqamah. Ahmad said: Both giving and not giving the adhan and iqamah are valid. ‘A’ishah used to give the adhan and iqamah, lead women in prayer, and stand in the middle of them. Al-Bayhaqi.

18. Entering the Mosque after the Congregational Prayer Has Been Held

It is stated in Al-Mughni that one who enters a mosque after the congregational prayer has been held may give both the adhan and iqamah if he wishes. This was said by Imam Ahmad. Asram reported regarding Anas that Anas entered a mosque where the congregational prayer had already been held. He asked a man to give the adhan; the adhan and iqamah were given, and he led them in prayer. Alternatively, he may omit both the adhan and iqamah and pray. ‘Urwah said: When you reach a mosque where a group of people have already given the adhan and iqamah and prayed, their adhan and iqamah suffice for those who come afterward. This was the opinion of Hasan al-Basri, al-Sha‘bi, and al-Nasa’i. Hasan al-Basri, however, said that everyone preferred giving the iqamah. If the adhan is given, it should be in a low voice so that people do not misunderstand it when they hear it at an inappropriate time.

19. The Interval between the Iqamah and the Prayer

If there is a short interval between the iqamah and the prayer because of conversation or something else, it is valid. Even if the interval becomes prolonged, the iqamah does not need to be repeated. Anas reported: When the iqamah was given, the Messenger of Allah, peace and blessings be upon him, went to one side of the mosque and spoke privately with a man. When the people began to nod off, he came to the prayer. Bukhari.

On another day, after the iqamah for the prayer had been given, the Messenger of Allah, peace and blessings be upon him, remembered that ghusl had become obligatory upon him. He immediately returned home, performed ghusl, then returned and prayed with the Companions without repeating the iqamah.

20. Giving the Adhan by Someone Other Than the Appointed Muezzin

It is not valid for anyone else to give the adhan without the permission of the appointed muezzin. However, if the muezzin does not arrive on time and there is fear that the prayer time will pass, someone else may give the adhan.

21. Adding to the Adhan Things That Are Not Part of It

The adhan is an act of worship, and all acts of worship depend on following the Sunnah precisely. We are not permitted to add anything to or subtract anything from our religion. A sahih hadith states: “Whoever introduces into our religion something that is not part of it, it is rejected”—that is, invalid and futile. Here we mention several practices that have become common in society, so that many people consider them part of Islam, although they are in no way part of Islam. Among the notable examples are:

a. During the adhan or iqamah, the muezzin says: “Ashhadu anna sayyidana Muhammadan rasulullah.” Hafiz Ibn Hajar held that it is not permissible to add anything in this way to an established and continuously transmitted Sunnah. There is no harm in adding it elsewhere.

b. Shaykh Isma‘il al-‘Ajluni said in his book Kashf al-Khafa: When the muezzin says, “Ashhadu anna Muhammadan rasulullah,” the listener should kiss the two index fingers at their middle, wipe his eyes with them, and say: “Ashhadu anna Muhammadan ‘abduhu wa rasuluhu, raditu billahi rabban wa bil-islami dinan wa bi-Muhammadin nabiyyan” (I testify that Muhammad is Allah’s servant and Messenger. I am pleased with Allah as Lord, Islam as religion, and Muhammad, peace and blessings be upon him, as Prophet). Al-Daylami narrated from Abu Bakr that when Abu Bakr heard the muezzin say, “Ashhadu anna Muhammadan rasulullah,” he repeated it, kissed the space between his two index fingers, and wiped his eyes with them. The Messenger of Allah, peace and blessings be upon him, then said: “My intercession will become lawful for whoever does what my friend has done.” But Al-Maqasid states that this report of al-Daylami is not authentic. Likewise, the report in Abu al-‘Abbas’s book Mujibat al-Rahmah wa ‘Aza’im al-Maghfirah is not authentic: al-Khidr is alleged to have said that whoever, upon hearing the muezzin say, “Ashhadu anna Muhammadan rasulullah,” says, “Marhaban bi-habibi wa qurrati ‘ayni Muhammad ibn ‘Abdullah sallallahu ‘alayhi wa sallam” (Welcome to my beloved and the delight of my eyes, Muhammad son of ‘Abdullah, peace and blessings be upon him), then kisses both thumbs and wipes his eyes with them, will never become blind or suffer sore eyes. Many other such statements are current. Shaykh Isma‘il said: None of these statements has any basis in sahih hadith.

c. It is makruh to embellish the melody of the adhan by adding letters, vowel marks, or elongations. If such melodic embellishment distorts the meaning or produces an unintelligible meaning, it is haram. Yahya al-Bakka said: I saw Ibn ‘Umar tell a man, “I am angry with you for Allah’s sake.” Then he told his companions, “This man embellishes the melody of the adhan and takes payment for it.”

d. In al-Iqna and its commentary, one of the Hanbali works, it is stated: Before Fajr, announcing anything from the place of the adhan other than the adhan—such as tasbih, singing, or supplication aloud—is not Sunnah. No scholar has called it mustahabb; rather, these practices are objectionable, because they did not exist in the time of the Messenger of Allah, peace and blessings be upon him, or his Companions, nor do they have any basis among the practices of their time. No one has the right to order these practices, express displeasure with those who do not perform them, or make eligibility for earning a livelihood dependent upon them. That amounts to assisting innovation. It is also not permissible to compel anyone to engage in such an act, even if the mosque’s endower stipulates it, because it contradicts the Sunnah. Ibn al-Jawzi said in Talbis Iblis: I have seen some people climb minarets in the deep night to preach, admonish, engage in dhikr, and recite various Qur’anic surahs aloud, thereby disturbing people’s sleep and tahajjud. All of this is wrong and prohibited. Hafiz Ibn Hajar said in Fath al-Bari: The innovations introduced before Fajr and before Jumu‘ah in the name of sending blessings and performing tasbih are not adhan at all—neither linguistically nor technically.

e. There is no ruling in the Shariah requiring the recitation aloud of blessings and salutations upon the Messenger of Allah, peace and blessings be upon him, after the adhan. It is an innovation and makruh. Ibn Hajar said in Fatawa Kubra: Our imams and others were asked for a legal ruling concerning the manner in which muezzins nowadays send blessings and salutations upon the Messenger of Allah after the adhan. They replied that blessings and salutations are Sunnah, but this manner is an innovation. When Shaykh Muhammad ‘Abduh, the mufti of Egypt, was asked about sending blessings upon the Messenger of Allah after the adhan, he replied: It is stated in Fatawa Khaniyah that the adhan was instituted only for the obligatory prayers. The adhan consists of fifteen phrases, the last of which is “La ilaha illallah.” Anything added before or after it is an innovation, introduced solely to create melody. No one has deemed the creation of such melody lawful. Those who call some of it a good innovation have no acceptable argument. Every such innovation in an act of worship is bad and wrong. Whoever claims that no attempt at creating melody is involved is a liar.

8. The Conditions of Prayer

A condition is something whose absence necessarily entails the absence of the thing dependent upon it, while its presence may or may not entail the presence of that thing. Wudu is an example: without it, prayer cannot exist, but its presence does not necessarily or compulsorily entail prayer, since performing wudu does not itself make prayer obligatory. The conditions that must be fulfilled before prayer, and whose omission by the worshipper invalidates the prayer, are as follows:

1. Knowing That the Prayer Time Has Begun

It is sufficient for one to have a strong presumption that the prayer time has begun. Whoever knows with certainty, or strongly supposes, that the prayer time has arrived may pray. This certainty or strong presumption may be gained through information from a reliable person, the adhan of the appointed muezzin, one’s own ijtihad—reflection, investigation, and inquiry—or any other source or method used to acquire knowledge.

2. Purification from Minor and Major Impurity

Allah the Exalted said:

يأَيُّهَا الَّذِينَ آمَنُوا إِذا قمتم إلى الصَّلاةِ فَاغْسِلُوا وُجُوهَكُمْ، وَأَيْدِيكُمْ إِلَى الْمَرَافِقِ، وَامْسَحُوا بِرُوسِكُمْ وارجلكم إلى الكعبينِ وَإِن كُنتُم جنبًا فَاظْهرُوا

Meaning: “O believers, when you intend to stand for prayer, wash your faces and your hands up to the elbows, wipe your heads, and wash your feet up to the ankles. If you are in a state of major impurity, then purify yourselves completely.”

Ibn ‘Umar said that the Messenger of Allah, peace and blessings be upon him, said: “Allah does not accept prayer without purification, nor charity from misappropriated wealth.” All the sahih hadith collections except Bukhari.

3. Purity of the Body, Clothing, and Place of Prayer

This condition must be fulfilled whenever possible. Otherwise, one should pray despite the impurity, and the prayer need not be repeated. The requirement of bodily purity is established by a hadith of Anas.

The Messenger of Allah, peace and blessings be upon him, said: “Purify yourselves from urine, for the punishment of the grave generally results from negligence concerning it.” —Al-Daraqutni. ‘Ali said: I frequently experienced the emission of madhy, so I asked a man to inquire of the Messenger of Allah, peace and blessings be upon him, on my behalf. He asked, and the Messenger replied: “The penis must be washed and wudu performed.” —Bukhari and others. These collections also report from ‘A’ishah that the Messenger of Allah said to a woman whose bleeding continued beyond her menstrual period: “Wash the blood from your body and pray.” Regarding the purity of clothing, Allah said:

وَثِيَابَكَ نطور

“Purify your clothing.” (Surah al-Muddaththir: verse 4.)

Jabir ibn Samurah said: I heard a man ask the Messenger of Allah, peace and blessings be upon him, “May I pray in the clothing I wear when I go to my wife?” The Messenger said: “Yes, but wash anything you see on it.” —Ahmad, Ibn Majah. Mu‘awiyah said: I asked Umm Habibah whether the Messenger of Allah prayed in the clothing in which he had intercourse with his wives. She said: “Yes, when there was no impurity on it.” —Ahmad, Abu Dawud, al-Nasa’i, Ibn Majah. Abu Sa‘id reported: Once the Messenger of Allah, peace and blessings be upon him, removed his sandals during prayer, and the people present removed theirs when they saw him. When the Messenger turned toward them, he asked: “Why did you remove your sandals?” They said: “We saw you remove yours, so we removed ours.” He said: “Jibril came to me and informed me that there was impurity on them. Therefore, when any of you comes to the mosque, let him turn over his sandals and inspect them. If he finds any impurity on them, let him rub it on the ground and pray.” —Ahmad, Abu Dawud.

This hadith proves that if someone begins prayer unknowingly or accidentally carrying impurity and discovers it during the prayer, he may immediately remove it and continue the prayer; he should complete it from the point reached before its removal. The prayer need not be repeated. The condition of purity of the place of prayer is established by a hadith narrated by Abu Hurayrah. A Bedouin entered the mosque and urinated there. The people rushed toward him to punish him. The Messenger of Allah, peace and blessings be upon him, said: “Do not say anything to him. Pour a bucket of water over his urine, for you have been sent to show gentleness, not harshness.” All the sahih hadith collections except Muslim.

After reviewing the proofs offered by those who require purity of clothing, al-Shawkani said: Once the proofs, together with their underlying implications, have been established as sound, know that they establish the obligation of purifying clothing. Thus, whoever prays while his clothing is impure has neglected an obligation. However, just as prayer is invalid when a condition of its validity is absent, prayer is not invalidated in this manner by impurity on the clothing. In Rawdat al-Nadiyyah it is stated: According to most scholars, purity of the body, clothing, and place is obligatory for prayer. Some consider it a condition of prayer’s validity; others say it is Sunnah. The truth, however, is that it is obligatory. If someone deliberately prays with impurity, he has neglected an obligation, but the prayer remains valid.

4. Covering the Awrah (Private Parts)

Allah said:

يبَنِي آدَمَ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِرٍ .

“O children of Adam, take your adornment at every place of prostration”—that is, in every prayer.

Adornment means clothing that covers the awrah, and the place of prostration means prayer. In other words, cover your awrah in every prayer. Salamah ibn al-Akwa‘ said: I asked, “O Messenger of Allah, may I pray wearing only a shirt?” He said: “Yes, but fasten its buttons, even if only with a thorn.” —Bukhari and others.

The Limits of a Man’s Awrah During Prayer. What a man must cover during prayer is his front and rear private parts. There is disagreement concerning the thigh, navel, and knee. Some say these are also awrah, while others say they are not. Those who say they are not awrah offer the following hadiths as evidence:

a. ‘A’ishah reported that the Messenger of Allah, peace and blessings be upon him, was sitting with his thigh uncovered. Abu Bakr then asked permission to enter. He granted him permission and remained seated as he was. Then ‘Umar asked permission, and he granted him permission while remaining as before. Then ‘Uthman asked permission, whereupon he covered his thigh. After all three had left, I said: “O Messenger of Allah, Abu Bakr and ‘Umar asked permission, and you granted them permission while remaining as you were. But when ‘Uthman asked permission, you covered your thigh. Why?” The Messenger of Allah, peace and blessings be upon him, said: “Should I not feel shy before a man from whom even the angels feel shy?” —Ahmad, Bukhari.

b. Anas reported: On the day of Khaybar, the Messenger of Allah, peace and blessings be upon him, lifted his lower garment from his thigh, and I even saw the whiteness of his knee. —Ahmad, Bukhari. Ibn Hazm said: This proves that the thigh is not awrah. If it were awrah, Allah would not have exposed the thigh of His pure, sinless Messenger after he became a prophet or allowed Anas and others to see it, while Allah had protected him from exposing his awrah even as a child, long before prophethood. Bukhari and Muslim reported from Jabir that when the Messenger of Allah, peace and blessings be upon him, was moving stones with them to repair the Ka‘bah, he was still wearing his lower garment. His uncle al-‘Abbas said to him: “Nephew, why do you not remove your lower garment, place it over your neck, and carry the stones on it?” As soon as he removed the garment and placed it around his neck, he fell unconscious. After that, he was never seen naked.

c. It was narrated from al-Bara’: Abdullah struck my thigh with his hand and said, “I asked Abu Dharr.” He struck my thigh as I had struck yours. He said, “I asked the Messenger of Allah just as you have asked me.” He then struck my thigh as I had struck yours and said, “Perform the prayer at its proper time.”

Ibn Hazm said: If the thigh were part of the awrah, the Messenger of Allah would not have touched Abu Dharr’s thigh with his blessed hand. And if the thigh had been part of the awrah according to Abu Dharr, he would not have touched it with his hand. The same applies to Abdullah and al-Bara’. It is not permissible for a Muslim, under any circumstances, to place his hand—even over clothing—on another person’s private parts, buttocks, or the body of a woman who is not lawful to him.

d. Ibn Hazm further mentioned that Jubayr ibn Huwayris looked at Abu Bakr’s uncovered thigh, and that Anas came to Qassas ibn Shamas while his thigh was uncovered.

The evidence of those who consider the thigh part of the awrah:

1. Muhammad ibn Jahsh narrated that the Messenger of Allah passed by Mu’ammar while Mu’ammar’s thigh was uncovered. He said, “O Mu’ammar, cover your thigh, for the thigh is awrah.” —Ahmad, al-Hakim, al-Bukhari.

2. Jarhad said: The Messenger of Allah passed by me while I had a cloak over me, but my thigh was uncovered. He said, “Cover your thigh, for the thigh is a private part.” —Malik, Ahmad, Abu Dawud, al-Tirmidhi. Al-Bukhari mentioned it in his History.

The evidence of both sides has been presented. Every Muslim has the right to adopt either of these two opinions. Nevertheless, for the worshipper, covering as much as possible from the navel to the knees is more cautious from the Islamic perspective. Al-Bukhari said: The hadith of Anas is more authentic, while the hadith of Jarhad is more cautious.

The limits of a woman’s awrah:

A woman’s entire body is awrah. It is obligatory for her to cover her whole body except the face and hands. Allah the Exalted said: “Let them not display their adornment except what is ordinarily apparent.” That is, they should not display any adorned part of the body other than the face and hands. This is known from authentic hadiths narrated from Ibn Abbas, Ibn Umar, and Aishah. Aishah reported that the Messenger of Allah said: “Allah does not accept the prayer of a woman who has reached puberty unless her head is covered.” —All the authentic hadith collections except al-Nasa’i. Umm Salamah reported that she asked the Messenger of Allah: “Can a woman pray wearing only a dress and a head-covering, without an undergarment?” The Messenger of Allah said: “Yes, if the dress is long enough to cover the tops of her feet.” —Abu Dawud. Aishah was asked how many garments women should wear for prayer. She told the questioner, “Ask Ali, then return to me and tell me.” He went to Ali and asked him. Ali replied, “A head-covering and a long dress.” The man returned to Aishah and informed her. Aishah said, “Ali has spoken correctly.”

How much clothing is obligatory and how much is recommended for prayer:

The amount of clothing that covers the awrah is obligatory, even if it is so tight and close-fitting that it outlines the limits of the awrah. However, if the garment is so thin that it reveals the color of the skin, making it impossible to tell whether it is white or red, prayer in it is not valid. Prayer in a single garment is valid. Abu Hurayrah reported that the Messenger of Allah was asked about praying in one garment. He replied, “Do all of you have two garments?” —Muslim, Malik, and others.

Using two or more garments and adorning oneself is recommended. Ibn Umar reported that the Messenger of Allah said: “When any of you prays, let him wear two garments, for adorning oneself for Allah is more deserving than adorning oneself for others. If he does not have two garments, let him wear an izar during prayer. And none of you should wrap a garment around his entire body in prayer as the Jews do.” —al-Tabarani, al-Bayhaqi.

Abd al-Razzaq narrated that Ubayy ibn Ka’b and Abdullah ibn Masud expressed opposing opinions. Ubayy said, “It is not disliked to pray in one garment.” Ibn Masud said, “Prayer in one garment was permitted only when clothing was scarce.” Immediately, Umar mounted the pulpit and said, “What Ubayy has said is correct, though Ibn Masud was not wrong. When Allah grants abundance, you should also adopt abundance.” A man acquired many garments. Some prayed wearing only an izar and a cloak; some wore an izar and a shirt; some an izar and a long garment; some trousers and a cloak; some trousers and a shirt; some trousers and a long garment; some leather trousers without legs and a long garment; and some leather trousers without legs and a shirt. I consider all of these sufficient. He also said that one may pray wearing leather trousers without legs and a cloak. This is mentioned in al-Bukhari without citing the reason. Buraydah said: The Messenger of Allah prohibited praying in a single garment wrapped around the body without a waist tie, and prohibited praying in trousers without a cloak. —Abu Dawud,

al-Bayhaqi. It was narrated from Hasan, the son of Ali, that whenever he wished to pray, he wore his finest clothes. When asked about this, he said: “Allah is beautiful and loves beauty. I am wearing beautiful clothing for my Lord. Allah has said: ‘Wear your beautiful clothing at every prayer.’”

—Uncovering the head in prayer

Ibn Asakir narrated from Ibn Abbas that sometimes the Messenger of Allah would remove his qulnasuwah (a cap-like head covering) and place it in front of him as a barrier during prayer. According to the Hanafis, there is nothing wrong with praying bareheaded. However, if someone wears a head covering for concentration in prayer, that is preferable. But there is no evidence that covering the head in prayer is better.

5. Facing the qiblah

There is scholarly consensus that facing the Sacred Mosque during prayer is obligatory. Allah said:

قول وجمك عطر المسجد الحرام وحيث ما كنتي قولوا وجومكم شطره.

“So turn your face toward the Sacred Mosque. Wherever you are, turn your faces toward it.” (Surah al-Baqarah, verse 144). Al-Bara’ reported: We prayed with the Messenger of Allah facing Bayt al-Maqdis for sixteen or seventeen months. Then we were turned toward the Ka’bah. —Sahih Muslim

The ruling for one who sees the Ka’bah and one who does not: Whoever can see the Ka’bah must face the Ka’bah itself directly. Whoever is not in a position to see the Ka’bah must face its direction or general bearing, since he is unable to do more than that. Allah does not burden people beyond their capacity. Abu Hurayrah reported that the Messenger of Allah said: “The qiblah lies between the east and the west.” —Ibn Majah, al-Tirmidhi. Al-Tirmidhi said that the hadith is hasan sahih. This applies to Madinah, Syria, the Arabian Peninsula, and Iraq. For the people of Egypt, however, the qiblah lies between the east and the south. In Yemen, east is to the worshipper’s right and west to his left. In the Indian subcontinent, east is behind and west is in front.

How to identify the qiblah: Each region has its own indicators for identifying the qiblah. One such indicator is the mihrab that Muslims build in mosques. The qiblah can likewise be identified with a compass.
What to do when unable to identify the qiblah: If someone is unable to identify the qiblah because of clouds, darkness, or something similar, he should ask a local person and seek its direction. If he cannot find anyone, he should deliberate. He should pray in the direction that his deliberation leads him to believe is the qiblah. That prayer is valid and need not be repeated, even if he discovers after completing it that the direction was wrong. If he learns of the mistake during the prayer, he should turn without breaking the prayer.

Ibn Umar reported that while the people at Quba were praying Fajr, a messenger came and announced, “A portion of the Qur’an was revealed to the Messenger of Allah last night, commanding him to face the Ka’bah. Therefore, face the Ka’bah.” The worshippers had been facing Syria (Bayt al-Maqdis), so they immediately turned toward the Ka’bah. —al-Bukhari and Muslim.

When someone prays facing a particular direction on the basis of deliberation, he must deliberate again at the time of another prayer. If the result of this deliberation is different, he should pray according to the second conclusion. The prayer he performed the first time need not be repeated.

When facing the qiblah is not required: Facing the qiblah is obligatory, and this obligation is not waived except in the following situations:

a. A person riding a conveyance may perform voluntary prayer while riding. He should perform ruku and prostration by gesture, making the prostration slightly lower than the ruku. His qiblah is the direction in which the conveyance travels.
Amir ibn Rabi’ah reported: I saw the Messenger of Allah praying on the back of his riding animal, facing the direction in which it was traveling. —al-Bukhari and Muslim. Al-Bukhari adds that he gestured with his head and did not do this in an obligatory prayer. According to narrations from Ahmad, Muslim, and al-Tirmidhi, the Messenger of Allah prayed on the back of his riding camel while traveling from Makkah to Madinah, facing the direction in which it was going. It was concerning this that the verse was revealed: “Wherever you turn, there is the Face of Allah.” Ibrahim al-Nakha’i said: The Companions prayed on the backs of their animals, facing the direction in which the animals traveled. Ibn Hazm said that the Companions and Followers generally prayed this way, whether at home or traveling.

b. When a person fearing danger, a sick person, or one unable to act independently cannot face the qiblah, he should pray in whichever direction is possible. The Messenger of Allah said: “When I command you to do something, do of it as much as you can.” Allah said: “If you are in a state of fear, then pray while walking or riding, in whatever manner you can.” Ibn Umar explained this as meaning, facing the qiblah or not facing it. —al-Bukhari

9. The manner of prayer

A considerable number of hadiths describing the manner of performing prayer have been narrated from the Messenger of Allah. Here we will suffice with citing two hadiths: the first describes his actions, and the second his words:

a. Abdullah ibn Ghanam narrated: “Abu Malik al-Ash’ari gathered the people of his tribe and said, ‘O Ash’ari people, assemble, and gather your wives and children as well. I will teach you how the Messenger of Allah used to lead us in prayer in Madinah.’ Everyone gathered as he instructed, and they gathered their wives and children too. Abu Malik al-Ash’ari then performed ablution and demonstrated to them how ablution is performed, washing all the prescribed limbs. When the sun declined and the shade spread, he stood and gave the call to prayer. He placed the men in the front row, the boys behind them, and the women behind the boys. Then he gave the iqamah for prayer and stepped forward as imam. He raised both hands and said, ‘Allahu akbar.’ He recited Surah al-Fatihah and another surah that was easy for him. Then he said, ‘Allahu akbar,’ went into ruku, and said three times, ‘Subhanallahi wa bihamdihi.’ Then he stood upright, saying, ‘Sami’Allahu liman hamidah.’ Then he said, ‘Allahu akbar,’ and fell into prostration. Then he raised his head, saying, ‘Allahu akbar.’ He again said, ‘Allahu akbar,’ and prostrated. Then he rose, saying, ‘Allahu akbar,’ and stood upright. Thus, six takbirs—that is, six utterances of ‘Allahu akbar’—were made in the first rak’ah. When he rose for the second rak’ah, he said, ‘Allahu akbar.’ When he completed the prayer, he turned to face the people of his tribe and said, ‘Remember these takbirs of mine and learn my ruku and prostration, for this is the prayer of the Messenger of Allah. This is how he would lead us in prayer.’ Once, after the Messenger of Allah had completed the prayer in this manner, he turned to face the people and said, ‘O people! Listen, understand, and know that among Allah’s servants there are some who are neither prophets nor martyrs. Yet the prophets and martyrs will envy their closeness and nearness to Allah.’ Suddenly, a Bedouin came forward from the far end of the gathering, waving his hand toward the Prophet of Allah, and said, ‘O Prophet of Allah, tell us some of the characteristics of those special people among mankind who are neither prophets nor martyrs, yet the prophets and martyrs will envy their nearness and closeness to Allah.’ The Messenger of Allah said: ‘They are a group from among ordinary people and a group of outsiders from among the tribes. They are not bound by close blood relations or kinship ties. They have loved one another only for Allah’s sake and have stood in rows together. On the Day of Resurrection, Allah will set up luminous pulpits for them and seat them upon them. He will illuminate their faces and their garments. On the Day of Resurrection, when all other people are terrified, they will not be terrified. They are Allah’s friends; they shall have no fear, nor will they grieve.’ —Ahmad, Abu Ya’la, with a hasan chain. Al-Hakim said that its chain is sahih.”

b. Abu Hurayrah reported that a man entered the mosque and prayed. Then he came to the Messenger of Allah and greeted him. He returned his greeting and said, “Go back and pray, for you have not prayed.” He went back and did the same three times. Then he said, “By Allah, Who sent you with the truth, I cannot pray better than this. Teach me.”

He said: “When you stand for prayer, say the takbir. Then recite whatever you can of the Qur’an. Then bow and remain calmly in ruku. Then rise and stand upright. Then prostrate and remain calmly in prostration. Then rise and sit calmly. Then prostrate and remain calmly in prostration. Do this throughout your entire prayer.” —Ahmad, al-Bukhari, and Muslim.

This is a brief description of the manner of performing prayer as known through the words and actions of the Messenger of Allah. We perform these acts while distinguishing between the obligatory acts and the Sunnah acts.

10. The obligatory acts of prayer

Prayer has several obligatory acts and pillars by which it is constituted. If even one of these obligatory acts is omitted, the prayer is not valid according to the Shariah. Their details follow:

1. Intention

(Some consider it a condition rather than a pillar.) Allah said: “They were commanded only to worship Allah, devoting sincere obedience to Him.”
(Surah al-Bayyinah, verse 5)

The Messenger of Allah also said: “Actions are judged only by intentions, and every person will have only what he intended. Whoever emigrates for Allah and His Messenger, his emigration is for Allah and His Messenger. Whoever emigrates to obtain some worldly benefit or to marry a woman, his emigration is for the purpose for which he emigrated.” —al-Bukhari. That is, his emigration will be an inferior type of emigration. The profound significance of this was discussed earlier in the description of ablution.

Uttering the intention aloud: Ibn al-Qayyim said in his book Ighathat al-Lahfan: Intention is the resolve and determination to perform an act. Its place is the heart; it has no connection with the tongue. For this reason, no verbal intention whatsoever has been narrated from the Messenger of Allah or the Companions. The verbal intentions invented nowadays for utterance at the beginning of ablution, ritual bathing, and prayer are a special battlefield fabricated by Satan for those susceptible to evil insinuations. In it, he traps and torments them and keeps them occupied with correcting these formulations. Thus, you will see each of them repeating them again and again and exerting great effort in pronouncing them, even though they have no connection whatsoever with prayer.

2. The opening takbir

Ali reported that the Messenger of Allah said: “The key to prayer is purification; the takbir makes all lawful acts forbidden during prayer; and the salutation makes all acts lawful again.” —al-Shafi’i, Ahmad, Abu Dawud, Ibn Majah, al-Tirmidhi. Al-Tirmidhi said that this is the most authentic hadith on the subject. Moreover, the two hadiths cited earlier establish through the words and actions of the Messenger that the takbir of entering the state of ihram, or prohibition, is specifically the phrase ‘Allahu akbar.’ Ibn Majah narrated from Abu Humayd: “Whenever the Messenger of Allah rose to pray, he stood upright, raised both hands, and said, ‘Allahu akbar.’”

3. Standing

In light of the Qur’an, the Sunnah, and scholarly consensus, standing in an obligatory prayer is obligatory for whoever is able to stand. Allah said: “Guard strictly all the prayers, especially the middle prayer, and stand before Allah devoutly.”

Imran ibn Husayn reported: “I suffered from hemorrhoids, so I asked the Messenger of Allah about prayer. He said, ‘Pray standing; if you cannot, then sitting; and if you cannot, then lying down.’” —al-Bukhari. All scholars agree on this opinion. They also agree that while standing, it is preferable to leave some space between the feet.
Standing in voluntary prayer: It is permissible to pray sitting in a voluntary prayer even when one is able to stand. However, the reward for praying standing is greater than the reward for praying sitting. Abdullah ibn Umar reported that the Messenger of Allah said: “The prayer performed sitting is half a prayer.” —al-Bukhari and Muslim.

If one is unable to stand in an obligatory prayer: Whoever is unable to stand in an obligatory prayer should pray in whatever manner he can. Allah does not burden anyone beyond his ability. He will receive the full reward, with nothing diminished. Abu Musa reported that the Messenger of Allah said: “When a servant becomes ill or travels, he receives the same reward as he used to receive for an action performed while healthy and resident.” —al-Bukhari.

4. Reciting Surah al-Fatihah in every rak’ah of voluntary and obligatory prayers

The obligation of reciting Surah al-Fatihah in every rak’ah has been established by numerous authentic hadiths. Since the hadiths on this matter are unambiguous and authentic, there is no room for disagreement concerning it. We cite those hadiths below:

a. Ub|||| ibn Samit reported that the Messenger of Allah said: “There is no prayer for the one who does not recite Surah al-Fatihah.” —All the authentic hadith collections.
b. Abu Hurayrah reported that the Messenger of Allah said: “Whoever performs a prayer but does not recite Umm al-Kitab (that is, the Mother of the Qur’an, or Surah al-Fatihah) in it—in another narration, ‘does not recite Surah al-Fatihah’—his prayer is incomplete and invalid.” —Ahmad, al-Bukhari, and Muslim.
c. Abu Hurayrah reported that the Messenger of Allah said: “A prayer in which Surah al-Fatihah is not recited is insufficient.” —Ibn Khuzaymah, Ibn Hibban, Abu Hatim.
d. Al-Daraqutni narrated with an authentic chain that whoever prays without Surah al-Fatihah, his prayer is insufficient for him.
e. Abu Sa’id said: “We were commanded to pray with Surah al-Fatihah and whatever else we are able to recite.” —Abu Dawud.
f. In another chain of the hadith concerning the man who prayed incorrectly, it says: “Then recite Umm al-Qur’an (Surah al-Fatihah).” At the end, the Messenger said: “Then do this in every rak’ah.”
g. It is established in practice that the Messenger of Allah recited Surah al-Fatihah in every rak’ah of both voluntary and obligatory prayers. Nothing to the contrary has been established. All acts of worship depend on following without question. The Messenger of Allah said: “Pray as you have seen me pray.” —al-Bukhari.

Saying the basmalah at the beginning of Surah al-Fatihah: “Bismillahir-Rahmanir-Rahim” is part of a verse in Surah al-Naml. However, concerning the “Bismillahir-Rahmanir-Rahim” that appears at the beginning of the surahs, there are three opinions:

First opinion: It is a verse of both Surah al-Fatihah and every other surah. Therefore, it is obligatory to recite it in al-Fatihah. In prayers in which Surah al-Fatihah is recited silently, the basmalah must be recited silently; and in prayers in which Surah al-Fatihah is recited aloud, the basmalah must be recited aloud. The strongest evidence for this opinion is the hadith of Nu’aym al-Mujammir. He said: “I prayed behind Abu Hurayrah. He recited ‘Bismillahir-Rahmanir-Rahim,’ then recited Umm al-Qur’an (Surah al-Fatihah) … At the end he said, ‘By Allah, I led you in a prayer most closely resembling the prayer of the Messenger of Allah.’” —al-Nasa’i, Ibn Khuzaymah, Ibn Hibban. Hafiz Ibn Hajar said in Fath al-Bari: This is the most authentic hadith concerning reciting aloud and reciting the basmalah.

Second opinion: “Bismillahir-Rahmanir-Rahim” is an independent verse revealed for blessing and to distinguish between the surahs. Reciting it in Surah al-Fatihah is not merely permissible; it is recommended. Reciting it aloud is not Sunnah, because Anas said: “I prayed behind the Messenger of Allah and behind Abu Bakr, Umar, and Uthman. None of them recited ‘Bismillahir-Rahmanir-Rahim’ aloud.” —al-Nasa’i, Ibn Hibban, al-Tahawi.

Third opinion: It is neither a verse of Surah al-Fatihah nor of any other surah. In obligatory prayers, apart from voluntary prayers, reciting it aloud or silently is disliked. This opinion is not particularly strong.

Ibn al-Qayyim reconciled the first and second opinions by saying that the Messenger sometimes recited “Bismillahir-Rahmanir-Rahim” aloud, but he recited it silently more often. It is certain that he did not always recite it aloud in the five daily prayers, day and night, whether traveling or at home. After him, the caliphs, most of the Companions, and the people of the cities also recited it silently.

Regarding one who cannot recite the obligatory recitation correctly, al-Khattabi said: The basic principle is that the prayer is not valid without reciting Surat al-Fatihah. It is also reasonable to say that reciting it is obligatory only for one who can recite Surat al-Fatihah correctly, not for one who cannot. If a worshipper cannot recite Surat al-Fatihah correctly but can recite from another part of the Qur’an, it is his duty to recite from that part an amount equivalent to seven verses. This is because, after Surat al-Fatihah, the best recitation is a portion of the Qur’an equal to Surat al-Fatihah. If he is unable to learn any portion of the Qur’an—whether because of an innate inability, inadequate memory, difficulty in pronunciation, or a disability or impairment—then the best recitation for him after the Qur’an is what the Messenger of Allah (peace and blessings be upon him) taught: Subhanallah, al-hamdulillah, and la ilaha illallah. It has been narrated from the Messenger of Allah (peace and blessings be upon him): “After the word of Allah, the best remembrance is Subhanallah, al-hamdulillah, la ilaha illallah, and Allahu akbar.” The hadith narrated by Rifa‘ah ibn Rafi‘ supports al-Khattabi’s statement: “The Messenger of Allah (peace and blessings be upon him) taught a man how to pray. Then he said: ‘If you have memorized any portion of the Qur’an, recite it; otherwise, recite al-hamdulillah, Allahu akbar, and la ilaha illallah.’” —Abu Dawud, al-Tirmidhi, al-Nasa’i, al-Bayhaqi.

5. Bowing

The obligatory nature of bowing is unanimously established, for Allah Most High says:

بابها الَّذِينَ آمَنُوا ارْكَعُوا وَاسْجَدُوا

“O believers, bow and prostrate…” (Surat al-Hajj, verse 77)

The manner of bowing: Merely bending the body and placing both hands on the knees does not constitute bowing; it is necessary to remain still in the bowing position for a while. A hadith mentioned earlier states that the Messenger of Allah (peace and blessings be upon him) said: “Then bow and remain calmly in the bowing position.” Abu Qatadah narrated that the Messenger of Allah (peace and blessings be upon him) said: “The greatest thief is the one who steals from his prayer.” They asked: “O Messenger of Allah, how does a person steal from his prayer?” He replied: “He does not complete his bowing or his prostration.” Another narration says that he does not straighten his back during bowing and prostration. —Ahmad, al-Tabarani, Ibn Khuzaymah, al-Hakim. Abu Musa al-Badri said that the Messenger of Allah (peace and blessings be upon him) said: “The prayer of one who does not straighten his back during bowing and prostration is not valid.” —The five canonical collections, Ibn Khuzaymah, Ibn Hibban, al-Tabarani, al-Bayhaqi. Al-Tirmidhi said: “The hadith is good and authentic.” The Companions of the Messenger and the scholars who came after them followed this hadith. They held that one must straighten the back during bowing and prostration, and between bowing and prostration.

It was narrated from Hudhayfah (may Allah be pleased with him) that he saw a man who was not performing his bowing and prostration completely. Hudhayfah said to him: “You have not prayed. If you die in this state, you will die having deviated from the religion that Allah gave to Muhammad (peace and blessings be upon him).” —Al-Bukhari.

6. Rising from bowing and standing upright and calmly

Describing the prayer of the Messenger of Allah (peace and blessings be upon him), Abu Humayd said: “When he raised his head, he stood so straight that all the bones of his back returned to their proper places and settled.” —Al-Bukhari, Muslim. ‘A’ishah (may Allah be pleased with her) said: “When he rose from bowing, he would not go into prostration until he had stood upright.” —Muslim. The Messenger (peace and blessings be upon him) also said: “Then raise your head and stand upright.” —Al-Bukhari, Muslim. Abu Hurayrah (may Allah be pleased with him) narrated: “Allah does not look at the prayer of one who does not straighten his back between his bowing and prostration.” —Ahmad.

7. Prostration

The verses establishing the obligatory nature of prostration from the Qur’an were quoted earlier. The Messenger of Allah (peace and blessings be upon him) said: “Then prostrate and remain calmly in prostration. Then rise and sit, and remain calmly seated. Then prostrate again and remain still in prostration.” Therefore, the first prostration, rising from the first prostration, returning to the second prostration, and performing all these acts with stillness and calm are obligatory in every rak‘ah of both obligatory and voluntary prayers.

The minimum duration of stillness and calm: Remaining calmly means staying for a while after the limbs have become settled. The scholars have fixed its minimum duration as the time required to say Subhanallah once.

The limbs of prostration: They are the face, the two hands, the two knees, and the two feet. Ibn ‘Abbas (may Allah be pleased with him) narrated that he heard the Messenger of Allah (peace and blessings be upon him) say: “When a servant prostrates, seven limbs prostrate with him: his face, his two hands, his two knees, and his two feet.” —All the authentic hadith collections except al-Bukhari. Ibn ‘Abbas said: “The Messenger of Allah (peace and blessings be upon him) was commanded to prostrate on seven limbs and was forbidden to gather up his hair or clothing when going into prostration.” The seven limbs are the forehead, the two hands, the two knees, and the two feet. The Messenger of Allah (peace and blessings be upon him) also said: “I have been commanded to prostrate on seven bones”—and he gestured to his nose with his hand—“the forehead, the two hands, the two knees, and the two feet.” —Al-Bukhari and Muslim. Another narration says: “I have been commanded to prostrate on seven limbs, and I have been forbidden to gather up clothing or hair when going into prostration.” The seven limbs are the forehead, the nose, the two hands, the two knees, and the two feet. —Muslim, al-Nasa’i. Abu Humayd narrated that when the Messenger (peace and blessings be upon him) prostrated, he placed his nose and forehead against the ground. —Abu Dawud, al-Tirmidhi. Al-Tirmidhi said: “The practice followed by the scholars is to prostrate on the forehead and nose.” If one places only the forehead on the ground and not the nose, some scholars say the prayer is valid, while others say it is not valid until both the forehead and nose are placed on the ground.

8. The final sitting and reciting the tashahhud therein

It is firmly established that the Messenger of Allah (peace and blessings be upon him) would sit for the final sitting in prayer and recite the tashahhud therein. He told a man who had prayed incorrectly: “When you rise from the final prostration and sit for the length of the tashahhud, your prayer will be complete.” Ibn Qudamah said that Ibn ‘Abbas stated: “Before the tashahhud was made obligatory upon us, we used to say: ‘Peace be upon Allah before His servants; peace be upon Jibril; peace be upon Mika’il.’” The Messenger of Allah (peace and blessings be upon him) said: “Do not say, ‘Peace be upon Allah’; rather say, ‘All greetings are for Allah.’” This proves that reciting the tashahhud was not obligatory at first, but became obligatory later.

The soundest wording of the tashahhud: The soundest wording of the tashahhud is the tashahhud of Ibn Mas‘ud. Ibn Mas‘ud said: “When we sat with the Messenger of Allah (peace and blessings be upon him) in prayer, we would say: ‘Peace be upon Allah before His servants; peace be upon so-and-so and so-and-so.’” The Messenger of Allah (peace and blessings be upon him) said: “Do not say, ‘Peace be upon Allah’”—for Allah Himself is peace. Rather, when you sit in the prayer, say: ‘All greetings, prayers, and pure words are for Allah. Peace be upon you, O Prophet, and the mercy of Allah and His blessings. Peace be upon us and upon the righteous servants of Allah. I testify that there is no god but Allah, and I testify that Muhammad is His servant and Messenger.’ Then choose whatever supplication you like best and supplicate.” —All the authentic hadith collections. Muslim said: “The Muslims have agreed upon Ibn Mas‘ud’s tashahhud because his students did not disagree with one another in narrating it, whereas the students of others did disagree.” —Al-Tirmidhi. Al-Khattabi, Ibn ‘Abd al-Barr, and Ibn al-Mundhir regarded Ibn Mas‘ud’s hadith as the soundest hadith concerning the tashahhud. The next soundest tashahhud after Ibn Mas‘ud’s is the tashahhud of Ibn ‘Abbas. Ibn ‘Abbas said: “The Messenger of Allah (peace and blessings be upon him) used to teach us the tashahhud as he taught us a surah of the Qur’an. He would say: ‘Blessed greetings and pure prayers are for Allah. Peace be upon you, O Prophet, and the mercy of Allah and His blessings. Peace be upon us and upon the righteous servants of Allah. I testify that there is no god but Allah, and I testify that Muhammad is His servant and Messenger.’” —Muslim, Abu Dawud, al-Nasa’i, al-Shafi‘i. Al-Shafi‘i said: “Various hadiths have been narrated concerning the tashahhud, but this one is most beloved to me because it is more comprehensive.” Al-Hafiz said that when al-Shafi‘i was asked why he chose Ibn ‘Abbas’s tashahhud, he replied: “Because I found it broad and comprehensive, and I received it from Ibn ‘Abbas through an authentic chain. In wording, it is also greater and more comprehensive than the others. Although I have chosen it, I do not censure those who choose another authentic tashahhud.” There is also another tashahhud, adopted by Imam Malik and cited in the Muwatta’. ‘Umar ibn al-Khattab used to teach it to the people while sitting on the mosque’s pulpit. It is: “All greetings are for Allah; all purifications are for Allah; and all prayers are for Allah. Peace be upon you, O Prophet, and the mercy of Allah and His blessings. Peace be upon us and upon the righteous servants of Allah. I testify that there is no god but Allah, and I testify that Muhammad is His servant and Messenger.” Al-Nawawi said that all these hadiths concerning the tashahhud are highly authentic. According to the principles of the hadith scholars, the soundest are Ibn Mas‘ud’s hadith, followed by Ibn ‘Abbas’s. Al-Shafi‘i said: “Any one of these tashahhuds is sufficient. The scholars agree on the validity of each of them.”

9. Saying the salams

The words and actions of the Messenger of Allah (peace and blessings be upon him) establish that saying the salams at the end of the prayer is obligatory. ‘Ali (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “The key to prayer is purification; the takbir—the opening takbir—makes many otherwise lawful acts unlawful for the one praying, and the salam makes them lawful again.” —Ahmad, al-Shafi‘i, Abu Dawud, Ibn Majah, al-Tirmidhi. According to al-Tirmidhi, this is the soundest and best hadith on the subject. ‘Amir ibn Sa‘d narrated from his father: “I saw the Messenger (peace and blessings be upon him) say the salam to his right and left so that the whiteness of his cheeks could be seen.” —Ahmad, Muslim, al-Nasa’i, Ibn Majah. Wa’il ibn Hujr narrated: “I prayed with the Messenger (peace and blessings be upon him). He would say to the right, ‘Peace be upon you and the mercy of Allah,’ and to the left, ‘Peace be upon you and the mercy of Allah.’” —Abu Dawud.

The first salam is obligatory and the second is recommended: According to most scholars, the first salam is obligatory and the second is recommended. Ibn al-Mundhir said: “The scholars agree that if someone says the salam only once, his prayer is complete.” Ibn Qudamah said in al-Mughni: “Ahmad’s statement concerning two salams does not unequivocally establish that both are obligatory. Ahmad merely said that two salams are authentically established from the Messenger of Allah (peace and blessings be upon him). By this he may have meant that two salams are legislated, not obligatory. Others have expressed the same view.” In one narration, Ahmad said: “Both salams are more beloved to me.” This also does not prove that they are obligatory; it proves only that they are preferred. Moreover, ‘A’ishah, Salamah ibn al-Akwa‘, and Sahl reported that the Messenger of Allah (peace and blessings be upon him) said the salam once, and the Muhajirun also said it once.

In light of what we have mentioned above, reconciling the hadiths and the statements of the Companions establishes that two salams are legislated and Sunnah, while one salam is obligatory. The consensus reported by Ibn al-Mundhir confirms the correctness of this view; therefore, it is decisive. Al-Nawawi said: “Al-Shafi‘i, most of the early scholars, and most of the later scholars regard two salams as Sunnah. Malik and a group of scholars said: ‘Only one salam is Sunnah.’ Those who hold this view rely on some weak hadiths, but they cannot withstand the authentic hadiths mentioned above. Even if one of them were authentic, it would merely indicate that the Messenger of Allah (peace and blessings be upon him) said the salam once to establish the permissibility of limiting oneself to one salam. The scholars whose opinions carry the greatest weight agree that saying more than one salam is not obligatory. If someone says the salam once, it is recommended that he turn it straight ahead. If he says it twice, he should turn first to the right and then to the left. With each salam, he should turn his face enough for his cheek to be visible from the side.’ This is the correct view.”

11. The Sunnahs of prayer

There are certain Sunnahs of prayer. It is recommended for the worshipper to observe them if he wishes to receive the proper reward. They are mentioned below:

1. Raf‘ al-yadayn (raising the hands)

It is recommended to raise the hands at four points. First: at the opening takbir. Ibn al-Mundhir said: “There is no disagreement among the scholars that the Messenger of Allah (peace and blessings be upon him) used to raise his hands at the beginning of the prayer.” Al-Hafiz Ibn Hajar said that fifty Companions narrated the raising of the hands at the beginning of prayer. Among them were the ten Companions who received the glad tidings of Paradise during their lifetimes, the ‘Asharah Mubashsharah. Al-Bayhaqi narrated from al-Hakim: “Apart from this Sunnah, we know of no other Sunnah concerning whose transmission from the Messenger (peace and blessings be upon him) the four caliphs, the ten Companions given glad tidings of Paradise, and the later Companions scattered throughout the world all agreed.”

The manner of raising the hands: There are several reports concerning how to raise the hands. The method on which most scholars agree is to raise both hands to the level of the neck: the fingertips reaching the upper parts of the ears, the thumbs reaching the earlobes, and the palms reaching the neck. Imam al-Nawawi said: “This is how al-Shafi‘i reconciled the relevant hadiths.” People also approved of this reconciliation. It is recommended to spread the fingers while raising the hands. Abu Hurayrah narrated, in the five authentic hadith collections other than Ibn Majah, that whenever the Messenger of Allah (peace and blessings be upon him) stood for prayer, he would raise both hands with the fingers spread.

The hands should be raised simultaneously with, or before, the opening takbir. Ibn ‘Umar (may Allah be pleased with him) would say the takbir and raise his hands whenever he entered the prayer. He reported that the Messenger of Allah (peace and blessings be upon him) did the same. —Al-Bukhari, al-Nasa’i, Abu Dawud. It is also narrated from Ibn ‘Umar that the Messenger of Allah (peace and blessings be upon him) raised his hands as he said the takbir, lifting them to the level of the neck or near it. —Ahmad and others. A hadith has also been narrated from Ibn ‘Umar concerning raising the hands before the opening takbir.

He said: “When the Messenger of Allah (peace and blessings be upon him) stood for prayer, he raised his hands to the level of his neck and then said the takbir.” —Al-Bukhari and Muslim. The wording of Malik ibn al-Huwayrith’s hadith is: “He said the takbir and then raised his hands.” —Muslim. This hadith makes the opening takbir precede the raising of the hands. However, al-Hafiz said: “I have not seen anyone state that the takbir comes first and the raising of the hands afterward.”

The second and third occasions for raising the hands: It is also recommended to raise the hands when going into bowing and when rising from bowing. Twenty-two Companions narrated that the Messenger of Allah (peace and blessings be upon him) did this. It is narrated from Ibn ‘Umar:

“When the Messenger of Allah (peace and blessings be upon him) stood for prayer, he raised both hands to the level of his neck and then said the takbir. When he wanted to bow, he again raised his hands in the same manner, and when he rose from bowing, he likewise raised them and said: ‘Allah hears those who praise Him; our Lord, to You belongs all praise.’” —Al-Bukhari, Muslim, al-Bayhaqi. Al-Bukhari also states that he did not do this when going into prostration or rising from it. Muslim adds that he did not do it when rising from prostration or between the two prostrations. Al-Bayhaqi adds that his prayer continued in this manner until his death. Ibn al-Madini said: “This hadith is proof before the entire world; whoever hears it must follow it, for its chain contains no defect.” Al-Bukhari devoted a separate chapter to this issue and narrated therein from al-Hasan and Humayd ibn Hilal that the Companions used to do this—that is, they raised their hands at these three points. Al-Hasan did not omit any of the three. The Hanafi school holds that raising the hands anywhere other than for the opening takbir is not legislated. Their evidence is the hadith of Ibn Mas‘ud, who said: “I will lead you in the prayer of the Messenger of Allah.” He then led them in prayer and did not raise his hands except once. The Hanafi position is weak, because numerous hadith experts have criticized this hadith. Ibn Hibban, however, called it a good report. The hadith cited by the people of Kufah against raising the hands when bowing and rising from bowing is in fact the weakest of hadiths, because it contains many defects that render it invalid. Even if it were assumed to be authentic, as al-Tirmidhi said, it would not contradict the well-known authentic hadiths. The author of al-Tanqih thought that Ibn Mas‘ud might have forgotten the raising of the hands just as he forgot some other matters. Al-Zayla‘i quoted from al-Tanqih in his work Nasb al-Rayah: “There is nothing surprising in Ibn Mas‘ud’s forgetting. The Muslims throughout the world did not forget Surat al-Nas and Surat al-Falaq, yet Ibn Mas‘ud forgot them! He forgot matters on which all scholars agreed. He even forgot how two people should stand behind the imam. Since he forgot several matters, why would it be impossible for him to forget raising the hands in prayer? Forgetfulness is not unusual.”

The fourth occasion for raising the hands: Nafi‘ narrated from Ibn ‘Umar that when he rose from sitting after the second rak‘ah, he would raise his hands. He stated that Ibn ‘Umar had learned this from the Messenger (peace and blessings be upon him) himself. —Al-Bukhari, Abu Dawud, al-Nasa’i. Describing the prayer of the Messenger of Allah (peace and blessings be upon him), ‘Ali (may Allah be pleased with him) said: “When the Messenger of Allah (peace and blessings be upon him) rose after the two prostrations—that is, from the second rak‘ah—he raised his hands to the level of his neck and said the takbir.” —Abu Dawud, Ahmad, al-Tirmidhi.

Equality of women and men in this Sunnah: Al-Shawkani said: “Know that women and men are equal in this Sunnah. There is no evidence distinguishing women from men in this matter. Nor is there evidence of any difference between women and men regarding how high the hands should be raised.”

2. Placing the right hand over the left

It is recommended to place the right hand over the left in prayer. There are twenty hadiths concerning this, narrated from twenty-eight Companions and Followers. Sahl ibn Sa‘d narrated: “The people were instructed to place the right hand over the left hand in prayer.” Abu Hazim said: “I know that this hadith is attributed to the Messenger (peace and blessings be upon him).” —Al-Bukhari, Ahmad, Malik. Al-Hafiz said: “It should be understood that this hadith is attributed to the Messenger (peace and blessings be upon him), because the one who issued the instruction mentioned in it is assumed to have been the Messenger of Allah (peace and blessings be upon him) himself.” The Messenger (peace and blessings be upon him) also said: “We prophets were commanded to hasten the breaking of the fast, delay the pre-dawn meal, and place the right hand over the left in prayer.”

Jabir (may Allah be pleased with him) narrated that a man was praying while the Messenger of Allah (peace and blessings be upon him) passed by him. The man had placed his left hand over his right hand. The Messenger of Allah (peace and blessings be upon him) moved his hands and placed the right hand over the left. —Ahmad and others. Al-Nawawi said: “The chain of this hadith is authentic.” Ibn ‘Abd al-Barr said: “Nothing to the contrary has been transmitted from the Messenger of Allah (peace and blessings be upon him) in this matter. Most of the Companions and Followers held this view.” Imam Malik also mentioned it in the Muwatta’, and Malik himself practiced it throughout his life.

Where to place the hands: Ibn al-Humam said that no authentic hadith establishes whether the hands should be placed below the chest or below the navel. According to the Hanafis, they should be below the navel, while according to the Shafi‘is, they should be below the chest. Two views are narrated from Ahmad, corresponding to these two schools. The proper approach, however, is to reconcile the two. Al-Tirmidhi said: “Those among the Companions, Followers, and later scholars who are accomplished scholars hold that men should place the right hand over the left. Some prefer placing them below the navel, while others prefer placing them below the chest. All of this is valid according to them.” Some reports, however, indicate that the Messenger of Allah (peace and blessings be upon him) placed both hands below his chest. In a hadith narrated by Ahmad, Hulb al-Ta’i said: “I saw the Messenger of Allah (peace and blessings be upon him) place his right hand over his left and place them over the joint between the two bones of the chest.” Wa’il ibn Hujr said: “I prayed with the Messenger of Allah (peace and blessings be upon him). He placed his right hand over his left and placed them on his chest.” —Ibn Khuzaymah, Abu Dawud, al-Nasa’i. The narrations of Abu Dawud and al-Nasa’i specify further that he placed his right hand over the back of the palm, wrist, and forearm of his left hand.

3. The opening supplications of prayer

It is recommended for the worshipper to recite one of the supplications with which the Messenger of Allah (peace and blessings be upon him) would supplicate and begin the prayer after the opening takbir and before the recitation. We quote several of them below:

A. Abu Hurayrah (may Allah be pleased with him) narrated that when the Messenger of Allah (peace and blessings be upon him) said the takbir in prayer, he would remain silent for a while after the takbir and before the recitation. I said: “May my father and mother be sacrificed for you, what do you say during the silence you keep between the takbir and the recitation?” He replied: “I say:”

اللَّهم بَاعِل بَيْنِي وَبَيْنَ عَطَايَايَ كَمَا بَاعَل بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ اللَّهُ نَقْنِي مِنْ عَطَايَايَ كَمَا ينقى الثوب الأبيض من الدنس، اللهم اغْسِلْنِي مِن عَطَايَايَ بِالتَّلْمِ وَالْمَاءِ وَالْبَرَدِ .

“O Allah, create as much distance between me and my sins as You have created between the east and the west. O Allah, cleanse me of my sins as a white garment is cleansed of filth. O Allah, wash away my sins with snow, water, and hail.” —Al-Bukhari, Muslim, Abu Dawud, al-Nasa’i, and Ibn Majah.

B. ‘Ali (may Allah be pleased with him) narrated that when the Messenger of Allah (peace and blessings be upon him) stood for prayer, he said the takbir and then said:

وَجَمْت وَجْهِي لِلَّذِي فَطَرَ السَّمَوَاتِ وَالْأَرْضِ حَنِيفًا مُسْلِمًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ، إِن صَلَاتِي ونَسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ ، لأمْرِيكَ لَهُ، وَبِلْ لِك أمرت وأنا من المعلمين ، اللهم أنت الملك لا إله إلا أنت،

أنت رَبِّي وَأَنا عَبْدُكَ ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذَنْبِي فَاغْفِرْ لِي ذُنُوبِي جَمِيعًا ، إِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ، وَاهْدِنِي لَأَحْسَنِ الْأَخْلَاقِ، لَا يَهْدِي لاحْسَنِهَا إِلَّا أَنْتَ، وَأَسْرِى عَلَى سَيْنهَا لا يَصْرِفُ عَلَى سَيْنَهَا إِلَّا أَنسَ، لَبَيكَ

وَسَعْدَيْكَ، وَالْخَيْرُ كُلَّهُ فِي بَدَيْكَ، وَالشَّرُّ لَيْسَ إِلَيْكَ، وَآتَابِكَ وَإِلَيْكَ، تَبَارَكْتَ وَتَعَالَيْسَ، اسْتَغْفِرُكَ وَأَتُوبُ إليك

“I have turned my face toward Him who created the heavens and the earth, inclining exclusively toward Him and submitting, and I am not among the polytheists. Indeed, my prayer, my sacrifice, my life, and my death are for Allah, Lord of the worlds. He has no partner. This is what I have been commanded, and I am among the first to submit. O Allah, You are the only King. There is no savior except You. You are my Lord and I am Your servant. I have wronged myself and acknowledged my sin. So forgive all my sins, for no one forgives sins except You. Guide me to the best of character, for no one guides to the best of it except You. Turn bad character away from me, for no one can turn it away from me except You. I answer Your call again and again. I am ready to obey Your religion and offer help again and again. All good is in Your hand. You are free of all evil. I am with You alone, and to You alone I shall return. You are Blessed and Exalted. I seek Your forgiveness and repent to You.” —Ahmad, Muslim, al-Tirmidhi, Abu Dawud, and others.

c. It is narrated from ʿUmar (may Allah be pleased with him) that after the opening takbīr he would say: “Subḥānaka Allāhumma wa biḥamdika wa tabārakasmuka wa taʿālā jadduka, wa lā ilāha ghayruka.” (O Allah, I declare Your holiness and praise You. Your name is blessed, Your majesty is exalted, and there is no deity but You.) —Muslim, Dāraqutnī. Ibn al-Qayyim said: It is authentically established through ʿUmar that he would seek help and victory through this supplication from the place where the Messenger of Allah (peace and blessings be upon him) stood. He would recite it aloud and teach it to the people. Imām Aḥmad said: I follow this supplication narrated from ʿUmar (may Allah be pleased with him).

d. ʿĀṣim (may Allah be pleased with him) said: I asked ʿĀʾishah what the Messenger (peace and blessings be upon him) would begin his night prayer with. She replied: No one before you had asked me about this. Whenever he stood for prayer at night, after the opening takbīr he would say “Allāhu akbar” ten times, “al-ḥamdu lillāh” ten times, “lā ilāha illā Allāh” ten times, and seek Allah’s forgiveness ten times. Then he would say:

اللهم اغْفِرْ لِي وَاهْدِنِي وَارْزُقْنِي وَعَافِنِي –

“O Allah, forgive me, guide me, provide for me, and grant me well-being.” Then he would seek refuge from the constriction of the place on the Day of Resurrection. Abū Dāwūd, al-Nasāʾī, Ibn Mājah.

e. It is narrated from ʿAbd al-Raḥmān ibn ʿAwf (may Allah be pleased with him) that he said: I asked ʿĀʾishah what the Messenger of Allah (peace and blessings be upon him) would begin his night prayer with. ʿĀʾishah (may Allah be pleased with her) said: He would begin the night prayer with this supplication: O Allah, Lord of Jibrīl, Mīkāʾīl, and Isrāfīl, Creator of the heavens and the earth, Knower of the seen and the unseen. You judge between Your servants concerning that over which they differ. Guide me, by Your permission, to the truth regarding which they have differed. Indeed, You guide whomever You will to a straight and correct path. —Muslim, Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, and Ibn Mājah.

f. Nāfiʿ narrated: I heard the Messenger of Allah (peace and blessings be upon him) reciting in a voluntary prayer: “Allāhu akbar kabīran,” three times; “al-ḥamdu lillāhi ḥamdan kathīran,” three times; “subḥān Allāhi bukratan wa aṣīlan,” three times. O Allah, I seek refuge in You from Satan, the accursed; from his incitement of conflict among people; from his evil deeds and his incantations; and from his arrogance. —Aḥmad, Abū Dāwūd, Ibn Mājah, and Ibn Ḥibbān.

g. It is narrated from Ibn ʿAbbās (may Allah be pleased with him) that when the Messenger of Allah (peace and blessings be upon him) stood at night for the tahajjud prayer, he would say:

اللهم لك الحمد أنت قير السَّمَوَاتِ وَالْأَرْضِ وَمَن فِيهِن ولله الْحَمْدُ أَنتَ نُورُ السَّمَوَاتِ والأرض ومن يمون، ولك الحمد أن مالك السموات والأرض ومن فيهن، ولك الحمد أنت

الْحَقِّ وَوَعْدَكَ الْحَقِّ، وَلِقَاؤُكَ حَقٌّ، وَقَوْلكَ حَقٌّ، وَالْجَنَّة حق والنار حق، والنبيون حق ومحمد حقٌّ وَالسَّاعَة حق، اللهم لك أسلمت، وبك آمنت، وعليك توكلت وَإِلَيْكَ أتيت، وبك عَامَت، وَإِلَيْكَ حَاكَيْتُ فَاغْفِرْ لِي مَا قَدَّمْت

وَمَا أَمْرُ وَمَا أَسْوَرْت وَمَا أَعْلَيْت أَنت المقدم وانت التوتر، لا إله إلا أنت، أو لا إله غَيْرُكَ، وَلا حَوْلَ وَلا قُوَّةَ إِلَّا بِاللَّهِ

O Allah, all praise belongs to You. You are the Sustainer of the heavens, the earth, and all that is in them. All praise belongs to You; You are the light of the heavens, the earth, and all that is in them. All praise belongs to You; You are the Sovereign of the heavens, the earth, and all that is in them. All praise belongs to You; You are the truth, Your promise is true, meeting You is true, and Your word is true. Paradise is true, Hell is true, the prophets are true, Muḥammad is true, and the Hour is true. O Allah, to You I have submitted, in You I have believed, upon You I have relied, to You I have turned, through You I have contended, and to You I have appealed for judgment. So forgive me for what I have done before and what I have done after, what I have concealed and what I have made known. You are the One who advances and the One who delays. There is no deity but You. There is no power or strength except through Allah. —al-Bukhārī, Muslim, Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, Ibn Mājah, and Mālik.

Abū Dāwūd narrates from Ibn ʿAbbās: The Messenger of Allah (peace and blessings be upon him) would recite the aforementioned supplication in tahajjud after saying “Allāhu akbar.”

4. Reciting the istiʿādhah

After reciting the opening supplication and before recitation, it is recommended to seek Allah’s protection from Satan—that is, to say, “I seek refuge in Allah from Satan, the accursed.” Allah the Exalted said: “When you intend to recite the Qur’an, seek refuge in Allah from Satan, the accursed.” In the hadith narrated earlier by Nāfiʿ, it is stated that the Messenger of Allah (peace and blessings be upon him) would say during tahajjud: “O Allah, I seek refuge in You from Satan, the accursed.” Ibn al-Mundhir said: Before recitation, the Messenger of Allah (peace and blessings be upon him) would say: “I seek refuge in Allah from Satan, the accursed.”

Seeking refuge should be done quietly; this is the Sunnah. Al-Mughnī states: Seeking refuge from Satan should be done quietly, not aloud. I know of no disagreement on this matter. According to al-Shāfiʿī, however, in prayers recited aloud, “I seek refuge in Allah from Satan, the accursed” may be recited either aloud or quietly. A hadith narrated with a weak chain from Abū Hurayrah instructs that it be recited aloud. Reciting “I seek refuge in Allah from Satan, the accursed” is prescribed only in the first rakʿah. Abū Hurayrah (may Allah be pleased with him) said: When the Messenger of Allah (peace and blessings be upon him) stood for the second rakʿah, he began the recitation with “Praise belongs to Allah, Lord of the worlds,” without any pause. —Muslim. Ibn al-Qayyim said: The scholars differ over whether istiʿādhah should be recited at the beginning of the second rakʿah. They agree, however, that the opening supplication of the prayer is not recited at that point. There are two opinions, both narrated from Imām Aḥmad. Some of Aḥmad’s disciples said that the basis of these two opinions is whether the recitation of all the rakʿahs is regarded as one recitation or whether the recitation of each rakʿah is independent.

If the recitation of all the rakʿahs is considered one recitation, then one istiʿādhah suffices for the entire prayer. There is no disagreement that the opening supplication is for the whole prayer. According to the apparent meaning of the authentic hadith, one istiʿādhah is likewise sufficient. Ibn al-Qayyim then cited the hadith of Abū Hurayrah and said: The opening supplication is recited only once because there is no silence or interval between the recitation of one rakʿah and that of another; rather, some supplications and remembrances are recited between them. Thus, the recitation of all the rakʿahs is like one recitation. What is recited between the recitations consists only of “al-ḥamdu lillāh,” “subḥān Allāh,” “lā ilāha illā Allāh,” blessings upon the Messenger (peace and blessings be upon him), and similar words. Al-Shawkānī said: In accordance with what is stated in the hadith, the more cautious practice is to recite “I seek refuge in Allah…” only before the recitation of the first rakʿah.

5. Saying Āmīn at the end of Sūrat al-Fātiḥah

It is Sunnah for every worshipper to say Āmīn after reciting Sūrat al-Fātiḥah, whether he is the imam, a follower, or praying alone. In a prayer whose recitation is to be silent, Āmīn is said silently; and in a prayer whose recitation is to be aloud, it is said aloud. Nuʿaym al-Mujammar narrated: I prayed behind Abū Hurayrah. He recited “In the name of Allah, the Most Merciful, the Especially Merciful,” then recited Umm al-Qurʾān (Sūrat al-Fātiḥah). When he reached “not those who have incurred wrath, nor those who have gone astray,” he said Āmīn, and the people also said Āmīn. After the prayer, Abū Hurayrah said: My prayer most closely resembles the prayer of the Messenger of Allah (peace and blessings be upon him). Al-Bukhārī, al-Nasāʾī, Ibn Khuzaymah, Ibn Ḥibbān, and Ibn al-Sarrāj. Al-Bukhārī also reported: Ibn Shihāb said: The Messenger of Allah (peace and blessings be upon him) would say Āmīn. ʿAṭāʾ said: Āmīn is a supplication. Ibn al-Zubayr said Āmīn, and the people in congregation behind him also said Āmīn, producing a tremendous sound in the mosque. Nāfiʿ said: Ibn ʿUmar never omitted saying Āmīn; moreover, he encouraged the people to say it. I heard a hadith about this from him. It is narrated from Abū Hurayrah that when the Messenger of Allah (peace and blessings be upon him) would say, “not those who have incurred wrath, nor those who have gone astray,” he immediately said Āmīn. Even those beside him in the first row could hear it. Abū Dāwūd, Ibn Mājah. Ibn Mājah also reports that the people in the first row could hear it and the entire mosque would shake. —al-Ḥākim, al-Bayhaqī, and Dāraqutnī.

Wāʾil ibn Ḥujr narrated: I heard the Messenger of Allah (peace and blessings be upon him) recite, “not those who have incurred wrath, nor those who have gone astray,” and then say Āmīn aloud. —Aḥmad, Abū Dāwūd. Al-Tirmidhī deemed this hadith good and said: Many among the Companions, Successors, and scholars after them held the view that Āmīn should be said aloud, not silently. Al-Ḥāfiẓ said: The chain of this hadith is authentic. ʿAṭāʾ said: I met two hundred Companions in this mosque. When the imam said “nor those who have gone astray,” I heard them say Āmīn with a sound that rent the heavens.

ʿĀʾishah (may Allah be pleased with her) narrated that the Messenger of Allah (peace and blessings be upon him) said: The Jews have never envied you over anything as much as they envy you for your greeting one another with salām and for saying Āmīn behind the imam. —Aḥmad, Ibn Mājah.

It is recommended for the follower to say Āmīn together with the imam’s voice. He should not say it before the imam or after him. Abū Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: When the imam says, “not those who have incurred wrath, nor those who have gone astray,” say Āmīn. Whoever’s Āmīn coincides with the Āmīn of the angels will have all his past sins forgiven. —al-Bukhārī. In another hadith, the Messenger (peace and blessings be upon him) said: When the imam says, “not those who have incurred wrath, nor those who have gone astray,” you too should say Āmīn, for the angels say Āmīn at that time, and the imam also says Āmīn. Whoever’s Āmīn coincides with the Āmīn of the angels will have his past sins forgiven. —al-Bukhārī. In another hadith, the Messenger (peace and blessings be upon him) said: When the imam says Āmīn, say Āmīn, for whoever’s Āmīn coincides with that of the angels will have his past sins forgiven. —All the authentic hadith collections. [Al-Khaṭṭābī said: When the imam says “nor those who have gone astray,” you should say Āmīn; this means that you say it together with the imam, so that your Āmīn and the imam’s Āmīn are uttered at the same time. The statement “When the imam says Āmīn, say Āmīn” does not contradict the preceding hadith, nor does it mean that it is permissible to delay it after the imam says Āmīn. Rather, it is like saying, “When the commander sets out, then you set out as well”—that is, your setting out and the commander’s setting out should occur together.]

Explanation of the word Āmīn: The word “Āmīn” is not part of Sūrat al-Fātiḥah. It is an independent supplication. Its meaning is: “O Allah, accept it.”

6. Recitation after Sūrat al-Fātiḥah

It is Sunnah to recite another sūrah or some portion of the Qur’an after Sūrat al-Fātiḥah. In both rakʿahs of Fajr and Friday prayer, in the first two rakʿahs of Ẓuhr, ʿAṣr, Maghrib, and ʿIshāʾ, and in all rakʿahs of voluntary prayers, another portion of the Qur’an should be recited after al-Fātiḥah. Abū Qatādah narrated:

“The Messenger of Allah (peace and blessings be upon him) would recite Sūrat al-Fātiḥah and two other sūrahs in the first two rakʿahs of Ẓuhr, and Sūrat al-Fātiḥah in the last two rakʿahs. Sometimes he would recite verses loudly enough for us to hear. He would recite a longer sūrah or recitation in the first rakʿah than in the second. He did likewise in ʿAṣr and likewise in Fajr.” —al-Bukhārī, Muslim, Abū Dāwūd. Abū Dāwūd’s narration also states: We thought that he prolonged the first rakʿah so that people could join it. Jābir ibn Samurah said: The people of Kūfah complained to ʿUmar (may Allah be pleased with him) about Saʿd. ʿUmar temporarily dismissed Saʿd and appointed ʿAmmār as their governor. They complained about him, even alleging that he did not lead the prayer properly. ʿUmar summoned Saʿd. When he came to Madinah, he said to him: O Abū Isḥāq, they claim that you do not lead the prayer properly. Abū Isḥāq replied: By Allah, I led them in prayer as the Messenger of Allah (peace and blessings be upon him) prayed, without falling short of it in the least. When I led the ʿIshāʾ prayer, I made the first two rakʿahs long and the last two light. He said: O Abū Isḥāq, that is what they thought of you. He then sent one or more men with him to Kūfah. They questioned the people of Kūfah about him and did not leave a single mosque in Kūfah without questioning its people. Everyone praised Saʿd. Finally, they went to the mosque of Banū ʿAbs. There a man stood and said: Since you have asked us by Allah, I will tell you: Saʿd never went out with an army, never distributed the spoils equally, and never judged justly in a dispute.”

Saʿd said: Listen carefully: I will make three supplications. O Allah, if this servant of Yours is lying and has stood up only for showing off and seeking fame, grant him a long life and prolonged poverty, and subject him to tribulation. The man later used to say: I am an afflicted old man; I am the victim of Saʿd’s curse. ʿAbd al-Malik said: I saw him later; because of extreme old age, his eyebrows had fallen over his eyes, and he would wink at the city women while looking at them on the road. —al-Bukhārī. Abū Hurayrah said: Recitation is performed in every prayer. Whatever the Messenger (peace and blessings be upon him) recited aloud to us, we will recite aloud to you; and whatever he kept hidden from us, we will keep hidden from you. If you recite no more than Sūrat al-Fātiḥah, that is sufficient; but if you recite more, it is better. —al-Bukhārī.

7. How to recite after al-Fātiḥah

Any method may be followed when reciting after al-Fātiḥah. Ḥusayn said: We set out on a campaign to Khurāsān with three hundred Companions. Some of them would lead us in prayer and then bow after reciting many verses from a sūrah. It is narrated that Ibn ʿAbbās would recite Sūrat al-Fātiḥah and one verse of Sūrat al-Baqarah in every rakʿah. —Dāraqutnī. In his Ṣaḥīḥ, al-Bukhārī entitled a chapter: “Reciting two sūrahs in one rakʿah, reciting the sūrahs from the latter part of the Qur’an, and reciting one sūrah before another.” He then mentioned ʿAbdullāh ibn al-Sāʾib: The Messenger of Allah (peace and blessings be upon him) was reciting Sūrat al-Muʾminūn in the Fajr prayer. When he reached the account of Mūsā and Hārūn, or the discussion concerning ʿĪsā, he was overcome by a cough and bowed. ʿUmar would recite one hundred and twenty verses from al-Baqarah in the first rakʿah and one of the frequently recited sūrahs in the second. Al-Aḥnaf recited Sūrat al-Kahf in the first rakʿah and Sūrat Yūnus or Yūsuf in the second. He also mentioned that he had prayed behind ʿUmar using both of these sūrahs. Ibn Masʿūd led the prayer with forty verses from al-Anfāl in the first rakʿah and a short sūrah in the second. Regarding someone who recites one sūrah in both rakʿahs or repeats the same sūrah in both, Qatādah said: All of it is part of Allah’s Book.

ʿUbaydullāh ibn Thābit, quoting Anas, said: One of the Anṣār used to lead them in prayer at the Qubāʾ mosque. Whenever he recited a sūrah, he would first recite Sūrat al-Ikhlāṣ; after finishing it, he would recite another sūrah with it. He did this in every rakʿah. His companions discussed the matter with him and said: You begin with this sūrah, but then you do not consider it sufficient and recite another. Either lead us with this sūrah alone, or leave it and recite another. He said: I cannot leave Sūrat al-Ikhlāṣ. If you wish, I will continue leading you in this way; and if you dislike it, I will stop leading you. They considered him the best among them and did not want anyone else to lead them. When the Messenger (peace and blessings be upon him) came to them, they informed him of the matter. He said to the man: O so-and-so, what prevents you from doing what your companions say? Why do you consider it necessary to recite this sūrah in every rakʿah? He replied: I love this sūrah. The Messenger of Allah (peace and blessings be upon him) said: Your love for this sūrah will admit you into Paradise. A man from the Juhaynah tribe said: I heard the Messenger of Allah (peace and blessings be upon him) recite Sūrat al-Zalzalah in both rakʿahs of Fajr. I do not know whether he did so mistakenly or intentionally. —Abū Dāwūd. Ibn al-Qayyim said: When the Messenger of Allah (peace and blessings be upon him) finished reciting Sūrat al-Fātiḥah, he would begin another sūrah. Sometimes he would make it long, and at other times shorten it because of travel or another reason. Most often he recited medium-length sūrahs.

—Recitation in Fajr

In the Fajr prayer he would recite approximately sixty to one hundred verses. He recited Sūrat Qāf, Sūrat al-Takwīr, and Sūrat al-Shams Kُwwirat; sometimes he recited Sūrat al-Zalzalah in both rakʿahs. During travel he recited Sūrat al-Nās and al-Falaq. In the first rakʿah he recited from the beginning of Sūrat al-Muʾminūn up to the story of Mūsā and Hārūn, then bowed because he began coughing. On Fridays he recited Sūrat al-Sajdah and Sūrat al-Insān in full. Unlike many people today, who recite part of one sūrah and part of another, the Messenger (peace and blessings be upon him) did not do this. Some ignorant people assume that the Fajr prayer on Friday was given special merit through an additional prostration; this is a serious error. Because of this mistaken notion, some imams have deemed reciting Sūrat al-Sajdah disliked. The Messenger of Allah (peace and blessings be upon him) recited al-Sajdah and al-Insān because these two sūrahs contain accounts of the beginning of human creation, this world, the Hereafter, Paradise, Hell, and other matters. Thus, in the Fajr prayer of Friday, he recited them to remind the Muslims of what had happened and what would happen on that day. Likewise, on the great festival days, namely Eid and Friday, he recited Sūrat Qāf, al-Qamar, Sabbihisma, and al-Ghāshiyah.

—Recitation in Ẓuhr

In the Ẓuhr prayer, the Messenger of Allah (peace and blessings be upon him) sometimes recited so long a passage that Abū Saʿīd said: After the Ẓuhr prayer had begun, some people would go to Jannat al-Baqīʿ to relieve themselves, return home, perform ablution, and then catch the first rakʿah. —Muslim. Sometimes he recited Sūrat al-Sajdah, sometimes al-Aʿlā, sometimes al-Layl, sometimes al-Burūj, and sometimes al-Ṭāriq.
Recitation in ʿAṣr
When a long recitation is made in Ẓuhr, half as much should be recited in ʿAṣr; and when a short recitation is made in Ẓuhr, an equal amount should be recited in ʿAṣr.

—Recitation in Maghrib

The practice of the Messenger of Allah (peace and blessings be upon him) in Maghrib was contrary to the practice common today. On one occasion he recited Sūrat al-Aʿrāf in the two rakʿahs of Maghrib; on another occasion Sūrat al-Ṭūr; and on another Sūrat al-Mursalāt.

Ibn ʿAbd al-Barr said: It is reported that in Maghrib the Messenger of Allah (peace and blessings be upon him) recited Sūrat al-Aʿrāf, al-Ṣāffāt, al-Dukhān, al-Aʿlā, al-Tīn, al-Nās and al-Falaq, al-Mursalāt, and the shorter sūrahs of al-Mufaṣṣal (the smallest sūrahs toward the end of Juzʾ ʿAmma). All of these are well-known, authentic reports. However, Marwān ibn al-Ḥakam introduced the practice of always reciting the shortest sūrahs in Maghrib. For this reason, Zayd ibn Thābit disliked it. He said to him: What is the matter with you? You recite the shortest sūrahs in Maghrib, whereas I saw the Messenger of Allah (peace and blessings be upon him) recite one of the two longest sūrahs. I asked: What are the two longest sūrahs? He replied: al-Aʿrāf. —Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, and Ibn Mājah. Al-Nasāʾī narrated from ʿĀʾishah that the Messenger of Allah (peace and blessings be upon him) divided Sūrat al-Aʿrāf between the two rakʿahs of Maghrib. Thus, always reciting the shortest verses and sūrahs is contrary to the Sunnah; it was the practice of Marwān ibn al-Ḥakam.

—Recitation in ʿIshāʾ

In the ʿIshāʾ prayer, the Messenger of Allah (peace and blessings be upon him) recited Sūrat al-Tīn and instructed Muʿādh to recite al-Shams, al-Aʿlā, al-Layl, and similar sūrahs. He disliked reciting al-Baqarah.

—Recitation in Friday prayer

In the Friday prayer, the Messenger of Allah (peace and blessings be upon him) recited Sūrat al-Jumuʿah, al-Munāfiqūn, al-Ghāshiyah, and al-Aʿlā and al-Ghāshiyah in full. He never recited only the endings of various sūrahs; that was contrary to his established practice.

—Recitation in the Eid prayer

In the Eid prayer, the Messenger of Allah (peace and blessings be upon him) sometimes recited Sūrat Qāf and Sūrat al-Qamar in full, and sometimes Sūrat al-Aʿlā and al-Ghāshiyah.

The Messenger (peace and blessings be upon him) continued to follow this method of recitation in prayer until his death. It was never subsequently changed or abolished. The Rightly Guided Caliphs also followed this method. Abū Bakr (may Allah be pleased with him) recited Sūrat al-Baqarah in Fajr and concluded the prayer with salām near sunrise. The people said: O successor of the Messenger of Allah, the sun is almost rising. He replied: Had the sun risen, it would not have found us heedless. ʿUmar (may Allah be pleased with him) recited Sūrahs such as Yūsuf, al-Naḥl, Hūd, and Banū Isrāʾīl in Fajr. If lengthening the Messenger’s recitation had been abrogated, it would not have been unknown to the Rightly Guided Caliphs, nor would it have been unknown to the critics. As for the hadith narrated by Muslim from Jābir that the Messenger of Allah (peace and blessings be upon him) recited Sūrat Qāf in Fajr but later recited briefly, it means that he recited longer passages in Fajr than in the other prayers, while keeping the prayers after Fajr shorter. Evidence for this is found in the narration of ʿAbd al-Faḍl. He heard his son Ibn ʿAbbās reciting Sūrat al-Mursalāt in prayer and said: My son, you have reminded me of the past by reciting this sūrah. I last heard the Messenger (peace and blessings be upon him) recite it in Maghrib. That was the final occasion. The Messenger (peace and blessings be upon him) also said: When any of you leads people in congregation, let him make it light and brief. Anas (may Allah be pleased with him) said: When the Messenger of Allah (peace and blessings be upon him) led the congregational prayer, he offered the shortest and lightest prayer. In reality, lightness and brevity are relative matters. Their measure was the Messenger’s consistent practice, not the personal preferences of the followers. He did not issue an instruction and then act contrary to it. He knew that behind him were many elderly, weak, and afflicted people. Therefore, what he did was the light and brief prayer that he had been instructed to lead. His prayer could have been many times longer than the way he led it; compared with an even longer prayer, it was therefore brief and light. All arguments must be settled by considering the method he consistently followed. This is also supported by the hadith narrated by al-Nasāʾī from Ibn ʿUmar: The Messenger of Allah (peace and blessings be upon him) instructed us to offer a brief and light prayer, while he himself led the prayer by reciting Sūrat al-Ṣāffāt. Thus, leading with al-Ṣāffāt was the brief and light prayer he instructed us to offer.

—Specifying particular sūrahs

Apart from Friday and the two Eids, the Messenger of Allah (peace and blessings be upon him) did not specify a particular sūrah in any prayer in such a way that he would lead only with that sūrah. Concerning the other prayers, Abū Dāwūd narrates that the grandfather of ʿAmr ibn Shuʿayb said: I heard the Messenger of Allah (peace and blessings be upon him) recite every kind of sūrah, short and long, while leading the obligatory prayers. His practice, however, was to recite complete sūrahs. Sometimes he divided one sūrah between two rakʿahs, and sometimes recited its beginning. I do not recall that he ever recited from the middle or the end of a sūrah. In voluntary prayer he would recite two sūrahs in one rakʿah. Numerous examples are known of the Messenger of Allah (peace and blessings be upon him) reciting pairs of sūrahs: al-Raḥmān and al-Najm in one rakʿah; al-Qamar and al-Ḥāqqah in another; al-Ṭūr and al-Dhāriyāt in another; and al-Wāqiʿah and al-Qalam in another. It is not definitively known whether he recited these in obligatory or voluntary prayers; both possibilities exist. However, he rarely recited the same sūrah in both rakʿahs of one prayer. Abū Dāwūd narrated from a man of the Juhaynah tribe that he heard the Messenger of Allah (peace and blessings be upon him) recite Sūrat al-Zalzalah in both rakʿahs of Fajr. He said: I do not know whether the Messenger of Allah (peace and blessings be upon him) did so mistakenly or intentionally.

—Lengthening the first rakʿah of Fajr

In Fajr and all other prayers, the Messenger of Allah (peace and blessings be upon him) would make the first rak‘ah longer than the second. Sometimes he would make it so long that no sound of anyone’s footsteps could be heard. He would make the Fajr prayer longer than the other prayers. The reason is that Allah and the angels bear witness to the Qur’an recitation at Fajr. Some say that the angels of the night and the angels of the day participate in it. The basis of these two views is the question of whether Allah’s descent to the lowest heaven continues until the Fajr prayer ends or until Fajr begins. There are hadiths supporting both views. Another possible reason is that, since the number of rak‘ahs in the Fajr prayer has been kept small, the prayer is lengthened to compensate for the fewer rak‘ahs. It may also be because this prayer takes place after people’s long sleep and rest. Moreover, when this prayer is performed, people have not yet begun their work of earning a livelihood and gathering the means of worldly life. In addition, it takes place at a time when people’s ears, tongues, and minds are completely free, allowing them to develop total concentration in the prayer; thus, they can understand the Qur’an and contemplate it. Furthermore, this prayer is the first activity of the day and the foundation of all activities, so it has been given importance and honor by being lengthened.

Only those who reflect on the mysteries, rationales, and profound purposes of the rulings of the Shariah can understand them.

— The Messenger of Allah’s method of recitation

The Messenger of Allah (peace and blessings be upon him) would recite slowly and deliberately, pausing at the end of every verse and prolonging his voice.

— What is mustahabb in recitation

It is mustahabb to recite in a beautiful and melodious voice. The Messenger of Allah (peace and blessings be upon him) said: “Beautify and embellish your voices for the Qur’an.” He also said: “Whoever does not recite the Qur’an in a beautiful voice is not one of us.” He also said: “The one whose Qur’an recitation makes you think that he fears Allah recites it with the finest voice.” He further said: “Allah listens to the recitation of a melodious-voiced prophet who recites the Qur’an beautifully as He listens to nothing else.” Al-Nawawi said that for one who recites the Qur’an in prayer or elsewhere, the Sunnah is that when he recites verses concerning mercy, he should ask Allah for His mercy and favor. When he recites verses concerning punishment, he should seek refuge with Allah from punishment, the Fire, evil, and undesirable things. Or he may say, “O Allah, I seek safety from You,” and so on. When he recites verses declaring Allah’s glorification, he should say, “Subhan Allah wa ta‘ala” (Allah is Pure and Exalted), or “Blessed is Allah, Lord of the worlds,” or “Our Lord is the Most Glorious,” and the like. Hudhayfah said: “One night I prayed with the Messenger of Allah (peace and blessings be upon him). He began reciting Surah al-Baqarah. I thought that he would bow after one hundred verses, but he continued beyond one hundred verses. I thought that he would complete the rak‘ah with that surah, but he continued further. I thought that he would now bow. Then he began Surah Al ‘Imran and completed it. Then he began Surah al-Nisa’ and recited it very slowly. Whenever he recited a verse concerning glorification, he would say ‘Subhan Allah’; whenever he recited a verse of supplication, he would supplicate; and whenever he recited a verse concerning seeking refuge with Allah, he would seek refuge and supplicate.” — Muslim.

Our imams have said: Wherever the Qur’an is recited, whether in prayer or outside prayer, doing this, glorifying Allah, asking, and seeking refuge is mustahabb for the reciter, and in prayer for the imam, the follower, and the one praying alone. These are supplications, so everyone is equally included in them, just as all worshippers are equal in saying Amin. When someone recites, “Is Allah not the best of judges?” (the last verse of Surah al-Tin), it is mustahabb to say, “Yes, I bear witness to this.” When he recites the last verse of Surah al-Qiyamah, “Is He not able to give life to the dead?” he should say, “Yes, I testify.” When he recites the last verse of Surah al-Mursalat, “Then in what statement will they believe?” he should say, “I have believed in Allah.” When he recites, “Glorify the name of your Most High Lord,” he should say, “Subhana Rabbiyal-A‘la” (I glorify and praise my Most High Lord). He should say these both in prayer and outside prayer.

— Places in prayer where recitation is to be voiced aloud and silently

It is Sunnah to recite aloud in both rak‘ahs of Fajr and Jumu‘ah, in the first two rak‘ahs of Maghrib and ‘Isha’, in both rak‘ahs of each of the two Eid prayers, and in both rak‘ahs of the solar-eclipse and rain-seeking prayers. It is Sunnah to recite silently in the third rak‘ah of Zuhr, ‘Asr, and Maghrib, and in the last two rak‘ahs of ‘Isha’. For other nafl prayers, the rule is that recitation during the day should be silent, while at night it may be either silent or aloud. However, the moderate approach is best.

“One night the Messenger of Allah (peace and blessings be upon him) went to Abu Bakr. He saw that Abu Bakr was praying in a very low voice. Then he went to ‘Umar and saw that he was praying in a loud voice. When the two later came together with the Messenger of Allah (peace and blessings be upon him), he said: ‘O Abu Bakr, I went to you and saw that you were praying in a very soft voice.’ Abu Bakr replied: ‘O Messenger of Allah, I made the One with whom I held a private conversation hear me.’ He said to ‘Umar: ‘O ‘Umar, I went to you and saw that you were praying in a loud voice.’ He replied: ‘O Messenger of Allah, I was waking those who were asleep and driving away Satan.’ He said: ‘O Abu Bakr, raise your voice somewhat.’ And he said to ‘Umar: ‘Lower your voice somewhat.’” — Ahmad, Abu Dawud. If someone mistakenly recites aloud where recitation should be silent, or silently where it should be aloud, there is no harm. If he remembers during the recitation, he should continue the remainder according to the prescribed manner.

— Recitation behind the imam

The basic rule is that no prayer is valid without Surah al-Fatihah. As I mentioned earlier in the discussion of the obligatory elements of prayer, Surah al-Fatihah must be recited in every rak‘ah of both obligatory and nafl prayers. However, in prayers recited aloud, followers have been exempted from recitation. They are only required to listen silently, because Allah Most High said: “When the Qur’an is recited, listen to it and remain silent, so that you may receive mercy.” The Messenger of Allah (peace and blessings be upon him) also said: “When the imam says the takbir, say the takbir; and when the imam recites, remain silent.” — Muslim. The hadith, “Whoever has an imam, the imam’s recitation is his recitation,” conveys the same meaning: that in a prayer recited aloud, the imam’s recitation suffices for him. In a prayer recited silently, however, recitation is obligatory upon the follower. Likewise, if he cannot hear the imam’s recitation in a prayer recited aloud, recitation is also obligatory upon him. According to Abu Bakr ibn al-‘Arabi, the view that recitation is obligatory in prayers recited silently is the preferable view to us, because the hadiths making recitation obligatory apply to everyone. However, recitation in a prayer recited aloud is not correct for three reasons:

First, this is the practice followed by the people of Madinah.
Second, the Qur’anic command is: “Remain silent and listen.”
Third, preference: reciting along with the imam is impossible. When should one recite? If it is said that he should recite during the imam’s pause, we reply that silence is not obligatory for the imam. How, then, can he make obligatory something that is not obligatory? Especially when we have found a way to recite during a prayer recited aloud: reciting inwardly through reflection and contemplation. This conforms to the Qur’an, hadith, and method of worship, imitates the Sunnah, and gives effect to the preferable view. This is the view of al-Zuhri, Ibn al-Mubarak, Malik, Ahmad, Ishaq, and Ibn Taymiyyah.

8. Takbirs when rising and sitting

In prayer, say “Allahu Akbar” each time one rises or lowers oneself, and when standing or sitting. Only when rising from bowing should one say, “Sami‘a Allahu liman hamidah.” Ibn Mas‘ud said: “I heard the Messenger of Allah (peace and blessings be upon him) say ‘Allahu Akbar’ every time he rose or lowered himself and when standing and sitting.” — Ahmad, al-Nasa’i, al-Tirmidhi. The Companions of the Messenger, including Abu Bakr, ‘Umar, ‘Uthman, and ‘Ali, as well as the Tabi‘un who followed them, the jurists, and the scholars, held this view. Abu Hurayrah said: “When the Messenger of Allah (peace and blessings be upon him) intended to pray, he would stand and say ‘Allahu Akbar.’ Then, when going into bowing, he would again say ‘Allahu Akbar.’ When raising his back from bowing, he would say, ‘Sami‘a Allahu liman hamidah.’ Then, when going into prostration, he would say ‘Allahu Akbar,’ and when raising his head from prostration, he would say ‘Allahu Akbar.’ When standing for the second rak‘ah, he would again say ‘Allahu Akbar,’ and he did this in every rak‘ah until the prayer ended. This was how the Messenger of Allah (peace and blessings be upon him) prayed until he departed this world.” — Ahmad, al-Bukhari, Muslim, Abu Dawud. ‘Ikrimah said: “I told Ibn ‘Abbas that I had prayed Zuhr behind a foolish old man in the valley. He said twenty-two takbirs in the prayer, saying the takbir when going into prostration and when rising from it.” Ibn ‘Abbas said: “That was the prayer of Abu al-Qasim, the Messenger of Allah (peace and blessings be upon him).” — Ahmad, al-Bukhari. It is mustahabb to begin the takbir when starting to move from one position to another.

9. The method of bowing

In bowing, it is obligatory to bend down far enough to be able to grasp the knees with the hands. The Sunnah, however, is to keep the head and the back level, hold the knees with both hands while keeping the arms away from the sides, spread the fingers over the knees and shins, and extend the back. It is narrated from ‘Uqbah ibn ‘Amir:

He kept his two hands away from his sides, placed them on his knees, spread his fingers over his knees, and bowed. Then he said: “I saw the Messenger of Allah (peace and blessings be upon him) pray in this manner.” — Ahmad, Abu Dawud, al-Nasa’i. Abu Humayd said: “Whenever the Messenger of Allah (peace and blessings be upon him) bowed, he kept his body level; he neither lowered his head nor raised it, and he placed both hands on his knees as though grasping them.” — al-Nasa’i. It is narrated from ‘A’ishah in Sahih Muslim: “When the Messenger of Allah (peace and blessings be upon him) bowed, he neither raised nor lowered his head; rather, it was between the two.” ‘Ali said: “When the Messenger of Allah (peace and blessings be upon him) bowed, if a cup of water had been placed on his back, it would not have fallen.” (His back remained perfectly straight.) Mus‘ab ibn Sa‘d said: “I prayed beside my father. In bowing, I placed my hands between my thighs. He forbade me from doing this.”

Then he said: “We used to do this, but we were commanded to place our hands on our knees.” — All the collections of authentic hadith.

10. Remembrance in bowing

It is mustahabb to recite “Subhana Rabbiyal-‘Azim” in bowing. ‘Uqbah ibn ‘Amir said: “When the verse ‘So glorify the name of your Magnificent Lord’ was revealed” (the last verse of Surah al-Waqi‘ah), meaning, “Declare the holiness of the name of your Magnificent Lord,” the Messenger of Allah (peace and blessings be upon him) said: “Adopt this glorification in your bowing.” — Ahmad, Abu Dawud. Hudhayfah said: “I prayed with the Messenger of Allah (peace and blessings be upon him). In bowing he would recite, ‘Subhana Rabbiyal-‘Azim.’” — Muslim, Abu Dawud, al-Tirmidhi, al-Nasa’i, Ibn Majah. This supplication is also known through some weak chains: “Subhana Rabbiyal-‘Azim wa bihamdih.” Al-Shawkani said: “Although the chains of this hadith are weak, they strengthen one another.” The worshipper may conclude his bowing with this supplication, or add one of the following supplications to it:

a. It is narrated from ‘Ali that when the Messenger of Allah (peace and blessings be upon him) went into bowing, he would say:

اللَّه لَكَ رَكَعَت، وَبِكَ أمَنتُ، ولك أسلمت، أنت رَبِّي مَفَعَ سَبْعِي وَبَصَرِى وَمُعِى وَعَثْى وعَصَى وَمَا اسْتَقَلبَ بِهِ قَدَمِي لِلَّهِ رَبِّ الْعَالَمِينَ.

Meaning: O Allah, I bowed to You, believed in You, and submitted to You. You are my Lord. My hearing, sight, brain, bones, veins, nerves, and muscles are all obedient to You. Whatever movement my feet make is for Allah, Lord of the worlds. — Ahmad, Muslim, Abu Dawud.

b. It is narrated from ‘A’ishah that when the Messenger of Allah (peace and blessings be upon him) went into bowing and prostration, he would say:

سبوح قدوس رَبِّ الْمَلَائِكَةِ وَالرُّوح

Meaning: You are entirely pure of everything unbecoming and unsuitable for You; You are the Lord of all the angels and the Spirit (Jibril).”

c. ‘Awf ibn Malik al-Ashja‘i narrated: I prayed one night with the Messenger of Allah (peace and blessings be upon him). He stood in prayer and recited Surah al-Baqarah. In bowing he said:

سبْحَانَ ذِي الْجَبَرُوتِ وَالْمَلَكُوفِ وَالْكِبْرِيَاءِ وَالْعَظَمَةِ
.
Meaning: I declare Your holiness, O Owner of all power, dominion, grandeur, and magnificence.” — Abu Dawud, al-Tirmidhi, al-Nasa’i.

d. It is narrated from ‘A’ishah that the Messenger of Allah (peace and blessings be upon him) frequently recited in bowing and prostration:

سبحانك اللهم رَبَّنَا وَبِحَمْدِكَ اللَّه اغْفِرْ لِي.

Meaning: O Allah, I declare Your holiness, our Lord, and praise You. O Allah, forgive me.” He recited this in accordance with Allah’s words: “Glorify your Lord with His praise and seek His forgiveness.” — Ahmad, al-Bukhari, Muslim, and others.

11. Remembrance when rising from bowing and standing upright

The worshipper—whether he is the imam, a follower, or praying alone—should say when rising from bowing, سمع الله لمن حيدة“Sami‘a Allahu liman hamidah” (Allah hears the one who praises Him). Then, when he stands upright, he should say:

رَبَّنَا وَلَكَ الْحَمْدُ“Rabbana lakal-hamd” (O our Lord, all praise is Yours), or المربَّنا ولك الحمد“Allahumma rabbana wa lakal-hamd.” It is narrated from Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) would say when rising from bowing, سمع الله لمن“Sami‘a Allahu liman hamidah,” and then, while standing, he would again say: ربنا ولك الحمل“Rabbana wa lakal-hamd.” — Ahmad, al-Bukhari, Muslim. In a hadith of Anas in al-Bukhari it says: When the imam says, مع الله لمن حمدهhe says: سمع الله لمن حيلة“Sami‘a Allahu liman hamidah,” you should say: اللمُ رَبَّنَا وَلَكَ الْحَمْدُ“Allahumma rabbana wa lakal-hamd.” For this reason, many scholars hold that the follower should not say “Sami‘a Allahu liman hamidah.” Rather, when he hears the imam say it, he should say, الأمر رَبَّنَا وَلَكَ الْحَمد“Allahumma rabbana wa lakal-hamd.” A hadith narrated by Abu Hurayrah in Musnad Ahmad and elsewhere states that the Messenger of Allah (peace and blessings be upon him) said: When the imam says “Sami‘a Allahu liman hamidah,” you should say: اللهم ربنا ولك الحين“Allahumma rabbana wa lakal-hamd,” for whoever’s words coincide with those of the angels will have all his past sins forgiven. However, the Messenger of Allah’s statement, “Pray as you have seen me praying,” indicates that both “Sami‘a Allahu liman hamidah” and “Rabbana lakal-hamd” must be said by every worshipper, even if he is a follower. In response to those who say that the follower should not say both, but only “Rabbana lakal-hamd,” Imam al-Nawawi replied: “Our imams have said: The hadith, ‘When the imam says Sami‘a Allahu liman hamidah, then say اللَّمَرْ رَبَّنَا وَلَكَ الْحَمْدُ“Allahumma rabbana lakal-hamd,” means: Say ‘Rabbana lakal-hamd,’ along with the phrase you already know, ‘Sami‘a Allahu liman hamidah.’ The reason only ‘Allahumma rabbana lakal-hamd’ is mentioned is that the followers could hear the Messenger’s words ‘Sami‘a Allahu liman hamidah’ spoken aloud, because saying it aloud is Sunnah. They could not hear him say ‘Rabbana lakal-hamd,’ because he said it silently. The people knew the Messenger’s statement, ‘Pray as you have seen me praying,’ and they also knew the principle of complete obedience to him and were accustomed to following it. They would immediately pronounce the words ‘Sami‘a Allahu liman hamidah,’ so there was no need to command them to say them. They did not know ‘Rabbana lakal-hamd,’ so they were commanded to say it. The minimum that should be said when rising from bowing and standing upright is ‘Rabbana lakal-hamd’ or ‘Allahumma rabbana wa lakal-hamd.’ In addition, according to the following hadiths, it is mustahabb to say a little more:

a. Rifa‘ah ibn Rafi‘ said: “One day we were praying behind the Messenger of Allah (peace and blessings be upon him). When he raised his head from bowing and said ‘Sami‘a Allahu liman hamidah,’ a man behind him said:

رَبَّنَا لَكَ الْحَمْدُ حَمْداً كَثِيرًا طَيِّبًا مُبَارَكًا فِيهِ.

Meaning: O our Lord, all praise is Yours—abundant, pure, and blessed praise.

When the Messenger of Allah (peace and blessings be upon him) turned his face after the prayer ended, he said: “Who said these words just now in the prayer?” The man replied: “O Messenger of Allah, I did.” The Messenger of Allah (peace and blessings be upon him) said: “I saw thirty to forty angels competing to be the first to record them.” — Ahmad, al-Bukhari, Malik, Abu Dawud.

b. ‘Ali said that the Messenger of Allah (peace and blessings be upon him) would raise his head from bowing and say:

سمع الله لمن حمدة ربنا لك الحمد ملء السمواتِ وَالأَرْضِ وَمَا بينهما .

Meaning: Allah hears the one who praises Him. O our Lord, all praise is Yours—the measure of the heavens, the earth, and everything between them, and the measure of whatever else You will thereafter. — Ahmad, Muslim, Abu Dawud, al-Tirmidhi.

c. ‘Abdullah ibn Abi Awfa said: The Messenger of Allah (peace and blessings be upon him) would raise his head from bowing and say:

اللهم لَكَ الْحَمْدُ مِلْءَ السَّمَاءِ وَمِلْءَ الْأَرْضِ وَمِلهُ مَا عِلْت مِن شَيْءٍ بَعْد اللَّهُمَّ طَهِّرْنِي بِالتَّلْمِ والْبَرْدِ وَالْمَاءِ الْبَارِدِ اللهُم طَهِّرْلِي مِن الذُّنوبِ وَتَقنِي مِنْهَا كَمَا يُنقى الثوب الأبيض مِنَ الْوَسَمِ.

Meaning: O Allah, all praise is Yours, filling the heavens, filling the earth, and filling whatever else You will thereafter. O Allah, purify me with snow, hail, and cold water. O Allah, cleanse me of sins as a white garment is cleansed of filth.” — Ahmad, Muslim, Abu Dawud, Ibn Majah. The significance of this supplication is a request for complete purity and cleanliness.

d. Abu Sa‘id al-Khudri said: Whenever the Messenger of Allah (peace and blessings be upon him) said “Sami‘a Allahu liman hamidah,” he would also say:

اللَّهُ رَبَّنَا لَكَ الْحَمْدُ مِلْءَ السَّمَوَاتِ وَمِلْءَ الْأَرْضِ وَمِلْءَ مَا هِنْتَ مِنْ هَيْءٍ بَعْدُ أَهْلَ الثَّنَاءِ وَالْمَجْدِ أَحَقُّ مَا قَالَ الْعَبْدُ، وَكُلْنَا لَكَ عَبْدٌ، لَا مَانِعَ لِمَا أَعْطَيْنَ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ، وَلَا يَنْفَعُ ذَا الْجَلِّ مِنْكَ الْجَنَّ.

Meaning: O Allah, our Lord, all praise is Yours, filling all the heavens, filling the earth, and filling whatever else You will thereafter. O Possessor of praise and glory, You are most worthy of what the servant says. We are all Your servants. No one can withhold what You give, and no one can give what You withhold. The fortune, status, or wealth of one who possesses fortune, status, or wealth cannot benefit him; only righteous deeds can benefit him. — Muslim, Ahmad, Abu Dawud.

d. It is also authentically narrated that after “Sami‘a Allahu liman hamidah,” he would stand upright and say: يربى الحمد لربي الحمد“Li Rabbil-hamd, li Rabbil-hamd” (Praise belongs to my Lord, praise belongs to my Lord). The longer his bowing was, the longer he would remain standing upright.

12. Descending into prostration

According to most scholars, it is mustahabb to place the knees on the ground before the hands. Ibn al-Mundhir said: This is the view of ‘Umar al-Nakha‘i, Muslim ibn Yasar, Sufyan al-Thawri, Ahmad, Ishaq, and the ashab al-ra’y—that is, independent mujtahid scholars. Ibn al-Mundhir himself held this view. Abu al-Tayyib said: This is the view of most jurists. Ibn al-Qayyim said:

The Messenger of Allah (peace and blessings be upon him) would place his knees down before his hands, then place both hands down, followed by his forehead and nose. This is correct. Wa’il ibn Hujr said: “I saw the Messenger of Allah (peace and blessings be upon him) prostrate by placing his knees down first and his hands afterward. When rising, he would raise his hands first and his knees afterward. No one ever saw him do the opposite. Malik, al-Awza‘i, and Ibn Hazm considered it mustahabb to place the hands before the knees. A narration attributed to Ahmad is likewise. Al-Awza‘i said: “I saw people place their hands first and their knees afterward.” Ibn Abi Dawud said: “This is the view of the hadith scholars.” The method of rising from prostration to stand for the second rak‘ah is likewise disputed. According to most scholars, the hands should be raised first, followed by the knees. Others say that the knees should be raised first, followed by the hands.

13. The rules of prostration

The person prostrating should prostrate according to the following rules:

a. The nose, forehead, and both hands should be placed on the ground, and both arms should be held away from the sides. Wa’il ibn Hujr said: “When the Messenger (peace and blessings be upon him) prostrated, he placed his forehead between the palms of his two hands and kept his armpits exposed.” Abu Dawud. Abu Humayd said: “When the Messenger of Allah (peace and blessings be upon him) prostrated, he placed his nose and forehead on the ground, kept both arms away from his sides, and placed his palms level with his shoulders.” — Ibn Khuzaymah, al-Tirmidhi.

b. The palms of both hands should be positioned level with the ears or the neck. Some scholars reconciled these two reports by holding that the tips of the thumbs should be level with the ears while the palms should be level with the neck.

c. The fingers should be kept together and extended. Al-Hakim and Ibn Hibban narrated that when the Messenger of Allah (peace and blessings be upon him) bowed, he kept space between his fingers, but when he prostrated, he kept his fingers together.

d. The fingertips should face the qiblah. Al-Bukhari narrated from Abu Humayd: “When the Messenger of Allah (peace and blessings be upon him) prostrated, he neither spread his arms flat on the ground nor held them tightly, and he directed the tips of his toes toward the qiblah.”

14. The duration of prostration and its remembrance

For the one prostrating, it is recommended to recite in prostrationبحان ربى الأعلى (I declare the glory and holiness of my Most High Lord). ‘Uqbah ibn ‘Amir narrated that when the verse “Glorify the name of your Most High Lord” was revealed, the Messenger of Allah (peace and blessings be upon him) said, “Place it in your prostrations.” —Ahmad, Abu Dawud, Ibn Majah, al-Hakim. It was narrated from Hudhayfah that the Messenger of Allah (peace and blessings be upon him) would say in prostration, “Glory be to my Most High Lord.” Ahmad, Muslim, Abu Dawud, al-Tirmidhi, al-Nasa’i, Ibn Majah. It is improper to recite the tasbih of bowing and prostration fewer than three times. Al-Tirmidhi said: This is the position followed by the scholars. They consider reciting the tasbih three times preferable as the minimum. However, according to most scholars, reciting the tasbih at least once is sufficient for the validity of bowing and prostration. As I have already stated, remaining calmly and tranquilly in prostration is obligatory. It is assumed that this can be achieved by reciting the tasbih at least once.

However, according to some scholars, complete tasbih is achieved by reciting it ten times. ‘Amas said: “I have never seen anyone pray more like the Messenger of Allah (peace and blessings be upon him) than this young man”—meaning ‘Umar ibn ‘Abd al-‘Aziz. We assumed that he recited the tasbih ten times in bowing and ten times in prostration.” —Ahmad, Abu Dawud, al-Nasa’i. Al-Shawkani said: This hadith supports those who say that complete tasbih consists of reciting it ten times. The most accurate view, however, is that one praying alone may recite the tasbih as many times as he wishes, and the more he recites, the better. Numerous authentic hadiths recommend prolonging the prayer of such a worshipper. If this does not cause hardship to those praying behind him, the imam may also do so. Ibn ‘Abd al-Barr said: Every imam should shorten the prayer, because the Messenger’s command concerning this is established. It should be shortened even if those praying behind him are sufficiently energetic and strong, because no one knows what problem may arise for anyone at any time. During a prolonged prayer, someone may need to urinate or defecate, or some other sudden difficulty may occur. Ibn al-Mubarak said: It is preferable for the imam to recite the tasbih five times, so that those behind him have the opportunity to recite it at least three times. It is preferable for the one performing the prayer not to stop at the tasbih alone, but to recite other supplications as much as he can. An authentic hadith states:

The Messenger of Allah (peace and blessings be upon him) said: “You are closest to Allah while you are prostrating, so supplicate abundantly in prostration.” He also said: “Know that I have been prohibited from reciting the Qur’an while bowing or prostrating. In bowing, glorify the Majesty of Allah; and in prostration, supplicate abundantly. It is likely to be accepted.” —Ahmad, Muslim. There are many hadiths on this subject, several of which I quote here:

a. ‘Ali (may Allah be pleased with him) narrated that when the Messenger of Allah (peace and blessings be upon him) prostrated, he would say:

الأمر لَكَ سَجَدت، وبك آمنت، وَلَكَ أَسْلَمْتُ، سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ فَصَورَهُ فَأَحْسَنَ صُورَهُ نشق سمعه وبصره، فَتَبَارَكَ اللهُ أَحْسَنَ الْخَالِقِينَ.

Meaning: O Allah, I have prostrated to You, believed in You, and submitted to You. My face has prostrated before its Creator, who formed it and fashioned it beautifully, and created its hearing and sight. Blessed is Allah, the Best of creators.” —Ahmad, Muslim.

b. Ibn ‘Abbas, describing the Messenger of Allah’s night prayer, said: He went to pray. He prayed and began saying in the prayer or in prostration:

اللَّهُ أَجْعَلْ فِي قَلْبِي نَوْرًا وَفِي سَبْعِي نُورًا، وَفِي بَصَرِي نُورًا، وَعَن يَمِينِي لَوْرًا، وَتَحْتِي نُورًا واجعلني نورا .

Meaning: O Allah, place light in my heart, light in my hearing, light in my sight, light on my right, light beneath me, and make me light. —Muslim, Ahmad. Al-Nawawi said that he sought light in all his limbs and in every direction, meaning guidance to truth and the straight path. He sought light in all his limbs and body, in all his deeds and conduct, in all his circumstances and in every direction, so that nothing would remain hidden from his sight.

c. ‘A’ishah (may Allah be pleased with her) said: One day she found that the Messenger (peace and blessings be upon him) was not lying on the bed. She searched for him with her hand and found him prostrating. In prostration he was saying:

ربِّ أَعْطِ نَفْسِي تَقْوَامًا ، وَزَكَهَا ، أَنْتَ خَيْرٌ مَنْ زَكَامًا ، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا .

Meaning: O my Lord, grant me self-restraint and purify me. You are the best of those who purify; You are my Guardian and my Master.” —Ahmad

d. Abu Hurayrah said: The Messenger (peace and blessings be upon him) would say in prostration:

اللهم المغولي ذنبي كله، دقه وجله وأولهُ وَآخِرَهُ، وَعَلَانِيَتَهُ وَسرة.

Meaning: O Allah, forgive all my sins—their minor and major, their earlier and later, their hidden and apparent. —Muslim, Abu Dawud, al-Hakim.

e. ‘A’ishah (may Allah be pleased with her) said: One night I lost track of the Messenger (peace and blessings be upon him), then found him in the mosque. I saw him prostrating and saying:

اللهم إني أعوذ برضاك من سخطك، وأعوذ بمعافاتك من عقوبَتِكَ، وَأَعُوذُ بِكَ مِنْكَ لَا أَحْصِي تَنَاءَ علَيْكَ أَنتَ كَمَا اثْنَيْسَ عَلَى نَفْسِكَ.

Meaning: O Allah, I seek refuge in Your pleasure from Your displeasure, and in Your pardon from Your punishment. I seek refuge in You from You. I cannot enumerate praise of You; You are as You have praised Yourself. —Muslim, Abu Dawud, al-Tirmidhi, al-Nasa’i, Ibn Majah.

f. ‘A’ishah narrated: One night she lost track of the Messenger (peace and blessings be upon him) and thought that he had gone to one of his other wives. Later she found him and saw that he was bowing or prostrating. He was saying:

سبحانك الله وَبِحَمْدِكَ، لَا إِلَهَ إِلَّا أَنتَ

Meaning: O Allah, I declare Your glory and praise You. There is no deity except You.” Then she said to the Messenger (peace and blessings be upon him), “May my father and mother be sacrificed for you. You were in one state while I was in another”—that is, what you were doing and what I was thinking. —Ahmad, Muslim, al-Nasa’i.

g. In prostration he would say:

اللَّهمَّ اغْفِرْ لِي عَطِينَتِي وَجَمْلِي ، وَإِسْرَانِي فِي أَمْرِي وَمَا أَنتَ أَلَمُ بِهِ مِنَى اللَّهُمَّ اغْفِرْ لِي جَدِي ومَزْلِي، وَعَطَنِي وَعَمْدِي، وَكُلُّ ذَلِكَ عِنْدِي اللَّهمَّ اغْفِرْ لِي مَا قَدَّمْتَ وَمَا أَمْرُ، وَمَا أَسْرَرْت وَمَا أعلنت أنتَ إِلهِي لَا إِلَهَ إِلَّا أَنتَ.

Meaning: O Allah, forgive my mistakes, my shortcomings, and my ignorance. Forgive my reckless actions, and forgive what You know better than I do. O Allah, forgive what I have done in earnest and in jest, intentionally and unintentionally; all of that is found in me. O Allah, forgive what I have done previously and subsequently, secretly and openly. You are my deity; there is no deity except You.

15. Sitting and Supplication Between the Two Prostrations

The Sunnah for sitting between the two prostrations is to spread out the left foot and sit on it, keep the right foot upright, and point the toes of the right foot toward the qiblah. ‘A’ishah (may Allah be pleased with her) narrated that the Messenger of Allah (peace and blessings be upon him) would spread out his left foot and keep his right foot upright. —Bukhari, Muslim. It was narrated from Ibn ‘Umar (may Allah be pleased with him) that the Sunnah of prayer is to keep the right foot upright with its toes facing the qiblah and to sit on the left foot. —al-Nasa’i. Nafi‘ said: When Ibn ‘Umar prayed, everything of his faced the qiblah, even his sandals. Abu Humayd said: The Messenger (peace and blessings be upon him) would spread out his left foot and sit on it, then align all his limbs so that every bone returned to its proper place. Then he would go into prostration. —Ahmad, Abu Dawud, al-Tirmidhi.

Some hadiths also describe sitting in the tawarruk position as recommended. Tawarruk (last) means spreading both feet on the ground and sitting on the heels of both feet. Abu ‘Ubaydah said: This is the view of the scholars of hadith. Abu al-Zubayr said: I heard Tawus say: We asked Ibn ‘Abbas about sitting with both feet spread out. He said: This is Sunnah. We said: We regard it as painful for the feet. Ibn ‘Abbas replied: This is the Sunnah of your Prophet (peace and blessings be upon him). —Muslim.

It was also narrated from Ibn ‘Umar that when he raised his head from the first prostration, he would sit on the tips of his toes and say: This is Sunnah. Tawus said: I saw ‘Abdullah ibn ‘Abbas, ‘Abdullah ibn ‘Umar, and ‘Abdullah ibn al-Zubayr sit in this manner. —al-Bayhaqi. There is another form of sitting: placing both buttocks on the ground while keeping both thighs upright. This is unanimously considered disliked. Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) prohibited me from doing three things: pecking like a rooster when prostrating, sitting on the buttocks with the feet upright like a dog, and looking around like a fox. —Ahmad, al-Bayhaqi, al-Tabarani, Abu Ya‘la. The recommended manner of sitting between the two prostrations is to place the right hand on the right thigh and the left hand on the left thigh, spread the fingers toward the west, leave a slight space between them, and extend them to the knees.

It is recommended to recite either of the following two supplications, as often as one wishes, between the two prostrations. Al-Nasa’i and Ibn Majah narrated from Hudhayfah that the Messenger of Allah (peace and blessings be upon him) would say between the two prostrations:

رَبِّ اغْفِرْ لِي رَبِّ اغْفِرْ لِي.

Meaning: O my Lord, forgive me. O my Lord, forgive me. Abu Dawud narrated from Ibn ‘Abbas that the Messenger of Allah (peace and blessings be upon him) would say between the two prostrations:

اللهم اغفر لي وارحمني وعَافِنِي وَاهْدِنِي وارزقني .

Meaning: O Allah, forgive me, have mercy on me, guide me to the right path, and provide for me.

16. The Resting Sit

This is a brief sitting after the second prostration of the first rak‘ah and before standing for the second rak‘ah, and after the second prostration of the third rak‘ah and before standing for the fourth. Because of differences among the relevant hadiths, scholars also disagree about it. Here I present the brief account given by Ibn al-Qayyim: “The jurists disagree as to whether this is a Sunnah of prayer and recommended for everyone, or whether it is done only when necessary. Two opinions have been transmitted from Imam Ahmad. Al-Khallal said that, concerning the resting sit, Ahmad adopted the hadith narrated by Malik ibn al-Huwayrith and said that Yusuf ibn Musa reported: When Abu Umamah was asked about it, he said that sitting on the fronts of both feet is mentioned in the hadith of Rifa‘ah. In the hadith of Ibn ‘Ajlan it states that he would sit on the fronts of both feet. Several Companions and others who described the prayer of the Messenger of Allah (peace and blessings be upon him) did not mention this sitting. It is mentioned only in the hadiths of Abu Humayd and Malik ibn al-Huwayrith. If this had been the regular practice of the Messenger of Allah (peace and blessings be upon him), he would have done it continually and those describing his prayer would have mentioned it. Merely mentioning that the Messenger of Allah (peace and blessings be upon him) did this does not prove that it is a Sunnah of prayer. An action is considered Sunnah and worthy of imitation only when it is known that he himself regularly did it and that the Companions performed it knowing it to be Sunnah. But when it is assumed that he did it because he considered it necessary, its being Sunnah is not established.”

17. The Manner of Sitting for the Tashahhud

When sitting for the tashahhud, the following Sunnahs should be observed:

The hands should be placed as described in the following hadiths:

a. Ibn ‘Umar (may Allah be pleased with him) said: When the Messenger of Allah (peace and blessings be upon him) sat for the tashahhud, he placed his left hand on his left knee and his right hand on his right knee, formed a fist, and gestured with his index finger. —Muslim. (He formed a fist and placed his thumb beneath the index finger at the middle joint.)

b. Wa’il ibn Hujr said: The Messenger of Allah (peace and blessings be upon him) placed the palm of his left hand on his left knee and thigh. He placed the end of his right elbow on his right thigh, folded his fingers, and formed a circle. Another narration states that he formed a circle with his thumb and middle finger and gestured with his index finger. Then he raised that finger. I saw him moving it and supplicating with it. —Ahmad. Al-Bayhaqi said: Moving the finger may mean gesturing with it, not moving it repeatedly, so that it accords with the narration of Ibn al-Zubayr. Ibn al-Zubayr narrated: When the Messenger (peace and blessings be upon him) supplicated, he gestured with his finger but did not move it. —Abu Dawud.

c. Al-Zubayr (may Allah be pleased with him) said: When the Messenger of Allah (peace and blessings be upon him) sat for the tashahhud, he placed his right hand on his right thigh and his left hand on his left thigh. He gestured with the index finger of his right hand, and his eyes did not go beyond the direction of his gesture. —Ahmad, Muslim, al-Nasa’i. This hadith shows that it is sufficient simply to place the right hand on the thigh; it need not be folded. One should gesture with the index finger of the right hand. It is also Sunnah for the worshipper’s gaze not to go beyond the gesture of the index finger. These are three sound methods. It is permissible to follow any one of them.

He should gesture slightly inclined with the right index finger until the salam. Numayr al-Khuza‘i said: I saw the Messenger of Allah (peace and blessings be upon him) sitting in prayer with his right hand on his right thigh. He held up his index finger and supplicated while slightly inclining it. —Ahmad, Abu Dawud, al-Nasa’i, Ibn Majah, Ibn Khuzaymah. Anas (may Allah be pleased with him) said: The Messenger (peace and blessings be upon him) saw Sa‘d supplicating with two fingers and said, “O Sa‘d, with one finger”—that is, gesture with one finger. —Ahmad, Abu Dawud, al-Nasa’i, al-Hakim.

When Ibn ‘Abbas was asked about gesturing by raising the finger, he said: It is a declaration of Allah’s oneness. Anas said: It expresses humility. Mujahid said: It rebukes Satan. According to the Shafi‘i school, one gesture is made with the index finger when saying “except Allah.” According to the Hanafis, the index finger is raised when saying “I bear witness that there is no deity” and lowered when saying “except Allah.” According to the Malikis, the index finger should continue moving from right to left until the end of the prayer. According to the Hanbali school, whenever Allah’s name is mentioned, the index finger is raised to indicate Allah’s oneness. It is not moved or shaken.

In the first tashahhud, one should sit with both feet spread out; in the final tashahhud, one should spread out the left foot, keep the right foot upright with its toes facing the qiblah, and sit on the left buttock. Abu Humayd said: When the Messenger of Allah (peace and blessings be upon him) sat at the end of two rak‘ahs, he sat on his left foot and kept his right foot upright. When he sat in the final rak‘ah, he spread out his left foot, passed it beneath his right leg, kept his right foot upright, and sat on his buttock. —Bukhari.

18. The First Tashahhud

According to most scholars, the first tashahhud is Sunnah. ‘Abdullah ibn Buhaynah said: The Messenger of Allah (peace and blessings be upon him) stood during the noon prayer, leaving a sitting that he was supposed to perform—that is, he omitted it. When he completed the prayer, he performed two prostrations, saying “Allah is Most Great” in each. He performed both prostrations while sitting, before the salam. The people in congregation prostrated with him. His two prostrations compensated for the sitting he had forgotten. —All the authentic hadith collections. The work Subul al-Salam states: This hadith proves that if the first tashahhud is omitted forgetfully, it can be compensated for by the prostration of forgetfulness. The Messenger’s statement, “Pray as you have seen me pray,” proves that the first tashahhud is obligatory. The fact that its omission is compensated for here proves that, although obligatory, it can be compensated for by the prostration of forgetfulness. This does not prove that it is not obligatory unless it is established that the prostration of forgetfulness is sufficient compensation whenever any obligatory act is omitted forgetfully.

Hafiz Ibn Hajar said in Fath al-Bari: Ibn al-Battal said: The proof that the prostration of forgetfulness does not replace an obligatory act is that if someone forgets the opening takbir, the prostration of forgetfulness does not compensate for it. The tashahhud is likewise. Moreover, since it is a supplication that is never recited aloud, it is not obligatory. It is like the opening supplication recited before Surah al-Fatihah. Others argue that the Prophet’s continued practice supports it, even though he knew that people had intentionally omitted it. However, this is open to question. Among those who consider the first tashahhud obligatory are Layth ibn Sa‘d, Ishaq, and Ahmad according to the well-known view. This is also al-Shafi‘i’s position. According to one narration, it is likewise the position of the Hanafis. Al-Tabari argues for its obligation by saying that prayer was initially made obligatory as two rak‘ahs, and the tashahhud was obligatory in that prayer. Later, when the prayer was increased, its obligatory status was not annulled because of the increase.

It is recommended to complete the first sitting quickly. Ibn Mas‘ud (may Allah be pleased with him) said: When the Messenger of Allah (peace and blessings be upon him) sat after the first two rak‘ahs, it seemed as though he were sitting on hot stones—that is, he completed it very quickly. —Ahmad, Abu Dawud, al-Tirmidhi, al-Nasa’i, Ibn Majah. Al-Tirmidhi said: The scholars act according to this view. They prefer not to prolong the sitting after the second rak‘ah and not to recite anything beyond the tashahhud. Ibn al-Qayyim said that no report states that he recited blessings upon the Prophet in the first tashahhud. It is also not known that he sought refuge in this sitting from the punishment of the grave, the punishment of Hell, the trials of life and death, or the tribulation of the Dajjal. Those who considered these acts recommended did so only because of their general usefulness. Otherwise, authentic chains report that the specific place for these supplications is the final sitting.

19. Sending Blessings upon the Messenger (peace and blessings be upon him)

It is recommended to send blessings upon the Messenger of Allah (peace and blessings be upon him) in the sitting of the final tashahhud. Any one of the following formulas may be recited as the blessing:

1. Abu Mas‘ud al-Badri said: Bashir ibn Sa‘d asked: O Messenger of Allah, Allah has commanded us to send blessings upon you. How should we send blessings upon you? The Messenger (peace and blessings be upon him) remained silent. Then he said: Say:

اللَّه صَلِّ عَلَى مُحَمَّدٍ وَعَلَى الوِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ محَمَّدٍ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيرَ فِي الْعَالَمِينَ إِنَّكَ حَمِيدٌ مَجِيدٌ.

Meaning: O Allah, send blessings upon Muhammad and upon the family of Muhammad, as You sent blessings upon the family of Ibrahim. And bless Muhammad and the family of Muhammad, as You blessed the family of Ibrahim among the worlds. Indeed, You are Praiseworthy and Glorious.” Then send the salam in the manner known to you. —Muslim, Ahmad.

2. Ka‘b ibn ‘Ujrah said: We asked: O Messenger of Allah, we know how to send salam upon you, but how should we send blessings upon you? He said: Say:

اللهم صل على محمدٍ وَعَلَى آلِ مُحملٍ كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ، اللهم بارك على محمدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ.

All the authentic hadith collections. The fact that sending blessings upon the Messenger of Allah (peace and blessings be upon him) is not obligatory but recommended is established by a hadith narrated from Fudalah in al-Tirmidhi, Ahmad, and Abu Dawud.

The Messenger of Allah (peace and blessings be upon him) heard a man supplicating in prayer, but he had not sent blessings upon the Messenger of Allah. The Messenger remarked that this man had finished his prayer too quickly. Then he called him and said to him or someone else: “When any of you prays, let him first praise Allah, then send blessings upon the Prophet, and thereafter supplicate to Allah for whatever he wishes.” The author of al-Muntaqa said: This hadith proves that sending blessings is not obligatory, because the Messenger (peace and blessings be upon him) did not order the one who omitted it to repeat the prayer. This is further supported by Ibn Mas‘ud’s hadith, in which, after describing the tashahhud, it says: “Then you may ask Allah for whatever you wish.” Al-Shawkani said: I find no proof supporting those who consider sending blessings obligatory [The Arabic word for blessings is salat. Allah’s salat upon the Messenger of Allah means that Allah praises and honors him; the angels’ salat means supplicating that Allah send mercy upon him. The original word al means family and relatives. Some say it refers to Banu Hashim and Banu al-Muttalib, for whom receiving zakat and charity is forbidden. According to some, it means his descendants; according to others, his community and followers until the Day of Resurrection; and according to many, the righteous members of his community. However, the meaning “the entire community” is the strongest].

20. Supplication after the Final Tashahhud and before the Salam

It is recommended to supplicate for all good in this world and the Hereafter after the tashahhud and before the salam. ‘Abdullah ibn Mas‘ud said: The Messenger of Allah (peace and blessings be upon him) taught us the tashahhud, then said at its conclusion: After that, we may ask for whatever we wish. —Muslim.

Supplication before the salam is unconditionally recommended. The recommendation is fulfilled whether one recites a supplication reported in hadith or an independently formulated supplication. However, it is better to recite a supplication reported in hadith. I will mention several of the supplications reported in hadith:

1. Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: After reciting the final tashahhud, seek Allah’s protection from four things and say:

اللهم إني أعوذ بك من عَلَابِ جَهَنر، ومن عذاب القبر ومن فتنة المعيَا وَالْمَمَاتِ، وَمِنْ قَرْ فِتْنَةِ المسيح الدجال.

Meaning: O Allah, I seek refuge in You from the punishment of Hell, from the punishment of the grave, from the trials of life and death, and from the evil of the Dajjal. —Muslim.

2. ‘A’ishah (may Allah be pleased with her) said: The Messenger of Allah (peace and blessings be upon him) would supplicate in prayer as follows:

اللَّهُ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الرِّجالِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا والماس، اللهم إنِّي أَعُوذُ بِكَ مِنَ الْمَارِ وَالْمَفْرَمِ .

Meaning: O Allah, I seek refuge in You from the punishment of the grave, from the trial of the Dajjal, and from all trials of life and death. O Allah, I seek refuge in You from sin and debt. —Bukhari, Muslim.

3. Ali (may Allah be pleased with him) said that when the Messenger of Allah (peace and blessings be upon him) prayed, his final supplication between the tashahhud and the salutation was:

اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتَ وَمَا أَعْرَت، وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ وَمَا أَسْرَرْتُ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِي انت المقدم وأنت المؤخر، لا إله إلا أنت .

Meaning: O Allah, forgive me all my past and future sins, my secret and open sins, my transgressions, and those sins You know better than I do. You advance and You defer. There is no god but You. —Muslim.

4. Abdullah ibn Umar said that Abu Bakr said to the Messenger of Allah (peace and blessings be upon him), “Teach me a supplication that I may recite in prayer.” He said, “Say:”

اللَّهُ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا وَلَا يَغْفِرُ الذُّلُّوبَ إِلَّا أَنْتَ فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِي وارحمني إنك أنت الغفور الرحيم .

Meaning: O Allah, I have greatly wronged myself (that is, I have committed many sins), and no one forgives sins except You. So forgive me with forgiveness from You and have mercy on me. Surely You are the Most Forgiving, the Most Merciful. —Bukhari, Muslim.

5. It was narrated from Hanzalah ibn Ali that the Messenger of Allah (peace and blessings be upon him) entered the mosque and saw a man, having reached the final part of his prayer, saying after the tashahhud:

اللَّهُمَّ إِنِّي أَسْأَلُكَ يَا اللَّهُ الْوَاحِدُ الْأَحَدُ الصَّمَدُ الَّذِي لَرْيَان وَلَمْ يُولَدْ وَلَمْ يَكُن لَهُ كُفُوًا أَحَدٌ أَن تَغْفِرَ لِي ذُنُوبِي إِنَّكَ أَنتَ الغَفور الرحيم .

Meaning: O Allah, O One and Unique, Self-Sufficient, who has no child, who is the father of no one, and unto whom none is comparable, I ask You to forgive my sins. Surely You are the Most Forgiving, the Most Merciful.” The Messenger of Allah (peace and blessings be upon him) said, “He has been forgiven.” He said this three times. —Ahmad, Abu Dawud.

6. Shaddad ibn Aws (may Allah be pleased with him) said that the Messenger of Allah (peace and blessings be upon him) would say in his prayer:

اللَّهُمَّ إِنِّي أَسْأَلَكَ الثَّبَاتِ فِي الْأَمْرِ، وَالْعَزِيمَة عَلَى الرَّهْدِ، وَأَسْأَلُكَ فَذَرَ نِعْمَتِكَ، وَحُسَنٌ عِبَادَتِكَ، وَأَسْأَلُكَ قَلْبًا سَلِيْمًا، وَلِسَانًا صَادِقًا، وَأَسْأَلُكَ مِنْ غَيْرِ مَا تَعْلَى، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَى وَاسْتَغْفِرُكَ لِمَا تَعْلَمُ .

Meaning: O Allah, I ask You for steadfastness in the religion, firmness in righteousness, the ability to give thanks for Your blessings, and to worship You well. I ask You for a pure heart and a truthful tongue. I ask You for whatever You know to be good, and I seek refuge in You from whatever You know to be evil. I seek Your forgiveness for the sins You know. —Nasa’i.

7. Abu Mizlah said: Maymun ibn Yasar led us in prayer, but he made it very brief. The people expressed their displeasure. He said, “Did I not perform the bowing and prostration properly?” They said, “Yes, you did.” He said, “Listen, I recited in the prayer a supplication that the Messenger of Allah (peace and blessings be upon him) used to recite:”

الله يعليك الْغَيْبِ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِيْ الْحَيَاةَ خَيْرًا لِي، وَتَوَفَّنِي إِذَا كَانَتِ الْوَقَاةُ خَيْرًا لِي، أَسْأَلُكَ عَفيتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ وكلمة الحق في القضب والرضا وَالْقَصْنَ فِي الْفَقْرِ وَالْفِني، ولذة النظر إلى

وجهك ، والشوق إلَى لِقَائِكَ، وَأَعُوذُ بِكَ مِنْ مَرَاء مكبرة، ومن فتنة مصيلة، اللهم زينا بزينة الإِيمَانِ، وَاجْعَلْنَا هداة مهربين.

Meaning: O Allah, by Your knowledge of the unseen and Your power over creation, keep me alive as long as You know life to be better for me, and take my life when You know death to be better for me. Grant me the ability to fear You in secret and in public, to speak the truth in anger and contentment, to follow moderation in poverty and abundance, and grant me the joy of looking upon Your Face and the longing to meet You. I seek refuge in You from harmful calamities and misfortunes and from affliction and pain that lead astray. O Allah, adorn us with faith and make us guides and rightly guided. —Ahmad, Nasa’i.

8. It was narrated from Abu Salih that the Messenger of Allah (peace and blessings be upon him) said to a man, “What do you recite in prayer?” He said, “I recite the tashahhud, then I say:”

اللهم إني أسألك الجنة وأعوذ بك من النار .

Meaning: O Allah, I ask You for Paradise and seek refuge in You from Hell.” Then the man said, “I cannot recite well the other difficult supplications that you and Mu‘adh recite.” The Messenger of Allah (peace and blessings be upon him) said, “Continue reciting these two.” —Ahmad, Abu Dawud. 9. Ibn Mas‘ud narrated that the Messenger of Allah (peace and blessings be upon him) taught him this supplication:

اللهم الف بين قلوبنا، وأصلح بَيْنَنَا، وَاهْدِنَا سُبُلَ السَّلام وَنَحنَا مِنَ الظُّلُمَاتِ إلى النور. وَحَيْنَا الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَلَى، وَبَارِك لَنَا فِي أَسْمَاعِنَا وَأَبْصَارِنَا وَقُلُوْبِنَا وَأَزْوَاجِنَا وَذُرِّيَاتِنَا وَتَب عَلَيْنَا إِنَّكَ أَنتَ التواب الرحيم

، واجعلنا شاكرين لنعمتك، مثنين بما وقابليها وأنها علي

Meaning: O Allah, create love among our hearts, set right our mutual relations, and guide us to the paths of peace. Bring us out of darkness into light. Protect us from indecency, both hidden and apparent. Bless our hearing, our sight, our hearts, our spouses, and our children. Turn to us in forgiveness; surely You are the Oft-Returning, the Most Merciful. Make us grateful for Your blessings, praising You, worthy of them, and complete Your blessings upon us.” —Ahmad, Abu Dawud.

10. Anas (may Allah be pleased with him) said: I was sitting with the Messenger of Allah (peace and blessings be upon him). A man was praying. When he bowed and completed the tashahhud, he supplicated:

اللهمَّ إِنِّي أَسْأَلُكَ بِأَنَّ لَكَ الْحَمْدِ لا إله إلا أنت المنان، بَدِيعُ السَّمَوَاتِ وَالْأَرْضِ بَاذَا الهلال والإكْرَا يَا حَيُّ يَا قَيُّومُ إِنِّي أَسْأَلُكَ .

Meaning: O Allah, by virtue of all praise belonging to You, I ask You. There is no god but You, the Bestower, Creator of the heavens and the earth, Possessor of majesty and honor, O Ever-Living, O Sustainer, I ask You.” The Messenger of Allah (peace and blessings be upon him) said to the Companions, “Do you know by what means he supplicated?” They said, “Allah and His Messenger know best.” He said, “By Him in Whose hand is Muhammad’s soul, he supplicated by Allah’s greatest name—the name by which, when He is supplicated, He responds, and when He is asked by it, He gives.” —Nasa’i.

11. Umayr ibn Sa‘d said that Ibn Mas‘ud used to teach us the tashahhud of the prayer and say: After the tashahhud, one should make this supplication:

اللهم إلى أمالك من الخير كله ما علمت منه وما لم أعلى، وأعوذ بلكَ مِنَ الشَّرْكُلِهِ مَا عَلَيْتُ مِنْهُ وَمَا لَمْ أعلى اللهم إلى أسالك من غير ما سألك مِنْهُ عِبادك الصالحون، وأعوذُ بِكَ مِنْ شَرِّ مَا اسْتَعَاذَكَ مِنْهُ عبادك

الصالحون، رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةٌ وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ.

Meaning: O Allah, I ask You for every good, what I know of it and what I do not know; and I seek refuge in You from every evil, what I know of it and what I do not know. O Allah, I ask You for the best of what Your righteous servants have asked You for, and I seek refuge in You from the evil of what Your righteous servants have sought refuge from. O our Lord, grant us good in this world and good in the Hereafter, and protect us from the punishment of Hell.” He said: Whatever any prophet or righteous person supplicates for is encompassed by this supplication. —Ibn Abi Shaybah, Sa‘id ibn Mansur.

21. Remembrance and supplication after the salutation

Several remembrances and supplications after the salutation have been narrated from the Messenger of Allah (peace and blessings be upon him). It is Sunnah for those praying to recite them. We mention these supplications below:

1. It was narrated from Thawban (may Allah be pleased with him) that when the Messenger of Allah (peace and blessings be upon him) turned away and sat after completing the prayer, he would seek Allah’s forgiveness three times and say:

اللهم أنت السلام ومنك السلام تباركت بَاذَا الْجَلالِ وَالْإِكْرَام

Meaning: O Allah, You are Peace, and from You comes peace. Blessed are You, O Possessor of majesty and honor.” —All the sound hadith collections except Bukhari.

Al-Walid said: I asked al-Awza‘i how forgiveness should be sought. He said that one should say: Astaghfirullah, Astaghfirullah, Astaghfirullah (I seek Allah’s forgiveness, I seek Allah’s forgiveness, I seek Allah’s forgiveness).

2. Mu‘adh ibn Jabal (may Allah be pleased with him) said that the Messenger of Allah (peace and blessings be upon him) told him: “O Mu‘adh, do not forget to recite this supplication after every prayer:”

اللهم أعني على ذِكْرِكَ وَعُكْرِكَ وَحُسْنِ عِبَادَتِكَ.

Meaning: O Allah, help me remember You, give thanks to You, and worship You properly. —Ahmad, Abu Dawud, Nasa’i.

3. Abdullah ibn al-Zubayr said that when the Messenger of Allah (peace and blessings be upon him) said the salutation at the end of the prayer, he would say:

لا إله إلا الله وحده لا قَرِيك له، له الملك وله الحمد، وهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ لَا حَوْلَ وَلَا قُوَّة إلا بِاللَّهِ، وَلَا تَعْبُدُ إِلَّا إِيَّاهُ، أَهْلُ النِّعْمَةِ وَالفَضْلِ وَالثَّنَاءِ وَالْحُسَ، لَا إِلَهَ إِلَّا اللَّهُ مُخْلِصِينَ لَهُ الدين ولو كره الكافرون.

Meaning: There is no god but Allah. He is One; He has no partner. All

dominion and power belong to Him. All praise belongs to Him. He is over all things powerful. There is no power with anyone except Allah. We worship none but Him. He alone is worthy of all blessings, excellence, praise, and beauty. There is no god but Allah; we are sincere in devotion to Him, even though the disbelievers dislike it.” Ahmad, Muslim, Abu Dawud, Nasa’i. 4. Al-Mughirah ibn Shu‘bah said that at the end of every obligatory prayer, the Messenger of Allah (peace and blessings be upon him) would say:

لا إله إلا الله وحدَهُ لا عَرِيكَ لَهُ، لَهُ الملك وله الحمد، وهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ اللَّهِ لَا مَانِعَ لِمَا أَعْطَيْتَ وَلَا تَعْطَى لِمَا مَنَعْ وَلَا يَنْفَعُ ذَالْحَقِّ مِنكَ الْجَن .

Meaning: There is no god but Allah. He is One; He has no partner. To Him belong all power and dominion, and to Him belongs all praise. He is over all things powerful. O Allah, none can withhold what You give, and none can give what You withhold. Wealth cannot avail a wealthy person against You. —Ahmad, Bukhari, Muslim.

5. Uqbah ibn Amir (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) commanded me to recite Surahs al-Nas and al-Falaq after every obligatory prayer. Ahmad, Bukhari, Muslim.

6. Abu Umamah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) said that whoever recites Ayat al-Kursi at the end of every prayer, nothing stands between him and entering Paradise except death.” —Nasa’i, Tabarani. Ali (may Allah be pleased with him) also said that the Messenger of Allah (peace and blessings be upon him) said: Whoever recites Ayat al-Kursi at the end of every obligatory prayer will remain under Allah’s protection until the next prayer. Tabarani.

7. Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: Whoever recites Subhanallah thirty-three times, Alhamdulillah thirty-three times, and Allahu Akbar thirty-three times after every obligatory prayer—these total ninety-nine—then completes one hundred with this supplication:

لا إله إلا الله وحدَهُ لا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ .

All his sins will be forgiven, even if they are like the foam of the sea (that is, minor sins; major sins are not forgiven without repentance). —Ahmad, Bukhari, Muslim, Abu Dawud.

8. Ka‘b ibn Ujrah said that the Messenger of Allah (peace and blessings be upon him) said: There are certain supplications after the prayer whose reciter never fails. They are: Subhanallah thirty-three times, Alhamdulillah thirty-three times, and Allahu Akbar thirty-three times. —Muslim.

9. Sumayy, from Abu Salih, narrated from Abu Hurayrah (may Allah be pleased with him): The poor Muhajirun came to the Messenger of Allah (peace and blessings be upon him) and said: The wealthy will possess the everlasting blessings of Paradise and the highest ranks. The Messenger of Allah (peace and blessings be upon him) said, “How so?” They said: They pray and fast as we do, but they surpass us in charity and freeing slaves. The Messenger of Allah (peace and blessings be upon him) said: “Shall I not teach you something by which you can catch up with those who preceded you and surpass those who come after you? No one will be better than you except one who does the same as you.” They said, “Yes, teach us.” The Messenger of Allah (peace and blessings be upon him) said: “After every obligatory prayer, recite Subhanallah thirty-three times, Alhamdulillah thirty-three times, and Allahu Akbar thirty-three times.” The poor Muhajirun returned to the Messenger of Allah (peace and blessings be upon him) and said: Our wealthy brothers have heard what we do, so they are doing the same. The Messenger of Allah (peace and blessings be upon him) said: “That is Allah’s bounty; He grants it to whomever He wills.” Bukhari and Muslim.

10. It has also been narrated with an authentic chain that one should say Subhanallah twenty-five times, Alhamdulillah twenty-five times, and Allahu Akbar twenty-five times, then say twenty-five times:

لا إله إلا الله وحدَهُ لا فَرِيكَ لَهُ، لَهُ الْمُلْككَ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ عَلَى قَدِيرٌ .

11. Abdullah ibn Amr said that the Messenger of Allah (peace and blessings be upon him) said: There are two deeds which, if a person performs them, will cause him to enter Paradise. They are easy, but very few people perform them. The people asked, “O Messenger of Allah, what are they?” He said: “After every obligatory prayer, say Subhanallah, Alhamdulillah, and Allahu Akbar ten times each. At bedtime, say Subhanallah, Alhamdulillah, and Allahu Akbar one hundred times each. Thus they total two hundred and fifty during the day, but on the scale they amount to two thousand five hundred, because every good deed receives tenfold reward. Who among you commits two thousand five hundred sins every day?” The people asked, “Then why do so few people perform them?” He said: “Satan comes to you during prayer and reminds you of various needs, so you do not recite them after the prayer. He also comes at bedtime, so a person falls asleep without reciting them.” The narrator said: I saw the Messenger of Allah (peace and blessings be upon him) count and recite them on his fingers. Abu Dawud, Tirmidhi.

12. Ali (may Allah be pleased with him) and Fatimah came to the Messenger of Allah (peace and blessings be upon him) asking for a servant to make their work easier. The Messenger of Allah (peace and blessings be upon him) refused to give them a servant and said, “Shall I give you something better than what you have asked for?” They said, “Yes, please.” The Messenger of Allah (peace and blessings be upon him) said: “They are some words that Jibril taught me. After every prayer, say Subhanallah ten times, Alhamdulillah ten times, and Allahu Akbar ten times. Before sleeping, say Subhanallah thirty-three times, Alhamdulillah thirty-three times, and Allahu Akbar thirty-three times.” Ali (may Allah be pleased with him) said: Since the Messenger of Allah (peace and blessings be upon him) taught me these, I have never stopped reciting them.

13. Abdur-Rahman ibn Ghanm said that the Messenger of Allah (peace and blessings be upon him) said: Whoever recites the following ten times after the Maghrib and Fajr prayers, before returning home:

لا إله إلا الله وحدَهُ لا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ بَيْنِهِ الْخَيْرَ يُحْيِي وَيُمِيتُ وَهُوَ عَلَى كُلِّ غير قدير

For each recitation, ten rewards will be recorded, ten sins will be erased, and he will be raised ten درجات in rank. It will protect him from all sins and from the rejected Satan; no sin except shirk can destroy this protection. Thus he will be counted among the best of people in deeds. Only one who recites a better supplication than this will be better than him. —Ahmad, Tirmidhi.

14. Muslim ibn al-Harith narrated from his father, who said that the Messenger of Allah (peace and blessings be upon him) told him: After the Fajr prayer, before speaking to anyone, recite seven times:اللَّمُرْ أَجِرْنِي مِن النَّارِ(O Allah, protect me from Hellfire.) Then, if you die on that day, Allah will decree your deliverance from Hellfire. After the Maghrib prayer, before speaking to anyone, say seven times:

اللهم إني أسالك الْجَنَّةَ اللَّهم أَورَنِي مِنَ النَّار.

(O Allah, I ask You for Paradise and seek refuge in You from Hell.) Then, if you die during that night, Allah will decree your deliverance from Hellfire. —Ahmad, Abu Dawud.

15. Abu Hatim narrated that the Messenger of Allah (peace and blessings be upon him) would say after the prayer:

الأَمر أَصْلِحْ لِي دِينِي الَّذِي مُوَعِصَةٌ أَمْرِي، وَأَصْلِعْ دُنْيَايَ الَّتِي جَعَلْتَ فِيهَا مَعَاشِي اللَّمَ إِنِّي أَعُوذُ بِرِضَاكَ مِن سَخَطِكَ، وَأَعُوذُ بِعفُوكَ مِن نِقْمَتِكَ، وَأَعُوذُ بِكَ مِنْكَ، لَا مَانِعَ لِمَا أَعْطَيْنَ، وَلَا معطي لما منعت، ولا يَنفَعُ ذَا

الْجَنِ، مِنْكَ الْجَل.

Meaning: O Allah, set right my religion, which safeguards all my affairs, and set right my worldly life, in which I earn my livelihood. O Allah, I seek refuge through Your pleasure from Your displeasure, through Your forgiveness from Your punishment, and in You from You. None can withhold what You give, and none can give what You withhold. Wealth cannot avail a wealthy person against You. Abu Hatim.

16. Bukhari and Tirmidhi narrated that Sa‘d ibn Abi Waqqas used to teach his children the following supplication and say: The Messenger of Allah (peace and blessings be upon him) used to seek Allah’s protection with this supplication after the prayer:

الله إِنِّي أَعُوذُ بِكَ مِنَ البغل، وأعوذ بله من الجبن، وأعُوذُ بِكَ أَنْ أَرَدَّ إِلَى أَرْذَلِ الْعُمْرِ وَأَعُوذُ بِكَ مِنْ فَتْنَةِ الدُّنْيَا وَأَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ.

Meaning: O Allah, I seek refuge in You from miserliness, from cowardice, from being returned to the most feeble stage of life, from the trial of this world, and from the punishment of the grave.”

17. Abu Dawud and al-Hakim narrated that the Messenger of Allah (peace and blessings be upon him) would say after every prayer:

اللَّهُ عَافِنِي فِي بَدَنِي اللهُ عَافِنِي فِي سَعِي، اللَّهُ عَافِنِي فِي بَصَرِي اللَّهُ إِنِّي أَعُوذُ بِكَ من الكفر والفقر، اللهم إنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ، لَا إِلَهَ إِلَّا أَنسَ.

Meaning: O Allah, grant well-being to my body, grant well-being to my hearing, and grant well-being to my sight. O Allah, I seek refuge in You from disbelief and poverty, and from the punishment of the grave. There is no god but You.”

18. Imam Ahmad, Abu Dawud, and Nasa’i narrated that immediately after the prayer, the Messenger of Allah (peace and blessings be upon him) would say:

اللَّهم رَبَّنَا وَرَبِّ كُلِّ شَيْءٍ أَنَا عَمِيلٌ أَنَّكَ الرَّبِّ وَحْدَكَ لا شَرِيكَ لَكَ. اللَّهم رَبَّنَا وَرَبُّ كُلِّ شَيْءٍ أَنَا شَهِيدٌ أَن محمدا عبدك ورسولك اللهم رَبَّنَا وَرَبُّ كُلِّ شَيْءٍ، أَنَا شَهِيدٌ أَنَّ الْعِبَادَ كَلَّمَ إِغوة. اللَّهُم رَبَّنَا وَرَبِّ كُلِّ شَيْءٍ، أَجْعَلْنِي مُخْلِصًا لَكَ وَأَهْلِي فِي كُلِّ سَاعَةِ مِنَ الدُّنْيَا وَالْآخِرَةِ، بَاذَا الْجَلَالِ وَالْإِكْرَامِ، إِسْمَعَ وَاسْتَعِب الله الأكبر الأكبر، نور السَّمَوَاتِ وَالْأَرْضِ، الله الأكبر الأكبر، حسبي الله ونعم الوكيل الله الأكبر الأكبر

Meaning: O Allah, our Lord and Lord of all things, I bear witness that You alone are the Lord; You have no partner. O Allah, our Lord and Lord of all things, I bear witness that Muhammad is Your servant and Messenger. O Allah, our Lord and Lord of all things, I bear witness that all servants are brothers to one another. O Allah, our Lord and Lord of all things, make me and my family sincere for You at every moment in this world and the Hereafter. O Possessor of majesty and honor, hear and accept; Allah is the Greatest, the Greatest, the Light of the heavens and the earth. Allah is the Greatest, the Greatest; Allah is sufficient for me and how excellent a Guardian He is. Allah is the Greatest, the Greatest.”

19. Ahmad ibn Abi Shaybah and Ibn Majah narrated from Umm Salamah (may Allah be pleased with her) that after saying the salutation at the end of the Fajr prayer, the Messenger of Allah (peace and blessings be upon him) would say:

الأمر إنِّي أَسْأَلُكَ عِلْمًا نَافِعًا، وَرِزْقًا وَاسِعًا، وَعَمَلاً متقبلاً.

“O Allah, I ask You for beneficial knowledge, abundant provision, and accepted deeds.

12. Sunnah or Voluntary Prayers

1. Legal Significance

Sunnah and voluntary prayers have been included in the Shariah so that the deficiencies and mistakes occurring in the obligatory prayers may be compensated for through them. No act of worship has a status equal to that of prayer. It is narrated from Abu Hurayrah (may Allah be pleased with him):

The Messenger of Allah (peace and blessings be upon him) said: “On the Day of Resurrection, the first deed for which a person will be called to account will be prayer. Allah will say to His angels—although He knows best of all: ‘Examine My servant’s prayer. Did he complete it or leave it incomplete?’ If he completed it, it will be recorded as complete. If he left any mistakes or deficiencies, Allah will say: ‘See whether My servant has any voluntary acts of worship.’ If he has any voluntary acts of worship, complete his obligatory prayer with his voluntary acts. Then the deeds will be dealt with in the same manner.” Abu Dawud. Abu Umamah also said: The Messenger of Allah (peace and blessings be upon him) said: “Allah has not permitted any deed for a servant better than two rak‘ahs of prayer. As long as the servant remains in prayer, goodness continues to be spread over his head.” Ahmad, al-Tirmidhi. Imam Malik stated in the Muwatta’: “I have learned that the Messenger of Allah (peace and blessings be upon him) said: ‘Remain steadfast. You will never be able to count and complete it. Know that your best deed is prayer. None but a believer performs ablution properly.’” Muslim also narrated that the Messenger of Allah (peace and blessings be upon him) said to Rabi‘ah: “What do you want?” He replied: “I want to be with you in Paradise.” He asked: “Anything else?” He replied: “That is all.” The Messenger of Allah (peace and blessings be upon him) said: “Then help me concerning yourself by performing abundant prostration”—that is, prayer.

2. It Is Recommended to Perform All Prayers Except the Obligatory Ones at Home

a. Ahmad and Muslim narrated from Jabir (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “When one of you prays in the mosque, let him assign a portion of his prayer to his home, for Allah brings goodness to his home through his prayer.”

b. Ahmad and Abu Dawud narrated from Ibn Umar (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “Perform some of your prayers at home. Do not turn your homes into graves.”

c. Ahmad narrated from Umar (may Allah be pleased with him): The Messenger of Allah (peace and blessings be upon him) said: “The voluntary and Sunnah prayers performed at home are like light. Whoever wishes may illuminate his home.”

d. Abu Dawud narrated from Zayd ibn Thabit that the Messenger of Allah (peace and blessings be upon him) said: “Any prayer other than the obligatory prayer is better performed at home than in this mosque of mine” (the Prophet’s Mosque). These hadiths prove that it is recommended to perform voluntary and Sunnah prayers at home, and that performing these prayers at home is better than performing them in the mosque. Al-Nawawi said: The reason for encouraging voluntary and Sunnah prayers at home is that these prayers are more concealed and free from showing off. Consequently, they are much better protected from the things that destroy the reward of worship. Moreover, through them, blessing and mercy enter the home, the angels come, and Satan flees.

3. Lengthy Recitation and Fewer Prostrations in Voluntary and Sunnah Prayers

All the authentic hadith collections except Abu Dawud narrated from al-Mughirah (may Allah be pleased with him): The Messenger of Allah (peace and blessings be upon him) would stand in prayer for such a long time that his feet would swell. He was told: “O Messenger of Allah, all your past and future sins have been forgiven.” He replied: “Should I not then be a grateful servant of Allah?” Abu Dawud narrated from Abdullah: The Messenger of Allah (peace and blessings be upon him) was asked: “Which worship is best?” He said: “Standing in prayer for a long time.” He was asked: “Which charity is best?” He said: “The labor of a poor person”—that is, giving labor instead of money. He was again asked: “Which emigration is best?” He said: “Emigrating from what Allah has made unlawful”—that is, abandoning it. He was asked: “Which jihad is best?” He said: “Jihad against the polytheists with one’s life and wealth.” He was asked: “Which martyrdom is best?” He replied: “The martyrdom of a person who is himself killed and whose horse is also killed.”

4. It Is Permissible to Perform Voluntary and Sunnah Prayers Sitting

It is permissible to perform voluntary and Sunnah prayers sitting even when one is able to perform them standing. Likewise, it is permissible to perform part of the same rak‘ah standing and part sitting, whether the standing comes first or later. This is not disliked. One may sit in any manner one wishes, though sitting cross-legged is preferable. Muslim narrated from Alqamah (may Allah be pleased with him). Alqamah said: I asked A’ishah (may Allah be pleased with her): “When the Messenger of Allah (peace and blessings be upon him) performed two rak‘ahs sitting, how did he pray?” She said: “He recited in both rak‘ahs. When he wished to bow, he stood and bowed.” Ahmad, Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah narrated from A’ishah that she said: “I never saw the Messenger of Allah (peace and blessings be upon him) recite sitting in any night prayer. Later, when he became old, he would recite sitting. Then, when thirty or forty verses remained, he would stand, recite the remaining verses, and prostrate.”

5. Categories of Voluntary Prayer

Voluntary prayer is of two kinds: general voluntary prayer and special voluntary prayer. For general voluntary prayer, intending the prayer is sufficient. Imam al-Nawawi said: When a voluntary prayer is begun without determining how many rak‘ahs will be performed, one may conclude with salam after one rak‘ah, or perform two, three, one hundred, or one thousand rak‘ahs. If one does not remember how many rak‘ahs were performed and concludes with salam, it is still valid. There is no disagreement on this matter. It is narrated in al-Bayhaqi that Abu Dharr performed many rak‘ahs. When he concluded with salam, Ahnaf ibn Qays (may Allah be pleased with him) said to him: “Do you know whether you performed an odd or an even number of prayers?” He replied: “Even if I do not know, Allah knows. I heard my friend Muhammad (peace and blessings be upon him) say”—and he began to weep—“Whenever a servant prostrates before Allah, Allah raises him one degree in status and forgives one of his sins.” Al-Darimi. Special voluntary prayers are the regular Sunnah prayers performed along with the obligatory prayers. They include the Sunnahs of Fajr, Zuhr, Asr, Maghrib, and Isha. There is also the non-regular Sunnah. A description of both types of Sunnah follows:

6. The Sunnah of Fajr

a. Its Virtue:

There are many hadiths concerning the virtue of regularly performing the Sunnah of Fajr. Some of them are mentioned below:

1. It is narrated from A’ishah (may Allah be pleased with her) that the Messenger of Allah (peace and blessings be upon him) said: “The two rak‘ahs before the Fajr prayer are dearer to me than the entire world.” Ahmad, Muslim, al-Tirmidhi.

2. It is narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “Even if the enemy cavalry were pursuing you, do not abandon the two Sunnah rak‘ahs of Fajr.” Ahmad, Abu Dawud, al-Bayhaqi, al-Tahawi. That is, regardless of how serious the excuse may be, these two Sunnah rak‘ahs should not be abandoned.

3. A’ishah (may Allah be pleased with her) said: “The Messenger of Allah (peace and blessings be upon him) was no more regular in performing any prayer than he was in performing the two Sunnah rak‘ahs before the Fajr prayer.” Bukhari, Muslim, Ahmad, Abu Dawud.

4. A’ishah (may Allah be pleased with her) also said that the Messenger of Allah (peace and blessings be upon him) said: “The two Sunnah rak‘ahs of Fajr are better than the earth and everything it contains.” Ahmad, Muslim, al-Tirmidhi, al-Nasa’i.

5. Ahmad and Muslim narrated from A’ishah (may Allah be pleased with her): “Among all good deeds, I never saw the Messenger of Allah (peace and blessings be upon him) hasten toward anything as he hastened toward performing the two Sunnah rak‘ahs before Fajr.”

b. The Two Sunnah Rak‘ahs Before Fajr Should Be Brief

The practice followed by the Messenger of Allah (peace and blessings be upon him) was to recite briefly in the Sunnah of Fajr.

1. Hafsah (may Allah be pleased with her) said: “Before the Fajr prayer, the Messenger of Allah (peace and blessings be upon him) would perform two very brief rak‘ahs in my room.” Nafi‘ said: “Abdullah ibn Umar (may Allah be pleased with him) would also perform these two rak‘ahs briefly.”

2. A’ishah (may Allah be pleased with her) said: “The Messenger of Allah (peace and blessings be upon him) made the two rak‘ahs before Fajr so brief that I wondered whether he had recited Surah al-Fatihah.” Ahmad and others.

3. A’ishah (may Allah be pleased with her) also said: “The Messenger of Allah (peace and blessings be upon him) made the prayer of two rak‘ahs before Fajr as long as Surah al-Fatihah.” Ahmad, al-Nasa’i, al-Bayhaqi, Malik, al-Tahawi.

c. What Should Be Recited in the Two Sunnah Rak‘ahs?

It is recommended to perform the two Sunnah rak‘ahs of Fajr with the surahs reported from the Messenger of Allah (peace and blessings be upon him). Those surahs can be noted in the following hadiths:

1. A’ishah (may Allah be pleased with her) said: “In the two Sunnah rak‘ahs of Fajr, the Messenger of Allah (peace and blessings be upon him) would recite Surah al-Kafirun and Surah al-Ikhlas silently.” Ahmad, al-Tahawi. Naturally, he would recite these two surahs after Surah al-Fatihah, since it has already been mentioned that prayer is not valid without Surah al-Fatihah.

2. It is also narrated from A’ishah (may Allah be pleased with her) that the Messenger of Allah (peace and blessings be upon him) would recite Surah al-Kafirun and Surah al-Ikhlas in the two Sunnah rak‘ahs before Fajr and would say: “How beautiful these two surahs are!” Ahmad and Ibn Majah.

3. It is narrated from Jabir: A man performed the two Sunnah rak‘ahs of Fajr. In the first rak‘ah he recited Surah al-Kafirun. When he finished reciting, the Messenger of Allah (peace and blessings be upon him) said: “This servant has recognized his Lord.” Then he recited Surah al-Ikhlas in the second rak‘ah. When he finished reciting, the Messenger of Allah (peace and blessings be upon him) said: “This servant has believed in his Lord.” Talhah (may Allah be pleased with him) said: “For this reason, I love performing these two rak‘ahs with these two surahs.” Ibn Hibban, al-Tahawi.

4. Ibn Abbas (may Allah be pleased with him) said: “In the two Sunnah rak‘ahs of Fajr, the Messenger of Allah (peace and blessings be upon him) would recite verse 136 of Surah al-Baqarah and, in the second rak‘ah, verse 64 of Surah Al Imran.” Muslim.

5. Abu Dawud narrated from Ibn Abbas: “In the first rak‘ah, the Messenger of Allah (peace and blessings be upon him) would recite verse 136 of Surah al-Baqarah, and in the second rak‘ah, verse 52 of Surah Al Imran.” Muslim. 6. The prayer will be valid even if only Surah al-Fatihah is recited, because it was mentioned earlier in the hadith narrated by A’ishah that in this prayer the Messenger of Allah (peace and blessings be upon him) would stand for the length of Surah al-Fatihah.

d. Supplications That Should Be Recited After the Sunnah

Imam al-Nawawi said: It was narrated through Abu Mulayth that the Messenger of Allah (peace and blessings be upon him) performed two brief rak‘ahs of the Sunnah of Fajr and then, while sitting, said: “O Allah, Lord of Jibril, Mika’il, Israfil, and Muhammad (peace and blessings be upon him), I seek refuge with You from Hellfire.” Al-Tirmidhi. It is also narrated from Anas that the Messenger of Allah (peace and blessings be upon him) said: “Whoever says three times on Friday before the Fajr prayer: ‘I seek forgiveness from Allah and repent to Him, the Ever-Living, the Ever-Sustaining, besides Whom there is no deity,’ Allah will forgive all his sins, even if they are equal to the foam of the sea.”

e. Lying Down for a While After the Sunnah

A’ishah (may Allah be pleased with her) said: “After performing the two Sunnah rak‘ahs of Fajr, the Messenger of Allah (peace and blessings be upon him) would lie on his right side.” All the authentic hadith collections. All the authentic hadith collections also narrated from A’ishah: “After the Messenger of Allah (peace and blessings be upon him) performed the two Sunnah rak‘ahs of Fajr, he would lie down if I was asleep, and speak with me if I was awake.” There is considerable disagreement regarding the ruling on lying down. The well-known view is that it is recommended for one who performs the Sunnah at home rather than in the mosque. Hafiz Ibn Hajar said in Fath al-Bari: Some of the early scholars held that it is recommended at home, not in the mosque. This has also been narrated from Ibn Umar. Some of our imams said that it is not known that the Messenger of Allah (peace and blessings be upon him) did this in the mosque. It has also been reported that Ibn Umar would avoid a person who did this in the mosque. When Imam Ahmad was asked about it, he said: “I do not do it. However, if someone does it, he does well.”

f. Making Up the Sunnah of Fajr

It is narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “Whoever has not performed the two Sunnah rak‘ahs should perform them later.” Al-Bayhaqi. It is narrated from Qays ibn Amr (may Allah be pleased with him): He went out for the Fajr prayer and saw that the Messenger of Allah (peace and blessings be upon him) was praying Fajr. He therefore joined the congregation with the Messenger of Allah (peace and blessings be upon him) and performed the obligatory prayer without first performing the Sunnah of Fajr. After the obligatory prayer, he stood and performed the Sunnah. The Messenger of Allah (peace and blessings be upon him) saw him and said: “What prayer is this?” Qays informed him. The Messenger of Allah (peace and blessings be upon him) remained silent and said nothing. Ahmad, Ibn Khuzaymah, Ibn Hibban, Abu Dawud, al-Tirmidhi, Ibn Majah. Ahmad, Bukhari, and Muslim also narrated from Imran ibn Husayn: The Messenger of Allah (peace and blessings be upon him) was on a journey. At Fajr time they were unable to wake up. The heat of the sun woke them. They waited for a while, and when the sun rose somewhat higher, he ordered the muezzin to give the call to prayer. After the call, he performed the two Sunnah rak‘ahs, then performed Fajr. These hadiths clearly indicate that the Sunnah of Fajr must be made up, whether before or after sunrise, whether it was missed due to an excuse or without an excuse, and whether the obligatory Fajr prayer was missed as well or only the Sunnah.

7. The Sunnah of Zuhr

The hadiths indicate that the Sunnah of Zuhr consists of four, six, or eight rak‘ahs. The details are given below:

Hadiths Concerning Four Rak‘ahs

1. Ibn Umar (may Allah be pleased with him) said: “I remember ten rak‘ahs of Sunnah prayer from the Messenger of Allah (peace and blessings be upon him): two rak‘ahs before Zuhr, two after Zuhr, two after Maghrib at home, two after Isha at home, and two before Fajr.” Bukhari.

2. Mughirah ibn Sulayman said: I heard Ibn Umar say: “The Messenger of Allah (peace and blessings be upon him) never omitted two rak‘ahs before Zuhr, two after Zuhr, two after Maghrib, two after Isha, and two before Fajr.” Ahmad.

Hadiths Concerning Six Rak‘ahs

1. Abdullah ibn Shaqiq said: I asked A’ishah (may Allah be pleased with her) about the prayer of the Messenger of Allah (peace and blessings be upon him). She said: “He performed four rak‘ahs before Zuhr and two afterward.” Ahmad, Muslim, and others.

2. It is narrated from Umm al-Mu’minin Umm Habibah that the Messenger of Allah (peace and blessings be upon him) said: “Whoever performs twelve rak‘ahs during the day and night, a house will be built for him in Paradise: four rak‘ahs before Zuhr, two after Zuhr, two after Maghrib, two after Isha, and two before Fajr.” Al-Tirmidhi, Muslim.

Hadiths Concerning Eight Rak‘ahs

It is narrated from Umm Habibah (may Allah be pleased with her) that the Messenger of Allah (peace and blessings be upon him) said: “Whoever performs four rak‘ahs before Zuhr and four afterward, Allah will make his flesh forbidden to Hellfire.” Ahmad, Abu Dawud, al-Tirmidhi, al-Nasa’i, Ibn Majah.

The Virtue of the Four Rak‘ahs Before Zuhr

1. Abu Ayyub al-Ansari used to perform four rak‘ahs before Zuhr. He was asked: “Do you always perform this prayer?” He replied: “I saw the Messenger of Allah (peace and blessings be upon him) perform it, so I asked him about it. He said: ‘This is a time when the gates of heaven are opened. Therefore, I like some of my good deeds to ascend at this time.’” Ahmad.

2. A’ishah (may Allah be pleased with her) said: “The Messenger of Allah (peace and blessings be upon him) never omitted the four rak‘ahs before Zuhr or the two rak‘ahs before Fajr.” Ahmad, Bukhari. It is also narrated from A’ishah: “The four rak‘ahs that the Messenger of Allah (peace and blessings be upon him) performed before Zuhr included a long standing, and he performed the bowing and prostration well.”

There is no contradiction between the hadith of Ibn Umar that mentions two rak‘ahs before Zuhr and the other hadiths that mention four rak‘ahs. Hafiz Ibn Hajar said in Fath al-Bari: It is best to understand that he performed them differently in different circumstances. Sometimes he performed two rak‘ahs and sometimes four. Some say that he performed two rak‘ahs in the mosque and four at home, or two at home and then another two after going to the mosque. Ibn Umar saw the two performed in the mosque but did not see the two performed at home, while A’ishah knew of both. Abu Ja‘far al-Tabari said: Most often he performed four rak‘ahs and only rarely two. When someone performs four rak‘ahs before or after Zuhr, it is better to conclude with salam after every two rak‘ahs. It is also permissible to perform them with one salam. The Messenger of Allah (peace and blessings be upon him) said: “The prayer of the day and night is two by two.” Abu Dawud.

— Concerning Making Up Both Sunnahs of Zuhr

A’ishah (may Allah be pleased with her) said: “When the Messenger of Allah (peace and blessings be upon him) could not perform the four rak‘ahs before Zuhr, he performed them afterward.” Al-Tirmidhi. Ibn Majah narrated from A’ishah: “When the four rak‘ahs before Zuhr were missed by the Messenger of Allah (peace and blessings be upon him), he made them up after the two rak‘ahs following Zuhr.” (The time for the preceding Sunnah extends until the end of the time of the obligatory prayer.) This concerns making up the regular Sunnah before the obligatory prayer. Regarding making up the Sunnah after the prayer, Ahmad narrated from Umm Salamah (may Allah be pleased with her): “The Messenger of Allah (peace and blessings be upon him) performed Zuhr. Some property then came to him, and he occupied himself with distributing it. While he was distributing it, the call to Asr was given. He performed Asr, then came to my room, because that day was my turn. He performed two very brief rak‘ahs. We said: ‘O Messenger of Allah, what prayer are these two rak‘ahs? Were you commanded to perform them?’ He said: ‘No. They are the two rak‘ahs after Zuhr that I normally perform, but I was unable to perform them today because of distributing the property. Then the call to Asr was given, and I did not want to omit the Sunnah after Zuhr.’” Bukhari, Muslim, Abu Dawud. One narration states that Umm Salamah said: “I asked: ‘O Messenger of Allah, if this prayer is missed, should I make it up?’ He said: ‘No.’” Al-Bayhaqi, however, said that this narration is weak.

8. The Sunnah of Maghrib

Performing two rak‘ahs after the Maghrib prayer is Sunnah. It is known from the hadith previously narrated from Ibn Umar (may Allah be pleased with him) that this is among the prayers the Messenger of Allah (peace and blessings be upon him) never omitted. What is recommended to recite: In the Sunnah of Maghrib, it is recommended to recite Surah al-Kafirun and Surah al-Ikhlas after Surah al-Fatihah. Ibn Mas‘ud (may Allah be pleased with him) said: “I heard the Messenger of Allah (peace and blessings be upon him) recite Surah al-Kafirun and Surah Qul Huwa Allahu Ahad in the two Sunnah rak‘ahs of Maghrib and the two Sunnah rak‘ahs of Fajr so often that I cannot determine the exact number.” Ibn Majah, al-Tirmidhi.

It is recommended to perform this prayer at home. It is narrated from Mahmud ibn Labid (may Allah be pleased with him): The Messenger of Allah (peace and blessings be upon him) once came to the settlement of the Banu Abd al-Ashhal and led them in the Maghrib prayer. After concluding with salam, he said: “Go and perform the remaining two rak‘ahs in your homes.” Ahmad, Abu Dawud, al-Tirmidhi, and al-Nasa’i. I have already mentioned that the Messenger of Allah (peace and blessings be upon him) would perform these two rak‘ahs at home.

9. The Sunnah of Isha

Several hadiths have already been mentioned establishing that performing two rak‘ahs after the Isha prayer is Sunnah.

10. The Non-Emphasized Sunnahs

The regular Sunnah prayers described earlier have been emphasized as acts to be performed. A description of some additional Sunnah prayers follows. These are regular and daily, but not obligatory; rather, they too are recommended.

1. Two or Four Rak‘ahs Before Asr. A number of hadiths have been narrated concerning this. Although there is some debate about them, because they have been transmitted through numerous chains, they support and complement one another. Among them, Ibn Umar said: The Messenger of Allah (peace and blessings be upon him) said: “May Allah have mercy on the person who performs four rak‘ahs before Asr.” Ahmad, Abu Dawud, al-Tirmidhi, Ibn Hibban, Ibn Khuzaymah. Ibn Hibban and Ibn Khuzaymah said: This is an authentic hadith.

Similarly, Ali (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings be upon him) used to perform four rak‘ahs before Asr, separating each pair of rak‘ahs by sending greetings of peace upon Allah’s close angels, the prophets, and the believing men and Muslims who followed them.” Ahmad, al-Nasa’i, Ibn Majah, al-Tirmidhi. There is a general hadith supporting performing only two rak‘ahs, which applies to the time before the obligatory prayer. The Messenger of Allah (peace and blessings be upon him) said: “Between every call to prayer and iqamah there is a prayer.”

2. Two Rak‘ahs Before Maghrib. Bukhari narrated from Abdullah ibn Mughaffal (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “Perform prayer before Maghrib; perform prayer before Maghrib.” The third time he said: “If you wish.” By this he indicated that he did not like people to adopt it as a regular Sunnah. Ibn Hibban’s narration states that the Messenger of Allah (peace and blessings be upon him) performed two rak‘ahs before Maghrib. Muslim narrated from Ibn Abbas: “We used to perform two rak‘ahs shortly before sunset. The Messenger of Allah (peace and blessings be upon him) would see us, but he neither ordered nor prohibited us.” Hafiz Ibn Hajar said in Fath al-Bari: Taken together, all the evidence indicates that it is recommended to perform these very briefly, like the Sunnah of Fajr.

Two Rak‘ahs Before Isha. All the authentic hadith collections narrated from Abdullah ibn Mughaffal that the Messenger of Allah (peace and blessings be upon him) said: “Between every call to prayer and iqamah there is a prayer; between every call to prayer and iqamah there is a prayer.” The third time he said: “For whoever wishes.” Ibn Hibban narrated from Ibn al-Zubayr that the Messenger of Allah (peace and blessings be upon him) said: “Before every obligatory prayer there are two rak‘ahs.”

It is better to leave an interval between the obligatory and voluntary prayers so that the obligatory prayer may be completely concluded.

It is narrated from a Companion of the Messenger of Allah (peace and blessings be upon him): One day the Messenger of Allah (peace and blessings be upon him) performed Asr. Immediately afterward, a man stood up to pray. Umar (may Allah be pleased with him) saw him and said: “Sit down. The People of the Book were destroyed because there was no interval in their prayers.” The Messenger of Allah (peace and blessings be upon him) said: “Umar has spoken correctly.” Ahmad.

11. Witr Prayer

1. Virtue and Ruling: Witr prayer is an emphasized Sunnah, meaning a Sunnah that has been strongly stressed. The Messenger of Allah (peace and blessings be upon him) encouraged and urged people to perform it. Ali (may Allah be pleased with him) said: “Witr is not as obligatory for you as your obligatory prayers, but the Messenger of Allah (peace and blessings be upon him) performed Witr and then said: ‘O people of the Quran, perform Witr. Allah is Odd, and He loves odd numbers (Witr prayer).’” Ahmad, Abu Dawud, al-Tirmidhi, al-Nasa’i, Ibn Majah, and al-Hakim. [That is, Allah is One. He loves Witr, the prayer performed in an odd number, and rewards it. Whatever Ibn Umar did, he did in an odd number.]

According to Imam Abu Hanifah, witr is wajib, but this opinion of his is weak. Ibn al-Mundhir said: I do not know of anyone who agreed with Imam Abu Hanifah on this matter. Ahmad, Abu Dawud, al-Nasa’i, and Ibn Majah narrated that an Ansari named Abu Muhammad told a man from Banu Kinanah named al-Mikhdaji that witr was wajib. Al-Mikhdaji immediately went to ‘Ubadah ibn al-Samit and informed him that Abu Muhammad had said: Witr is wajib. ‘Ubadah immediately replied: Abu Muhammad is mistaken. I heard the Messenger of Allah say: Allah has made five prayers obligatory for His servants. Whoever performs these prayers, omitting none of them and showing no disregard toward them, Allah has undertaken to admit him into Paradise. But whoever does not perform them has no promise from Allah. If He wishes, He will punish him, and if He wishes, He will forgive him. In a hadith narrated from Talhah in al-Bukhari and Muslim, the Messenger of Allah said: Allah has made five prayers obligatory during the day and night. A Bedouin said: Must I do anything else besides these? The Messenger of Allah said: No, unless you wish to offer additional prayers (nafl prayers).

2. The time of witr: All scholars agree that the time for the witr prayer begins immediately after the ‘Isha prayer and lasts until Fajr. Abu Tamim al-Jayshani, may Allah be pleased with him, said: ‘Amr ibn al-‘As said in a sermon delivered before the people on Friday: Abu Basrah informed me that the Messenger of Allah said: Allah has given you an additional prayer, and it is witr. Perform it between ‘Isha and Fajr. Abu Tamim said: Abu Dharr immediately took me by the hand and brought me to Abu Basrah in the mosque. He said to him: Did you truly hear the Messenger of Allah say what ‘Amr has said? Abu Basrah replied: Yes, I heard this from the Messenger of Allah himself. —Ahmad.

Abu Mas’ud al-Ansari, may Allah be pleased with him, said: The Messenger of Allah would sometimes perform witr in the first part of the night, sometimes in the middle of the night, and sometimes in the latter part of the night. —Ahmad. ‘Abdullah ibn Abi Qays said: I asked ‘A’ishah, may Allah be pleased with her, about the witr of the Messenger of Allah. She said: He would perform witr sometimes in the first part of the night and sometimes in the latter part. I asked: How was his recitation? Was it audible or silent? ‘A’ishah, may Allah be pleased with her, said: He did both—sometimes silently and sometimes audibly. He would sometimes sleep after bathing and sometimes after performing ablution (that is, because of seminal emission). —Abu Dawud, Ahmad, Muslim, al-Tirmidhi.

3. It is recommended to perform witr in the first part of the night if one does not expect to rise in the latter part, and in the latter part if one does: For a person who fears that he will not be able to rise in the latter part of the night, it is recommended to perform the witr prayer in the first part; and for one who is confident that he will be able to rise in the latter part, it is recommended to perform it then. Jabir, may Allah be pleased with him, narrated that the Messenger of Allah said: Whoever among you thinks that he will not be able to rise in the latter part of the night should perform witr in the first part. But whoever thinks he will be able to rise in the latter part should perform it then. The angels are present during the witr of the latter part of the night, and that is better. —Ahmad, Muslim, al-Tirmidhi, Ibn Majah. It is also narrated from Jabir, may Allah be pleased with him, that the Messenger of Allah said to Abu Bakr, may Allah be pleased with him: When do you perform witr? Abu Bakr replied: In the first part of the night, after ‘Isha. The Messenger said: And, O ‘Umar, when do you perform it? He replied: In the latter part of the night. The Messenger said: O Abu Bakr, you have adopted the way of caution; and O ‘Umar, you have adopted the way of resolve—that is, firm determination to rise in the latter part of the night. —Ahmad, Abu Dawud, and al-Hakim.

The last act the Messenger of Allah would perform at night was witr in the latter part of the night. It has already been stated that this is preferable. ‘A’ishah, may Allah be pleased with her, said: Generally, the Messenger of Allah performed witr in the first part, the middle, and the latter part of the night. However, his final witr was in the latter part. All the sound hadith collections. Despite this, some Companions advised performing witr before sleeping as a precaution. Sa’d ibn Abi Waqqas would perform the ‘Isha prayer in the mosque of the Messenger, then perform one rak’ah of witr. He did not perform more than that. He was told: O Abu Ishaq, you have performed only one rak’ah of witr. He replied: Yes… I heard the Messenger of Allah say: Whoever does not sleep until he has performed witr is a discerning person. —Ahmad.

4. How many rak’ahs are in witr? Al-Tirmidhi said: Various hadiths have narrated from the Messenger of Allah that witr consists of thirteen, eleven, nine, seven, five, three, or one rak’ah. Ishaq ibn Ibrahim said: The hadith stating that the Messenger of Allah performed thirteen rak’ahs of witr means that he performed thirteen rak’ahs of night prayer, including witr. In other words, witr was part of the total prayer. The night prayer has been associated with witr. Witr may be performed as two rak’ahs at a time, ending each pair with salam, followed by one rak’ah with one tashahhud and salam. All the prayers may also be performed with two tashahhuds and one salam. Thus the rak’ahs may be joined together, and after reciting tashahhud in the rak’ah before the final one, the prayer may be completed with the final rak’ah, tashahhud, and salam. Alternatively, the entire prayer may be completed with tashahhud and salam only in the final rak’ah. All these methods are valid and have been narrated from the Messenger of Allah. Ibn al-Qayyim said: Five- and seven-rak’ah witr prayers completed with one salam have been narrated in sound hadiths in decisive and explicit wording. For example, the hadith of Umm Salamah states that the Messenger of Allah performed seven- and five-rak’ah witr in such a way that he did not separate them with salam or speech. —Ahmad, al-Nasa’i, Ibn Majah. Similarly, ‘A’ishah, may Allah be pleased with her, said: The Messenger of Allah performed nine rak’ahs at night and would not sit except in the eighth rak’ah. At the end of the eighth rak’ah, he would sit, remember and praise Allah, and supplicate to Him. Then, without saying salam, he would stand and perform the ninth rak’ah. He would then sit and recite the tashahhud, after which he would say salam audibly enough for us to hear. After saying salam, he would remain seated and perform two more rak’ahs. Thus there were eleven rak’ahs. Later, when the Messenger of Allah grew older and his body became heavier, he performed seven rak’ahs of witr and two rak’ahs as before. Another narration states that when he grew still older and his body became heavier, he performed seven rak’ahs of witr, sitting only in the sixth and seventh rak’ahs and saying salam only in the seventh. Another narration states that he performed seven rak’ahs and sat only at the end. —All the sound hadith collections.

Another hadith narrated by ‘A’ishah states: The Messenger of Allah performed thirteen rak’ahs at night, five of them as witr, and he sat at its end. Al-Bukhari and Muslim. All these are sound and unambiguous hadiths, and there is no contradiction among them. There is only an apparent contradiction with one hadith, namely the statement of the Messenger: The night prayer is two rak’ahs at a time. This hadith is also sound. However, the hadiths concerning seven and five rak’ahs are also true and mutually confirm one another. In the hadith stating that the night prayer is two rak’ahs at a time, the Messenger answered the questioner concerning the night prayer by explaining that this prayer is performed two rak’ahs at a time. That person did not ask him about witr. Prayers consisting of seven, five, nine, or one rak’ah are witr prayers. Witr is the name given to the one rak’ah separated from the prayer preceding it. When five, seven, or nine rak’ahs are performed together, the connected three rak’ahs are called witr, like Maghrib. If five or seven rak’ahs are separated by two salams, as in eleven rak’ahs, then only the separated rak’ah is called witr. Thus the Messenger of Allah said: The night prayer is two rak’ahs at a time. When you fear that dawn will come, perform witr with one rak’ah. It will make the prayer he has already performed into witr for him. Thus the words and practice of the Messenger are fully consistent and mutually supportive.

5. Recitation in witr: After al-Fatihah, it is permissible to recite from any part of the Qur’an.

It is permissible. ‘Ali, may Allah be pleased with him, said: No part of the Qur’an is to be abandoned. Therefore, perform witr with whichever part you wish. However, when performing three rak’ahs of witr, it is recommended to recite Surah Sabbih Isma after al-Fatihah in the first rak’ah, Qul ya ayyuhal-kafirun in the second, and Qul huwa Allahu and Surahs al-Nas and al-Falaq in the third. This is because Ahmad, Abu Dawud, and al-Tirmidhi narrated from ‘A’ishah that the Messenger of Allah recited Sabbih Isma in the first rak’ah, al-Kafirun in the second, and Qul huwa Allahu, al-Nas, and al-Falaq in the third.
6. The supplication of qunut in witr: It is prescribed to recite the supplication of qunut in witr throughout the year. Ahmad, Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah narrated from al-Hasan ibn ‘Ali, may Allah be pleased with him, that he said: The Messenger of Allah taught me this supplication to recite in witr:

اللهم اهدني فيمن مديت، وَعَافِنِي فيمن عافيت، وتولَّني فيمن توليت، وبارك لي فيها أعطيت وَقِنِي عَوْ مَا قَضَيْنَ، فَإِنَّكَ تَقْضِي وَلَا يُقْضِي عَلَيْكَ، وَإِنَّهُ لَا يَذِلُّ مَنْ وَالَيْتَ، وَلا يَعِزُّ مَنْ عَادَهُ

تباركت ربنا وتعاليت، وصلى الله على النبي محمد .

Meaning: O Allah, include me among those whom You have guided by guiding me as You have guided them. Include me among those whom You have pardoned and granted well-being by pardoning me and granting me well-being as You have done for them. Include me among those whose Guardian You have become. Bless for me what You have given. Protect me from the evil of Your decree. You are the true Decider, and no one can decide against You. Whoever has You as his Guardian can never be disgraced. No one can honor the one who has become Your enemy. Our Lord, You are possessed of immense abundance; You are Most Exalted.

Al-Tirmidhi said: No better supplication of qunut has been received from the Messenger than this. Ibn Hanbal, Ibn Mas’ud, Abu Musa, Ibn ‘Abbas, al-Bara’, Anas, al-Hasan al-Basri, ‘Umar ibn ‘Abd al-‘Aziz, al-Thawri, Ibn al-Mubarak, and the Hanafi school support this opinion.

According to al-Shafi’i and others, the supplication of qunut in witr is to be recited only during the latter half of Ramadan. It is narrated in Abu Dawud: ‘Umar, may Allah be pleased with him, gathered the people behind Ubayy ibn Ka’b. He led them in prayer for twenty nights, but did not recite the supplication of qunut except during the latter half of Ramadan. Muhammad ibn Nasr asked Sa’id ibn Jubayr how the practice of qunut in witr began. He replied: ‘Umar, may Allah be pleased with him, sent an army, and that army fell into a serious predicament. He became fearful for its survival. When the last ten days of Ramadan arrived, he recited the supplication of qunut for their deliverance from danger.

7. The time for reciting qunut: The supplication of qunut may be recited after the recitation and before going into ruku’, or after rising from ruku’. Humayd said: I asked Anas whether qunut should be recited after ruku’ or before it. Anas replied: We used to recite it both before and after. Ibn Majah.

If qunut is recited before ruku’, one should raise one’s hands and say Allahu akbar after the recitation, and say Allahu akbar again at the end of qunut. This has been narrated from some of the Companions. Some scholars consider raising the hands during qunut recommended, while others do not.

As to whether the face should be wiped with both hands, al-Bayhaqi said that this is unnecessary. The early scholars merely raised their hands. Therefore, one should consider raising the hands alone sufficient.

8. Supplication after witr: After saying salam at the end of witr, it is recommended to recite three times, “Subhana al-Malik al-Quddus,” saying it aloud the third time, and then to say, “Rabb al-mala’ikati wa al-ruh.” Ubayy ibn Ka’b said that the Messenger of Allah would recite in witr the three surahs Sabbih Isma Rabbika…, Qul ya ayyuhal-kafirun, and Qul huwa Allahu ahad. After saying salam, he would say three times: “Subhana al-Malik al-Quddus,” reciting it aloud and at length the third time. —Al-Nasa’i. Al-Daraqutni added that he would also say: Rabb al-mala’ikati wa al-ruh. Ahmad, Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah narrated from ‘Ali, may Allah be pleased with him, that the Messenger would recite the following supplication at the end of witr:

اللهمَّ إِنِّي أَعُوذُ بِرِضَاكَ من سخطك، وأعوذ بمعافاتك من عقوبَتِكَ، وَأَعُوذُ بِكَ مِنْكَ، لَا أَحْمِي تَنَاءُ عليك، أنتَ كَمَا اثْنَيْتَ عَلَى نَفْسِكَ .

9. Witr should not be performed twice in one night: If a person has performed witr and then wishes to offer more prayer, it is permissible for him to pray. He need not repeat witr. Abu Dawud, al-Nasa’i, and al-Tirmidhi narrated from ‘Ali, may Allah be pleased with him, that he said: I heard the Messenger of Allah say: There are not two witrs in one night. ‘A’ishah, may Allah be pleased with her, said that the Messenger would say salam audibly enough for us to hear. After saying salam, he would remain seated and perform two more rak’ahs. Umm Salamah, may Allah be pleased with her, said: The Messenger would perform two rak’ahs while seated after witr. —Ahmad, Abu Dawud, al-Tirmidhi, and others.

10. Making up witr: According to most scholars, making up a missed witr prayer is prescribed by Islamic law.

Al-Bayhaqi and al-Hakim narrated from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah said: If morning comes for someone without his having performed witr, he should perform it. Abu Dawud narrated from Abu Sa’id al-Khudri that the Messenger of Allah said: If anyone forgets to perform witr or falls asleep without performing it, he should perform it as soon as he remembers. Ahmad and al-Tabarani narrated through a sound chain that the Messenger of Allah would perform witr even after morning had begun. There is disagreement concerning the time for making up witr. According to the Hanafi school, it must be made up while avoiding the times during which prayer is prohibited. According to the Shafi’i school, it may be made up at any time of day or night. According to Malik and Ahmad, it must be made up after the time of Fajr begins and before performing the Fajr prayer.

12. Reciting qunut nazilah in the five daily prayers

During severe calamities and afflictions, qunut nazilah is to be recited aloud in the five daily prayers. Ibn ‘Abbas, may Allah be pleased with him, said: The Messenger of Allah recited qunut continuously for one month in Zuhr, ‘Asr, Maghrib, ‘Isha, and Fajr. Immediately after saying Sami’a Allahu liman hamidah in the second rak’ah, he invoked curses upon the Ral, Dhakwan, and ‘Usayyah branches of the Banu Sulaym tribe, and the people in the congregation said amin. Abu Dawud and Ahmad. Ahmad added: The Messenger had sent envoys to these three branches to invite them to Islam, but they killed those envoys. (Ral, Dhakwan, and ‘Usayyah—the three branches of Banu Sulaym—sent a message to the Messenger deceitfully, saying that they had accepted Islam and asking him to send people to teach them Islamic rulings. He sent them seventy well-trained Companions, but they killed them all. In history, this event is known as the massacre of Bi’r Ma’unah. This was the beginning of qunut. ‘Ikrimah said: This was the beginning of qunut.
It is narrated from Abu Hurayrah, may Allah be pleased with him, that when the Messenger of Allah wanted to supplicate for or against someone, he would recite qunut

after ruku’. After saying Sami’a Allahu liman hamidah and Rabbana laka al-hamd, he would say: O Allah, save al-Walid ibn al-Walid, Salamah ibn Hisham, ‘Ayyash, and the weak among the Muslims. O Allah, intensify Your punishment upon the Mudar tribe and impose upon them a famine like the famine of Yusuf. He would say these aloud. In various prayers, especially the Fajr prayer, he would say: O Allah, curse such-and-such and such-and-such, naming two Arab tribes. Eventually Allah revealed: You have no authority in this matter. Allah may forgive them or punish them, for they are wrongdoers. —Ahmad, al-Bukhari.

13. Reciting qunut in the Fajr prayer

There is no practice of reciting qunut in the Fajr prayer except during a severe calamity, danger, or affliction. In times of calamity and affliction, qunut is prescribed in Fajr and all other prayers, as mentioned earlier. Ahmad, al-Nasa’i, Ibn Majah, and al-Tirmidhi narrated that Abu Malik al-Ash’ari said: My father prayed behind the Messenger and behind Abu Bakr and ‘Umar, may Allah be pleased with them, from the time I was sixteen years old. I asked him: Did they recite qunut? He said: My dear little son, no.

Ibn Hibban, al-Khatib, and Ibn Khuzaymah narrated from Anas, may Allah be pleased with him, that the Messenger of Allah did not recite qunut in the Fajr prayer except when supplicating for or against a particular group. Al-Zubayr and the three caliphs narrated that they did not recite qunut in the Fajr prayer. This is the opinion of the Hanafi and Hanbali schools, Ibn al-Mubarak, al-Thawri, and Ishaq. According to the Shafi’i school, it is sunnah to recite qunut after ruku’ in the second rak’ah of Fajr. It is narrated in all the sound hadith collections except al-Tirmidhi that Ibn Sirin said: Anas, may Allah be pleased with him, was asked: Did the Messenger of Allah recite qunut in the Fajr prayer? He replied: Yes. He was asked: Before ruku’ or after it? He said: After ruku’. Ahmad, al-Bazzar, al-Daraqutni, al-Bayhaqi, and al-Hakim also narrated from Anas that the Messenger of Allah continued to recite qunut in Fajr until he departed from this world.

However, there is debate concerning the use of this evidence. The qunut being asked about was qunut nazilah, that is, qunut during a calamity. This is explicitly stated in the narrations of al-Bukhari and Muslim. It is not reasonable that the Messenger would recite qunut in Fajr throughout his life, while his caliphs after him would abandon it. It has even been established that Anas himself did not recite qunut in Fajr. Even if the authenticity of the hadith is accepted, it may also be understood to mean that as long as he lived, he would stand for a long time after ruku’ to make supplication. This is also one meaning of qunut, and it is more suitable here. Whatever the actual matter may be, this is a completely valid difference of opinion, in which performing the practice and not performing it are equally acceptable; and the example presented by the Messenger is the best example.

14. Qiyam al-layl or the Tahajjud prayer

Virtues:

a. Allah the Exalted commanded His Prophet, may Allah bless him and grant him peace, to perform qiyam al-layl, saying: “Perform Tahajjud at night as an additional prayer for you. It may be that your Lord will raise you to a praised station.” (Surah al-Muzzammil)

Although this command was specific to the Messenger, since ordinary Muslims have also been commanded to follow the Messenger, they too are included under this command.

b. Elsewhere Allah has declared that those who regularly perform the night prayer or Tahajjud are the righteous and are entitled to Allah’s mercy and goodness. Allah says: “Indeed, the God-fearing will be in gardens and springs, receiving what their Lord gives them. Indeed, before that, they were doers of good. They used to sleep little at night, and before dawn they would seek forgiveness.”

c. He has praised those who pray at night and included them among His righteous and virtuous servants. He said: “The servants of the Most Merciful walk upon the earth humbly, and when the ignorant address them, they say, ‘Peace.’ They spend the night prostrating and standing.”

d. Allah has testified that those who perform Tahajjud believe in His verses. He said: “Only those believe in Our verses who, when they are reminded of them, fall in prostration, glorify their Lord with praise, and are not arrogant. Their sides remain apart from their beds; they call upon their Lord in hope and fear, and they give from what We have provided them. No person knows what joy has been hidden for them as a reward for what they used to do.”

e. Allah Himself has declared that those who possess these qualities cannot be compared with those who do not. Allah said: “Is one who is devoutly obedient during the hours of the night, prostrating and standing, fearing the Hereafter and hoping for the mercy of his Lord, equal to one who is ignorant? Say: Are those who know equal to those who do not know? Only people of understanding take heed.” These are some quotations from the Book of Allah.

Now I shall present some quotations from the hadith of the Messenger of Allah:

1. ‘Abdullah ibn Muslim said: When the Messenger of Allah first arrived in Madinah, people began gathering around him in groups. I was also among those who came to him. When I looked closely at his face, I clearly understood that it was not the face of a liar. The first words I heard from him were: O people, spread salam widely among yourselves, feed people, maintain ties of blood relationship, and pray at night while people are asleep. Then you will enter Paradise in peace. —Al-Hakim, Ibn Majah, al-Tirmidhi. Al-Tirmidhi said: This is a hasan sahih hadith.

2. Salman al-Farisi, may Allah be pleased with him, said that the Messenger of Allah said: Perform the night prayer, for it was the practice of the righteous people who came before you. The night prayer brings you closer to your Lord, expiates sins, restrains you from sinful acts, and drives illness away from the body.

3. Sahl ibn Sa’d said: Jibril came to the Messenger and said: O Muhammad, live as long as you wish, but one day you must die. Do whatever you wish, but you must receive the consequences of your deeds. Love whoever you wish, but remember that one day you must part from that person. And know that the honor of a believer lies in his night prayer, while his dignity lies in being independent of people.

4. It is narrated from the Messenger through Abu al-Darda’ that he said: Allah loves three people, smiles upon them, and gives them glad tidings: a man before whom an army appears and who fights it, staking his life for Allah. He will either be martyred, or Allah will aid him and suffice to protect him, saying: Look at this servant of Mine, how he remained steadfast for My sake. And a man who, despite having a beautiful wife and a soft bed, rises at night for prayer; Allah says of him: He remembers Me and restrains his desire. If he wished, he could remain lying down. And a man who travels with a caravan; the caravan stays awake for some nights and then sleeps, but he rises in the latter part of the night and stands in prayer in every condition, in ease and hardship.

—Rules of qiyam al-layl

The following practices are sunnah for a person who wishes to perform the night prayer:

1. To intend, when going to sleep, that one will rise during the night and perform prayer. It is narrated from Abu al-Darda’, may Allah be pleased with him, that the Messenger of Allah said: “Whoever goes to bed intending to rise during the night and pray, but sleep overcomes him and morning comes, will have recorded for him what he intended, and his sleep will be charity given to him by his Lord.” Al-Nasa’i and Ibn Majah.

2. When you wake from sleep, remove the drowsiness from your face, clean your teeth, then look toward the sky and recite the supplication narrated from the Messenger. Say:

لا إلهَ إِلَّا أَنْتَ سُبْحَانَكَ، أَسْتَغْفِرُكَ لِذَنْبِي وَأَسْأَلُكَ رَحْمَتَكَ، اللَّهُ زِدْنِي عِلْمًا وَلَا تُزِعَ قَلْبِي بَعْدَ إِذْ هَدَيْتَنِي وَهَبْ لِي مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ، وَالْحَمْدُ لِلَّهِ الَّذِي أَحْيَانَا بَعْدَ مَا أمَاتَنَا وَإِلَيْهِ النشور .

“There is no deity but You. Glory be to You; I seek Your forgiveness for my sins and ask for Your mercy. O Allah, increase me in knowledge, and do not let me go astray after You have guided me; grant me mercy from Yourself. You are indeed the Bestower. Praise belongs to Allah, Who gave me life after causing me to die, and to Him is the resurrection.” Then he should recite the final ten verses of Surah Āl ʿImrān, beginning with “Indeed, in the creation of the heavens and the earth.” Then he should say:

الله لَكَ الْحَمْدَ، أَنْتَ نُورُ السَّمَوَاتِ وَالْأَرْضِ وَمَن فِيهِنَّ، وَلَكَ الْحَمْدُ، أَنْتَ قَيرُ السَّمَوَاتِ وَالْأَرْضِ وَمَن فِيهِ، وَلَكَ الْحَمْدُ، أَنْتَ الْحَقِّ، وَوَعَدَكَ الْحَقِّ، وَلِقَاؤُكَ حَقٌّ، وَالْجَنَّةَ حَى وَالنَّارَ حَقِ، وَالنَّبِيُّونَ حَقٌّ، وَمُحَمَّدٌ حَقٌّ، وَالسَّاعَةُ حَى اللَّهم لَكَ أَسْلَمْ، وَبِكَ أمَنتُ، وَعَلَيْكَ توكلت، وإلَيْكَ البت، وبك خاصمت، وَإِلَيْكَ حَاكَمَت، فَاغْفِرْ لِي مَا قَدَّمْتَ وَمَا أَخْرَتُ، وَمَا أسررت وما أعلنت، أَنْتَ اللهُ لَا إِلَهَ إِلَّا أَنْتَ.

“O Allah, all praise is Yours. You are the light of the heavens and the earth and all that is in them. All praise is Yours; You are the Sustainer of the heavens and the earth and all that is in them. All praise is Yours; You are the Truth, Your promise is true, meeting You is true, Paradise is true, Hellfire is true, the prophets are true, Muhammad is true, and the Hour is true. O Allah, I have submitted to You, believed in You, relied upon You, turned to You, sought judgment from You, and disputed for Your sake. So forgive me for what I have sent ahead and what I have left behind, what I have kept secret and what I have made public. You are Allah; there is no deity but You.”

3. Begin with two brief rakʿahs, then pray as much as you wish. ʿĀʾishah (may Allah be pleased with her) said: “When the Messenger of Allah (peace and blessings be upon him) began the night prayer, he would begin with two brief rakʿahs. Abū Hurayrah said that the Messenger (peace and blessings be upon him) said: ‘When any of you intends to pray at night, let him begin with two light rakʿahs.’” —Muslim.

4. Awakening the family. Abū Hurayrah said that the Messenger of Allah (peace and blessings be upon him) said: “May Allah have mercy on a man who gets up at night to pray and wakes his wife. If she refuses to get up, he sprinkles water on her face.” The Messenger (peace and blessings be upon him) also said: “When a man wakes his wife at night, and both pray—or they pray two rakʿahs together—they will be recorded among the men and women who remember Allah.” —Abū Dāwūd. Umm Salamah (may Allah be pleased with her) said: One night the Messenger (peace and blessings be upon him) awoke and said: “Glory be to Allah! What wonderful things have been sent down tonight! What treasures have been sent down! Who will awaken the women of the household? Many who are clothed in this world will be naked on the Day of Resurrection.” —Bukhārī. ʿAlī (may Allah be pleased with him) said: The Messenger (peace and blessings be upon him) knocked on the door of his and Fāṭimah’s home and said: “Will you not pray?” I replied, “O Messenger of Allah, our souls are in Allah’s hand. If He wishes to awaken us, He will awaken us.” As soon as I said this, he left. Then I heard him leaving while striking his thigh and saying: “Man is the most argumentative of creatures.” —Bukhārī and Muslim.

5. If sleep becomes overwhelming while praying, stop praying and lie down until the sleep passes. ʿĀʾishah (may Allah be pleased with her) narrated: “The Messenger of Allah (peace and blessings be upon him) said: ‘When one of you gets up at night to pray, and the Qur’an begins to escape him incorrectly from his mouth, so that he does not know what he is saying, he should lie down.’” —Muslim. Anas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) entered the mosque and saw a rope tied between two pillars. He asked, “What is this?” The people said, “It belongs to Zaynab; when she becomes sluggish and tired, she holds on to it.” The Messenger (peace and blessings be upon him) said: “Untie it. You should pray as long as you can do so spontaneously. When fatigue and sluggishness come, lie down.” —Bukhārī and Muslim.

6. Do not overexert yourself. Pray at night according to your physical strength and ability, and continue doing so regularly. Do not abandon it except for an unavoidable reason. ʿĀʾishah (may Allah be pleased with her) said: “Adopt as a regular practice whatever deeds you are able to maintain. By Allah, Allah does not become weary until you become weary.” (That is, He does not stop giving reward until you stop worshipping.) —Bukhārī and Muslim. It is also narrated from ʿĀʾishah in Bukhārī and Muslim that the Messenger of Allah (peace and blessings be upon him) was asked which deed was most beloved to Allah. He replied: “That which is done regularly, even if it is little.” Muslim narrates from ʿĀʾishah:

Whatever the Messenger (peace and blessings be upon him) did, he did regularly and consistently. Bukhārī and Muslim narrate from ʿAbdullah ibn ʿUmar (may Allah be pleased with him) that the Messenger (peace and blessings be upon him) said: “O ʿAbdullah, do not be like so-and-so, who used to rise at night to pray but later abandoned it.” Bukhārī and Muslim narrate from ʿAbdullah ibn Masʿūd that a man was mentioned before the Messenger (peace and blessings be upon him): he had slept until morning. The Messenger said: “Satan has urinated in that man’s ear.” It is also narrated in Bukhārī and Muslim that the Messenger of Allah (peace and blessings be upon him) said: “ʿAbdullah is an excellent man—if only he prayed at night.” Sālim said: After that, ʿAbdullah slept very little at night.

The time for Qiyām al-Layl: The night prayer may be performed in the first, middle, or final part of the night, provided it is after the ʿIshāʾ prayer. Anas (may Allah be pleased with him), describing the Messenger’s prayer, said: Whenever we wished to see the Messenger (peace and blessings be upon him) praying at night, we would see him praying; and whenever we wished to see him sleeping, we would see him sleeping. He would continue fasting throughout the month until we would say, “The Messenger does not break his fast,” and as soon as we said that, he would break it. He would continue breaking his fast until we would say, “He does not fast,” and then he would fast. —Aḥmad, Bukhārī, and Nasāʾī. Ḥāfiẓ Ibn Ḥajar said: The Messenger (peace and blessings be upon him) had no fixed time for Tahajjud; rather, he would pray Tahajjud whenever possible.

What is the best time for Tahajjud?

a. Abū Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Every night, when the final third of the night remains, our Lord descends to the lowest heaven and says: ‘Who will supplicate Me? Who will ask Me for forgiveness? I will forgive him.’” —All the major authentic Hadith collections.

b. ʿAmr ibn ʿAbasah (may Allah be pleased with him) narrated: I heard the Messenger (peace and blessings be upon him) say: “In the latter half of the night, the servant is closest to his Lord. If you can be among those who remember Allah at that time, then be so.” —Ḥākim, Tirmidhī, and Nasāʾī.

c. Abū Muslim asked Abū Dharr: During which part of the night is it best to pray? He replied: “You and I asked the Messenger (peace and blessings be upon him) the same question. He said: ‘The latter part of the night or the middle of the night. But very few people do so.’” —Aḥmad.

d. ʿAbdullah ibn ʿAmr (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “The most beloved fast to Allah is the fast of Dāwūd, and the most beloved prayer to Allah is the prayer of Dāwūd. He would sleep for half the night, pray for one-third of it, and sleep for one-sixth of it. He would fast one day and eat the next.” —All the authentic Hadith collections except Tirmidhī.
How many rakʿahs are there in the night prayer? There is no fixed number or limit for the night prayer. Performing Witr after ʿIshāʾ fulfills the night prayer.

1. Samurah ibn Jundub (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) instructed us to pray at night, whether a little or a lot, and to perform Witr at the end of all the prayers. —Ṭabarānī and Bazzār.

2. Anas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) said: “Prayer in my mosque is equivalent to ten thousand prayers; prayer in al-Masjid al-Ḥarām is equivalent to one hundred thousand prayers; and prayer in the field of jihād is equivalent to two hundred thousand prayers. Yet the prayer in the middle of the night is more virtuous than all these prayers.” —Abū al-Shaykh, Ibn Ḥibbān, and al-Targhīb wa al-Tarhīb.

3. Yās (may Allah be pleased with him) said that the Messenger of Allah (peace and blessings be upon him) said: “One must pray something at night, even if only for the length of time it takes to milk a goat. The time for the night prayer begins after the ʿIshāʾ prayer.” —Ṭabarānī.

4. Ibn ʿAbbās (may Allah be pleased with him) said: I once discussed the night prayer, and some people said that the Messenger (peace and blessings be upon him) said: “Half the night, one-third, one-quarter, or even the length of time it takes to milk a she-camel or a goat.”

5. Ibn ʿAbbās (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) commanded and encouraged us to perform the night prayer. He even said: “Perform the night prayer, even if it is only one rakʿah.” —Ṭabarānī.

It is best to pray eleven or thirteen rakʿahs, including Witr, regularly. This prayer may be performed continuously or with intervals between it. ʿĀʾishah (may Allah be pleased with her) said: The Messenger of Allah (peace and blessings be upon him) never prayed more than eleven rakʿahs in Ramadan or at any other time. He would pray four rakʿahs—do not ask how beautiful or how long they were—then he would pray another four; do not ask how beautiful or how long they were. Then he would pray three rakʿahs. I said, “O Messenger of Allah, do you sleep before performing Witr?” He replied: “O ʿĀʾishah, my eyes sleep, but my heart does not sleep.” —Bukhārī and Muslim. Bukhārī and Muslim also narrate from al-Qāsim ibn Muḥammad that he heard ʿĀʾishah say: The night prayer of the Messenger (peace and blessings be upon him) consisted of ten rakʿahs, followed by Witr with one prostration.

6. Making up the night prayer. Muslim narrated from ʿĀʾishah (may Allah be pleased with her): If the Messenger (peace and blessings be upon him) missed the night prayer due to illness or another reason, he would pray twelve rakʿahs during the day. All the authentic Hadith collections except Bukhārī narrate from ʿUmar that the Messenger of Allah (peace and blessings be upon him) said: “Whoever cannot perform at night his regular remembrance or supplication—that is, the night prayer he habitually performs—or part of it, and then performs it between Fajr and Ẓuhr, it will be recorded for him as though he had performed it at night.”

15. Performing the Night Prayer in Ramadan

1. The legal ruling concerning this: The night prayer of Ramadan, or Tarāwīḥ prayer [تراویحthe word is the plural of Warbīḥahتو. It means rest. Since a brief rest is taken after every four rakʿahs, this prayer was named Tarāwīḥ].

It is Sunnah for both women and men [ʿArfajah (may Allah be pleased with him) said: ʿAlī (may Allah be pleased with him) instructed that Tarāwīḥ be performed and appointed separate imams for men and women. I was the imam for the women]. This prayer is performed two rakʿahs at a time after ʿIshāʾ and before Witr. It is also permissible to perform it after Witr, but that is not preferable. The time for Tarāwīḥ lasts until the end of the night. Abū Hurayrah (may Allah be pleased with him) narrated in all the authentic Hadith collections that the Messenger of Allah (peace and blessings be upon him) encouraged people to perform the night prayer (Tarāwīḥ) in Ramadan, but did not insist on it. He said: “Whoever prays during the nights of Ramadan with faith and seeking Allah’s reward, his past sins will be forgiven.” All the authentic Hadith collections except Tirmidhī narrate from ʿĀʾishah: The Messenger (peace and blessings be upon him) prayed the night prayer in the mosque, and many people prayed with him. He prayed again the following night, and even more people joined him. On the third night, the people gathered, but the Messenger did not come out to them. The next morning he said: “I saw what you did—that is, your gathering—but I did not come out because I feared that this prayer would become obligatory upon you.” This occurred during Ramadan.

2. Number of rakʿahs: All the authentic Hadith collections narrate from ʿĀʾishah (may Allah be pleased with her) that the Messenger (peace and blessings be upon him) never prayed more than eleven rakʿahs in Ramadan or at any other time. Ibn Khuzaymah and Ibn Ḥibbān narrate from Jābir: “The Messenger (peace and blessings be upon him) led us in eight rakʿahs and Witr. The following night the people waited for him, but he did not come out to them.” Abū Yaʿlā and Ṭabarānī narrate from Jābir: Ubayy ibn Kaʿb came to the Messenger (peace and blessings be upon him) and said: “O Messenger, last night I did something”—meaning in Ramadan. The Messenger said: “What was it, O Ubayy?” Ubayy said: “Some women in my house said, ‘We cannot recite the Qur’an, so we will pray with you.’ So I led them in eight rakʿahs and Witr.” The Messenger said nothing. This was his Sunnah of approval. This is all that is known from the Sunnah received from the Messenger (peace and blessings be upon him); nothing else is known through an authentic chain. It is also known from authentic Hadith that during the caliphates of ʿUmar, ʿUthmān, and ʿAlī (may Allah be pleased with them), people prayed twenty rakʿahs of Tarāwīḥ. This is the view of most jurists who follow Abū Ḥanīfah, Aḥmad, and Dāwūd. Tirmidhī said: Most scholars favor twenty rakʿahs, following the view of ʿUmar, ʿAlī, and other Companions. This is also the view of al-Thawrī, Ibn al-Mubārak, and al-Shāfiʿī. Al-Shāfiʿī said: I saw the people of Makkah pray twenty rakʿahs in this manner [According to Imām Mālik, Tarāwīḥ is thirty-six rakʿahs excluding Witr. Zarqānī said: According to Ibn Ḥibbān’s narration, Tarāwīḥ initially consisted of eleven rakʿahs. But because the long recitation was difficult for the worshippers, the amount of recitation was reduced and the number of rakʿahs increased to twenty, excluding the three rakʿahs of Witr. The recitation was of moderate length. Later, the recitation was reduced again and the number was increased to thirty-six, excluding Witr, and this practice became established].

Some scholars hold that eleven rakʿahs including Witr are Sunnah, while the additional rakʿahs are recommended. Ibn al-Humām said: The evidence indicates that, of the twenty rakʿahs, the rakʿahs the Messenger (peace and blessings be upon him) prayed, along with those he omitted for fear that they would become obligatory upon us, are the Sunnah; the remainder are recommended. Bukhārī and Muslim establish that this amounted to eleven rakʿahs including Witr. Thus, according to our imams, of the twenty rakʿahs, eight are Sunnah and twelve are recommended.

3. Congregational Tarāwīḥ. The night prayer of Ramadan may be performed in congregation or individually. According to most scholars, performing it in congregation and in the mosque is preferable. It has already been mentioned that the Messenger of Allah (peace and blessings be upon him) led the Muslims in congregation, but did not attend regularly for fear that it might become obligatory. Thereafter, ʿUmar organized it in congregation. ʿAbd al-Raḥmān said: One night in Ramadan I went to the mosque with ʿUmar (may Allah be pleased with him). I saw people praying in various ways: some prayed alone, while others prayed in congregation behind someone. ʿUmar said: “I think it would be better to gather these people behind a single person skilled in the Qur’an.” He then resolved to do so and appointed Ubayy ibn Kaʿb as imam, gathering the people behind him. Another night I went out with him and saw the people praying behind the imam. Seeing this, ʿUmar said: “What an excellent innovation this is! But those who are sleeping now are better, intending to pray in the latter part of the night.” Yet the people prayed in the first part of the night. —Bukhārī, Ibn Khuzaymah, and Bayhaqī.

4. Recitation in Tarāwīḥ:

No particular recitation is Sunnah in the night prayer of Ramadan or in Tarāwīḥ. It is narrated from the early scholars that they would recite surahs containing two hundred verses, to the extent that they had to lean on staffs because of the length of the recitation. They would not return home until dawn appeared. Then they would tell the servants to prepare food quickly so that the sun would not rise. They would recite Sūrah al-Baqarah in eight rakʿahs; if they recited it in twelve rakʿahs, they considered that making things much easier. Ibn Qudāmah said: According to Imām Aḥmad, during Ramadan one should recite in a manner that does not cause hardship to the people but rather feels easy for them, especially during the short nights of the year, that is, in summer. The Qāḍī said: It is not considered recommended to complete less than one full recitation of the Qur’an in Ramadan, so that people have the opportunity to hear the entire Qur’an. However, one should not recite more than one completion, lest it cause hardship to those following the imam. It is best to act according to people’s circumstances. If a congregation prefers and agrees to a lengthy recitation, then doing so is preferable. Abū Dharr said: We prayed the night prayer of Ramadan behind the Messenger (peace and blessings be upon him), and it was so long that we feared we would miss the pre-dawn meal. The imam would recite a surah containing two hundred verses.

16. Ṣalāt al-Ḍuḥā (the Forenoon Prayer)

Virtue: Numerous Hadiths mention the virtue of the Forenoon Prayer. Some of them are given below:

1. Abū Dharr (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Charity is due from every bone and joint of each of your bodies. Every utterance of ‘Glory be to Allah’ is charity; every utterance of ‘Praise belongs to Allah’ is charity; commanding every good deed is charity; and forbidding every evil deed is charity. But if someone prays two rakʿahs of the Forenoon Prayer, that suffices for all these acts of charity.” —Aḥmad, Muslim, and Abū Dāwūd.

2. Buraydah (may Allah be pleased with him) narrated through Aḥmad and Abū Dāwūd that the Messenger of Allah (peace and blessings be upon him) said: “There are three hundred and sixty joints in a human being, and it is his duty to give charity for each one.” The people asked: “O Messenger of Allah, who can afford to give so much charity?” He said: “Removing filth lying in the mosque and burying it, and clearing away rubbish lying in the road. If you cannot do even that, then two rakʿahs of the Forenoon Prayer will suffice.”

Al-Shawkānī said: The two Hadiths cited above demonstrate the great virtue of the Forenoon Prayer and that it is unquestionably prescribed by the Sharīʿah. The Hadiths show that two rakʿahs of the Forenoon Prayer suffice in place of the charity due for three hundred and sixty joints. Therefore, this prayer deserves to be performed regularly. The two Hadiths also establish that reciting ‘Glory be to Allah,’ ‘Praise belongs to Allah,’ and ‘There is no deity but Allah’ as much as possible; enjoining good and forbidding evil; burying filth and rubbish in the ground; removing harmful objects from the road; and performing all other forms of worship are demands and instructions of the Sharīʿah. Through these acts, the ongoing charitable obligations placed upon people will be fulfilled.

3. Nawwās ibn Samʿān (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: Allah the Exalted said: “O son of Adam, do not be negligent of praying four rakʿahs at the beginning of the day; I will suffice you for the latter part of your day.” —Ḥākim, Ṭabarānī, Aḥmad, Tirmidhī, Abū Dāwūd, and Nasāʾī.

4. ʿAbdullah ibn ʿAmr (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) sent out an army. It was victorious, acquired some wealth, and hurried to return. People began discussing the speed with which its expedition had ended, the abundance of its spoils, and its rapid return. Hearing this, the Messenger of Allah (peace and blessings be upon him) said: “Shall I not tell you what would bring their expedition to an even more profitable conclusion, gain them still more spoils, and make their return even faster? Whoever performs ablution and goes to the mosque for the Forenoon Tasbīḥ (prayer), his expedition will end more profitably. He will acquire more spoils and return more quickly.” —Aḥmad, Ṭabarānī, and Abū Yaʿlā.

5. Abū Hurayrah (may Allah be pleased with him) said: My close friend Muhammad (peace and blessings be upon him) gave me three instructions: fasting three days every month, praying two rakʿahs of the Forenoon Prayer, and praying Witr before going to sleep. —Bukhārī and Muslim.

6. Anas (may Allah be pleased with him) narrated: During a journey, I saw the Messenger of Allah (peace and blessings be upon him) pray eight rakʿahs of the Forenoon Prayer. After the prayer he said: “I have performed a prayer containing both good news and bad news. I asked my Lord for three things; He granted me two and refused one. I asked that my community not be afflicted by a prolonged famine; He accepted this. I asked that He not give their enemy victory over them; He accepted this as well. I asked that He not divide my community into groups and factions, but He rejected this supplication.” —Aḥmad, Nasāʾī, Ḥākim, and Ibn Khuzaymah.

The ruling on the Forenoon Prayer. The Forenoon Prayer is a recommended act of worship. Whoever wishes to receive its reward should perform it; there is no sin in leaving it. Abū Saʿīd (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) would continue performing the Forenoon Prayer until we said, “The Messenger of Allah does not abandon this prayer.” And he would refrain from it until we said, “The Messenger (peace and blessings be upon him) does not perform the Forenoon Prayer.” (That is, he observed the people’s reactions. Whenever people began saying that the Messenger (peace and blessings be upon him) maintained this prayer, he would stop, fearing that they might regard it as obligatory or necessary. When he had refrained from it for a long time and people began saying that he no longer performed it, he would perform it, lest they think that the prayer had been abrogated. —Translator.)

Time: The time for this prayer begins when the sun has risen approximately the height of a spear and ends as soon as it begins to decline toward the west. However, it is recommended to delay the prayer until the sun has risen higher and the heat has increased. Zayd ibn Arqam (may Allah be pleased with him) said: “When the people of Qubāʾ were performing the Forenoon Prayer, the Messenger of Allah (peace and blessings be upon him) went to them and said: ‘The prayer of those who turn back to Allah is performed when the young camels feel the intense heat.’ This is the forenoon, that is, before noon.” —Aḥmad, Muslim, and Tirmidhī.

How many rakʿahs? As stated in the earlier Hadith of Abū Dharr (may Allah be pleased with him), the minimum is two rakʿahs. The maximum established by the actual practice of the Messenger (peace and blessings be upon him) is eight rakʿahs. However, his statements indicate a maximum of twelve rakʿahs. A group of scholars, including Abū Jaʿfar al-Ṭabarī, hold that there is no maximum number of rakʿahs. In his commentary on Tirmidhī, al-ʿIrāqī said: I have found no Hadith from any Companion or Tābiʿī limiting this prayer to twelve rakʿahs. Al-Suyūṭī expressed the same view. Saʿīd said: Al-Ḥasan was asked, “Did the Companions of the Messenger (peace and blessings be upon him) perform this prayer?” He replied: “Yes. Some prayed two rakʿahs, some four, while others prayed continuously until noon.” Ibrāhīm said: A man asked al-Aswad, “How many rakʿahs should I pray for the Forenoon Prayer?” He replied: “As many as you wish.” Umm Hāniʾ (may Allah be pleased with her) said: The Messenger (peace and blessings be upon him) prayed eight rakʿahs of the Forenoon Prayer, giving salām after every two rakʿahs. —Abū Dāwūd. It is narrated from ʿĀʾishah that she said: The Messenger of Allah (peace and blessings be upon him) prayed four rakʿahs in the forenoon and added as many as he wished. —Aḥmad, Muslim, and Ibn Mājah.

17. The Istikhārah Prayer

For someone who wishes to undertake a permissible (mubāḥ) matter but cannot determine whether its outcome will be good, it is Sunnah to pray two rakʿahs. This prayer must be other than an obligatory prayer. One may pray any two rakʿahs of a regular Sunnah prayer performed at any time of day or night, or of the prayer of greeting the mosque, with the intention of Istikhārah. After Sūrah al-Fātiḥah, any surah or verse may be recited. After the prayer, one should praise Allah and send blessings upon the Messenger (peace and blessings be upon him). Then one should recite the supplication narrated by Bukhārī from Jābir (may Allah be pleased with him). Jābir said: The Messenger of Allah (peace and blessings be upon him) used to teach us to perform Istikhārah in “all matters,” just as he taught us a surah of the Qur’an. He said: “When any of you decides to undertake a matter, he should pray two rakʿahs from a prayer other than an obligatory prayer. Then he should supplicate:

اللهم اسْتَغِيرُ بِعِلْمِكَ وَاسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِيرُ وَلَا أَقْدِرُ وتَعْلَمُ وَلَا أَعْلَمُ وَأَنت علام الغيوب. اللهم إن كنت تعلم أن هذا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي، أَوْ قَالَ : عَامِل أَمْرِي وَأَجَلِهِ فَاقْدَرْهُ لِي وَبَسِرْهُ لِي ثُمَّ بَارِكَ لِي فِيهِ وَإِن كنتَ تَعْلَمُ أَن هَذا الأَمْرَ عَرْ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِى، أَوْ قَالَ: عَاجِلِ أَمْرِي وَاجِلِهِ فاصرفه عنى وَاصْرِفْنِي عَنْهُ وَاقْدَرْ لِي الْغَيْرَ حَيْثُ كَانَ، ثُمَّ أَرْضِنِي بِهِ .

“O Allah, I seek to know from Your knowledge what is good and beneficial, I seek strength from Your boundless power, and I seek grace from the vast treasury of Your favor. You are indeed the Possessor of all power; I possess no power. You know everything, while I know nothing. You are the Knower of all unseen matters. O Allah, if You know that this matter will be good and beneficial for me with regard to my religious commitment, my life, my livelihood, and the ultimate outcome of my affairs—or, according to another narration, beneficial for me in this world and the Hereafter—then ordain it for me, make it easy for me, and place prosperity and blessing for me in it. But if You know that this matter will be bad for me with regard to my religious commitment, my life, my livelihood, and its ultimate outcome—or, according to another narration, bad for me in this world and the Hereafter—then turn it away from me and turn me away from it. Ordain goodness for me wherever it may be, and then make me content with it.” When you say, “this matter,” mention the matter you seek. (Al-Shawkani said: Jabir’s statement that he [the Prophet] “used to teach us istikhara for every matter” proves that one should not refrain from istikhara by considering a matter insignificant or unimportant. There are many matters which, despite being considered insignificant, may cause great harm if undertaken or abandoned. Therefore, the Messenger, peace and blessings be upon him, said: “You should ask your Lord for everything, even for a shoelace.” Footnote)

There is no sound hadith requiring the recitation of any particular verse or surah in this prayer. Likewise, no hadith mentions that any verse or surah should be recited repeatedly. Al-Nawawi said: After istikhara, one should do whatever direction the heart inclines toward. One should not remain dependent on the inclination the heart had before istikhara; rather, the person performing istikhara should completely abandon his own preference. Otherwise, he cannot be considered someone seeking the better choice from Allah. Rather, he would not be truthful in his request for goodness and the better choice from Allah, nor in his acknowledgment that he possesses neither knowledge nor power. He would not be truthful in declaring Allah to be the sole possessor of all knowledge and power. Had he been truthful, he would have disavowed his own power, knowledge, and prior preference, and would not have continued following his former preference after istikhara.

18. Salat al-Tasbih

Ibn Abbas, may Allah be pleased with him, said: The Messenger of Allah, peace and blessings be upon him, said to Abbas ibn Abd al-Muttalib, may Allah be pleased with him: “O my uncle Abbas, shall I not give you something? Shall I not give you something special? If you do it, Allah will forgive your earlier sins and later sins, new sins and old sins, intentional sins and unintentional sins, minor sins and major sins, secret sins and open sins—all your sins. Pray four rakahs, reciting any surah after al-Fatihah in each rakah. After finishing the recitation in the first rakah, say ‘Subhan Allah wal-hamdu lillah wa la ilaha illallah wallahu akbar’ fifteen times; then say it ten times in bowing, ten times after rising from bowing, ten times in prostration, ten times while sitting between the two prostrations, ten times in the second prostration, and ten times after rising from the second prostration. Thus, it will be said seventy-five times in each rakah. Do this in every rakah. If you can, pray this prayer once every day; otherwise, once every Friday; otherwise, once every year; otherwise, once in your lifetime.” Abu Dawud, Ibn Majah, Ibn Khuzaymah, al-Tabarani. Hafiz Ibn Hajar said: This hadith has been transmitted through numerous chains and from numerous Companions. Ibn al-Mubarak said: Everyone should be eager to perform Salat al-Tasbih, should make a habit of performing it frequently, and should not be negligent regarding it.

19. Salat al-Hajah

Ahmad narrated from Abu al-Darda, may Allah be pleased with him, that whoever performs ablution thoroughly and then performs two rakahs thoroughly, Allah will grant him whatever he asks for, whether immediately or after a delay.

20. Salat al-Tawbah

It is narrated from Abu Bakr, may Allah be pleased with him, that he said: I heard the Messenger of Allah, peace and blessings be upon him, say: “If a person commits a sin, then purifies himself and prays—according to the narrations of Ibn Hibban, al-Bayhaqi, and Ibn Khuzaymah, two rakahs—and then asks Allah for forgiveness, Allah will forgive him.” Then the Messenger, peace and blessings be upon him, recited this verse: “And those who, when they commit an indecency or wrong themselves—that is, commit an offense and a sin—remember Allah and seek forgiveness for their sins—and who forgives sins except Allah?—and do not knowingly persist in what they have done: their reward is forgiveness from their Lord and gardens beneath which rivers flow.” (Surah Al Imran, verses 135–136) Abu Dawud, al-Nasa’i, Ibn Majah, al-Bayhaqi, al-Tirmidhi. Al-Tabarani narrated from Abu al-Darda, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: “Whoever performs ablution properly and prays two or four rakahs well, with proper bowing and prostration—whether it is an obligatory prayer or another prayer—and then asks Allah for forgiveness, Allah will forgive him.”

21. The Prayer of the Solar and Lunar Eclipse

The scholars agree that the prayer for a solar and lunar eclipse is a confirmed Sunnah. Performing it in congregation is preferable, though congregation is not a condition. Therefore, a public call should be made: “The prayer is about to be performed in congregation.” Most scholars hold that it consists of two rakahs, with two bowings in each rakah.

Aishah, may Allah be pleased with her, said: During the lifetime of the Messenger of Allah, peace and blessings be upon him, a solar eclipse occurred. The Messenger of Allah, peace and blessings be upon him, went out toward the mosque. He began the prayer by saying “Allah is the Greatest,” and the people stood in rows behind him. He recited a lengthy recitation. Then he said “Allah is the Greatest” and bowed, making the bowing nearly as long as the first recitation. Then he raised his head and said, “Allah listens to whoever praises Him,” and, “Our Lord, to You belongs all praise.” Then he stood for the second rakah and recited a somewhat shorter recitation than in the first rakah. Then he said “Allah is the Greatest” and bowed, making the bowing somewhat shorter than the first bowing. Then he rose from bowing, saying, “Allah listens to whoever praises Him,” and, “Our Lord, to You belongs all praise.” Then he prostrated. After that, he performed the next bowing in the same manner and completed four bowings and four prostrations. Before he turned around to stand facing the people, the sun had emerged from the eclipse. Then he stood and addressed the people. He first praised Allah as He deserved to be praised, then said: “The sun and the moon are two of Allah’s signs. They do not eclipse because of anyone’s life or death. When you witness this, hasten to pray.” Al-Bukhari and Muslim. Al-Bukhari and Muslim also narrated from Ibn Abbas: A solar eclipse occurred, and the Messenger, peace and blessings be upon him, stood for a long time in prayer, standing for approximately the length of Surah al-Baqarah. Then he performed a prolonged bowing. He rose from bowing and stood for a long time, somewhat shorter than the first standing. Then he prostrated. Then he stood again for a long time, somewhat shorter than the first standing. Then he performed a lengthy bowing, shorter than the first bowing. He then rose from bowing and stood for a long time, shorter than the first standing. Then he performed another lengthy bowing, but shorter than the first bowing, and then prostrated. Then he turned around to stand, and by then the sun had emerged from the eclipse. The Messenger, peace and blessings be upon him, said: “The sun and the moon are among Allah’s signs. Their eclipse does not occur because of anyone’s life or death. When you see an eclipse, remember Allah.” (Imam al-Shafi‘i used this hadith as evidence that delivering a sermon is a condition of this prayer. Abu Hanifah and Malik said that there is no sermon for the solar and lunar eclipse prayer. The Messenger, peace and blessings be upon him, delivered a sermon only to dispel the people’s mistaken belief that the eclipse had occurred because of the death of his son Ibrahim.)

Ibn Abd al-Barr said: These two hadiths are the soundest hadiths in this chapter. Ibn al-Qayyim said: The clearly and decisively established Sunnah in the solar and lunar eclipse prayer is to perform two bowings in each rakah. This is found in the hadiths of Aishah, Ibn Abbas, Jabir, Ubayy ibn Ka‘b, Abdullah ibn Amr, and Abu Musa. All of them mention two bowings from the Messenger, peace and blessings be upon him. The scholars who mentioned multiple bowings are greater in number, higher in rank, and closer to the Messenger, peace and blessings be upon him, than those who did not mention multiple bowings.

This is the position of Malik, Ahmad, and al-Shafi‘i. Abu Hanifah’s position is that the solar and lunar eclipse prayer is like the Eid and Friday prayers. Nu‘man ibn Bashir said: The Messenger of Allah, peace and blessings be upon him, led us in two-rakah prayers, with bowing and prostration like your ordinary prayer, and he supplicated until the sun emerged from the eclipse. In the hadith of Kusayfah al-Hilali, the Messenger, peace and blessings be upon him, said: “When you see an eclipse, perform a prayer like the last obligatory prayer you performed.” Ahmad, al-Nasa’i.

Reciting Surah al-Fatihah is obligatory in both rakahs. After al-Fatihah, any surah or verses may be recited. The recitation may be quiet or audible, though al-Bukhari says that audible recitation is more correct.
The time for this prayer extends from the beginning of the eclipse until its end. The lunar eclipse prayer is like the solar eclipse prayer. Hasan al-Basri said: A lunar eclipse occurred while Ibn Abbas was governor of Basra. He led us in two rakahs, performing two bowings in each rakah. Then he mounted an animal and said: “I led you in prayer as I saw the Messenger, peace and blessings be upon him, pray the eclipse prayer.” Musnad al-Shafi‘i.

During an eclipse, it is recommended to say “Allah is the Greatest,” supplicate, give charity, and seek forgiveness for sins. Al-Bukhari and Muslim narrated from Aishah, may Allah be pleased with her, that the Messenger of Allah, peace and blessings be upon him, said: “The sun and the moon are among Allah’s special signs. This does not occur because of anyone’s birth or death. When you see an eclipse, supplicate to Allah, say ‘Allah is the Greatest,’ give charity, and pray.” Abu Musa narrated: Once a solar eclipse occurred. The Messenger of Allah, peace and blessings be upon him, prayed and said: “When you see something of this kind—meaning a natural disaster—hasten to remember Allah, supplicate, and seek His forgiveness.”

22. The Prayer for Rain

The literal meaning of istisqa is to ask for water. Its technical meaning is to ask Allah for rain when drought and lack of rainfall occur, by following any one of the methods described below:

1. The imam should lead the congregation in two rakahs at any time other than a disliked time, without adhan or iqamah. In the first rakah, he should recite al-Fatihah and Sabbihisma (Surah al-A‘la), and in the second rakah, after al-Fatihah, al-Ghashiyah, aloud. Then he should deliver a sermon before or after the prayer. When the sermon ends, all the worshippers should turn their cloaks inside out. The side worn over the right shoulder should be placed over the left shoulder, and the side worn over the left shoulder over the right. Then, facing the qiblah, he should raise his hands high and supplicate. Ibn Abbas said:

The Messenger of Allah, peace and blessings be upon him, went out to the open ground humbly, wearing ordinary work clothes, walking slowly and appearing distressed. He prayed two rakahs like the Eid prayer, but he did not deliver a sermon like this. The five canonical hadith collections. Al-Tirmidhi, Abu Awanah, and Ibn Hibban declared it a sound hadith. Aishah, may Allah be pleased with her, said: The people complained to the Messenger, peace and blessings be upon him, about the lack of rain. He ordered that a pulpit be brought, and it was placed for him in the Eid prayer ground. He set a day for the people and ordered them to gather on that day. When the sun’s rays became intense, he went out, sat on the pulpit, said “Allah is the Greatest,” and praised Allah. Then he said: “You have complained of the lack of rain in your region. Allah has commanded you to supplicate to Him and has promised to answer your supplication.” Then he said:

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، الرحمن الرحيم، مَالِكِ يَوْمِ الدِّين، لَا إِلَهَ إِلَّا اللَّهَ يَفْعَلُ مَا يُرِيدُ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ أَنْتَ الْغَنِيُّ وَنَحْنُ الْفُقَرَاهُ، أَنْزِلَ عَلَيْنَا الْفَيْتَ، وَاجْعَلْ مَا أَنْزَلْتَ عَلَيْنَا قوة وبلاغا إلى حين .

“All praise belongs to Allah, Lord of the worlds, the Most Compassionate, the Most Merciful, Master of the Day of Judgment. There is no god but Allah. He does whatever He wills. O Allah, there is no god but You. You are self-sufficient, and we are dependent upon You. Send down rain upon us, and make what You send down upon us a source of strength and sustenance for a time.” Then he raised his hands so high that the whiteness of his armpits became visible. Then he turned his back toward the people and turned his cloak inside out, while still keeping his hands raised. Then he faced the people, came down from the pulpit, and prayed two rakahs. Immediately Allah formed a cloud. Lightning flashed within it, thunder sounded, and then, by Allah’s will, rain fell. Before he had even reached the mosque, streams of water were flowing. When the Messenger, peace and blessings be upon him, saw the people hurrying home, he laughed so much that his molar teeth became visible. He said: “I testify that Allah has power over all things, and that I am His servant and Messenger.” Al-Hakim, Abu Dawud.

Ubbad ibn Tamim narrated from his father that the Messenger, peace and blessings be upon him, went out to perform the prayer for rain with the people. He then led them in two rakahs and recited aloud in both rakahs. All the canonical hadith collections.

Abu Hurayrah said: The Prophet of Allah went out one day to perform the prayer for rain and led us in two rakahs without adhan or iqamah. Then he addressed us, supplicated to Allah, faced the qiblah, and raised his hands in supplication. Then he placed the right side of his cloak over his left shoulder and the left side over his right. Ahmad, Ibn Majah, al-Bayhaqi.

2. The imam may also supplicate for rain during the Friday sermon alone. The worshippers should say “Amin, amin” along with his supplication. Al-Bukhari and Muslim narrated from Anas, may Allah be pleased with him: A man entered the mosque on Friday while the Messenger, peace and blessings be upon him, was standing and delivering the sermon. He said: “O Messenger of Allah, our goods have been destroyed and there is no way to transport them to the market. So supplicate to Allah to help us.” The Messenger of Allah, peace and blessings be upon him, raised both hands and said: “O Allah, help us.” Anas said: By Allah, we could not see even a fragment of cloud in the sky, nor any house between us and Mount Sala. Suddenly, a small cloud appeared like a shield. When it reached the middle of the sky, it spread out and rain fell. By Allah, we did not see the sun for a week. Then, on the following Friday, the same man entered the mosque while the Messenger, peace and blessings be upon him, was standing and delivering the sermon. He stood facing him and said: “O Messenger of Allah, our property is about to be destroyed and all routes are becoming blocked. So supplicate to Allah that the rain stop.” The Messenger, peace and blessings be upon him, immediately raised his hands and said: “O Allah, let the rain fall not upon us but upon those around us. O Allah, let it fall upon the mountains, hills, and rugged areas, and likewise upon the plains and the bases of trees.” Immediately the rain stopped, and we went out walking in the sunshine.

3. On any day other than Friday, it is also permissible simply to supplicate, without performing any prayer, in the mosque or elsewhere. Ibn Majah and Abu Awanah narrated: Ibn Abbas, may Allah be pleased with him, said: A Bedouin came to the Messenger of Allah, peace and blessings be upon him, and said: “O Messenger of Allah, I come from a tribe whose shepherds cannot take their animals out to graze because of the lack of provisions, and whose bulls cannot even wag their tails because of weakness”—that is, a tribe afflicted by famine. The Messenger of Allah, peace and blessings be upon him, immediately ascended the pulpit, praised Allah, and then said: “O Allah, send us rain that relieves us from famine, whose outcome is praiseworthy, that gives fertility to the earth, that falls widely and heavily, and that comes soon without delay.” Then so much rain fell that everyone who came to the Messenger of Allah, peace and blessings be upon him, from wherever they came said: “Our lives have been saved.”

Shurahbil once said to Ka‘b ibn Murrah: “O Ka‘b, tell us a hadith of the Messenger of Allah, peace and blessings be upon him.” He said: I heard the Messenger of Allah, peace and blessings be upon him, say that when a man came to him and said, “Ask Allah to send rain for the Muzar tribe,” the Messenger, peace and blessings be upon him, said: “You are quite bold. Only for Muzar?” The man said: “O Messenger of Allah, when you asked Allah for help, He helped you, and when you supplicated to Him, He answered your supplication.” The Messenger, peace and blessings be upon him, immediately raised his hands and said: “O Allah, send us rain that relieves famine, whose outcome is praiseworthy, that brings fertility, that is widespread, that comes immediately without delay, and that is beneficial rather than harmful.” His supplication was immediately answered and heavy rain fell. Then the people came complaining of excessive rain, reporting that many homes had collapsed because of it. Immediately the Messenger of Allah, peace and blessings be upon him, raised both hands and said: “O Allah, not upon us; this time, upon those around us.” At once the clouds broke apart and moved to the right and left. Ahmad, Ibn Majah, al-Bayhaqi, Ibn Abi Shaybah, and al-Hakim.
Al-Sha‘bi, may Allah be pleased with him, said: Umar, may Allah be pleased with him, went out to perform istisqa. He did nothing but seek forgiveness. The people said: “We did not see you perform istisqa.” He said: “I sought rain through the stars of the sky by which rain is sought”—meaning by seeking forgiveness. Then he recited these two verses from Surah Nuh: “Ask forgiveness from your Lord; indeed, He is Most Forgiving. He will send down abundant rain upon you.” He also recited this verse from Surah Hud: “Ask forgiveness from your Lord and repent to Him…” Al-Bayhaqi and Ibn Shaybah.

Here are several supplications for rain reported in various hadiths:

1. Al-Shafi‘i said: Salim narrated from his father, Abdullah: Whenever the Messenger of Allah, peace and blessings be upon him, asked for rain, he would say:

اللَّهُمَّ أَسْقِنَا غَيْئًا، مَغِيثًا، مَرِيعًا ، عَدَنَا ، مُجَلَّلاً ، عَامًا، طبقًا، سَمَّا، دَانِيَا اللَّهُ أَسْقِنَا الْغَيْت ولا تَجْعَلْنَا مِنَ الْقَانِطين، اللهم إن بِالْعِبَادِ وَالْبِلادِ وَالْبَهَانِي، وَالْخَلْقِ مِنَ الْأَوَاءِ وَالْحَمْدِ والضَّنَكِ مَا لَا تَشْكُوهُ إِلَّا إِلَيْكَ، الأمر الب

ت لنا الزرع، وأدر لَنَا الشَّرْعَ، وَاسْقِنَا مِنْ بَرَكَاتِ السَّمَاءِ وَأَنْبِتَ لَنَا مِنْ بَرَكَاتِ الْأَرْضِ، اللهم ارفع عنا الْجَمْدَ، وَالْجُوْعَ وَالْعَرَى وَأَكْشِفَ عَنَّا مِنَ البَلَاءِ مَا لَا يَكْشِفُهُ غَيْرِكَ، الأمر إِنَّا نَسْتَغْفِرُكَ إِنَّكَ كُنتَ غَفَّارًا، فَأَرْسِلِ السَّمَاءَ

عَلَيْنَا مِن رَارًا.

“O Allah, send us rain that protects us from famine, brings fertility, is widespread, falls heavily, and lasts a long time. O Allah, aid us with rain and do not leave us disappointed. O Allah, the servants, animals of the land, and all creation are suffering such hardship and harm that we can disclose it to none but You. O Allah, cause crops to grow for us, fill the udders with milk, shower upon us the blessings of the heavens, and bring forth for us the blessings of the earth. O Allah, remove our hardship, the lack of clothing, and the lack of food. Remove from us the calamities that none can remove except You. O Allah, we seek Your forgiveness. Surely You are Most Forgiving. So send us abundant, continuous rain.” Al-Shafi‘i said: “Let the imams supplicate with this supplication. This is what I prefer.”

2. Sa‘d said: The Messenger, peace and blessings be upon him, supplicated during istisqa as follows: “O Allah, send us abundant rain from the dense cloud that flashes with lightning and from which light rain falls. O Most Majestic.” Abu Awanah.

3. Amr ibn Shu‘ayb narrated through his father and grandfather that the Messenger of Allah, peace and blessings be upon him, would say during istisqa: “O Allah, give water to Your servants and Your animals, spread Your mercy, and revive Your dead lands.” Abu Dawud.

It is recommended in the supplication for rain to raise the backs of the hands. Muslim narrated from Anas: When the Messenger, peace and blessings be upon him, supplicated for rain, he pointed toward the sky with the backs of both hands. [This hadith proves that when supplicating for relief from a calamity, one should raise the backs of the hands toward the sky. When supplicating for something to be granted, one should turn the palms toward the sky.] When you see rain falling, it is recommended to say: “O Allah, send beneficial rain.” One should also expose some part of the body to the rain. If the rain becomes excessive, one should say: “O Allah, we seek rain of mercy, not rain of punishment, calamity, destruction, or drowning. O Allah, send it upon the hills and the places where seedlings grow. O Allah, it is enough for us; now send it not upon us but around us.” All of these have been authentically transmitted from the Messenger, peace and blessings be upon him.

13. Prostration of Recitation

For whoever recites or hears a verse of prostration, it is recommended to prostrate once while saying “Allah is the Greatest,” and then raise the head again while saying “Allah is the Greatest.” This is called the prostration of recitation. It contains neither tashahhud nor salutation. Ibn Umar, may Allah be pleased with him, said: The Messenger of Allah, peace and blessings be upon him, would recite the Qur’an before us. When he passed a verse of prostration, he would say “Allah is the Greatest” and prostrate, and we would also prostrate. Abu Dawud, al-Bayhaqi, al-Hakim. Abdullah ibn Masud said: When you recite a verse of prostration, say “Allah is the Greatest” and prostrate. When you raise your head, say “Allah is the Greatest.”

1. Virtue: Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah, peace and blessings be upon him, said: “When a son of Adam recites a verse of prostration and prostrates, Satan retreats weeping and says: ‘Woe to me! The son of Adam was commanded to prostrate and he prostrated, so Paradise is his. I was commanded to prostrate, but I disobeyed, so the Fire is mine.’”

2. Ruling: According to most scholars, the prostration of recitation is Sunnah for both the reciter and the listener. It is narrated in al-Bukhari that Umar, may Allah be pleased with him, recited Surah al-Nahl from the pulpit on a Friday. When he reached a verse of prostration, he immediately descended and prostrated, and the people prostrated with him. The following Friday, he recited the same surah again, and when he reached the verse of prostration, he said: “O people, we have not been commanded to prostrate. Nevertheless, whoever prostrates has done what is right, and whoever does not prostrate bears no sin.” According to another narration, he said: “Allah has not commanded us to prostrate, but we may do so if we wish.” Al-Daraqutni. It is also narrated in all the sound hadith collections except Ibn Majah that Zayd ibn Thabit said: “I recited Surah al-Najm before the Messenger, peace and blessings be upon him, but he did not prostrate, so no one else prostrated.”

Al-Daraqutni. Hafiz Ibn Hajar said in Fath al-Bari: The purpose of omitting the prostration was to establish that omitting it is permissible. Imam al-Shafi‘i held the same view. Support for this view is found in the narration of Abu Hurayrah cited by al-Bazzar and al-Daraqutni: The Messenger of Allah, peace and blessings be upon him, prostrated while reciting Surah al-Najm, and we prostrated with him. Ibn Masud said: The Messenger, peace and blessings be upon him, recited Surah al-Najm and prostrated, and those who were with him prostrated as well. However, an elderly man from Quraysh picked up a handful of dust or a stone, touched it to his forehead, and said: “This is sufficient for me.” Abdullah said: Later I saw him killed while he was a disbeliever. Al-Bukhari, Muslim.

3. Places of Prostration: There are fifteen places of prostration in the Qur’an. Amr ibn al-As said: The Messenger taught me fifteen verses of prostration in the Qur’an. Three of them are in the shorter surahs, and two are in the surahs. —Abu Dawud, Ibn Majah, al-Hakim, al-Daraqutni.

The fifteen places of prostration are:

1. Surely those who are near your Lord do not refrain arrogantly from worshipping Him; rather, they glorify Him and prostrate before Him. (Surah 7, al-A’raf: verse 206)

2. Everything in the heavens and the earth prostrates before Allah alone, as do their shadows in the morning and evening, willingly or unwillingly. (Surah al-Ra’d: verse 15)

3. Everything in the heavens and the earth, including living creatures and angels, prostrates only before Allah. They are not arrogant. (Surah al-Nahl: verse 49)

4. Say: Believe in it or do not believe. Surely, when it is recited to those who were given knowledge of the earlier heavenly Scriptures, they fall down in prostration. (Surah 17, Bani Isra’il: verse 107)

5. When the verses of the Most Merciful are recited to them, they fall down in prostration, weeping. (Surah Maryam: verse 58)

6. Do you not see that whoever is in the heavens and whoever is on the earth, the sun, the moon, the stars, the mountains, the trees, the animals, and many people prostrate before Allah, as do many of those for whom punishment has become deserved? And whoever Allah humiliates, none can honor. Allah does whatever He wills. (Surah al-Hajj: verse 18)

7. O believers, bow, prostrate, worship your Lord, and do good so that you may succeed. (Surah al-Hajj: verse 77)

8. When they are told, “Prostrate before the Most Merciful,” they say, “And who is the Most Merciful? Shall we prostrate to whatever you command us to prostrate before?” And it increases their aversion. (Surah al-Furqan: verse 60)

9. They do not prostrate before Allah, who brings forth rain from the sky and brings forth plants from the earth, and knows whatever you conceal and whatever you reveal. (Surah al-Naml: verse 25)

10. Only those believe in Our verses who, when they are reminded of them, fall down in prostration, glorify their Lord with praise, and are not arrogant. (Surah al-Sajdah: verse 15)

11. Dawud realized that We had tested him. So he sought forgiveness from his Lord, fell into prostration, and humbled himself. (Surah Sad: verse 24) [Abu Sa’id said: The Messenger ascended the pulpit and recited Surah Sad. When he reached the verse of prostration, he came down, prostrated, and the people present prostrated with him. On another day he recited the same surah. As soon as he reached the verse of prostration, everyone prepared to prostrate. The Messenger then said: This is the account of a prophet’s repentance, but I see that you have prepared to prostrate. He then came down and prostrated, and everyone prostrated. Abu Dawud.]

12. Among Allah’s signs are the night, the day, the sun, and the moon. Do not prostrate before the sun or the moon; prostrate before Him who created them, if you worship Him alone. (Surah Fussilat: verse 37)

13. So prostrate before Allah and worship Him. (Surah al-Najm: verse 62)

14. And when the Qur’an is recited to them, they do not prostrate. (Surah 84, al-Inshiqaq: verse 21)

15. Prostrate and draw near. (Surah 96, al-Alaq: verse 19)

4. Conditions: According to most jurists, fulfilling the conditions required for prayer is also necessary for the prostration of recitation, such as purity, facing the qiblah, and covering the awrah. Al-Shawkani said: There is nothing in the hadiths concerning the prostration of recitation that proves the person prostrating must have ablution. Those who were present when the Messenger recited would prostrate with him, yet it has not been reported that he ordered any of them to perform ablution. Nor is it easy to say that all of them had ablution. Moreover, polytheists sometimes prostrated with him, although they were impure and their ablution is invalid. Al-Bukhari narrated from Ibn Umar that he would prostrate without ablution. However, Ibn Hajar also regarded as authentic al-Bayhaqi’s narration that Ibn Umar said: Prostration may not be performed without ablution. To reconcile this contradiction, Hafiz Ibn Hajar called the purity required for the prostration of recitation the greater purity, or expressed the view that purity should be understood as preferable rather than obligatory. Likewise, these hadiths contain no statement that purity of clothing and place is necessary. Covering the awrah and facing the qiblah are necessary when it is possible to do so, according to consensus. It is stated in Fath al-Bari: No one besides al-Sha’bi supported Ibn Umar’s view that prostration of recitation without ablution is impermissible. Ibn Abi Shaybah said: Ibn Abi Abd al-Rahman al-Sulami would recite a verse of prostration and prostrate without ablution and without facing the qiblah. He would even prostrate by gesture while walking and speaking. From Ahl al-Bayt, Abu Talib and al-Mansur Billah supported Ibn Umar.

5. Supplication in the Prostration of Recitation: The person performing the prostration of recitation may make any supplication. Regarding this, apart from the following hadith of Aishah, there is no other authentic hadith. “When prostrating during Qur’an recitation, the Messenger would say:

سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ وَشَقَ سَمِعَهُ وَبَصَرَهُ بِحَوْلِهِ وَقُوتِهِ فَتَبَارَكَ اللَّهُ أَحْسَنَ الْخَالِقِينَ .

“My face prostrates before the One who created it and formed its hearing and sight by His power and might. Blessed is Allah, the best of creators.” —All the authentic hadith collections except Ibn Majah. It should be noted that if the prostration of recitation occurs during prayer, one must say Subhana Rabbiyal A’la while prostrating.

6. The Prostration of Recitation During Prayer: It is permissible for an imam or a person praying alone to recite a verse of prostration during prayer and prostrate immediately after reciting it, whether the prayer is silent or audible. Al-Bukhari and Muslim narrated from Abu Rafi:

Abu Rafi said: I prayed the Isha prayer with Abu Hurayrah. He recited Surah al-Inshiqaq in the prayer and prostrated. I asked, “O Abu Hurayrah, what prostration is this?” He replied, “I prostrated when I prayed behind the Messenger during this surah, and I will continue to prostrate.” Al-Hakim also narrated from Ibn Umar that the Messenger prostrated during the first rakah of Zuhr. His Companions thought that he had recited Surah Alif Lam Mim Sajdah in the prayer. Al-Nawawi said: Whether the prayer is silent or audible, it is not disliked for the imam or one praying alone to recite a verse of prostration, and if he recites it, he must prostrate immediately. Malik said: It is disliked in every circumstance. According to Abu Hanifah, it is not disliked in an audible prayer but is disliked in a silent prayer. The author of al-Bahr said: According to us, prostration should be delayed until the salutation, so that disorder is not caused among the worshippers [The follower must prostrate with the imam when the imam prostrates, even if he did not hear the imam recite the verse of prostration. If the imam recites the verse but does not prostrate, the follower should not prostrate; rather, he should follow his imam. Similarly, if the follower himself recites a verse of prostration or hears someone outside the prayer recite it, he should not prostrate during the prayer, but should prostrate after the prayer].

7. It is permissible to recite several verses of prostration and perform several prostrations in the same prayer: If someone repeatedly recites the same verse of prostration, or hears it several times in the same mosque, he need prostrate only once. The condition, however, is that he prostrate after the final recitation. If he prostrates after the first recitation, then according to the Hanafi madhhab he need not prostrate again for subsequent recitations. Ahmad, Malik, and al-Shafi’i, however, say that he must, because the cause of prostration has arisen anew.

8. Making up the Prostration of Recitation: According to most scholars, it is recommended to prostrate immediately upon reciting or hearing a verse of prostration. If the prostration is delayed, the obligation does not lapse unless a very long interval has passed. Once a long interval has passed, the opportunity to fulfill it is lost. However, it does not have to be made up.

14. The Prostration of Gratitude: According to most scholars, the prostration of gratitude is recommended when one receives something newly pleasing or is saved from a possible danger or calamity. It is performed to offer thanks to Almighty Allah.

It is narrated from Abu Bakr: Whenever a pleasing event occurred or good news was received, the Messenger would prostrate and thank Allah. —Abu Dawud, Ibn Majah, al-Tirmidhi. Al-Bayhaqi narrated that when Ali wrote to the Messenger informing him that the people of Hamadan had accepted Islam, he prostrated. Then he raised his head and said: “Peace be upon Hamadan. Peace be upon Hamadan.” Abd al-Rahman ibn Awf said: One day the Messenger went out, and I followed him. He entered a date garden and remained in a lengthy prostration. When he delayed rising, I became afraid that Allah had taken his soul. I came to him and looked at him. The Messenger then raised his head and said: “O Abd al-Rahman, what is wrong with you?” I told him how I felt. He said: “Jibril came to me and said: Shall I not give you good news? Allah Almighty has said: Whoever sends blessings upon you, I send blessings upon him; and whoever sends peace upon you, I send peace upon him.” I immediately prostrated in gratitude. —Ahmad. Al-Bukhari narrated that when Ka’b ibn Malik received the good news that Allah had accepted his repentance, he prostrated. Ahmad narrated that Ali prostrated when he saw the body of the Kharijite rebel named Dhu al-Thudayyah among those killed. Sa’id mentioned that Abu Bakr prostrated upon hearing the news of Musaylimah’s death. Some have expressed the view that the conditions of the prostration of prayer are required for the prostration of gratitude. Others said that the prostration of prayer is not a condition, because this is not prayer. The author of Fath al-Allam preferred this view. Al-Shawkani said: These hadiths contain nothing proving that ablution, purity of clothing, or purity of place is a condition for the prostration of gratitude. Similarly, no hadith establishes that saying Allahu Akbar in the prostration of gratitude is obligatory. However, al-Bahr states that Allahu Akbar must be said. Imam Yahya said: The prostration of gratitude may not be performed during prayer, because it is not part of the prayer.

15. The Prostration of Forgetfulness

There is evidence that the Messenger sometimes made mistakes in prayer. He said: “I am only human. I make mistakes just as you do. So when I make a mistake, remind me.” Regarding this, he established some rules for his ummah. I shall mention these rules briefly below:

1. The Method of the Prostration of Forgetfulness: The prostration of forgetfulness consists of two prostrations. They are performed either before or after the worshipper says the salutation. Both methods are authentically reported from the Messenger. In al-Bukhari, it is narrated from Abu Sa’id al-Khudri that the Messenger said: “When any of you becomes uncertain in prayer and cannot determine whether he has prayed three or four rakahs, he should cast away the doubt and build upon what is certain. Then he should perform two prostrations before the salutation.” In another narration in Sahih al-Bukhari and Muslim, concerning the incident of Dhu al-Yadayn, it is stated that the Messenger prostrated after the salutation.

The better method, however, is to follow the hadith in this matter. Where the hadith says to prostrate before the salutation, one should prostrate before it; and where it mentions prostrating after the salutation, one should prostrate after it. Al-Shawkani said: The best method is for the Messenger’s words and actions to be followed: wherever they require prostration before the salutation, it should be done before it, and wherever they require it after the salutation, it should be done after it. When the cause of the prostration of forgetfulness is connected with what precedes the salutation, it should be done before the salutation; and when the cause is connected with what follows it, it should be done after the salutation. Where the cause is connected with neither, the worshipper may choose to prostrate before or after the salutation. It makes no difference whether something has been omitted from or added to the prayer. Imam Muslim narrated from Ibn Masud that the Messenger said: “When a person omits something from the prayer or adds something to it, he must perform two prostrations.”

2. Circumstances in Which the Prostration of Forgetfulness Is Prescribed: Islamic law prescribes the prostration of forgetfulness in the following situations:

1. When the salutation is made before completing the prayer. Abu Hurayrah said: The Messenger led us in the Zuhr or Asr prayer. He said the salutation after two rakahs. Then he went and stood beside a piece of wood kept in the mosque and leaned against it as though he were angry. He placed his right hand over his left, intertwined his fingers, and rested his cheek on the back of his left hand. Those who were quickest to leave the mosque went out. The people said, “Has the prayer been shortened?” Abu Bakr and Umar were among the congregation, but they did not dare speak to the Messenger. There was also a man named Dhu al-Yadayn. He went to him and said, “O Messenger of Allah, have you shortened the prayer, or did you forget?” The Messenger said, “I have neither forgotten nor has it been shortened.” Then he said, “Do you agree with what Dhu al-Yadayn has said?” They replied, “Yes.” Immediately, the Messenger returned, completed what had been omitted from the prayer, and then said the salutation [This proves that if someone mistakenly says the salutation before completing the prayer, it is sufficient to perform only the remaining part, whether he said the salutation after two rakahs or before that].

Then he said Allahu Akbar and performed a prostration lasting as long as, or longer than, his regular prostration. Then he raised his head. —Al-Bukhari and Muslim.

Ahmad, al-Bazzar, and al-Tabarani narrated that Ibn al-Zubayr led the Maghrib prayer and said the salutation after two rakahs. Then he stood up to touch the Black Stone. The people in the congregation exclaimed, “Subhanallah!” in astonishment and asked, “What has happened to you?” He then completed the remaining prayer and performed two prostrations. When this incident was reported to Ibn Abbas, he said: Ibn al-Zubayr did not depart in the slightest from the Sunnah of the Messenger.

2. When something extra is added to the prayer. All the authentic hadith collections narrated from Ibn Masud: The Messenger led a five-rakah prayer. He was asked, “Has something been added to the prayer?” He said, “What is that?” The people said, “You prayed five rakahs.” The Messenger immediately performed two prostrations after saying the salutation.

This hadith proves that if someone mistakenly performs one extra rakah without sitting in the fourth rakah, his prayer will be valid if he performs the prostration of forgetfulness.

3. When the first tashahhud sitting is forgotten or a sunnah of the prayer is omitted: It is narrated in all the authentic hadith collections that the Messenger led the prayer and stood up without sitting in the second rakah. The people reminded him by saying “Subhanallah,” but he continued forward. At the end of the prayer he performed two prostrations and then said the salutation [It is stated in the hadith that when the imam performs the prostration of forgetfulness because of his mistake, the follower also performs it. According to the Hanafi and Shafi’i view, the follower performs it because of the imam’s mistake, but does not perform it for his own mistake].

The hadith states: If someone mistakenly omits the first sitting and remembers while rising, before standing completely upright, he should return to the sitting position. If he remembers only after standing completely upright, he should not return to sitting. This is supported by the hadith narrated by Ahmad, Abu Dawud, and Ibn Majah from al-Mughirah:

The Messenger said: “When any of you rises for the second rakah but has not yet stood completely upright, he should sit down. Once he has stood completely upright, he should not sit down, but must perform two prostrations of forgetfulness.”

4. When doubt arises in prayer. Abd al-Rahman ibn Awf said: I heard the Messenger say: When any of you becomes uncertain in prayer and cannot determine whether he has prayed one or two rakahs, he should consider his prayer to be one rakah. If he is uncertain whether he has prayed two or three, he should consider it two. If he cannot determine whether he has prayed three or four, he should consider it three. Then, at the end of the prayer and before saying the salutation, he should perform two prostrations. —Ahmad, Ibn Majah, al-Tirmidhi. In another narration from Abd al-Rahman it says: I heard the Messenger say that whoever becomes uncertain during prayer as to whether he has prayed the lesser number should continue praying until he becomes uncertain that he has prayed the greater number.” Abu Sa’id al-Khudri said: The Messenger said: When any of you becomes uncertain in prayer and cannot determine whether he has prayed three or four rakahs, he should cast away the doubt and complete the prayer based on the number of rakahs of which he is certain. Then, before saying the salutation, he should perform two prostrations. If he has prayed five rakahs, the prayer will intercede for him; and if he prayed only to complete four rakahs, the two prostrations of forgetfulness will be a means of humiliating Satan. Ahmad and Muslim. These two hadiths support the view of most scholars that when a worshipper doubts the number of rakahs, he should base his prayer on the lesser number of which he is certain and perform the prostration of forgetfulness.

16. Congregational Prayer

1. The Importance and Virtue of Congregational Prayer

Performing prayer in congregation is Sunnah Mu’akkadah [This ruling applies to obligatory prayers. Congregation in supererogatory prayer is permissible, whether the congregation is small or large. It is stated in a hadith that the Messenger prayed two rakahs of supererogatory prayer, while Anas stood at his right and Umm Sulaym and Umm Haram stood behind him. This occurred more than once].

There are numerous hadiths concerning its virtue.

Here I mention some of them:

1. Narrated from Ibn Umar: The Messenger said: The reward for prayer in congregation is twenty-seven times greater than that of prayer performed alone. —Al-Bukhari and Muslim.

2. Narrated from Abu Hurayrah: The Messenger said: The reward for prayer performed in congregation is twenty-five times greater than that of prayer performed at home or in the marketplace. When a person performs ablution properly and then goes to the mosque solely for the purpose of prayer, each step he takes raises him by one rank and erases one sin. When he prays, the angels continue to invoke blessings upon him as long as he remains in his place of prayer and has not invalidated his purity. They say: O Allah, have mercy on him; O Allah, bless him. And as long as he waits for the next prayer, he is considered to be in prayer. Al-Bukhari and Muslim.

3. Abu Hurayrah also narrated: A blind man came to the Messenger and said: O Messenger of Allah, I have no one to guide me to the mosque. He then asked the Messenger for permission to pray at home. He granted him permission. As the man was about to leave, he asked him: Do you hear the call to prayer? He replied: Yes. He said: Then respond to it. —Muslim.

4. Abu Hurayrah also narrated that the Messenger said: By Allah, I considered ordering someone to gather firewood, then ordering someone to lead the prayer in the mosque, and then going to the homes of some people and setting them on fire—that is, the homes of those who failed to attend the congregation without an excuse. Al-Bukhari and Muslim.

5. Ibn Masud said: Whoever is pleased to meet Allah tomorrow as a Muslim should preserve these prayers wherever the call to prayer is given. Allah has prescribed for your Prophet the Sunnah of guidance, an enduring way. Performing these prayers where the call to prayer is given is among the enduring ways of guidance. If you were to pray in your homes, as one who stays away from the congregation does, you would abandon the Sunnah of your Prophet. If you abandoned the Sunnah of your Prophet, you would go astray. In our time, we observed that no one stayed away from the congregation except a person known for hypocrisy. Some people would even come leaning on the shoulders of two men and stand in the row. Muslim. In another narration from Ibn Masud it states: The Messenger taught us that among the Sunnahs of guidance is to pray in the mosque where the call to prayer is given.

6. Abu al-Darda said: I heard the Messenger say: If prayer is not established in a village or a nomadic settlement—that is, in congregation—Satan will gain power over them. Therefore, you must establish the congregation, for the wolf eats only the sheep that separates from the flock. —Abu Dawud.

2. Women’s Attendance at the Congregational Prayer in the Mosque and the Virtue of Praying at Home: It is permissible for women to go to the mosque and pray in congregation, provided they do not do anything that arouses men’s desire or use anything that may lead people astray, such as adornment or perfume. Ibn Umar said: The Messenger said: Do not prevent women from going to the mosque, though their homes are better for them. Abu Hurayrah said: The Messenger said: Do not prevent the female servants of Allah from going to the mosques of Allah, but they should go without applying perfume. —Ahmad, Abu Dawud. Abu Hurayrah also said: The Messenger said: No woman should come to pray Isha with us wearing perfume. —Muslim, Abu Dawud, and al-Nasa’i.

Nevertheless, it is better for women to pray at home. Ahmad and al-Tabarani narrated that Umm Humayd al-Sa’idiyyah came to the Messenger and said: O Messenger of Allah, I wish to pray with you. The Messenger said: I know that you wish to do so, but your praying in your own room is better for you than your praying in the mosque of your neighborhood, and your praying in the mosque of your neighborhood is better for you than your praying in the central congregational mosque of your area.

3. Praying in a Relatively Distant Mosque and with a Larger Congregation

It is mustahabb to pray in the mosque that is relatively farther away but where a larger number of worshippers gather. Muslim narrated from Abu Musa, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: “The farther a person goes to pray, the greater his reward.” Jabir said: When the area around the mosque became vacant, Banu Salimah intended to move closer to the mosque. Upon learning this, the Messenger of Allah, peace and blessings be upon him, said: “O Banu Salimah, I have heard that you intend to move near the mosque.” They said: “Yes, O Messenger of Allah; that is what we intend.” He said: “Instead, remain in your homes. Your footsteps are recorded.” Moreover, the hadith narrated earlier by Abu Hurayrah on this subject has been cited by al-Bukhari and Muslim. Ubayy ibn Ka‘b narrated that the Messenger of Allah, peace and blessings be upon him, said: “A person’s prayer with one other person is more rewarding than his prayer alone, and a person’s prayer with two people is more rewarding than his prayer with one person, and it is more effective in freeing and purifying him from sin. The congregation with the greater number of people is more beloved to Allah.” —Ahmad, Abu Dawud, al-Nasa’i, Ibn Majah, and Ibn Hibban.

4. It Is Mustahabb to Proceed Calmly to the Mosque

It is mustahabb to go to the mosque calmly and with solemnity. Going hurriedly or running is makruh. A person is counted among those praying from the moment he leaves his home intending to pray. Abu Qatadah said: One day we were praying with the Messenger of Allah, peace and blessings be upon him. Suddenly, he heard some people making a commotion. After the prayer, he asked: “What is the matter with you?” They said: “We hurried to catch the prayer.” The Messenger of Allah, peace and blessings be upon him, said: “Do not do that. When you come to the prayer, come calmly and with composure. Pray whatever part of the prayer you catch with the congregation, and complete afterward whatever you miss.” —Al-Bukhari and Muslim. [Dihrah and tranquility convey the same meaning. Imam al-Nawawi distinguished somewhat between them. According to him, deliberateness means walking slowly and refraining from pointless activity while walking, whereas tranquility means solemnity.]

Such as lowering one’s gaze, speaking in a low voice, and not looking around.

Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah, peace and blessings be upon him, said: “When you hear the iqamah, go to the mosque. Go calmly and with composure; do not hurry. Pray whatever you catch, and complete afterward whatever you miss.” —All the authentic hadith collections except al-Tirmidhi. [This hadith indicates that whatever part of the prayer is caught with the imam is considered the first part of the prayer, and the remaining prayer is considered its later part.]

5. It Is Mustahabb for the Imam to Shorten the Prayer

It is mustahabb for the imam to shorten the congregational prayer. Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah, peace and blessings be upon him, said: “When any of you leads the people in prayer, he should shorten it, for among them are the sick, the elderly, and the weak. If he prays alone, he may lengthen it as much as he wishes.” —All the authentic hadith collections.

Abbas narrated that the Messenger of Allah, peace and blessings be upon him, said: “When I begin the prayer, I intend to lengthen it, but suddenly I hear a child crying, so I quickly conclude the prayer, knowing how greatly the child’s crying troubles its mother.” Al-Bukhari and Muslim narrated that Anas said: “I have never prayed behind any imam whose prayer was shorter yet more complete than that of the Messenger of Allah, peace and blessings be upon him.” Abu Umar ibn Abd al-Barr said: It is unanimously regarded as mustahabb among the scholars for any imam to shorten the prayer. However, each act of the prayer should be as long as saying Subhan Allah three times. No act may be omitted or diminished. The Messenger of Allah, peace and blessings be upon him, prohibited pecking like a crow. He saw a man finish his prayer without performing ruku‘ properly and said: “Go and pray again; you have not prayed.” He also said: “Allah will not look at one who does not straighten his back after ruku‘ and prostration.” Abu Umar then said: I know of no disagreement that it is mustahabb for the imam to shorten the prayer, provided that every act—ruku‘, prostration, and so forth—is performed completely. It is reported that Umar, may Allah be pleased with him, said: “Do not make Allah hated by the servants of Allah. Some of you lead the prayer and prolong it, thereby causing hardship to those behind you.”

6. The Imam Lengthening the First Rak‘ah

It is permissible in Islamic law for the imam to lengthen the first rak‘ah while waiting for someone who is trying to join the congregational prayer in order to attain the virtue of congregation. Likewise, he may wait during ruku‘ for someone who wishes to join the congregation, and he may also wait during the final sitting. In the hadith of Abu Qatadah, it is reported that the Messenger of Allah, peace and blessings be upon him, used to lengthen the first rak‘ah. Abu Sa‘id said: After the prayer had begun, some people would go to Jannat al-Baqi‘ to relieve themselves and return after performing wudu, while the Messenger of Allah, peace and blessings be upon him, would still be in the first rak‘ah. He would lengthen the first rak‘ah. —Ahmad, Muslim, Ibn Majah, and al-Nasa’i.

7. Following the Imam Is Obligatory, and Preceding Him Is Forbidden

Following the imam is obligatory, and preceding him is forbidden. [All scholars agree that if one precedes the imam in the opening takbir or in ending the prayer with salam, the prayer becomes invalid. According to Ahmad, preceding the imam in other acts also invalidates the prayer. Moving simultaneously with the imam is makruh. The imam must be followed.]

Abu Hurayrah narrated that the Messenger of Allah, peace and blessings be upon him, said: “The imam has been appointed only so that he may be followed; therefore, do not precede him. When he says takbir, say takbir; when he says, ‘Sami‘a Allahu liman hamidah,’ say, ‘Allahumma rabbana laka al-hamd’; when he prostrates, prostrate; and when he sits and recites the prayer of blessing, sit and recite it.” —Al-Bukhari and Muslim. Ahmad and Abu Dawud narrated that the Messenger of Allah, peace and blessings be upon him, said: “The imam is appointed to be followed. When he says takbir, say takbir, but do not say takbir until he has said it. When he bows, bow, and do not bow until he has bowed. When he prostrates, prostrate, and do not prostrate until he has prostrated.” Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah, peace and blessings be upon him, said: “Does the one who raises his head before the imam not fear that Allah may transform his head into the head of a donkey, or transform his face into the face of a donkey?” —All the authentic hadith collections. Anas, may Allah be pleased with him, said that the Messenger of Allah, peace and blessings be upon him, said: “O people, I am your imam. Therefore, do not precede me in bowing, prostrating, standing, sitting, or ending the prayer with salam.” —Ahmad and Muslim. Al-Bara said: We were praying with the Messenger of Allah, peace and blessings be upon him. When he said, “Sami‘a Allahu liman hamidah,” none of us bent his back until the Messenger of Allah, peace and blessings be upon him, had placed his face on the ground. —All the authentic hadith collections.

8. The Congregation Is Established When Even One Person Joins the Imam

The congregation is established when even one person joins the imam, whether that person is a boy or a woman. Ibn Abbas, may Allah be pleased with him, said: I spent the night at the house of my maternal aunt Maymunah. During the night, the Messenger of Allah, peace and blessings be upon him, stood for prayer, and I stood with him. I stood on his left. He [is reported in all the authentic hadith collections—[This hadith proves that if someone stands to pray alone without intending to be an imam, it is permissible for another person to pray behind him as a follower and for him to become an imam. This applies to both obligatory and supererogatory prayers. In al-Bukhari, Aishah, may Allah be pleased with her, narrated that the Messenger of Allah, peace and blessings be upon him, was praying in his room, whose wall was very low. The people saw him and, upon seeing him, a group stood to pray with him. The next morning they discussed the matter. The following night, the Messenger of Allah, peace and blessings be upon him, again stood in prayer, and some people again prayed behind him as their imam.] He took hold of my head and moved me to stand on his right.

Abu Sa‘id and Abu Hurayrah, may Allah be pleased with them, said that the Messenger of Allah, peace and blessings be upon him, said: “When a man wakes during the night, wakes his wife, and the two of them pray two rak‘ahs together, they will be recorded among the men and women who remember Allah.” —Abu Dawud. Abu Sa‘id narrated: A man entered the mosque after the Messenger of Allah, peace and blessings be upon him, had already prayed with his Companions. The Messenger of Allah, peace and blessings be upon him, said: “Who will pray with this man and give him charity?” One of those present stood and prayed with him. —Ahmad, Abu Dawud, and al-Tirmidhi. Ibn Abi Shaybah narrated that Abu Bakr al-Siddiq, may Allah be pleased with him, prayed with that man. From this hadith, al-Tirmidhi established that it is permissible to pray in congregation again in a mosque where a congregational prayer has already taken place. This is also the view of Ahmad and Ishaq. According to the other scholars, he should pray alone. This was the view of Sufyan, Malik, al-Shafi‘i, and Ibn al-Mubarak.

However, holding multiple congregational prayers simultaneously in one place is unanimously invalid, because it contradicts the purpose for which Islam prescribed congregational prayer. It contradicts the rulings of Islamic law.

9. The Permissibility of Becoming a Follower of the Imam

When someone is appointed imam in the absence of the designated imam, it is permissible for that person to become a follower when the designated imam arrives. Al-Bukhari and Muslim narrated from Sahl ibn Sa‘d: When the Messenger of Allah, peace and blessings be upon him, went to Banu Amr to settle a dispute, and the time for prayer arrived, the caller to prayer came to Abu Bakr and said: “Will you lead the prayer? Shall I pronounce the iqamah?” He said: “Yes.” Abu Bakr then began leading the prayer. After a while, the Messenger of Allah, peace and blessings be upon him, arrived while the people were praying. He stood in the row, and the people clapped their hands. While Abu Bakr was praying, he did not look in any direction. But when the people clapped repeatedly, he looked to the side and saw the Messenger of Allah, peace and blessings be upon him. The Messenger of Allah gestured to him: “Remain in your place and continue leading the prayer.” Abu Bakr raised both hands and praised Allah for the order the Messenger of Allah, peace and blessings be upon him, had given him regarding the imamate. Then Abu Bakr stepped back into the row, and the Messenger of Allah went forward, led the prayer, and then turned and sat. He said: “O Abu Bakr, why did you not continue leading after I ordered you to?” Abu Bakr, may Allah be pleased with him, said: “It was not possible for the son of Abu Quhafah to lead the prayer in the presence of the Messenger of Allah, peace and blessings be upon him.” The Messenger of Allah, peace and blessings be upon him, asked the people: “What was the matter? Why did I see you clapping so much?” If something unexpected happens to someone during the prayer, he should say, “Subhan Allah.” Clapping is prescribed only for women.”

Al-Shawkani said: This hadith proves that walking from one row to the adjacent row during the prayer does not invalidate the prayer. It also proves that it is permissible to praise Allah and warn others by saying Subhan Allah when an incident occurs. It is permissible to appoint someone else in place of the imam for a valid excuse. There is nothing objectionable in the prayer being led by two imams. It proves the permissibility of one person being an imam during part of the prayer and a follower during another part. It also proves the permissibility of raising the hands while supplicating and praising Allah during the prayer. Looking around when necessary is permissible, as is addressing a person praying by means of a gesture when necessary. It also establishes the permissibility of praising and thanking Allah for being honored in religious matters, of a less qualified person being imam over a more qualified person, and of performing minor acts during the prayer.

10. Partial Participation in the Congregation

A person who joins the congregation during the prayer should stand and say the opening takbir, then join the imam in whatever position he is in. (If he joins the congregation after saying the opening takbir before the imam ends the prayer with salam, he will receive the reward of the entire congregation. A rak‘ah is not considered caught unless its ruku‘ is caught. Even if he does not catch the imam’s complete ruku‘, or bends down and touches his knees with his hands before the imam raises his head, the rak‘ah is counted.)

Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah, peace and blessings be upon him, said: “When you come to the prayer and find us prostrating, prostrate with us, but do not count it as a rak‘ah. Whoever catches the ruku‘ has caught the rak‘ah of the prayer.” —Abu Dawud, Ibn Khuzaymah, and al-Hakim.

The masbuq—the person who has caught part of the congregation—should do exactly what the imam does. He should perform the final sitting with him and should not stand until the imam ends the prayer with salam. When he stands, he should say Allahu Akbar as he stands to complete the remainder of the prayer.

11. Excuses Permitting One to Miss the Congregation

It is permissible to miss the congregation when any one of the following circumstances arises:

1 and 2. Rain or Snowfall: Ibn Umar, may Allah be pleased with him, narrated that the Messenger of Allah, peace and blessings be upon him, would order the caller to announce the prayer and say: “Pray in your homes on a dark, rainy night.” —Al-Bukhari and Muslim. Jabir, may Allah be pleased with him, narrated: We set out on a journey with the Messenger of Allah, peace and blessings be upon him. It rained during the journey, and the Messenger of Allah, peace and blessings be upon him, said: “Whoever wishes may pray in his lodging.” —Ahmad, Muslim, Abu Dawud, and al-Tirmidhi. Once, on a rainy day, Ibn Abbas said to his caller to prayer: After saying, “Ashhadu anna Muhammadan rasul Allah,” do not say, “Hayya ‘ala al-salah” (“Come to prayer”). Instead say, “Sallu fi buyutikum” (“Pray in your homes”). The people seemed to dislike this, so Ibn Abbas said: “Are you surprised by this? One better than me—the Messenger of Allah, peace and blessings be upon him—did this. Congregational prayer is certainly an obligatory duty, but I did not like making you leave your homes to walk through mud and slippery paths.” —Al-Bukhari and Muslim. Muslim’s narration states that on a rainy Friday, Ibn Abbas ordered his caller to prayer likewise. Congregational prayer may also be missed because of extreme heat, intense darkness, or fear of an oppressor, just as with snowfall. Ibn Battal said: The scholars are unanimous on this matter. He included torrential rain, storms, and similar natural disasters among these excuses.

3. Food Being Present: Ibn Umar, may Allah be pleased with him, said that the Messenger of Allah, peace and blessings be upon him, said: “When any of you is ready to eat, he should not hurry until he has eaten what he needs, even if the congregation has begun.” —Al-Bukhari.

4. Being Pressed by the Need to Urinate or Defecate: Aishah, may Allah be pleased with her, said: I heard the Messenger of Allah, peace and blessings be upon him, say: “Prayer should not be performed when food is present or when one is resisting the urge to urinate or defecate.” —Ahmad, Muslim, and Abu Dawud.

5. Abu al-Darda, may Allah be pleased with him, said: It is wise to attend to one’s need first, so that one can pray with an untroubled mind. —Al-Bukhari.

12. Who Is Most Qualified to Lead the Prayer

The person who has the greatest knowledge of the Book of Allah is most qualified to lead the prayer. If several people are equal in their ability to recite the Qur’an, then the one among them who has greater knowledge of the Sunnah is most qualified. If several remain equal, then the one senior in hijrah is most qualified. If they remain equal, then the oldest among them is most qualified.

a. Abu Sa‘id narrated that the Messenger of Allah, peace and blessings be upon him, said: “When three people gather, one of them should lead them in prayer. The one who knows more of the Qur’an is more qualified to lead.” —Ahmad, Muslim, and al-Nasa’i. “Knows more of the Qur’an” means possessing greater knowledge of the Qur’an and retaining more of it in memory. For it is reported in the narration of Amr ibn Salamah: “The one among you who has the greatest amount of the Qur’an should lead you in prayer.”

b. Ibn Mas‘ud, may Allah be pleased with him, said that the Messenger of Allah, peace and blessings be upon him, said: “The one among the people of the congregation who knows the most Qur’an should lead them in prayer. If they are equal in knowledge of the Qur’an, then the one with greater knowledge of the Sunnah is more qualified to lead. If they are equal in knowledge of the Sunnah, then the one senior in hijrah is more qualified. If they are equal in hijrah, then the oldest among them is more qualified. No one should ever lead another in prayer in the latter’s domain of authority without his permission, nor should anyone sit in the place reserved for the master of a house without his permission.” —Ahmad and Muslim.

This means that the ruler, the master of the house, and the chairman of a gathering are more qualified to lead the prayer than others, as long as none of these authorities gives another person permission.

Abu Hurayrah, may Allah be pleased with him, narrated that the Messenger of Allah, peace and blessings be upon him, said: “It is not permissible for anyone who believes in Allah and the Last Day to become the imam or leader of a community or group without their permission. Nor should he single himself out as a guest at an invitation while excluding everyone else; doing so would amount to betraying them.” —Abu Dawud.

13. Those Whose Leading the Prayer Is Valid

It is valid for a discerning boy who understands the difference between lawful and unlawful to lead the prayer. It is valid for a blind person to lead; for someone standing to lead those praying while seated; for someone seated to lead those praying while standing; for one praying a supererogatory prayer to lead one praying an obligatory prayer; for one praying an obligatory prayer to lead one praying a supererogatory prayer; for one performing tayammum to lead one who has performed wudu; for one who has performed wudu to lead one performing tayammum; for a resident to lead a traveler; for a traveler to lead a resident; and for an exceptional person to lead ordinary people. Amr ibn Salamah led his people in prayer when he was only six or seven years old. The Messenger of Allah, peace and blessings be upon him, appointed Ibn Umm Maktum, although he was blind, as acting governor and imam of Madinah twice. During his final illness, Abu Bakr prayed while seated in his house, while a group of people prayed standing behind him. He gestured to them to pray seated. After the prayer, when he turned around, he said: “The imam has been appointed only to be obeyed. When he bows, bow; when he rises from bowing, rise; and when the imam prays seated, pray seated behind him.” [According to Ishaq, al-Awza‘i, Ibn al-Mundhir, and the Zahirites, it is invalid for someone capable of standing to pray behind a person who prays seated because of an excuse. He should pray seated in imitation of the imam. Some scholars, however, consider this hadith abrogated.]

Mu‘adh used to pray the night prayer with the Messenger of Allah, peace and blessings be upon him, then return to his own people and repeat that prayer with them. His prayer thus became supererogatory, while the obligatory night prayer was fulfilled for his people. Mihjan ibn al-Adra said: I went to the Messenger of Allah, peace and blessings be upon him, while he was in the mosque. The congregational prayer was held, and he prayed, but I did not. He asked me: “Why did you not pray?” I said: “O Messenger of Allah, I prayed at home and then came to you.” He said: “Since you have come, pray with them and let it be supererogatory.” The Messenger of Allah, peace and blessings be upon him, saw a man praying alone and said: “Is there anyone who will give charity to this man,” meaning pray with him? Amr ibn al-As led the prayer after performing tayammum, and the Messenger of Allah, peace and blessings be upon him, upheld his prayer. During the conquest of Makkah, the Messenger of Allah, peace and blessings be upon him, prayed all the prayers in Makkah as two rak‘ahs each, except Maghrib. He said: “O people of Makkah, stand and pray two more rak‘ahs, for we are travelers. When a traveler prays behind a resident, he should pray four rak‘ahs, even if he catches less than one rak‘ah with him.”

Ibn Abbas was asked: Why does a traveler who prays alone pray two rak‘ahs, but pray four rak‘ahs when praying behind a resident? He replied: “That is the Sunnah.” —Ahmad.

14. Those Whose Leading the Prayer Is Invalid

It is not valid for a sick person to lead a healthy person or a person suffering from another illness. (For example, someone who has involuntary discharge of urine, feces, or wind.) This is the view of most scholars. According to the Maliki school, such leadership is valid, though makruh.

15. It Is Mustahabb for a Woman to Lead Women

Aishah, may Allah be pleased with her, used to lead women in prayer and stand among them in the row. Umm Salamah did likewise. The Messenger of Allah, peace and blessings be upon him, appointed a caller to prayer for Umm Waraqah and instructed her to lead the obligatory prayers for the women of her household.

16. A Man Leading Women Alone

Abu Ya‘la and al-Tabarani narrated that Ubayy ibn Ka‘b came to the Messenger of Allah, peace and blessings be upon him, and said: “O Messenger of Allah, I did something last night.” He asked: “What did you do?” Ubayy said: “There are some women in my house. They told me, ‘You can recite the Qur’an, while we cannot. Lead us in prayer.’ So I led them in eight rak‘ahs and witr.” The Messenger of Allah, peace and blessings be upon him, remained silent. We understood his silence as approval.

17. It Is Makruh for a Fasiq or Innovator to Lead the Prayer

Al-Bukhari narrated that Ibn Umar used to pray behind al-Hajjaj. Muslim narrated that Abu Sa‘id al-Khudri prayed the Eid prayer behind Marwan. Ibn Mas‘ud prayed behind al-Walid ibn Uqbah, even though he drank wine. One day he led the dawn prayer in four rak‘ahs, for which Uthman had him flogged. The Companions and the Successors used to pray behind Ibn Abi Ubayd, although he was accused of being an atheist and calling people to misguidance. The principle followed by the scholars in this matter was that whoever’s prayer is valid for himself, his prayer is also valid for others. Nevertheless, they considered it makruh to pray behind a fasiq or an innovator. Abu Dawud and Ibn Hibban narrated that a man led a group of people in prayer and then spat toward the qiblah. The Messenger of Allah, peace and blessings be upon him, saw this and said: “Let this man never again lead you in prayer.” Later, the man wanted to lead them, but they prevented him and told him what the Messenger of Allah had said. He mentioned the matter to the Messenger of Allah, peace and blessings be upon him, who said: “Yes, you have harmed Allah and His Messenger.”

18. The Permissibility of Separating from the Imam for a Valid Reason

A person who joined the prayer with the imam may leave the prayer intending to separate from the imam and complete the remainder alone if the imam prolongs the prayer and, in such a situation, the person becomes ill, fears that some property may be destroyed, becomes concerned about his traveling companions, or is overcome by sleep, and so forth.

For all the authentic hadith collections relate from Jabir that Mu‘adh would pray the ‘Isha prayer with the Messenger of Allah (peace and blessings be upon him), then return to his people and lead them in prayer. One day, the Messenger of Allah (peace and blessings be upon him) delayed the ‘Isha prayer. Mu‘adh prayed the ‘Isha prayer with him, then returned to his people and recited Surat al-Baqarah. Consequently, one man prayed separately. He was told, “O so-and-so, you have become a hypocrite.” He replied, “I have not become a hypocrite, but I will certainly go to the Messenger of Allah (peace and blessings be upon him) and inform him of the matter.” He then informed the Messenger of Allah (peace and blessings be upon him) of the entire incident. The Messenger of Allah (peace and blessings be upon him) said, “O Mu‘adh, are you causing discord? O Mu‘adh, are you leading people astray? Recite such-and-such surahs.”

19. Repeating the Prayer with the Congregation

Yazid ibn al-Aswad (may Allah be pleased with him) said: We prayed the dawn prayer with the Messenger of Allah (peace and blessings be upon him) at Mina. At that time, two men arrived and stopped their journey while still mounted on their camels. At the Messenger’s command, they were brought to him, and their bodies were trembling with fear. The Messenger of Allah (peace and blessings be upon him) asked them, “What happened to you that you did not pray with the congregation? Are you two not Muslims?” They replied, “O Messenger of Allah, indeed we are Muslims. We had already prayed at our lodging.” The Messenger (peace and blessings be upon him) said to them, “When you pray at your lodging and then catch the congregational prayer, pray again with the congregation. This prayer will be voluntary for you.” Ahmad, Abu Dawud, al-Tirmidhi, and al-Nasa’i.

This hadith proves that when someone has already prayed a prayer, either in congregation or alone, and later finds another congregation being held for that same prayer in the mosque, he is encouraged by the Shari‘ah to join the later congregation and repeat the prayer with the intention of performing a voluntary prayer. It is reported that Hudhayfah repeated the Zuhr, ‘Asr, and Maghrib prayers after having performed them once in congregation. It is also reported that after Anas had prayed the dawn prayer with Abu Musa in a courtyard where dates and other food grains were dried, the two later reached the congregational mosque, found the prayer being held, and repeated that prayer under al-Mughirah’s leadership. However, concerning the authentic hadith in which the Messenger (peace and blessings be upon him) said, “Do not perform the same prayer twice in one day,” Ibn ‘Abd al-Barr said: Ahmad and Ishaq agreed that this means repeating a prayer as an obligatory prayer after having already performed it as an obligatory prayer. But when someone catches a second congregation and repeats the same prayer, following the Messenger’s command, with the intention of performing a voluntary prayer, this is not considered repeating the same prayer twice in one day. The first prayer was obligatory and the second voluntary; therefore, it is not a repetition of the same prayer in this sense.

20. The Imam Sitting Turned to His Right or Left after Saying the Salam

Qubaysah ibn Hulb related from his father that the Messenger of Allah (peace and blessings be upon him) would lead us in prayer and then sit turned both to his right and to his left. Abu Dawud, Ibn Majah, and al-Tirmidhi. The scholars follow the practice of turning in either direction. Both practices have been authentically transmitted from the Messenger of Allah (peace and blessings be upon him).

It is related from ‘A’ishah (may Allah be pleased with her) that after saying the salam, the Messenger of Allah (peace and blessings be upon him) would remain seated only long enough to say this supplication: “O Allah, You are Peace, and from You is peace. Blessed are You, O Possessor of Majesty and Honor.” Ahmad, Muslim, al-Tirmidhi, and Ibn Majah. [After the Maghrib and dawn prayers, the Messenger (peace and blessings be upon him) would not leave his place without saying this supplication ten times: “There is no god but Allah alone, without partner. To Him belongs the dominion and to Him belongs praise. He gives life and causes death, and He has power over all things.” The reward for this supplication is attained only when it is said before sitting with both feet extended.]

Ahmad and al-Bukhari also related from Umm Salamah (may Allah be pleased with her) that when the Messenger of Allah (peace and blessings be upon him) said the salam, the women would get up and leave immediately after his salam. He would remain briefly in his place before getting up. Umm Salamah said: Allah knows best what the actual matter was, but we thought that the women left early so that the men would not come face-to-face with them.

21. The Imam or Followers Standing on an Elevated Place

It is disliked for the imam to pray in a place higher than the followers.

Abu Mas‘ud al-Ansari (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) prohibited the imam from standing on something while the followers stood behind him—that is, lower than him. Al-Daraqutni. Humam said: Hudhayfah (may Allah be pleased with him) led the congregation from an elevated place in Mada’in, an ancient city of Iraq. Abu Mas‘ud then seized his garment and pulled it forcefully. After the prayer, Abu Mas‘ud said to him, “Did you not know that the Companions used to prohibit leading the prayer from an elevated place?” Hudhayfah replied, “Yes, I knew that, but I remembered it only after you pulled my garment.” Abu Dawud, al-Shafi‘i, and al-Bayhaqi.

However, if there is a particular reason for the imam to be in a place higher than the followers, it is not disliked.

Sahl ibn Sa‘d al-Sa‘idi said: I saw the Messenger of Allah (peace and blessings be upon him) on the day the minbar was first installed. He sat upon it, said “Allahu akbar” from it, then bowed. He then came backward and prostrated at the foot of the minbar, after which he returned to the minbar. When the prayer ended, he faced the people and said, “O people, I did this so that you could follow my example in prayer and learn my prayer.” Ahmad, al-Bukhari, and Muslim.

It is permissible for a follower to pray in a place higher than the imam. It is reported that Abu Hurayrah prayed behind the imam on the roof of the mosque. It is also related from Anas (may Allah be pleased with him) that in Basra he would join the congregation in a room in the house of Abu Nafi‘, situated to the right of the mosque, at a height equal to that of a person’s stature above the mosque. Anas would join the congregation there and pray behind the imam. The Companions did not object to this. Sunan Sa‘id ibn Mansur.

Al-Shawkani said: If the follower is so much higher than the imam that he is more than three hundred cubits above him, and consequently cannot properly know the imam’s movements, then it is unanimously invalid, whether the place is a mosque or somewhere else. If it is lower than that, it is basically valid unless evidence of prohibition is found. This ruling is established by the example cited above of Abu Hurayrah, and no objection has been raised against it.

22. Following the Imam when There Is a Barrier between the Imam and the Follower

If the imam’s movements can be known by sight or hearing, it is valid to pray behind him even when there is a barrier between the imam and the follower. Al-Bukhari said: Al-Hasan said, “If one can hear the opening takbir, prayer following the imam is valid even if there is a wall or road between the imam and the follower

and the follower.” A hadith has already been cited to this effect: people would pray behind the Messenger (peace and blessings be upon him) from behind the rooms.

23. Praying Behind One Who Omits an Obligatory Element

If the imam omits a condition or pillar of the prayer, but the follower fulfills all the pillars and conditions and does not know that the imam omitted it, the follower’s prayer behind that imam is valid. Abu Hurayrah said that the Messenger of Allah (peace and blessings be upon him) said: “The imams lead you in prayer. If they perform it correctly, it benefits both you and them; and if they make a mistake, it benefits you and harms them.” Ahmad and al-Bukhari. Sahl said: I heard the Messenger (peace and blessings be upon him) say, “The imam is responsible. If he performs his duty properly, it benefits him and the congregation; but if he does not perform it properly, he bears the loss, not the congregation.” Ibn Majah. It is also known from an authentic hadith that ‘Umar (may Allah be pleased with him) led the prayer while in a state of major ritual impurity, unaware of it. He later repeated the prayer himself, but the people did not repeat theirs.

24. The Imam Appointing a Substitute

If something happens to the imam during the prayer that makes it impossible for him to continue leading, such as remembering that he is impure or losing his ablution, he may appoint someone else in his place to complete the remaining prayer with the followers. ‘Amr ibn Maymun (may Allah be pleased with him) said: On the day ‘Umar (may Allah be pleased with him) was wounded at dawn, I was standing in prayer. No one was between me and ‘Umar except ‘Abdullah ibn ‘Abbas. Suddenly I heard him say “Allahu akbar,” then say, “The dog has killed me or eaten me.” He said this when the attacker struck him, then took the hand of ‘Abd al-Rahman ibn ‘Awf and pushed him forward. He then led the prayer briefly. Al-Bukhari. Abu Rafi‘ said: One day ‘Ali was leading the prayer when blood suddenly began flowing heavily from his nose. He took a man by the hand, brought him forward, and left. Sa‘id ibn Mansur. Ahmad said: ‘Umar and ‘Ali both appointed substitutes as imams. The precedent for the followers completing the prayer individually was established when Mu‘awiyah (may Allah be pleased with him) was wounded; thereafter, the people completed the prayer individually.

25. Leading Those Who Dislike the Imam

Many hadiths prohibit a person whom the congregation dislikes from leading them in prayer. However, their dislike is considered valid only when it is acceptable according to the Shari‘ah and is based on a legitimate religious reason.

Ibn ‘Abbas related that the Messenger of Allah (peace and blessings be upon him) said: “The prayer of three people is not accepted: one who leads a congregation while they dislike him; a wife who spends the night while her husband is displeased with her; and two brothers who sever relations with each other.” Ibn Majah. It is related from ‘Abdullah ibn ‘Amr that the Messenger of Allah (peace and blessings be upon him) used to say: “Allah does not accept the prayer of three people: one who leads a congregation while they dislike him; one who prays after the appointed time; and one who enslaves a free person.” Abu Dawud and Ibn Majah. Al-Tirmidhi said: It is disliked for someone to lead despite the people’s dislike. If the imam is not sinful, then the person or people who dislike him are sinful.

26. The Duties of the Imam toward the Followers

1. If there is one follower, he stands to the imam’s right; if there are two or more, they stand behind him. Jabir (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) stood for prayer. I came and stood to his left. He took my hand, turned me around, and placed me to his right. Then Jabir ibn Sakhr came and stood to the Messenger’s left. The Messenger then took all our hands and pushed us behind him. Muslim and Abu Dawud.

When a woman attends the congregation, she stands alone behind the men and does not stand in the same row as them. Even if she does otherwise, according to the majority her prayer is valid. Anas (may Allah be pleased with him) said: In our house, an orphan and I prayed behind the Messenger (peace and blessings be upon him). My mother stood behind us. I and the orphan were placed behind him, and the elderly woman behind us. Al-Bukhari and Muslim.

2. It Is Recommended for the Imam to Stand in the Middle of the Row and Near the Intelligent People: Abu Hurayrah (may Allah be pleased with him) related that the Messenger of Allah (peace and blessings be upon him) said: “Place the imam in the middle and fill the gaps.” Abu Dawud.

Ibn Mas‘ud (may Allah be pleased with him) related that the Messenger (peace and blessings be upon him) said: “Let those who are intelligent and mature among you stand near me, then those next to them, then those next to them. Beware of making noise in the congregation like that in a marketplace.” Ahmad, Muslim, Abu Dawud, and al-Tirmidhi. Anas related: The Messenger (peace and blessings be upon him) liked the Muhajirun and Ansar to remain near him so that he could choose people from among them. Ahmad and Abu Dawud. The purpose of placing them in front is that they can correct the imam if he makes a mistake, alert him, and serve as his substitute if he wishes to appoint someone in his place.

3. The Position of Women and Children: The Messenger of Allah (peace and blessings be upon him) would place the men in front of the children, the children behind them, and the women behind the children. (If there is only one child, he stands in the men’s row.) Ahmad and Abu Dawud. All the authentic hadith collections except al-Bukhari relate from Abu Hurayrah (may Allah be pleased with him) that the Messenger (peace and blessings be upon him) said: “The best row for men is the first row, and the worst is the last. The best row for women is the last row, and the worst is the first.”

The last row of women is the best because it is farthest from the men. Conversely, the first row is more likely to involve contact with the men.

4. Praying Alone behind the Row: If a person says the opening takbir intending to pray alone behind the row, then enters the row and bows with the imam, his prayer is valid. Abu Bakrah (may Allah be pleased with him) reached the congregation while the Messenger of Allah (peace and blessings be upon him) was bowing, but he bowed before reaching the row. He later informed the Messenger of Allah of this. The Messenger (peace and blessings be upon him) said: “May Allah increase your eagerness to join the congregation, but do not do this again.” (That is, do not set out for the mosque so late, do not enter the row in this manner after bowing, and do not rush so swiftly to catch the congregation.) Ahmad, al-Bukhari, Abu Dawud, and al-Nasa’i. However, if someone completes the entire prayer separately from the row, according to most scholars his prayer is valid, though disliked. According to Ahmad, Ishaq, Hammad, Ibn Abi Layla, Waki‘, al-Hasan ibn Salih, al-Nasa’i, and Ibn al-Mundhir, the prayer is invalid even if he performs one complete rak‘ah alone behind the row.

Wabisah said: The Messenger of Allah (peace and blessings be upon him) saw a man praying alone behind the row and ordered him to repeat the prayer. The five authentic hadith collections except al-Nasa’i. Ahmad’s wording is as follows: The Messenger of Allah (peace and blessings be upon him) was asked about a man who had prayed alone behind the row. He said, “Let him repeat the prayer.” ‘Ali ibn Shayban said: The Messenger of Allah (peace and blessings be upon him) saw a man praying alone behind the row and stood. When the man finished his prayer and was about to leave, he said to him, “Pay attention to your prayer, for there is no prayer alone behind the row.” Ahmad, Ibn Majah, and al-Bayhaqi.

Most scholars, however, follow Abu Bakrah’s hadith, because although he performed part of the prayer behind the row, the Messenger of Allah (peace and blessings be upon him) did not order him to repeat the prayer. Thus, the command to repeat the prayer in the other hadiths is interpreted as recommending it and urging the performance of what is better. Kamal ibn al-Humam said: Our imams concluded, based on Wabisah’s hadith, that repeating it is recommended, and based on ‘Ali ibn Shayban’s hadith, that failing to repeat it leaves the prayer incomplete, so that these two hadiths accord with Abu Bakrah’s hadith. For Abu Bakrah’s hadith apparently indicates that repeating the prayer is not obligatory, since the Messenger of Allah did not order him to repeat it. If someone arrives at the congregation and finds no place in the row, with no gap anywhere, there are two opinions. Some say that he should stand alone and pray, and that it is disliked for him to pull someone out of the row. Others say that after saying the opening takbir, he should pull from the row someone who knows this ruling. It is recommended for the person pulled out to respond to his invitation.

5. Straightening the Rows and Closing the Gaps: It is recommended for the imam to order the Muslims to straighten the rows and close the gaps between them before beginning the prayer.

Anas (may Allah be pleased with him) said: Before saying the opening takbir, the Messenger of Allah (peace and blessings be upon him) would come toward us and say: “Stand close together and arrange yourselves properly.” Al-Bukhari and Muslim. In another narration from al-Bukhari and Muslim, the Messenger of Allah (peace and blessings be upon him) said: “Straighten the rows, for straightening the rows completes the prayer.” Al-Nu‘man ibn Bashir said: The Messenger of Allah (peace and blessings be upon him) would straighten us in the rows as vessels are aligned by fitting them closely together. When he thought that we had understood and mastered the matter of straightening the rows, he turned around one day and saw a man standing with his chest thrust out. He said: “You must straighten your rows, or Allah will create hostility, hatred, and resentment among you.” The remaining five authentic hadith collections besides al-Tirmidhi. Ahmad and al-Tabarani related that the Messenger of Allah (peace and blessings be upon him) said: “Straighten your rows, stand shoulder to shoulder, be gentle with your brothers by extending your arms, and close the gaps, for Satan enters among you like a young goat. Abu Dawud, al-Nasa’i, and al-Bayhaqi related from Anas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “First complete the front row, then the next row; let any deficiency remain in the last row.” Al-Bazzar related from Ibn ‘Umar: “Whenever a person walks to close a gap in a row, each step he takes brings more reward than any other step.” Al-Nasa’i, al-Hakim, and Ibn Khuzaymah related through the same narrator that the Messenger of Allah (peace and blessings be upon him) said: “Whoever joins a row, Allah joins him; and whoever breaks a row, Allah breaks him.” All the authentic hadith collections except al-Bukhari and al-Tirmidhi relate from Jabir ibn Samurah, who said: The Messenger of Allah (peace and blessings be upon him) once came to us and said: “Can you not form rows as the angels form rows before their Lord?” We said: “O Messenger of Allah, how do the angels form rows before their Lord?” He said: “They complete the first row first and stand closely together in the rows.”

6. Encouragement to Stand on the Right Side of the Row: The statement of the Messenger of Allah (peace and blessings be upon him) has already been cited: “If people knew what reward there is in calling the adhan and in the first row, and if they had no way to obtain that opportunity except by drawing lots, they would certainly draw lots.

Abu Sa‘id al-Khudri (may Allah be pleased with him) related: The Messenger of Allah (peace and blessings be upon him) noticed among his Companions a tendency to remain behind the first row. So he said to them: “Come forward and pray behind me, and let those who come after you pray behind you. Those who continually remain at the back, Allah will keep at the back.” Muslim, al-Nasa’i, Abu Dawud, and Ibn Majah.

In another narration by Abu Dawud and Ibn Majah, ‘A’ishah (may Allah be pleased with her) said that the Messenger of Allah (peace and blessings be upon him) said: “Allah sends blessings upon those who pray on the right side of the row, and the angels pray for blessings upon them.” The people asked, “O Messenger of Allah, even the first row?” He said, “Allah sends blessings and the angels pray for the first row.” They asked again, “O Messenger of Allah, and the second row?” He replied, “Yes, the second row as well.”

7. Conveying the Imam’s Voice: It is recommended to arrange for the imam’s voice to reach all those praying behind him when it does not reach them and there is a need for it to be conveyed. But when the imam’s voice reaches the ears of the entire congregation, making an additional effort to convey it is a strongly objectionable innovation. This is the unanimous opinion of all the imams.

17. Description of the Mosque

1. The Earth Is the Mosque of This Ummah

A characteristic of the Ummah of Muhammad is that Allah has made the soil of the entire earth pure and a mosque for it. Therefore, wherever a Muslim may be when the time of prayer arrives, he should pray there. Abu Dharr said: We asked, “O Messenger, which mosque was established first on earth?” He said, “Al-Masjid al-Haram.” I asked, “Then which?” He said, “Al-Masjid al-Aqsa.” I asked, “How long was the interval between the establishment of these two mosques?” He said, “Forty years.” Then he said: “Wherever the time of prayer reaches you, pray there, for that place is a mosque.” All the authentic hadith collections.

2. The Virtue of Building Mosques

a. ‘Uthman (may Allah be pleased with him) related that the Messenger of Allah (peace and blessings be upon him) said:مَن بَنِي لِلَّهِ مَسْجِدًا يَبْتَغِي بِهِ وَجْهَ الله بَنَى اللهُ لَهُ بَيْتًا فِي الْجَنَّةِ . مُتَّفَقٌ عَلَيْهِThe Messenger of Allah (peace and blessings be upon him) said: “Whoever builds a mosque seeking thereby the pleasure of Allah, Allah will build for him a house in Paradise.” Al-Bukhari and Muslim.

b. Ahmad, Ibn Hibban, and al-Bazzar related from Ibn ‘Abbas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “Whoever builds a mosque for Allah, even if it is as small as the place where a bird lays an egg, Allah will build for him a house in Paradise.”

3. Supplications for Setting Out toward the Mosque

a. Umm Salamah (may Allah be pleased with her) said: When the Messenger of Allah (peace and blessings be upon him) would leave the house, he would say:

تَوَكَّلْتُ عَلَى اللَّهِ اللَّمَ إِنِّي أَعُوذُ بِكَ أَنْ أَسِلٌ أَوْ أَضَلَّ أَوْ أَزِلَ أَوْ أَزَلَ أَوْ أَظْلِمَ أَوْ أَظْلَرَ أَوْ اجْعَلَ أَوْ يُعْمَلْ عَلَيَّ. رواه اصحاب السنن وسععه الترمذي .

“I set out in the name of Allah, I rely upon Allah. O Allah, I seek refuge with You from going astray or causing someone to go astray, from slipping or causing someone to slip, from wronging anyone or being wronged, and from behaving foolishly or having someone behave foolishly toward me.” Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah.

b. Abu Dawud, al-Nasa’i, and Ibn Majah related from Anas (may Allah be pleased with him): The Messenger of Allah (peace and blessings be upon him)

said: “Whoever says the following when leaving his house:

بِاسْرِ اللَّهِ تَوَكَّلْتُ عَلَى اللَّهِ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ.

will be told: This is sufficient for you. You have been guided and protected, and Satan will flee from him.”

c. Al-Bukhari and Muslim related from Ibn ‘Abbas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him), setting out toward the mosque, began saying:

اللَّهُ أَجْعَلْ فِي قَلْبِي نُورًا وَفِي بَصَرِي نَوْرًا، وَفِي سَبْعِي نُورًا، وَعَنْ يَمِينِي نُورًا، وَخَلْفِي نَوْرًا، وفي عصبي نورا، وفي لحمي نورا، وفي دمعي نورا، وفِي شَعْرِي نُورًا، وَفِي بَكْرِي نُورًا.

In another narration in Sahih Muslim, he said:

اللَّهم أَجْعَلْ فِي قَلْبِي نُورًا، وَفِي لِسَانِي لَوْرًا، وَاجْعَلْ فِي سَبْعِي لَوْرًا وَفِي بَصَرِي نَوْرًا، وَاجْعَلْ مِن خَلْفِي نورا، وَمِن أَمَا مِي نُورًا، واجعل من فوقي نورا، ومن تَحْتِي نُورًا، اللهم أعطني نورا.

Meaning: O Allah, place light in my heart, light in my eyes, light in my ears, and light on my right side. Place light behind me. Place light in my nerves, light in my flesh, light in my tears, light in my hair, and light in my skin. Addition in Muslim’s narration: Place light on my tongue, light before me, light above me, light below me. O Allah, grant me light.

d. Ahmad, Ibn Khuzaymah, and Ibn Majah narrated from Abu Sa‘id that the Messenger of Allah (peace and blessings be upon him) said: When someone leaves his house for prayer and says:

اللهم إني أسألك بحق السائلين عَلَيْكَ وَبِحَقِّ مَنْشَايَ مَلا فَإِنِّي لَمْ أَخْرُجْ أَمْرًا وَلَا بَطَرًا وَلَا رِيَاهُ وَلَا سَمِعَةً، خَرَجْتُ أَنْقَاء سَخَطِكَ، وَابْتِغَاءَ مَرْضَاتِكَ، أَسْأَلُكَ أَنْ تُنْقِذَنِي مِنَ النَّارِ، وَأَنْ تَغْفِرَ لِي ذُنُوبِي إِنَّهُ لا يَغْفِرُ الذُّنُوبَ إِلَّا

أَنْتَ .

“O Allah, I ask You by the right of those who ask You and by the right of this journey of mine. For I have not come out denying Your blessings, ungrateful for them, or seeking to be seen or heard by people. I have left my home seeking protection from Your displeasure and seeking Your pleasure. I ask You to protect me from Hell and forgive my sins; none forgives sins except You.” Allah appoints seventy thousand angels to seek forgiveness for him, and Allah continues to look toward him until he completes his prayer.

4. Supplications for Entering and Leaving the Mosque

The Sunnah for one who intends to enter the mosque is to enter with his right foot and say:

أَعُوذُ بِاللَّهِ الْعَظِيمُ وَيَوَجهِ الكَرِيرِ، وَسُلْطَانِهِ الْقَدِيرِ، مِنَ الشَّيْطَانِ الرَّحِيمِ، بِسْمِ اللهِ اللَّهُ مَل عَلَى مُحَمَّدٍ اللَّه اغْفِرْ لِي ذُنُوبِي وَافْتَحْ لِي أَبْوَابَ رَحْمَتِكَ .

“I seek refuge in Almighty Allah, in His magnificent pleasure, and in His eternal authority, from the accursed Satan. In the name of Allah. O Allah, send blessings upon Muhammad. O Allah, forgive my sins and open for me the gates of Your mercy.” When he leaves, he should leave with his left foot and say:

بِسْمِ اللهِ اللَّه صَلِّ عَلَى مُحَمد الله اغْفِرْ لِي ذُنُوبِي وَافْتَحْ لِي أَبْوَابَ فَضْلِكَ اللَّهُ أَعْصِنِي من الشيطان الرجيم .

“In the name of Allah. O Allah, send blessings upon Muhammad. O Allah, forgive my sins and open for me the gates of Your bounty. O Allah, protect me from Satan.”

5. The Virtue of Going to the Mosque and Sitting There

a. Ahmad, al-Bukhari, and Muslim narrated from Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) said: Whoever goes to the mosque in the morning and evening, Allah prepares Paradise as his hospitality each time he goes in the morning and evening.

b. Ahmad, Ibn Majah, Ibn Khuzaymah, Ibn Hibban, and al-Tirmidhi narrated from Abu Sa‘id that the Messenger of Allah (peace and blessings be upon him) said: “When you see a person regularly frequenting the mosque, testify to his faith. For Allah has said: Only one who believes in Allah and the Hereafter maintains the mosques.”

c. Muslim narrated from Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) said: Whoever purifies himself in his home and then sets out toward the House of Allah to perform one of Allah’s obligatory acts, one step erases a sin from him and another step raises his rank.

d. al-Tabarani and al-Bazzar narrated from Abu al-Darda’ that the Messenger of Allah (peace and blessings be upon him) said: The mosque is the home of every God-fearing person. For one whose home is the mosque, Allah guarantees mercy and protection from punishment, and conveys him across the path leading to Paradise to the destination of Allah’s pleasure. The destination of Allah’s pleasure is Paradise.

6. Tahiyyat al-Masjid
All the authentic hadith collections narrate from Abu Qatadah that the Messenger of Allah (peace and blessings be upon him) said: When any of you enters the mosque, he should not sit until he has prayed two rak‘ahs, performing two prostrations.

7. The Best Mosques

a. Al-Bayhaqi narrated from Jabir that the Messenger of Allah (peace and blessings be upon him) said: One rak‘ah in al-Masjid al-Haram is equal to one hundred thousand rak‘ahs; one rak‘ah in my mosque is equal to one thousand rak‘ahs; and one rak‘ah in Bayt al-Maqdis is equal to five hundred rak‘ahs.

b. Ahmad narrated that the Messenger of Allah (peace and blessings be upon him) said: One prayer in this mosque of mine is better than a thousand rak‘ahs in every mosque except al-Masjid al-Haram. And one prayer in al-Masjid al-Haram is one hundred times better than a prayer in this mosque of mine.

c. All the authentic hadith collections narrate that the Messenger of Allah (peace and blessings be upon him) said: Travel should not be undertaken toward any place except three mosques: al-Masjid al-Haram, this mosque of mine, and al-Masjid al-Aqsa.

8. Adorning the Mosque

a. Ahmad, Abu Dawud, al-Nasa’i, and Ibn Majah narrated from Anas that the Messenger of Allah (peace and blessings be upon him) said: The Hour will not come until people boast about the mosques. Ibn Khuzaymah’s wording is: A time will come upon people when they boast about the mosques, yet afterward they will scarcely maintain them—that is, they will scarcely frequent them.

b. Abu Dawud and Ibn Hibban narrated from Ibn Abbas that the Messenger of Allah (peace and blessings be upon him) said: I was not commanded to raise the mosque beyond what is necessary. Abu Dawud adds: Ibn Abbas said: You will adorn the mosques as the Jews and Christians adorned their places of worship.

c. Ibn Khuzaymah narrated that Umar ordered the construction of mosques and said: I am protecting the worshippers from rain. Do not paint the mosque red or yellow, for these colors will distract people from worship. —Al-Bukhari.

9. Keeping the Mosque Clean and Perfumed

a. Ahmad, Abu Dawud, al-Tirmidhi, Ibn Majah, and Ibn Hibban narrated from A’ishah that the Messenger of Allah (peace and blessings be upon him) ordered mosques to be built in towns and commanded that they be kept clean and perfumed. Abu Dawud’s wording is: The Messenger of Allah (peace and blessings be upon him) used to command us to build mosques in our residential areas, repair them, and purify them. Abdullah would perfume the mosque when he sat on the minbar.

b. It is narrated from Anas that the Messenger of Allah (peace and blessings be upon him) said: I was shown the reward that my community will receive, even for removing refuse from the mosque. —Abu Dawud and al-Tirmidhi.

10. Maintaining the Mosque

The mosque is a house of worship. It is essential to protect it from every kind of dirt, refuse, and foul odor.

Muslim narrated that the Messenger of Allah (peace and blessings be upon him) said: “The mosque is not a place for dirt, refuse, or urination. It is only for the remembrance of Allah and the study of the Qur’an.” Ahmad narrated that the Messenger of Allah (peace and blessings be upon him) said: When any of you coughs or blows his nose, he should make his phlegm or nasal discharge disappear so that it does not soil a believer’s body or clothing and cause him distress. Ahmad and al-Bukhari narrated from Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) said: When any of you stands for prayer, he should not spit in front of him.

For as long as he remains in prayer, he is engaged in conversation with Allah; nor should he spit to his right, because an angel is on his right. He should spit to his left or bury it in the ground beneath his foot. It is narrated from Jabir that the Messenger of Allah (peace and blessings be upon him) said: No one who has eaten onions, garlic, or kurrath (a particularly foul-smelling vegetable) should approach our mosque, for the angels are harmed by whatever harms people.” Umar said one Friday in his sermon: O people, you eat the fruit of two plants that I consider objectionable: onions and garlic. I have seen the Messenger of Allah (peace and blessings be upon him) order anyone from whom he detected the smell of these two things to be taken out toward al-Baqi‘. If any of you eats them, let him cook them and remove their foul odor before eating them. —Ahmad, Muslim, al-Nasa’i. [Eating raw onions and garlic is permissible. However, after eating them, one may not go to the mosque or places where people gather until their odor has disappeared. Other foul odors are included as well, such as smoking, belching, and bad breath.]

11. It Is Disliked to Announce Lost Property, Trade, or Recite Poetry in the Mosque

It is narrated from Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) said: Whoever hears someone announcing lost property in the mosque should say: May Allah not return it to you, for mosques were not built for this. —Muslim. It is also narrated from Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) said: When you see someone buying or selling in the mosque, say to him: May Allah not make your trade profitable. —Al-Nasa’i, al-Tirmidhi. Abdullah ibn Umar said: The Messenger of Allah (peace and blessings be upon him) forbade buying and selling in the mosque, reciting poetry, announcing lost property, and sitting in a circle before the Friday prayer—that is, holding a meeting or gathering. —The five authentic hadith collections.

The poetry prohibited in the mosque is poetry containing criticism and slander of a Muslim, praise of an oppressor, obscene speech, and the like. Poetry containing words of knowledge, praise of Islam, or encouragement to do good is not prohibited.

It is narrated from Abu Hurayrah that Umar saw Hassan reciting poetry in the mosque. He looked toward him and then said: I too used to recite poetry in the mosque, and there was someone better than you there. Then he turned to Abu Hurayrah and said: I ask you by Allah, did you hear the Messenger of Allah (peace and blessings be upon him) say: “Respond on my behalf; O Allah, strengthen him [Hassan] with the Holy Spirit”? Abu Hurayrah said: Yes, I heard it. —Al-Bukhari, Muslim.

12. Begging in the Mosque

Shaykh al-Islam Ibn Taymiyyah said: Begging is fundamentally forbidden, whether in the mosque or elsewhere. However, it is permissible in cases of necessity. If an urgent need arises, one may beg inside the mosque if possible without harming anyone—for example, stepping over the worshippers, giving a false account, or speaking loudly in a way that embarrasses people. For example, if the preacher is delivering a sermon and the worshippers are listening and gaining knowledge, and the begging does not disrupt it, then begging is permissible.

13. Raising One’s Voice in the Mosque

Raising one’s voice in the mosque is forbidden, including reciting the Qur’an loudly when it disturbs the worshippers. The study of Islamic knowledge is an exception.

It is narrated from Ibn Umar that one day the Messenger of Allah (peace and blessings be upon him) went out among the people while they were praying and reciting the Qur’an aloud. The Messenger of Allah (peace and blessings be upon him) said: The person praying is conversing with his Lord, so he should consider what he is saying. None of you should raise his voice over another. —Ahmad. Abu Sa‘id narrated that the Messenger of Allah (peace and blessings be upon him) performed i‘tikaf in the mosque. Hearing the worshippers reciting the Qur’an aloud, he lifted the curtain and said: Listen, all of you are conversing with your Lord. Therefore, do not harm one another, and do not disturb others by reciting the Qur’an aloud. —Abu Dawud, al-Nasa’i, al-Bayhaqi, and al-Hakim.

14. Speaking in the Mosque

Imam al-Nawawi said: Permissible speech in the mosque is permissible, whether concerning worldly matters or any other lawful matter. Even if it causes laughter or is recreational, it remains permissible as long as it is limited to lawful matters. For Jabir ibn Samurah said: The Messenger of Allah (peace and blessings be upon him) would not leave the place where he had prayed Fajr until before sunrise. When the sun rose, he would leave. During that time, people would talk about various matters, even matters from the pre-Islamic period. They would laugh, and the Messenger of Allah (peace and blessings be upon him) would smile. —Muslim.

15. Eating, Drinking, and Sleeping in the Mosque Are Permissible

Ibn Umar said: During the lifetime of the Messenger of Allah (peace and blessings be upon him), we used to sleep in the mosque, and sometimes we would simply lie there and roll about, although we were young men. Imam al-Nawawi said: It is established that the People of the Bench, members of the Urayna tribe, Ali, Safwan ibn Umayyah, and many of the Companions used to sleep in the Prophet’s Mosque. Before accepting Islam, Thumamah used to spend the night in the mosque. All of this occurred during the lifetime of the Messenger of Allah (peace and blessings be upon him). Imam al-Shafi‘i said in al-Umm: If a polytheist may sleep in the mosque, then a Muslim may do so as well. It is stated in the book Mukhtasar: A polytheist may spend the night in any mosque except al-Masjid al-Haram. Abdullah ibn al-Harith said: During the lifetime of the Messenger of Allah (peace and blessings be upon him), we used to sit in the mosque and eat meat and bread. —Ibn Majah.

16. Interlocking the Fingers of One Hand with Those of the Other

Interlocking the fingers while going to the mosque to pray or while sitting in the mosque waiting for prayer is disliked. At other times it is not disliked, even inside the mosque. It is narrated from Ka‘b that the Messenger of Allah (peace and blessings be upon him) said: When any of you performs ablution properly and then goes to the mosque intending to pray, he should not interlock his fingers, for at that time he is considered to be in prayer. —Ahmad, Abu Dawud, al-Tirmidhi. Abu Sa‘id said: I entered the mosque with the Messenger of Allah (peace and blessings be upon him) and saw a man sitting in the middle of the mosque. His fingers were interlocked and his body was wrapped in a garment. The Messenger of Allah (peace and blessings be upon him) gestured toward the man, but he did not understand the gesture. Then the Messenger of Allah (peace and blessings be upon him) looked at him and said: When any of you is in the mosque, he should not interlock his fingers, for that is an act of Satan. As long as any of you remains in the mosque, he is in prayer until he leaves. —Ahmad.

17. Praying Between the Columns

Praying between the columns is permissible for the imam and for one praying alone. Al-Bukhari and Muslim narrated from Ibn Umar that when the Messenger of Allah (peace and blessings be upon him) entered the Ka‘bah, he prayed between two columns. Sa‘id ibn Jubayr, Ibrahim al-Taymi, and Suwayd ibn Ghafalah used to lead their respective tribes in prayer between the columns. For those following the imam, praying between columns is disliked when there is little crowding, but not when the crowding is severe. Anas said: We were forbidden to pray between the columns and were moved away from there. —Al-Hakim. Mu‘awiyah said: During the lifetime of the Messenger of Allah (peace and blessings be upon him), we were forbidden to form rows between the columns and were driven away. —Ibn Majah. Sa‘id ibn Mansur narrated that Ibn Mas‘ud, Ibn Abbas, and Hudhayfah forbade this. Ibn Sayyid al-Nas said: It is not known that any Companion opposed this.

18. Places Where Prayer Is Forbidden

1. Prayer is forbidden in or at graves and cemeteries. [The purpose of forbidding graves from being taken as mosques is to prevent excessive veneration of the deceased and the danger of falling into misguidance.]

Al-Bukhari, Muslim, Ahmad, and al-Nasa’i narrated from A’ishah that the Messenger of Allah (peace and blessings be upon him) said: May Allah curse the Jews and Christians, for they turned the graves of their prophets into mosques. Ahmad and Muslim narrated from Abu Mursid that the Messenger of Allah (peace and blessings be upon him) said: Do not pray facing graves and do not sit on them. Jundub said: I heard the Messenger of Allah (peace and blessings be upon him), five days before his death, say: Your predecessors took the graves of their prophets and righteous people as mosques. Beware, do not take graves as mosques. I forbid you from doing so. It is narrated from A’ishah that Umm Salamah told the Messenger of Allah (peace and blessings be upon him) about a Christian place of worship called Maria that she had seen in Abyssinia and mentioned the images she had seen there. The Messenger of Allah (peace and blessings be upon him) said: They were a people among whom, whenever a righteous person died, they built a mosque over his grave and made those images and placed them therein. They are the worst of creation before Allah. —Al-Bukhari, Muslim, al-Nasa’i. [There are many unequivocal and decisive hadiths forbidding prayer near graves, whether there is one grave or several. Thus, this prohibition is clear and explicit, and violating it is in no way acceptable.]

The Messenger of Allah (peace and blessings be upon him) also said: Allah has cursed women who visit graves and those who turn graves into mosques and place lamps in them. Many scholars understood this prohibition to mean that it is disliked, whether one prays with the cemetery in front of or behind him. According to the Zahiri school, however, the prohibition means that it is forbidden and prayer in a cemetery is invalid. If there are three or more graves, the Hanbali position is likewise. If there are one or two graves, prayer is valid, but praying facing the graves is disliked; otherwise it is not disliked.

2. Prayer Is Forbidden in the Places of Worship of Jews and Christians

Abu Musa al-Ash‘ari and Umar ibn Abd al-Aziz prayed in Christian places of worship.

Al-Sha‘bi, Ata, and Ibn Sirin held that there is nothing wrong with this. Al-Bukhari said: Ibn Abbas used to pray in Jewish places of worship, but he did not pray in one of their places of worship because it contained an idol. Umar was informed from Najran that the Jewish place of worship there was the finest and cleanest place. Umar replied: Wash it with water containing lote-tree leaves, then pray there. According to the Hanafi and Shafi‘i schools, praying in the places of worship of Jews and Christians is disliked in all circumstances.

3. Prayer Is Forbidden in Garbage Dumps, Slaughterhouses, Crowded Roads, Camel Shelters, Bathhouses, and on the Roof of the Ka‘bah

It is narrated from Ibn Umar that the Messenger of Allah (peace and blessings be upon him) forbade prayer in seven places: garbage dumps, slaughterhouses, cemeteries, crowded roads, bathhouses, camel shelters, and on the roof of the Ka‘bah. —Ibn Majah, Abd ibn Humayd, and al-Tirmidhi.

Prayer is forbidden in garbage dumps and slaughterhouses because those two places are generally dirty. Thus, praying there without a covering or barrier is forbidden. If it is covered, most scholars consider prayer there disliked, while Ahmad and the Zahirites consider it forbidden. Prayer is forbidden in camel shelters because camels were created from jinn; others have mentioned different reasons. The ruling on praying in camel shelters is like that of praying in garbage dumps and slaughterhouses. Prayer is forbidden in crowded roads because they generally have much traffic and distracting noise. Prayer on the roof of the Ka‘bah is forbidden because one who prays on the roof prays above the Ka‘bah, not toward it, which is contrary to what is desired. For this reason, many consider prayer on the roof of the Ka‘bah invalid. According to the Hanafi school, it is valid, but disliked because it does not show respect toward the Ka‘bah. Prayer in a bathhouse is forbidden because it is a place of impurity. When no impurity is present, most scholars consider it valid but disliked. According to Imam Ahmad and the Zahiri school, prayer in a bathhouse is entirely invalid.

19. Prayer Inside the Ka‘bah

Prayer inside the Ka‘bah is valid and permissible, whether obligatory or supererogatory.

Ibn Umar said: The Messenger of Allah (peace and blessings be upon him), Usamah, Bilal, and Uthman ibn Talhah entered the Ka‘bah and closed the door. When they opened the door, I was the first to enter. I met Bilal and asked him: Did the Messenger of Allah (peace and blessings be upon him) pray inside? Bilal said: Yes, between the two Yemeni columns. —Ahmad, al-Bukhari, and Muslim.

20. Sutrah, or a Barrier in Front of the Person Praying

1. The Ruling on Using a Barrier

It is recommended for a person praying to place a barrier in front of himself that can prevent anyone from passing directly in front of him and block his view of what lies beyond it. It is narrated from Abu Sa‘id that the Messenger of Allah (peace and blessings be upon him) said: When any of you prays, let him place a barrier in front of him and stand close to it. —Abu Dawud, Ibn Majah. Ibn Umar said: When the Messenger of Allah (peace and blessings be upon him) went out to pray on Eid, he ordered his spear to be placed in front of him and prayed facing it. The people stood behind him. He did the same while traveling, and commanders and rulers followed this practice. —Al-Bukhari, Muslim, Abu Dawud. According to the Hanafi and Maliki schools, placing a barrier is recommended only when people may pass in front; otherwise it is not recommended. Ibn Abbas said: The Messenger of Allah (peace and blessings be upon him) prayed in an open area with nothing in front of him. —Ahmad, Abu Dawud, al-Bayhaqi.

2. What Can Serve as a Sutrah

Anything the person praying places in front of him as a barrier will serve as a sutrah, even the far edge of his bed.

Sabrah ibn Ma‘bad reported that the Messenger of Allah (peace and blessings be upon him) said: “When any of you prays, he should place a barrier before him, even if it is only an arrow.” —Ahmad, al-Hakim. Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: “When any of you prays, he should place something before him. If he finds nothing, he should set up a stick. If he has no stick, he should draw a line. Thereafter, it will cause no harm if anyone passes in front of him.” —Ahmad, Abu Dawud, Ibn Hibban. It is also reported from Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) prayed behind a pillar of his mosque, behind a tree, and with the bed on which Aishah (may Allah be pleased with her) was lying placed in front of him. (This shows that it is permissible to pray with a sleeping person in front of one. Some have said that it is forbidden to pray with a sleeping or speaking person in front of one, but this view is incorrect.) The Messenger (peace and blessings be upon him) also prayed with his she-camel and the wooden frame at the rear of the she-camel placed in front of him. Talhah (may Allah be pleased with him) said: “We would pray while animals passed in front of us. When this was reported to the Messenger of Allah (peace and blessings be upon him), he said: ‘If the wooden piece attached to the rear of a camel is in front of the worshipper, whatever passes in front of him will cause no harm.’” —Ahmad, Muslim, Abu Dawud, Ibn Majah, al-Tirmidhi.

3. The imam’s sutrah is sufficient for the follower

The barrier placed before the imam is also sufficient for the followers. The grandfather of Amr ibn Shu‘ayb said: “When we descended with the Messenger of Allah (peace and blessings be upon him) from the mountain road of Azakhir, on the outskirts of Makkah, the time for prayer arrived. He prayed with a wall in front of him, and we stood behind him in prayer. Suddenly, a young goat came and began passing in front of him. As the Messenger of Allah (peace and blessings be upon him) moved forward to stop it, the wall touched his stomach, and the goat passed behind him.” —Ahmad, Abu Dawud. Ibn Abbas (may Allah be pleased with him) said: “I went to Mina riding a she-donkey, when I was nearly mature. The Messenger of Allah (peace and blessings be upon him) was leading the prayer in Mina. I passed in front of part of the row, then left the she-donkey to graze and joined the row. No one objected.” All the sound hadith collections. These hadiths prove that it is permissible to pass in front of the followers’ prayer. A barrier is required only for the imam and one praying alone.

4. One should stand close to the barrier

Al-Baghawi said that scholars consider it recommended to stand so close to the barrier that there remains room for prostration. Similarly, there should be space equivalent to the area required for prostration between the rows. Bilal (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings be upon him) prayed with three cubits between him and the wall.” —Ahmad, al-Nasa’i, al-Bukhari. Sahl said: “Between the Messenger’s place of prostration and the wall there was only enough space for a goat to pass.” —al-Bukhari, Muslim.

5. Passing between the worshipper and his sutrah is forbidden

The hadiths discussed prove that passing between a worshipper and his barrier is forbidden and is a major sin. Moreover, it is reported from Busr ibn Sa‘id that Zayd ibn Khalid sent someone to Abu Juhaym to ask him what he had heard from the Messenger of Allah (peace and blessings be upon him) concerning one who passes in front of a worshipper. Abu Juhaym said that the Messenger of Allah (peace and blessings be upon him) said: “If the passerby knew what punishment awaited him, he would prefer to stand for forty rather than pass in front of him.” —All the sound hadith collections.

(Arun al-Nasr, who narrated from Busr, said: “I do not remember whether he said forty days, months, or years.” Fath al-Bari states: The apparent wording of the hadith proves that passing in front of a person praying is completely forbidden. Even if there is no other route, one must stand until the worshipper finishes his prayer. The meaning of the hadith is that if the passerby knew how great the sin of passing in front of the worshipper was, he would remain standing for the stated period to avoid that sin.)

It is reported from Zayd ibn Khalid that the Messenger of Allah (peace and blessings be upon him) said: “If the person who passes in front of a worshipper knew how great a sin he incurred by doing so, it would be better for him to stand for forty autumns—that is, forty years—than to pass in front of him.” —Al-Bazzar. Ibn al-Qayyim said: The prohibition mentioned in the hadith applies when the worshipper prays with a barrier before him. If he prays without a barrier, passing in front of him is not prohibited. Ibn Hibban supported this view by narrating from al-Muttalib ibn Abi Wada‘ah, who said: “I saw the Messenger of Allah (peace and blessings be upon him) perform two rak‘ahs beside the area of tawaf after completing tawaf. There was no one between him and those performing tawaf.” Abu Hatim said: This hadith proves that when a worshipper prays without placing a barrier before him, it is permissible to pass in front of him. It clearly proves that the severe punishment reported for one who passes in front of a worshipper applies only to passing in front of one who prays with a barrier before him; it does not apply to passing in front of one who prays without a barrier. Abu Hatim said that the report mentions that there was no barrier between the Messenger (peace and blessings be upon him) and those performing tawaf during this prayer. He then quoted al-Muttalib’s hadith: “I saw the Messenger (peace and blessings be upon him) praying in line with the Black Stone, while men and women were passing directly in front of him, with no barrier between them and the Messenger (peace and blessings be upon him).” Al-Rawdah states: If someone prays without a sutrah or barrier before him, or if there is a barrier but the worshipper has moved away from it, the sound view is that passing in front of him is not prohibited, since he has failed to take the means of preventing it. Nevertheless, refraining from passing is preferable.

6. The permissibility of stopping one who passes in front of a worshipper

When a worshipper has a barrier before him, it is permissible for him to stop any person or animal attempting to pass in front of him. If the passage is outside the barrier, however, it is not permissible to stop the passerby, and the passing causes no harm.

Humayd ibn Hilal said: “While a companion and I were discussing a hadith, Abu Salih al-Samman said: ‘I will tell you what I heard from Abu Sa‘id and saw him do. I was praying Friday prayer with Abu Sa‘id al-Khudri, with a barrier before us. A young man from the Banu Abu Mu‘ayt entered the mosque and tried to pass in front of Abu Sa‘id. He placed his hand on the young man’s chest and stopped him. The young man looked around and found no other way except in front of Abu Sa‘id, so he tried again. Abu Sa‘id stopped him by the chest more forcefully than before. The young man then stood there and rebuked Abu Sa‘id. A large crowd gathered. Afterwards, the young man went to Marwan and complained about what had happened. Abu Sa‘id also went to Marwan. Marwan said: “What happened between you and your nephew? He has come complaining about you.” Abu Sa‘id said: “I heard the Messenger of Allah (peace and blessings be upon him) say: ‘When any of you stands for prayer with a barrier before him, and someone wishes to pass in front of him, he should stop him, for he is nothing but a devil.’”’” —al-Bukhari and Muslim.

7. Nothing invalidates the prayer

Ali, Uthman, Sa‘id ibn al-Musayyab, al-Sha‘bi, Malik, al-Shafi‘i, Sufyan al-Thawri, and the Hanafis said: Nothing invalidates the prayer. Abu Dawud narrates from Abu al-Waddak that a young man from Quraysh was passing in front of Abu Sa‘id while he was praying. Abu Sa‘id stopped him. The young man tried again, and Abu Sa‘id stopped him again. He tried a third time, and Abu Sa‘id stopped him again. After this happened three times, the young man left, and Abu Sa‘id said: “Nothing invalidates the prayer. The Messenger of Allah (peace and blessings be upon him) said: ‘Stop whoever passes in front of the prayer as far as you can, for he is a devil.’”

21. Actions permissible during prayer

The following actions are permitted during prayer:

1. Crying, sobbing, saying “ah” and “oh,” and moaning

These are permissible during prayer, whether due to fear of Allah or for another reason, such as various calamities, illnesses, physical pain, or suffering. However, this is permitted only so long as the emotion overwhelms a person and he is unable to suppress it. Allah said: “When the verses of Allah are recited to them, they fall down in prostration, weeping.” This verse includes both those who are praying and those who are not.

Abdullah ibn Shukhayr said: “I saw the Messenger of Allah (peace and blessings be upon him) in a state in which the sound of his crying from fear of Allah could be heard in his chest, like the bubbling of water boiling in a pot.” —Ahmad, Abu Dawud, al-Nasa’i, al-Tirmidhi. Ali (may Allah be pleased with him) said: “On the day of Badr, we had no cavalryman among us except Miqdad ibn al-Aswad. I observed our condition: none of us, apart from the Messenger (peace and blessings be upon him), was spending the night in prayer. He stood beneath a tree, praying and weeping throughout the night, until morning came.” —Ibn Hibban. It is reported from Aishah (may Allah be pleased with her) that during the illness from which the Messenger of Allah (peace and blessings be upon him) died, he said: “Tell Abu Bakr to lead the prayer.” Aishah said: “O Messenger of Allah, Abu Bakr is tender-hearted; he cannot restrain his tears and cries when reciting the Qur’an.” Aishah said: “I said this only because I feared that people would regard Abu Bakr (may Allah be pleased with him) as an evil omen and thereafter avoid him as they avoid sin. Because he would be the first to succeed the Messenger (peace and blessings be upon him) as imam, such an unfavorable reaction might arise among the people toward him.” The Messenger (peace and blessings be upon him) said: “Tell Abu Bakr to lead the prayer. You women are like the companions of Joseph.” [That is, just as the wife of the man in whose house Joseph (peace be upon him) was raised concealed what was in her heart and expressed the opposite, so Aishah did likewise. Although that woman invited the other women to a banquet, her real purpose was to show them Joseph’s beauty so that they would consider her attachment to him understandable. Similarly, Aishah gave the excuse that her father was tender-hearted and that the followers would not hear his recitation because of his crying, whereas her real reason was that people should not regard him as unlucky or a bad omen.] —Ahmad, Abu Dawud, Ibn Hibban, al-Tirmidhi.

Although the Messenger (peace and blessings be upon him) knew that Abu Bakr (may Allah be pleased with him) would cry whenever he recited the Qur’an, his insistence on ordering him to lead the prayer proves that such a person may lead the prayer and pray while crying in this manner.

Umar (may Allah be pleased with him) was reciting Surah Yusuf in the dawn prayer. When he reached the verse, “I only complain of my suffering and grief to Allah,” the sound of his crying could be heard. —al-Bukhari. Umar’s crying refutes the claim of those who say that crying during prayer—whether from fear of Allah or for another reason—invalidates the prayer if even two words are uttered along with the crying. Their argument that two words uttered with crying constitute a sentence cannot be accepted, for crying is one thing and a sentence is another.

2. Looking to either side while keeping the neck straight when necessary

Ibn Abbas (may Allah be pleased with him) reported: “The Messenger of Allah (peace and blessings be upon him) would look to his right and left during prayer, but he would not turn his neck backward.” —Ahmad. Abu Dawud narrated that the Messenger of Allah (peace and blessings be upon him) looked toward the mountain pass while praying. Abu Dawud said: “He had sent a horseman to guard the mountain pass at night.” Anas ibn Sirin said: “I saw Anas ibn Malik look toward something during prayer.” —Ahmad. Looking around without need is, however, mildly disliked, because it disrupts attention and concentration upon Allah.

Aishah (may Allah be pleased with her) reported: “I asked the Messenger of Allah (peace and blessings be upon him) about looking around during prayer. He replied: ‘It is a satanic theft by which a portion of a servant’s prayer is taken away.’” —Ahmad, al-Bukhari, al-Nasa’i, Abu Dawud. Abu al-Darda narrated from the Messenger (peace and blessings be upon him): “O people, beware of looking around during prayer, for looking around invalidates a person’s prayer. If you cannot restrain yourself during a supererogatory prayer, then do not be inattentive at all during an obligatory prayer.” —Ahmad. Anas (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings be upon him) told me: ‘Beware of looking around during prayer, for looking around is destructive. If it is absolutely unavoidable, it may be done in a supererogatory prayer, but not in an obligatory prayer.’” —al-Tirmidhi. In the hadith narrated by al-Harith al-Ash‘ari, the Messenger of Allah (peace and blessings be upon him) said: “Allah Most High gave Yahya, son of Zakariyya (peace be upon him), five commands, so that he would act upon them himself and order the Children of Israel to act upon them. One of them was: Allah has commanded you to pray. When you pray, do not look around, for as long as a servant does not look around, Allah keeps His gaze directed toward the servant’s face.” —Ahmad, al-Nasa’i. Abu Dharr (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: “As long as a servant does not look elsewhere during prayer, Allah continues to look toward him. When the servant looks elsewhere, He turns His gaze away.” —Ahmad, Abu Dawud.

These rulings concern only turning the face. Turning the entire body and moving it away from the qiblah unanimously invalidates the prayer, because the obligation of facing the qiblah is thereby violated.

3. Killing harmful creatures such as snakes and scorpions

This is permissible even though it involves ‘amal kathir, meaning excessive movement. Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: “Kill snakes and scorpions even if you find them during prayer.” —Ahmad, Abu Dawud, al-Tirmidhi, al-Nasa’i, Ibn Majah.

4. Walking a short distance when necessary

Aishah (may Allah be pleased with her) said: “One day the Messenger of Allah (peace and blessings be upon him) was praying in the house, and the door was closed. I came and asked him to open the door. He walked a short distance, opened the door for me, and then returned to his place of prayer. During this, he did not turn his face away from the qiblah.” —Ahmad, Abu Dawud, al-Nasa’i, al-Tirmidhi.

That is, the Messenger (peace and blessings be upon him) did not turn his face away from the qiblah while going to open the door or while returning after opening it. A hadith of al-Daraqutni supports this: If someone asked the Messenger of Allah (peace and blessings be upon him) to open the door while he was praying, and the door was toward the qiblah or to his right or left, he would open it without turning his face away from the qiblah. Azraq ibn Qays said: “Abu Barzah al-Aslami was at the bank of a river in the city of Ahwaz, Iraq. He began praying while holding the reins in his hand. His riding animal began moving backward, and he kept delaying the prayer along with it. Seeing this, a man from the Kharijites said: ‘O Allah, disgrace this old man! How is he praying?’ After the prayer, Abu Barzah said: ‘I heard what you said. I participated with the Messenger of Allah (peace and blessings be upon him) in six, seven, or eight battles, and I saw how he managed matters and made them easy. It was easier for me to go along with my animal than to abandon it, because if I abandoned it, it would return to its accustomed place, causing me hardship.’ Since Abu Barzah was traveling, he prayed the afternoon prayer as two rak‘ahs.” —Ahmad, al-Bukhari, al-Bayhaqi. Regarding walking a long distance, Hafiz Ibn Hajar said in Fath al-Bari: The jurists agree that walking a great distance during an obligatory prayer invalidates it. Therefore, the hadith of Abu Barzah should probably be understood to mean that he walked only a short distance.

5. Carrying a child

Abu Qatadah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) prayed while carrying Umamah, the infant daughter of his daughter Zaynab, on his shoulder. When he bowed, he put the child down; when he rose from prostration, he lifted her onto his shoulder again. Although I had not asked anything, Amir said: “Which prayer was it?” Ibn Juwayz said: “I learned that it was the dawn prayer.” —Ahmad, al-Nasa’i. Abdullah ibn Ahmad ibn Hanbal said: “This is a good hadith.” Al-Fakihani said: The reason the Messenger (peace and blessings be upon him) prayed while carrying Umamah was probably that he wanted to oppose the Arabs’ customary misogynistic attitude. Thus, by carrying a girl during prayer, he tried to refute their prevailing customs more forcefully. Since actions are more powerful than words, he demonstrated through his actions how compassionate Islam is toward women.

Abdullah ibn Shaddad said: “One day the Messenger of Allah (peace and blessings be upon him) came out before us for the noon or afternoon prayer, carrying Hasan or Husayn. Just before going forward to lead the prayer, he put the child down. Then he said Allahu Akbar for the prayer and made a very long prostration during it. Abdullah said: ‘I raised my head from prostration and saw the child riding on the back of the Messenger of Allah (peace and blessings be upon him), while he was prostrating. Seeing this, I returned to prostration. When the prayer ended, the people said: “O Messenger of Allah, you made the prostration during the prayer so long that we thought something had happened to you or that revelation had come to you.” He said: “Neither happened. The boy—meaning my grandson—climbed onto me, and I did not want to hurry him down until he had satisfied his desire.”’ —Ahmad, al-Nasa’i, al-Hakim.

Imam al-Nawawi said: This hadith proves for the Shafi‘i school and its supporters that carrying a male or female child, or any other pure creature, is permissible during both obligatory and supererogatory prayers, and is allowed for both the imam and the follower. Imam Malik and his disciples, however, held that it applies only to supererogatory prayer and is forbidden in obligatory prayer. This interpretation of the hadith is untenable, because it is clear from the hadith that the Messenger (peace and blessings be upon him) was leading the prayer and that the incident occurred during an obligatory prayer. An earlier report also shows that it occurred during the dawn prayer. Al-Nawawi said: Some Malikis claim that this ruling was abrogated. Others say it was specific to the Messenger of Allah (peace and blessings be upon him). Still others hold that it occurred because of an unavoidable necessity. All these claims are false and rejected, for there is no evidence for them and no need to accept them. Rather, the hadith is authentic and unequivocally proves the permissibility of this action; it contains nothing contrary to the principles of the Shariah. A human being is pure, and whatever is inside his or her stomach is excusable, since it is contained within the stomach. A child’s clothing is also considered pure. The proofs of the Shariah clearly establish that actions during prayer, when slight or occasional, do not invalidate it. The Messenger of Allah (peace and blessings be upon him) performed this action to establish its permissibility. This hadith also refutes Imam al-Khattabi’s claim that the Messenger’s action appears to have been unintentional, since he carried the child during prayer only because she was clinging to him. He did not pick her up; she was with him when he stood for prayer. Al-Khattabi said: It cannot be imagined that the Messenger (peace and blessings be upon him) voluntarily carried Umamah a second time, because that would be an additional action distracting from concentration. This is al-Khattabi’s statement, but it is unacceptable and irrational. Sahih Muslim says: “When he stood, he carried Umamah,” and “When he rose from prostration, he carried Umamah again.” Reports from narrators other than Muslim say: “He came to us carrying Umamah and led us in prayer.” All these statements refute al-Khattabi’s position. We do not know why carrying Umamah should be considered an action that distracts from concentration in prayer. Even if it did cause some distraction, it also had many benefits and demonstrated certain principles of the Shariah, as mentioned earlier. Thus, it may be said that the distraction was undertaken for all these benefits [if the child had not been carried or lifted onto the shoulder again, she might have cried or made a commotion, causing an even greater distraction from the prayer].

Thus, it is conclusively and indisputably established that the hadith is sound and purposeful precisely to prove the permissibility of this action and draw attention to these benefits. Therefore, this action is permissible for us and remains a valid ruling for Muslims until the Day of Resurrection.

6. Conveying a greeting or a message to a worshipper on behalf of someone else, and replying by gesture to the one giving the greeting or addressing him. Jabir ibn Abdullah (may Allah be pleased with him) reported: “When the Messenger of Allah (peace and blessings be upon him) was going toward the expedition of Banu al-Mustaliq, he sent me a message. I came to him while he was praying on his camel. I spoke to him, and he replied with a hand gesture. I spoke again, and he replied again with a hand gesture. I was listening to his Qur’an recitation, and he was gesturing with his head. When he finished the prayer, he said: ‘What did you do regarding the matter for which I sent you?’ I could not answer you because I was praying.” —Ahmad and Muslim. Suhayb (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings be upon him) was praying, and I passed by him. I greeted him, and he replied by gesture. He said that he gestured only with his finger.” —Ahmad, al-Tirmidhi. Suhayb also said: “I asked Bilal how the Messenger (peace and blessings be upon him) replied when people greeted him while he was praying. Bilal said: ‘He gestured with his hand.’” —Ahmad, Abu Dawud, al-Tirmidhi, al-Nasa’i, Ibn Majah. Anas (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings be upon him) gestured during prayer.” —Ahmad, Abu Dawud, Ibn Khuzaymah. In this matter, gesturing with a finger, the entire hand, or the head are all equivalent, and each is reported from the Messenger of Allah (peace and blessings be upon him).

7. Saying “Subhan Allah” and clapping the hands

If a special need arises during prayer, such as warning the imam when he makes a mistake, guiding a blind person, or granting permission to someone entering, it is permissible for men to say “Subhan Allah” and for women to clap their hands. Sahl ibn Sa‘d al-Sa‘idi reported that the Messenger of Allah (peace and blessings be upon him) said: “If something occurs to anyone during prayer, he should say ‘Subhan Allah.’ Clapping is for women, while saying ‘Subhan Allah’ is specifically for men.” —Ahmad, Abu Dawud, al-Nasa’i.

8. Correcting the imam when he errs

When the imam forgets a verse, the follower should correct him and remind him of the forgotten verse, whether or not he has recited the minimum required amount of Qur’an. Ibn Umar (may Allah be pleased with him) reported that one day the Messenger of Allah (peace and blessings be upon him) became uncertain during the recitation in prayer. After the prayer, he said to my father: “Were you present with us in the congregation?” He replied: “Yes.” The Messenger (peace and blessings be upon him) said: “Then why did you not prompt me?” —Abu Dawud and others.

9. Saying “Alhamdu lillah” after sneezing or receiving a blessing [It is recommended to suppress yawning. Al-Bukhari narrates from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “When any of you yawns during prayer, let him suppress it as much as possible and not say ‘Ah,’ for that is an act of Satan, who laughs at it.”]

Rifa‘ah ibn Rafi‘ (may Allah be pleased with him) reported: “I prayed behind the Messenger of Allah (peace and blessings be upon him). I suddenly sneezed and said: ‘Alhamdu lillahi hamdan kathiran tayyiban mubarakan fihi kama yuhibbu rabbuna wa yarda’ (All praise is due to Allah, abundant, pure, and blessed praise, as our Lord loves and is pleased with). When the prayer ended, the Messenger of Allah (peace and blessings be upon him) said: ‘Who spoke during the prayer?’ No one replied. He asked again, but no one replied. When he asked a third time, Rifa‘ah said: ‘O Messenger of Allah, it was I.’ He said: ‘By Allah, more than thirty angels competed to see which of them would take this supplication up.’” —al-Nasa’i, al-Tirmidhi, al-Bukhari.

10. Prostrating on one’s turban or clothing due to an excuse

Ibn Abbas reported: The Messenger of Allah ﷺ prayed wearing only one garment and protected himself from the cold and heat of the ground with its extra portion. —Ahmad. However, doing this without an excuse is disliked.

11. Other permissible acts in prayer

Ibn al-Qayyim gave a brief account of some permissible acts that the Messenger of Allah ﷺ performed during prayer. He said: The Messenger ﷺ would pray while Aishah lay with her legs stretched across between him and the qiblah. When the Messenger ﷺ went into prostration, he would press her legs with his hand, so she would draw them in; and when he stood, she would stretch them out again. Sometimes, while he was praying, Satan would come and try to disrupt his prayer. The Messenger ﷺ would then seize him and squeeze his neck, so that Satan’s saliva would get on his hand. He would pray on the pulpit. (His pulpit had three steps. He prayed on it so that people could watch him from behind and learn the prayer from him.) He would bow on the pulpit. When it was time to prostrate, he would descend, move backward, and prostrate on the floor, then climb back onto the pulpit. He would pray facing a wall. If an animal was about to pass in front of him during prayer, he would move toward the wall and try to stop it. Eventually his stomach would touch the wall, and the animal would pass behind him. One day, while he was praying, two slave girls of Banu Abd al-Muttalib came to him fighting. He seized both of them and separated one from the other, while continuing his prayer. According to Ahmad’s wording, the two slave girls sat holding the knees of the Messenger ﷺ. He separated them but did not turn himself around—that is, he did not turn his body away from the qiblah. Another day, while he was praying, a boy attempted to pass in front of him. He signaled with his hand for him to go back, and the boy returned. On another day, a slave girl was passing in front of him during his prayer. He gestured with his hand for her to go back, but she nevertheless passed in front of him. After the prayer, the Messenger ﷺ—Ahmad. He blew during prayer; in Ibn Abbas’s Sunan, it says that he would weep and cough. He said: “Women are more rebellious by nature.” This report has no basis. Said narrated a hadith. He also narrated that he would blow.

Ali said: I had a designated time to visit the Messenger of Allah ﷺ. When I came, I would ask his permission to enter. If he was praying, he would clear his throat, and I would enter. If I found him free, he would grant me permission. —Nasa’i, Ahmad. Ahmad’s wording is: I had a time to visit the Messenger of Allah ﷺ during the day and night. When I came, if he was praying, he would clear his throat. Imam Ahmad narrated this hadith and acted upon it. He would clear his throat during prayer and did not consider it to invalidate the prayer. The Messenger of Allah ﷺ sometimes prayed barefoot and sometimes wearing footwear. Abdullah ibn Umar said: He ordered prayer while wearing footwear in opposition to the Jews. Sometimes he prayed in one garment and sometimes in two garments. Most of the time he prayed in two garments.

12. Reciting while looking at the Qur’an

Malik reported that Aishah’s freedman, Dhakwan, would lead the prayer in Ramadan while looking at the Qur’an. This is the view of the Shafi‘i school. Imam al-Nawawi said: Turning the pages of the Qur’an from time to time during prayer does not invalidate it. Likewise, looking at writing other than the Qur’an and repeating it silently does not invalidate the prayer, no matter how long it is, though it is disliked. Imam al-Shafi‘i stated this in his work al-Imla.

13. Giving attention to something other than prayer

Abu Hurayrah reported that the Messenger of Allah ﷺ said: When the call to prayer is made, Satan flees, passing wind, so that he will not hear the call. When the call ends, he returns. When the iqamah is given, he flees again. When the iqamah ends, he returns and distracts a person’s mind. He tells him, “Remember such-and-such.” When the person does not remember that matter, he makes him forget how many rakahs he has prayed. If any of you does not know whether he has prayed three or four rakahs, he should perform two prostrations while sitting. —Bukhari and Muslim. Bukhari said: Umar reported: I prepare my army while I am in prayer.

Although the prayer is valid in this state, the person praying should keep his mind focused on Allah. He should remove all worldly thoughts by contemplating the meanings of the verses and trying to understand the significance and wisdom of every act of the prayer. For only the portion of the prayer recited with understanding is recorded in the record of deeds.

Abu Dawud, Nasa’i, and Ibn Hibban reported from Ammar ibn Yasir: I heard the Messenger of Allah ﷺ say that a person finishes his prayer, yet for some only a tenth is recorded, for some a ninth, for some an eighth, a seventh, a sixth, a fifth, a fourth, a third, or only half. Al-Bazzar reported from Ibn Abbas that the Messenger of Allah ﷺ said: Allah says: I accept the prayer only of one who humbles himself before My greatness and majesty through it, does not show arrogance or insolence toward My creation, does not persist in disobedience to Me, spends the day remembering Me, and shows mercy to the poor, the traveler, the widow, and the afflicted. The light of such a servant is like the rays of the sun. I protect him through My might and command My angels to guard him. For him I provide light in darkness and patience in ignorance. Among My creation he is like al-Firdaws among the gardens. Abu Dawud reported from Zayd ibn Khalid that the Messenger of Allah ﷺ said: Whoever performs ablution well and prays two rakahs correctly will have all his past sins forgiven. Muslim reported from Uthman ibn Abi al-As: I said, “O Messenger of Allah, Satan interferes with my prayer and confuses my recitation of the Qur’an.” The Messenger ﷺ said: “That is a devil called Khanzab. When you sense his presence, seek refuge in Allah and spit lightly to your left three times.” Uthman said: I did so, and Allah removed him from me. Abu Hurayrah reported that the Messenger of Allah ﷺ said: Allah says: I have divided the prayer—that is, Surat al-Fatihah—between Me and My servant equally, and My servant shall have what he asks. When he says, “Praise belongs to Allah, Lord of the worlds,” Allah says, “My servant has praised Me.” When he says, “The Most Merciful, the Most Compassionate,” Allah says, “My servant has extolled Me.” When he says, “Master of the Day of Judgment,” Allah says, “My servant has glorified Me and surrendered to Me.” When he says, “You alone we worship and You alone we ask for help,” Allah says, “This is divided between Me and My servant, and My servant shall have what he asks.” When he says, “Guide us to the straight path, the path of those upon whom You have bestowed favor, not those who have incurred anger, nor those who have gone astray,” Allah says, “This is for My servant, and My servant shall have whatever more he asks for.”

22. Acts that are disliked in prayer

Neglecting any of the Sunnahs mentioned previously is disliked. In addition, the following acts are disliked.

1. Fiddling with one’s clothing or body without need

Mu‘ayqib said: I asked the Messenger of Allah ﷺ whether one may touch pebbles with his hand during prayer. He said: “Do not touch the pebbles while praying. If you must, then touch only once to level them.” —All the authentic hadith collections. Abu Dharr reported that the Messenger of Allah ﷺ said: When one of you stands in prayer, Allah’s mercy descends upon him, so it is improper for him to handle the pebbles. —Ahmad, Abu Dawud, Tirmidhi, Nasa’i, and Ibn Majah. Umm Salamah reported that the Messenger of Allah ﷺ saw his servant named Yasar blowing during prayer. He said to him: “May Allah cool your face.” —Ahmad.

2. Placing one’s hands on one’s waist during prayer

Abu Hurayrah said: The Messenger of Allah ﷺ prohibited placing one’s hands on one’s waist during prayer. —Abu Dawud.

3. Looking toward the sky

Abu Hurayrah said: Those who look toward the sky during prayer must certainly refrain from doing so, or Allah will take away their eyesight. —Ahmad, Muslim, Nasa’i.

4. Looking at something that distracts one from prayer

Aishah reported that the Messenger of Allah ﷺ prayed wearing a patterned blanket. Then he said: “Its patterns distracted me. Take it to Abu Juham and bring me his coarse, unpatterned blanket.” —Muslim, Bukhari. (Abu Juham had given the patterned blanket to the Messenger ﷺ as a gift. He returned it and asked for the unpatterned one so that Abu Juham would not feel hurt.) Bukhari reported from Anas that the Messenger of Allah ﷺ said to him: “Remove your thin curtain, for its images continually appear before me during prayer.” This hadith proves that seeing drawn lines during prayer does not invalidate it.

5. Keeping the eyes closed without reason

Some hold that this is disliked, while others hold that it is not. The hadith declaring it disliked is not authentic. Ibn al-Qayyim said: The correct view is that if keeping the eyes open does not impair concentration, keeping them open is preferable. But if one’s attention is distracted by patterns, ornamentation, and the like in front of him, then closing the eyes is by no means disliked. In such a situation, calling it recommended rather than disliked is closer to the aims and purposes of the Shariah.

6. Gesturing with both hands at the time of saying salam

Jabir ibn Samurah said: We would pray behind the Messenger of Allah ﷺ. He said: “What is the matter with these people, signaling with their hands in such a way that they resemble the tails of swift horses? It is sufficient to place your hands on your thighs and say, ‘Peace be upon you.’” —Nasa’i.

7. Covering the mouth and letting one’s clothing hang down

Abu Hurayrah reported that the Messenger of Allah ﷺ prohibited letting one’s clothing hang down and keeping the mouth closed during prayer. —The five authentic hadith collections and al-Hakim.

Al-Khattabi said: Letting the clothing hang down means allowing it to hang until it touches the ground. Ibn al-Humam said: Wearing a garment without putting one’s hands into its sleeves is included under this ruling.

8. Praying with food placed in front of one

Aishah reported that the Messenger of Allah ﷺ said: “When the evening meal has been served and the prayer congregation is ready, eat the food first.” —Ahmad and Muslim. Most scholars hold that when the time for prayer, or the iqamah, is near, it is recommended to eat first. Otherwise, one must pray first. Ibn Hazm and some Shafi‘i scholars hold that one should finish eating first even if the time is short.

Nafi‘ said: Food would be served for Ibn Umar while the prayer was beginning at the same time. He would not join the prayer until he had finished eating. He could even hear the imam’s recitation while sitting and eating. —Bukhari.

Al-Khattabi said: The Messenger of Allah’s instruction to eat first means that a person should satisfy his need for food and then begin the prayer with a contented mind. Thus he will not be tormented by hunger, rush through the bowing and prostration, or become lax in performing the prayer properly.

9. Praying while holding back urine or stool

Ahmad, Abu Dawud, and Tirmidhi reported from Thawban that the Messenger of Allah ﷺ said: “Three things are not lawful for anyone: (1) A man leads a congregation and supplicates only for himself, excluding the people of the congregation; that is treachery toward them. (2) Looking inside a house without permission; that is equivalent to entering it without permission. (3) Praying while holding back urine until one is relieved of it.” [It is disliked for an imam to supplicate publicly only for himself while excluding those praying behind him; it is not disliked in a private supplication.] Ahmad, Muslim, and Abu Dawud reported from Aishah that the Messenger of Allah ﷺ said: “No one should pray when food is present or while holding back urine or stool.”

10. Praying while overcome by sleep

Aishah reported that the Messenger of Allah ﷺ said: When one of you becomes drowsy, he should lie down and sleep until the drowsiness leaves him. For if he prays while drowsy, he may intend to ask forgiveness but instead insult himself. —All the authentic hadith collections. Abu Hurayrah reported that the Messenger of Allah ﷺ said: If someone gets up at night to pray but, because of intense sleepiness, cannot pronounce anything properly and does not know what he is saying, he should lie down. —Ahmad, Muslim.

11. Reserving a place in the mosque for someone other than the imam

Abd al-Rahman ibn Shibl said: The Messenger of Allah ﷺ prohibited pecking like a crow, performing the bowing and prostration rapidly, sitting with the legs spread like a predatory animal, and reserving a place in the mosque for a worshipper as a camel reserves a place for itself. —Ahmad, Ibn Khuzaymah, al-Hakim.

23. Acts that invalidate the prayer

The following acts invalidate the prayer and defeat its purpose:

1. Deliberately eating or drinking anything

Ibn al-Mundhir said: The scholars agree that whoever deliberately eats or drinks during an obligatory prayer must repeat it. According to most scholars, the same applies to a supererogatory prayer, because whatever invalidates an obligatory prayer invalidates a supererogatory one. (According to the Shafi‘i and Hanbali schools, eating or drinking forgetfully or out of ignorance does not invalidate the prayer; nor does swallowing during prayer food stuck between the teeth in an amount no larger than a barley grain. Tawus and Ishaq said: Drinking water causes no harm, because it is a minor act. It is reported that Sa‘id and Ibn al-Zubayr used to drink during a supererogatory prayer.)

2. Deliberately speaking about something unrelated to the prayer

Zayd ibn Arqam reported: We used to speak during prayer. One of us would speak to another during prayer. Then the verse was revealed: “Stand devoutly before Allah.” Through this verse we were ordered to remain silent, and speaking was prohibited for us. —All the authentic hadith collections. Ibn Masud said: While the Messenger of Allah ﷺ was praying, we would greet him and he would reply. When we returned from the Negus, we greeted him during prayer, but he did not reply. We said: “O Messenger of Allah, we used to greet you before and you would reply.” The Messenger ﷺ said: “Prayer contains enough occupation to leave no room for speech.” —Bukhari, Muslim. However, if someone speaks out of ignorance of the ruling or forgetfulness, the prayer remains valid.

Muawiyah ibn al-Hakam said: While I was praying with the Messenger of Allah ﷺ, a man sneezed. I said, “May Allah have mercy on you.” The people in the congregation glared at me. I said, “What is wrong with you? Why are you looking at me like that?” In response, they began striking their thighs with their hands. When I realized that they wanted me to be quiet, I remained silent. When the Messenger of Allah ﷺ finished praying, I had never seen a teacher better than him, before or after that. He neither rebuked nor censured me, nor did he strike me. He said: “Ordinary human conversation cannot be held during prayer. In prayer, one should only say ‘Subhanallah,’ ‘Allahu akbar,’ and recite the Qur’an.” —Ahmad, Muslim, Abu Dawud, Nasa’i.

It is evident here that Muawiyah ibn al-Hakam spoke because he did not know the ruling of the Shariah. Therefore, the Messenger of Allah ﷺ did not order him to repeat the prayer. The hadith narrated by Abu Hurayrah proves that ordinary human conversation does not necessarily invalidate the prayer. He said: The Messenger of Allah ﷺ led us in the noon or afternoon prayer and ended it with salam. Immediately afterward, a Companion named Dhu al-Yadayn—so called because his arms were exceptionally long—said: “O Messenger of Allah, has the prayer been shortened, or did you forget?” The Messenger ﷺ said: “It was neither shortened nor did I forget.” Dhu al-Yadayn said: “Rather, you have forgotten.” The Messenger ﷺ asked the people in the congregation: “Is what Dhu al-Yadayn says true?” They said: “Yes.” The Messenger ﷺ then prayed two more rakahs and performed two prostrations of forgetfulness. —Bukhari, Muslim. The Maliki school rules that speaking to correct a mistake in prayer is permissible, subject to two conditions: first, it must not appear excessive according to customary practice; second, it must be such that merely saying “Subhanallah” would not convey the intended meaning. Imam al-Awzai said: If someone deliberately speaks to correct a mistake in prayer, his prayer is not invalidated. If a man recited aloud in the afternoon prayer and someone behind him said, “This is the afternoon prayer,” al-Awzai held that his prayer was not invalidated.

3. Deliberately performing excessive action

The scholars differed over what constitutes excessive action and what does not. Some held that if a person observing the act from a distance becomes certain that the person is not praying, then it is excessive action; otherwise it is not. Others held that any act which makes an observer think that its doer is not praying is excessive, even without certainty. Al-Nawawi said: If an act not belonging to the category of prayer is excessive, the prayer is invalid by consensus; if it is not excessive, it is not invalid by consensus. This is the rule. They then differed in four ways over distinguishing excessive from non-excessive action. Ultimately, the fourth view was adopted. Al-Nawawi said: This is the sound and well-known view. The author of this book and most scholars adopted the principle that customary perception is the criterion. Thus, an act that people regard as minor and non-excessive does not harm the prayer, such as answering salam by gesture, removing or putting on shoes or a turban, putting on or removing a light garment, lifting and putting down a small child, preventing someone from passing in front, wiping spittle with a garment, and similar acts. The fact that the Messenger ﷺ killed snakes and scorpions during prayer and ordered this has already been mentioned. However, an act that people regard as excessive—such as continuously walking a considerable distance or performing many successive acts—certainly invalidates the prayer. The scholars also agree that uninterrupted excessive action invalidates the prayer. If it is done with pauses—for example, taking one step and pausing, then taking another one or two steps, or pausing after every two steps before taking two more—even if one walks one hundred or more steps in this way, the prayer is not invalidated by consensus. Extremely slight actions, such as moving prayer beads with the hand, scratching, or tying and untying a knot, do not invalidate the prayer no matter how continuously or frequently they are done. This is the correct and well-known view. Al-Shafi‘i said: Counting verses by moving one’s hand over a beaded rosary does not invalidate the prayer, though it is better not to count in this manner.

4. Abandoning, without excuse and deliberately, any condition of prayer

Bukhari and Muslim reported that when a Bedouin did not perform the prayer properly, the Messenger of Allah ﷺ said to him: “Go back and pray again, for you have not prayed.” This hadith was mentioned previously. Ibn Rushd said: The jurists unanimously agree that whoever prays without attaining purification must repeat the prayer, whether deliberately or mistakenly. Likewise, whoever prays without facing the qiblah must repeat it, whether deliberately or unintentionally. In short, if any one of the conditions for a valid prayer is incomplete, the prayer must be repeated. [Note: It is forbidden for one praying to perform, without an excuse, any act that invalidates the prayer. If an unavoidable circumstance arises, such as helping someone helpless and distressed or rescuing someone who is drowning, abandoning the prayer becomes obligatory. According to the Hanafi and Hanbali schools, it is permissible to abandon the prayer if there is fear of minor or major loss to the worshipper’s or another person’s property, if a mother praying fears harm to her child upon hearing the child cry, if a pot or cauldron cooking on the stove is about to boil over, if an animal escapes, and in similar cases.]

5. Laughing during prayer

Ibn al-Mundhir stated that it is a matter of consensus that laughter invalidates the prayer. Al-Nawawi said: This applies when the corners of the person’s mouth become exposed. Most scholars said that smiling causes no harm. If laughter becomes intense and cannot be suppressed, the prayer is not invalidated if it is slight, but it is invalidated if it is excessive. The distinction between slight and excessive is determined according to custom.

24. Making up missed prayers

The scholars agree that if someone fails to pray within the prescribed time, whether through forgetfulness or sleep, it is obligatory for him to make up the prayer. It was mentioned previously that the Messenger of Allah ﷺ said: “There is no negligence in sleep; negligence is only while awake. Therefore, if anyone forgets a prayer or misses it because of sleep, he should pray it as soon as he remembers.” There is no making up for an unconscious person. However, if he regains consciousness at a time when purification and beginning the prayer are possible, he must make it up. Nafi‘ reported: Once Ibn Umar became mentally incapacitated and consequently missed prayers. After recovering, he did not make up the missed prayers. Ibn Jurayj reported: When a sick person loses consciousness and then regains it, he does not have to repeat the prayers. Al-Zuhri was asked what an unconscious person should do. He said that he does not have to make them up. Al-Hasan al-Basri and Muhammad ibn Sirin said regarding an unconscious person: If he regains consciousness during the prayer’s time, he should not repeat the prayer.

In contrast, most scholars hold regarding one who deliberately abandons prayer that he is sinful and must make it up. Ibn Taymiyyah said: Whoever deliberately abandons a prayer is not permitted to make up the missed prayer, and making it up is not valid. Rather, he must perform many supererogatory prayers. Ibn Hazm discussed this issue in detail. I will mention a summary of his discussion:

“Whoever deliberately abandons prayer and the prayer time expires in this state will never be able to make it up. He should perform more good deeds and voluntary prayers so that his scales may be made heavy on the Day of Resurrection, and he should repent to Allah and seek His forgiveness. Abu Hanifah, Malik, and al-Shafi‘i said: he must make it up after its time. Malik and Abu Hanifah even said: whoever misses one or more prayers must make them up before praying the obligatory prayer whose time has arrived, if the number of prayers deliberately missed is five or fewer, regardless of whether the time of the subsequent prayer remains or has ended. If they exceed five prayers, he should first pray the prayer whose time has arrived. The proof for this is Allah’s statement: ‘Woe to those who pray, who are heedless of their prayer.’ Allah also said: ‘Then there came after them successors who neglected prayer and followed their desires; so they will soon encounter misguidance.’ Thus, if the person who deliberately abandons prayer were regarded as having prayed it when he made it up after its time had ended, he would not be threatened with woe, nor would it be said that he had fallen into misguidance—just as no woe or misguidance is mentioned when someone delays prayer until the end of its time. Furthermore, Allah has appointed a specific time for every obligatory prayer, whose beginning and end are marked and well known. It begins at a particular time and ends at a particular time. Therefore, there is no difference between one who prays before the prayer time arrives and one who prays after its time has passed, for both have prayed outside the prescribed time and both are equally liable for transgressing Allah’s limits. Allah said: ‘Whoever transgresses Allah’s limits has wronged himself.’ Moreover, making up a prayer is an act whose ruling must come from the Shariah. A ruling of the Shariah must come from Allah through the words of the Messenger, peace and blessings be upon him. No exception is acceptable. Thus our question is: who ordered the person who deliberately abandons prayer to make up the prayer he abandoned—that is, to pray it after its appointed time? If it is said that Allah ordered it, we ask again: when someone intended to abandon prayer after its time had ended, did he perform a good deed or a sinful deed? If they say, ‘A good deed,’ we will say: this contradicts the certain consensus of the entire Muslim community and the Qur’an and Sunnah. If they say, ‘A sinful deed,’ we will say: you have spoken the truth. But we will also say that a sinful deed cannot take the place of a good deed. Furthermore, Allah, through the words of His Messenger, specified the time of every prayer. He established a beginning and an end for every prayer. He allowed no opportunity to perform that prayer before its beginning or after its end. Not a single person in the entire Muslim ummah has disagreed on this matter. If it were permissible to pray that prayer after its time had elapsed, then defining the terminal limit of the prayer time would be entirely pointless. Allah cannot do anything pointless. In this connection…”

It should also be noted that every act has an appointed time. Performing that act outside its time is invalid. If it were valid, that time would not have been designated as the time for the act. This is an incontrovertible point. After a lengthy discussion, Ibn Hazm said: If making up the prayer were obligatory for one who deliberately abandoned it during its appointed time, Allah and His Messenger would not have neglected to command it, forgotten it, or deliberately withheld its mention and thereby placed us in hardship. He Himself said: ‘Your Lord does not forget.’ Any rule of the Shariah that is not found in the Qur’an and Sunnah is invalid.”

It is related from the Messenger, peace and blessings be upon him, in an authentic hadith: “Whoever misses the Asr prayer, it is as though his entire property and family have been lost.” Thus it is correct that what is deliberately missed cannot be recovered. If there were an opportunity and possibility of recovering it, it would not have been lost—just as a prayer missed through forgetfulness is not considered lost. There is no difficulty in this matter. The entire ummah agrees that when the prayer time expires, the prayer is missed. There is certain consensus concerning its being missed. If it were possible to make up a missed prayer, it could be said that the statement that the prayer had been missed was completely false and invalid. It is therefore established beyond doubt that a prayer deliberately abandoned can never be made up. Supporting this view are Umar and his son Abdullah, Sa‘d, Salman al-Farisi, Ibn Mas‘ud, al-Qasim, Budayl al-Uqayli, Ibn Sirin, Mutarrif, and Umar ibn Abd al-Aziz. Allah has given the one for whom prayer has been made obligatory no opportunity under any circumstances to delay prayer beyond its appointed time—not even because of fighting, war, fear, severe illness, or travel. Allah Most High described the prayer of fear, or Salat al-Khawf, as follows:

‘When you are among them and lead them in prayer, let a group of them stand in prayer with you.’ He also said: ‘If you are in a state of fear, then pray while riding or walking.’ Allah did not permit even a critically ill or dying patient to delay prayer beyond its appointed time. Rather, He commanded that whoever cannot pray standing should pray sitting; whoever cannot pray sitting should pray lying down; whoever cannot find water should perform tayammum; and whoever cannot find earth should pray without tayammum. Then from where did those who permitted people deliberately to abandon prayer until the end of its time obtain permission? Afterward, by ordering them to pray it once the time had ended, they said that this would suffice for them. Yet this is found neither in the Qur’an, nor in any authentic or weak hadith, nor in any statement of a Companion, nor in analogy. We said that the person who deliberately abandons prayer and does not perform it while its time remains must repent, seek forgiveness, and perform abundant voluntary prayers in light of the following verses:

‘Then successors came after them who neglected prayer and followed their desires, so they will soon encounter misguidance—except those who repent, believe, and perform righteous deeds. They will enter Paradise, and they will not be wronged in the least.’ Also: ‘Those who, after committing an indecency or wronging themselves, remember Allah and seek forgiveness for their sins.’ And: ‘Whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.’ ‘On that Day I will set up the scales of justice, and no soul will be wronged in the slightest.’

It is known through the consensus of the entire ummah and numerous verses and hadiths that voluntary deeds have a highly excellent contribution, the extent of which Allah knows best. Obligatory deeds also have a highly excellent contribution, the extent of which Allah knows best. Therefore, when an obligatory deed is deficient, any surplus of voluntary deeds will be taken to make up the deficiency. Allah Most High said: ‘Allah does not cause the reward of those who do good to be lost,’ and ‘Indeed, good deeds erase bad deeds.’

25. The Prayer of the Sick

If a person cannot stand for an obligatory prayer because of illness or a similar excuse or incapacity, he may pray sitting. If he cannot sit, he must pray lying down, performing bowing and prostration by gestures, with the prostration gesture lower than that of bowing. Allah said: ‘Remember Allah while standing, sitting, and lying down.’ Imran ibn Husayn said: I suffered from hemorrhoids, so I asked the Messenger of Allah, peace and blessings be upon him, about prayer. He told me: ‘Pray standing. If you cannot, then sitting. If you cannot, then lying on your side.’ —All the major authentic hadith collections except Muslim. Al-Nasa’i added: ‘If you cannot, then lying on your back.’ Allah does not burden anyone beyond his capacity.

Jabir, may Allah be pleased with him, said: The Messenger of Allah, peace and blessings be upon him, went to visit a sick man and saw him praying on a cushion. He threw the cushion aside and said: ‘If you can, pray on the ground. If you cannot, then pray by gestures, and make your prostration lower than your bowing.’ —Al-Bayhaqi. The criteria for incapacity are unbearable hardship, fear that the illness will worsen, delayed recovery, or fear of dizziness. When one prays sitting instead of standing, he should sit in the posture used for the prayer session.

A’ishah, may Allah be pleased with her, said: I saw the Messenger of Allah, peace and blessings be upon him, pray sitting in the posture used for the prayer session. —Al-Nasa’i. He may also sit as one sits for the tashahhud. How should a person who is unable both to stand and to sit pray? Some say that he should lie on his side; if he cannot, he should lie on his back, extend his legs toward the qiblah as much as possible, and pray.

Ali, may Allah be pleased with him, narrated that the Messenger of Allah, peace and blessings be upon him, said: ‘If the sick person can pray standing, let him pray standing; otherwise, sitting. If he cannot prostrate, he should gesture with his head, making the prostration lower than the bowing. If he cannot pray sitting, he should lie on his right side facing the qiblah; if he cannot, he should lie on his back with his feet toward the qiblah.’ —Al-Daraqutni. Another group said that he should pray in whatever manner he is able. These hadiths clearly show that if a person is unable even to gesture while lying on his back, he has no further obligation.

26. Salat al-Khawf, or Prayer During War, Fear, and Terror

The scholars agree that Salat al-Khawf, that is, the prayer of fear, is prescribed by the Shariah [This fear may be of any kind, such as fear of an enemy attack or fear of fire. It may occur anywhere, whether at home or away from home].

Allah said: ‘When you are among them and intend to lead them in prayer, let one group stand with you, keeping their weapons. When they have prostrated, let them move behind you, and let the other group that has not prayed come and pray with you, remaining cautious and armed. The disbelievers wish that you would neglect your weapons and equipment so that they could attack you all at once. If you are troubled by rain or are ill, there is no blame upon you if you lay down your weapons, but remain vigilant. Allah has prepared a humiliating punishment for the disbelievers.’ [Most scholars hold that carrying weapons during prayer in a time of fear is recommended; some consider it obligatory].

Imam Ahmad said: There are six or seven hadiths concerning the prayer of fear, and following any one of them is permissible. Ibn al-Qayyim said: The methods of the prayer of fear are basically six, though some have narrated more. According to variations in the narrators’ reports, these methods number as many as seventeen. It is also possible that some of the Messenger’s actions coincided with one another, while the narrators differed in their reports concerning them.

The six methods of Salat al-Khawf are presented here:

1. If the enemy is in a direction other than that of the qiblah, the imam leads a two-rak‘ah prayer as follows: He prays one rak‘ah with one group, then waits while they independently pray another rak‘ah, after which they go and take up position facing the enemy. Then the other group comes, and the imam prays the second rak‘ah with them. He waits while they independently pray their remaining rak‘ah, then he ends the prayer with them by saying salam.

Sahl ibn Khaythamah narrated: One group stood in rows for prayer with the Messenger of Allah, peace and blessings be upon him, while the other group took position facing the enemy. He prayed one rak‘ah with the group accompanying him, then remained standing while the group completed the remaining rak‘ah of the prayer independently. They then went to take position facing the enemy. The other group came, and he prayed the remaining rak‘ah with them, then remained seated while they independently prayed their remaining rak‘ah. He then concluded the prayer with them by saying salam. —All the authentic hadith collections except Ibn Majah.

2. If the enemy is in a direction other than that of the qiblah, the imam prays one rak‘ah with one force while the other force remains facing the enemy. Then the group that prayed one rak‘ah with the imam leaves and takes position facing the enemy, while the other force comes and prays one rak‘ah. Then both forces complete their respective remaining rak‘ah. Ibn Umar, may Allah be pleased with him, narrated: The Messenger of Allah, peace and blessings be upon him, prayed one rak‘ah with one group while the other group remained facing the enemy. Then they left and took the place of their companions, facing the enemy. The other group came, and he prayed one rak‘ah with them, then said salam. Afterward, both groups independently prayed one rak‘ah each. —Ahmad, al-Bukhari, and Muslim.

Clearly, the second group will complete its prayer after the imam says salam. Thus its prayer will not be interrupted by the intervening duty of guarding; its two rak‘ahs will be completed together. In contrast, the first group cannot pray its second rak‘ah until the second group has prayed and returned to face the enemy. Ibn Mas‘ud, may Allah be pleased with him, said: Then he said salam, and this group stood and prayed its remaining rak‘ah and said salam [It is stated in Fath al-Bari that this group refers to groups both large and small, even a single person. If there are three people in the group, one serves as imam and prays with one of them while the other guards; then the remaining person prays].

3. The imam prays two rak‘ahs with each group. The first two rak‘ahs are obligatory for the imam, while the second two are voluntary for him. This does not invalidate the obligatory prayer of those following him, because it is permissible for a follower performing an obligatory prayer to pray behind an imam performing a voluntary prayer.

Jabir, may Allah be pleased with him, said: The Messenger of Allah, peace and blessings be upon him, prayed two rak‘ahs with one group of his Companions, then prayed two rak‘ahs with the others, and then said salam. —Al-Shafi‘i and al-Nasa’i. According to a narration by Ahmad, Abu Dawud, and al-Nasa’i, Jabir said: The Messenger of Allah, peace and blessings be upon him, led us in Salat al-Khawf. First he prayed two rak‘ahs with a group of Companions and said salam. That group then left, and the other group came and stood in its place. The Messenger prayed two rak‘ahs with them and said salam. Thus the Messenger of Allah prayed four rak‘ahs, while the Companions prayed two rak‘ahs. According to the narrations of Ahmad, al-Bukhari, and Muslim, this occurred at Dhat al-Riqa‘.

4. When the enemy is in the direction of the qiblah, the imam prays with both groups. Until prostration, all remain together on guard against the enemy and continue watching them. Only at the time of prostration do they divide into two groups. One group prostrates with the imam, while the other waits. When the first group has completed its prostration, the other group prostrates. When the first rak‘ah is completed in this manner, the group that had remained behind moves forward and the first group moves behind.

Jabir, may Allah be pleased with him, said: We prayed Salat al-Khawf with the Messenger of Allah, peace and blessings be upon him. He made us stand behind him in two rows, while the enemy was between us and the qiblah. The Messenger said the takbir, and we all said the takbir. When he bowed, we all bowed; when he raised his head from bowing, we all raised our heads. Then he and the row adjacent to him prostrated, while the other row remained standing facing the enemy. When the Messenger and the row adjacent to him had completed their prostration, the next row prostrated and stood up. Then the rear row moved to the front and the front row moved to the rear. The Messenger then bowed, and we all bowed. He raised his head, and we all raised our heads. Then the Messenger and the row next to him, which had been behind during the first rak‘ah, prostrated, while the rear row stood facing the enemy. When the Messenger prostrated with the row next to him, the rear row also prostrated. At that point the entire congregation prostrated together. Then the Messenger said salam, and we all said salam. —Ahmad, Muslim, al-Nasa’i, Ibn Majah, and al-Bayhaqi.

5. Both groups begin the prayer together behind the imam. Then one group leaves to take position facing the enemy while the other completes one rak‘ah behind the imam. That group then also leaves and takes position facing the enemy. The other group—the one that left immediately after beginning the prayer—returns, independently prays one rak‘ah, and then the imam, who has remained standing, prays the second rak‘ah with them. Then the group that had been facing the enemy comes and independently prays one rak‘ah. At that point the imam and the second group remain seated. The imam then says salam, and everyone says salam.

Abu Hurayrah, may Allah be pleased with him, said: In the year of the Najd expedition, I prayed Salat al-Khawf with the Messenger of Allah, peace and blessings be upon him. He stood to pray Asr, and one group stood with him while the other group stood facing the enemy, with the qiblah behind them. The Messenger said the takbir, and everyone said the opening takbir with him—that is, both those with him and those facing the enemy. Then the Messenger bowed for one rak‘ah, and those with him bowed. He prostrated, and the group adjacent to him prostrated, while the others remained standing facing the enemy. Then the Messenger rose, and the group with him rose. They immediately hurried toward the enemy and took position facing them. The group that had been facing the enemy returned, bowed, and prostrated, while the Messenger remained standing as before in prayer. Then they rose from prostration. The Messenger now bowed for another rak‘ah, and they bowed with him. He prostrated, and they prostrated with him. Then the group that had been standing facing the enemy came and bowed and prostrated on their own, while the Messenger and the group with him remained seated. The Messenger then said salam, and everyone with him said salam. The Messenger had prayed two rak‘ahs, and both groups had also prayed two rak‘ahs each. —Ahmad, Abu Dawud, and al-Nasa’i.

6. Each group prays only one rak‘ah with the imam. The imam prays two rak‘ahs, while each group prays one rak‘ah.

Ibn Abbas, may Allah be pleased with him, narrated: The Messenger of Allah, peace and blessings be upon him, led the prayer at Dhu Qirad. The people stood behind him in two rows: one row behind him and the other parallel to the enemy. He prayed one rak‘ah with those behind him. Then they moved to the other row, while the people of that row came behind him. He prayed one rak‘ah with them, leaving them with one rak‘ah remaining. —Al-Nasa’i and Ibn Hibban. Ibn Abbas also said: Allah has made four rak‘ahs obligatory for you when resident, two rak‘ahs when traveling, and one rak‘ah in a state of fear. —Ahmad, Muslim, Abu Dawud, and al-Nasa’i. Tha‘labah ibn Zahdam, may Allah be pleased with him, said: We were with Sa‘id ibn al-As in Tabaristan. He asked: ‘Who among you will pray the prayer of fear with the Messenger of Allah?’ Hudhayfah, may Allah be pleased with him, said: ‘I will.’ He prayed one rak‘ah with one group and another rak‘ah with the other group, and neither group completed an additional rak‘ah. —Abu Dawud and al-Nasa’i.

The Maghrib prayer as the prayer of fear. It is well known that Maghrib is not shortened. However, no hadith explains how Salat al-Khawf is to be performed during Maghrib. Therefore, the imams differed on this matter. The view of the Hanafis and Malikis is that the imam prays two rak‘ahs with the first group and one rak‘ah with the second. Al-Shafi‘i and Ahmad ruled that it is permissible to pray one rak‘ah with the first group and two with the second, since this is reported from Ali, may Allah be pleased with him.

Prayer when fear becomes more intense. When fear becomes more intense and fierce fighting breaks out between the two sides, everyone should pray according to his ability, walking or riding, facing the qiblah or not, performing bowing and prostration by gestures in whatever manner possible. When praying by gestures, the prostration gesture should be lower than the bowing gesture. Any pillars of the prayer that cannot be performed may be omitted. Ibn Umar, may Allah be pleased with him, said: While describing the prayer of fear, the Messenger of Allah, peace and blessings be upon him, said: ‘If the fear becomes more intense, then pray walking or riding, however you can. It makes no difference whether you face the qiblah or not.’ In one narration by Muslim, Ibn Umar said: ‘If the fear and danger become still greater, it is permissible to pray while walking, riding, or gesturing.’

27. The Prayer of One Pursuing the Enemy and One Fleeing from the Enemy in Fear

A person pursuing the enemy who fears that the prayer time will expire if he delays should pray by gestures, whether or not he is traveling toward the qiblah. The same applies to one fleeing from the enemy out of fear. The same also applies to anyone whom an enemy prevents from bowing and prostrating, or whose life, property, or family is threatened by an enemy, thief, bandit, or wild animal. Such a person may pray by gestures while moving in whatever direction he is going. Al-Iraqi said: This also applies to a person fleeing for any valid reason, such as a flood or fire, when he cannot find a safe refuge; to an indebted person in financial hardship who cannot produce evidence of his predicament, when the creditor will seize him upon finding him and will not believe or accept any excuse; and to one threatened with execution who hopes that, if he remains in hiding for some days, his opponent’s anger will subside and he may be pardoned. Such a person may pray by gestures while moving, facing whichever direction he is traveling.

Abdullah said: The Messenger of Allah, peace and blessings be upon him, sent me to Khalid ibn Sufyan and said:

‘Go and kill him.’ I found him, but it was then time for the Asr prayer. I thought that something might happen between him and me that would delay the prayer. So I began praying by gestures while continuing to walk and pursue him. When I drew near him, he said: ‘Who are you?’ I replied: ‘An Arab.’ I had learned that you were mobilizing people for this man, so I came to you concerning the matter. He said: ‘I am occupied with precisely that.’ I continued walking with him for a while. Then, when I had the opportunity, I struck him with my sword, and he fell lifeless (that is, he died). —Ahmad and Abu Dawud.

28. The Prayer While Traveling

There are several rules concerning prayer while away from home. They are mentioned below:

1. Shortening a four-rak‘ah prayer

Allah Most High said: ‘When you travel through the earth, there is no blame upon you for shortening the prayer if you fear that the disbelievers will harm you.’ The condition of fear does not apply here.

Ya‘la ibn Umayyah, may Allah be pleased with him, said: I asked Umar, may Allah be pleased with him: What do you think about the matter of shortening the prayer? Allah says: ‘If you fear that the disbelievers will harm you.’ That situation no longer exists. Umar said: What seems surprising to you also seemed surprising to me, so I mentioned it to the Messenger of Allah, peace and blessings be upon him. He said: ‘It is a favor that Allah has bestowed upon you, so accept Allah’s favor.’ —All the authentic hadith collections. Ibn Jarir narrated from Abu Munir al-Jarshi: Ibn Umar, may Allah be pleased with him, was asked: ‘In the verse “When you travel…” shortening is mentioned because of fear. Today we are safe and have no fear. Should we still shorten the prayer?’ He replied: ‘You have an excellent example in the Messenger of Allah.’ A’ishah, may Allah be pleased with her, said: Prayer was initially made obligatory as two rak‘ahs in Makkah. When the Messenger of Allah, peace and blessings be upon him, came to Madinah, two rak‘ahs were added to each prayer, except Maghrib, because it is the witr of the day. The same applies to Fajr, because long recitations are made in that prayer. When the Messenger, peace and blessings be upon him, traveled, he prayed the original prayers that had been made obligatory in Makkah. —Ahmad, al-Bayhaqi, Ibn Hibban, and Ibn Khuzaymah.

Ibn al-Qayyim said: ‘The Messenger of Allah, peace and blessings be upon him, would set out as a traveler and return to Madinah

He would shorten the four-rak‘ah prayers to two rak‘ahs. There is no evidence that he ever performed four complete rak‘ahs while traveling. None of the imams differed on this matter. However, they differed considerably over whether shortening is obligatory. According to ‘Amr, ‘Ali, Ibn Mas‘ud, Ibn ‘Abbas, Ibn ‘Umar, Jabir and others, shortening is obligatory. This is also the view of the Hanafi school.

According to the Hanafis, if a traveler, while performing an obligatory four-rak‘ah prayer, sits after the tashahhud in the second rak‘ah and then completes four rak‘ahs, his prayer is valid but disliked, because he delayed the salutation. What he performed after the two rak‘ahs is considered supererogatory. If he does not sit after the two rak‘ahs, his prayer is invalid, because that is the traveler’s final sitting, which is obligatory. When an obligatory element is missed, the prayer becomes invalid.

According to the Maliki school, shortening is a confirmed Sunnah, and it is more strongly emphasized than congregational prayer. Therefore, when a traveler cannot find a traveler as imam, he should pray alone rather than in congregation. It is disliked for him to pray in congregation behind a non-traveler. According to the Hanbalis, shortening is not obligatory but permissible, though it is better than performing the prayer in full. The Shafi‘i school holds the same view when traveling the distance at which shortening is permitted.

2. The Distance for Shortening

What is apparent from the relevant Qur’anic verse is that prayer should be shortened during any journey, whether short or long, and that breaking the fast is permissible. No evidence from hadith has been found that restricts this permission. Ibn al-Mundhir cited more than twenty views on this subject; several of the sounder ones are mentioned here:

Ahmad, Muslim, Abu Dawud and al-Bayhaqi reported from Yahya ibn Yazid: I asked Anas about shortening the prayer. Anas said: When the Messenger of Allah, peace and blessings be upon him, traveled a distance of three miles or three farsakhs, he shortened the obligatory prayers to two rak‘ahs. Hafiz Ibn Hajar said in Fath al-Bari: This is the soundest and clearest hadith concerning the distance for shortening. Any uncertainty regarding the mile or farsakh is resolved by the hadith narrated by Abu Sa‘id al-Khudri. He said: When the Messenger of Allah, peace and blessings be upon him, traveled one farsakh, he shortened the prayer.

It is well known that one farsakh equals three miles. Thus, the uncertainty remaining in Anas’s hadith is dispelled by Abu Sa‘id’s hadith. It becomes clear from this that the shortest distance at which the Messenger of Allah, peace and blessings be upon him, shortened the prayer was three miles. One farsakh is 5,541 meters and one mile is 1,748 meters. The shortest distance mentioned in hadith for shortening is one mile. Ibn Abi Shaybah reported this from Ibn ‘Umar, and Ibn Hazm adopted it. In arguing that shortening should not be done for less than one mile, he said: The Messenger of Allah, peace and blessings be upon him, went to Baqi‘ to bury the dead and went out into the open country to relieve himself, but he did not shorten the prayer.

Imam Abu al-Qasim al-Khiraqi gave an appropriate response in al-Mughni to the jurists who stipulate a long journey, some holding that its minimum distance is a two-day journey and others a three-day journey. He said: I find no proof supporting the views of the imams, because the opinions of the Companions themselves are contradictory and full of disagreement. Because of this contradiction and disagreement, they cannot serve as evidence for or against anyone. Hadiths contrary to the evidence cited by our imams have been narrated from Ibn ‘Umar and Ibn ‘Abbas. Even if those reports did not exist, once it is established that the Messenger’s actions and words do not support them, there is no basis for considering the distances they specified. There are two reasons for this. First, it contradicts the Sunnah of the Messenger, which we have related, and the clear wording of the Qur’anic verse. The permission to shorten is given in the Qur’an to anyone who sets out on a journey. Allah says: “When you travel through the land, there is no blame upon you for shortening the prayer.” The condition of fearing persecution by the disbelievers was abrogated by the hadith cited earlier. The apparent wording of the verse therefore includes every journey. As for the Messenger’s statement, “The traveler may wipe for three days,” it merely describes the duration of wiping; it cannot be used as evidence here. Since a short distance can be covered in three days, and the Messenger called it a journey, he said: “It is not lawful for a woman who believes in Allah and the Last Day to travel the distance of one day without a mahram accompanying her.”

Second, the distance specified for shortening is based on revelation and transmitted evidence. Therefore, it is not proper to include anything under it merely on the basis of rational speculation, research or opinion, especially when there is no governing principle under which it can be included and no precedent on which it can be analogically based. Decisive evidence supports those who permit shortening for every traveler. This permission can be revoked only by a consensus to the contrary. Shortening applies to every journey, whether by air, rail, for a religious purpose or for another purpose. Those whose occupations require them to remain constantly on the road, such as ship pilots and crew members, may shorten their prayers and break the fast, because they are genuinely travelers.

3. From Where Does Shortening Begin?

According to most scholars, shortening the prayer becomes permissible—and leaving one’s residence and departing from one’s home city is a prerequisite—from the time one leaves one’s dwelling and residential city. On returning, one should not pray in full until entering the first house of one’s city. Ibn al-Mundhir said: The Messenger, peace and blessings be upon him, would shorten the prayer immediately after leaving Madinah. I know of no journey on which he did otherwise. Anas said: I prayed the noon prayer with the Messenger, peace and blessings be upon him, as four rak‘ahs in Madinah and two rak‘ahs at Dhu al-Hulayfah. This is reported in all the authentic hadith collections. Some hold that one who intends to travel may shorten the prayer even while still at home.

4. When Should a Traveler Pray in Full?

A traveler shortens the prayer as long as he remains on a journey. If he begins staying somewhere while waiting for a need to be fulfilled, he continues shortening, because even if he stays for many years, he is still regarded as an expatriate. According to Ibn al-Qayyim, if he intends to stay for a specified period, he remains a traveler, whether his stay is long or short, until he adopts the place of residence as a permanent home. Scholars have held many views on this matter; Ibn al-Qayyim summarized them and ultimately established his own view: “The Messenger of Allah, peace and blessings be upon him, stayed in Tabuk for twenty days and did not tell his community that they should not shorten if they stayed somewhere longer than that. His stay for this period, however, occurred incidentally.” Such a stay during a journey does not turn the journey into permanent residence, whether it is long or short, provided that the traveler does not intend to become a permanent resident or citizen of that place. Scholars have disagreed extensively on this matter.

It is reported in Sahih al-Bukhari from Ibn ‘Abbas that he said: The Messenger of Allah, peace and blessings be upon him, stayed for nineteen days on one of his journeys and prayed two rak‘ahs throughout that time. Thus, when we stay somewhere for nineteen days, we will pray two rak‘ahs; if we stay longer, we will pray in full. Imam Ahmad said: Ibn ‘Abbas meant by this the length of the Messenger’s stay in Makkah at the conquest of Makkah, for he said that the Messenger, peace and blessings be upon him, stayed in Makkah for eighteen days during the conquest. At that time he intended also to conquer Hunayn, but that did not happen then. He subsequently decided to stay. This is the stay Ibn ‘Abbas reported. Others said that the Messenger, peace and blessings be upon him, stayed in Tabuk for twenty days and shortened the prayer during that time. —Ahmad.

Miswar ibn Makhramah said: We stayed with Sa‘d in a village in Syria for forty days. Sa‘d shortened the prayer, while we prayed in full. Nafi‘ said: Ibn ‘Umar stayed in Adhra‘ Bayzan for six months and prayed two rak‘ahs during that time, but he could not enter it because of snowfall. Haks said: Anas stayed in Syria for two years, praying like a traveler. Anas said: The Companions of the Messenger of Allah, peace and blessings be upon him, stayed at the Hurmuz reservoir for seven months and shortened the prayer throughout. Hasan said: I stayed abroad with ‘Abd al-Rahman for two full years; he shortened the prayer and did not pray Friday prayer. Ibrahim said: They stayed in Rayy for a full year and longer, and in Sijistan for two years, and they shortened the prayer. These are the examples of the Messenger of Allah, peace and blessings be upon him, and his Companions, and this is correct.

On examining the various schools, however, we find that Imam Ahmad ruled that if one intends to stay for four days, one prays in full, and if one intends to stay less than that, one shortens. He explained the examples mentioned above by saying that the Messenger, peace and blessings be upon him, and his Companions did not decisively intend to stay. Rather, they kept saying, “We will leave today; we will leave tomorrow,” and thus stayed for a long time. But this explanation is questionable, as is known to all. The Messenger, peace and blessings be upon him, conquered Makkah, and the significance of this event is well known. He stayed there to establish Islam firmly and eradicate polytheism, and worked to create a favorable environment for Islam among the surrounding Arabs. Everyone knows that this could not be done in one or two days; it required a long time. His stay in Tabuk was similar. He remained there awaiting the enemy, and it was certainly known that resolving the matter between him and his enemies would require a long time. He knew that they would not agree with him in four days.

Similarly, Ibn ‘Umar stayed six months in Adhra‘ Bayzan and spent that time shortening the prayer because of the snow. It is well known that such snow does not melt and make the road passable in four days. Anas’s two-year stay in Syria and the Companions’ six-month stay at the Hurmuz reservoir while shortening the prayer were likewise. It is obvious that such jihad and siege do not end in four days.

The students of Imam Ahmad said that if one stays somewhere to fight an enemy, because of a ruler’s siege or because of illness, one continues shortening, whether or not one firmly expects to be released from that situation soon or after a long time. Yet they imposed a condition for this for which there is no evidence in the Qur’an, hadith, consensus or the practice of the Companions: the need must possibly be resolved within less than four days. They should be asked: Where did you obtain this condition? When the Messenger of Allah, peace and blessings be upon him, stayed in Makkah and Tabuk for much longer than four days while shortening the prayer, he did not tell anyone anything. He did not say that he had not intended to stay longer than four days. Yet he knew that the Muslims would follow him in prayer and follow his example regarding shortening during his stay. Nevertheless, he did not tell them a word. He did not say, “If you stay longer than four days, do not shorten.” Although it was clearly necessary to state this, he did not. Later, the Companions followed his example and did not say anything to those who prayed with them.

Malik and al-Shafi‘i said: If one intends to stay for more than four days, one prays in full; if one intends to stay for less, one shortens. Imam Abu Hanifah said: If one intends to stay for fifteen days, one prays in full; if one intends to stay for less, one shortens. This was also the view of al-Layth ibn Sa‘d. It is reported that ‘Umar, Ibn ‘Umar and Ibn ‘Abbas held the same view. Sa‘id ibn al-Musayyab said: When you stay for four days, pray four rak‘ahs. Another narration reports that he expressed the view of Abu Hanifah. ‘Ali said: If one stays for ten days, one must pray in full. This is also reported from Ibn ‘Abbas. Hasan said: Continue shortening until you reach a town. ‘A’ishah said: Continue shortening until one’s provisions run out and one loses one’s destination. The four imams agree on one matter: if someone stays somewhere because of a need and waits for it to be fulfilled, saying, “I will leave today; I will leave tomorrow,” and thus remains for an indefinite period, he continues shortening for as long as that indefinite period lasts. According to one report, al-Shafi‘i held a different view: shortening is permitted for seventeen or eighteen days, but not beyond that. Ibn al-Mundhir said: A traveler continues shortening until he becomes certain of the duration of his stay, even if this takes years.

5. Supererogatory Prayers While Traveling

According to most scholars, it is not disliked for one who shortens the prayer while traveling to perform supererogatory prayers, whether they are the regular Sunnah prayers or other prayers.

Al-Bukhari and Muslim reported that on the day of the conquest of Makkah, the Messenger of Allah, peace and blessings be upon him, bathed at the house of Umm Hani’ and prayed eight rak‘ahs. Ibn ‘Umar would also perform supererogatory prayers while seated on his mount, indicating with his head. Hasan said: The Companions of the Messenger, peace and blessings be upon him, used to perform supererogatory prayers before and after the obligatory prayers while traveling. Ibn ‘Umar and others held that supererogatory prayer before or after an obligatory prayer is not permitted except late at night. Seeing some people performing supererogatory prayers, he said: If I were to perform supererogatory prayers, I would pray in full rather than shorten. My nephew, I stayed with the Messenger, peace and blessings be upon him, and he never prayed more than two rak‘ahs, even until his death—that is, while traveling. I also accompanied Abu Bakr, and he too never prayed more than two rak‘ahs. Referring to ‘Umar and ‘Uthman, he said: “You have an excellent example in the Messenger of Allah.” —Al-Bukhari.

Ibn Qudamah reconciled the statements of Hasan and Ibn ‘Umar by saying: Hasan’s statement establishes that there is no harm in performing supererogatory prayers, while Ibn ‘Umar’s statement establishes that there is no harm in leaving them.

6. Traveling on Friday

There is nothing wrong with traveling on Friday unless the time for prayer has arrived. ‘Umar heard a man say, “If it were not Friday, I would leave.” ‘Umar immediately said to him: “Leave. Friday prayer does not prevent anyone from traveling.” Abu ‘Ubaydah traveled on Friday and did not wait for the prayer. Al-Zuhri intended to travel before noon. When he was told, “Today is Friday,” he said: “The Messenger of Allah, peace and blessings be upon him, used to travel on Fridays.”

29. Combining Two Prayers

In any of the following circumstances, it is permissible to perform the noon and afternoon prayers together at either the time of noon or afternoon prayer, and the sunset and night prayers together at either the time of sunset or night prayer. (By consensus, no prayers other than the noon and afternoon prayers, and the sunset and night prayers, may be combined.)

1. At ‘Arafah and Muzdalifah

The scholars agree that it is Sunnah to perform the noon and afternoon prayers together at the time of noon prayer in ‘Arafah, and the sunset and night prayers together at the time of night prayer in Muzdalifah, because the Messenger of Allah, peace and blessings be upon him, did so.

2. While Traveling

According to most scholars, while traveling it is permissible to combine the two prayers at the time of either one, whether one is moving or has stopped to rest.

Mu‘adh said: During the expedition to Tabuk, when the sun had declined before departure, the Messenger, peace and blessings be upon him, combined the noon and afternoon prayers. If he departed before the sun declined, he delayed the noon prayer until he stopped for the afternoon prayer. He did the same with the sunset prayer. If the sun set before departure, he combined the sunset and night prayers. If he departed before sunset, he delayed the sunset prayer until he stopped for the night prayer. Then he would stop and combine the two prayers. —Abu Dawud and al-Tirmidhi.

Kuraib said: Ibn ‘Abbas said, “Shall I not tell you how the Messenger of Allah, peace and blessings be upon him, prayed while traveling?” We said, “Yes.” He said: Before departing, if the sun declined at his stopping place, he combined the noon and afternoon prayers. If the sun had not declined at the stopping place, he departed. When the time for the afternoon prayer arrived, he stopped and combined the noon and afternoon prayers. If the sunset occurred while he was stopped, he combined the sunset and night prayers. If sunset had not occurred, he departed, then stopped at the time of the night prayer and combined the sunset and night prayers. Ahmad and al-Shafi‘i held this view. Al-Shafi‘i said: If he set out on a journey before the sun declined, he delayed the noon prayer and combined it with the afternoon prayer. —Al-Bayhaqi. He also said: Combining two prayers because of travel was widely practiced among the Companions and the Successors.

Malik narrated in al-Muwatta’ that one day the Messenger of Allah, peace and blessings be upon him, delayed the prayer in Tabuk. He then went out and combined the noon and afternoon prayers. He then went back in, came out again, and combined the sunset and night prayers. Al-Shafi‘i said: The words “he went back in and came out again” apply only to a period of rest. After mentioning this hadith in al-Mughni, Ibn Qudamah said: Ibn ‘Abd al-Barr declared this hadith authentic.

The biographers said that the expedition of Tabuk took place in the ninth year after the Hijrah. This hadith is decisive against those who say that combining two prayers is permissible only when a traveler becomes extremely exhausted while moving. The Messenger, peace and blessings be upon him, combined two prayers while stopped to rest; he was not moving. He stayed in his tent, came outside to combine the two prayers, and then returned to his tent. Muslim narrated this hadith, saying that he combined the noon and afternoon prayers and the sunset and night prayers. This hadith clearly proves the permissibility of combining two prayers. It is unambiguous and explicit, and no hadith contradicts it. Since combining two prayers is a concession of travel, it is not restricted to being in motion, just as shortening and wiping are not restricted to being in motion. Delaying the prayer, however, is preferable.

Intention is not a condition for combining two prayers or for shortening. Ibn Taymiyyah said: This is the view of most scholars. When the Messenger, peace and blessings be upon him, led his Companions in combining two prayers, he did not order any of them to form an intention to combine or shorten. Rather, he would depart from Madinah for Makkah and shorten the prayers along the way without combining them. Then he led the noon prayer at ‘Arafah without informing anyone that he intended to pray the afternoon prayer afterward. He then prayed the afternoon prayer, although they had not formed an intention to combine the two prayers. This is an example of combining in the earlier prayer’s time. Similarly, when he departed from Madinah, he led them in two rak‘ahs for the afternoon prayer at Dhu al-Hulayfah and did not order them to form an intention to shorten.

Regarding combining the two prayers consecutively, he said: Intention is not a condition here under any circumstances—not for the first prayer or the second. In fact, the Shari‘ah sets no specific limit or obligation for this, because imposing such an obligation would defeat the purpose of flexibility. Al-Shafi‘i said: If someone prays the sunset prayer at home intending to combine it, then goes to the mosque and prays the night prayer, it is valid. This has also been reported from Ahmad.

3. During Rain

Asram reported from Abu Salamah that he said: Combining the sunset and night prayers on rainy days is Sunnah. Al-Bukhari also reported that the Messenger of Allah, peace and blessings be upon him, combined the sunset and night prayers on a rainy night.

The views of the schools on this matter may be summarized as follows. The Shafi‘i school permits a resident to combine the noon and afternoon prayers, and the sunset and night prayers, in the earlier prayer’s time. The condition is that rain must be falling at the opening takbir of the first prayer, at the end of the first prayer and at the beginning of the second prayer. The Maliki school holds that it is permissible to combine the sunset and night prayers in the mosque at the earlier time when it is raining or likely to rain, or when there is mud and deep darkness outside. The mud must be so extensive that it becomes difficult for a person of average means to reach the mosque wearing shoes. Combining the noon and afternoon prayers because of rain is disliked.

The Hanbali school holds that only the sunset and night prayers may be combined, whether at the earlier or later time, because of snow, frost, mud, heavy rain or rain that soaks clothing. This concession is only for someone who wishes to go to the mosque from a distance and suffers hardship from the rain along the way. It is not permissible for someone who is already in the mosque, prays in congregation at home, goes to the mosque under cover such as an umbrella, or lives near the mosque to combine the two prayers.

4. Because of Illness or an Excuse

Imam Ahmad, Qadi Husayn, Khattabi and some scholars of the Shafi‘i school hold that because of illness it is permissible to combine two prayers at the earlier or later time, since the hardship in this case is greater than that caused by rain. According to al-Nawawi, this view is stronger in terms of evidence. Al-Mughni states that combining several prayers is permissible only in an illness that makes praying at the appointed time difficult and arduous. The Hanbalis have adopted the principle of flexibility and latitude. They permit combining several prayers at the earlier or later time because of various excuses and fears—for example, for a midwife who would find it difficult to wash her clothes for every prayer; for a mustahadah, a woman whose menstrual bleeding exceeds the maximum period but is less than the minimum period; for someone whose urine drips continuously; for one unable to maintain purification for each prayer; for one who fears harm to life, property or wealth; and for one who fears that failing to combine several prayers would harm his livelihood. For such people, combining several prayers is permitted.

Ibn Taymiyyah said: The most flexible school regarding combining prayers is the Hanbali school. They permit combining prayers because of occupational duties as well. Al-Nasa’i narrated a hadith from the Messenger, peace and blessings be upon him, to this effect. He also said that combining is permissible for a cook and similar professionals who fear that their goods may be spoiled.

5. Combining Two Prayers for an Ordinary Need

Al-Nawawi said in his commentary on Muslim: A group of imams hold that if a person remains in his place of residence and, when a need arises, makes a practice of combining several prayers, it is permissible for him. This was also the view of Ibn Sirin. Ashhab among the disciples of Imam Malik held this view, as did al-Khattabi, al-Qaffal and al-Shashi among the disciples of al-Shafi‘i, Abu Ishaq and a group of the people of hadith. Ibn al-Mundhir also adopted it. Support for it is found in the apparent wording of a statement by Ibn ‘Abbas, in the conclusion of a hadith narrated from him by Muslim: “He wanted not to cause hardship for his community, so he did not mention illness or rain as the reason.” The hadith is as follows:

The Messenger of Allah, peace and blessings be upon him, while in Madinah, combined the noon and afternoon prayers and the sunset and night prayers without any rain or fear. Ibn ‘Abbas was asked: What did he intend by this? He said: So that he would not cause hardship or difficulty for his community. Al-Bukhari and Muslim also narrated from Ibn ‘Abbas: The Messenger of Allah, peace and blessings be upon him, in Madinah, combined the noon and afternoon prayers—eight rak‘ahs—and the sunset and night prayers—seven rak‘ahs. That is, he performed the eight rak‘ahs of noon and afternoon at one time, and the seven rak‘ahs of sunset and night at one time.

Muslim narrated from ‘Abdullah ibn Shaqiq that he said: One day, after the afternoon prayer, ‘Abdullah ibn ‘Abbas addressed us. His address became so long that the sun set, the stars began to appear, and people started saying, “The prayer, the prayer.” At that time, a man from the Banu Taym came to Ibn ‘Abbas and repeatedly and impatiently said, “The prayer, the prayer.” Ibn ‘Abbas said: “Are you teaching me the Sunnah?” Then he said: “I saw the Messenger, peace and blessings be upon him, combine the noon and afternoon prayers and combine the sunset and night prayers.” ‘Abdullah ibn Shaqiq said: I felt some unease about the matter, so I went to Abu Hurayrah, and he confirmed Ibn ‘Abbas’s statement.

Al-Mughni states that if, after combining two prayers during the time of the first prayer, the excuse ceases before the time of the second prayer begins, it is not necessary to repeat the second prayer at its appointed time. This is because the prayer was performed validly and the person was discharged of his obligation. He fulfilled the duty incumbent upon him regarding that prayer, so it need not be repeated. Moreover, when he combined the two prayers, his excuse was still present. Therefore, the subsequent disappearance of the excuse does not invalidate the obligatory prayer he performed, just as a prayer performed with tayammum need not be repeated when water is found afterward.

30. Performing Prayer on Boats, Trains, and Airplanes

Performing prayer on boats, trains, and airplanes is entirely permissible. One should pray in whatever manner is possible, and it is not makruh. Ibn Umar (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) was asked about praying on a boat, and he said: “Pray standing on the boat unless you fear drowning.” —Al-Daraqutni and al-Hakim. Abdullah ibn Abi Utbah said: I traveled by boat with Jabir, Abu Sa’id, and Abu Hurayrah (may Allah be pleased with them). They prayed in congregation while standing, and one of them led the prayer, although they were able to pray on shore. —Sa’id ibn Mansur.

31. Supplications for Travel:

It is mustahabb to recite the following supplication when setting out on a journey from home:

بسم اللهِ تَوَكَّلْتُ عَلَى اللهِ وَلَا حَوْلَ وَلا قوة إلا بالله، الأمر إنِّي أَعُوذُ بِكَ أَنْ أَضِلَّ أَوْ أَضَلَّ، أَوْ أَزِلَ أَوْ أَزَلَ، أَوْ أَظْلِمَ أَوْ أَظْلَمَ، أَوْ أَهْمَلَ أَوْ يُجْمَلَ عَلَى.

Meaning: “In the name of Allah; I place my trust in Allah. There is no power or strength except through Allah. O Allah, I seek refuge in You lest I go astray or be led astray; lest I slip or be caused to slip; lest I oppress or be oppressed; and lest I behave badly toward anyone or anyone behave badly toward me.”

Thereafter, one may choose and recite any supplication from the Qur’an and Hadith. Several such supplications are given below:

1. Ali ibn Rabi’ah said: I saw Ali (may Allah be pleased with him) brought an animal for him to ride. When he placed his foot in the stirrup, he said, “In the name of Allah.” Then, after mounting the animal, he said:

سُبْحَانَ الَّذِي سَخَّرَ لَنَا عَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَى رَبَّنَا لَمُنْقَلِبُونَ .

Meaning: “Glory be to Him who has subjected this mount to us; otherwise we could not have controlled it. We shall surely return to our Lord.” Then he said “Al-hamdu lillah” three times and “Allahu akbar” three times. He then said: “Glory be to You; there is no god but You. I have wronged myself, so forgive me, for none forgives sins except You.” Then Ali (may Allah be pleased with him) laughed. I asked: “O Commander of the Believers, why did you laugh?” He said: “I saw the Messenger (peace and blessings be upon him) do as I have done, and then I saw him laugh. I asked: ‘O Messenger of Allah, why did you laugh?’ He said: ‘When a servant says, “O Allah, forgive me,” Allah is pleased and says: “My servant knows that no one can forgive his sins except Me.”’” —Ahmad, Ibn Hibban, and al-Hakim.

2. It is narrated from al-Azdi that Ibn Umar (may Allah be pleased with him) taught him: When the Messenger of Allah (peace and blessings be upon him) set out on a journey and mounted his camel, he would say “Allahu akbar” three times, then say:

سُبْحَانَ الَّذِي سَخَّرَ لَنَا مُلَا وَمَا كُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَى رَبَّنَا لَمُنْقَلِبُونَ اللَّهُ إِنَّا نَسْأَلُكَ فِي سَفَرِنَا منَا الْبِرِّ وَالتَّقْوَى، وَمِنَ الْعَمَلِ مَا تَرْضَى اللَّهُم مَونَ عَلَيْنَا سَفَرَنَا عَذَا وَالْوِعَنَا بَعْدَهُ، اللَّمْ الت الصَّاحِبُ فِي السَّفَرِ، وَالْخَلِيفَةً

فِي الأمل، اللهم إنِّي أَعُوذُ بِكَ مِنْ وَعِشَاءِ السَّفَرِ وَكَابَةِ المنقلب وسُوءِ الْمَنْظَرِ فِي الْأَهْلِ وَالْمَالِ .

Meaning: “Glory be to Him who has subjected this mount to us; otherwise we could not have controlled it. O Allah, we ask You on this journey of ours for righteousness, piety, and deeds that please You. O Allah, make this journey easy for us and shorten its distance for us. O Allah, You are our Companion on the journey and our Representative over our families and possessions. O Allah, I seek refuge in You from the hardship of travel, a distressing return, and an evil appearance concerning my family and property.”

When he returned from a journey, he would say:

ایبون تالِبُونَ عَابِدُونَ لِرَبْنَا حَامِدُونَ .

Meaning: “We return repentant, worshipping, and praising our Lord.” —Ahmad and Muslim.

3. Ibn Abbas (may Allah be pleased with him) narrated: Whenever the Messenger of Allah (peace and blessings be upon him) decided to undertake a journey, he would say:

اللَّهم أَنْتَ الصَّاحِبُ فِي السَّفَرِ، وَالْخَلِيفَةُ فِي الْأَهْلِ : اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الضَّبْنَةِ فِي السفرِ وَالْكَابَةِ فِي الْمُنقَلبِ، اللهم أَهْوِ لَنَا الْأَرْضِ، وَمَوْنَ عَلَيْنَا السَّفَرَ.

Meaning: “O Allah, You are our Companion on the journey and our Representative over our families. O Allah, I seek refuge in You from the company of people on a journey through whom I receive insufficient help, and from anxiety and distress upon returning. O Allah, shorten the distance for us and make the journey easy for us.” When he intended to return, he would say: “We return repentant, worshipping, and praising our Lord.” When he reached his family, he would say: “I repent, I repent; I return to our Lord, so that no sin may come upon us.” —Ahmad, al-Tabarani, and al-Bazzar.

4. Abdullah ibn Sarjis said: Whenever the Messenger of Allah (peace and blessings be upon him) set out on a journey, he would say:

الله إِنِّي أَعُوذُ بِكَ مِن وَعُشَاءِ السَّفَرِ وَكَابَةِ الْمُنْقَلبِ، وَالْحَوْرِ بَعْدَ الْكَوْرَ وَنَعُوَةِ الْمَظْلُومِ، وَسُوْءِ الْمُنْظَرِ فِي الْمَالِ وَالْأَهْلِ .

Meaning: “O Allah, I seek refuge in You from difficult travel, the distress of returning, a reversal after progress, the supplication of the oppressed, and a bad condition affecting property and family.” When he returned, he would say the same, except that in the final phrase he would mention family before property, saying: “family and property.” Ahmad, Muslim. 5. Ibn Umar (may Allah be pleased with him) said: When the Messenger (peace and blessings be upon him) set out on an expedition or journey and night came, he would say:

يَا أَرْضِ رَبِّي وَرَبِّكَ اللَّهُ أَعُوذُ بِاللَّهِ مِنْ شَرِّكَ وَشَرِّ مَا فِيكَ وَهَرِ مَا خَلِقَ فِيكَ وَشَرِّ مَادَبٌ عَلَيْكَ، أَعُوذُ بِاللَّهِ مِنْ شَرِّ كُلِّ أَسَدٍ وَأَسْوَدَ وَحَيَّةٍ وَعَقْرَب، وَمِن شَرِّ سَاكِنِ الْبَلَدِ، وَمِنْ قَرٍ وَالِهِ وَمَا وَلَدَ .

Meaning: “O earth, my Lord and your Lord is Allah. I seek refuge in Allah from your evil, the evil of whatever is in you, the evil of whatever has been created in you, and the evil of whatever moves upon you. I seek refuge in Allah from the evil of every lion, large snake, snake, and scorpion; from the evil of the inhabitants of the town; and from the evil of every father and what he has begotten.” —Ahmad and Abu Dawud.

6. Khawlah bint Hakim (may Allah be pleased with her) said that the Messenger of Allah (peace and blessings be upon him) said: Whoever stops at a place and says:

أعُوذُ بِكَلِمَاتِ اللَّهِ الثَّامَاتِ كُلِّهَا مِنْ شَرِّ مَا خَلَقَ .

Meaning: “I seek refuge in the perfect words of Allah from the evil of what He has created.” Nothing will harm him until he departs from that place. —All the authentic Hadith collections except those of al-Bukhari and Abu Dawud.

7. Ata ibn Abi Marwan said: Ka’b swore by Allah, who split the sea for Moses, that Suhayb told him that whenever the Messenger (peace and blessings be upon him) wished to enter a town, he would say as soon as he saw it:

الله رب السموات السبع وما أظللى، وَرَبِّ الْأَرْضِينَ السَّبْعِ وَمَا أَقْلَلْنَ، وَرَبِّ الشَّيَاطِينِ وَمَا أَضْلَلْنَ، وَرَبِّ الرِّيَاحِ وَمَا ذَرَيْنَ، أَسْأَلُكَ خَيْرَ مَذِهِ الْقَرْيَةِ وَغَيْرَ أَهْلِهَا وَخَيْرَ مَا فِيهَا ، وَتَعُوذُ بِكَ مِن قَرِهَا وَقَرٍ أَهْلِهَا وَشَرِّ مَا فِيهَا .

Meaning: “O Lord of the seven heavens and whatever they overshadow; O Lord of the seven earths and whatever they carry; O Lord of the devils and those whom they lead astray; O Lord of the winds and whatever they scatter. I ask You for the good of this town, the good of its inhabitants, and the good of whatever is in it. I seek refuge in You from the evil of this town, the evil of its inhabitants, and the evil of whatever is in it.” —Al-Nasa’i, Ibn Hibban, and al-Hakim.

8. Ibn Umar (may Allah be pleased with him) said: We were traveling with the Messenger (peace and blessings be upon him). Whenever he wished to enter a town, he would say as soon as he saw it:

اللهم بَارِكَ لَنَا فِيهَا اللَّه أَرزَقْنَا جَنَاهَا، وَحَيْنَا إِلَى أَهْلِهَا وَحَيْبُ مَالِعِي أَهْلِهَا إِلَيْنَا.

Meaning: “O Allah, bless us in this town” (three times). “O Allah, provide us with its produce. Make us beloved to its inhabitants and make its righteous inhabitants beloved to us.” —Al-Tabarani.

9. A’ishah (may Allah be pleased with her) said: When the Messenger of Allah (peace and blessings be upon him) wished to enter a land, he would approach it and say:

اللَّهُ إِنِّي أَسْأَلُكَ مِنْ غَيْرِ مُلَهِ وَغَيْرِ مَا جَمَعْنَ فِيْهَا، وَأَعُوذُ بِكَ مِنْ شَرِّهَا وَمَا جَمَعْتَ فِيهَا، اللهم ارْزُقْنَا جَنَاهَا ، وَأَعِلْنَا مِن وَبَاهَا ، وَحَبِبْنَا إِلَى أَهْلِهَا، وَحَيْب صَالِحِي أَهْلِهَا إِلَيْنَا.

Meaning: “O Allah, I ask You for the good of this land and the good of whatever You have stored in it. I seek refuge in You from the evil of this land and the evil of whatever You have stored in it. O Allah, provide us with its produce, relieve us of its calamities, afflictions, and diseases, make us beloved to its inhabitants, and make its righteous inhabitants beloved to us.” —Ibn al-Sunni.

10. Abu Hurayrah (may Allah be pleased with him) said: When the last part of the night arrived while the Messenger of Allah (peace and blessings be upon him) was traveling, he would say:

سمعَ سَامِعُ بِحَمْدِ اللهِ وَحُسْنِ بَلَالِهِ عَلَيْنَا ، رَبَّنَا مَا جِبْنَا وَأَفْضِلْ عَلَيْنَا، عَائِنَا بِاللَّهِ مِنَ النَّارِ .

Meaning: “Let a witness bear witness to our praise of Allah and to His excellent favor upon us. Our Lord, be our Companion and bestow Your favor upon us. We seek refuge in Allah from the Fire.” —Muslim.

32. The Friday Prayer

1. The Virtue of Friday

Friday is the best day of the week. Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “The best of the days on which the sun rises is Friday. On this day Adam (peace be upon him) was created; on this day he was admitted to Paradise; on this day he was expelled from Paradise; and the Hour will also occur on this day.” —Muslim, Abu Dawud, al-Nasa’i, and al-Tirmidhi. Abu Lubabah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Friday is the master of all days and the most honored of them before Allah. It is more honored before Allah than the day of Eid al-Fitr and the day of Eid al-Adha. It has five distinguishing features: on this day Allah created Adam; on this day Allah caused Adam to die; on this day there is an hour in which, whatever a servant asks Allah for—so long as he does not ask for something unlawful—Allah grants it; the Hour will occur on this day; and all of Allah’s close angels, the heavens, the earth, the winds, the mountains, and the seas fear Friday.” —Ahmad and Ibn Majah.

2. Supplication on Friday

One should make every effort to supplicate during the final moments of Friday. Abdullah ibn Salam (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) was sitting when I said: “We find in the Book of Allah that on Friday there is an hour in which, if a servant asks Allah for something after prayer, Allah will certainly fulfill his need.” Abdullah said: When I said “an hour,” the Messenger of Allah (peace and blessings be upon him) gestured toward me and said: “Or part of an hour.” I said: “You are right: or part of an hour.” Then I asked: “When is that hour?” He said: “One of the final moments of the day.”

I said: “Is it not the time of prayer?” He said: “Yes, the time of prayer. For when a believing servant sits after praying, waiting to pray again, he is considered to be in prayer.” —Ibn Majah. Abu Sa’id and Abu Hurayrah (may Allah be pleased with them) narrated that the Messenger of Allah (peace and blessings be upon him) said: “On Friday there is an hour in which, if a Muslim servant asks Allah for something good, Allah will certainly grant it. That hour is after Asr.” —Ahmad. Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Friday consists of twelve hours. Among them is an hour in which, if a Muslim servant asks Allah for something, Allah will certainly grant it. Seek it during the last hour after Asr.” —Al-Nasa’i, Abu Dawud, and al-Hakim. It is narrated from Abu Salamah ibn Abd al-Rahman (may Allah be pleased with him) that some Companions of the Messenger of Allah (peace and blessings be upon him) gathered and discussed the hour on Friday. When they rose from the gathering, none of them disagreed that it was the final hour of Friday. Ahmad ibn Hanbal said that, according to most hadiths, the hour in which supplications are expected to be accepted is after Asr, and it is hoped for after the sun has declined. The hadith narrated by Muslim and Abu Dawud from Abu Musa, in which he heard the Messenger of Allah (peace and blessings be upon him) say that the special hour on Friday extends from when the imam sits on the pulpit until the prayer ends, has been declared weak.

3. Sending Abundant Blessings and Peace upon the Messenger of Allah on Friday Day and Night

Aws (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “One of your best days is Friday. On this day Adam (peace be upon him) was created; on this day he died; on this day the Trumpet will be blown; and on this day, after it is blown a second time, nearly all living creatures of the heavens and earth will fall unconscious. Therefore, send abundant blessings upon me on this day, for your blessings are presented to me.” The Companions asked: “O Messenger of Allah, how will our blessings be presented to you when you will have decomposed into the earth by then?” He said: “Allah has forbidden the earth to consume the bodies of the Prophets.” —The five authentic Hadith collections other than al-Tirmidhi.

Ibn al-Qayyim said: It is mustahabb to send abundant blessings upon the Messenger of Allah (peace and blessings be upon him) during Friday day and night, because he said: “Send abundant blessings upon me on Friday day and night.” The Messenger of Allah (peace and blessings be upon him) is the best of creation, and Friday is the best of days. Therefore, sending blessings upon him on this day has a special merit that it does not have on other days. Another reason is that whatever good the Messenger’s community has received in this world and the Hereafter has come through him. Thus Allah granted his community the welfare and goodness of this world and the Hereafter. Consequently, the greatest honor they receive is received on Friday. For if they are inhabitants of Paradise, it is on this day that they will enter its great palaces and receive greater blessings. In worldly life, Friday is their day of Eid. On this day Allah accepts their supplications and assists them with worldly provisions. They received all this because of the Messenger of Allah and through him. Therefore, as an expression of gratitude and to fulfill at least his due, they should send abundant blessings upon him during Friday day and night.

4. It Is Mustahabb to Recite Surah al-Kahf on Friday Day and Night:

Abu Sa’id al-Khudri (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Whoever recites Surah al-Kahf on Friday, it will be a light for him and illuminate him throughout the period between the two Fridays.” —Al-Nasa’i, al-Bayhaqi, and al-Hakim. Ibn Umar (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Whoever recites Surah al-Kahf on Friday, a light will shine for him from beneath his feet to the sky, illuminating him until the Day of Resurrection, and all his sins between the two Fridays will be forgiven.” —Ibn Marduyah.

However, it is makruh to recite Surah al-Kahf aloud in the mosque. Shaykh Muhammad Abduh issued a fatwa stating that it is makruh to single out Friday for fasting, single out Friday night for prayer, and specifically recite Surah al-Kahf only on this day. This is because Surah al-Kahf is generally recited melodiously, whereas people in the mosque may talk, make noise, and not listen attentively. Moreover, the reciter may sometimes confuse those praying and cause them to err in their supplications and recitation. Therefore, reciting Surah al-Kahf in such circumstances is not appropriate.

5. Bathing, Adornment, Using the Miswak, and Applying Perfume on Friday

It is mustahabb for everyone who wishes to attend the Friday prayer or participate in another gathering to observe the highest standard of cleanliness and adornment, whether male or female, adult or minor, traveler or resident. This includes bathing, wearing the best clothing, using perfume, and cleaning the teeth. Many hadiths have been narrated concerning this, including the following: [Bathing is not mustahabb for one who does not intend to go to the mosque, because the Messenger of Allah (peace and blessings be upon him) said: “Whoever attends Friday, whether male or female, should bathe. Whoever does not attend need not bathe.” —Al-Bayhaqi].

a. Abu Sa’id (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Every Muslim should bathe on Friday, wear his best clothing, and apply perfume if he has any.” —Ahmad, al-Bukhari, and Muslim.

b. Ibn Salam (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said while sitting on the pulpit on Friday: “There is no harm if any of you purchases two additional garments exclusively for Friday, apart from his usual work clothes.” —Abu Dawud and Ibn Majah. [“Work” refers to employment. Al-Bayhaqi narrated from Jabir (may Allah be pleased with him): “The Messenger of Allah (peace and blessings be upon him) had a special garment that he wore on Eid and Friday.” It is also mentioned in the hadith that wearing special clothing on Friday, distinct from the clothing of other days, is mustahabb].

c. Salman al-Farsi (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “If a person bathes on Friday, purifies himself as thoroughly as he can, oils and grooms his hair, applies perfume, then goes to the mosque without separating two people sitting closely together or stepping over the rows, performs the obligatory prayer, and listens attentively to what the imam says, all his sins between one Friday and the next will be forgiven.” —Ahmad and al-Bukhari. Abu Hurayrah (may Allah be pleased with him) used to say: “And three additional days,” because Allah gives ten rewards for one good deed. The forgiveness of sins is limited to minor sins, for the hadith narrated by Abu Hurayrah (may Allah be pleased with him) in Ibn Majah states: “So long as he does not commit a major sin.”

d. Ahmad narrated that the Messenger of Allah (peace and blessings be upon him) said: “Every Muslim must bathe, use perfume, and clean his teeth on Friday.”

e. Al-Tabarani narrated from Abu Hurayrah (may Allah be pleased with him): The Messenger of Allah (peace and blessings be upon him) said on one Friday: “O Muslims, Allah has made this day an Eid for you. Therefore, bathe and clean your teeth.”

6. Going Early to the Friday Prayer

It is mustahabb for worshippers other than the imam to go to the mosque early for the Friday prayer. Alqamah said: I went to Friday prayer with Abdullah ibn Masud. When he arrived, he found that three people had preceded him. He said: “I am the fourth of four, and the fourth is not far from Allah. I heard the Messenger of Allah (peace and blessings be upon him) say: ‘On the Day of Resurrection, people will take their seats according to how early they went to the Friday prayer: first, second, third, and fourth in succession. The fourth will not be far from Allah.’” —Ibn Majah. Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Whoever bathes on Friday as one bathes after seminal emission—that is, thoroughly—and then goes to the mosque early, it is as if he sacrificed a she-camel. Whoever goes in the second hour, it is as if he sacrificed a cow; whoever goes in the third hour, it is as if he sacrificed a horned ram; whoever goes in the fourth hour, it is as if he sacrificed a chicken; and whoever goes in the fifth hour, it is as if he sacrificed an egg. When the imam appears, the angels attend to listen to the sermon.” —All the authentic Hadith collections except Ibn Majah.

Al-Shafi’i and a group of scholars explained this hadith by saying that these are the hours of the day; that is, it is mustahabb to go to the mosque from the beginning of the day, meaning from dawn. According to Malik, these hours are portions of the hour before and the hour after the sun’s decline. Others say they are portions of the hour before the sun’s decline. Ibn Rushd considered the latter view correct, because going to the mosque becomes obligatory after the sun declines.

7. Going Forward by Stepping over the Necks of Worshippers

Al-Tirmidhi quoted the view of the scholars that they strongly disliked arriving late at the mosque on Friday and stepping over the necks of worshippers who had arrived earlier in order to reach the front row. Abdullah ibn Busr (may Allah be pleased with him) said: On Friday, while the Messenger (peace and blessings be upon him) was delivering the sermon, a man came and began stepping over the necks of the worshippers. The Messenger of Allah (peace and blessings be upon him) said: “Sit down. You have come late and are causing people inconvenience.” —Abu Dawud, al-Nasa’i, and Ahmad.

The Imam, and anyone who wishes to move to an empty space in the front row when doing so inevitably requires stepping over people’s necks, are exempted. Likewise, anyone who had been in one of the front rows, went out for some need, and wishes to return to his former place is also exempted. However, the condition is that causing people inconvenience must be avoided. Uqbah said: I prayed the Asr prayer in Madinah behind the Messenger. After the prayer, he came out very quickly and, stepping over the people’s necks, went to the room of one of his wives. The people became alarmed at his hasty departure. The Messenger soon returned and saw that the people were amazed at his haste. He then said: I remembered some gold that we had, and I did not like it to hold me back, so I went and ordered that it be distributed. Bukhari and Nasai.

8. Is it permissible to perform supererogatory prayer before the Friday prayer?

Supererogatory prayer may be performed before Friday prayer as long as the Imam has not left his room. Once the Imam comes out, supererogatory prayer must be discontinued. Tahiyyat al-Masjid, however, is a separate matter. It may be performed even while the sermon is in progress, but it should be performed briefly. If a worshipper enters the mosque near the end of the sermon and there is insufficient time to perform Tahiyyat al-Masjid, he should not perform it.

a. Ibn Umar would prolong the supererogatory prayer before Friday prayer and then perform two rakahs afterward, saying, “The Messenger of Allah used to do this.” Abu Dawud.

b. Abu Hurayrah reported that the Messenger of Allah said: Whoever performs a bath on Friday, then comes to the Friday prayer, performs as much prayer as has been prescribed for him, then remains silent and listens to the Imam’s sermon until it ends and prays with him, will have his sins between that Friday and the next Friday, as well as an additional three days, forgiven. Muslim.

c. Jabir said: A man entered the mosque on Friday while the Messenger of Allah was delivering the sermon. He said to him, “Have you prayed?” The man replied, “No.” He said, “Then perform two rakahs.” All the authentic Hadith collections. Another narration states: When any of you comes to the mosque on Friday while the Imam is delivering the sermon, let him perform two brief rakahs. Ahmad, Muslim, and Abu Dawud. Another narration says: When any of you comes to the mosque on Friday after the Imam has come out, let him perform two rakahs. Bukhari and Muslim.

9. A worshipper who becomes drowsy in the mosque should move to another place

If someone becomes very drowsy while staying in the mosque, he should change his place and move elsewhere. Movement may remove the drowsiness and bring wakefulness. This applies equally on Friday and on other days.

Ibn Umar reported that the Messenger of Allah said: If any of you becomes drowsy while staying in the mosque, let him move from the place where he is sitting to another place. Ahmad, Abu Dawud, Bayhaqi, and Tirmidhi.

10. Evidence that the Friday prayer is obligatory

The scholars agree that the Friday prayer is an individual obligation and consists of two rakahs. Allah said: “O believers, when the call to prayer is made on Friday, hasten to the remembrance of Allah and abandon trade. That is better for you, if you only knew.” (Surah al-Jumu‘ah)

a. Abu Hurayrah reported in Bukhari and Muslim that the Messenger of Allah said: Although we came last in the world, we will be the first to be judged on the Day of Resurrection, even though the Scriptures were given to others before us and to us after them. Then this day was made obligatory for them, but they differed concerning it. Allah guided us regarding it, so people follow us concerning this day. The day of the Jews is tomorrow, Saturday, and the day of the Christians is the day after that, Sunday.

b. Ahmad and Muslim reported from Ibn Masud that a group of people did not attend the Friday prayer. Concerning them, the Messenger of Allah said: I feel inclined to appoint someone to lead the people in prayer and then burn the houses of those who do not attend the Friday prayer. Ahmad and Muslim.

c. Abu Hurayrah and Ibn Umar reported that they both heard the Messenger of Allah say from the pulpit: Those who abandon Friday prayer must desist from abandoning it; otherwise Allah will certainly seal their hearts, and then they will become heedless. Muslim, Ahmad, and Nasai.

d. The Companion Abu al-Ja‘d said: The Messenger of Allah said: Whoever misses three Friday prayers out of laziness and disregard, Allah will seal his heart. The five authentic Hadith collections.

11. For whom Friday prayer is obligatory and for whom it is not

Performing the Friday prayer is obligatory upon every free, sane, adult Muslim who is able to attend the Friday congregation and is free from an excuse that permits abandoning the Friday prayer. Those upon whom Friday prayer is not obligatory are as follows:

1 and 2. Women and children. The scholars agree on this.

3. A sick person for whom going to the Friday prayer would be excessively difficult, or who fears that attending Friday prayer in the mosque would worsen his illness or delay his recovery. Likewise, one who is engaged in caring for and attending to a sick person, when no one else can take care of that matter in his absence.

Tariq ibn Shihab reported that the Messenger of Allah said: Performing the Friday prayer in congregation is obligatory upon every Muslim, but four people are exempted: a person bound by slavery, a woman, a child, and a sick person.

4. A traveler. If a traveler stops during the time when Friday prayer is established, then according to most scholars Friday prayer is not obligatory for him. The Messenger of Allah did not perform Friday prayer while traveling. During his Farewell Hajj, when he was at Arafah, it was Friday. He combined Zuhr and Asr at the time of Zuhr and did not perform Friday prayer. The Caliphs did likewise.

5 and 6. A poor person burdened by debt who fears arrest, and one who flees out of fear of an oppressive ruler. The Messenger of Allah said: Whoever hears the call to prayer but does not respond to it—that is, does not go to the mosque—his prayer is not valid, unless he has an excuse; that is a separate matter. The people asked, “O Messenger of Allah, what is an excuse?” He said, “Fear or illness.” Abu Dawud.

7. Every person with an excuse is permitted to miss the congregation, such as because of rain, mud, cold, and the like. On a day of heavy rain, Ibn Abbas told his caller to prayer: When you say, “I testify that Muhammad is the Messenger of Allah,” do not say, “Come to prayer.” Instead say, “Pray in your homes.” It seemed that the people disliked this, so he said: The one who is better than I—meaning the Messenger—did this. Friday prayer is an obligatory duty requiring patience, and I did not wish to send you out to perform it along muddy and slippery paths. Abu Mulayh reported that his father met the Messenger of Allah on a Friday, and they were caught in the rain. But the rain was so light that even the soles of their shoes did not become wet. The Messenger ordered them to pray atop their mounts. Abu Dawud and Ibn Majah.

At that time, Friday prayer was not obligatory upon any of them; their duty was only to perform Zuhr. However, if anyone performs Friday prayer, it is valid and he need not repeat the obligatory Zuhr prayer [Whoever has performed Friday prayer is unanimously prohibited from performing Zuhr, because Friday prayer takes the place of Zuhr. Allah has not made six daily prayers obligatory upon us. Those who permit performing Zuhr after Friday prayer have no evidence from Hadith, the Quran, or any Imam, nor any rational argument.]. During the time of the Messenger, women would come to the mosque and perform Friday prayer with him.

12. The time of the Friday prayer

The view of most of the Companions and Successors is that the time for Friday prayer is the same as the time for Zuhr. Ahmad, Bukhari, Abu Dawud, Tirmidhi, and Bayhaqi reported from Anas that the Messenger of Allah would perform Friday prayer when the sun had declined from its zenith. Ahmad and Muslim reported from Salamah ibn al-Akwa‘, who said: We would return after performing Friday prayer with the Messenger and see how far the shadow of each object had extended. Imam Bukhari said:

The time for Friday prayer begins when the sun declines from its zenith. The same view is reported from Umar and Ali, Nu‘man ibn Bashir, and Umar ibn Harith. Al-Shafi‘i said: The Messenger of Allah, Abu Bakr, Umar, Uthman, and all the Imams performed Friday prayer after the sun had begun to decline.

According to the Hanbalis and Ishaq, the time for Friday prayer extends from the beginning of the time for the Eid prayer until the end of the time for Zuhr. Their evidence is a Hadith reported by Ahmad, Muslim, and Nasai from Jabir. He said: After the Messenger of Allah led the Friday prayer, we would go to our camels, and when the sun was moving, we would make them rest. This proves that they performed Zuhr before the sun declined. They also cite the Hadith of Abdullah ibn Saydan al-Sulami. He said: I attended Friday prayer with Abu Bakr. His sermon and prayer took place before noon. Later, I prayed with Umar; his prayer and sermon were completed around noon. Later, I prayed Friday prayer with Uthman; his prayer and sermon took place when the sun began to decline. I did not see anyone object to or dislike this. Dar Qutni and Ahmad.

Similarly, it is reported from Ibn Masud, Jabir, Sa‘id, and Muawiyah that they performed it before the sun declined, and no one objected. Most scholars have said regarding Jabir’s Hadith that it describes an exaggerated hastening of the prayer—meaning that it was performed immediately after the sun declined, without waiting briefly for the heat to lessen. They did not wait for the intensity of the heat to subside. The prayer and the camels’ rest took place after the sun had declined.

13. The number of worshippers required for the Friday congregation

There is no disagreement among the scholars that congregation is an essential condition for the validity of Friday prayer. In the Hadith reported by Tariq ibn Shihab, the Messenger of Allah said: Friday prayer in congregation is obligatory upon every Muslim. However, there is disagreement over how many people are required for Friday prayer to be valid. Hafiz Ibn Hajar mentioned nearly fifteen opinions in Fath al-Bari. The strongest view, however, is that Friday prayer is valid with two or more people. The Messenger said: A congregation is formed by two or more people. Al-Shawkani said: If all other prayers are valid with a congregation of two, then Friday prayer is also a prayer. No rule contrary to that of the other prayers may be applied to it without evidence. There is no evidence that the Friday congregation requires more people than the number with whom congregation is valid for other prayers. Abd al-Haqq said: There is no reliable Hadith concerning the number required for Friday prayer. Al-Suyuti also said: No Hadith mentions any specific number. The views of Tabari, Dawud, Ibrahim al-Nakha‘i, and Ibn Hazm are similar.

14. The place of the Friday prayer

Friday prayer may be performed in a city, port, town, village, mosque, the buildings of a city, or an area under its jurisdiction. It may also be performed in more than one place. Umar wrote to the people of Bahrain through Ibn Abi Shaybah: Perform Friday prayer wherever you are. Both cities and villages are established as valid places for Friday prayer. Ibn Abbas said: After the first Friday prayer, the first Friday prayer after that in the Prophet’s Mosque in Madinah was performed in the village of Juwatha in Bahrain. Bukhari and Abu Dawud. Layth ibn Sa‘d said: During the caliphates of Umar and Uthman, the people of Egypt and its coastal regions performed Friday prayer on their instructions, and there were Companions among them. Ibn Umar said that he saw the inhabitants of the watering places between Makkah and Madinah performing Friday prayer, and no one censured them for it. Abd al-Razzaq.

15. Examination of the conditions imposed by jurists concerning Friday prayer

As I have already said, the conditions for Friday prayer to be obligatory are being male, free, healthy, resident—not traveling—and free from an excuse that makes it necessary to refrain from performing Friday prayer. I have also previously mentioned that congregation is a condition for the validity of Friday prayer. This is all that is found in the words and deeds of the Messenger and the words and deeds of the noble Companions, and this is all that Allah has required of us. The additional conditions imposed by the jurists beyond this have no basis or evidence. Here, I consider it sufficient to quote the statement of the author of al-Rawdah al-Nadiyyah:

“The Friday prayer is like other prayers, because no evidence has been found by which this prayer is shown to differ from other prayers. This statement itself indicates that all the claims that a central Imam, a large city, and a specific number of people are conditions for it are invalid and baseless. There is no evidence behind these conditions that establishes their presence as necessary or conditional, let alone recommended. Rather, if two people perform Friday prayer somewhere and no one besides those two is present, they are considered to have fulfilled the obligation incumbent upon them. If one of them delivers the sermon, he has fulfilled the Sunnah of the sermon; and if he does not deliver it, he has merely omitted one Sunnah. If it were not for the Hadith of Tariq ibn Shihab, which establishes that congregation is obligatory for every Muslim and that this prayer was never performed without congregation during the time of the Messenger, the obligation would be fulfilled by performing it alone, just like other prayers. As for the claim that at least four followers are required and that a ruler must lead the prayer, the eminent Imams have stated unequivocally that these are neither words of the Prophet nor words of the Companions. Therefore, they require no interpretation or analysis. This is the statement of Hasan al-Basri. When one reflects on the fabricated statements and false notions surrounding this highly exalted act of worship—the Friday prayer—which Allah has made obligatory for Muslims to perform collectively once a week and established as an important symbol of Islam, one cannot help but be astonished. For example, some say that the sermon is like the two-rakah prayer, and that whoever misses the sermon’s opening has an invalid prayer. Such a statement can only be made by someone to whom this authentic Hadith of the Messenger has not reached: ‘If one rakah of the two-rakah Friday prayer is missed, he should perform another rakah after the prayer, and thereby his prayer will be complete.’ Some also say that Friday prayer cannot be held with fewer than three people including the Imam. Some say four are required; some say seven; some say nine; some say twelve; some say twenty; some say thirty; some say forty; some say fifty; and some say seventy. Others say there must be a large congregation, without specifying a number. Some say Friday prayer is invalid except in a large city. In defining such a city, some say it must have several thousand inhabitants, while others say it must contain a congregational mosque and public latrines. Many other strange claims are also widespread. Some say that Friday prayer is not obligatory without the country’s highest ruler. If he cannot be found, or if his integrity and justice are unsatisfactory in any respect, then Friday prayer is neither necessary nor valid. Many other such statements are found, although they have no evidence whatsoever. Not a single word in the Quran or Hadith proves, as they claim, that these things are conditions for the validity of Friday prayer, obligations, or integral parts of it. How astonishing that fabricated opinions lead people so far astray! What kinds of absurd and bizarre things emerge from their minds—things suitable only for storytelling gatherings and having not the slightest connection with the sacred Islamic Shariah. Only those experienced in the Quran and Sunnah, firmly grounded in truth and justice, and not swayed from the truth by fabricated statements are aware of this reality. Whatever says something false and erroneous must be thrown back in his face. Among Allah’s servants, the final arbiter is the Book of Allah and the Sunnah of His Messenger. Allah said:”

فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ .

“If you disagree over anything, refer it back to Allah and the Messenger.”

إِنَّمَا كَانَ قَوْلُ الْمُؤْمِنِينَ إِذَا تَقُوْا إِلَى اللهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُوا سَمِعْنَا وَأَطَعْنَا “

“When the believers are called to Allah and His Messenger so that he may judge between them, their only response is to say, ‘We hear and we obey.’”

فَلا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْت ويسلموا تسليما .

“No, by your Lord, they will not believe until they make you judge concerning their disputes, then find no hesitation in their hearts regarding your decision and submit to it wholeheartedly.”

These verses and other similar verses conclusively prove that, in cases of disagreement, the sole arbiter is the judgment of Allah and His Messenger. Allah’s judgment is His Book, and the Messenger’s judgment after his death is nothing other than his Sunnah. Allah has not granted anyone among His servants—even if he is a very great scholar or learned man—the right or authority to say anything about the Shariah for which there is no evidence in the Quran and Sunnah. Although a person qualified to exercise ijtihad is permitted to act according to his considered judgment when he finds no evidence from the Quran and Sunnah concerning a matter, no one else has been permitted to follow that opinion unquestioningly and blindly, regardless of how eminent that mujtahid may be. By Allah, I am even more astonished when I see this kind of blind imitation among authors, in books intended to guide the public, and in advice given to ordinary people of limited learning and knowledge. This is not restricted to any school, country, or era. Rather, in every era, country, and school, one finds later people blindly imitating the statements of earlier people as though they had taken them directly from the Quran, when in fact they are entirely fabricated. A number of such specific statements have become especially widespread concerning this act of worship—that is, Friday prayer—despite having no evidence anywhere in the Quran, Sunnah, Shariah, or reason.”

16. The Friday sermon or address

Rulings concerning the sermon: According to most scholars, the Friday sermon is obligatory. As evidence, they cite the fact that authentic Hadiths continuously establish that the Messenger delivered a sermon every Friday. They also cite the statement of the Messenger: “Pray as you have seen me pray.” They further cite Allah’s statement: “O believers! When the call to prayer is made on Friday, hasten to the remembrance of Allah.”

Here, since the command to hasten to the remembrance of Allah makes hastening obligatory, and since hastening for an act that is not obligatory cannot itself be obligatory, it is established that the remembrance of Allah is also obligatory. The remembrance has been called the sermon because the sermon contains things that encourage remembrance of Allah. Al-Shawkani examined these proofs. In response to the first argument, he said: The fact that the Messenger regularly delivered sermons does not make them obligatory. In response to the second, he said: The command here is to perform the prayer correctly, in the manner and method in which he prayed. But the sermon is not prayer. In response to the third argument, he said: The remembrance to which people are commanded to hasten is nothing other than prayer. At most, it may be said that the command revolves around prayer and the sermon. Yet there is no disagreement that prayer is obligatory, whereas the obligation or non-obligation of the sermon is disputed. Therefore, this argument does not justify concluding that the sermon is obligatory. Finally, al-Shawkani said: Thus it is evidently correct that the view of Hasan al-Basri, Dawud al-Zahiri, al-Juwayni, and Abd al-Malik and Ibn al-Majishun of the Maliki school is that the Friday sermon is merely recommended.

It is recommended for the Imam to offer the greeting after ascending the pulpit. Jabir reported: The Messenger of Allah would offer the greeting as soon as he ascended the pulpit. Ibn Majah. Another Hadith states: When the Messenger of Allah ascended the pulpit, he would turn toward the people and say, “Peace be upon you.” Al-Sha‘bi said: Abu Bakr and Umar used to do this. Al-Sa’ib said: During the time of the Messenger, Umar, and Abu Bakr, the first call to prayer on Friday was made after the Imam ascended the pulpit. Then, during the time of Uthman, when the population increased, he introduced a third call to prayer from the minaret. The Messenger had only one caller to prayer. Bukhari, Nasai, and Abu Dawud. According to a narration by Ahmad and Nasai: When the Messenger sat on the pulpit, Bilal would give the call to prayer, and when he descended, he would give the Iqamah. Adi ibn Thabit said: When the Messenger of Allah stood on the pulpit, his Companions would sit facing him. Ibn Majah. Tirmidhi said: The Companions and those after them acted according to this Hadith. They considered it recommended to sit facing the Imam while he delivered the sermon.

Praising Allah and the Messenger, giving admonition, and reciting the Quran in the sermon

Recommended:

Abu Hurayrah reported that the Messenger of Allah said: There is no blessing in a statement that does not begin with praise of Allah. Abu Dawud and Ahmad. Another narration states: A sermon that contains no declaration of faith is like a leprous hand. Ahmad, Abu Dawud, and Tirmidhi. In Tirmidhi’s narration, “Tashahhud” is used instead of “declaration of faith.” Ibn Masud reported that when the Messenger of Allah recited the Tashahhud, he would say: “Praise belongs to Allah. We seek His help and His forgiveness, and we seek refuge in Allah from the evils of ourselves. Whoever Allah guides, none can misguide; and whoever He misguides, none can guide. I testify that there is no deity but Allah, and I testify that Muhammad is His servant and Messenger. He sent him with the truth as a bearer of good news and a warner before the Hour. Whoever obeys Allah and His Messenger has attained guidance, and whoever disobeys them harms none but himself and cannot harm Allah in the least.” When Ibn Shihab was asked about the Tashahhud of the Messenger of Allah on Friday, he mentioned the foregoing Tashahhud. It contains the words: “And whoever disobeys them has gone astray.”

Both of the above narrations are taken from Abu Dawud. (Translation of the above testimony in the Tashahhud: All praise belongs to Allah. We seek help and forgiveness from Him. We seek refuge in Allah from the evil within ourselves. Whoever Allah guides, no one can lead astray; and whoever He leads astray, no one can guide. I testify that there is no deity except Allah. I further testify that Muhammad is His servant and Messenger. He sent him with the true message as a bearer of glad tidings and a warner before the Day of Resurrection. Whoever obeys Allah and His Messenger will be rightly guided. Whoever disobeys Allah and His Messenger will harm no one but himself; he will go astray and can cause no harm to Allah.) Jabir ibn Samurah said: The Messenger of Allah ﷺ would deliver the sermon standing and sit between the two sermons. He would recite various verses of the Qur’an to the people and admonish them. All the authentic hadith collections except Bukhari and Tirmidhi. He also narrated that the Messenger of Allah ﷺ did not make his Friday sermon lengthy. It consisted of a few simple and brief statements. Abu Dawud. Umm Hisham said: I memorized Surah Qaf simply by hearing it from the mouth of the Messenger ﷺ, because he would recite it from the pulpit during the sermon every Friday. Ahmad, Muslim, al-Nasa’i and Abu Dawud. Ya’la ibn Umayyah said: I heard the Messenger ﷺ reciting from the pulpit: “And they will call, ‘O Malik’” (Surah al-Zukhruf). Bukhari and Muslim. Ibn Majah contains the following: Ubayy said: On Friday, the Messenger of Allah ﷺ would stand and remind people of the ancient nations destroyed by Allah’s worldly punishment and recite Surah Tabarakalladhi.

It is stated in Rawdat al-Nadiyyah: The sermon sanctioned by the Shariah is the one in which the Messenger ﷺ used to convey to the people glad tidings of the Hereafter and warnings. This, therefore, is the spirit of the sermon, for which the sermon was instituted in the Shariah. Praising Allah, invoking blessings upon Allah’s Messenger, or reciting portions of the Qur’an during the sermon are matters beyond the primary purpose for which the sermon was instituted. Their occurrence in the sermons of the Messenger of Allah ﷺ does not prove that they are the ultimate and essential objective and indispensable condition of the sermon. Every fair-minded person will acknowledge that the primary purpose of the sermon is admonition or good counsel, not the praise of Allah and invocation of blessings upon the Messenger recited at its beginning.

It was the customary practice of the Arabs that when one of them assumed an office or delivered a speech, he would begin by praising Allah and His Messenger. This is indeed an excellent and beautiful practice. But that is not the real objective; rather, the statements that follow are the objective. If it were said that when someone stood to address an assembly, nothing except praise of Allah and invocation of blessings upon the Messenger could serve as the motivating substance behind his speech, every sound-minded person would reject it. Once this is acknowledged, it becomes clear that good counsel is the primary objective of the Friday sermon; praise of Allah and invocation of blessings upon the Messenger are not its primary objective. Thus, when the preacher fulfills the task of giving good counsel, he has fulfilled the actual action required by the Shariah. However, if he also includes praise of Allah and His Messenger in his speech, or adds inspiring passages from the Qur’an, it will be better and more complete.

Delivering both sermons while standing and sitting briefly between them. Ibn Umar said: The Messenger of Allah ﷺ would deliver the sermon standing on Friday, then sit, and then stand again, as preachers do nowadays. All authentic hadith collections. Jabir ibn Samurah said: The Messenger of Allah ﷺ would deliver the sermon standing, then sit, then stand again and deliver the sermon standing. Therefore, whoever says that he delivered the sermon sitting has lied. By Allah, I prayed more than two thousand prayers—that is, obligatory prayers—with him. Ahmad, Muslim and Abu Dawud. Tawus said: The Messenger of Allah ﷺ, Abu Bakr, Umar and Uthman would deliver the sermon standing. Muawiyah was the first to deliver the sermon sitting. Al-Sha’bi said: Muawiyah would deliver the sermon sitting only after his belly and the flesh of his body had grown large. Since the Messenger of Allah ﷺ and the Companions delivered the sermon standing and sat between the sermons, some imams have ruled that standing and sitting are obligatory. But it is not correct to establish something as obligatory merely from their actions, without an explicit command expressed in words.

The sermon should be delivered in a loud voice, briefly and with seriousness. Ammar ibn Yasir said: I heard the Messenger of Allah ﷺ say: “Making the sermon brief and the prayer longer is a sign of understanding in matters of the Shariah. So lengthen the prayer and shorten the sermon.” Ahmad and Muslim. The reason that lengthening the prayer and shortening the sermon is called a sign of understanding in the Shariah is that one who possesses sufficient wisdom, discernment and expertise in religious law—that is, a jurist—can choose words capable of conveying extensive meaning in few words.

Jabir ibn Samurah said: The prayer of the Messenger of Allah ﷺ was moderate and balanced, and his sermon was also moderate and balanced. All authentic hadith collections except Bukhari and Abu Dawud. Abdullah ibn Abi Awfa said: The Messenger of Allah ﷺ would make the prayer long and the sermon short. Al-Nasa’i. Jabir said: When the Messenger of Allah ﷺ delivered a sermon, his eyes would become red, his voice would rise, and he would be intensely impassioned, as though warning an army: “Beware! The enemy will come upon you in the morning or evening.” Muslim and Ibn Majah. Al-Nawawi said: It is recommended that the sermon be melodious, refined, fluent, readily understandable, well-organized, clear, extensive in principles and precise in details. Its language should not be obscene, for that does not influence the hearts of the listeners. Nor should its language be rude or distasteful, for then the purpose of the sermon is not achieved. Rather, tasteful, simple and lucid words should be selected for the sermon. Ibn al-Qayyim said: The sermons of the Messenger of Allah ﷺ were likewise. They were filled with faith in Allah, the angels, the Books, the Messengers and the Hereafter, and with descriptions of Paradise and Hell. They contained descriptions of the blessings Allah had prepared for His beloved servants and of the punishments He had prepared for His enemies and disobedient servants. Thus, when people heard his sermons concerning tawhid, faith, Allah and the ancient nations destroyed by Him, their hearts became filled with faith and emotion. His sermons were unlike the speeches of others, which merely present information about creation, foster attachment to life and its pleasures, and frighten people about death. After hearing such speeches, listeners leave without gaining any benefit; one day they die, their property is distributed, and the earth consumes their bodies. Such speeches do not produce faith, nor do they impart tawhid or any beneficial knowledge. On the other hand, anyone who examines the sermons of the Messenger of Allah ﷺ and his Companions will find them full of guidance, tawhid and discussion of Allah’s attributes. They are full of the fundamentals of faith, calls to Allah and descriptions of Allah’s blessings. They contain reminders of the nations destroyed by Allah’s punishment, intended to instill fear of His torment. They constantly encourage remembrance of Allah and gratitude to Him. Through discussion of Allah’s greatness and attributes, they seek to kindle love for Him in the hearts of His creation. Through commands to worship, thank and remember Him, they seek to attain Allah’s love. Consequently, when listeners left after hearing those sermons, an unbreakable bond of complete love had been created between Allah and them. Then many centuries passed. The rulings of the Shariah and Allah’s commands became mere formalities. There was no effort or care to fulfill their rights and achieve their true purposes. Thus, the sermons too became nothing more than pleasing, polished prose. As a result, sincerity was not merely reduced; it had practically vanished, and the true purpose of the sermon had failed.

Interrupting the sermon because of a particular incident. Abu Buraydah said: The Messenger of Allah ﷺ was delivering a sermon before us when Hasan and Husayn suddenly came. They were wearing two red garments and were walking, stumbling and falling as they came. The Messenger of Allah ﷺ immediately suspended the sermon, descended from the pulpit, carried them and placed them before him. Then he said: “Allah and His Messenger have spoken the truth: ‘Your wealth and your children are only a trial.’ I looked at these two children stumbling and falling as they walked, and I could not help interrupting my sermon because of them.” The five authentic hadith collections. Abu Rifa’ah said: The Messenger of Allah ﷺ was delivering a sermon. At that moment I came and presented myself before him. I said: “O Messenger of Allah, I am a stranger and have come to learn about the religion. I do not know what my religion is.” The Messenger of Allah ﷺ immediately looked at me and came over to me, interrupting the sermon. Then he had a wooden chair brought whose legs were made of iron. He sat on the chair and began teaching me some of the knowledge Allah had given him about Islam. Then he returned to the pulpit and completed the sermon. Muslim and al-Nasa’i.

Ibn al-Qayyim said: At times the Messenger of Allah ﷺ would suspend the sermon for a particular need or to answer the Companions’ questions. Sometimes, when necessary, he would descend from the pulpit, then return and complete the sermon. He did this when he descended for Hasan and Husayn, carried them, took them up onto the pulpit and completed the sermon after standing. During the sermon he would call someone and say, “O so-and-so, come and sit,” or, “O so-and-so, pray.” The Messenger of Allah ﷺ would deliver the sermon in accordance with the circumstances.

17. Prohibition of speaking during the sermon

According to most scholars, listening silently to the sermon is obligatory, and speaking during the sermon is forbidden, even if the speech concerns commanding good and forbidding evil, whether or not the sermon is being listened to at that time. Ibn Abbas narrated that the Messenger of Allah ﷺ said: “Whoever speaks while the imam is delivering the sermon is like a donkey carrying a great number of books. And whoever tells him, ‘Be quiet,’ has no Friday prayer.” Ahmad. (His Friday prayer is counted as Zuhr, because the obligatory prayer of this time has unanimously become invalid.)

Abdullah ibn Umar said that the Messenger of Allah ﷺ said: “Three kinds of people attend the Friday prayer. One attends and engages in idle talk; such a person gains nothing except his idle talk. Another attends to supplicate; whatever he asks Allah for, Allah may grant if He wills, and may not grant. Another attends silently, causing no one trouble and stepping over no one’s neck. For him, the Friday prayer is an expiation for all sins committed between that Friday and the previous Friday, and for an additional three days, because Allah has said: ‘Whoever does a good deed will have ten times its reward.’” Ahmad and Abu Dawud. Abu Hurayrah said that the Messenger of Allah ﷺ said: “When you say to the person beside you, ‘Be quiet,’ you have engaged in idle talk.” All authentic hadith collections except Ibn Majah. Abu al-Darda said: The Messenger of Allah ﷺ sat on the pulpit, delivered a sermon and recited a verse. Ubayy ibn Ka’b was sitting beside me, so I asked him, “O Ubayy, when was this verse revealed?” Ubayy did not answer. I asked again, but he still did not answer. When the Messenger of Allah ﷺ descended from the pulpit, Ubayy said to me, “You have gained nothing from today’s Friday prayer except your idle talk.” When the Messenger ﷺ came out, I went to him and informed him of what Ubayy had said. He said: “Ubayy has spoken the truth. When you hear your imam speaking, listen silently until he finishes.” Ahmad and al-Tabarani. According to Imam al-Shafi’i and Ahmad, it is forbidden to speak for one who can hear the imam, but not forbidden for one who cannot hear him; nevertheless, remaining silent is recommended. Al-Tirmidhi said: According to Ahmad and Ishaq, it is permissible to return a greeting and to say “May Allah have mercy on you” in response to a sneeze while the imam is delivering the sermon. Al-Shafi’i said: If someone sneezes on Friday and another person says “May Allah have mercy on you,” I hope it is permissible for him, because saying this in response to a sneeze is Sunnah. However, if someone greets another person, I consider it disliked, though the greeting should be returned, because giving the greeting is Sunnah and returning it is obligatory. Speaking at times other than during the sermon is permissible. Tha’labah ibn Abi Malik said: While Umar was sitting on the pulpit, people would talk. When the mu’adhdhin finished the call to prayer, Umar would stand, and no one would speak until both sermons had ended. Then, when Umar descended from the pulpit and the prayer was about to begin, people would speak. Musnad al-Shafi’i. Ahmad narrated that while Uthman was on the pulpit and the mu’adhdhin was giving the iqamah, he would ask the people about their condition and the prices in the market.

18. Catching one rak’ah or less of the Friday prayer

According to most scholars, whoever catches one rak’ah of the Friday prayer with the imam is considered to have caught the Friday prayer, and he must add another rak’ah. Ibn Umar narrated that the Messenger of Allah ﷺ said: “Whoever catches one rak’ah of the Friday prayer should pray another rak’ah; his prayer will be complete.” Al-Nasa’i, Ibn Majah and al-Daraqutni. Abu Hurayrah narrated that the Messenger of Allah ﷺ said: “Whoever catches one rak’ah of a prayer has caught the entire prayer.” All authentic hadith collections.

But whoever catches less than one rak’ah has missed the Friday prayer and must pray four rak’ahs of Zuhr. This is the view of most scholars. Ibn Mas’ud said: Whoever catches one rak’ah of the Friday prayer should pray another rak’ah; and whoever misses both rak’ahs should pray four rak’ahs. Al-Tabarani. Ibn Umar said: When you catch one rak’ah of the Friday prayer, pray another rak’ah; but if you join the congregation while they are sitting, pray four rak’ahs. Al-Bayhaqi.

This is the position of the Shafi’i, Maliki and Hanbali schools, and of Muhammad ibn al-Hasan. Abu Hanifah and Abu Yusuf said: Whoever catches the Tashahhud with the imam has caught the Friday prayer. After the imam says the salam, praying two rak’ahs is sufficient for his Friday prayer.

Prayer during overcrowding. Ahmad and al-Bayhaqi narrated from Sayyar: I heard Umar say: “The Messenger of Allah ﷺ built this mosque, and we Muhajirun and Ansar were with him. When the crowd becomes large, prostrate on the back of another person.” When he saw a group of people praying in the road, he said: “Go to the mosque and pray.”

19. Voluntary prayer before and after Friday prayer

It is Sunnah to pray four or two rak’ahs after the Friday prayer. Abu Hurayrah narrated that the Messenger of Allah ﷺ said: “When any of you prays after Friday, let him pray four rak’ahs.” Muslim, Abu Dawud and al-Tirmidhi. Ibn Umar said: The Messenger of Allah ﷺ would pray two rak’ahs at home on Friday. All authentic hadith collections.

Ibn al-Qayyim said: After the Friday prayer, the Messenger of Allah ﷺ would enter his home and pray two rak’ahs, and he would instruct those who had prayed the Friday prayer to pray four rak’ahs. Imam Ibn Taymiyyah said: When he prayed in the mosque, he prayed four rak’ahs, and when he prayed at home, he prayed two rak’ahs.

Indeed, this is also established by the hadith.

Abu Dawud narrated from Ibn Umar that when the Messenger of Allah ﷺ prayed in the mosque, he prayed four rak’ahs, and when he prayed at home, he prayed two rak’ahs. Bukhari and Muslim narrated from Ibn Umar that after Friday he would go home and pray two rak’ahs.

When he prayed four rak’ahs, some say that he prayed them continuously, while others say that he prayed the first two rak’ahs, said the salam, and then prayed another two rak’ahs. However, it is better to pray this prayer at home. If it is prayed in the mosque, one should move from the place where one performed the obligatory prayer.

Regarding the Sunnah prayer before Friday, Shaykh al-Islam Ibn Taymiyyah said: The Messenger of Allah ﷺ did not pray any prayer after the call to prayer and before the Friday prayer, and no one narrated that he did so. During his time, the call to prayer was given only after he sat on the pulpit. Bilal would give the call, immediately after which he would deliver two sermons. Then Bilal would give the iqamah, and the Messenger of Allah ﷺ would lead the prayer. Thus, it was not possible for him or for any Muslim praying with him to pray after the call to prayer. No one narrated that he would pray before leaving his home on Friday, nor did anyone mention a specific prayer before Friday. It is true that the Messenger of Allah ﷺ encouraged people to pray after going to the mosque, but he did not specify a time or number of rak’ahs for it. Only Friday is mentioned, as he said: “Whoever goes early to the mosque on foot, without riding anything, and prays whatever has been prescribed for him…” This is also reported from the Companions. When they came to the mosque on Friday, they would pray as much as they could from the time they entered it. Some prayed ten rak’ahs, some twelve, some eight, and some fewer. Therefore, most imams agree that there is no Sunnah prayer of a specified number at a specified time before Friday, because this could only be established through the words or actions of the Messenger of Allah ﷺ. Yet he did not institute any Sunnah prayer in this matter through either his words or his actions.

20. When Eid and Friday fall on the same day

When Friday and Eid coincide on the same day, whoever has performed the Eid prayer is not required to perform the Friday prayer.

Zayd ibn Arqam narrated that the Messenger of Allah ﷺ performed the Eid prayer and granted a concession regarding the Friday prayer. He said: “Whoever wishes may pray it.” The five authentic hadith collections. Abu Hurayrah said that the Messenger of Allah ﷺ said: “Two Eids have coincided for you today. Whoever wishes, his having performed the Eid prayer suffices in place of the Friday prayer. We will perform the Friday prayer.” Abu Dawud.

It is recommended for the imam to lead the Friday prayer for those who wish to attend Friday but did not attend Eid. According to the Hanbali view, Zuhr is obligatory for those who do not wish to perform the Friday prayer because they attended Eid. However, the stronger view is that it is not obligatory. Abu Dawud narrated from Ibn al-Zubayr that he said: Two Eids coincided on the same day, so he prayed both prayers as two rak’ahs early in the morning and did not perform any additional prayer until Asr.

33. The prayers of the two Eids

The prayers of the two Eids were instituted in the first year after the Hijrah. They are Sunnah mu’akkadah. The Messenger of Allah ﷺ performed these prayers regularly and ordered Muslim men and women to go out for them. Some important rulings related to these prayers are presented below:

1. Bathing, using perfume and wearing the finest clothing

It was narrated from Ja’far ibn Muhammad that the Messenger of Allah ﷺ wore the Yemeni garment Burd Hibrah on every Eid. Al-Shafi’i and al-Baghawi. Hasan, the grandson of the Messenger ﷺ, said: The Messenger of Allah ﷺ ordered us on Eid to wear the best clothing we could, use the finest perfume we could, and sacrifice the most valuable animal we could. Al-Hakim. Ibn al-Qayyim said: The Messenger of Allah ﷺ wore his finest clothing on both Eids. He had a fine garment that he wore for the two Eids and Friday.

2. Eating something before going out for Eid al-Fitr, and after Eid al-Adha

The Messenger ﷺ would eat an odd number of dates before going out for the Eid al-Fitr prayer. On Eid al-Adha, after returning from the prayer ground, if he had performed the sacrifice himself, he would begin his day’s meal with the meat of the sacrifice.

Anas said: On the morning of Eid al-Fitr, when the Messenger of Allah ﷺ went out, he would not leave until he had eaten an odd number of dates. Ahmad and Bukhari. Buraydah said: On Eid al-Fitr, the Messenger of Allah ﷺ would not go out without eating; and on Eid al-Adha, he would not eat until he returned from the prayer ground. Al-Tirmidhi, Ibn Majah and Ahmad. Ahmad added: He would eat from his own sacrifice. In al-Muwatta, it is narrated from Sa’id ibn al-Musayyab: Muslims were instructed to eat in the morning before going out on Eid al-Fitr.

Ibn Qudamah said: I know of no disagreement concerning the recommendation of eating before the prayer on Eid al-Fitr.

3. Going to the Eid prayer ground

It is permissible to perform the Eid prayer in the mosque. However, praying at the Eid prayer ground is preferable if no obstacle arises because of storms or rain, since the Messenger of Allah ﷺ would perform both Eids at the prayer ground. (Makkah is excluded, because performing the Eid prayer in al-Masjid al-Haram is best.) He never performed Eid in the Prophet’s Mosque except once, because of rain. Abu Hurayrah said: Once it rained on Eid, so the Messenger of Allah ﷺ performed the Eid prayer in the mosque. Abu Dawud, Ibn Majah and al-Hakim.

4. Women and children going to the Eid prayer ground

The Shariah permits women and children to go to the Eid prayer ground for both Eids, whether they are virgins or non-virgins, young or old, or menstruating. Umm Atiyyah said: We were instructed to send even virgin and menstruating girls to the prayer ground on both Eids so that they could participate in the goodness and the Muslims’ gathering. Menstruating women would remain away from the place of prayer. Bukhari and Muslim. Ibn Abbas said: The Messenger of Allah ﷺ would send his wives and daughters toward the prayer ground on both Eids. Ibn Majah and al-Bayhaqi. Ibn Abbas said: I went out with the Messenger of Allah ﷺ on Eid al-Fitr or Eid al-Adha. He then led the prayer and delivered the sermon. After that he went to the women, admonished them, reminded them of the Hereafter and ordered them to give charity. Bukhari.

5. Going and returning by different routes

According to most scholars, it is recommended to go by one route for the Eid prayer and return by another, whether one is the imam or a follower. Jabir said: On Eid, the Messenger ﷺ would go to the prayer ground by one route and return by another. Bukhari. Abu Hurayrah said: On Eid, the Messenger ﷺ would leave by one route and return by another. Ahmad, Muslim and al-Tirmidhi. Nevertheless, it is permissible to return by the route used for going. Abu Dawud, al-Hakim and Bukhari narrated from Bakr ibn Mubashshir. He said: On Eid al-Adha and Eid al-Fitr, I would go toward the prayer ground with the Companions of the Messenger of Allah. We would go to the prayer ground through the valley called Batn Witrhan. After praying with the Messenger ﷺ, we would return to our homes by way of Batn Witrhan.

6. The time of the Eid prayer

The time for Eid begins after the sun has risen approximately three meters above the horizon and lasts until it declines. Ahmad narrated from Jundub: The Messenger ﷺ would lead us in the Eid al-Fitr prayer when the sun had risen the height of two spears, and in the Eid al-Adha prayer when it had risen the height of one spear. (One spear is considered to be three meters.) Al-Shawkani said: This hadith is the best basis for determining the time of the two Eid prayers. The hadith indicates that it is recommended to delay Eid al-Adha relatively less and Eid al-Fitr relatively more. Ibn Qudamah said: It is recommended to hasten the Eid al-Adha prayer so as to allow more time for sacrifice, and to delay the Eid al-Fitr prayer so as to allow more time for giving fitrah. I know of no disagreement on this matter.

7. There is no adhan or iqamah for the Eid prayer

Ibn al-Qayyim said: When the Messenger of Allah ﷺ reached the Eid prayer ground, he would begin the prayer without an adhan, iqamah or announcement that “the prayer is about to begin.” The Sunnah is not to do any of these things.

Ibn Abbas and Jabir (may Allah be pleased with them) said: No adhan was given for either Eid al-Fitr or Eid al-Adha. —Bukhari and Muslim. Muslim narrates from Ata: Jabir (may Allah be pleased with him) informed me that no adhan, iqamah, announcement, or anything similar should be made when the imam goes out for the Eid al-Fitr prayer or afterward. Sa’d ibn Abi Waqqas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) prayed the Eid prayer without adhan or iqamah. He delivered two sermons and sat for a short while between them. —Bazzar.

8. Takbirs in the Eid Prayer

The Eid prayer consists of two rak‘ahs. In the first rak‘ah, it is Sunnah to say seven takbirs after the opening takbir and before the recitation, and in the second rak‘ah, five takbirs apart from the takbir for rising. The hands should be raised with every takbir. Ibn Shu‘ayb narrates that the Messenger of Allah (peace and blessings be upon him) said twelve takbirs at one Eid: seven in the first rak‘ah and five in the second. He did not pray any other prayer before or after the Eid prayer. —Ahmad, Ibn Majah. Imam Ahmad said: This is the view I hold.

It is narrated in a report by Abu Dawud and al-Daraqutni that the Messenger (peace and blessings be upon him) said: “In Eid al-Fitr, there are seven takbirs in the first rak‘ah and five in the second. Recitation must be done after the takbirs in both rak‘ahs.” This is the most preferable view. Most of the Companions, Successors, and imams held this view. Ibn Abd al-Barr said: Through multiple chains with sound isnads, it has been narrated from the Messenger (peace and blessings be upon him) that he said seven takbirs in the first rak‘ah and five in the second in both Eids. Similar reports have come from Abdullah ibn Amr, Ibn Umar, Jabir, Aishah, Abu Waqid, and Amr ibn Awf al-Muzani. No authentic or weak hadith contrary to this has been narrated, and practice initially followed this view.

In the Hanafi school, it is customary to say three takbirs after the opening takbir and before recitation in the first rak‘ah, and three takbirs after recitation in the second rak‘ah.

The Messenger of Allah (peace and blessings be upon him) would pause briefly between every two takbirs. There is no report stating whether he recited any specific supplication or dhikr during this pause. However, al-Tabarani and al-Bayhaqi, through reliable chains, narrated from Ibn Masud’s words and practice that he would praise Allah and send blessings upon the Messenger (peace and blessings be upon him) between two takbirs. It is known that Hudhayfah and Abu Musa (may Allah be pleased with them) did likewise.

Ahmad and al-Shafi‘i consider it recommended to recite between two takbirs: “Glory be to Allah, praise belongs to Allah, there is no god but Allah, and Allah is the Greatest,” or a similar supplication or dhikr. Abu Hanifah and Malik said: The takbirs should be said continuously, without pausing for supplication or dhikr between them. These takbirs in the Eid prayer are Sunnah. If someone omits them, whether deliberately or forgetfully, the prayer is not invalidated. According to al-Shawkani, no prostration of forgetfulness is required if the takbirs are omitted forgetfully. Ibn Qudamah also held this view and said that he knew of no disagreement on the matter.

9. Prayers Before and After the Eid Prayer

There is no proof that any Sunnah prayer is prescribed before or after the Eid prayer. After going to the prayer ground, the Messenger (peace and blessings be upon him) and his Companions did not pray before or after it.

Ibn Abbas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) would go out on the day of Eid and then pray two rak‘ahs. He would not pray before or after them. All the collections of authentic hadith. It is narrated from Ibn Umar (may Allah be pleased with him) that he went out on the day of Eid and did not pray either before or after the Eid prayer. He mentioned that the Messenger (peace and blessings be upon him) used to do the same. —Bukhari. It is narrated from Ibn Abbas that he considered praying before Eid to be disliked. Regarding ordinary voluntary prayers, however, Hafiz Ibn Hajar said in Fath al-Bari that they have not been declared prohibited on the basis of any specific evidence. The time during which voluntary prayer is disliked on other days is likewise disliked on this day.

10. Those for Whom the Eid Prayer Is Permissible

The Eid prayer is permissible for men, women, children, residents, and travelers, whether they pray at home, in a mosque, or at the prayer ground. Anyone who misses the Eid prayer with the congregation should pray two rak‘ahs. Imam Bukhari said: If the Eid prayer is missed, two rak‘ahs should be prayed. The same applies to those living at home and in villages, who should also pray it, because the Messenger (peace and blessings be upon him) said: “This is our Eid, we Muslims.” Anas ibn Malik ordered his freedman living in Zabiyah to pray Eid. Accordingly, he would gather his family and pray the Eid prayer with takbirs like the townspeople. Ikrimah (may Allah be pleased with him) said: The people of the outskirts should gather on the day of Eid and pray two rak‘ahs as the imam prays. Ata said: When the Eid congregation is missed, two rak‘ahs should be prayed.

11. The Sermon of the Eid Prayer

Delivering the sermon of the Eid prayer is Sunnah, and listening to it is also Sunnah. Abu Sa‘id (may Allah be pleased with him) said: On the days of Eid al-Fitr and Eid al-Adha, the Messenger of Allah (peace and blessings be upon him) would go to the Musalla (the name of a place one hundred yards from the Prophet’s Mosque). There he would first lead the prayer, then turn and stand facing the people. They would sit in rows, and he would command, advise, and exhort them. If he wished to dispatch an army somewhere, he would order it to be sent, and then depart. Abu Sa‘id said: The people continued in this manner until the time came when I went out with Marwan, the governor of Medina, on Eid al-Fitr or Eid al-Adha. When we reached the pulpit, I saw a pulpit made by Kathir ibn al-Salt. Marwan was about to ascend it before the Eid prayer. I pulled him by his garment, and he pulled me back. Then he ascended the pulpit and delivered the sermon before the prayer. I said to him: By Allah, you have changed the practice. He said: Abu Sa‘id, what you knew has passed. I said: By Allah, what I know is better than what I do not know. He said: The people will not sit for us after the prayer, so I brought it before the prayer. —Bukhari and Muslim. Abdullah ibn al-Sa’ib said: I attended Eid with the Messenger of Allah (peace and blessings be upon him). When he finished the prayer, he said: “I am now going to deliver the sermon. Whoever wishes to sit and listen to the sermon may sit, and whoever wishes to leave may leave.” —Nasa’i, Abu Dawud, Ibn Majah.

The hadiths narrated to the effect that two sermons must be delivered for Eid and that the imam should sit briefly between them are weak. Al-Nawawi said: There is no evidence for two sermons.

It is recommended to begin the sermon with praise of Allah. No exception to this has been reported from the Messenger (peace and blessings be upon him). Ibn al-Qayyim said: The Messenger (peace and blessings be upon him) began all his addresses with praise of Allah. No hadith states that he began a sermon with takbir. Ibn Majah only narrated from Sa‘id, the muezzin of the Messenger of Allah (peace and blessings be upon him), that the Messenger would say takbir at intervals during the sermon and would say more takbirs in the sermons of the two Eids. This does not prove that he began the sermon with takbir. There is disagreement regarding how the Eid sermon and the rain-seeking sermon should begin. Some say both should begin with takbir. Some say the rain-seeking sermon should begin with istighfar (seeking forgiveness). Others say both should begin with praise of Allah. Shaykh al-Islam Taqi al-Din said: This is correct, because the Messenger of Allah (peace and blessings be upon him) said: “Any important matter that is not begun with praise of Allah remains defective.” The Messenger (peace and blessings be upon him) began all his sermons with praise of Allah. Although many jurists have said that the rain-seeking sermon should begin with istighfar and the Eid sermon with takbir, there is no support whatsoever for their view in the Sunnah of the Messenger (peace and blessings be upon him). Rather, the Sunnah indicates the opposite: every kind of sermon should begin with praise of Allah.

12. Making Up the Eid Prayer

Abu Umair ibn Anas (may Allah be pleased with him) said: A group of the Ansari Companions of the Messenger of Allah (peace and blessings be upon him) informed me that once we could not see the crescent of Shawwal, so we fasted that morning. Toward the end of the day, a caravan arrived and testified before the Messenger of Allah that they had seen the moon the previous day. The Messenger of Allah then ordered us to break the fast and to pray the Eid prayer the next day. —Ahmad, Nasa’i, Ibn Majah. They said: If a group of people misses the Eid prayer for an excuse, they should pray it the following day.

13. Games, Recreation, Singing, and Eating on Eid

Permissible games, innocent recreation, and wholesome singing are practices of Islam, which Allah has sanctioned for Eid as exercise for the body and as a means of mental cheerfulness and recreation.

Anas (may Allah be pleased with him) said: When the Messenger of Allah (peace and blessings be upon him) came to Medina, the people of Medina had two established days of amusement. The Messenger of Allah said: “Allah has granted you better substitutes for them: Eid al-Fitr and Eid al-Adha.” —Nasa’i. Aishah (may Allah be pleased with her) said:

On the day of Eid, the Abyssinians were playing before the Messenger of Allah (peace and blessings be upon him). I tried to look over his shoulder to watch, so he lowered his shoulder, allowing me to watch over it until I was satisfied and returned. —Ahmad, Bukhari, Muslim. In another narration in these three books, Aishah (may Allah be pleased with her) said: Abu Bakr came to our house on the day of Eid. We had two slave girls who were recalling, through song, the events of the Battle of Bu‘ath, on which day the great chiefs and warriors of Aws and Khazraj had been killed.

In the pre-Islamic period, a long and bloody war took place between the two Medinan tribes, Aws and Khazraj. In this war, Khazraj inflicted great slaughter upon Aws. Bu‘ath was the name of a fortress belonging to Aws, and the Battle of Bu‘ath was named after it. It was a famous battle in ancient Arab history. Abu Bakr (may Allah be pleased with him) then said: “O servants of Allah, are you listening to the songs of Satan?” He repeated this three times. Hearing him, the Messenger of Allah (peace and blessings be upon him) said: “O Abu Bakr! Every people has a day of celebration, and today is our day of celebration.” Bukhari’s wording is: “Aishah (may Allah be pleased with her) said: The Messenger of Allah entered my house while two slave girls were singing the songs of Bu‘ath. The Messenger immediately turned away and lay down on the bed. Abu Bakr entered at that time and rebuked me, saying: ‘Are the songs of Satan being sung in the presence of the Messenger of Allah?’ The Messenger then turned toward Abu Bakr and said: ‘Let them sing what they are singing.’ When he turned his attention elsewhere, I gestured to the two girls, and they went out. It was the day of Eid. On that day the Abyssinians played with shields and spears. Sometimes I wished to watch the performance before the Messenger, and sometimes he would say: ‘Are you eager to watch?’ I would say yes. He would then place me behind him so that my cheek was level with his cheek. He would say: ‘O young men of Abyssinia, play well.’ When I became tired of watching, he would say: ‘Are you satisfied?’ I would say yes, and he would say: ‘Then go.’” Hafiz Ibn Hajar said in Fath al-Bari: Aishah narrates that the Messenger said that day: “The Jews of Medina should know that there is breadth in our religion. I have been sent with a generous monotheistic way.” Ahmad and Muslim narrated that the Messenger of Allah said: “The Days of Tashriq are days of eating, drinking, and remembering Allah.”

14. The Virtue of Good De deeds During the Ten Days of Dhu al-Hijjah

Ibn Abbas (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “No days have deeds more beloved to Allah than these days”—the ten days of Dhu al-Hijjah. The Companions said: “Not even jihad in the path of Allah?” He said: “Not even jihad in the path of Allah, except for the jihad of a person who went out with his life and wealth and returned with neither.” —All the authentic hadith collections except Muslim and Nasa’i. Ahmad and al-Tabarani narrated from Ibn Umar (may Allah be pleased with him) that the Messenger of Allah said: “No righteous deed is more beloved to Allah on any other day than during these ten days. So recite La ilaha illallah, alhamdu lillah, and Allahu akbar abundantly during them.”

Ibn Abbas (may Allah be pleased with him) said: In the Quranic statement, “and they mention Allah’s name during known days,” the known days mean the ten days of Dhu al-Hijjah. Ibn Umar and Ibn Abbas (may Allah be pleased with them) would go out to the marketplace during these ten days saying Allahu akbar. Hearing them, the people would also say Allahu akbar. —Bukhari.

When the ten days of Dhu al-Hijjah approached, Sa‘id ibn Jubayr would strive so intensely in good deeds that it was difficult to restrain him. Al-Awza‘i said: I have learned that a righteous deed on any one of the ten days of Dhu al-Hijjah is equal to jihad in the path of Allah, accompanied by fasting during the day and standing guard at night. However, the case of one granted the distinction of martyrdom is different. Al-Awza‘i said: A man from the Banu Makhzum narrated this hadith to me from the Messenger (peace and blessings be upon him).

Abu Hurayrah (may Allah be pleased with him) said: Worshipping Allah during the ten days of Dhu al-Hijjah is so beloved to Allah that worship on no other day is more beloved to Him. The worship of each of these days equals the worship of an entire year, and the worship of each night equals the worship of Laylat al-Qadr. —Tirmidhi, Ibn Majah, al-Bayhaqi.

15. It Is Recommended to Exchange Eid Greetings and Congratulations

Jubayr ibn Nufayr said: When the Companions of the Messenger (peace and blessings be upon him) met one another on the day of Eid, one would say to the other: “May Allah accept Eid from me and from you.”

16. Saying Takbir on the Specified Days of the Two Eids

Saying takbir on the days of Eid is Sunnah. Regarding Eid al-Fitr, Allah said: “So that you may complete the prescribed period, magnify Allah for having guided you, and be grateful to Him.” (Surah al-Baqarah, verse 185). Regarding Eid al-Adha, He said: “And remember Allah during the appointed number of days.” (Al-Baqarah, verse 203)

Ibn Abbas (may Allah be pleased with him) said: These days are the Days of Tashriq. —Bukhari.

Allah also said: “Thus Allah has subjected these animals to you so that you may proclaim His greatness for His guidance to you.” (Surah al-Hajj, verse 37)

According to most scholars, in Eid al-Fitr takbir should be said from the time one goes out for the prayer until the sermon begins. Some weak hadiths have been narrated concerning this, but authentic hadiths have also come from Ibn Umar and others. Al-Hakim said: This is a Sunnah that the hadith narrators have transmitted continuously. Malik, Ahmad, Ishaq, and Abu Thawr expressed this view. Another group said that takbir begins on the night of Eid al-Fitr, when the crescent of Shawwal is sighted, and continues until going to the prayer ground and the imam comes out. The time for takbir in Eid al-Adha is from the dawn of the Day of Arafah until the afternoon of the last Day of Tashriq. These days are the eleventh, twelfth, and thirteenth of Dhu al-Hijjah. The soundest position known from the Companions is the statement of Ali and Ibn Masud that takbir continues from the dawn of the Day of Arafah until the afternoon of the last day at Mina. Ibn al-Mundhir, al-Shafi‘i, Ahmad, Abu Yusuf, Muhammad, Umar (may Allah be pleased with him), and Ibn Abbas (may Allah be pleased with him) supported this view.

Takbir during the Days of Tashriq is not restricted to any particular time; rather, it is recommended throughout all the times of these days.

Bukhari said: Umar (may Allah be pleased with him) would say takbir in his tent at Mina. The people in the mosque would hear him and say takbir, and the people in the marketplace would also say takbir. Thus all of Mina resounded with takbir. Ibn Umar (may Allah be pleased with him) would say takbir in Mina after the prayer, on his bed, in his tent, in his sitting place, and while walking, throughout all the days. Maymunah (may Allah be pleased with her) would say takbir on the Day of Sacrifice. The women would say takbir with the men in the mosque during the nights of the Days of Tashriq, behind Abbas ibn Uthman and behind Umar ibn Abd al-Aziz. Hafiz Ibn Hajar said: The statements and practices of the Companions prove that takbir was customary on these days after the prayer and in other situations. Scholars differ over some details: some say takbir should be said after every prayer; some say only after obligatory prayers, not voluntary ones; others say only men should say it, not women; in congregation, not individually; after prayers performed on time, not make-up prayers; by residents, not travelers; and in towns, not villages. Imam Bukhari appears to support saying takbir in all the situations mentioned. The statements and practices of the Companions he cited support this view. There are several reports concerning the wording of the takbir. The most authentic is that of Salman, who said: Say takbir as follows: “Allahu akbar, Allahu akbar, Allahu akbar kabiran.”

According to reports from Umar and Ibn Masud: “Allahu akbar, Allahu akbar, la ilaha illallah, wallahu akbar, Allahu akbar wa lillahil-hamd.”

Chapter Three: Zakat

Zakat

1. Definition of Zakat

Zakat is the share of a person’s wealth due to Allah that he gives to the poor. It is called zakat because it brings hope of blessing, purification of the heart and desires, and beneficial growth. Linguistically, zakat means growth, purity, and blessing—that is, prosperity. Allah the Exalted said:

خُل مِنْ أَمْوَالِمِ صدقة تطهرهم وتزكيهم بها .

“Take charity from their wealth by which you purify and develop them.” (Surah al-Tawbah, verse 103)

Zakat is one of the five pillars of Islam. It is mentioned together with prayer in eighty-two verses. Allah made it obligatory through His Book, through the Sunnah of His Prophet, and through the consensus of His ummah.

a. It is narrated from Ibn Abbas (may Allah be pleased with him) in all the collections of authentic hadith that when the Messenger of Allah (peace and blessings be upon him) sent Muadh ibn Jabal (may Allah be pleased with him) to Yemen, he told him: “You are going to a people from the People of the Book. Invite them to testify that there is no god except Allah and that I am the Messenger of Allah. If they accept this, inform them that Allah has made five prayers obligatory upon them every day. If they accept this, inform them that Allah has made charity (zakat) obligatory upon their wealth, taken from their rich and distributed among their poor. If they accept this, beware of taking their most valuable and finest possessions. And protect yourself from the supplication of the oppressed, for there is no barrier between that supplication and Allah.”

b. Al-Tabarani narrated in his al-Awsat and al-Saghir from Ali (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “Allah has made obligatory upon wealthy Muslims from their wealth an amount sufficient for the poor among them. When the poor suffer from lack of food or clothing, the conduct of the wealthy—that is, their miserliness—is responsible for their suffering. Beware: Allah will take them to a severe account and punish them with a painful punishment.”

At the beginning of Islam in Makkah, zakat was made obligatory in an unspecified form. The amount of wealth on which it was due and the amount to be given had not been determined. It was left to the awareness and compassion of the Muslims. According to the most famous account, the zakat rates for each category of wealth were determined in the second year after the Hijrah. It was then that the regulations of zakat were revealed.

2. Commanding and Encouraging the Payment of Zakat

a. Allah the Exalted says in verse 103 of Surah al-Tawbah: “Take charity from their wealth by which you purify and cleanse them.” That is: O Messenger, take from the wealth of the believers a specified amount of charity—that is, obligatory zakat—or an unspecified amount of charity, such as voluntary giving, by which you will purify and cleanse them of greed and miserliness, cruelty and narrow-mindedness toward the poor and distressed, and other inhuman defects, and adorn their wealth with moral and practical benefit, blessing, and prosperity, so that they may attain every good and felicity of this world and the Hereafter.

b. Allah the Exalted said:

إن المتقين في جنس وعيون . أخذِينَ مَا أَنْهُمْ رَبُّهُمْ ، إِنَّهُمْ كَانُوا قَبْلَ ذَلِكَ مُحْسِنِينَ كَانُوا قَلِيلاً مِنَ الَّيْلِ مَا يَهْجَعُونَ، وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ وَفِي أَمْوَالِهِرْ حَقَّ لِلسَّائِلِ وَالْمَعْرُومِ.

“Indeed, the Godfearing will be amid gardens and springs, receiving what their Lord gives them, because they were previously doers of good. They used to sleep but little at night, and before dawn they would seek forgiveness. And in their wealth was a due share for the beggar and the deprived.” (Surah al-Dhariyat, verses 15–19)

Indeed, Allah has described righteous conduct as the finest quality of the noble. He described their night prayer as a sign of their righteousness, their seeking forgiveness before dawn as a means of worshipping Allah and drawing near to Him, and their giving to the poor out of compassion and sympathy as a manifestation of righteous conduct.

c. Allah the Exalted said:

وَالْمُؤْمِنُونَ وَالْمُؤْمِنتُ بَعْضُهُمْ أَوْلِيَاء بَعْضٍ يَا مُرُونَ بِالْمَعْرُوفِ وَيَنْمَونَ عَنِ الْمُنْكَرِ وَيُقِيمُونَ الصلوة وَيُؤْتُونَ الزَّكوة ويُطِيعُونَ اللهَ وَرَسُولَهُ ، أُولَئِكَ يرحمهم الله .

“The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong, establish prayer, give zakat, and obey Allah and His Messenger. Allah will have mercy upon them.” (Surah al-Tawbah, verse 71)

That is, the community upon which Allah sends mercy and blessing is the community that believes in Allah, binds its members together through mutual help and love, enjoins what is right, forbids what is wrong, preserves its relationship with Allah through prayer, and strengthens its mutual relations through giving zakat.

d. Allah the Exalted also said:

الَّذِينَ إِن مكتمر فِي الْأَرْضِ أَقَامُوا الصَّلوةَ وَأتُوا الزَّكُوةَ وَأَمَرُوا بِالْمَعْرُوفِ وَتَمَوْا عَنِ الْمُنْكَرِ وَلِلَّهِ عَاقِبَةُ الأمور .

“Those who, if We establish them in authority on earth, establish prayer, establish the zakat system, enjoin what is right, and forbid what is wrong. And the final decision in all matters rests with Allah.” (Surah al-Hajj: Verse 41)

Allah Almighty has designated zakat as one of the foremost purposes and objectives of granting political authority.

a. Al-Tirmidhi narrated from Abu Kabshah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “I swear by Allah concerning three matters, so remember them: (1) Charity does not diminish wealth. (2) When a servant is wronged and patiently endures it, Allah will increase his honor and dignity. (3) When a servant opens the door of asking someone for something, Allah opens for him the door of poverty.”

b. Ahmad and al-Tirmidhi narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “Allah accepts charity and takes it with His right hand, then increases it for one of you just as one of you raises and nurtures a foal, until a morsel of food becomes as large as Mount Uhud.” Aki said: “The support for this hadith exists in the words of Allah. He said:”

الى يَعْلَمُوا أَنَّ اللَّهَ مَوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدق .

“Do they not know that Allah Almighty accepts repentance from His servants and accepts charities?” (Surah al-Tawbah: Verse 104)

يبْحَقُ الله الربُوا وَيُرْبى الصدقت.

“Allah obliterates interest and increases charities.” (Surah al-Baqarah: Verse 276)

c. Imam Ahmad narrated through an authentic chain from Anas (may Allah be pleased with him): “A man from the tribe of Banu Tamim came to the Messenger of Allah (peace and blessings be upon him) and said: ‘O Messenger of Allah, I possess abundant wealth. I have a large family, extensive lands, and many guests come to me. Tell me what I should do and how I should spend.’ The Messenger of Allah (peace and blessings be upon him) said: ‘Pay zakat from your wealth; it is a means of purification for you. Also maintain ties with your relatives, and recognize the rights of the poor, neighbors, and those who ask for help’—that is, recognize their rights and give them their due.”

d. It was narrated from Aishah (may Allah be pleased with her) that the Messenger of Allah (peace and blessings be upon him) said: “I swear concerning three matters: Allah will never make one who fulfills the obligations of Islam like one who fulfills none of them. The obligations of Islam are three: prayer, fasting, and zakat. When Allah takes a servant as a friend in this world, He will not take another as a friend instead of him on the Day of Resurrection. And when a person loves a people, Allah will keep him with them [on the Day of Resurrection]. If I swear concerning a fourth matter, I hope I will not sin. It is that when Allah conceals a servant’s faults in this world, He will also conceal his faults on the Day of Resurrection.”

e. Al-Tabarani narrated in his al-Awsat from Jabir (may Allah be pleased with him) that a man said: “O Messenger of Allah, what benefit will a person receive if he pays zakat on his wealth?” The Messenger of Allah (peace and blessings be upon him) said: “Whoever pays zakat on his wealth will have all calamities and misfortunes kept away from him.”

f. Al-Bukhari and Muslim narrated from Jarir ibn Abdullah (may Allah be pleased with him). He said: “I pledged allegiance to the Messenger of Allah (peace and blessings be upon him) to establish prayer, pay zakat, and sincerely seek the welfare of every Muslim.”

3. A Warning About the Terrible Consequences of Failing to Pay Zakat

a. Allah Almighty said:

وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِصْةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ لا فَبَشِّرْهُم بِعَذَابِ اليه يوم يحمى عَلَيْهَا فِي نَارِ جَهَنَّمَ تَتَّكُوى بِهَا جِبَاءَهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ ، هَذَا مَا كَنَرْتُمْ لِأَنْفُسِكُمْ فَلْ وَقَوْا مَا كنتي تميزون.

“Those who hoard gold and silver and do not spend it in the way of Allah—give them the glad tidings of a painful punishment. On the day when those treasures will be heated in the Fire of Hell and their foreheads, sides, and backs will be branded with them, it will be said: ‘This is what you hoarded for yourselves. So taste what you used to hoard.’” (Surah al-Tawbah: Verses 34–35)

b. Allah also said:

وَلَا يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا أَنْهُمُ اللهُ مِن فَضْلِهِ هُوَ خَيْرًا لَمَرْ بَلْ هُوَ غَرْ لَهُمْ ، سَيَطُوقُونَ مَا بَغِلُوا بِهِ يَوْمَ الْقِيمَةِ .

“Those who are miserly with the bounty Allah has given them should not think that this miserliness is good for them. Rather, it is bad for them. On the Day of Resurrection, the wealth over which they were miserly [and did not pay zakat] will be heated in the Fire of Hell, made into fetters, and placed around their necks.” (Surah Al Imran: Verse 180)

Imam Ahmad, al-Bukhari, and Muslim narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “If a hoarder—meaning one whose wealth is subject to zakat but who does not pay it—does not pay the zakat on his wealth, that wealth will be heated in the Fire of Hell, made into broad metal plates, and used to brand his sides and forehead until Allah finishes judging His servants during a day lasting fifty thousand years. Then he will be shown the way to Paradise or Hell. If the owner of a herd of camels does not pay zakat on it, on the Day of Resurrection a vast plain will be spread out for those camels, and they will graze there. Whenever the last camel of the herd passes over him, the first will return to him, and this will continue for fifty thousand years until Allah finishes judging His servants. Then he will be shown the way to Paradise or Hell. If the owner of a flock of sheep does not pay zakat on it, on the Day of Resurrection a vast plain will be spread out for them. They will graze there, trampling and digging with their hooves and horns. None of them will be hornless or have twisted horns. As soon as the last sheep reaches him, the first will return, and this will continue throughout that day, equivalent in present reckoning to fifty thousand years, until Allah finishes judging His servants. Then he will be shown the way to Paradise or Hell.” The people asked: “O Messenger of Allah, what about horses?” He said: “Goodness is tied to the forelocks of horses until the Day of Resurrection. Horses are of three kinds: one is a reward for its owner, one is a covering, and one is a burden of sin. The horse that is a reward is one that its owner keeps for the sake of Allah and prepares for service in the way of Allah. Whatever it feeds upon, Allah records a reward for him. If he lets it graze in a verdant field, Allah records a reward for whatever it eats. If he gives it water from a river or stream, a reward is recorded for him for every drop it drinks. The Messenger of Allah (peace and blessings be upon him) even mentioned reward for its urine and dung. If that horse grazes on one or two highland tracts, its owner receives a reward for every step it takes. The horse that is a covering for its owner is one that he keeps out of pride or for beauty, while not forgetting its due—its belly and back—on days of ease or hardship; that is, he rides it and does not forget to feed it when it is hungry. The horse that is a burden of sin for its owner is one that he keeps out of excessive pride, arrogance, and ostentation. It is a burden of sin for him.” The people asked: “O Messenger of Allah, what do you say about donkeys?” The Messenger of Allah (peace and blessings be upon him) said: “Allah has not revealed anything to me concerning donkeys except this comprehensive and unique verse:”

فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يره، ومن يعمل مِثْقَالَ ذَرَةٍ قرا يره .

“Whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.” (Surah al-Zilzal: Verses 7–8)

Al-Bukhari and Muslim narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “Whoever is given wealth by Allah but does not pay its zakat, that wealth will appear to him on the Day of Resurrection in the form of a poisonous snake with two black spots above its eyes. It will coil around him on the Day of Resurrection, squeeze his jaws, and say: ‘I am your wealth; I am your hoarded treasure.’” Then the Messenger of Allah (peace and blessings be upon him) recited this verse:

وَلَا يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا أَتَاهُرُ اللَّهُ مِن فَضْلِهِ .

“Those who are miserly with the bounty Allah has given them should not consider their action good…” (Surah Al Imran: Verse 180)

Ibn Majah, al-Bazzar, and al-Bayhaqi narrated from Ibn Amr (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “O Muhajirun, I seek refuge with Allah that you should be afflicted by five evil practices that may appear among you. When immorality is openly practiced among a people, diseases will spread among them that were unknown among their forefathers. When people cheat others in measure and weight, they will suffer famine, poverty, and the oppression of the ruler. Those who do not pay zakat will be deprived of rain; and were it not for the animals, they would receive no rain at all. Those who break the covenant of Allah and His Messenger will have foreign enemies gain power over them, and they will seize some of their wealth. And when the rulers of a people do not rule them according to the Book of Allah, internal discord will rise among them.”

Al-Bukhari and Muslim narrated from Ahnaf ibn Qays (may Allah be pleased with him). Ahnaf said: “I sat in a gathering of Quraysh when suddenly a man with disheveled hair, coarse clothing, and an untidy appearance arrived. He stood before everyone and offered greetings. (This man was Abu Dharr, may Allah be pleased with him.) Then he said: ‘Give those who hoard wealth the glad tidings of stones heated in the Fire of Hell. They will be placed on each of their nipples and will emerge through the upper part of his neck; then they will be placed on his neck and emerge through his nipple, causing him to tremble.’ Then the man left and sat with a military detachment. I followed him and sat with him, still not knowing who he was. I said: ‘I think the people disliked what you said.’ He replied: ‘They understand nothing. My beloved friend told me—’ I asked: ‘Who is your beloved friend?’ He said: ‘The Messenger of Allah (peace and blessings be upon him).’ ‘Can you see Uhud?’ I looked toward the sun to see how much of the day remained. I thought the Messenger of Allah (peace and blessings be upon him) might send me on an errand. I replied: ‘Yes, I can see Uhud.’ He said: ‘I would not like to possess gold equal to Uhud and then keep three dinars of it, giving away the rest.’ They understand nothing; they are merely hoarding the wealth of this world. By Allah, I will not ask them for anything of this world until I meet Allah [that is, until I die], nor will I ask them anything about the religion.”

4. The Shariah Ruling Concerning One Who Denies Zakat

Zakat is an unequivocal obligation of Islam concerning whose obligatory nature the entire Muslim ummah is in agreement. It has become so well known that it is regarded as one of the indispensable obligations of Islam. Therefore, whoever denies that it is obligatory has certainly left Islam, become an unbeliever and apostate, and the rulings concerning apostasy will apply to him. However, if he is a recent convert to Islam, he may be excused because of his ignorance of the various rulings of Islam.

Whoever refrains from paying zakat despite believing that it is necessary and obligatory has not thereby left Islam, but he is sinful for failing to pay it. The ruler of the country has the right to collect zakat from him by force and punish him. No wealth beyond the zakat may be taken from him. According to the earlier view of Imam Ahmad and al-Shafi‘i, the government may take the zakat from him and, as a punitive measure, also take half of his remaining property. (If someone conceals the true amount of his property, refrains from paying zakat, and this is later discovered, the government may likewise take the zakat and half of the remaining property from him.) As evidence, Imam Ahmad, al-Nasa’i, Abu Dawud, al-Hakim, and al-Bayhaqi narrated from Bahz ibn Hakim, from his father, from his grandfather: “I heard the Messenger of Allah (peace and blessings be upon him) say: ‘Zakat is due on every grazing herd of camels. If there are forty camels, one bint labun is due. No camel may be omitted from its calculation. Whoever gives it seeking reward will receive his reward, and whoever does not pay zakat, we”

“will certainly take it from him as an obligatory due owed to Allah, along with half of all his property. None of it will be lawful for the descendants of Muhammad.’” Ahmad said: “The chain of this hadith is authentic.” Concerning Bahz, al-Hakim said: “His hadith is sahih.” (However, al-Bayhaqi said that according to al-Shafi‘i, this hadith is not sahih in the view of hadith scholars.)

If a group acknowledges that zakat is obligatory but refuses to pay it, and is influential and powerful, zakat must be collected even by fighting them. Al-Bukhari and Muslim narrated from Ibn Umar (may Allah be pleased with him): “The Messenger of Allah (peace and blessings be upon him) said: ‘I have been commanded to fight the people until they testify that there is no deity except Allah and that Muhammad is His Messenger, establish prayer, and pay zakat. When they do this, they will secure their lives and property from me, except where a right of Islam applies. Their reckoning is with Allah.’”

All the major authentic hadith collections narrated from Abu Hurayrah (may Allah be pleased with him): “When the Messenger of Allah (peace and blessings be upon him) died and Abu Bakr became caliph, many Arabs apostatized and became unbelievers. Umar (may Allah be pleased with him) said: ‘How can you fight them when the Messenger of Allah (peace and blessings be upon him) said: I have been commanded to fight the people until they testify that there is no deity except Allah? Whoever makes this testimony secures his life and property from me, except for the rights of Islam, and his reckoning is with Allah.’ Abu Bakr (may Allah be pleased with him) said: ‘By Allah, I will fight whoever differentiates between prayer and zakat, for zakat is Allah’s right in wealth [The Banu Yarbu‘ tribe had gathered the zakat to send it to Abu Bakr, but Malik ibn Nuwayrah forbade them to send it and distributed the zakat among them. A dispute arose over them, causing Umar (may Allah be pleased with him) to become doubtful about them. He therefore debated Abu Bakr and objected to his decision to fight them. Abu Bakr fought them in the eleventh year after Hijrah, during the first year of his caliphate].’”

“By Allah, if they refuse to give even the young she-camel that they used to give during the time of the Messenger of Allah (peace and blessings be upon him), I will fight them.” Umar said: “By Allah, the only reason I said this was that Allah had opened Abu Bakr’s heart to fighting [that is, he had no doubt in his mind about the justification for fighting]. I realized that what he understood was the truth.” The wording of Muslim, Abu Dawud, and al-Tirmidhi is: “Even if they refuse to give the rope used to tether camels, I will fight them,” instead of “the young she-camel.”

5. Upon Whom Is Zakat Obligatory?

Zakat becomes obligatory upon a free Muslim as soon as he owns wealth reaching the nisab (the prescribed minimum amount). If the nisab is reached in any one of the types of wealth subject to zakat, zakat must be paid on it.

6. The Nisab of Zakat

The conditions for the nisab are:

a. It must be in excess of the family’s basic needs: that is, zakat is due on whatever remains after obtaining food, clothing, housing, means of transport, and tools of livelihood.

b. One complete lunar year must pass. This year begins on the day one becomes owner of the nisab, and the nisab must remain complete throughout the entire year. If it falls below the nisab during the year and later reaches it again, the count must restart from the day it becomes complete.

Al-Nawawi said: “The position of our school and that of Malik, Ahmad, and most imams is that for wealth on which zakat is due as a portion of that very wealth and for which completion of a year is a condition—such as gold, silver, and livestock—the nisab must remain complete throughout the year. If it falls below the nisab at any point during the year, the year is interrupted. When it becomes complete again, a new year begins from that time. Abu Hanifah said: It is sufficient for the nisab to be complete at the beginning and end of the year; a deficiency during the intervening period does not matter. Thus, if a person initially has two hundred dirhams, loses all but one dirham during the year, or initially has forty goats and all but one perish during the year, then at the end of the year the amount again reaches two hundred dirhams or forty goats, zakat is due on the entire amount. [If someone sells the nisab during the year or converts it into another type of wealth, the zakat year is interrupted and a new year must be counted.]”

However, this condition does not apply to zakat on crops and fruits. Zakat becomes obligatory on the day the crop is harvested. Allah said:وَأَتَوْا حَقَّهُ يَوْم حَصَادِه“Give its due on the day it is harvested.” Al-Abdari said: “Zakatable wealth is of two kinds. The first is that which grows by itself, such as fruits and grains. Zakat becomes obligatory on these as soon as they are gathered. The second is that whose growth requires investment, such as money, dirhams, dinars, merchandise, and livestock. A full year must pass on these. Even when they reach the nisab, zakat is not obligatory until a full year has passed. This is the view of the jurists.”

7. Zakat on the Wealth of Children and the Insane

When the wealth of an insane person or a child reaches the nisab, it is obligatory upon the guardians of both to pay zakat on their behalf. Amr ibn Shu‘ayb narrated from his father, from his grandfather, that the Messenger of Allah (peace and blessings be upon him) said: “Whoever becomes the guardian of an orphan who possesses property should conduct business with it on his behalf, so that it is not exhausted by zakat.” The chain of this hadith is weak. Imam al-Shafi‘i strongly maintained, on the basis of this hadith, that zakat is obligatory on all types of property. Aishah (may Allah be pleased with her) used to pay zakat from the property of orphans under her care.

Al-Tirmidhi said: “The scholars have differed on this matter. According to Umar, Ali, Aishah, Ibn Umar, and several other Companions, zakat is obligatory on an orphan’s property. Malik, al-Shafi‘i, Ahmad, and Ishaq held the same view. According to another group, including Sufyan and Ibn al-Mubarak, there is no zakat on an orphan’s property.”

8. Zakat of a Debtor

Whoever possesses wealth on which zakat is due but is in debt should first

repay the debt from that wealth, then pay zakat on what remains, if it reaches the nisab. If it does not reach the nisab, he does not have to pay zakat, for in this situation he himself is poor. The Messenger of Allah (peace and blessings be upon him) said: “Zakat is not obligatory upon anyone except a wealthy person.” —Ahmad, al-Bukhari.

The Messenger of Allah (peace and blessings be upon him) also said: “Zakat is collected from the wealthy and distributed among the poor.” In this matter, a debt owed to Allah and a debt owed to a servant are equal. Another hadith states: “Allah’s debt is more deserving of being repaid.” This will be discussed later.

9. Zakat of One Who Dies Without Paying It

If zakat was obligatory upon a person but he died without paying it, zakat remains due from his estate. Its payment must take precedence over repayment of debts, execution of bequests, and distribution of inheritance [this is the view of al-Shafi‘i, Ahmad, Ishaq, and Abu Thawr]. Allah Almighty said concerning inheritance: (Surah 4, al-Nisa: Verse 12)

من بَعْدِ وَصِيَّةٍ يُوصِي بِمَا أَوْ دَيْن .

“(Inheritance is distributed) after fulfillment of the bequest made by the deceased and payment of the debt.” Al-Nisa: Verse 12. Zakat is a debt owed to Allah that remains outstanding.

It was narrated from Ibn Abbas (may Allah be pleased with him): A man came to the Messenger of Allah (peace and blessings be upon him) and said: “My mother has died, and she owed one month of fasting. Should I make it up on her behalf?” The Messenger of Allah (peace and blessings be upon him) said: “If your mother had owed a debt, would you have paid it on her behalf?” He replied: “Yes.” The Messenger of Allah (peace and blessings be upon him) said: “Then Allah’s debt is more deserving of being repaid.” —Al-Bukhari and Muslim.

10. The شرط of Intention in Paying Zakat

Zakat is an act of worship, so intention is a condition for its validity. Intention means directing the act of paying zakat toward seeking Allah’s pleasure, hoping for its reward from Allah, and firmly believing in one’s heart that it is the obligatory zakat imposed upon one. Allah Almighty said:

وَمَا أَمِرُوا إِلَّا لِيَعْبُدُوا اللهَ مُخْلِصِينَ لَهُ الدِّين .

“They were only commanded to worship Allah, making their devotion sincerely for Him alone.” (Surah al-Bayyinah: Verse 5)

Moreover, it has been declared in an authentic hadith that the Messenger of Allah (peace and blessings be upon him) said: “Actions are judged only by intentions, and every person will have only what he intended.”

According to Malik and al-Shafi‘i, intention is a condition at the time zakat is paid. According to Abu Hanifah, intention is necessary either at the time of payment or when the amount to be paid is set aside. According to Ahmad, it is permissible to form the intention shortly before payment.

11. Paying Zakat as Soon as It Becomes Obligatory

It is obligatory to pay zakat at the very moment it becomes obligatory. Delaying its payment is forbidden. However, if payment is not possible, it is permissible to delay it until it becomes possible. Ahmad and al-Bukhari narrated from ʿUqbah ibn al-Harith that ʿUqbah said: “I prayed the ʿAsr prayer with the Messenger of Allah. When he concluded the prayer with salām, he rose quickly and went to one of his wives. Then he came out again. Seeing the people’s amazement at his haste, the Messenger of Allah said: ‘During the prayer, I remembered that I had some gold or silver at home. I did not want evening or night to pass while it remained with us. So I went and ordered that it be distributed.’ [Ibn Battāl said: This hadith shows that every good deed should be done promptly, because calamities, misfortunes, and obstacles may arise at any time, and there is no guarantee against death. It is not right to adopt the attitude that it can be done later.]

Al-Bukhari also narrated in his historical work, and al-Shafiʿi narrated from ʿA’ishah: The Messenger of Allah said: “When zakat becomes mixed with any property, the destruction of that property is inevitable.” Al-Humaydi added, narrating the same hadith: “It may happen that zakat becomes obligatory on your property, but you do not pay it. Then that unlawful property will inevitably destroy the lawful property.”

12. Paying Zakat in Advance

It is permissible to pay zakat before a year has been completed. It is even permissible to pay it for two years at once. It is narrated from al-Zuhri that he considered paying zakat before the completion of a year permissible. When al-Hasan al-Basri was asked whether it would suffice for a person to pay zakat in advance for three years at once, he said: It will.

Al-Shawkani, al-Shafiʿi, Ahmad, Abu Hanifah, al-Hadi, al-Qasim, and al-Mu’ayyid billah said: This is preferable. But Malik, Rabiʿah, Sufyan al-Thawri, Dawud, Abu ʿUbayd ibn Harith, and al-Nasir, from the Ahl al-Bayt, said: Paying zakat before the completion of a year is not permissible.

The latter group uses as evidence those hadiths in which the completion of a year is stipulated as a condition for zakat becoming obligatory, as mentioned previously. However, even if this view is accepted, it does not invalidate the view of those who consider advance payment permissible. Zakat becoming obligatory depends on the completion of a year, and there is no disagreement about that. The disagreement concerns whether it is valid to pay it before then.

Ibn Rushd said: The fundamental reason for the disagreement is whether zakat is an act of worship or the right of the poor. Those who say that it is an act of worship and compare it to prayer hold that taking it out or paying it before its appointed time is not valid. Those who regard it as a right owed to people consider paying it in advance valid.

Al-Shafiʿi cited as evidence in support of his view a hadith of ʿAli: The Messenger of Allah paid al-ʿAbbas’s zakat before it became obligatory.

13. It Is Recommended to Supplicate for the Zakat Payer

It is recommended to supplicate for the zakat payer when receiving zakat from him. Allah said:

خَلْ مِنْ أَمْوَالِهم صدقة تطهرهم وتزكيهم بما وصل عَلَيْهِمْ ، إِنْ مَلُونَكَ سَكَن لَّهُ .

“Take zakat from their wealth, by which you will purify and cleanse them, and supplicate for them. Indeed, your supplication is a source of comfort for them.” (Al-Tawbah: 103)
It is narrated from ʿAbdullah ibn Abi Awfa that whenever zakat was brought to the Messenger of Allah, he would say: “O Allah, bestow mercy upon them.” When my father brought his zakat to him, he said: “O Allah, bestow mercy upon the descendants of Abu Awfa.” Ahmad and al-Nasa’i narrated from Wa’il ibn Hujr that the Messenger of Allah supplicated for a man who gave a fine camel as zakat: “O Allah, bless him and his camel.”

Al-Shafiʿi said: The best policy for the ruler is that, after receiving zakat, he should supplicate for the zakat payer and say: “May Allah reward you for what you have given and bless what you have retained.”

14. The Types of Wealth on Which Zakat Is Obligatory

The types of wealth on which Islam has made zakat obligatory are: gold, silver, agricultural produce, fruits, commercial merchandise, grazing livestock, mineral resources, and buried treasures.

15. Zakat on Gold and Silver

Regarding zakat on gold and silver, Allah the Exalted says:

والَّذِينَ يَكْبِرُونَ الذَّهَبِ وَالْفِضَّةَ وَلا يُنفِقُونَهَا فِي سَبِيلِ اللَّهِ لا فَبَشِّرْهُم بِعَل اب اليه يوم يعمى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتَكْوَى بِمَا جِباههم وجنوبهم وظهورهم ، هَذَا مَا كَنَرْتُمْ لِأَنْفُسِكُمْ فَلُ وقُوْا مَا كنتم تكنزون .

“And those who hoard gold and silver and do not spend it in the way of Allah—give them tidings of a painful punishment. On the Day when it will be heated in the Fire of Hell and their foreheads, sides, and backs will be branded with it, it will be said: ‘This is what you hoarded for yourselves, so taste what you used to hoard.’” (Surah al-Tawbah: 34)

Zakat is obligatory on both gold and silver when they reach the nisab, a year passes over them, and they are free from essential needs and debt, whether they are raw, melted and refined, or made into coins.

16. The Nisab of Gold and the Amount of Zakat

There is no zakat on gold until it reaches twenty dinars. When it reaches twenty dinars and a year passes over it, one-fortieth of it—that is, half a dinar—must be paid. Whatever exceeds twenty dinars is subject to zakat at the same rate of one-fortieth. It is narrated from ʿAli that the Messenger of Allah said: “You owe no zakat—that is, on gold—until it reaches twenty dinars. When you possess twenty dinars and a year passes over them, you must pay half a dinar from them. Whatever exceeds that is due at the same rate. No zakat is due on any property until a year has passed over it.” Ahmad, Abu Dawud, and al-Bayhaqi narrated it; al-Bukhari declared it sound.

It is narrated from Yariq, the freedman of Banu Fuzarah, that after ʿUmar ibn ʿAbd al-ʿAziz assumed the caliphate, he wrote to him: From the merchandise in which the Muslim merchants passing by you trade, collect one dinar of zakat for every forty dinars. If it is less than that, collect according to the proportionate amount until twenty dinars. If it decreases until it reaches three dinars, leave it and collect no zakat from it. For what you collect from them, issue them a release for the remainder of the year, up to an equivalent amount of wealth. Ibn Abi Shaybah. Imam Malik said in al-Muwatta’: The Sunnah about which there is no disagreement among us is:

Zakat becomes obligatory on twenty dinars and two hundred dirhams.

Twenty dinars are equivalent to 28 4/8 dirhams according to the weight of the Egyptian dirham.

17. The Nisab of Silver and the Amount of Zakat

There is no zakat on silver until it reaches two hundred dirhams. When it reaches two hundred dirhams, one-fortieth of it must be paid as zakat. Whatever exceeds that is due at the same rate, however little or much it may be. It should be noted that once the nisab of gold or silver is reached, no portion of it is exempt from zakat.

It is narrated from ʿAli that the Messenger of Allah said: “You have been exempted from zakat on horses and slaves. Therefore, pay one dirham of zakat for every forty dirhams of silver. There is no zakat on one hundred ninety dirhams; when they reach two hundred dirhams, five dirhams must be paid as zakat.” Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah.

Al-Tirmidhi said: I asked al-Bukhari about this hadith. He said: The hadith is sound. The practice followed by the scholars is that there is no zakat on less than five uqiyyahs. One uqiyyah is equal to forty dirhams, and five uqiyyahs are equal to two hundred dirhams.

18. Combining Gold and Silver

Whoever possesses gold below the nisab and silver below the nisab does not combine the two to complete the nisab, because they are two different substances. One is not combined with the other, just as cattle and goats are not combined. Therefore, if someone possesses 199 dirhams of silver and 19 dinars of gold, zakat is not obligatory on him.

19. Zakat on Debts

A debt may have two situations:

(1) The debtor acknowledges the debt and is prepared to repay it. There is disagreement among the scholars concerning this type of debt.

First view: According to ʿAli, al-Thawri, Abu Thawr, the Hanafis, and the Hanbalis, zakat on it is obligatory upon the creditor. However, it need not be paid until the debt is received. After receiving it, zakat must be paid for the elapsed period.

Second view: According to ʿUthman, Ibn ʿUmar, Jabir, Tawus, al-Nakhaʿi, al-Hasan, al-Zuhri, Qatadah, and al-Shafiʿi, zakat must be paid immediately, whether the debt has been received or not.

Third view: No zakat is due, because this wealth produces no increase. Therefore, there is no zakat on it, just as there is no zakat on the tools of one’s trade or livelihood. This was the view of ʿIkrimah, ʿA’ishah, and Ibn ʿUmar.

Fourth view: According to Saʿid ibn al-Musayyab and ʿAta ibn Abi Rabah, zakat for one year must be paid after the debt is received.

(2) The second situation: The debtor is so poor that he is unable to repay, denies the debt, or procrastinates. According to Qatadah, Ishaq, Abu Thawr, and the Hanafis, no zakat is due on this wealth, because its owner is unable to benefit from it. According to al-Thawri, Abu ʿUbayd, and others, zakat must be paid for the elapsed period after the debt is recovered, because ownership of the wealth remains with him and it is usable. Thus zakat is obligatory for the period that has passed, just as with a debt owed by a wealthy and capable person. Two views have been narrated from al-Shafiʿi concerning such wealth. Conversely, according to ʿUmar ibn ʿAbd al-ʿAziz, al-Hasan, al-Layth, al-Awzaʿi, and Malik, zakat for one year must be paid after it is received.

20. Zakat on Banknotes, Bonds, and Certificates

Zakat must be paid on banknotes (money), bonds, certificates, and similar instruments, because they serve as a medium of exchange in place of gold and silver.

21. Zakat on Jewelry

The scholars agree that there is no zakat on jewels such as pearls, rubies, and other precious stones of this kind. However, if they are used as commercial merchandise, zakat must be paid on them. There is disagreement over whether zakat is due on women’s gold and silver jewelry. Abu Hanifah and Ibn Hazm said that zakat must be paid when it reaches the nisab, because the hadith narrated by ʿAmr ibn Shuʿayb states: “Two women came to the Messenger of Allah wearing gold bracelets on their hands. The Messenger of Allah said to them: ‘Would you like Allah to place bracelets of fire on your hands on the Day of Resurrection?’ They both said: ‘No.’ He then said: ‘Give the due of the bracelets you wear on your hands’—that is, pay zakat.”

Asma bint Yazid said: My aunt and I went to the Messenger of Allah while we were wearing gold bracelets. He said to us: “Do you pay zakat on these?” We said: “No.” He said: “Do you not fear that Allah will make you wear bracelets of fire on the Day of Resurrection? Pay zakat on them.” Ahmad.

ʿA’ishah said: “The Messenger of Allah came to me and saw a silver ring on my hand. He said to me: ‘O ʿA’ishah, what is this?’ I said: ‘O Messenger of Allah, I had them made so that I could adorn myself before you.’ He said: ‘Do you pay zakat on them?’ I said: ‘No.’ He said: ‘Then they are sufficient for your Hellfire.’” Abu Dawud, al-Daraqutni, and al-Bayhaqi.

The other three imams held that there is no zakat on women’s jewelry, regardless of how much it is. Al-Bayhaqi narrated that Jabir ibn ʿAbdullah was asked about jewelry: Is there zakat on it? Jabir said: No. He was asked again: Even if it is worth one thousand dinars? Jabir said: Even if it is worth more. Al-Bayhaqi also narrated that Asma bint Abu Bakr used to adorn her daughters with gold jewelry worth nearly fifty thousand dinars, yet she did not pay zakat on it. In al-Muwatta’, it is narrated through ʿAbd al-Rahman ibn al-Qasim from his father that ʿA’ishah used to raise orphaned nieces in her care who possessed some jewelry, but she did not pay zakat on it. Moreover, ʿAbdullah ibn ʿUmar used to adorn his daughters and slave women with jewelry and did not pay zakat on it.

Al-Khattabi said: “The clear statement in the Book of Allah indicates that zakat on jewelry is obligatory. The statements of the Companions also support this. Those who say it is not obligatory have resorted to reasoning; some statements of the Companions also support them. Nevertheless, paying it is better and more precautionary.” These opinions concern lawful jewelry. If a woman uses unlawful jewelry, such as jewelry intended for men—for example, a sword ornament, which is forbidden—zakat is also obligatory on it. The same ruling applies to gold and silver plates, bowls, and similar items.

22. Zakat on the Bridal Dower

According to Abu Hanifah, no zakat is due on a wife’s bridal dower until it is received. After receipt, reaching the nisab and the passage of a year are conditions. The ruling is different if, together with other wealth, the dower reaches the nisab. If part of the dower is received, it is added to whatever other nisab-level wealth she possesses, and when a year is completed, zakat must be paid on it.

According to Imam al-Shafiʿi, zakat on the wife’s bridal dower becomes obligatory when a year has been completed. At the end of the year, zakat must be paid on all her property, whether the dower was received before consummation or not. If the dower is annulled because she apostatizes or the marriage ends for another reason, or if half is annulled because of divorce, the ruling on zakat does not change. According to the Hanbalis, an unpaid dower is like a debt owed to the wife, and its ruling is like that of other debts. If the husband is wealthy and solvent, zakat is due on the dower; when it is received, zakat for the elapsed period must be paid. If he is poor and unable to pay, or denies it, zakat must still be paid according to al-Khiraqi. In this case there is no difference between a dower received before or after consummation. If half the dower is annulled because of divorce before consummation and half is received, zakat is due on what is received, not on what is not received. Similarly, if the entire dower is annulled before receipt because the marriage ends for a reason attributable to the wife, zakat is not obligatory upon her.

23. Zakat on Rent

According to Abu Hanifah and Malik, a person who rents out his house does not become entitled to the rent merely by signing the rental agreement; the rent becomes due when the rental period ends. Therefore, zakat is not obligatory on the rent of a house until the rent has been received, a year has passed over it, and it reaches the nisab. Conversely, according to the Hanbali school, the landlord becomes the owner of the rent from the time the agreement is signed. Thus, when the rent reaches the nisab and a year passes, zakat becomes obligatory. In reality, the landlord can use the rent in various ways. One cannot avoid zakat on the pretext that the rental agreement may be cancelled at any time, just as one cannot avoid zakat on the dower before consummation on the pretext that the marriage may be annulled before consummation. When the rent is received, zakat must be paid on it. If it is a debt, then it is treated like a debt, whether payable immediately or deferred. (That is, when it is received, zakat must be paid for the period that has elapsed since the agreement was signed, if one year or more has passed.) Al-Nawawi said in his work al-Majmuʿ: If someone rents out his house or converts it into an immediate lease and the rent is collected, then zakat is unanimously obligatory upon him.

24. Zakat on Commercial Merchandise

According to most scholars, including the Companions, the Successors, and the jurists, zakat is obligatory on commercial merchandise. Abu Dawud and al-Bayhaqi narrated from Samurah ibn Jundub that he said: “The Messenger of Allah used to command us to pay zakat from the things we kept for sale.” Al-Daraqutni and al-Bayhaqi narrated from Abu Dharr that the Messenger of Allah said: “There is zakat on camels, zakat on goats and sheep, zakat on cattle, and zakat on household furnishings.” Al-Shafiʿi, Ahmad, Abu ʿUbayd, al-Daraqutni, al-Bayhaqi, and ʿAbd al-Razzaq narrated from Abu ʿAmr ibn Himas, who narrated from his father: “I used to sell leather and large food vessels. One day ʿUmar ibn al-Khattab passed by me and said: ‘Pay zakat on these goods of yours.’ I said: ‘O Commander of the Believers, they are only leather.’ He said: ‘Assess their value, then pay zakat on them.’” It is stated in al-Mughni: Incidents of this kind occurred frequently, and no one denied them. Therefore, this is considered ijmaʿ, a consensus. In contrast, the scholars of the Zahiri school said: There is no zakat on commercial merchandise. Ibn Rushd said: The sole reason for the scholars’ disagreement over the obligation of zakat on commercial merchandise is analogy and their disagreement concerning the authenticity of the hadiths of Samurah and Abu Dharr.

The analogy used by most scholars is that merchandise designated for trade is intended to increase wealth. Therefore, the items designated as commercial merchandise resemble those things on which zakat is unanimously obligatory.

It is stated in al-Manar: According to most scholars of the Muslim ummah, zakat is obligatory on commercial merchandise. There is no explicit statement about this in the Qur’an and Sunnah. There are only some reports, some of which reinforce others. However, the clear statements of the Qur’an and Sunnah lend strength to these reports. Their meaning is that commercial goods traded for profit are like cash. There is little difference between the value of such goods and dirhams and dinars—that is, cash. If there is any difference, it is only that the nisab of zakat fluctuates between the merchandise and its value in cash; it has no fixed amount. Thus, if zakat were not obligatory on commercial merchandise, every merchant could conduct business with cash in such a way that a year would never pass while the wealth reached the nisab of either gold or silver. In this way, zakat on all their commercial merchandise would be nullified.
The fundamental consideration behind this ruling is that Allah has made zakat obligatory on the wealth of the rich to assist and show compassion toward the poor and for the sake of social welfare. Its benefit to the rich is that their hearts are purified of the vile stain of miserliness. They are enriched by the noble quality of showing compassion toward the poor, and they help establish a society serving the welfare of the country and people. Its benefit to the poor is that it enables them to be assisted in sudden calamities and misfortunes. It prevents certain social distortions, such as the concentration of vast wealth in the hands of a small group and the occurrence of inflation and price rises. Allah the Exalted indicated this when explaining the noble purpose of distributing public wealth:

كي لا يكون دولة بين الأغنياء منكم

“So that it may not merely circulate among the rich among you.” (Al-Hashr: 8)

Can it be appropriate to allow the merchant community, through whose hands most of the nation’s wealth may be transacted, to remain outside the noble purposes and objectives outlined by Islam?

When does an item become commercial merchandise? It is stated in al-Mughni: Two conditions are essential for an item to become commercial merchandise:

First: The item must be acquired through one of the following means: trade, marriage, khulʿ, accepting a gift, bequest, booty, lawful employment, or earnings. Wealth whose entry into someone’s ownership does not establish the application of the ruling of zakat cannot be made subject to it merely by intention, just as with fasting. There is no difference between acquiring ownership in exchange for something and acquiring it without exchange, because he became its owner through his own action. Thus, this wealth is like wealth received through inheritance.

Second: At the time of acquiring ownership of the item, one must intend that it is for trade. If one does not intend at the time of acquisition that it is for trade, it will not become commercial merchandise. Forming the intention later will not make it effective.

If someone acquires property through inheritance and intends to conduct business with it, it does not become commercial merchandise, because it is originally personal-use property and its commercial status is later acquired. Therefore, mere intention does not make it commercial merchandise. For example, if someone remains in his residence while intending to travel, he does not become a traveler merely by intending to do so without actually setting out. If he purchases an item for trade and then intends it for personal use, it becomes personal-use property and zakat does not apply to it.

25. The Method of Paying Zakat on Commercial Merchandise

Whoever owns commercial merchandise reaching the nisab and a year passes over it should assess its value at the end of the year and pay zakat. [According to Imam Malik, a year is counted even on an amount below the nisab for fear that it may fall short; if it reaches the nisab at the end of the year, zakat must be paid.]

One-fortieth of the value of the merchandise in question must be paid as zakat. The merchant should do the same throughout the year in his business. The year is not counted until the amount of wealth he owns reaches the nisab. If someone owns merchandise worth less than the nisab, and part of the year passes while it remains at the same amount, then the value of its increased portion rises; or the price of the merchandise rises, causing it to reach the nisab; or he sells it for the equivalent of the nisab; or during the year he acquires other merchandise or wealth sufficient to complete the nisab—in all these cases, the year begins from that point, and the preceding period is not counted. This is the view of al-Thawri, the Hanafi school, al-Shafi‘i, Ishaq, Abu ‘Ubayd, Abu Thawr, and Ibn al-Mundhir.

Then, if the nisab again falls below the threshold during the middle of the year but is complete at both ends of the year, according to Abu Hanifah the year is not interrupted. Otherwise, one would have to know the value of the merchandise at every moment in order to determine when its value reaches the nisab, which would be extremely difficult. According to the Hanbalis, when the nisab falls below the threshold during the year and then rises again to reach the nisab, a new year is counted from that point, because the year had been interrupted when the nisab fell below the threshold in the middle.

26. Zakat on Grains and Fruits

Allah Most High has prescribed zakat on grains and fruits through the following statement:

يأَيُّهَا الَّذِينَ آمَنُوا الْفِقُوا مِنْ طَيِّبَت مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُم مِّنَ الْأَرْضِ

“O believers, spend from the lawful things you have earned and from what We have brought forth for you from the earth.” (Surah al-Baqarah, verse 267) The word “spend” signifies zakat. Allah also says:

ed وَهُوَ الَّذِي أَنْهَا جَنْبٍ مَعْرُوض وغير معروش والنخل والزرع مُخْتَلِفًا أَكله والزيتون والرمان مُتَهَا بِها وَغَيْرَ مُتَقَابِهِ ، كُلُوا مِن شَيْرِ إِذَا أَثْمَرَ وَأَتُوا حَقَّهُ يَوْمَ حَصَادِهِ .

“And He is the One who has created gardens, some supported by trellises and some without trellises, and date palms and fields producing crops of varying flavors, and olives and pomegranates, similar and dissimilar. Eat of their fruit when they bear fruit, and give its due on the day of its harvest.” (Surah al-An‘am, verse 141)

Regarding its interpretation, Ibn ‘Abbas said: Its due is the zakat that has been made obligatory. Zakat is one-tenth and one-twentieth.

Agricultural products from which zakat was collected during the time of the Messenger: During the time of the Messenger of Allah, zakat was collected from wheat, barley, dates, and raisins. It is narrated from Abu Musa and Mu‘adh: “The Messenger of Allah sent them both to Yemen to teach the people Islam. He ordered them not to collect zakat except from these four things: wheat, barley, dates, and raisins.” —al-Daraqutni, al-Hakim, al-Tabarani, and al-Bayhaqi. The narrators of this hadith are trustworthy. Ibn al-Mundhir and Ibn ‘Abd al-Barr said that the scholars unanimously agree that zakat is obligatory on wheat, barley, dates, and raisins.

According to the narration of Ibn Majah: “The Messenger of Allah instituted zakat only on wheat, barley, dates, raisins, and corn.”

Crops from which zakat was not collected: No zakat was collected from vegetables or from any fruit other than grapes and dates. ‘Ata’ ibn al-Sa’ib narrated: ‘Abdullah ibn al-Mughirah wanted to collect zakat from the vegetables grown in Musa ibn Talhah’s field. Musa ibn Talhah told him, “You cannot do that, for the Messenger of Allah used to say that there is no zakat on these.” —al-Daraqutni and al-Hakim. Musa ibn Talhah also said: “The Messenger of Allah instituted zakat on five things: wheat, barley, sorghum, raisins, and dates. Apart from these, there is no ‘ushr (one-tenth zakat) on any crop produced from the earth.” He also said: “Mu‘adh did not collect zakat from vegetables.”

Makhzam narrated that ‘Umar’s governor asked him which of the two—peach-like grapes or pomegranates—was produced in greater quantity than ordinary grapes. He replied in writing: “There is no ‘ushr on them. They are thorny plants.” Al-Tirmidhi said: This is the view of most scholars: there is no zakat on vegetables and greens.

Al-Qurtubi said: Zakat is connected with food grains, not with vegetables and greens. Ta’if had peaches, pomegranates, and lemons, but there is no evidence that the Messenger or any of his caliphs collected zakat from them. Ibn al-Qayyim said: It was not the practice of the Messenger to collect zakat from horses or slaves. Nor did he collect it from donkeys, mules, vegetables, melons, watermelons, or fruits sold by measure or weight. However, he did not collect zakat from grapes and dates in bulk; he made no distinction between dried and undried dates.

The opinions of the jurists: There is no disagreement among the scholars that zakat is obligatory on food grains and fruits. The disagreement concerns only which categories of food grains are subject to zakat. The scholars’ opinions on this matter are briefly presented below:

1. Al-Hasan al-Basri, al-Thawri, and al-Sha‘bi said: There is no zakat except on those grains explicitly mentioned by name in the Qur’an and hadith. These are wheat, barley, corn, dates, and raisins, because the Qur’an and hadith contain no mention of other grains. In al-Shawkani’s view, this is the correct opinion.

2. Abu Hanifah’s view: Zakat is obligatory on all agricultural produce that grows from the soil, whether it consists of vegetables and greens or something else. He stipulated only that the land be utilized and that there be an intention to increase its productive capacity. There is no zakat on firewood, bamboo, intoxicating plants, or trees that bear no fruit. As evidence for his view, he cited the statement of the Messenger: “A tenth must be paid on whatever crops are produced by rainwater from the sky.” This statement includes every agricultural product produced by rainwater. Cultivating these plants also involves the intention of increasing the soil’s productive capacity. Thus, they are analogous to grains.

3. The view of Abu Yusuf and Muhammad: Zakat must be paid on anything produced by the land, provided that it remains for a year without excessive care, whether it is measured by weight or by volume. Examples of what is measured by weight are cotton and sugar, while examples of what is measured by volume are grain seeds. If it does not last for a year, such as cucumbers, small cucumbers, watermelons, melons, and similar fruits and vegetables, there is no zakat on it.

4. Malik’s view: Zakat must be paid on every product produced by the land, provided that it lasts, can be dried, and is produced through human effort, whether it is a food grain, such as wheat and barley, or something other than a food grain, such as the grain called qirtim and sesame. In his view, there is no zakat on vegetables and fruits such as figs, pomegranates, apples, and the like.

5. According to al-Shafi‘i, zakat is obligatory on grain produced from the land that is used as food, stored, and cultivated through human effort, such as wheat and barley. Al-Nawawi said: According to our school, there is no zakat on any fruit other than dates and grapes. There is no zakat on any grain other than food grains that can be stored, nor is there zakat on vegetables.

According to Ahmad, zakat must be paid on whatever Allah produces from the land, such as grain seeds and fruits that dry, last, and are measured by volume, when people produce them through their own efforts on their own land—whether they are foods, such as wheat (it should be noted that if someone buys agricultural produce or fruit for consumption or for another purpose, zakat is not obligatory on it); other food grains besides wheat and barley, such as lentils, chickpeas, mung beans, and beans; vegetables; cucumbers and small cucumbers; or qirtim and sesame. In his view, there is no zakat on fruits comparable to these agricultural grains, such as apples, pears, and figs, which do not dry, nor on vegetables such as cucumbers, small cucumbers, watermelons, carrots, and turnips.

Zakat on olives: Al-Nawawi said: According to the sound view in our school, there is no zakat on olives. This is also the view of Hasan ibn Salih, Ibn Abi Layla, and Abu ‘Ubayd. On the other hand, al-Zuhri, al-Awza‘i, al-Layth, Malik, al-Thawri, Abu Hanifah, and Abu Thawr held that zakat is obligatory on them. Al-Zuhri, al-Layth, and al-Awza‘i said that the olives must be estimated and zakat paid according to their oil. Malik said: No estimation is necessary. Once the extracted oil reaches five wasaqs, ‘ushr (one-tenth) is to be collected.

The cause and basis of the disagreement: Ibn Rushd said: The cause of the disagreement between those who restrict zakat to the items unanimously agreed upon and those who extend it to storable foods is their disagreement over the reason for zakat’s connection with these four unanimously recognized items. The question is whether this connection is exclusive to those items or is due to a characteristic they possess, namely being food. Those who say that it is not due to any characteristic, but that zakat was made obligatory specifically on those four items, advocate restricting zakat to them. Those who say that it is due to the characteristic of being food include all food grains within the scope of zakat. The reason for the disagreement between those who restrict zakat to food grains and those who include all grains within its scope—except intoxicating plants, firewood, and bamboo—is the conflict between the relevant proofs.

Qiyas based on the generality of the wording: The general wording that requires all agricultural produce to be subject to zakat occurs in the hadith of the Messenger: a tenth is due on what grows through rainwater from the sky, and one-twentieth on what grows through irrigation. The word “what” in this hadith has a general meaning. Similarly, the following Qur’anic statement contains a word with a general meaning:

وهُوَ الَّذِي أَنْهَا جَنَّاتٍ مَعْرُوعات .

“He is the One who created gardens, some supported by trellises and some without trellises ….. Give its due on the day you harvest it and bring it home.”

The reasoning here is that the sole purpose of zakat is to eliminate need or poverty, which is generally not achieved through anything other than food grains. Therefore, those who use this analogy to restrict the general word “grains” to a specific meaning—namely, food grains—declare all grains other than food grains outside the scope of zakat. Those who retain the general meaning hold that zakat is obligatory on grains other than food grains as well. However, according to the unanimously accepted view, whatever is outside the scope of zakat remains outside its scope.

Those who agree that zakat is obligatory only on food grains also disagree regarding certain items. The reason for this disagreement is their difference of opinion as to whether those items truly qualify as food. An example is the disagreement between Imam Malik and al-Shafi‘i regarding olives. Malik considers zakat obligatory on olives, whereas al-Shafi‘i’s final opinion, given while he was in Egypt, is that zakat is not obligatory on them. The reason for this disagreement is that one regards olives as a food crop and the other does not.

27. The Nisab of Zakat on Grains and Fruits

According to most scholars, zakat is not obligatory on any fruit or grain until, after it has been separated from its straw and husk, it reaches five wasaqs. If it has not been husked, its nisab is ten wasaqs.

1. Abu Hurayrah narrated that the Messenger of Allah said: “There is no zakat on less than five wasaqs.” —Ahmad and al-Bayhaqi.

2. Abu Sa‘id al-Khudri narrated that the Messenger of Allah said: “If dates or any grain are less than five wasaqs, there is no zakat on them.” One wasaq is, by unanimous agreement, sixty sa‘s. Abu Hanifah and Mujahid said that zakat is obligatory on any grain, whether little or much, because the statement of the Messenger, “A tenth is due on whatever grows through rainwater,” is general. Moreover, since a year is not stipulated here, neither is a nisab stipulated.

In reviewing this opinion, Ibn al-Qayyim said: The nisab of all items subject to ‘ushr has been unequivocally fixed at five wasaqs in numerous sound hadiths. For example, the Messenger said: A tenth is due on crops watered by rainwater, and half a tenth on those grown through irrigation. They say that there is no nisab here and that zakat must be paid whether the amount is small or large. However, the hadith that specifically establishes the nisab contradicts this hadith. Yet the statement of a hadith with general wording is just as definitive as that of a hadith with specific wording. When two hadiths appear to conflict, the one whose observance is more cautious takes precedence. That is, zakat on crops is obligatory even when they are less than the nisab.

The solution to this issue is that both hadiths must be acted upon, and it is not permissible to completely invalidate one by means of the other, because obedience to the Messenger is obligatory according to both hadiths. These two hadiths do not contradict each other in any way. The statement, “A tenth is due on crops grown by rainwater,” distinguishes separately between what is subject to a tenth and what is subject to half a tenth. Both are mentioned, and the amount of zakat due on each is stated separately. The issue of the nisab is not mentioned in this hadith; it is stated in the other hadith. How, then, can a clear and unequivocal verse or hadith that allows no interpretation other than its specific explanation be understood according to an ambiguous verse or hadith whose purpose is to explain a general statement through a specific one? This is how all general statements are explained by another specific statement.

Ibn Qudamah said: The hadith, “There is no zakat on crops of less than five wasaqs,” is specific, so it must be given precedence and used to specify the other, general hadith. Similarly, the general hadith, “Zakat of one-tenth is due on the produce of rainwatered land,” is specified and explained by the hadith, “There is no zakat on less than five wasaqs.” Moreover, since this is wealth on which zakat is due, no zakat is due on a small amount of it. This principle applies to all items subject to zakat. A full year is not required for crops, because their growth is completed when they are harvested and brought home, not by leaving them in storage. The condition of a full year is imposed for other items because it is assumed that their growth may be completed when a year has passed. The condition of the nisab is imposed so that the wealth can grow to a level at which it can be used to assist people. Furthermore, zakat is obligatory only on the wealthy, and wealth cannot be established in zakatable assets without the nisab.

A sa‘ is a vessel holding one and one-third units of liquid. Thus, the nisab may also be equivalent to fifty such vessels. If the produce cannot be measured by a vessel, Ibn Qudamah said that the nisab for saffron, cotton, and similar items measured by weight is 1,600 Iraqi ratls. (It should be noted that five wasaqs equal 1,600 Iraqi ratls, and one Iraqi ratl is approximately equal to 130 dirhams.) Therefore, its weight is equivalent to 1,600 Iraqi ratls.

Abu Yusuf said: If produce cannot be measured by a vessel, zakat is not obligatory on it. However, if an item measured by a vessel reaches the value of the nisab, zakat must be paid. Zakat is not obligatory until it reaches the equivalent of five wasaqs of the smallest item measured by a vessel, such as barley. Since it cannot be calculated by that item alone, it is calculated by another measure. Likewise, merchandise other than money is valued according to whichever is lower—the nisab of gold or that of silver.

Muhammad said: It must reach five times the highest standard of the item. Thus, no zakat is due on five qintars of cotton, because an item measured by wasaqs is calculated by wasaqs since that is the highest measure or standard for measuring that class of goods.

The amount of zakat: The amount of zakat on crops varies according to the type of water used for them. If they are watered without using any machinery, one-tenth, or ‘ushr, of the produce must be paid. If machinery is used or purchased water is supplied, half of ‘ushr—that is, one-twentieth—must be paid.

1. Mu‘adh narrated that the Messenger of Allah said: Crops watered by rain, their own moisture, or flowing water are subject to ‘ushr, or one-tenth; crops irrigated from ponds, rivers, or canals are subject to half of ‘ushr, or one-twentieth. —al-Bayhaqi and al-Hakim.

2. Ibn ‘Umar narrated that the Messenger of Allah said: Crops grown through rainwater or the water of rivers and canals

are subject to ‘ushr, while crops grown through irrigation are subject to half of ‘ushr. —al-Bukhari. If cultivation is sometimes carried out mechanically and sometimes without machinery, and the two methods are equal, three-quarters of ‘ushr must be paid as zakat.

Ibn Qudamah said: I do not know of anyone who disagrees on this matter. If one of the two methods is used more than the other, the ruling of the lesser method follows that of the greater. This is the view of Abu Hanifah, Ahmad, and al-Thawri, and one of al-Shafi‘i’s two opinions.

All expenses related to the crop—such as harvesting, transporting, threshing, cleaning, and storing it—must be paid from the owner’s property. None of these expenses may be paid from the zakat proceeds.

According to Ibn ‘Abbas and Ibn ‘Umar, if a loan was taken for cultivation and producing the crop, it is deducted when calculating zakat. It is narrated from Jabir ibn Zayd that, regarding a person who borrowed money and spent it on his crops and family, Ibn ‘Umar said: He should first repay the amount he borrowed, then pay zakat on what remains. Ibn ‘Abbas said: He should first deduct what he spent on the crop, then pay zakat on the remainder. Yahya ibn Adam said in his book Kitab al-Kharaj: He should first deduct what was spent on the crop, then pay zakat on what remains. Ibn Hazm narrated from ‘Ata’: He should deduct from the crop whatever was spent on it. If the remainder reaches the nisab for zakat, he should pay zakat on it; otherwise, he should not.

28. Zakat on Kharaj Land

Land is of two types: ‘ushri and kharaji.

1. ‘Ushri land is land whose owner voluntarily accepted Islam, land conquered by force and distributed among the Muslims, or land that Muslims made cultivable.

2. Kharaji land is land seized by force and left in the hands of its owners in return for a fixed amount of land tax. Kharaj means land tax or levy.

As with ‘ushri land, zakat becomes obligatory on kharaji land when its owners accept Islam or when a Muslim purchases it. Both ‘ushr and land tax must then be paid together. Paying one does not eliminate the obligation to pay the other. According to Ibn al-Mundhir, this is the view of most scholars. Among those who also supported this view are ‘Umar ibn ‘Abd al-‘Aziz, Rabi‘ah, al-Zuhri, Yahya al-Ansari, Malik, al-Awza‘i, Hasan ibn Salih, Ibn Abi Layla, al-Layth, Ibn al-Mubarak, Ahmad, Ishaq, Abu ‘Ubayd, and Dawud al-Zahiri. They cited evidence from the Qur’an, hadith, and analogy in support of their view. Their Qur’anic evidence is verse 267 of Surah al-Baqarah:

يَأَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِنْ طَيِّبَ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُمْ مِنَ الْأَرْضِ .

“O believers, spend from the lawful wealth you have earned and from what We have brought forth for you from the earth.”

Here, zakat is made obligatory without qualification on produce from the land, whether it is kharaji land or ‘ushri land. The hadith states that the Messenger of Allah said: “A tenth is obligatory on whatever is produced by rainwater.” The phrase “whatever” is general and includes both ‘ushri and kharaji land. The analogy is that zakat and kharaj are two distinct rights, each established for a separate reason, and therefore due to their respective beneficiaries. Thus, one cannot prevent the other, just as when a person in a state of ihram kills an animal belonging to someone else as game, he must compensate the owner and must also offer a separate sacrifice for hunting prohibited game while in ihram. Moreover, since ‘ushr is obligatory by an explicit command of the Qur’an and hadith, it cannot be waived because of a land tax based on ijtihad (juristic reasoning).

According to Abu Hanifah, ‘ushr is not obligatory on land subject to land tax. Only the land tax, as before, must be paid there. One of the conditions for ‘ushr to be obligatory is that the land not be kharaji. Abu Hanifah’s evidence and its evaluation: Abu Hanifah presented the following evidence in support of his view:

1. Ibn Mas‘ud narrated that the Messenger of Allah said: “Both ‘ushr and kharaj are not payable simultaneously on a Muslim’s land.” However, this hadith is unanimously considered weak. Al-Bayhaqi also declared it weak. Likewise, the Hanafi imam Kamal ibn al-Humam declared this hadith weak. (He considered the majority opinion preferable. His evaluation does not differ from the evaluation presented here.)

2. Ahmad, Muslim, and Abu Dawud narrated from Abu Hurayrah that the Messenger of Allah said: “Iraq will cease to give its baskets filled with grain and dirhams. Syria will cease to give its two mudds of grain and dinars. Egypt will cease to give its vessels filled with twenty-four sa‘s of grain and dinars. Then you will return to where you began your journey.” He said this three times. “The flesh and blood of Abu Hurayrah bear witness to this.” [This hadith is cited as evidence on the grounds that it informs us that the payment of obligatory dues will eventually cease and that an impediment will arise among these dues. This hadith mentions kharaj specifically. Had ‘ushr been obligatory, it would have been mentioned.]

However, this hadith contains no evidence that zakat will not be collected from kharaji land. In explaining it, the scholars said that it means the people of Iraq, Syria, and Egypt will one day accept Islam, so their jizyah will be waived. Or it refers to the fact that, at the end of time, obligatory dues such as zakat and jizyah will not be paid. After citing both interpretations, al-Nawawi said: If their interpretation were correct, zakat on dirhams, dinars (gold and silver), and merchandise would not be obligatory. Yet no one holds such an opinion.

3. It is reported that when a certain farmer embraced Islam, Umar, may Allah be pleased with him, said, “Hand over his land to him and collect kharaj from him.” This clearly shows that the order was to collect kharaj, not ushr.

The above incident proves that neither kharaj nor ushr is cancelled when the owner of the land embraces Islam. Kharaj is mentioned here because one might think that, just as the jizyah that is annulled upon embracing Islam is cancelled, kharaj (land tax) is also cancelled. As for ushr, everyone knows that it is obligatory upon every free Muslim; therefore, there is no need to mention it. Similarly, the collection of zakat on the livestock and gold and silver belonging to that farmer is not mentioned. Another reason for not mentioning ushr may be that he perhaps did not possess the crops on which ushr is obligatory.

4. The argument that “rulers and imams did not collect both ushr and kharaj from the same person” is invalid, because Ibn al-Mundhir stated that Umar ibn Abd al-Aziz collected both.

5. The statement that “kharaj is the opposite of ushr, for kharaj is imposed as a punishment, whereas ushr is imposed as an act of worship; therefore, both cannot be collected from the same person” is correct in principle, but not universally. Kharaj is not based on coercion and force in every case. Kharaj may be imposed on land even without coercion—for example, land adjoining other kharaji land, or land made cultivable and irrigated by the water of a river or canal.

6. “The underlying cause of both kharaj and ushr is the same: that the land is fertile and productive, whether naturally or artificially. If land is saline, moist, or marshy and yields no benefit, neither kharaj nor ushr is due on it.”

When the cause is the same, both kharaj and ushr will not be imposed on that land, because two rights of the same kind never become due for one cause. For example, if someone puts grazing livestock to commercial use and, after a year has passed, it reaches the nisab, zakat will not be imposed on it twice.”

The answer is that this is not actually the case. Ushr is imposed on the crops produced by the land, whereas kharaj is imposed on the land itself, whether it is cultivated or left unused. Ibn al-Humam said: Even if it is conceded that kharaj and ushr have the same cause, there is still no obstacle to attaching both to the land.

29. Zakat on the Produce of Leased Land

The view of most scholars is that when a person leases land and grows crops on it, the zakat is obligatory upon him, not upon the landowner. According to Imam Abu Hanifah, zakat is obligatory upon the owner. Ibn Rushd said: The reason for this disagreement is whether ushr is imposed on the land or on the crops. Since all agree that it is imposed on one of these two, they disagree over which of the two has greater priority in being connected to the place of expenditure in the path of Allah. That is, both the land and the crops should belong to one owner.

According to most scholars, the object upon which zakat is imposed is the grain. According to Imam Abu Hanifah, zakat is imposed on that which is the fundamental cause of zakat becoming obligatory—and that is the land.

Ibn Qudamah gave preference to the view of most scholars. He said: Zakat is imposed on the crops, and therefore it is imposed upon the owner of the crops. An example is that when crops are designated for trade, zakat is due on their value, as well as ushr on the crops he owns. Their statement that ushr is a cost of the land is incorrect. If ushr were a cost of the land, it would be imposed on the land itself even if it were not cultivated, as kharaj is; it would also be imposed upon a Muslim, as kharaj is. Its amount would then be determined by the area of the land, not by the quantity of the crops. In that case, ushr would have to be spent wherever fay (tax revenue) is distributed, and it would not be obligatory to give ushr to those entitled to zakat.

30. Determining the Nisab of Dates and Grapes

When dates and grapes begin to ripen and their full maturity becomes apparent, their nisab is determined by estimation, not by measuring. An honest and perceptive person will estimate how many grapes and dates are on the vines and date palms, then calculate them in terms of raisins and dried dates, so that the amount of zakat due on the produce may be known. When the fruit has dried, zakat will be taken from it according to the amount previously determined.

Abu Humayd al-Saidi, may Allah be pleased with him, reported: He said, “We went with the Messenger of Allah, peace and blessings be upon him, on the expedition to Tabuk. When he reached Wadi al-Qura, he saw a woman in her garden. The Messenger of Allah, peace and blessings be upon him, said to us, ‘Estimate how much produce may be in her garden,’ and he himself estimated it at ten wasaq. Then he said to the woman, ‘Calculate how much should be taken from this produce as ushr.’” —Bukhari. This is the Sunnah of the Messenger of Allah, peace and blessings be upon him, and his Companions acted accordingly after him. This is also the view of most scholars. (Imam Malik said that determining ushr on the basis of such an estimate is obligatory, whereas al-Shafi‘i and Ahmad held that it is Sunnah.) The Hanafis, however, opposed this. They said: An estimate is merely an estimate, and no action can be made obligatory on its basis.

However, the Sunnah of the Messenger of Allah, peace and blessings be upon him, is the more correct guidance. Estimation is not mere conjecture; rather, it is considered ijtihad in determining the quantity of produce, just as ijtihad is used to determine the value of perishable goods. The reason for estimation in this case is that people customarily eat fruit while it is ripe. Therefore, the amount of zakat must be determined before it is cut, brought home, and eaten. This allows the garden owners freedom to deal with their crops as they wish while obliging them to set aside the amount due as zakat. The person making the estimate should leave one-third or one-quarter of the estimate, so that the owners of the crops may enjoy some ease and latitude, since they themselves must eat from it and give some to their guests and neighbors. Moreover, crops are exposed to various calamities: birds and passersby eat from them, and some falls because of storms and wind. If zakat were calculated on the entire crop in such circumstances, they would suffer loss.

Sahl ibn Abi Hathmah, may Allah be pleased with him, reported that the Messenger of Allah, peace and blessings be upon him, said: “When you make an estimate, leave one-third. If you do not leave one-third, then leave one-quarter.” —Ahmad, Abu Dawud, al-Tirmidhi, al-Nasa’i, al-Hakim, and Ibn Hibban. Al-Tirmidhi said: The hadith narrated by Sahl is followed by most scholars. (This is determined according to the number of members in the owner’s household: if the number is large, one-third is left; if it is small, one-quarter is left.)

Bashir ibn Yasar said: Umar ibn al-Khattab sent Abu Hathmah al-Ansari to estimate the produce of the Muslims and instructed him: When you see people staying in their date gardens during the autumn, allow them to eat what they eat, and do not estimate the quantity during their stay. Makhul said: When the Messenger of Allah, peace and blessings be upon him, sent an estimator, he would say, “Do not impose an excessive burden upon the people, for some of the produce is given away, some is trampled underfoot, and some is eaten by the owner and his relatives.” —Abu Ubayd.

31. Eating Some of the Produce Before Paying Zakat

It is permissible for the owner of the produce to eat some of it before paying zakat. What he eats before cutting and bringing in the crop will not be counted, because this is customary and the amount eaten is generally small. For example, owners of fruit gardens eat some of the fruit themselves and feed some to others. Once the crop has been harvested and the grain husks removed, they will pay zakat on the produce remaining. Ahmad was asked how much the owner of grain may eat from the grain trampled out of the crop (that which remains fallen in the field). He replied that he may eat as much as he needs. Al-Shafi‘i, al-Layth, and Ibn Hazm also supported this view. (Imam Malik and Abu Hanifah, however, said: Whatever the owner of the grain eats before harvesting and bringing it home will be counted as part of the nisab.)

32. Combining Grains and Fruits with One Another

Scholars have agreed that different varieties of fruit may be combined with one another, even if some are good, some inferior, and they are of different colors. Similarly, different varieties of raisins, different varieties of wheat, and all varieties of grain may be combined with one another. (If high-quality produce is combined with inferior produce, zakat will be taken according to the quantity of each. If the fruit is of different qualities, zakat will be taken according to the medium quality.) Scholars have also agreed that trade goods may be combined with their monetary value, and money with the goods. Al-Shafi‘i, however, supported adding money to goods of the same category, because their nisab is assessed according to that category.

They have also agreed that, apart from grains and fruits, one category cannot be combined with another to complete the nisab. Animals of one species cannot be combined with animals of another species. Thus, camels cannot be combined with cattle to complete the nisab. Likewise, among fruits, one category cannot be combined with another; for example, dates cannot be combined with raisins.

There is disagreement over combining different types of grain with one another. The best and preferred view is that none of them may be combined with another when calculating the nisab. Each must have its nisab calculated separately, because grains consist of many types and varieties, each with a different name. Thus barley cannot be combined with wheat, wheat with barley, dates with raisins, raisins with dates, or corn with pulses. This is one view reported from Abu Hanifah, al-Shafi‘i, and Ahmad, and many early scholars held it. Ibn al-Mundhir said: Consensus has been established that camels cannot be combined with cattle and goats, cattle cannot be combined with sheep and goats, and dates cannot be combined with raisins. Therefore, other categories likewise cannot be combined with one another. None of those who support combining one species with another has any sound proof for their view.

33. When Zakat Becomes Due on Crops and Fruits

Zakat becomes due on crops when their grains harden and begin to fall, and on fruit when its ripeness becomes apparent. This is recognized by dates turning red and grapes becoming sweet. Zakat will not be taken before the grain has been cleared of impurities and the fruit has dried. If a farmer sells the crop after the grain has hardened and the fruit has become visibly ripe, he must pay the zakat on that grain and fruit, not the buyer, because the contract of sale is the cause that makes zakat obligatory, and at that time it remains under his ownership.

34. Giving Zakat from the Best Property

Allah Most High has commanded the one who gives zakat to give it from the lawful and good portion of his property and has prohibited giving the inferior portion. He said:

يَأَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِنْ طَيِّبَت مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُم مِنَ الْأَرْضِ سَ وَلَا تَيَمُوا الْخَبِيتَ مِنْهُ تُنْفِقُونَ وَاسْتُرْ بِاعِلِيْهِ إِلَّا أَن تُفْسِقُوا فِيْهِ، وَاعْلَمُوا أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ )

“O believers, give from the good things you have earned and from what We have produced for you from the earth. Do not intend to give the inferior part of it, although you yourselves would not accept it except with your eyes closed. Know that Allah is Self-Sufficient, Praiseworthy.” (Surah al-Baqarah: 267)

Abu Dawud, al-Nasa’i, and others narrated from Sahl ibn Hunayf, from his father: “The Messenger of Allah, peace and blessings be upon him, forbade giving Jarur and Habik, two inferior varieties of dates.” Since ordinary people used to give as zakat the inferior portions of their fruits, the above verse (and hadith) prohibited this.

Al-Bara’, may Allah be pleased with him, said: “The verse ‘Do not give the inferior part of your property’ was revealed concerning a group of Ansar like us. We owned date gardens. Some among us would bring dates from their own gardens. Some had many dates and some had few. They would bring one or two clusters of dates and hang them in the Prophet’s Mosque. The poor emigrants who lived on the Suffah had no food. When they became hungry, they would come to the hanging clusters and strike them with a stick. Ripe dates and dried dates would then fall, and they would eat them. Some people who were not eager to do good would bring clusters containing inferior dates; some clusters were even broken, and they would hang them up. For this reason Allah revealed: ‘Do not intend to give the inferior part, although you yourselves would not accept it except with your eyes closed.’ Al-Bara’ said: If one of you were given as a gift something similar to what he had donated, he would not accept it except with closed eyes and embarrassment. Thereafter, we would bring only our best things.” —al-Tirmidhi.

Al-Shawkani said: This hadith proves that it is not permissible for the owner to retain the superior portion of property on which zakat is obligatory and give the inferior portion as zakat, nor is it permissible for the collector to accept it. In the case of dates, this is an explicit command. On this basis, since zakat is obligatory, the same rule applies by analogy to all other types of property.

35. Zakat on Honey

According to most scholars, there is no zakat on honey. Imam al-Bukhari said: According to authentic hadith, there is no zakat on honey. Al-Shafi‘i said: My preferred view is that zakat should not be taken from honey, because the statements and examples of the Messenger, peace and blessings be upon him, and the Companions establish what kinds of property are subject to zakat, but nothing concerning honey is established. Therefore, it is exempt. Ibn al-Mundhir said: There is no authentic hadith concerning zakat on honey, nor is there consensus. Thus there is no zakat on it. This is the view of the majority.

According to the Hanafi imams and Ahmad, zakat is due on honey, although there is no hadith concerning it. Nevertheless, there are many statements of the Companions on this subject, each supporting the others. Moreover, since honey is produced from the buds and flowers of trees, is measured, and is stored, zakat is obligatory on it just as it is on grain and dates. It also entails less expense than fruits and crops. According to Abu Hanifah, the condition for zakat to be obligatory on honey is that it must be produced on land subject to ushr. He imposed no nisab condition on it; ushr is taken from it whether the amount is small or large. According to Imam Ahmad, a nisab is required, namely ten faraq. One faraq equals sixteen Iraqi ratls. (One Iraqi ratl equals 130 dirhams.) According to him, ushr is due on honey regardless of whether it is produced on kharaji or ushri land. Abu Yusuf said: The nisab of honey is ten ratls. Muhammad’s view is five faraq. A faraq equals thirty-six ratls.

36. Zakat on Livestock

According to authentic hadith, zakat is due on camels, cattle, goats, and sheep. The consensus of the Muslims has also been established on this matter.

1. Conditions for Zakat on Livestock

There are three conditions for zakat on livestock: (1) it must reach the nisab; (2) a year must pass; and (3) it must be freely grazing—that is, it grazes and eats grass by itself in permitted pastures for most of the year. Most scholars consider this condition necessary. No one opposed it except Malik and al-Layth. They both impose zakat on livestock without this condition, whether it grazes by itself, is tethered and fed, is used for work, or is not used for work. However, authentic hadith explicitly stipulates that it be “freely grazing.” This clearly shows that there is no zakat on animals that are tethered and fed; otherwise, the phrase “freely grazing” would be meaningless.

Ibn Abd al-Barr said: I do not know of any jurists in any region who supported the view of Malik and al-Layth.

2. Zakat on Camels

There is no zakat on camels until their number reaches five. When there are five freely grazing camels and a year has passed over them, one one-year-old goat must be given. When there are ten, two goats must be given. Whenever five are added, one additional goat must be given. When they reach twenty-five, a she-camel that has completed one year and entered its second year, or a camel that has completed two years and entered its third year, must be given. (When a she-camel is specified for the nisab, a male camel cannot be given as zakat. If a she-camel that has entered its second year cannot be found, one that has entered its third year may be given. If the entire herd consists only of male camels, a male camel may be taken as zakat.)

When the number of camels reaches thirty-six, one she-camel that has entered its third year must be given as zakat. At forty-six, one that has entered its fourth year; at sixty-one, one that has entered its fifth year; at seventy-six, two that have entered their third year; and at ninety-one, two that have entered their fourth year must be given. Up to 120, three are due. If the number increases beyond that, for every forty camels one she-camel that has entered its third year is due, and for every fifty one she-camel that has entered its fourth year is due.

When the ages of the camels due as zakat differ, if a person is required to give one she-camel that has entered its fifth year but does not have one, yet has one that has entered its fourth year, it will be accepted from him, and, if possible, he will add two goats or twenty dirhams. If he is required to give one she-camel that has entered its fourth year but has nothing except one that has entered its fifth year, that one will be taken, and the collector will give him twenty dirhams or two goats. If he is required to give one she-camel that has entered its fourth year but does not have one, and has only one that has entered its third year, that one will be taken, and, if possible, two goats or twenty dirhams will be added. If he is required to give one she-camel that has entered its third year but has nothing except one that has entered its fourth year, that one will be accepted, and the collector will give him twenty dirhams or two goats. If he is required to give one she-camel that has entered its third year but does not have one and instead has one that has entered its second year, that one will be taken, and, if possible, he must be given two additional goats or twenty dirhams. If he is required to give one she-camel that has entered its second year but has nothing except a male camel that has entered its third year, that one will be taken, and nothing additional is required. Whoever has only four camels owes no zakat, but the owner may give whatever he wishes. [Imam al-Shawkani said: This type of statement proves that zakat is obligatory on tangible property. If it were obligatory to pay zakat by fixing a monetary value, this statement would have no meaning, because values differ according to place and time.]

This is the ruling on zakat on camels. Abu Bakr al-Siddiq, may Allah be pleased with him, implemented this ruling in the presence of the Companions, and no one opposed him. It was narrated from al-Zuhri that Salim’s father said: “The Messenger of Allah, peace and blessings be upon him, wrote down the ruling on zakat, but he did not hand it over to his officials before his death. Abu Bakr handed it over and implemented it until his death. Then Umar, may Allah be pleased with him, publicized it and followed it until his death. Indeed, on the day Umar died, he included it in his bequest.”

3. Zakat on Cattle (Including Buffalo)

There is no zakat on cattle until the number of freely grazing cattle reaches thirty. When it reaches thirty and a year has passed, one one-year-old calf, male or female, must be given. Nothing more is due until the number reaches forty. At forty, and until it reaches sixty, one two-year-old heifer must be given. At sixty, two one-year-old calves must be given. (According to the Hanafi school, a two-year-old bull or cow may be given. According to others, at forty one two-year-old cow must be given. If all the cattle are male, zakat may be paid with a male animal. This is the unanimous view.) At seventy, two two-year-old cows are due; at ninety, three one-year-old male calves; at one hundred, one two-year-old cow and two one-year-old calves; at one hundred ten, two two-year-old cows and one one-year-old male calf; and at one hundred twenty, three two-year-old cows or four one-year-old male calves. Thereafter, for every thirty additional cattle, one one-year-old male calf is due, and for every forty, one two-year-old cow.

4. Zakat on Goats and Sheep

There is no zakat on goats and sheep until their number reaches forty. When there are forty freely grazing goats or sheep and a year has passed over them, one goat must be given, up to 120. At 121, two goats must be given, and this remains the ruling up to 200. At 201, three goats must be given, and this remains the ruling up to 300. If they exceed 300, one goat is due for every 100. A sheep that has entered its fifth year and a goat that has lost its front teeth are acceptable as zakat. If the entire nisab consists of males, it is permissible to give a male goat or sheep as zakat. If it consists only of females, or of both males and females, according to the Hanafis a male goat or sheep may be given as zakat. According to others, only a female goat or sheep may be given. (It should be noted that goats and sheep are considered one category, and one may be combined with the other.) —Ibn al-Mundhir.

5. Cases Exempt from Zakat

By consensus, the amounts between two levels at which zakat becomes obligatory are exempt from zakat. It is known from the statement of the Messenger of Allah, peace and blessings be upon him, that in the zakat of camels, when there are twenty-five, one she-camel that has entered its second year must be given; when they reach thirty-six, one that has entered its third year must be given, up to forty-five. Thus, camels numbering between twenty-five and thirty-six are exempt from zakat. Regarding zakat on cattle, he said: When there are thirty cattle, one one-year-old calf, male or female, must be given up to forty; when there are forty, one two-year-old cow must be given. Thus, cattle numbering from thirty to forty are exempt from zakat. Similarly, regarding goats and sheep, he said: When there are forty, one goat must be given up to 120. Here too, the number between forty and 120 is exempt from zakat.

6. Property on Which Zakat Is Not Due

When collecting zakat, it is essential to consider the rights of the owners of the property. Therefore, their valuable and cherished possessions may not be taken as zakat. If they willingly wish to give them, however, they may be accepted. Likewise, the rights of the poor must be considered. Therefore, an animal with a defect that animal specialists regard as a defect may not be accepted. If all the animals are defective, however, it may be accepted. Zakat must be taken from property of متوسط quality.

1. Abu Bakr’s book states that an animal whose teeth have all, or most, fallen out may not be taken as zakat; likewise, a one-eyed animal and a breeding ram may not be taken.

2. It is narrated from Sufyan ibn Abdullah al-Thaqafi that Umar, may Allah be pleased with him, prohibited the zakat collector from accepting barren goats, goats kept at home for milking, animals that were about to give birth, and breeding rams.

3. It is narrated from Abdullah ibn Mu’awiyah al-Ghadiri, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: Whoever performs three acts will taste the sweetness of faith: whoever believes in Allah alone and believes that there is no deity besides Him; gives the zakat of his property every year willingly, gladly, and with a desire to benefit; and does not give an animal whose teeth have fallen out, one afflicted with skin disease, a sick animal, or one that refuses to give milk; nor does he give an inferior or undersized thing. Rather, he should give from the property of average quality among you. For Allah has not asked you for your best property, nor commanded you to give your worst property. —Abu Dawud, al-Tabarani.

7. Zakat on Animals Other Than Livestock

There is no zakat on any animal other than livestock. Thus, there is no zakat on horses, mules, or donkeys if they are not merchandise for trade.

It is narrated from Ali, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: I have exempted you from zakat on horses and slaves. There is no zakat on them. —Ahmad, Abu Dawud.

It is also narrated from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, was asked about donkeys: Is there zakat on them? He said: No ruling has been revealed concerning them except this excellent verse: “Whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.” Ahmad.

It is also narrated from Harithah ibn Mudarrib that he performed Hajj with Umar, may Allah be pleased with him. Then the leading men of Syria came to him and said: O Commander of the Believers, we have acquired some slaves and animals. Purify us by taking charity from our property. He said: This is something that my two predecessors did not do—that is, the Messenger of Allah, peace and blessings be upon him, and Abu Bakr, may Allah be pleased with him. But wait while I consult the Muslims. —Ahmad, al-Tabarani, al-Haythami.

Al-Zuhri narrated from Salman ibn Yasar that the people of Syria said to Abu Ubaydah ibn al-Jarrah, may Allah be pleased with him: Take zakat from our property and slaves. He refused. Then he wrote to Umar, may Allah be pleased with him, who also refused. The Syrian people spoke to Abu Ubaydah, so he wrote to Umar. Umar replied: If they wish to give it, accept it from them and distribute it among them again—that is, among the poor of them—and give it to their slaves. —Malik, al-Bayhaqi.

8. Zakat on Animals Under One Year Old

Whoever possesses the nisab of camels, cattle, goats, or sheep, and they give birth during the year, must pay zakat on all of them when the year of the mature animals is completed. Zakat for the mature and young animals is taken as zakat on a single body of property. This is the view of most scholars.

For Malik and al-Shafi’i narrated from Sufyan ibn Abdullah al-Thaqafi that Umar ibn al-Khattab said: Count even the lambs and kids that the shepherd carries. Do not accept those young animals; do not accept barren animals, those kept at home for milking, those about to give birth, or goats, sheep, or livestock kept for breeding. Accept a goat or sheep about one year old, whether male or female—an animal that is neither very young nor of the finest quality.

Abu Hanifah, al-Shafi’i, and Abu Thawr hold that young animals are not counted unless the nisab of mature animals is complete. Abu Hanifah also said: The young animals are added to the nisab of the mature animals, whether they were born from those mature animals or purchased; then zakat is paid when the year is complete. Imam al-Shafi’i stipulated that they must be the offspring of mature animals belonging to the owner and must have been born before the year was completed. However, whoever possesses only the nisab of young animals is not liable for zakat, according to Abu Hanifah, Muhammad, al-Dawudi, al-Sha’bi, and one narration from Ahmad. This is because Ahmad, Abu Dawud, al-Nasa’i, al-Bayhaqi, and al-Daraqutni narrated from Suwayd ibn Ghafalah that he said: The zakat collector of the Messenger of Allah, peace and blessings be upon him, came to us. I heard him say: I will not accept a suckling young animal; this is part of my responsibility. According to Imam Malik and one statement of Ahmad, zakat is taken from young animals just as it is from mature animals. For when they are counted with the mature animals, they should also be counted independently. Al-Shafi’i and Abu Yusuf held that one young animal should be taken as zakat.

9. Rulings Concerning Combining and Separating Herds

1. Suwayd ibn Ghafalah said: The zakat collector sent by the Messenger of Allah, peace and blessings be upon him, came to us. I heard him say: We do not take a suckling young animal. We do not separate animals that are together, nor combine animals that are separate. A man brought him a she-camel with a prominent hump, but he refused to accept it. —Ahmad, Abu Dawud, al-Nasa’i.

2. Anas wrote to Abu Bakr, may Allah be pleased with him: This is the obligatory charity (zakat) that the Messenger of Allah, peace and blessings be upon him, made obligatory upon the Muslims. Animals that are separate must not be combined, nor animals that are together separated, for fear of zakat. If a herd is jointly owned by two partners, each will be entitled to an equal share from the other. (Al-Khattabi explains: For example, each partner owns twenty goats, making forty goats together. They both know their goats individually. The zakat collector comes and takes one goat from one partner as zakat. In that case, the partner whose goat was taken may recover from the other partner the value of half the goat due to him.) —Al-Bukhari.

Malik said in his Muwatta: This means that three people separately keep forty goats each. One goat is obligatory from each of them, so three goats must be given. They then combine all their goats, and only one goat becomes collectively obligatory from them, since when combined, one goat is due for forty to one hundred and twenty. This is an example of combining animals that were separate, out of fear of zakat. Alternatively, two partners may have 201 goats together, upon which three goats are due. If they divide them into two groups, one goat will be due from each of them. This is an example of separating a combined herd out of fear of zakat.

Imam al-Shafi’i said: This hadith gives instructions to both the owner of the property and the collector. Both are warned not to separate what is combined or combine what is separate out of fear of zakat. The owner may combine separate animals or separate combined ones out of fear that the zakat amount will increase, so that it remains lower. The collector may combine or separate them out of fear that the zakat amount will decrease, so that it increases. For example, each of two partners owns forty goats. If they remain together, only one goat is due from both, so the collector may separate them and take one from each, totaling two goats. Or each may own twenty goats, on which neither owes zakat. The collector may combine their herds into forty so that one goat can be taken. Thus, “out of fear of zakat” means out of fear that the amount of zakat will increase or decrease. The Hanafi school prohibits the collector from increasing zakat by dividing property under one ownership. For example, a person has 120 goats and divides them into three groups so that three goats become due. Or he combines one person’s property with another’s to increase zakat: one person has 101 goats and another has the same; by combining the two herds, the collector can take three goats, whereas before combining them, one goat from each, two in total, was due.

10. Does Combining Property Affect Zakat?

According to the Hanafis, combining property has no effect, whether it is a combination resulting from joint ownership among partners, the jointly owned animals are marked, or they share proximity, grazing, and shelter. In fact, zakat is not obligatory on jointly owned property until each partner’s share independently reaches the nisab. The universally accepted principle is that zakat is not imposed except on individual ownership.

The Malikis hold that partners in livestock are treated as a single owner for zakat. Joint ownership has no effect unless both owners possess the nisab. The conditions are that they share one shepherd, shelter, and breeding male, intend partnership, have their shares separately identifiable, and each partner be liable for zakat. Combining has no effect on property other than animals. The property taken as zakat is apportioned among all partners according to their shares. If a partner has individually owned property, all of it is considered joint and combined.

The Shafi’is hold that combining the property of two or more people affects zakat, and their property is treated as a single body of property. Zakat consequently becomes obligatory because of the combination, and its amount may decrease or increase. An example of its affecting the obligation of zakat is that two people each have twenty goats: because of the combination, one goat becomes due; if separate, neither would owe zakat. An example of increasing zakat is that one person’s one hundred goats are combined with another’s one hundred; each then owes one and a half goats, whereas separately each would owe one goat. An example of reducing zakat is that three people each have forty goats and combine them. One goat becomes collectively due, meaning one-third of a goat from each, whereas if each had kept his goats separate, each would owe one goat. Therefore, the Shafi’is impose five conditions:

1. All the partners must be liable for zakat (that is, zakat must be obligatory upon them).
2. The combined property must reach the nisab.
3. A complete year must pass over it.
4. The animals’ nighttime shelter, grazing and roaming area, watering place, shepherd, and milking place must all be entirely shared and identical.
5. If the animals are of the same kind, their breeding male must also be the same.

Imam Ahmad expressed the same view as al-Shafi’i. The only difference is that, according to Ahmad, the effect of combination is limited to animals and does not apply to any other property.

37. Zakat on Buried Treasures and Mineral Wealth

1. Buried Treasure

What is meant here is treasure buried from the pre-Islamic era. It can be identified by its engraved names, images, and the like. If signs of Islam are found on it, the ruling of lost property applies, not that of buried treasure. If no sign is found and it cannot be determined whether it is from the pre-Islamic or Islamic era, it is also treated as lost property.

Imam Malik said: The consensus among us, and what I have heard from the scholars, is that rikaz is considered buried treasure from the pre-Islamic era so long as it was not searched for in return for payment, no money was spent on it, and no substantial effort or exertion was made. Anything recovered by spending money, involving significant effort and labor, where the effort may succeed or fail, is not rikaz. Abu Hanifah said: The name rikaz applies to any property buried beneath the earth, whether placed there by the Creator or by one of His creatures.

2. Mineral Wealth and the Conditions for Zakat According to the Jurists

The word ma’dan is derived from ‘adan, meaning permanence. For this reason, Paradise is also called Adan, because it is the everlasting abode of the believers.

The scholars differed over the definition of the ma’dan—that is, mineral wealth—on which zakat is obligatory. According to Imam Ahmad, any valuable substance formed from something other than soil and extracted or brought out from beneath the earth is ma’dan, or mineral wealth subject to zakat, such as gold, silver, iron, copper, lead, sapphire, topaz, emerald, turquoise, crystal, agate, antimony, bitumen, petroleum, sulfur, solid sulfuric acid, and the like. He stipulated that the extracted mineral must reach the nisab, either in itself or by valuation. Abu Hanifah held that zakat is obligatory only on minerals that can be melted and cast in a mold by fire, such as gold, silver, iron, and copper. No zakat is due on liquid minerals such as bitumen, or solid minerals that do not melt in fire, such as sapphire. He did not stipulate a nisab for it; rather, whether little or much, one-fifth, or khumus, must be given. Malik and al-Shafi’i held that zakat is obligatory only on extracted gold and silver. According to both, the gold must amount to twenty mithqals and the silver to two hundred dirhams, as in Imam Ahmad’s view. A full year is not required. Like agricultural produce, zakat must be paid on them as soon as they are acquired. According to these three Imams, one-fortieth must be paid, and it is distributed among the same categories to which zakat is distributed. Imam Abu Hanifah, however, held that it is distributed among the same categories among which fay’—war booty—is distributed.

3. The Ruling on Zakat Being Obligatory on Buried Treasure and Mineral Wealth

The basic ruling that zakat is obligatory on both is found in the following hadith narrated from Abu Hurayrah in the six authentic hadith collections:

“The Messenger of Allah, peace and blessings be upon him, said: If an animal breaks loose, no one is liable for the damage it causes; if someone digs a well and a person falls into it and dies, no one is liable for him. No one is liable for damage caused by a mine. But one-fifth must be paid on buried treasure.” Ibn al-Mundhir said: I do not know of anyone who opposed this hadith except al-Hasan, who

I know of none besides him. He distinguished between the land of the Arabs—that is, the land of the Muslims—and the land of the unbelievers. One-fifth is due on minerals found in non-Muslim lands, while zakat is due on minerals found in Muslim lands.

Ibn al-Qayyim said: There are two views regarding the statement, “No one is liable for damage caused by a mine.” First, when someone is hired to mine and the mine collapses on him, killing him, no one is liable for his death. The fact that this statement occurs alongside the statements concerning animals and wells supports this interpretation. Second, it means that no zakat is due on it. The subsequent statement, “And one-fifth must be paid on buried treasure,” supports this interpretation. The distinction here is between mineral wealth and buried treasure. One-fifth is imposed on buried treasure because it is accumulated wealth that can be obtained without hardship or expense. It is distinguished from minerals because extracting them requires considerable labor and expense.

Details of the rikaz on which khumus, or one-fifth, is due: Khumus is obligatory on anything that is itself property, such as gold, silver, iron, lead, vessels, and the like. This is the view of the Hanafis, Hanbalis, Ishaq, Ibn al-Mundhir, and one of the two views attributed to Malik and al-Shafi’i. Al-Shafi’i’s other statement is that khumus is due only on gold and silver.

Locations of rikaz: It may be found in any one of the following locations:

1. Abandoned land or land whose owner is unknown, even if the rikaz is recovered from the surface, or on an abandoned road or in an uninhabited village. By consensus, one-fifth must be paid as zakat on buried treasure found in such places, and the finder takes the remaining four-fifths. Al-Nasa’i narrated from Amr ibn Shu’ayb, from his father: “The Messenger of Allah, peace and blessings be upon him, was asked about found property. He said: Whatever you find on a traveled road or in an inhabited area, announce it publicly for one year. If its owner appears, give it to him; otherwise, it is yours. Whatever is found anywhere other than a traveled road or an inhabited area is subject to the one-fifth of rikaz.” (This hadith shows that if the owner is not found, it belongs to the recipient if he is poor; otherwise, he should give it in charity.)

2. If rikaz is found within property whose ownership has been transferred to someone, it belongs to that person. Rikaz is something concealed within the land, so ownership of the land alone does not automatically confer ownership of it; ownership is acquired upon taking possession of the land. Thus, it is like grass, wood, and game found on another person’s land, which are open and permitted to all, so the finder has greater entitlement to it. If the person from whom ownership was transferred claims that it belongs to him, it belongs to him, since it was in his possession and was located on his property. If he makes no claim, it belongs to the finder. This is the view of Abu Yusuf and the soundest view of the Hanbalis. Imam al-Shafi’i said: It belongs to the previous owner if he acknowledges it; if he does not, it belongs to the owner before him, and so on back to the first owner. If ownership of the house was transferred through inheritance, it is established as belonging to the heirs. If the heirs agree that it did not belong to their ancestor, it belongs to the first owner. If the first owner is unknown, it is treated as lost property and considered ownerless. Abu Hanifah and Muhammad, may Allah be pleased with them, said: Rikaz belongs to the first owner of the land or his heirs if they are known; if they are unknown, it is deposited in the public treasury.

3. If rikaz is found on property owned by a Muslim or a legally protected non-Muslim (dhimmi), then according to Abu Hanifah and Muhammad, and according to one narration from Ahmad, it belongs to the person whose property it was found in. It is also narrated from Ahmad that it belongs to the finder. This was also the view of Hasan ibn Salih and Abu Thawr, and Abu Yusuf preferred it. The reason was mentioned earlier: ownership of rikaz does not automatically arise with ownership of the land. If the landowner claims it, his statement is accepted because he has a right to what falls within his ownership. If he makes no claim, it belongs to the finder. Imam al-Shafi’i said: If the owner acknowledges it, it belongs to him; if he does not, it belongs to the first owner.

The amount due on rikaz has already been stated: rikaz is property buried in the earth during the pre-Islamic era, and one-fifth is due on it. The remaining four-fifths belong to the earliest owner of the land if he is known; if he is dead, they belong to his heirs if they are known; otherwise, they are deposited in the public treasury. This is the position of Abu Hanifah, Malik, al-Shafi’i, and Muhammad. Ahmad and Abu Yusuf said: If the landowner does not claim it, it belongs to the finder; otherwise, by consensus, it belongs to the landowner. Whether the amount of rikaz is small or large, one-fifth must be paid, and no nisab is specified for it. According to Abu Hanifah, Ahmad, the sounder of Malik’s two views, and al-Shafi’i, the nisab must be considered. It is unanimously agreed, however, that completion of a year is not a condition.

As for whom khumus, or one-fifth, is obligatory upon, most scholars hold that the finder of the rikaz is responsible for paying khumus, whether he is a Muslim, a protected non-Muslim citizen, an adult, a minor, sane, or insane. The guardian of a minor or an insane person must discharge the obligation of paying khumus.

Ibn al-Mundhir said: All the scholars whose opinions we have learned have reached a consensus that if a protected non-Muslim finds rikaz, khumus is incumbent upon him. Malik, the people of Medina, al-Thawri, al-Awza’i, the people of Iraq, the independent jurists, and others held this view. Al-Shafi’i said: Khumus is obligatory only upon one for whom zakat is obligatory, and not upon anyone else, because khumus is also zakat.

Who Is Entitled to Khumus: According to al-Shafi’i, those entitled to receive zakat are also entitled to receive khumus. This is because Ahmad and al-Bayhaqi narrated from Bishr al-Khas’ami, from a man of his tribe:

“He said: While collecting the zakat of Bishr in Kufa, a vessel containing four thousand dirhams fell upon me near an ancient temple. I took it to Ali, may Allah be pleased with him. He said: Divide it into five portions. I divided it. Ali took one portion, or one-fifth, and gave me the other four-fifths. As I was leaving, he called me and said: Are there any poor people among your neighbors? I said: Yes. He said: Take these and distribute them among them.”

In contrast, Abu Hanifah, Malik, and Ahmad held that those entitled to receive war booty are entitled to receive the khumus of rikaz. Al-Sha’bi narrated that a man found one thousand dinars buried outside Medina. He brought them to Umar ibn al-Khattab, who took two hundred dinars as khumus and gave the man the remaining eight hundred. Umar, may Allah be pleased with him, began distributing the two hundred dinars among the Muslims present, retaining only a small amount. Then he said: Where is the owner of the dinars? The man came to him, and Umar said: Take these dinars; they are yours. It is stated in al-Mughni that if this had been zakat, he would have specified those entitled to receive zakat when distributing the dinars and would not have returned them to the person who found the treasure. Moreover, khumus is obligatory even from a protected non-Muslim citizen, whereas zakat is not obligatory upon a non-Muslim.

38. Zakat on Marine Wealth

According to most scholars, zakat is not obligatory on any marine wealth, such as gemstones, pearls, topaz, amber, fish, and the like. According to one of the two narrations from Ahmad, zakat is obligatory on marine wealth that reaches the nisab. Abu Yusuf supported this view only concerning pearls and amber. Ibn Abbas, may Allah be pleased with him, said: There is no zakat on amber; it is something cast up by the sea. Jabir said: There is no zakat on amber; it is booty for whoever obtains it.

39. Zakat on Acquired Property

If someone acquires property on which zakat is not due until a year has passed, and it reaches the nisab, while he has no other property—or has property of the same kind that has not reached the nisab—then, once the acquired property brings the total to the nisab, the year for zakat on that property is counted from that moment. When the year is complete, zakat becomes obligatory.

If he already possesses property reaching the nisab, the acquired property must necessarily be one of the following three types:

1. Acquired property may be an increase of the same property, such as business profit or the offspring of animals. It follows the original property both with regard to the year and to zakat.

Therefore, whoever possesses commercial goods or livestock amounting to the nisab, and then earns a profit in trade or his livestock produces offspring during the year, must, according to consensus, pay zakat on the entire wealth, including both the principal and what was acquired.

2. Acquired wealth belongs to the same category as the nisab-level wealth he already possesses; it is neither part of it nor its offspring, but rather wealth acquired through purchase, donation, or inheritance. According to Abu Hanifah, such acquired wealth is to be added to the wealth that has reached the nisab. The year is counted from the time it is brought under it, and zakat must be paid on the entire combined wealth, both the principal and the acquired wealth.

Al-Shafi‘i and Ahmad said: Acquired wealth follows the principal wealth only with regard to the nisab, and a new year is counted for it, whether the principal wealth is cash or an animal. For example, a person possessed two hundred dirhams, then acquired additional dirhams during the year. He must pay zakat on both amounts after a full year has passed. Malik’s opinion regarding livestock is that of Abu Hanifah, while regarding gold and silver it is that of al-Shafi‘i and Ahmad.

3. Acquired wealth is of a different category from the wealth he already possesses. Such acquired wealth cannot be combined with his existing wealth for calculating either the nisab or the year. Rather, if it itself amounts to the nisab, a full year must pass over it, after which zakat is due. Otherwise, nothing is due. This is the view of most scholars.

40. Zakat Is Obligatory as a Liability, Not on the Specific Wealth Itself

According to one view of Abu Hanifah, Malik, and Ahmad, and according to one narration representing al-Shafi‘i’s view, zakat is due on the specific wealth itself. Another view of Ahmad and al-Shafi‘i is that zakat is imposed as a liability upon the owner of the wealth, not upon the wealth itself. The practical consequence of this difference is as follows: suppose a person possessed two hundred dirhams and two years passed without his paying zakat. One who holds that zakat is due on the specific wealth would say that this person is now required to pay only one year’s zakat, because after payment of the first year’s zakat, the amount would have fallen five dirhams below the nisab. One who holds that zakat is imposed as a liability would say that he must pay two zakat payments, for the two consecutive years, because zakat became obligatory upon his liability; therefore, it would not be affected by the decrease below the nisab. Ibn Hazm considers the view that it is obligatory as a liability to be preferable. He says: From our time back to the time of the Messenger of Allah, there is no disagreement among any members of the entire Muslim community that when zakat on wheat, barley, dates, gold, silver, camels, cattle, or sheep and goats is obligatory upon a person, and he pays it with something other than those crops, gold, silver, camels, cattle, or sheep and goats, he cannot be prevented from doing so, nor can it be regarded as disliked. Rather, whether he pays with that wealth, with something else he possesses, or with something else that can be purchased, donated, or borrowed, it is all the same. Thus it is conclusively established that zakat is imposed upon the liability, not upon the specific wealth itself. If it were due upon the specific wealth, it would never be permissible to pay it with anything else, and he would be prevented from doing so. This is like a person who shares ownership of one of the aforementioned items with another person: he may not, without his partner’s consent, give anything other than the item in which they are partners.

Likewise, if zakat were obligatory upon the specific wealth itself, one of the following two situations would necessarily apply: either zakat would be due upon every part of that wealth, or it would be due upon one particular part rather than upon the wealth itself. If zakat were due upon all its parts, then selling even a grain or any portion of it would be forbidden, because all those entitled to zakat would be partners in that portion; likewise, consuming even a part of it would be forbidden to him. Yet this is unanimously invalid. Similarly, it would not be permissible to remove a goat from the entire herd without determining its value, as is necessarily the case in partnership. And if zakat were due upon only a particular part of the wealth—not upon the specific wealth itself—that too would be invalid, because in that case he might unknowingly consume the share belonging to those entitled to zakat.

41. When Wealth Is Destroyed After Zakat Becomes Obligatory but Before It Is Paid

If a year has passed after zakat became obligatory, or the time for harvesting the crop has arrived, and all the wealth or part of it is destroyed before zakat is paid, the owner remains liable for the full zakat, whether it was destroyed through his negligence or without negligence. This is the view of Ibn Hazm and the well-known position of Imam Ahmad. According to Abu Hanifah, however, if all the wealth is destroyed without any wrongdoing on the owner’s part, the zakat liability is cancelled. If only part is destroyed, the zakat is cancelled proportionately, because in his view zakat is connected to the specific wealth itself, not its value. But if it is destroyed through wrongdoing, the zakat is not cancelled. Al-Shafi‘i, Hasan ibn Salih, Ishaq, Abu Thawr, and Ibn al-Mundhir said: If the nisab is destroyed before the owner has the ability to pay zakat, the zakat is cancelled; if it is destroyed afterward, it is not cancelled. Ibn Qudamah preferred this view and said: God willing, the sound view is that zakat is cancelled when the wealth is destroyed only if the owner did not delay in paying it. Zakat is obligatory on the basis of compassion, so it cannot remain obligatory when the wealth no longer exists and the owner is impoverished.

Negligence means failing to pay zakat despite having the ability to do so. If he lacks the ability, this is not considered negligence, whether because he cannot find anyone entitled to receive zakat, because the wealth is far from him, because what must be paid as zakat is not among his possessions and must be purchased, because it cannot be found for purchase, because he is occupied searching for it, or because of any similar circumstance that prevents him from paying zakat. If we hold that zakat remains obligatory even after the wealth is destroyed, and the owner later becomes able to pay, he must pay it. Otherwise, he is to be given respite until he regains ability and ease, without suffering further loss. For if granting an owner respite for a person’s debt is obligatory, granting respite for zakat, which is a right owed to Allah, is even more deserving.

42. When Zakat Is Destroyed After Being Set Aside

If zakat is set aside for distribution among those entitled to it and all or part of it is subsequently destroyed, zakat must be paid again. It remains the owner’s responsibility until it reaches those to whom Allah has commanded that it be delivered. Ibn Hazm narrated from Ibn Abi Shaybah, Hafs ibn Ghiyath, Jarir, Mu‘tamar ibn Sulayman al-Taymi, Zayd ibn Hubab, and Abd al-Wahhab ibn Ata. Hafs narrated from Hisham ibn Hassan and al-Hasan al-Basri; Jarir from al-Mughirah and his students; Mu‘tamar from Muzammil and Hammad; Zayd from Ghubah and al-Hakam; and Abd al-Wahhab from Ibn Abi Aruba, Hammad, and Ibrahim al-Nakha‘i. All of them agreed, saying: “Whoever brings out his zakat and it is then destroyed must pay zakat again.” It is narrated from Ata’: Zakat need not be paid again.

43. Zakat Is Not Cancelled by Delaying Its Payment

Whoever allows year after year to pass without paying the zakat that was obligatory upon him must pay all the zakat from previous years, whether he knew that zakat was obligatory or was unaware of it, and whether he lived in a Muslim country or a non-Muslim country. This is the view of the Shafi‘i school.

44. Paying the Value Instead of the Original Wealth

When the Qur’an and Sunnah provide clear guidance that zakat is to be paid from the original wealth, paying its value is sufficient only when that original wealth or something of the same kind cannot be found. Zakat is an act of worship, and worship is valid only in the manner prescribed by the Shariah. Moreover, zakat should be paid from the original wealth so that the poor may share in the actual wealth of the rich.

A hadith narrated by Mu‘adh states: “When the Messenger of Allah sent him to Yemen, he said: Take grain from grain, goats from sheep and goats, camels from camels, and cattle from cattle.” —Abu Dawud, Ibn Majah, al-Bayhaqi, and al-Hakim.

Al-Shawkani said: The correct view is that zakat is obligatory from the original wealth, and its value may not be given without an excuse. However, according to Abu Hanifah, it is permissible to pay its value even when one is able to pay from the original wealth, because zakat is the right of the poor, and to the poor there is no difference between the original wealth and its value. Al-Bukhari narrated: “Mu‘adh said to the people of Yemen: Bring me garments with borders or clothing as zakat; that will be easier for you.”

In Madinah, the Companions of the Messenger of Allah were given the option of paying the value.

45. Zakat on Jointly Owned Property
When wealth is owned by two or more partners, zakat is not obligatory upon any of them, according to most scholars, unless each of them individually owns the nisab.

46. One Who Evades Zakat

Imam Malik, Ahmad, al-Awza‘i, Ishaq, and Abu Ubayd said: If a person owns the nisab of any kind of wealth and, before the year ends, sells it, donates it, or destroys part of it, he is not absolved of paying zakat. If he does this toward the end of the year, zakat will be collected from him at the end of the year. If he does it during the first part of the year, he does not have to pay zakat, because this does not appear to be an attempt to evade zakat. Abu Hanifah and al-Shafi‘i said: His zakat liability is cancelled, because he reduced his wealth before the year ended. However, if he deliberately intends to evade zakat, he is sinful and disobedient to Allah.

Those who support the first view cite verses 18–21 of Surah al-Qalam as evidence:

إِنَّا بَلَوْنَهُمْ كَمَا بَلَوْنَا أَصْحَبَ الْجَنَّةِ ، إِذْ أَنْسَبُوا لَيَصْرِمِنْهَا مُصْبِحِيْنَ، وَلَا يَسْتَقْنُونَ فَطَافَ عَلَيْهَا طَائِفَ مِنْ رَبِّكَ وَهُمْ نَالِمُونَ. فَاصْبَحَتْ كَالمُرِنِي.

“We tested them just as We tested the owners of the garden, when they swore that they would surely harvest its fruit early in the morning, and they did not say, ‘If Allah wills.’ Then a calamity from your Lord struck the garden while they were asleep, and by morning it had become like a field whose crops had been harvested.” In this way Allah punished them for evading zakat.

Another reason is that he intended to deprive those entitled to zakat, but was unable to do so. Moreover, since he formed an unjust intention, wisdom required that his objective be thwarted and that he be punished. This is like someone who kills his father in order to hasten his inheritance; the Shariah punishes him by depriving him of the inheritance.

47. The Categories on Which Zakat May Be Spent

There are eight categories eligible for zakat. Allah has described them in the following verse:

إِنَّهَا الصَّدَقْتُ لِلْفُقَرَاءِ وَالْمَسْكِينِ وَالْعَمِلِينَ عَلَيْهَا وَالْمُؤلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَرِمِينَ وفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ ، فَرِيضَةً مِّنَ اللهِ ، وَاللهُ عَلِيمٌ حَكِيرٌ .

“Zakat is only for the poor, the needy, those employed to administer it, those whose hearts are to be reconciled, for freeing slaves, those in debt, in the cause of Allah, and for the wayfarer. This is an obligation prescribed by Allah, and Allah is All-Knowing, All-Wise.” (Surah al-Tawbah: 60)

Ziyad ibn al-Harith al-Suda’i said: I came to the Messenger of Allah and pledged allegiance to him. At that time, a man came and said, “Give me something from zakat.” He said: “Allah is not satisfied with the judgment of any prophet or anyone else regarding zakat. Therefore, He Himself apportioned it and divided it among eight categories. If you belong to one of these eight categories, I will give it to you.” —Abu Dawud.

The eight categories mentioned in the verse are explained in detail as follows:

1–2. The poor and the needy: those who depend on others to fulfill their basic needs. Their opposite is the wealthy, who are self-sufficient in meeting their basic needs. As discussed previously, a person is considered wealthy when he possesses wealth exceeding the basic needs of himself and his children by the amount of the nisab. These basic needs include food, drink, clothing, housing, transportation, and the means of earning a livelihood, since human life cannot continue without them. Whoever lacks sufficient wealth to meet these needs is poor and entitled to zakat.

The hadith of Mu‘adh states: “It will be taken from their wealthy and returned to their poor.” The person from whom it is taken is wealthy and possesses the nisab, while the person to whom it is returned is his opposite—the poor person who does not possess wealth equivalent to that of the wealthy. There is no difference between the poor and the needy with regard to need, deprivation, or entitlement to zakat. Although the verse joins them with the conjunction “‘af,” meaning “and,” which indicates two distinct categories, this does not invalidate our statement. The needy are a category of the poor possessing certain distinguishing characteristics, and this is sufficient to make them a separate category.

It is known from the hadith that the needy are poor people who do not ask others for anything, and the public does not recognize them. This is why the verse mentions them separately, since their modesty may prevent them from being recognized.

Abu Hurayrah reported that the Messenger of Allah said: “The needy person is not the one who can be turned away with one or two dates, or one or two mouthfuls of food. The needy person is the one who refrains from asking; they do not persistently ask people for anything.” Another narration says: “The needy person is not the one who can be turned away with one or two mouthfuls of food or one or two dates. Rather, the needy person is one who cannot find a means of freeing himself from dependence, whom no one recognizes so as to give him charity, and who does not ask people for anything.” —Al-Bukhari and Muslim.

How much zakat should be given to the poor: The purpose of zakat is to free the poor from poverty and meet their needs. Therefore, he should be given enough from zakat to free him from poverty, make him permanently comfortable, and enable him to become self-sufficient and independent of others. The amount may vary according to circumstances and individuals. Umar said: “When you give to someone, make him self-sufficient.” Qadi Abd al-Wahhab said: Imam Malik did not define this matter. He merely said that a person who possesses a home, a servant, and a means of transport—these basic necessities—may also be given zakat. It is also reported in a hadith that it is permissible for a poor person to ask for assistance so that he may adopt a means of earning and become self-sufficient through it for the rest of his life.

Qabisah ibn Mukhariq al-Hilali said: I was liable for a debt, so I went to ask the Messenger of Allah about it. He said: “Stay here until zakat comes to us, and then we will order that something be given to you.” Then he said: “O Qabisah, asking for assistance is not lawful for anyone except one of three people: a person burdened by debt may ask for help so that he can receive assistance and then stop asking; a person struck by a calamity that destroyed a substantial amount of his wealth may ask for help so that he can arrange a livelihood—or, according to another narration, meet his needs and become self-sufficient; and a person who has fallen into such severe poverty that three sensible members of his tribe testify that so-and-so has fallen into severe poverty may ask for help so that he can arrange a livelihood and become self-sufficient. O Qabisah, anyone who asks for help apart from these three is consuming unlawful earnings.” —Ahmad, Muslim, Abu Dawud, and al-Nasa’i.

May zakat be given to a healthy, strong person capable of earning? Just as zakat cannot be given to a wealthy person, it cannot be given to a strong person capable of earning.

1. Ubaydullah ibn Adi ibn al-Khayyar said: Two men told me that they came to the Messenger of Allah during the Farewell Pilgrimage while he was distributing zakat. They said: We both asked him for zakat. He raised his eyes toward us and then lowered them again. He saw that we were strong. He said: “If you wish, I will give you something, but no wealthy person or strong, able-bodied earner has any share in it.” —Abu Dawud and al-Nasa’i.

Al-Khattabi said: The principle established by this hadith is that a person who is not known to possess wealth is presumed to have no wealth. It demonstrates that outward physical strength and a robust body are not what is considered regarding zakat, without examining a person’s earning ability. Many people are physically healthy and strong but so inept at work that they cannot perform any task properly. The hadith proves that such people may not be denied zakat.

Rayhan ibn Yazid narrated from Abdullah ibn Amr, and he from the Messenger of Allah, that the Messenger of Allah said: “It is not lawful for a wealthy person, nor for one who is healthy, strong, capable of labor and earning, and sound in all his limbs, to receive zakat.” —Abu Dawud and al-Tirmidhi. This is the view of al-Shafi‘i, Ishaq, Abu Ubayd, and Ahmad.

The Hanafis said: It is permissible for a healthy, strong person to receive zakat if he does not possess two hundred dirhams or more.

Al-Nawawi said: Regarding people who are not ordinarily accustomed to earning through physical labor but are strong and capable, can they take from the portion of zakat designated for the poor? In answer, Imam al-Ghazali said: “Yes, they can.” This is in fact the sound view. The occupation suited to each person is what should be taken into consideration.

The ruling on one who possesses the nisab but is not well-off enough to meet his basic needs:

A person may possess the nisab in some form of wealth, yet because he has a large family or because of rising prices, that wealth may not suffice to meet his basic needs. Since he possesses the nisab, he is considered wealthy and zakat is duly obligatory on his wealth. Yet because his wealth does not meet his needs, he is also poor. Therefore, he may be given zakat as a poor person. Imam al-Nawawi said: If a person owns land but its yield does not ensure his sufficiency, all his needs may be met from zakat, and he may not be forced to sell the land.

It is stated in al-Mughni that Maymuni said: I said to Ahmad ibn Hanbal: It is not uncommon for a person to possess some camels and sheep and goats on which zakat is obligatory, yet be poor. He may have forty goats and land that does not meet his needs. May he be given zakat? Ahmad said: Yes. He does not possess enough wealth to make him self-sufficient, nor is he capable of earning enough to make himself comfortable. It is permissible for him to take zakat, just as it would be permissible if he owned wealth on which zakat was not obligatory.

3. Employees and officials appointed to administer zakat: These are those whom the government, or an authorized or empowered representative of the government, appoints to collect zakat from the wealthy. Those who safeguard zakat funds, tend the zakat livestock, and maintain zakat records are also included. They must be Muslims and must not be members of those upon whom zakat is forbidden, namely the descendants of the Messenger of Allah, Banu Hashim and Banu al-Muttalib.

It was narrated from al-Muttalib ibn Rabi‘ah, son of al-Harith ibn Abd al-Muttalib, who said: I and al-Fadl ibn Abbas went to the Messenger of Allah. One of us said: “O Messenger of Allah, we came to ask you to appoint us to administer zakat, so that we may enjoy the benefits others receive on this account and bring you what others bring you.” The Messenger of Allah said: “Zakat and charity are not appropriate for Muhammad or the descendants of Muhammad. They are only the impurities of the people.” —Ahmad and Muslim.

However, zakat is lawful for employees and officials of the zakat administration as compensation for their work, even if they are wealthy.

Abu Sa‘id reported that the Messenger of Allah said: “Zakat is not lawful for a wealthy person except for five people: 1. one employed in administering zakat; 2. one who purchased zakat goods with his own money; 3. a person burdened by debt; 4. one striving in the cause of Allah; and 5. when a needy person gives a wealthy person a gift from goods received as zakat.” —Ahmad, Abu Dawud, Ibn Majah, and al-Hakim. Those employed in administering zakat take from it only compensation for their work.

Abdullah al-Sa‘di narrated: He came from Syria to Umar ibn al-Khattab. Umar said to him: “I have heard that you are employed in serving the Muslims, yet you do not accept the salary given to you for it. Is that true?” Abdullah said: “Yes. I have many horses and male and female slaves, and I am well-off. I want my work to be charity for the Muslims.” Umar said: “I had the same attitude as you. The Messenger of Allah would give me something in return, and I would say, ‘Give it to someone poorer than me.’ Once he gave me something, and I said, ‘Give it to someone more needy than me.’ He said: ‘Whatever Allah grants you from this wealth without your asking for it or desiring it, take it, then keep it or give it away. But do not covet what Allah does not grant you.’” —Al-Bukhari and al-Nasa’i.

The compensation of those employed in administering zakat should preferably be sufficient to meet their needs.

“It was narrated from Mustawrid ibn Shaddad that the Messenger of Allah said: ‘Whoever is appointed to administer any public matter should be provided with a home if he has no home, married if he has no wife, provided with a servant if he has no servant, and provided with transportation if he has no transportation. Whoever acquires anything beyond this is an embezzler.’ —Ahmad and Abu Dawud; its chain is sound. Al-Khattabi said: This hadith may be explained in two ways: First, the Messenger of Allah provided servants and housing

He has permitted him to obtain it from the remuneration for his work. He is not permitted to receive any additional benefit. Second, employees and officials are entitled to residential accommodation and a servant. If he has no residence, a house will be rented for him for as long as he remains engaged in this work. If he has no servant, one will be hired for him, and adequate wages will be arranged for the servant.

4. Those whose hearts are to be reconciled: Tafsir al-Manar identifies this group as follows:

It states: They are a group whose hearts are desired to be attracted to Islam and the Muslims and filled with love, and whose unity and firmness upon Islam are needed. Because of their weak adherence to Islam, this may need to be achieved by giving them a portion of zakat. It is also intended either to protect the Muslims from their harm or to benefit from their services in defending the Muslims. The jurists have divided this group into two categories: Muslims and non-Muslims.

Muslims are of four types:

1. Eminent and influential Muslims, such as those to whom Abu Bakr, may Allah be pleased with him, gave gifts—Adi ibn Hatim and Zabarqan ibn Badr. Their Islam contained neither weakness nor defect. This was because of their special standing among their tribes.

2. Influential figures among weak Muslims who are highly respected in their respective tribes and groups. The purpose of giving them a share of zakat is to ensure their steadfastness upon Islam, their strength of faith, and their support and goodwill in jihad and other matters. From the spoils of Banu Hawazin, the Messenger of Allah, peace and blessings be upon him, also gave substantial wealth to a group of Makkans who had accepted Islam after the conquest of Makkah. Some of them were hypocrites, while others were Muslims of weak faith. After receiving gifts from this zakat category, most of them became firm in faith and good Muslims.

3. A group of Muslims living near the border between the Islamic state and an enemy state. They are given zakat in the hope that they will resist an enemy attack. The author of Tafsir al-Manar says: I believe this is the murabatah, or defensive preparedness, mentioned in the Qur’an. These jurists have included this category under the heading “the path of Allah,” by which fighting in the cause of Allah is meant. In our age, priority should be given to winning the hearts of those Muslims whom the non-Muslims seek to attract so that they may convert to their religion, or at least become their supporters. We see imperialist countries allocating part of their national wealth in order to attract and win the hearts of Muslims, with the vile aim of enslaving them and converting them to their religion. Some are engaged in plots to directly indoctrinate Muslims into Christianity and remove them from Islam. Others merely wish to make them their supporters, turn them against Muslim countries, and use them to destroy Islamic unity. In such circumstances, is it not an even more urgent duty of Muslims to make every possible effort to protect these Muslims from falling into the trap of the vile conspiracies of the disbelievers?

4. A group among the Muslims whose assistance, cooperation, influence, and authority may be needed to collect zakat. This influential group can use its authority and power to collect zakat from those who refuse to pay it without fighting. Helping the government in this way is more deserving of priority for them, since it causes less harm and ensures greater benefit. Support for such groups may be secured through grants from the zakat funds.

As for the non-Muslims whose hearts are to be reconciled and attracted, they are of two types:

1. Those whom it is hoped may become Muslims if their hearts are won through gifts. One example is Safwan ibn Umayyah, whom the Messenger of Allah, peace and blessings be upon him, granted a guarantee of safety on the day of the conquest of Makkah and gave four months to consider what he should do and reach a decision. He had been a fugitive, but after receiving the guarantee of safety he appeared and joined the Muslims in the Battle of Hunayn before accepting Islam. When the Messenger, peace and blessings be upon him, set out for the expedition of Hunayn, he borrowed weapons from him. The Messenger, peace and blessings be upon him, gave him a large number of pack camels grazing in a valley. Upon receiving them, he said, “This is the gift of a generous man who does not fear poverty. The Messenger of Allah had been the most hateful person to me. Yet he gave these to me and continued giving. As a result, he is now the most beloved person to me.”

2. Those from whom harmful activity is feared, and whom it is hoped zakat will restrain from such activity if given to them. Ibn Abbas, may Allah be pleased with him, said: A group of people used to come to the Messenger of Allah. If he gave them something, they praised Islam; if he did not, they condemned and criticized it. Abu Sufyan ibn al-Harb, al-Aqra ibn Habis, and Uyaynah ibn Hisn were among them. The Messenger of Allah, peace and blessings be upon him, gave each of them one hundred camels.

The Hanafi view is that the category of those whose hearts are to be reconciled has been abrogated, because Allah has granted His religion victory and strength. Uyaynah ibn al-Hisn, al-Aqra ibn Habis, and Abbas ibn Mirdas came to Abu Bakr and asked for their shares. Abu Bakr wrote them a letter granting their shares. They went to Umar and presented the letter, but he refused to give them anything and tore it up. Umar, may Allah be pleased with him, said: “The Messenger of Allah, peace and blessings be upon him, used to give this to you to attract you to Islam. Now Islam has no need of you. If you remain steadfast upon Islam, then well and good; otherwise, the sword will decide between you and us.” Then he recited this verse:

وقُلِ الْحَقُّ مِنْ رَبِّكُمْ لكَ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ.

“O Prophet! Say: The truth has come from your Lord. So whoever wills, let him believe, and whoever wills, let him disbelieve.” (Surah al-Kahf, verse 29)

Then they went back to Abu Bakr and said to him, “Are you the caliph, or is Umar? You gave us a letter, and Umar tore it up.” Abu Bakr said, “He may do that if he wishes.”

The Hanafi scholars argue that Abu Bakr accepted Umar’s decision, and none of the Companions objected to it—not even Uthman or Ali. The response is that this was Umar’s ijtihad (an opinion based on independent judgment). He believed that once Islam had become firmly established among their tribes, there was no further need to give them anything. Even if they abandoned Islam and became apostates, no harm was feared. The fact that Uthman and Ali did not give zakat from this category does not establish the Hanafi view that the category of those whose hearts are to be reconciled was abrogated. They may have refrained from giving zakat under this category because, during the caliphates of Uthman and Ali, there was no need to attract the hearts of non-Muslims. This does not prove that the category itself was unnecessary; a need for it may arise during the rule of any leader. Above all, the Qur’an and Sunnah are the best authorities for proof. They are sources from which there is no possibility of departing under any circumstances. Ahmad and Muslim narrated from Anas, may Allah be pleased with him: Whenever anything was requested from the Messenger of Allah, peace and blessings be upon him, on the condition that the requester accept Islam, he would give it. For example, a man came to him and asked for something. He gave him a large number of zakat goats grazing between two mountains. The man returned to his tribe and said, “O my people, accept Islam, for Muhammad gives so freely that he does not fear falling into poverty himself.”

According to al-Shawkani, it is permissible to give zakat under the category of reconciling hearts. This view was held by the Ahl al-Bayt, al-Jubai, al-Balkhi, Ibn al-Mubashshir, Malik, Ahmad, and, according to one narration, al-Shafii as well. Al-Shafii said: Do not seek to reconcile the heart of any non-Muslim. However, a sinful Muslim may be given from the category of reconciling hearts.

Abu Hanifa and his disciples say that this category was abrogated by the spread and victory of Islam. They cite Abu Bakr’s refusal to give zakat to Abu Sufyan, Uyaynah, al-Aqra, and Abbas ibn Mirdas as evidence for their view.

The established truth, however, is that when the need arises, it is permissible to give zakat under the category of reconciling hearts. If it becomes clear that a group or community will obey the Islamic government only for worldly interests, and that the government has no means of bringing them under obedience except through force, then it may win their hearts with zakat funds. The spread of Islam is not an obstacle in this case, because in such circumstances its spread does not produce the desired result.

Tafsir al-Manar states that, in general, this is the correct view. In matters of detail, ijtihad should be limited to determining what is beneficial, the amount to be given from zakat, and the amount of public wealth such as spoils that is available. Decisions in these matters should be made according to the advice and opinions of the shura council. The caliphs also made decisions in matters requiring ijtihad after consultation. It is worth considering how sound it is to impose the condition that the government be unable to bring people under obedience by force before giving zakat to reconcile their hearts. Such a condition is never permanent. Rather, the basic principle is to give priority to the course that causes less harm and brings greater benefit.

5. Emancipation of slaves

Contractual slaves are also included. Thus, zakat funds may be used to help them free themselves from slavery. These funds may be used to purchase slaves and set them free. It is narrated from al-Bara, may Allah be pleased with him: “A man came to the Messenger of Allah, peace and blessings be upon him, and said: Show me an act that will bring me closer to Paradise and take me far from Hell. He said: Emancipate a slave and remove bondage. The man said: O Messenger of Allah, are these not the same? He said: No. Emancipation means that you free a slave by yourself. Removing bondage means that you help someone gain freedom by paying the price of his enslavement, that is, his ransom.” —Ahmad and al-Daraqutni.

It is narrated from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: “Allah is bound to help three people: the person fighting in the cause of Allah; the person striving to gather the ransom for his own emancipation; and the person who seeks to marry in order to preserve his chastity.” Ahmad, Abu Dawud, al-Tirmidhi, al-Nasai, and Ibn Majah narrated it. Al-Tirmidhi classified it as sound and good.

Al-Shawkani said: There is disagreement over the interpretation of the Qur’anic phrase “emancipation of slaves.” Ali ibn Abi Talib, Said ibn Jubayr, al-Layth, al-Thawri, the Ahl al-Bayt, the Hanafis, the Shafiis, and most scholars said that it refers to mukatab slaves—that is, those who have entered into a contract to obtain freedom by paying a specified ransom. Zakat may be used to help them obtain freedom by paying their ransom. Ibn Abbas, al-Hasan al-Basri, Malik, Ahmad ibn Hanbal, Abu Thawr, Abu Ubayd, Ibn al-Mundhir, and al-Bukhari said that it means purchasing slaves for the purpose of emancipating them. They further said: If it referred only to mukatabs, they would fall under the category of debtors, since a mukatab is in debt. Moreover, purchasing a slave for emancipation is better than helping a mukatab, because helping a mukatab may still not result in his freedom: as long as even one payment remains, he remains a slave. Furthermore, purchasing a slave is always possible, whereas becoming a mukatab is not always possible.

Al-Zuhri said: Both slaves and mukatabs are included under this category. The author of Muntaha al-Akhbar indicated this view. It is the clearer position, because the verse includes both.

The hadith of al-Bara also proves that helping someone attain freedom and emancipating someone are not the same. The hadith further shows that emancipating a slave and helping a mukatab gather his ransom are among the deeds that bring one closer to Paradise and farther from Hell.

6. Debtors

There are several categories of people burdened by debt and unable to repay it: for example, someone liable for a fine, blood money, or another debt; someone who guaranteed another person’s debt and, if he pays it from his own wealth, faces the risk of losing all his property, or has lost it and still been unable to repay the debt in full; someone who borrowed to meet a need; or someone who has repented from a sin and needs a loan to pay its expiation. All such people may receive help from zakat to repay their debts.

1. Ahmad, Abu Dawud, Ibn Majah, and al-Tirmidhi narrated from Anas, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: “Seeking assistance is lawful only for three people: one who is afflicted by such severe poverty that he possesses nothing except a barren piece of land; one overwhelmed by an unjustly imposed financial penalty, imposed coercively and in exchange for nothing; and one who urgently seeks to save a close relative or intimate friend who has killed someone by paying blood money, without which he will be killed—a matter that would cause him great distress.”

2. Muslim narrated from Abu Said al-Khudri that, during the time of the Messenger of Allah, peace and blessings be upon him, a man bought some grain and suffered a severe loss. He became heavily indebted. The Messenger, peace and blessings be upon him, told the Muslims: “Give zakat and charity to this man.” The people gave him zakat and charity, but even that did not fully repay his debt. The Messenger of Allah, peace and blessings be upon him, told his creditors: “Take only what you have received. You will receive nothing more.” (That is, for the time being, you have no right to receive more than what he currently possesses, and you may not detain him as long as he remains needy. Thus, this hadith does not cancel the creditors’ remaining claims.)

3. It is narrated from Qabisah ibn Mukhariq that he said: I assumed responsibility for a humalah (liability). I went to the Messenger of Allah, peace and blessings be upon him, to ask about it. He said: “Stay here until some zakat comes to us, and then I will order that something be given to you from it.” The scholars said: A humalah is a liability that a person assumes and takes upon himself as a debt

and pays from his own resources to settle a dispute. When a disturbance occurred among the Arabs and required the payment of blood money or another fine, bringing the disturbance to an end, this was considered a noble moral quality without doubt. When the public learned that one of their people had assumed a humalah, everyone would rush to help him and give him enough to discharge the liability. If someone who had assumed such a humalah asked people for help, they considered it not blameworthy but a matter of pride. It is permissible to receive zakat to discharge this type of liability. Financial inability is not a condition for receiving zakat in this case. Rather, a person may receive zakat even if he has financial means.

7. The path of Allah

The path of Allah means the path to attaining Allah’s pleasure, whether it consists of Islamic knowledge or any work of Islam. According to most scholars, it refers to fighting for the interests of Islam. Those who volunteer to fight but receive no regular state salary are given zakat from this category. Whether rich or poor, they are entitled to a share of zakat. The hadith of the Messenger of Allah was mentioned earlier, in which he said: “Zakat is not lawful for a rich person, except for five: one fighting in the path of Allah…”

Hajj is not an activity under the path of Allah for which zakat funds may be spent, because it is obligatory only upon people with the necessary financial means, not upon anyone else.

Tafsir al-Manar states: Funds from this category may be spent on “ensuring the safety of the routes to and from Hajj” and on providing pilgrims with water, food, and health services if there are no other funds available for these purposes. The category “the path of Allah” includes all activities connected with the general interests and welfare of Islam that constitute the foundational work of Islam and the Islamic state. Among these, the foremost are activities preparing for war, such as purchasing weapons, feeding soldiers, arranging transport, procuring equipment, and equipping combatants for battle. However, equipment supplied to combatants must be returned to the public treasury after the war if it is a durable item, such as weapons and horses. Since such items are used only in war, no combatant becomes their permanent owner. Rather, he uses them as a fighter in the path of Allah, and after the war they remain dedicated to the path of Allah. By contrast, the poor employee of the zakat department, the debtor, the person whose heart is to be reconciled, and the traveler are entirely different. They never have to return what they receive, even if their poverty ends, they cease working for the zakat department, they are no longer indebted, the need to reconcile their hearts ends, or the traveler returns home. This category is so broad that it includes building military and general hospitals, constructing and repairing roads, building military railways, constructing dams, acquiring warplanes, and building forts and trenches. It does not, however, include the construction of commercial railways.

In our age, an important area of spending in the path of Allah is training callers to Islam and sending them to non-Muslim countries. Well-organized institutions should send them with sufficient funds, just as non-Muslims do for the propagation of their religions. Spending on institutions that provide Islamic education and other education serving the public interest and welfare also falls under this category. Teachers at such educational institutions may receive salaries and allowances from these funds as long as their teaching duties prevent them from earning through other professions. However, a wealthy scholar should not be given money for disseminating his knowledge, even if people benefit from that knowledge.

8. Travelers

The scholars unanimously state that a traveler who has become separated from his locality may be given from zakat whatever assistance will help him complete the purpose of his journey when he is unable to access his own wealth. In such circumstances, he temporarily becomes poor. The condition, however, is that his journey be for a good purpose, or at least not for a sinful purpose. There is some disagreement concerning a permissible journey. According to al-Shafii, the strongest view is that he may receive zakat even if he travels merely for recreation.

According to the Shafiis, travelers are of two types:

1. A person who leaves his residential area, even while remaining within his own country.

2. A person who travels abroad, crossing beyond his homeland.

Both are entitled to receive zakat, even if someone is willing to lend them enough to meet their needs and they possess property in their homeland with which to repay the loan. According to Imam Malik and Ahmad, only an expatriate who travels from his homeland to a foreign country may receive zakat, not someone traveling from one place to another within his own country. If someone in the foreign country can be found to lend him money and he has property in his homeland with which to repay the loan, he should not be given zakat. If no lender can be found, or if he lacks the ability to repay the loan, he may be given zakat.

Giving zakat to some or all of those entitled to it: The eight categories entitled to zakat mentioned in the verse are the poor, the needy, zakat administrators, those whose hearts are to be reconciled, emancipation of slaves, debtors, travelers, and fighters in the path of Allah. The jurists disagree about giving zakat to them. According to Imam al-Shafii and his disciples, if the owner himself or his representative distributes zakat, the category of zakat administrators no longer applies; if the remaining seven categories exist, the zakat must be distributed among them. Otherwise, it should be given to whichever categories are found. It is not permissible to omit a category when people belonging to it exist; if it is omitted, the owner remains responsible for giving its share. Ibrahim al-Nakhai said: If the zakat funds are substantial, they must be divided among all the categories; if they are small, they may be given to one category. Ahmad ibn Hanbal said: Distribution among all categories is preferable, but zakat is valid if given to one category. Imam Malik said: It is necessary to investigate which category has the greatest need. Those in greater need should be given priority in turn, according to the severity of poverty and hardship. If the poor have the greater need in one year, they should be given priority that year; if travelers have the greater need in another year, they should be given priority then. The Hanafis and Sufyan al-Thawri said: The person paying zakat may give it to any category. The views of Hudhayfah, Ibn Abbas, al-Hasan al-Basri, and Ata ibn Abi Rabah are likewise. Abu Hanifa said: The entire zakat may be given even to one person belonging to any one category.

The reason for the disagreement: Ibn Rushd said that the scholars disagree because of differing interpretations of the linguistic and substantive meanings. Linguistically, the verse requires zakat to be distributed among all the categories. Substantively, however, it requires priority to be given to those with greater need, since the purpose of zakat is to remove poverty and hardship. From this perspective, the eight distinct categories mentioned in the verse are intended to identify the categories separately, not to require that all of them share in zakat simultaneously. The first position is clearer linguistically, while the second is clearer substantively.

Evidence supporting Imam al-Shafii’s position is a hadith narrated by Abu Dawud from Sadayi: “A man asked the Messenger of Allah, peace and blessings be upon him, for zakat. The Messenger of Allah, peace and blessings be upon him, said to him: Allah did not leave the decision concerning zakat to any prophet or anyone else. He Himself decided this matter and divided it among seven categories. If you belong to one of those categories, I will give you what is due to you.”

Preference for the majority view over al-Shafi‘i’s view: It is stated in the book al-Rawdah al-Nadiyyah: “The more appropriate position, based on an analysis of the reports concerning zakat, is that the entire zakat may be distributed under one category.” In short, Allah has connected zakat with and designated it for the eight categories mentioned above. Zakat may not be given to anyone outside them. Designating it for these eight categories does not mean that zakat must be distributed equally among all of them. Nor does it mean that everyone must receive something, whether the zakat funds are small or large. Rather, it means that, collectively, zakat is for these categories. Whoever is obligated to pay any type of zakat fulfills Allah’s command and is discharged of the duty imposed by Allah by giving it to any one of these categories. If it is said that whenever a person possessing wealth acquires zakatable property, it is obligatory to distribute it among all eight categories if all of them exist, then this would, on the one hand, be extremely difficult and burdensome, and on the other, completely contrary to the practice followed by all Muslims in the past. If it were distributed among all the categories, the amount received might sometimes be so insignificant that, even if there were only one type of recipient, every category could not benefit from it; if there were several types, benefiting them would be even more difficult. It has thus become clear that the fact that the Messenger of Allah (peace and blessings be upon him) instructed Salamah ibn Sakhr to take the zakat of all of Banu Zurayq and use it to pay his expiation does not prove that it is obligatory to give zakat to everyone. Furthermore, no statement has been found requiring every type of zakat to be distributed among all the categories. Nor can that hadith support this view in which the Messenger of Allah (peace and blessings be upon him) instructed Mu‘adh to collect zakat from the wealthy of Yemen and distribute it among their poor, because that too was the zakat of one group of Muslims, distributed collectively among the eight categories. The hadith of Ziyad ibn al-Harith al-Sada’i is similar. Referring to the above hadith, he says: Its chain includes ‘Abd al-Rahman Ziyad al-Afriqi, about whom several people have made differing comments. Even if it is assumed that this hadith is suitable as evidence, the meaning of dividing zakat is simply dividing the categories of zakat expenditure; this is precisely the clear wording of the verse of Surah al-Tawbah. That is why the Messenger of Allah (peace and blessings be upon him) referred to that verse—that is, the verse mentioning the eight categories of zakat expenditure. If the hadith were understood to mean that zakat must be divided and that no part of it may be spent except under a specified category, then it would not be permissible to spend the zakat of a category whose people do not exist under another category. Yet this contradicts the consensus of the Muslims. Moreover, even if such an interpretation were accepted, it would apply to the total zakat collected by the government, not to the zakat of each individual category. Therefore, there is no proof establishing that zakat must necessarily be distributed separately under every category. Rather, it is permissible to give some zakat under certain categories and other zakat under other categories. However, when the government of a country collects all the zakat of that country and people from all eight categories seek assistance from it, the people of every category have the right to receive the share assigned by Allah. It is not obligatory for the government to distribute equal amounts among all categories, nor is it necessary to give something to every category. Rather, the government may give more to one category than to another, or even exclude one category altogether and distribute it among another, if it sees the welfare of Islam and the Muslims in doing so.

For example, zakat has been deposited with the government, and jihad suddenly begins, making it necessary to protect Islam from attacks by unbelievers and rebels. In such circumstances, it is permissible to spend it under the category of those engaged in jihad and give them priority, even if it becomes necessary to spend all the zakat under this one category. Likewise, when it becomes necessary, in the greater interest, to give priority to a category other than those engaged in jihad, it may be spent under that category alone. This is the strongest view.

48. Those to whom zakat may neither be given nor from whom it may be accepted

Thus far, we have described the categories for zakat distribution and those entitled to receive zakat. What remains is a description of the categories for whom receiving zakat is not lawful and who are not entitled to receive it. They are:

1. Unbelievers and atheists. The jurists are unanimous on this matter. It is stated in a hadith: “It will be collected from their wealthy and distributed among their poor.” This hadith refers to wealthy and poor Muslims, not wealthy and poor people of another religion. Ibn al-Mundhir said that, as far as he could recall, all the scholars whose views he knew were unanimous that no portion of zakat may be given to non-Muslims. However, as I stated earlier, those non-Muslims whose hearts it is desirable to win over are an exception. It is also permissible to give them voluntary charity apart from zakat. For Allah has said:

ويُطْعِمُونَ الطَّعَامَ عَلَى حَيْهِ مِسْكِينَا وَيَتِيماً وأسيرًا .

“And they give food, despite loving it, to the needy, the orphan, and the captive.” (Surah al-Dahr: verse 8)

In another hadith it is stated: “Treat your mother kindly,” although his mother was a polytheist.

2. Banu Hashim

This refers to the descendants of ‘Ali, ‘Aqil, Ja‘far, al-‘Abbas, and al-Harith. Ibn Qudamah said: We know of no disagreement that zakat is not lawful for Banu Hashim.

The Messenger of Allah (peace and blessings be upon him) said: “Zakat is not appropriate for the descendants of Muhammad. Zakat is the refuse or waste of people.” In Sahih Muslim, it is narrated from Abu Hurayrah (may Allah be pleased with him): “Al-Hasan took a date from the dates given as zakat. The Messenger of Allah (peace and blessings be upon him) immediately said: ‘Drop it, drop it. Do you not know that we do not eat zakat charity?’” —Bukhari and Muslim. There is disagreement among the scholars concerning Banu al-Muttalib. According to al-Shafi‘i, just as zakat is not lawful for Banu Hashim from assets whose due is paid directly from the assets themselves—such as agricultural produce, livestock, and minerals—it is likewise not lawful for them to receive zakat from such assets. Al-Shafi‘i, Ahmad, and Bukhari narrated from Jubayr ibn Mut‘im: On the day of the Battle of Khaybar, the Messenger of Allah (peace and blessings be upon him) distributed the share of relatives among Banu Hashim and Banu al-Muttalib, but gave nothing to Banu Nawfal and Banu ‘Abd Shams. So ‘Uthman ibn ‘Affan and I went to the Messenger of Allah (peace and blessings be upon him) and said: “O Messenger of Allah, we do not deny the status Banu Hashim have received because of your position among them, but where is the distinction between us and our brothers, Banu ‘Abd al-Muttalib? You gave to them but excluded us, although the kinship of both our clans is the same.” The Messenger (peace and blessings be upon him) said: “There is no difference between us and Banu al-Muttalib, neither in Islam nor in the Age of Ignorance. We and they are one.” Saying this, he interlaced his fingers.

Ibn Hazm said: This shows that, as a matter of law, it is not permissible to distinguish between Banu al-Muttalib and Banu Hashim. This is established by the explicit statement of the Messenger of Allah (peace and blessings be upon him). Therefore, Banu al-Muttalib are descendants of Muhammad (peace and blessings be upon him). Since they are descendants of Muhammad (peace and blessings be upon him), it is forbidden to them.

According to Abu Hanifah, Banu al-Muttalib may receive zakat. Two reports, one supporting and one opposing this view, have been transmitted from Ahmad. Just as the Messenger of Allah (peace and blessings be upon him) prohibited zakat for Banu Hashim, he likewise prohibited it for their freed male and female slaves.

Abu Rafi‘, the freed slave of the Messenger of Allah (peace and blessings be upon him), said: The Messenger of Allah (peace and blessings be upon him) sent a man from Banu Makhzum to collect zakat. Abu Rafi‘ said to him: “Take me with you so that I may receive some of the zakat.” The collector said no; this could not be done until he appeared before the Messenger of Allah (peace and blessings be upon him) and asked him about it. He then went to the Messenger of Allah and asked him. The Messenger of Allah (peace and blessings be upon him) said: “Zakat is not lawful for us, and the freed slaves of a people belong to that people.” —Ahmad, Abu Dawud, and al-Tirmidhi.

The scholars disagree concerning voluntary charity: is it lawful or unlawful for Banu Hashim?

Al-Shawkani summarized the views on this matter, saying: The statement of the Messenger (peace and blessings be upon him), “Charity is not lawful for us,” clearly indicates that all charity, obligatory and voluntary, is unlawful. Al-Khattabi and others said that, by consensus, all charity is unlawful for the Messenger (peace and blessings be upon him). He also said that several people have quoted a distinct view from al-Shafi‘i concerning voluntary charity, and a similar report has come from Ahmad. Ibn Qudamah said that what has been quoted from Ahmad is not clear. However, according to most Hanafis, the Hanbalis, and many Zaydis, it is permissible for the descendants of the Messenger (peace and blessings be upon him) to accept voluntary charity, but not zakat. This is because what is unlawful for them is people’s refuse, which is zakat, not voluntary charity. According to the sound report, this is also the view of the Shafi‘is. The book al-Bahr states: Voluntary charity has been distinguished because it resembles gifts and endowments. Abu Yusuf and Abu al-‘Abbas said: Voluntary charity, like obligatory charity, is unlawful for them, because the hadith on this matter does not distinguish between these two types of charity. This is the preferred view.

3–4. Parents and children

The jurists agree that it is not permissible to give zakat to one’s mother, father, grandfather, grandmother, son, grandson, daughter, or daughter’s children. This is because the zakat payer is obligated to support his parents and children. Even if they are poor, since he is wealthy, they are considered wealthy through him. Thus, when zakat is given to them, he himself benefits, and this would undermine his duty of maintenance.

Imam Malik excluded grandparents and grandchildren. He permitted giving them zakat in order to relieve himself of the obligation to support them. This applies, of course, when they are poor. If they are wealthy and participate in battle as volunteers, they may be given zakat from the category of “in the path of Allah.” Likewise, if they are in debt, they may be given zakat from the category of those in debt, because he is not obliged to repay their debts. Similarly, if they are zakat collectors, they may be given zakat from this category. According to Ibn Taymiyyah, it is permissible to give zakat to parents when one is unable to support them and they are in need of zakat.

5. Wife

Ibn al-Mundhir said: The scholars agree that a husband may not give zakat to his wife, because her maintenance is his responsibility. Thus, like parents, she is not considered dependent on zakat, since whatever she needs for her maintenance must be provided by her husband, just as children must be provided for by their parents. However, if the wife is in debt, he may give her zakat from the category of those in debt so that she can repay it.

6. Spending zakat funds on acts intended to draw nearer to Allah

Apart from the eight categories of zakat mentioned in the verse of Surah al-Tawbah, it is not permissible to spend zakat funds on any other activity through which one may draw nearer to Allah. Therefore, zakat may not be given for rebuilding mosques, repairing roads, increasing the capacity to host guests, funeral rites, or similar activities.

Abu Dawud said: I heard that Ahmad was asked whether the shrouding of the dead could be provided from zakat. He replied in the negative. Likewise, the debt of a deceased person may not be paid from zakat. (This is because the debtor is dead, and nothing can be given to him. If it is given to the creditor, it is given to the creditor, not to the debtor.) A living person’s debt, not a dead person’s debt, may be paid from zakat, because a dead person cannot be considered indebted. He was asked: Then may it be given to his family? Ahmad said: If his family has a debt, it may be given to them.

49. Who will undertake the collection and distribution of zakat?

The Messenger of Allah (peace and blessings be upon him) would send representatives to collect zakat and distribute it among those entitled to it. Abu Bakr and ‘Umar (may Allah be pleased with them) also sent representatives.

Zakat on assets whose value was assessed was paid according to their value, such as merchandise, gold, silver, and buried valuables; there was no difference between these two types of assets. When ‘Uthman became caliph, he continued this practice for some time. But when he saw that the assets subject to valuation were continually increasing and considered that following this procedure would be excessively difficult for the Muslims and that inspecting them would harm their owners, he placed the responsibility for paying zakat upon the owners of the assets themselves.

The jurists have agreed that, when zakat is paid from assets subject to valuation, the owners of the assets themselves will arrange its payment. Sa’ib ibn Yazid said: I heard ‘Uthman ibn ‘Affan deliver a sermon while standing on the pulpit of the Messenger of Allah (peace and blessings be upon him): “This is the month for you to pay zakat. If any of you is in debt, let him repay his debt so that your assets become free of debt and you can pay zakat from them.” —Bayhaqi.

Al-Nawawi said: This is the consensus view. Our imams have stated that there is consensus on this matter. Although the owners themselves have the right to pay zakat on assets subject to valuation, the question remains: is this preferable, or is it preferable to deliver it to the government so that the government can distribute it? According to the Shafi‘is, if the government is just, it is preferable to deliver it to the government. According to the Hanbalis, it is preferable for the owner to distribute it himself, although entrusting it to the government is also valid. However, regarding assets from which zakat is paid directly from the assets themselves, the Malik and Hanafi view is that the government and its representatives have the right to collect and distribute their zakat. According to the Shafi‘is and Hanbalis, the method of collecting and distributing zakat is the same for both types of assets.

50. Transferring zakat for distribution

When the ruler of the Muslims follows Islamic principles, it is permissible to entrust zakat to him, whether he is just or oppressive. The owner is discharged of his duty by entrusting the zakat to him. However, if it is found that the government is not distributing zakat to the appropriate people or categories, it is preferable for the owner to distribute it himself under the appropriate categories. This is different if the government or a government official takes it by demanding it. It is not necessary to say, “This is zakat,” when giving zakat to a poor person. Simply giving it is sufficient, whether the zakat payer gives it directly or through the government.

1. Anas (may Allah be pleased with him) said: A man from Banu Tamim came to the Messenger of Allah (peace and blessings be upon him) and said: “O Messenger of Allah, when I give zakat to your representative, will that be sufficient for me?” The Messenger of Allah (peace and blessings be upon him) said: “Yes. When you give zakat to my representative, you will be discharged of your duty and will receive its reward. Whoever alters it will bear the sin.” —Ahmad.

2. It is narrated from Ibn Mas‘ud (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: After me there will be selfishness and many things that you will find unfamiliar and dislike. The people said: “O Messenger of Allah, what do you command us to do?” He said:

“Give them what is due to them, and ask Allah for what is due to you.” —Bukhari and Muslim.

3. Wa’il ibn Hujr said: A man asked the Messenger of Allah (peace and blessings be upon him): “Have you considered what we should do if rulers are appointed over us who demand only what is due to them and withhold what is due to us?” He

said: “You must hear and obey them, for they will be responsible for their actions, and you will be responsible for your actions.” —Muslim. Al-Shawkani said: According to most scholars, these hadiths establish the permissibility of entrusting zakat even to oppressive rulers and that the zakat is thereby discharged. However, this applies to Muslim rulers of Muslim countries. Regarding whether zakat may be given to the modern governments currently in existence, Shaykh Rashid Rida said:

“In this age, most countries have no Islamic government for the Muslims—one that calls people to Islam, implements Islamic law, prevents anti-Islamic propaganda, wages jihad to defend Islam and the Muslims, which is, in certain circumstances, individually obligatory upon every Muslim or a collective obligation fulfilled on behalf of all when some people perform it, implements Islam’s laws of peace, collects the zakat commanded by Allah and spends it under its prescribed categories. Rather, most Muslim countries have come under the control of imperialist countries. In some of them there are Muslim rulers whom foreigners use as puppets to place the people in the chains of servitude in the name of Islam. They even use them to harm Islam, and these rulers, through their influence, power, and wealth, exercise arbitrary authority over religious activities such as zakat, charity, and waqf. It is not permissible to entrust even a single coin of zakat to such governments, regardless of the title or religion of the president of those states. As for the Muslim countries whose rulers adhere to Islam and in which foreigners do not exercise authority over the Muslims’ treasury over and above the rulers, it is obligatory to give directly to the governments of those countries the zakat that is collected directly, such as the zakat on crops, fruits, and livestock. Likewise, if the government demands the zakat on gold and silver, it is obligatory to give it to them. According to the jurists, zakat may be given to the rulers of such countries even if, in some cases, they are despotic and oppressive.”

51. It is recommended to give zakat to righteous people

If a Muslim falls within one of the eight specified categories and is entitled to receive zakat, zakat must be given to him, whether he is righteous or a fasiq, that is, an immoral person. (A person involved in major sins or accustomed to minor sins is called a fasiq.) However, if it is known with certainty that he will use it to gain the means to commit a forbidden act, it must not be given to him, so that he does not acquire the ability to commit that act. But when nothing is known and it is known that he will benefit from it, it may be given to him. It is preferable for the zakat payer to select righteous scholars, charitable people, and those possessing humane qualities as recipients of zakat.

Abu Sa‘id al-Khudri (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: The example of a believer and faith is like that of a horse tethered to a stake. However far it circles in every direction, it ultimately returns to the stake. (That is, a servant may abandon righteous deeds required by faith and move away from faith. Yet, regretting the abandonment and resolving not to abandon them again, he returns to faith, just as a horse returns to its stake.) A believer sometimes makes a mistake and then returns to faith. Therefore, feed God-fearing and righteous believers. —Ahmad.

Ibn Taymiyyah said: If a person in need of assistance does not pray, nothing should be given to him until he repents and becomes regular in prayer. Ibn Taymiyyah’s view is correct, because abandoning prayer is a very grave sin. It cannot be permissible to assist a person involved in such a grave sin until he repents.

Those who engage in useless and meaningless activities, reckless people who do not restrain themselves from evil, do not refrain from any deviation, whose consciences have been destroyed, whose dispositions have become corrupted, and whose good feelings and evil impulses have become inactive, will likewise be considered ineligible for zakat like those who do not pray—unless giving it can attract them toward the right path, encourage them to purify themselves, and revive within them religious feeling and the motivation to perform righteous deeds.

52. The zakat payer is prohibited from purchasing his zakat property

The Messenger of Allah (peace and blessings be upon him) prohibited the zakat payer from purchasing the zakat he had given for Allah’s sake, just as he prohibited the Emigrants from returning to Makkah after leaving it through migration. “It is narrated from ‘Abdullah ibn ‘Umar (may Allah be pleased with them) that ‘Umar (may Allah be pleased with him) gave a man a horse to fight in the path of Allah. Later, he saw that the horse was being sold and wanted to purchase it. When he asked the Messenger of Allah (peace and blessings be upon him), the Messenger of Allah said to him: ‘Do not buy it and do not take back the charity you gave.’” —Bukhari, Muslim, Abu Dawud, and al-Nasa’i.

Al-Nawawi said: This prohibition does not indicate unlawfulness; it indicates dislike. Thus, if a person gives something to someone as zakat or charity, as expiation, a vow, or a similar voluntary donation, it is disliked for him to purchase it from the person to whom he gave it. It is not appropriate for him to purchase it or voluntarily become its owner again by any other means. However, if he comes to own it through inheritance, it is not disliked. Ibn Battal said: In light of this hadith of ‘Umar (may Allah be pleased with him), most scholars consider it disliked for a person to purchase the charity he himself gave. But Ibn al-Mundhir said: al-Hasan, ‘Ikrimah, Rabi‘ah, and al-Awza‘i permitted purchasing an item given as charity. Ibn Hazm preferred this view. He cited as evidence the hadith of Abu Sa‘id al-Khudri (may Allah be pleased with him), in which the Messenger of Allah (peace and blessings be upon him) said: Zakat is not lawful for a wealthy person except for five persons: a fighter in the path of Allah, a zakat collector, a person in debt, a person who purchases zakat or charity property with his own money, or a person who had a poor neighbor, gave zakat to that poor person, and then that poor person gave the zakat property as a gift to the wealthy person. If he gives it as zakat, the zakat is discharged, whether he takes possession of it or not. But if someone gives zakat on the condition that it be returned to him as repayment of his debt, the zakat is not discharged and, by consensus, he is not freed from the zakat obligation; likewise, by consensus, the debt is not repaid. If both have that intention but no such condition is imposed, then it is unanimously permissible and the zakat is discharged. If it is returned to him as repayment of the debt, he will be discharged.

55. Transfer of zakat

The jurists have agreed that it is permissible to transfer zakat from one city to the entitled recipients in another city if no one among the people of the zakat payer’s city is in need of it. But if the people of the zakat payer’s clan or city are in need, many hadiths state unequivocally that each city’s zakat must be distributed among the poor of that city and may not be sent to another city. This is because the purpose of zakat is to remove the poverty of the poor in every city. If, despite the presence of poor people in a city, permission were given to send its zakat from that city to another, this would amount to leaving the poor of that city in the grip of poverty. It was stated earlier in the hadith of Mu‘adh: “Inform them that zakat is an obligation upon them, to be collected from their wealthy and distributed among their poor.”

Abu Juhaifa said: The collector of zakat appointed by the Messenger of Allah, peace and blessings be upon him, came to us. He collected zakat from the wealthy and distributed it among the poor. I was an orphaned boy, and he gave me a young she-camel. —Tirmidhi. It is narrated from Imran ibn Husayn that he was appointed as a zakat collector. When he returned, he was asked, “Where is the wealth collected?” He said, “Did he send me for this wealth? I collected it from the places where we used to collect zakat during the time of the Messenger of Allah, peace and blessings be upon him, and I distributed it in the places where we used to distribute it.” —Abu Dawud, Ibn Majah. Tawus said: It was written in Mu‘adh’s letter: “Whoever moves from one city to another, his zakat and ‘ushr shall be distributed in the city where his relatives live.” —Sunan al-Athram.

From these hadiths, the jurists have inferred that the zakat of each city should be distributed among the poor of that city. However, as stated earlier, if the inhabitants of the zakat payer’s city have no need for zakat, it is permissible to transfer it to suitable recipients in another city. The jurists are agreed on this. The Hanafis, however, have said that transferring zakat to another city is makruh. If poor relatives live in another city, giving it to them is not makruh, because this honors one’s relatives. Likewise, transferring it is not makruh if another city contains a group more needy than the inhabitants of his own city, or if transferring it there would benefit the Muslims more. Similarly, it is not makruh to transfer it from a non-Muslim country to a Muslim country, to seekers of Islamic knowledge, or to send it in advance before the year ends.

According to the Shafi‘is, zakat may be sent to another city only when there are no eligible recipients in the city where zakat became obligatory. If there are eligible recipients there, it must be distributed there, and sending it elsewhere is not permissible. This is because it is narrated from ‘Amr ibn Shu‘ayb that, after the Messenger of Allah, peace and blessings be upon him, sent Mu‘adh ibn Jabal, he remained with the army until the Messenger’s death. He then came to ‘Umar. ‘Umar sent him back to his former post. Thereafter Mu‘adh sent the people’s zakat to ‘Umar. ‘Umar expressed displeasure and said, “I did not send you to collect zakat, sadaqah, and jizyah. I sent you only to collect zakat from the wealthy and distribute it among the poor.” Mu‘adh said, “I sent it to you because I found no one who would accept zakat from me.” The following year Mu‘adh sent more zakat to ‘Umar, and the same exchange took place between them. In the third year Mu‘adh again sent all the zakat to ‘Umar, who again responded as before. Mu‘adh said, “I found no one who would accept zakat.” Abu ‘Ubayd said that Imam Malik stated: It is not permissible to send zakat to a city unless a need arises there. In such a case, the government may send zakat there after due consideration. According to the Hanbalis, the zakat of one city may not be sent so far away that traveling there would require shortening the prayer. It must be distributed where zakat became obligatory, or within a distance less than that requiring shortening the prayer.

Abu Dawud said: Ahmad was asked about sending zakat from one city to another. He said, “It should not be sent.” He was asked, “What if the zakat payer has relatives there?” He said, “No; but if the poor of his own city do not need it, then it may be transferred.” The hadith of Abu ‘Ubayd mentioned above is cited as evidence for this.

Ibn Qudamah said: If someone opposes this view and sends it to another city, then according to most scholars his zakat will be valid. If the zakat payer is in one city while his property is in another, the city containing the property is taken into consideration, because the property is the cause of zakat becoming obligatory, and the attention of the recipients of zakat is directed there. If some of his property is in the city where he is staying and the rest is in another city, he should distribute the entire zakat in the city where he is staying. This is the ruling concerning zakat. The ruling concerning zakat al-fitr is that it must be distributed wherever it becomes obligatory, whether or not his property is there.

56. When There Is an Error in Distributing Zakat

The explanation of who is entitled to zakat and for whom it is prohibited has already been given. But if a zakat payer mistakenly gives it to someone for whom it is prohibited, and unknowingly excludes someone entitled to it, then realizes his mistake, has his zakat been discharged, or does it remain a debt upon him and must he give zakat again to an eligible category? The jurists differ on this matter.

According to Abu Hanifah, Muhammad, Hasan, and Abu ‘Ubayd, his zakat will be discharged, and he will not have to pay zakat again.

Mu‘an ibn Yazid said: My father went out with some dinars intending to give them as charity and placed them with a man in the mosque. I came, took those dinars, and presented them to my father. He said, “I did not intend to give them to you.” I took the dispute to the Messenger of Allah, peace and blessings be upon him. The Messenger of Allah said, “O Yazid, you will have the reward for what you intended; and O Mu‘an, what you took is yours.” —Ahmad and al-Bukhari.

Although the charity mentioned in the hadith may have been voluntary, the word “what” in it has a general meaning. Therefore, whether it is voluntary or obligatory, the ruling is the same.

As evidence for this, another hadith narrated by Abu Hurayrah is cited. The Messenger of Allah, peace and blessings be upon him, said: A man from the Children of Israel resolved, “Tonight I will certainly give some charity.” He then went out with his charity and unknowingly gave it to a thief. People began saying, “A thief received charity tonight.” The man said, “O Allah, all praise is Yours.” He again resolved, “Tonight I will certainly give some charity.” He went out with his charity and unknowingly gave it to an adulterous woman. Again people said, “An adulterous woman received charity tonight.” The man said, “O Allah, all praise is Yours, even though I gave charity to an adulterous woman. I will certainly give charity again.” He went out with his charity and unknowingly gave it to a wealthy man. Again people said, “A wealthy man received charity today.” The man said, “O Allah, praise is Yours for my having given charity to a thief, an adulterous woman, and a wealthy man.” Then he saw in a dream someone saying to him: “The charity you gave to the thief may cause him to reform and abandon theft. The adulterous woman may receive charity and repent from adultery. The wealthy man may learn a lesson from receiving charity and give from the wealth Allah has granted him.” —Ahmad, al-Bukhari, and Muslim. The Messenger of Allah, peace and blessings be upon him, said to a man who asked him for charity: “If you are one of those eight, I will give you your due.” He also gave zakat to two healthy, strong men and said, “If you wish, I can give it to you,” although no wealthy person has a share in zakat, nor does a healthy, strong, earning person. It is stated in al-Mughni: If sufficiency had been the criterion, he would not have been content merely to tell them this.

The view of Imam Malik, al-Shafi‘i, Abu Yusuf, al-Thawri, and Ibn al-Mundhir is that once the mistake becomes known, giving zakat to an ineligible person does not discharge it; it must be given again to an eligible person. This is because he gave the obligatory zakat to someone who was not entitled to it, and therefore he has not been released from his responsibility. It is like repaying a debt to someone other than the person from whom it was borrowed: the debt is not discharged. Two reports exist regarding Imam Ahmad’s view. If someone gives zakat to a person whom he believes to be wealthy and that person is proven wealthy, one report says it is valid, while another says it is not. However, if it becomes clear that the recipient is ineligible for zakat—for example, a slave, a disbeliever, a Hashimite, or one of the donor’s relatives—then the zakat is not discharged. Only this view is reported from Imam Ahmad in this case. Although others can be identified, it is not possible to know who is wealthy and who is poor. Allah says: “The ignorant think them wealthy because of their restraint from begging.”

57. Giving Zakat or Charity Publicly

It is permissible to give zakat and charity publicly. However, one must be careful not to give with the intention of being seen by people. Giving secretly is certainly best. Allah the Exalted says:

إن تبدوا الصَّدَقَاتِ فَنِعِمَاعِي وَإِن تَعْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءَ فَهُوَ خَيْرٌ لَكُمْ.

“If you give charity publicly, that is good; but if you conceal it and give it to the poor, that is better for you.” (Surah al-Baqarah: 271)

Ahmad, al-Bukhari, and Muslim narrated from Abu Hurayrah, may Allah be pleased with him, that on the day when there will be no shade except Allah’s shade, Allah will shelter seven people beneath His shade: 1. a just ruler or leader; 2. a young person who grew up in obedience to Allah; 3. a person whose heart is attached to the mosque; 4. two people bound together in affection for Allah’s sake, who unite for Allah’s sake and part from one another for Allah’s sake; 5. a person who gives charity so secretly that his left hand does not know what his right hand gives; 6. a person who remembers Allah in solitude and whose eyes overflow with tears; and 7. a person whom a beautiful, noble woman invites to herself for an evil purpose, but he says, “I fear Allah.”

58. Zakat al-Fitr (Fitrah)

The charity given at the end of Ramadan on the occasion of Eid al-Fitr is zakat al-fitr. It is obligatory upon every Muslim, whether young or old, male or female, free or enslaved.

Al-Bukhari and Muslim narrated from ‘Umar, may Allah be pleased with him: “The Messenger of Allah, peace and blessings be upon him, prescribed one sa‘ of dates or one sa‘ of wheat as fitrah for every free person or slave, male or female, and young or old Muslim.”

The Purpose of Fitrah: The ruling concerning fitrah was instituted in Sha‘ban of the second year after the Hijrah so that it would purify the fasting person, since he may have committed some reprehensible or indecent acts during the fast. It also provides some assistance to the poor and destitute.

Abu Dawud, Ibn Majah, and al-Daraqutni narrated from Ibn ‘Abbas, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, prescribed fitrah to purify the fasting person from vain and indecent speech and actions and to feed the poor. Whoever gives it before the Eid prayer, it will be an accepted purification for him; whoever gives it after the prayer, it will be ordinary charity.”

Who Is Obligated to Pay Fitrah? Fitrah is obligatory upon every free Muslim who possesses one sa‘ of food in excess of the food needed for himself and his family for one day and one night. He must pay it on his own behalf and on behalf of those whose maintenance is his responsibility, such as his wife, sons, daughters, and servants. (According to the schools of Malik, al-Shafi‘i, and Ahmad, fitrah becomes obligatory as soon as one possesses one sa‘ of food in excess of the family’s food for one day and one night. al-Shawkani said: This is the correct view. According to the Hanafis, possessing the nisab of zakat is a condition.)

The Amount of Fitrah: The obligatory amount of fitrah is one sa‘ of wheat, barley, dates, raisins, iqit (dried milk from which the butter has not been removed), rice, corn, and similar staple foods. (One sa‘ equals four mudd. One mudd is equivalent to two handfuls of an average-sized adult person, amounting to one small or large vessel and one-third of another vessel, or two vessels.) Abu Hanifah also permitted giving the value of one sa‘. In his view, if the person paying fitrah gives wheat, half a sa‘ is sufficient.

Abu Sa‘id al-Khudri, may Allah be pleased with him, said: During the lifetime of the Messenger of Allah, peace and blessings be upon him, we gave one sa‘ of foodstuff, one sa‘ of iqit, one sa‘ of barley, one sa‘ of dates, or one sa‘ of raisins on behalf of every adult, minor, free person, and slave. We continued doing this until Mu‘awiyah came for Hajj or ‘Umrah. Mu‘awiyah came and addressed the people from the pulpit. He said, “I think half a sa‘ of Syrian wheat is equivalent to one sa‘ of dates.” The people accepted this. But Abu Sa‘id said, “As long as I live, I will continue giving one sa‘.” —All the hadith collections. Al-Tirmidhi said: Some scholars support giving one sa‘ of everything; this is the view of al-Shafi‘i and Ishaq. Some scholars say that one sa‘ must be given of everything except wheat, for which half a sa‘ is sufficient. This is also the view of Sufyan, Ibn al-Mubarak, and the people of Kufah.

When Does Fitrah Become Obligatory? The jurists agree that fitrah becomes obligatory toward the end of Ramadan, but they differ over its precise time. Al-Thawri, Ahmad, Ishaq, al-Shafi‘i according to one view, and one of the two reported views of Malik hold that it becomes obligatory at sunset on the night of Eid al-Fitr, the night of the last day of Ramadan, because that is when the fast of Ramadan ends. Abu Hanifah, al-Layth, al-Shafi‘i according to his earlier view, and Malik according to his second view hold that fitrah becomes obligatory at sunrise on the day of Eid.

The consequence of this difference appears in the case of a child born before dawn on the day of Eid and after sunset: is fitrah obligatory for him? According to the first view, it is not, because he was born after the time when it became obligatory. According to the second view, it is obligatory, because he was born before the time when it became obligatory.

May fitrah be given before the time it becomes obligatory? According to most jurists, it is permissible to give fitrah one or two days before Eid. Ibn ‘Umar, may Allah be pleased with him, said: The Messenger of Allah, peace and blessings be upon him, commanded us to give fitrah before going to the Eid prayer. Nafi‘ said: Ibn ‘Umar used to give fitrah one or two days before Eid. They also differ over whether it may be given earlier than this. Abu Hanifah held that it may be given before Ramadan. Al-Shafi‘i said it may be given before the first day of the month. According to the well-known view of Malik and Ahmad, it may be given one or two days beforehand. The imams agree that delaying fitrah after it becomes obligatory does not annul it; rather, the obligation to pay it remains like a debt, and it must be paid even if that is before death. Everyone except Ibn Sirin and al-Nakha‘i agrees that it is not permissible to give fitrah after the day of Eid has passed. According to them, it may be given until the end of Eid al-Fitr. Ibn Sirin and al-Nakha‘i held that it is permissible even after the day of Eid. Ahmad said: I hope there is no problem with giving it after the day of Eid. Ibn Ruslan said: Giving it after the day of Eid is unanimously forbidden, because it is a type of zakat, and delaying it must therefore involve sin, just as delaying prayer beyond its appointed time involves sin. The hadith mentioned earlier states that giving fitrah before the Eid prayer is accepted charity, while giving it after the prayer is ordinary charity, which may be given at any time.

Who Receives Fitrah? Those entitled to receive zakat are also entitled to receive fitrah—that is, the eight categories mentioned in the verse of Surah al-Tawbah. The most deserving among these categories are the poor, because the hadith mentioned earlier states that the Messenger of Allah, peace and blessings be upon him, prescribed fitrah to purify the fasting person from vain and indecent speech and actions and to feed the poor.

Al-Bayhaqi and al-Daraqutni narrated from Ibn ‘Umar, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, prescribed fitrah and said: “Make the poor independent of need on this day.” According to another narration: “Relieve the poor from having to go door to door on this day.”

The place where fitrah must be given has been discussed in the chapter on transferring zakat.

Giving Fitrah to Non-Muslim Citizens: Al-Zuhri, Abu Hanifah, Muhammad, and Ibn Shabramah permitted giving fitrah to non-Muslim citizens, because Allah the Exalted says:

لا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَن تَبَرُوم وَتُقْسِطُوا إِلَيْمِرُ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ .

“Allah does not forbid you from showing kindness and dealing justly with those who have not fought you because of religion and have not driven you from your homes. Surely Allah loves those who act justly.” (Surah al-Mumtahanah: 8)

59. Is Any Right Besides Zakat on Wealth Obligatory?

Islam takes a realistic view of wealth. In its view, wealth is the veins and arteries of life and the support of individuals and society. Allah says:

وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللهُ لَكُمْ قِيَامًا.

“Do not entrust your wealth to the foolish, which Allah has made a means of support for you.” (Surah al-Nisa’: 5)

It can be understood from this that zakat should be distributed in such a way that every person’s food, clothing, shelter, and all other basic needs that must be met are fulfilled, so that no one remains in society who wastes wealth and has no means of support. The system of zakat is the best means of bringing prosperity through the distribution of wealth. On the one hand, it limits the extravagance of the wealthy; on the other, it raises the poor to a level of sufficiency and removes from their lives the anguish and pain of deprivation and hardship.

Zakat is not charity bestowed by the wealthy upon the poor. Rather, it is their right—something Allah has entrusted to the wealthy so that they may give it to those entitled to it. This establishes the great truth that wealth is not the exclusive property of the rich; rather, it belongs equally to the rich and the poor. The rationale behind the distribution of fay’—wealth acquired without fighting—is reflected in Allah’s statement:كي لا يكون دولة بين الأغنياء منكر“so that it may not circulate only among the wealthy among you.” In other words, the purpose of this distribution system is that wealth should not circulate in a closed cycle among the rich alone; rather, it must continue to be distributed among both the rich and the poor.

Zakat is the portion of wealth that is the definite right of the poor: it removes the needs of the needy, fulfills the requirements of the deprived, brings relief to the afflicted, feeds them by removing their hunger, and removes fear by providing peace and security. But when zakat is insufficient to meet the needs of the needy, an additional right becomes due from the wealth. The only criterion for determining the limits and amount of this right is the fulfillment of need. Thus, from the wealth of the rich, only as much should be taken as will fulfill the needs of the poor.

Al-Qurtubi said: The phrase “and gives his wealth, despite his love for it” proves that the poor have a right to wealth besides zakat, and that giving this right completes charity. Some say that “gives” in this verse refers to obligatory zakat. The more sound view, however, is that it refers to a right in addition to zakat.

Al-Daraqutni narrated from Fatimah bint Qays that the Messenger of Allah, peace and blessings be upon him, said: “There is a right in wealth besides zakat.” He then recited this verse:

“Righteousness is not merely turning your faces toward the east or the west. Rather, righteousness is believing in Allah, the Last Day, the angels, all the Books, and all the prophets and messengers; giving wealth, out of love for Allah, to relatives, orphans, the needy, those who ask for help, and for freeing slaves; establishing prayer; giving zakat; fulfilling one’s pledges; and being patient in poverty, illness, suffering, and fighting. These are the ones who are truthful, and these are the God-fearing.” —Ibn Majah, al-Tirmidhi.

Although the hadith is disputed in terms of its chain of transmission, the wording of this verse proves its authenticity. The verse mentions zakat together with prayer, which proves that the phrase “giving wealth out of love for Allah” here does not refer to obligatory zakat. If it did, zakat would have been mentioned twice.

Moreover, the scholars have unanimously said that when another need of the Muslims arises after zakat has been paid, giving wealth for that need becomes obligatory. Everyone also agrees with Imam Malik’s statement, which supports our view: “If all the wealth of the Muslims were exhausted in freeing Muslim prisoners, it would still be obligatory to free them.” Tafsir al-Manar states in explaining this verse: “That is, he gives wealth out of love for Allah, or gives it despite his attachment to wealth.” Imam Shaykh Muhammad ‘Abduh said: “This giving is in addition to zakat. Like zakat, it is an essential righteous deed and a fundamental act of piety. Whenever a need for giving wealth arises, and it arises at a time when someone’s zakat is not yet due, such as

when someone in distress is found after zakat has been paid and before a full year has passed and the time for paying zakat again arrives. No nisab or fixed amount is specified for such giving; its amount depends on one’s ability. Suppose a person has only one loaf of bread, and at that very moment someone appears whose need for that loaf is so great that without it he will not survive. The owner of the bread does not need it as much, nor does anyone for whose maintenance he is responsible. In such a situation, giving the loaf is obligatory. It is not only the distressed and helpless who have the right to receive help. Rather, Allah the Exalted has commanded every believer to give to relatives from wealth beyond zakat. When spending wealth for generosity, compassion, and strengthening family ties, a person naturally feels greater compassion and mercy toward a needy relative than toward anyone else. It is human nature to feel more pain at the poverty and hunger of blood relatives than at that of other relatives. He feels honored by their honor and humiliated by their humiliation. Conversely, a person who disregards blood relations and insists on living comfortably regardless of how much hardship his close relatives endure is distant from his natural disposition, distant from Islam, and distant from righteousness and goodness. A person who grows closer to relatives through love regards their rights as more deserving of priority and maintaining ties with them as a more virtuous deed.

The verse discusses orphans. When an orphan’s guardian dies, responsibility for guardianship and care naturally falls upon well-off and compassionate Muslims, so that the orphan’s livelihood and education are not disrupted. If they are disrupted, the orphans will become a burden to themselves and a thorn in society’s side.

Next comes the discussion of the miskin, meaning the extremely poor. Although unable to earn the resources needed for their basic necessities, they remain content with very little livelihood and refrain from begging others. Helping such people and showing them compassion is an essential duty upon every capable person.

Then “ibn al-sabil” is mentioned—that is, the traveler who has lost his necessary provisions and is therefore unable to reach his relatives or family. The literal meaning of “ibn al-sabil” is “son of the road,” as though the road itself were his mother, father, and family. It is such a profound term that no other word can claim to equal it.

By commanding people to help travelers and show them compassion, Islam has encouraged travel and exploration.

Next, the matter of those who ask for assistance is mentioned. These are distressed, afflicted, and poverty-stricken people who are forced to stretch out their hands for help from people of all classes. Their mention comes relatively late because they ask for help, and it is because they ask that people give to them. Sometimes people go from door to door collecting help in order to give it to others. Asking for help is forbidden in Islamic law except in cases of unavoidable need and helplessness. When someone asks for help, he must not go beyond the limits of this helpless condition.

The last category mentioned in the verse is “freeing slaves.” This includes buying slaves and setting them free, helping mukatab slaves—those who have received permission from their masters to obtain their freedom in exchange for a specified amount—to pay their installments, and helping pay the ransom for prisoners of war.

Declaring it obligatory to spend a portion of the Muslims’ wealth in this area proves how keen Islam is to free people from slavery. It also proves that Islam considers human beings born free, apart from certain unavoidable temporary circumstances. Certain unavoidable circumstances may arise in which, for the public interest, there is no alternative but to turn captives into slaves. The reason this category is mentioned last is that it may arise merely for the sake of preserving life. A slave’s need to be freed from slavery is for the purpose of elevating him to a relatively better condition. The obligation Islam imposes to spend money from sources other than zakat to help these categories is not limited to any particular period and is not conditional upon any nisab. Nor is any proportion fixed for the assistance in relation to the total wealth owned—whether it should be one-tenth (ushr), one-fortieth, or 2.50 percent, and so on. It is an entirely unconditional, altruistic gift, dependent wholly on the donor’s generosity and the recipient’s distress. Human beings are creatures of supreme honor. Protecting them from destruction is the responsibility of every capable person. Beyond saving someone from destruction, there is no prescribed limit to how much anyone should do.

People are indifferent to most of these collective rights, even though the Holy Qur’an strongly encourages them, because they ensure a healthy, integrated, and dignified communal life. Yet most people do not spontaneously help these needy individuals. They are seen giving something only to those who ask for assistance. Yet in this age they are the least deserving of help, because they have made asking or begging their profession. Most professional beggars receive the assistance they need.

Ibn Hazm said: The wealthy people of every city are responsible for relieving the poverty of that city’s poor. When their needs cannot be met even through zakat and the entire wealth of the Muslims, it is also the ruler’s duty to compel the wealthy to fulfill this responsibility. In such a case, they must provide the poor with the minimum necessary food from what the wealthy themselves eat, the minimum necessary clothing for winter and summer, and housing that protects them from rain, sun, heat, and the like. The proof of this is found in the Holy Qur’an:

وَأَسِ ذَالْقُرْبَى حَقَّهُ وَالْيَسْكِينَ وَابْنَ السَّبِيل

“Give relatives their due, as well as the poor and the stranded traveler.” (Surah Bani Isra’il: verse 26)

وبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ والصَّاحِبِ بِالْجَنبِ، وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ

“Show kindness to parents, relatives, orphans, the needy, near neighbors, distant neighbors, companions at your side, stranded travelers, and those whom your right hands possess.” (Surah al-Nisa’: verse 36)

Thus Allah has commanded that the rights of the needy, travelers, slaves, and relatives be fulfilled. He has also commanded kindness toward parents, relatives, needy neighbors, and slaves. Everything mentioned above falls under kindness, and failing to do these things is undoubtedly mistreatment. In the Hereafter, the people of Paradise will ask the people of Hell:

ما سلككُمْ فِي سَفَرٍ قَالُوا: لَمْ نَكَ مِنَ الْمُصَلِّينَ وَلَم لَكَ نُطْعِمُ الْمِسْكِين.

“What brought you into Hell?” They will say, “We were not among those who prayed, nor did we feed the needy.” (Surah al-Muddaththir: verses 42–44)

Thus Allah mentioned feeding the needy and prayer together, showing that both are equally important.

In a hadith narrated through an extremely trustworthy and sound chain, the Messenger of Allah, peace and blessings be upon him, said: “Allah does not show mercy to one who does not show mercy to people.” Therefore, there is no doubt that a person who has wealth beyond his needs, sees his Muslim brother hungry and unclothed, yet does not help him, has failed to show him mercy.

‘Abd al-Rahman ibn Abu Bakr al-Siddiq said: The people of al-Suffah were extremely poor. The Messenger of Allah said: Whoever has food for two people should take a third person with him, and whoever has food for four people should take a fifth or sixth person with him.

Ibn ‘Umar said that the Messenger of Allah said: “A Muslim is the brother of a Muslim; he may neither wrong him nor abandon him.” Seeing one’s Muslim brother hungry and unclothed, while being able to give him food and clothing but not doing so, amounts to abandoning him.

Abu Sa‘id al-Khudri said that the Messenger of Allah said: Whoever has extra space on the back of his riding animal should seat there someone who has no riding animal. Whoever has extra provisions should give provisions to someone who has none. Then he mentioned, one by one, all the types of goods that were mentioned. As a result, we understood that we had no right to any surplus goods.

Although this is the hadith of Abu Sa‘id al-Khudri, all the Companions agreed upon its meaning. Abu Musa al-Ash‘ari reported that the Messenger of Allah said: “Feed the hungry, visit the sick, and free the captives.”

There are many directives concerning this in the Qur’an and Hadith.

‘Umar said: If I had realized earlier what I have only realized now, I would have taken the surplus wealth of the rich and distributed it among the poor emigrants. The chain of this hadith is extremely sound and reliable. ‘Ali said: Allah has commanded the wealthy to give from their wealth as much as is sufficient to bring prosperity to the poor. Nevertheless, if the poor continue to suffer because their food, clothing, and other basic needs are not met, and the wealthy do not give them what they need, they will have to answer for it before Allah on the Day of Resurrection, and Allah will punish them for it.

Ibn ‘Umar said: “In your wealth there is a right belonging to the poor besides zakat.”

The Mother of the Believers ‘A’ishah, al-Hasan ibn ‘Ali, and Ibn ‘Umar said: If you ask someone for help because of a grievous blood debt, a terrifying debt, or severe poverty, then it becomes your rightful due.

It is narrated from Abu ‘Ubaydah ibn al-Jarrah that it became certain that the provisions of three hundred Companions had run out. Thereupon, at Abu ‘Ubaydah’s instruction, their provisions were collected in two sacks, and food began to be distributed equally among them all.

Therefore, this is a definitive and certain consensus of the Companions, and none of them opposed it. al-Sha‘bi, Mujahid, Tawus, and others said: Wealth carries a right besides zakat. As long as a Muslim has surplus food that he can give to his fellow Muslim or to a non-Muslim citizen, it is not lawful for him to eat carrion or pork out of desperation. Feeding the hungry is obligatory upon the one who has food. Because it is obligatory upon him, he is not so helpless or desperate that he may eat carrion or pork. For this reason, the hungry person has the right to fight him. If he is killed in that fight, his killer is liable to the death penalty. If the one who possessed surplus food but refused to give it is killed, he will have a cursed death, because he withheld a right and is therefore an oppressor. Allah the Exalted has said:

فإن بَغَتْ إِحْدَاهُمَا عَلَى الأخرى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللهِ .

“If one group wrongs another, then fight the group that commits the wrong until it returns to Allah’s command.” Whoever does not give his brother his due is certainly an oppressor toward him. This is why Abu Bakr al-Siddiq fought those who refused to pay zakat.

We have cited all these statements from the Qur’an and Hadith in such detail only to demonstrate how much compassion and concern Islam has arranged for people, how much nobler and more elevated it is than modern legal systems, and how those systems are like dimly flickering candles before the radiant sun of Islam.

60. Voluntary Charity (General Charity)

Islam has not merely called people to give charity. Rather, it has encouraged and inspired them in this act so deeply that spontaneous impulses of generosity and magnanimity arise in their hearts, and they remain continually motivated by a spirit of altruism, public welfare, and public service.

Allah the Exalted has said:

مَثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللهِ كَمَثَلِ حَبَّةٍ الْبَتَت سَبْعَ سَنَابِلَ فِي كُلِّ سَنبُلَةٍ مِالَةٌ حَبَّةٍ وَاللهُ يُضَاعِفُ لِمَن يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ .

“Those who spend their wealth in the way of Allah are like a grain that produces seven ears, each bearing one hundred grains. Allah multiplies it for whom He wills. Allah is All-Encompassing, All-Knowing.” (Surah al-Baqarah: verse 261)

Allah also said:

لَن تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ وَمَا تَنفِقُوا مِنْ شَيْءٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ .

“You will not attain righteousness until you spend from what you love. Whatever you spend, Allah is aware of it.” (Surah Al ‘Imran: verse 160)

وَالْفِقُوْا مَا جَعَلَكُمْ مُسْتَخْلَفِينَ فِيهِ فَالَّذِينَ آمَنُوا مِنْكُمْ وَأَنْفَقُوا لَهُمْ أَمْرٌ كَبِيرٌ .

“Spend from what He has made you trustees over. Those among you who believe and spend will have a great reward.” (Surah al-Hadid: verse 7)
The Messenger of Allah, peace and blessings be upon him, said: 1. “Charity extinguishes Allah’s anger and prevents an evil death.” —Tirmidhi.

2. “A Muslim’s charity increases his lifespan, prevents an evil death—that is, a bad end—and Allah thereby removes arrogance and pride.” —Tirmidhi.

3. “Every morning, two angels descend. One of them says: O Allah, give more wealth to the charitable person. The other says: O Allah, destroy the wealth of the miser.” —Muslim.

4. Acts of altruism protect against an evil death. Secret charity extinguishes Allah’s anger. Giving to blood relatives increases one’s lifespan. Every noble act is charity. Those who act nobly in this world will receive noble treatment in the Hereafter as well. Those who act badly in this world will receive bad treatment in the Hereafter. Those who act nobly will be the first to enter Paradise. —Tabarani.

Types of Charity

Charity is not restricted to any particular type of beneficial act. Rather, the general principle is that every altruistic act is charity or sadaqah.

Some hadiths concerning this are presented below:

The Messenger of Allah, peace and blessings be upon him, said: 1. “Every Muslim should give some charity or sadaqah. The Companions asked: O Prophet of Allah, what should one who has nothing to give do? The Messenger of Allah said: He should work with his own hands, earn a living, benefit himself from it, and then give whatever remains in charity. They asked: What if he cannot even do that? He said: He should help someone in distress, whether an oppressed or incapable person. They asked: What if he cannot find even that opportunity? He said: Then he should do any good and altruistic act and refrain from evil; that will count as charity for him.” —Bukhari.

2. After sunrise each day, charity is prescribed as a duty upon every person. Settling a dispute between two people with justice is charity. Helping someone mount one’s riding animal is charity. Speaking a good word is charity. Every step taken toward prayer is charity. —Ahmad.

3. Abu Dharr al-Ghifari reported that the Messenger of Allah, peace and blessings be upon him, said: After sunrise each day, every person must give charity on behalf of himself. I said: O Messenger of Allah, from where shall we give charity? We have no wealth. He said: Saying Allahu Akbar, Subhan Allah, al-hamdulillah, la ilaha illallah, and astaghfirullah is charity. Enjoining good and forbidding evil is charity. Removing thorns, stones, and bones from the road is charity. Guiding a blind person, trying to make a mute or deaf person understand, directing someone to a thing he needs when you know where it is, making every effort to help a distressed person seeking assistance, and giving every possible help to the weak are all charity. Even having intercourse with your wife earns you a reward. —Ahmad and Muslim.

Muslim also reports: The people asked: O Messenger of Allah, does a person receive a reward even for satisfying his sexual desire? The Messenger of Allah, peace and blessings be upon him, said: Consider this: if he satisfied it through an unlawful means, would he not incur a sin? Likewise, if he satisfies it through a lawful means, he will certainly receive a reward.

4. Abu Dharr reported that the Messenger of Allah, peace and blessings be upon him, said: Every descendant of Adam must give charity each day after sunrise. It was said: Where will we get enough wealth to give charity every day? The Messenger of Allah said: There are many ways to earn reward. Saying Subhan Allah, al-hamdulillah, Allahu Akbar, and la ilaha illallah; enjoining good and forbidding evil; removing harmful objects from the road; helping a deaf person understand; guiding a blind person; directing someone seeking a needed item to it; making every effort to help a distressed person seeking assistance; and exerting every effort to help the weak—all these are charity from you for your own benefit. —Ibn Hibban and Bayhaqi. Bayhaqi also cited: Smiling at your brother is charity, removing thorns, stones, and bones from the path people use is charity, and guiding a lost person is charity.

5. The Messenger of Allah, peace and blessings be upon him, also said: “Whoever among you is able to protect himself from Hell, let him do so, even by giving part of a date. Whoever cannot do that should do so at least with a good word.” Ahmad and Muslim. (This hadith shows that charity should not be considered insignificant.)

6. The Messenger of Allah, peace and blessings be upon him, said: “On the Day of Resurrection, Allah will say: O son of Adam, I was ill, but you did not visit Me. The son of Adam will say: O my Lord, how could I visit You when You are the Lord of all the worlds? Allah will say: Did you not know that My such-and-such servant had fallen ill, yet you did not visit him? Had you visited him, you would have found Me with him. O son of Adam, I asked you for food, but you did not feed Me. He will say: O my Lord, how could I feed You when You are the Lord of all the worlds? Allah will say: Did you not know that My such-and-such servant asked you for food, but you did not feed him? Had you fed him, you would have found its reward with Me. O son of Adam, I asked you for water, but you did not give Me water. He will say: O my Lord, how could I give You water when You are the Lord of all the worlds? Allah will say: My such-and-such servant asked you for water, but you did not give him water. Had you given him water, you would have found its reward with Me.” —Muslim.

7. “If a Muslim plants a sapling or grows a crop, and a person or animal eats some of it, it is counted as charity for him.” —Bukhari.

8. “Every act is charity. Meeting your brother with a smiling face and pouring some water from your bucket for him are also good deeds.” —Ahmad and Tirmidhi.
Who should receive priority in receiving charity?

The highest priority in receiving charity belongs to the donor’s children, family, and relatives. A person who needs something to support himself and his family may not give that thing to someone else before meeting his own needs. Several hadiths concerning this are as follows:

1. Jabir reported that the Messenger of Allah, peace and blessings be upon him, said: When one of you is poor, he should first spend his wealth on himself. If something remains, he should spend it on his family; and if something remains after that, he should spend it on his relatives. According to another narration: on his blood relatives. If something more remains, then here and there.” —Ahmad and Muslim.

2. “Give charity.” A man said: I have one dinar. He said: Spend it on yourself as charity—that is, spend it on your own needs. The man said: I have another dinar. He said: Give it to your servant. The man said: I have another dinar. He said: You know best what to do with it. —Abu Dawud, Nasa’i, and Hakim.

3. “It is a grave sin for a person to leave any member of his family without food.” —Muslim and Abu Dawud.

Charity That Is Ruined

It is forbidden for a donor to later remind the recipient of his charity, hurt him, or give charity for the purpose of showing off. This ruins the charity, because Allah the Exalted has said:

يَأَيُّهَا الَّذِينَ آمَنُوا لَا تَبْطِلُوا صَدَقَتِكُمْ بِالْمَيِّ وَالْأَذى ، كَالَّذِي يُنْفِقُ مَالَهُ رِئَاءَ النَّاسِ.

“O believers, do not invalidate your charity by reminders and hurtful words, like the one who spends his wealth to show off before people.” (Al-Baqarah: verse 264)

Reminding means reminding the recipient of the charity that was given and discussing it, making the recipient work at something in return, or boasting and acting arrogantly toward him because of it. Hurting means mentioning the charity in a way that causes the recipient distress, or scolding him.

The Messenger of Allah, peace and blessings be upon him, said: Allah will not speak to three people on the Day of Resurrection, nor look at them, nor purify them, and they will have a painful punishment. Abu Dharr said: They are surely unsuccessful and ruined, O Messenger of Allah. Who are they? He said: The person who trails his garment below his ankles out of arrogance, the one who gives charity and then reminds the recipient of it, and the one who sells merchandise by swearing false oaths.

Giving Charity from Unlawful Wealth

When charity is given from unlawful wealth, Allah does not accept it. The Messenger of Allah, peace and blessings be upon him, said:

1. “O people, Allah is Pure, and He accepts only what is pure. He commanded the Messengers to do what He commanded the believers to do. He said:

يَأَيُّهَا الرَّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا ، إِلَى بِمَا تَعْمَلُونَ عَلَيْرُهُ

O Messengers, eat from the pure foods and do righteous deeds. I am fully aware of what you do.

Allah also said:

يأَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَتِ مَا رَزَقْنَكُمْ .

“O believers, eat from the pure provisions We have given you.” Then the Messenger of Allah said: A man undertakes a long journey, his hair disheveled and his body covered in dust, and he raises his hands toward Allah, saying: O my Lord, O my Lord, while what he eats is unlawful, what he wears is unlawful, and he has been nourished by unlawful food. How, then, can his supplication be accepted? —Muslim.

2. “Whoever gives charity equal to a date from his lawful earnings, Allah accepts it with His right hand and then nurtures it for its owner just as one of you nurtures a weaned foal. He continues nurturing that charity until it becomes like a mountain. Indeed, Allah accepts no charity except from lawful wealth.” —Bukhari.

A Wife Giving Charity from Her Husband’s Wealth

If the wife is certain that her husband consents, she may give charity from his property. But if she is not certain, then giving charity is unlawful. It is narrated from Aisha (may Allah be pleased with her) that the Messenger of Allah (peace and blessings be upon him) said: When a wife gives charity, in a proper manner, from the food of her household, she will receive the reward for what she has given. Her husband will receive the reward for what he earned, and the custodian who preserves that charity will also receive its reward. None of them will have their reward diminished. —Bukhari.

It is narrated from Abu Umamah (may Allah be pleased with him) that he said: I heard the Messenger of Allah (peace and blessings be upon him) say in the sermon of the Farewell Hajj: A wife may not spend anything from her house without her husband’s permission. He was asked: Not even food? He replied: Food is indeed our most valuable property. —Tirmidhi.

However, it is permissible to give, without permission, something very small that is not customarily considered objectionable. Asma bint Abu Bakr (may Allah be pleased with her) narrated that she said to the Messenger of Allah (peace and blessings be upon him): Al-Zubayr (my husband) is an extremely strict-tempered man. Poor people come to me, and I give them from his property without his permission. The Messenger of Allah (peace and blessings be upon him) said: Give whatever small amount is customarily given according to common practice. Do not hoard it; otherwise Allah will hoard it from you and will not give it to you. —Ahmad, Bukhari, Muslim.

Giving away all one’s property

If a healthy and strong person capable of earning wishes to give away all his property, it is permissible for him to do so. (Imam Abu Ja‘far al-Tabari said: Although it is permissible, it is recommended not to give more than one-third.)

Umar (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) commanded us to give charity. I decided to give some property and thought to myself: I have never been able to give more than Abu Bakr. Today I will give more than he does. I brought half of my property to the Messenger of Allah (peace and blessings be upon him). The Messenger of Allah (peace and blessings be upon him) asked: What have you left for your family? I said: I have left as much as I brought, and this much besides. But Abu Bakr (may Allah be pleased with him) brought all his property. The Messenger of Allah (peace and blessings be upon him) asked: What have you left for your family? He said: I have left Allah and His Messenger for them. I said: I will never compete with you again. —Abu Dawud, Tirmidhi.

However, the scholars have stipulated conditions for giving away all one’s property: the donor must be healthy, strong, capable of earning, patient, and free of debt, and there must be no one under his responsibility whose maintenance he must bear. If these conditions are not fulfilled, it will be makruh.

Jabir (may Allah be pleased with him) narrated that he said: One day we were with the Messenger of Allah (peace and blessings be upon him) when a man suddenly brought an egg-shaped lump of gold. He said: O Messenger of Allah, I found this in a mine. Take it; it is charity. I have nothing else. The Messenger of Allah (peace and blessings be upon him) ignored him. Then he approached him from the left, but the Messenger of Allah (peace and blessings be upon him) again ignored him. Then he came from behind. The Messenger of Allah (peace and blessings be upon him) took the lump of gold and immediately threw it away. Had it struck the man, it would have caused him pain or injury. Then the Messenger of Allah (peace and blessings be upon him) said: Some of you bring all your property to give as charity and then beg from people. Charity is the responsibility of the wealthy. —Abu Dawud, Hakim.

It is permissible to give charity to non-Muslims, whether they have concluded a peace treaty or not: charity may be given both to the non-Muslim who has submitted to the authority of a Muslim state and to one who has not, and the Muslim will receive a reward for this. Allah, the Exalted, praised those who give charity, saying:

ويُطْعِمُونَ الطَّعَامَ عَلَى حَبِهِ مِسْكِينًا وَيَتِيهَا وَأَسِيرًا.

“And they give food, despite their love for it, to the needy, the orphan, and the captive.”

A captive is a non-Muslim who has not submitted to authority. Allah also said:

لَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوا كُم فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَن تَبَرُّوهُمْ وتَقْسِطُوا إِلَيْهِ إِنَّ اللهَ يُحِبُّ الْمُقْسِطِينَ .

“Allah does not forbid you from showing kindness and acting justly toward those who have not fought you on account of religion and have not expelled you from your homes. Indeed, Allah loves those who act justly.” (Surah al-Mumtahanah: verse 8)

Asma bint Abu Bakr narrated that she said: My mother came to me while she was still a polytheist. I said, “O Messenger of Allah, my mother has come to me and is eager to receive something. Should I give her charity?” He said: “Yes, give charity to your mother.”

Giving charity to animals

1. It is narrated in Bukhari and Muslim that the Messenger of Allah (peace and blessings be upon him) said: A man was walking along a road and became extremely thirsty. He found a well, climbed down into it, drank water, and came out. Immediately afterward, he saw a dog panting and sticking out its tongue from thirst. Seeing this, the man thought to himself: This dog is suffering from thirst just as I was suffering. So he climbed down into the well again, removed his sock, filled it with water, then climbed up holding it between his teeth and gave the dog water. Afterward, he thanked Allah. Allah forgave all his sins. The people asked: O Messenger of Allah, will we receive a reward for our animals? He replied: There is a reward for keeping every living creature alive.

2. It is also narrated in Bukhari and Muslim that the Messenger of Allah (peace and blessings be upon him) said: A dog was wandering around a well, nearly dying of thirst. A prostitute from the Children of Israel saw it, removed her shoe, drew water for it, and gave it water to drink. Because of this, her sins were forgiven.

Sadaqah Jariyah (ongoing charity)

Ahmad and Muslim narrated that the Messenger of Allah (peace and blessings be upon him) said: When a person dies, all his deeds come to an end except for three things: 1. Sadaqah Jariyah (ongoing charity), 2. knowledge from which people benefit, or 3. a righteous child who prays for him. —Ahmad, Muslim.
Expressing gratitude to the donor

1. It is narrated by Abu Dawud and al-Nasa’i from Abdullah ibn Umar (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: Give refuge to whoever seeks refuge with you in the name of Allah; give to whoever asks you for something in the name of Allah; grant safety to whoever seeks safety from you in the name of Allah; and repay whoever gives you something. If you cannot give him anything, then pray for him, so that you may feel reassured that you have given him some recompense.

2. Ahmad narrated from Ashyas ibn Qays that the Messenger of Allah (peace and blessings be upon him) said: Whoever does not thank people does not thank Allah.

3. Tirmidhi narrated from Usamah ibn Zayd that the Messenger of Allah (peace and blessings be upon him) said: Whoever receives a favor and says to the one who favored him: جَزَاكَ اللهُ خَيْرًا“May Allah reward you with goodness,” has expressed abundant praise.

Chapter Four: Siyam (Fasting)

Siyam (Fasting)

1. Siyam: Meaning, Virtues, and Types

The lexical meaning of the Arabic word siyam is to restrain oneself or abstain. Allah says:

إِنِّي نذرت الرحمن موما .

“I have vowed a fast in the name of the Most Merciful Allah.” That is, I have vowed to restrain my speech. Here, siyam means abstaining from food and drink from dawn until sunset according to the prescribed rules.
Many hadiths have been narrated concerning the virtue of fasting. A few are mentioned below:

1. Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: Allah, the Exalted, says: Every deed of the son of Adam is for himself, except fasting. Fasting is for Me, and I alone will reward it. (The purpose of saying “for Me” is to honor fasting.) (The Qudsi portion of the hadith ends here. The following is the Messenger’s own statement.) Fasting is a shield (which protects from sin). On the day any of you fasts, he should not speak obscenely, shout, or behave rudely. If someone insults him or comes to fight him, he should say twice: I am fasting. By Allah, in Whose hand is Muhammad’s soul, the odor from the mouth of a fasting person (the changed odor caused by fasting) is more fragrant to Allah on the Day of Resurrection than the fragrance of musk. A fasting person has two joys: when he breaks his fast, he rejoices at breaking it, and when he meets Allah, he will rejoice because of his fasting. —Ahmad, Muslim, al-Nasa’i.

2. It is narrated in Bukhari and Abu Dawud: “Fasting is a shield. When any of you fasts, he should not speak obscenely or behave rudely. If someone comes to fight or insult him, he should say twice: I am fasting. By Him in Whose hand is Muhammad’s soul, the odor from the mouth of a fasting person is purer to Allah than the fragrance of musk. He abstains from food, drink, and sexual relations for My sake. Fasting is for Me, and I will reward it. Every good deed is multiplied tenfold each day.”

3. Abdullah ibn Umar (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: Fasting and the Qur’an will intercede for the servant on the Day of Resurrection. Fasting will say: O my Lord, I prevented him from food, drink, and sexual relations during the day, so accept my intercession for him. The Qur’an will say: I prevented him from sleep at night, so accept my intercession for him. Then the intercession of both will be accepted. —Ahmad.

4. Abu Umamah (may Allah be pleased with him) narrated: I came to the Messenger of Allah (peace and blessings be upon him) and said: Command me to do an act that will admit me to Paradise. He said:
You should fast; there is nothing equal to it. Then I came to him again, and he again said: You should fast. —Ahmad, al-Nasa’i.

5. Abu Sa‘id al-Khudri (may Allah be pleased with him) said that the Messenger of Allah (peace and blessings be upon him) said: Whoever fasts for one day in the path of Allah, Allah will distance Hell from him by seventy years in exchange for that day. Narrated in all the authentic hadith collections except Abu Dawud.

6. Sahl ibn Sa‘d (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: There is a gate of Paradise called al-Rayyan. On the Day of Resurrection it will be called out: Where are the fasting people? When the last fasting person enters, the gate will be closed. —Bukhari and Muslim.

Fasting is of two types: obligatory and voluntary. Obligatory fasting is again of three types:

1. The fasts of Ramadan

fasts. 2. The fasts of expiation.

3. The fasts of vows.

Here, only the fasts of Ramadan and voluntary fasting will be discussed. Other fasts will be discussed in their appropriate places.

2. The Fasts of Ramadan

Ruling: Fasting in Ramadan is obligatory on the basis of the Qur’an, Sunnah, and consensus.

يَأَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ.

“O believers, fasting has been prescribed for you, just as it was prescribed for those before you, so that you may become mindful of Allah.” (Surah al-Baqarah: verse 183)
The Exalted Allah also says: “The month of Ramadan is the month in which the Qur’an was revealed as guidance for mankind, containing clear proofs of guidance and a criterion between truth and falsehood. So whoever among you witnesses this month should fast during it.” (Surah al-Baqarah: verse 185)

The Messenger of Allah (peace and blessings be upon him) said: The foundations of Islam are five: bearing witness that there is no deity except Allah and that Muhammad is the Messenger of Allah; establishing prayer; giving zakat; fasting in Ramadan; and performing Hajj at the House of Allah. Talhah ibn Ubaydullah narrated that a man asked the Messenger of Allah (peace and blessings be upon him): O Messenger of Allah, tell me which fasts Allah has made obligatory upon me. He said: The fasts of the month of Ramadan. The man asked: Must I fast anything else? He said: No, but you may observe voluntary fasts.

Moreover, the entire Muslim ummah is in agreement that fasting in Ramadan is obligatory. It is one of the five pillars of Islam, recognized as an inseparable part of Islam, and whoever denies it is a kafir and an apostate.

Fasting became obligatory on Monday, the second of Sha‘ban in the second year of the Hijrah.

3. The Month of Ramadan and the Virtue of Deeds in This Month

1. Abu Hurayrah (may Allah be pleased with him) narrated that when Ramadan approached, the Messenger of Allah (peace and blessings be upon him) said: A blessed month has come to you. Fasting during it has been made obligatory upon you. In this month the gates of Paradise are opened, the gates of Hell are closed, and the devils are chained. In this month there is a night better than a thousand months. Whoever is deprived of the goodness of this month is truly deprived. —Ahmad, al-Nasa’i.

2. Arfajah (may Allah be pleased with him) narrated that he said: I was with Utbah ibn Farqad.

He was narrating a hadith concerning Ramadan. He said: One of the Companions of Muhammad (peace and blessings be upon him) came to us. Utbah became startled upon seeing him and fell silent. He narrated a hadith about Ramadan, saying: I heard the Messenger of Allah (peace and blessings be upon him) speak about Ramadan: During this month the gates of Hell are closed, the gates of Paradise are opened, and the devils are shackled. During this month an angel calls out: O seeker of goodness, receive glad tidings; and O seeker of evil, stop until Ramadan ends. —Ahmad and al-Nasa’i.

3. Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: The five daily prayers, one Friday prayer to the next, and one Ramadan to the next are expiations for whatever sins occur between them, provided major sins are avoided. —Muslim.

4. Abu Sa‘id al-Khudri (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: Whoever fasts Ramadan, observes its limits, and protects himself from the things from which he should be protected, it will serve as expiation for all his previous sins. —Ahmad, al-Bayhaqi.

5. Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: Whoever fasts Ramadan out of faith and seeking Allah’s pleasure will have all his past sins forgiven. —Ahmad, Abu Dawud, Tirmidhi, al-Nasa’i, and Ibn Majah.

4. Warning Against Breaking the Fast in Ramadan

1. Ibn Abbas (may Allah be pleased with him) narrated: “The Messenger of Allah (peace and blessings be upon him) said: The pillars of Islam are three, upon which Islam is founded. Whoever abandons any one of them is a kafir and his blood is lawful: bearing witness that there is no deity except Allah, performing the five obligatory prayers, and fasting Ramadan. —Abu Ya‘la, al-Daylami.

2. Abu Hurayrah (may Allah be pleased with him) narrated: “The Messenger of Allah (peace and blessings be upon him) said: Whoever breaks the fast of one day in Ramadan without a reason permitted by Allah, even if he fasts for the rest of his life, he will not make up for that missed fast. Abu Dawud, Ibn Majah, Tirmidhi. Bukhari narrated from Abu Hurayrah: Whoever breaks the fast of even one day in Ramadan without an excuse or illness, even if he fasts for the rest of his life afterward, he will not make it up. Ibn Mas‘ud also said likewise.

Imam al-Dhahabi said: It is universally accepted among the believers that whoever abandons a fast of Ramadan without illness is worse than an adulterer or a wine-drinker. Indeed, Muslims doubt whether such a person remains Muslim and consider him a kafir and an apostate.

5. How Ramadan Is Established

The month of Ramadan is established after the month of Sha‘ban has completed thirty days, or even when one sane and trustworthy believer testifies that he has seen the new moon.

1. Ibn Umar (may Allah be pleased with him) narrated that he said: The people began looking for the new moon. I informed the Messenger of Allah (peace and blessings be upon him) that I had seen it. As a result, the Messenger of Allah (peace and blessings be upon him) fasted and instructed the people to fast. —Abu Dawud, Hakim, Ibn Hibban.

2. Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: Fast when you see it and stop fasting when you see it. If you do not see it, complete Sha‘ban as thirty days.
—Bukhari and Muslim.

Tirmidhi said: Most scholars act according to this view. They say that the testimony of one person is accepted for beginning the fast. Ibn al-Mubarak, al-Shafi‘i, and Ahmad held this view. Al-Nawawi said: This is the soundest view.

On the other hand, the new moon of Shawwal is established after completing thirty days of Ramadan, and according to most jurists the testimony of one upright person is not acceptable in this matter. They stipulate the testimony of two upright people who saw the moon. However, Abu al-Thawr does not distinguish between the new moon of Shawwal and the new moon of Ramadan. He says that the testimony of one upright person is also acceptable regarding the new moon of Shawwal.
Ibn Rushd said: Abu Bakr ibn al-Mundhir and Abu al-Thawr held the same view. I believe this is also the view of the Zahiri school.

Abu Bakr ibn al-Mundhir argued: When the testimony of one person makes fasting and ending the fast obligatory, it is likewise necessary that the testimony of one person be sufficient for the beginning and ending of the month, because both distinguish the time of fasting from the time of breaking the fast.

Al-Shawkani said: When there is no sound proof supporting the acceptance of two witnesses regarding testimony for ending the fast, it is clear that, by analogy with beginning the fast, the testimony of one person is also sufficient for ending the fast.

Furthermore, the fact that worship is performed on the basis of one person’s report proves that it may be accepted in all matters. If proof exists in a particular matter that worship should not be performed on the basis of one person’s report, that is a separate issue, such as accepting testimony in financial transactions and similar matters. Therefore, the view of Abu al-Thawr is the stronger one.

6. Differences in the Places Where the Moon Is Sighted

According to most scholars, differences in the places where the moon is sighted are not considered. Therefore, when one person sees the moon, fasting becomes obligatory upon all people, because the Messenger of Allah (peace and blessings be upon him) said: “Fast when you see the moon and break the fast when you see it.” This command applies to the entire ummah. Thus, when any Muslim sees the moon anywhere, it is equivalent to all Muslims seeing it.

However, Ikrimah, Qasim ibn Muhammad, Salim, Ishaq, the soundest view of the Hanafis, and the preferred view of the Shafi‘is held that the sighting of the moon by the inhabitants of each country is considered only for them. The sighting in another country is not binding upon them. Kuraib narrated: I went to Syria, where I saw the new moon of Ramadan on Friday evening. At the end of the month I went to Madinah. Ibn Abbas asked me: When did you see the moon? I said: We saw it on Friday evening. He asked: You saw it? I said: Yes, I saw it, and the people also saw it. Everyone fasted, and Muawiyah also fasted. He said: But we saw it on Saturday evening. Therefore, we will continue fasting until we see it or complete thirty fasts. I asked: Do you not consider Muawiyah’s sighting and fasting sufficient? He said: No. This is how the Messenger of Allah (peace and blessings be upon him) commanded us.” —Ahmad, Muslim, Tirmidhi.

Tirmidhi said: This hadith is sound and authentic. The scholars act according to it and consider the sighting by the inhabitants of each country valid for that country. It is stated in Fath al-‘Allam, the commentary on Bulugh al-Maram: The most acceptable view is that the sighting is obligatory for the people of the country where the moon was sighted and for the people of adjoining regions.

7. The Person Who Sees the Moon Alone

The jurists unanimously agree that whoever sees the moon alone must fast. Ata opposed this, saying that he need not fast until someone else sees the moon with him. There is disagreement, however, concerning someone who alone sees the new moon of Shawwal. The correct view is that he must break the fast. This is the view of al-Shafi‘i and Abu al-Thawr. The Messenger (peace and blessings be upon him) commanded fasting and ending the fast upon seeing the moon. When a person himself sees it with certainty, and it concerns his own perception, there is no need for anyone else to share in it.

8. The Obligatory Elements of Fasting

Fasting has two obligatory elements by which the fast is constituted:

1. Abstaining from food, drink, and sexual intercourse with one’s wife from dawn until sunset. Allah, the Exalted, said:

فالن بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ الله لَكُم من وَكُلُوا وَاشْرَبُوا حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْةُ الأَبيض مِنَ الْخَيْطِ الأسود من الفجر من ثمَّ أَتِمُوا الصِّيَامَ إِلَى الَّيْلِ

“So now have relations with them and seek what Allah has ordained for you, and eat and drink until the white thread becomes distinct to you from the black thread—that is, until dawn—then complete the fast until night.” (Surah al-Baqarah: verse 182)

The white thread means the white line of daylight, and the black thread means the darkness of night. It is narrated in Bukhari and Muslim that Adi ibn Hatim said: After this verse was revealed, I obtained a white rope and a black rope and placed them beneath my pillow. At night I kept looking at the two, but nothing became clear to me. In the morning I went to the Messenger of Allah (peace and blessings be upon him) and told him what had happened. He said: The white thread is the light of day, and the black thread is the darkness of night.

2. Intention: The second obligatory requirement is to form the intention to fast. Allah the Exalted says:

وَمَا أَمِرُوا إِلَّا لِيَعْبُدُوا اللَّهِ مُخْلِصِينَ لَهُ الدِّينَ .

“They were only commanded to worship Allah, making the religion sincerely His.” (Surah al-Bayyinah: Verse 5)

The Messenger of Allah ﷺ said: “Deeds are determined only by intentions, and every person will have only what he intended.” —Sahih al-Bukhari.

It is necessary to form the intention every night of Ramadan before dawn [Intention means resolving—mentally deciding to fast that day. The formula commonly recited for intention in our country is not established by the Sunnah. —Editor].

Hafsah (may Allah be pleased with her) said: “There is no fast for the one who does not resolve before dawn to fast.” (Ahmad, Abu Dawud, al-Tirmidhi, al-Nasa’i, Ibn Majah, Ibn Khuzaymah, Ibn Hibban) Forming the intention at any time during the night is valid. It is not necessary to utter the intention aloud, because it is an act of the heart. The tongue has no role in it, since the essence of intention is resolving to act in order to attain Allah’s pleasure and obey His command. Thus, whoever eats suhur with the intention of fasting and seeks nearness to Allah through self-restraint has formed the intention. If someone does not eat suhur but sincerely resolves, for Allah’s sake, to abstain during the day from everything that invalidates the fast, his intention is also valid. Many jurists have said that the intention for a voluntary fast may be formed during the day, provided that the person has not eaten or drunk beforehand.

A’ishah (may Allah be pleased with her) said: “The Messenger ﷺ came to me one day and said: ‘Do you have anything?’ We said, ‘No.’ He said: ‘Then I am fasting.’” —Muslim, Abu Dawud.

According to the Hanafis, the intention must be formed before midday. This is also the well-known view of al-Shafi‘i. Of Ibn Mas‘ud’s and Ahmad’s two views, the better-known is that forming the intention at any time, before or after midday, is sufficient.

9. For Whom Fasting Is Obligatory

The scholars agree that fasting is obligatory for a Muslim who is an adult, sane, healthy, and residing in his or her home locality. For women, freedom from menstruation and postpartum bleeding is also a condition. Therefore, fasting is not obligatory for a disbeliever, an insane person, a child, a sick person, a traveler, a menstruating woman, a woman experiencing postpartum bleeding, a pregnant or breastfeeding woman, or an extremely elderly person. For some of these, fasting is not obligatory at all, such as the disbeliever and the insane person. For some, their guardians must instruct them to fast. For some, breaking the fast temporarily and making it up later is prescribed; others may break the fast and offer fidyah. The details of these categories are given separately below:

10. Fasting by Disbelievers and the Insane

Fasting is an act of worship in Islam, so it is not obligatory for non-Muslims. Fasting is also not prescribed for an insane person, because he lacks the very faculty of reason upon which legal responsibility depends. In a hadith narrated by ‘Ali (may Allah be pleased with him), the Messenger of Allah ﷺ said: “The pen has been lifted from three: the insane person until he regains consciousness and reason, the sleeping person until he awakens, and the child until he reaches adulthood.” —Ahmad, Abu Dawud, al-Tirmidhi.

11. Fasting by Children

Although fasting is not obligatory for a child, the guardian should instruct the child to fast so that the habit develops from an early age. The child’s ability to do so is a condition, however. Rubayyi‘ bint Mu‘awwidh narrated that on the morning of ‘Ashura, the Messenger ﷺ sent word to the villages of the Ansar: “Whoever has begun fasting should complete his fast, and whoever has broken his fast should fast for the remainder of the day.” From then on, we used to fast on that day, make our young children fast, and go to the mosque. We would make woolen toys for them. When one of them cried for food, we would give him the toy so that he would remain occupied until iftar. —al-Bukhari, Muslim.

12. Those Permitted to Break the Fast and Required to Offer Fidyah

Extremely elderly men and women are permitted to break the fast. Likewise, those with an illness from which recovery is not expected, and those engaged in extremely difficult work for which they have no other means of earning a livelihood, may break the fast. When fasting throughout all seasons of the year is excessively difficult for these categories, they are permitted to break the fast. However, they must feed one poor person for each day. There is no clear instruction regarding the quantity of this food. Ibn ‘Abbas (may Allah be pleased with him) said: An extremely elderly person is permitted to break the fast, but must feed one poor person in compensation for each day. He does not have to make up the fasts. —al-Daraqutni and al-Hakim.

Al-Bukhari narrated from ‘Ata’ that he heard Ibn ‘Abbas recite this verse:

“Those who find fasting extremely difficult must offer the feeding of one poor person.” (Surah al-Baqarah: 184) Ibn ‘Abbas said: This verse has not been abrogated. It applies to extremely elderly men and women who are unable to fast: they must feed one poor person instead. (According to Imam Malik and Ibn Hazm, they neither have to offer fidyah nor make up the fasts.) A person with an illness from which recovery is not expected, for whom fasting is extremely difficult, has the same ruling as the extremely elderly; there is no difference. Workers engaged in hard labor are likewise included.

Shaykh Muhammad ‘Abduh said: The words in the verse, “those for whom fasting is difficult,” refer to the extremely elderly, those afflicted with illnesses from which recovery is unlikely, and those engaged in similarly arduous labor, such as workers in coal mines. This also includes prisoners sentenced to lifelong hard labor. If fasting is genuinely difficult for them and they are able to offer fidyah, they are permitted to break the fast.

Pregnant and Breastfeeding Women: These two categories may break the fast only when they fear for their own lives or those of their children (based on personal judgment, experience, or a doctor’s report). They must offer fidyah but do not have to make up the fasts. This is the view of Ibn ‘Umar and Ibn ‘Abbas.

Abu Dawud narrated from ‘Ikrimah that Ibn ‘Abbas said: In the verse mentioned above, extremely elderly women and men are permitted to break the fast, even if they are capable of fasting, provided that they feed one poor person each day. A pregnant or breastfeeding woman who fears for the life of her child should break the fast and feed someone. —al-Bazzar. Ibn ‘Abbas would say to one of his pregnant slave women: “You are among those who are unable. Therefore, offer fidyah; you do not have to make up the fasts.”

It was narrated from Nafi‘ that Ibn ‘Umar was asked about a pregnant woman and said: If she fears for the life of her child, she should break the fast and give one mudd of wheat to one poor person for each day. —Malik, al-Bayhaqi.

Another hadith states: Allah the Exalted has exempted the traveler from fasting and half of the prayer, and has exempted the pregnant woman and breastfeeding woman from fasting.

According to the Hanafi jurists, Abu ‘Ubayd, and Abu Thawr, breastfeeding and pregnant women do not offer fidyah; they only make up the fasts. According to al-Shafi‘i and Ahmad, if they fear only for the child’s life, they should break the fast and must both make up the fasts and offer fidyah. If they fear only for their own lives, or for both their own and their children’s lives, they need only make up the fasts and do not offer fidyah.

13. Those Permitted to Break the Fast and Required to Make It Up

A sick person who hopes to recover and a traveler are permitted to break the fast, and both must make up the missed fasts. Allah says:

وَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ –

“Whoever among you is ill or on a journey shall complete the number on other days.” (Surah al-Baqarah: 185)

Ahmad, Abu Dawud, and al-Bayhaqi narrated from Mu‘adh (may Allah be pleased with him) that Allah the Exalted made fasting obligatory upon His Prophet and revealed:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ .

“O believers, fasting has been prescribed for you as it was prescribed for those before you” through “Those for whom fasting is extremely difficult must offer the amount of food given to one poor person as fidyah.” Thus, whoever wished fasted, and whoever wished fed one poor person.

That was sufficient for him. Then Allah revealed another verse:

عمر رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنَ إِلَى قَوْلِهِ : فَمَنْ شَونَ مِنْكُمُ الشَّهْرَ فَلْيَصُهُ .

“The month of Ramadan, in which Allah revealed the Qur’an” through “Therefore, whoever among you witnesses this month should fast it.” (Surah al-Baqarah: 185)

Thus, He made fasting obligatory for the healthy resident, exempted the sick and the traveler, and ordered the feeding of the poor for the elderly who are unable to fast.” When an illness is severe and there is fear that fasting will worsen it or delay recovery, exemption from fasting applies. (Worsening of the illness or delayed recovery may be known through experience, reasonable expectation, or the opinion of a trustworthy doctor.)

It is stated in al-Mughni that some early scholars permitted breaking the fast because of any illness, even pain in a finger or tooth, since the verse mentions illness in general terms. Since a traveler is permitted to break the fast even when there is no necessity, the same applies to a sick person. This is also the view of al-Bukhari, ‘Ata’, and the Zahiri school. A healthy person who fears that fasting will cause illness may likewise break the fast. Similarly, anyone so overwhelmed by hunger and thirst that he fears death must break the fast, even if he is healthy and resident; he must, however, make it up. Allah the Exalted says:

وَلَا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللهَ كَانَ بِكُمْ رَحِيمًا .

“Do not kill yourselves. Surely Allah is ever Merciful to you.” (Surah 4, al-Nisa’: 29)

Allah also says:

وَمَا جَعَلَ عَلَيْكُم في الدين من حرج .

“He has not placed upon you any hardship in the religion.” (Surah al-Hajj: 78)

If a sick person fasts despite hardship, the fast is valid. However, it is disliked because he has disregarded the concession preferred by Allah, and it may harm him. During the lifetime of the Messenger ﷺ, some Companions fasted according to his guidance, while others broke their fasts.

Hamzah al-Aslami said: “O Messenger of Allah, I feel capable of fasting while traveling. Is there any problem if I fast?” The Messenger of Allah ﷺ said: “It is a concession from Allah. Accepting it is good, and there is no harm in not doing so.” —Sahih Muslim.

Abu Sa‘id al-Khudri (may Allah be pleased with him) narrated: “We set out with the Messenger ﷺ on the expedition to Makkah. We were fasting. Then we stopped at a place, and the Messenger of Allah ﷺ said: ‘You are now close to your enemy. Breaking the fast will give you greater strength.’ This was a concession, so some of us fasted and some broke the fast. We stopped again at another place. This time he said: ‘Tomorrow morning you will face your enemy, and breaking the fast will increase your strength. Therefore, break the fast.’ This was obligatory, so we broke our fasts. Then I saw that we fasted while traveling with the Messenger ﷺ.” —Ahmad, Muslim, Abu Dawud.

It was also narrated from Abu Sa‘id al-Khudri: We would go to battle with the Messenger ﷺ in Ramadan; some of us fasted and some did not. Those who fasted did not blame those who did not, nor did those who did not blame those who fasted. Everyone considered that whoever felt able to fast did well, and whoever felt weak and broke the fast also did well. —Ahmad, Muslim.

The jurists differed over which of the two is better. According to Abu Hanifah, al-Shafi‘i, and Malik, fasting is better for one who is able, while not fasting is better for one who is unable. According to Ahmad, not fasting is better.

‘Umar ibn ‘Abd al-‘Aziz said: What is easier is better. For one who finds fasting immediately easy and making it up later difficult, fasting is better.

Al-Shawkani said: For one whom fasting is difficult and harmful, and who is reluctant to accept the concession, not fasting is better. Likewise, for one who fears that fasting during travel will lead to ostentation or self-admiration, not fasting is better. When there is no such fear, fasting is better. If a traveler forms the intention to fast at night and begins the fast, it is permissible for him to break it during the day.

Jabir ibn ‘Abdullah narrated: In the year of the Conquest of Makkah, the Messenger of Allah ﷺ set out toward Makkah and fasted. When he reached the Valley of Ghamim, the people with him were also fasting. He was told that fasting was causing hardship to the people and that they were considering what to do about their fasts. The Messenger ﷺ then had a vessel of water brought after ‘Asr and drank from it while everyone watched. Some of them broke their fasts and some continued fasting. The Messenger ﷺ was informed that some people were still fasting, so he said: “They are disobedient,” because he had ordered them to break the fast but they disobeyed. —Muslim, al-Nasa’i, al-Tirmidhi.

If someone forms the intention to fast while resident and then travels during the day, most scholars say that it is not permissible for him to break the fast. Ahmad and Ishaq say that it is permissible. Al-Tirmidhi narrated from Muhammad ibn Ka‘b: “I went to Anas ibn Malik in Ramadan. He was preparing to travel and had completed all his preparations, even putting on his traveling clothes. He then asked for food, ate, and I asked, ‘Is this the Sunnah of the Messenger?’ He replied, ‘Yes, it is the Sunnah.’ Then he departed.” Al-Tirmidhi said: The hadith is hasan.

‘Ubayd ibn Jubayr narrated: In Ramadan, I boarded a boat from the ancient Egyptian city of Fustat with Abu Basrah al-Ghifari. Abu Basrah pushed the boat away from shore, then brought food forward and said: “Come.” I said: “Are you not still within the city limits?” Abu Basrah replied: “Are you disregarding the Sunnah of the Messenger of Allah?” —Ahmad, Abu Dawud.

Al-Shawkani said: These two hadiths prove that a traveler may break the fast before leaving the area from which he intends to travel.

Ibn al-‘Arabi said: The hadith of Anas (may Allah be pleased with him) is authentic, and it is permissible to break the fast as soon as one prepares for a journey. He said: This is the correct view. Breaking the fast is permissible on a journey during which prayers may be shortened. Likewise, for as long as shortening the prayer remains permissible while stopping somewhere, breaking the fast also remains permissible. This was discussed in detail earlier in the chapter on shortened prayers.

Ahmad, Abu Dawud, al-Bayhaqi, and al-Tahawi narrated from Mansur al-Kalbi: Once, during Ramadan, Dihyah ibn Khalifah set out from an area of Damascus to a place approximately one farsakh—about eight kilometers—away. He broke the fast, along with a group accompanying him, but the others did not wish to break theirs. He then returned to his locality and said: “By Allah, today I saw something I never thought I would see: a group disregarded the practice followed by the Messenger ﷺ and his Companions.” He said this regarding those who had continued fasting. Then he said: “O Allah, take me to You.”

All the narrators of this hadith are trustworthy except its sole narrator, Mansur al-Kalbi. According to al-‘Ijli, however, Mansur al-Kalbi was also trustworthy.

14. Those Required Both to Break the Fast and to Make It Up: The jurists agree that fasting during menstruation and postpartum bleeding is prohibited. If a woman fasts during these periods, the fast is invalid. She must nevertheless make up the fasts of those days later.

Al-Bukhari and Muslim narrated that A’ishah (may Allah be pleased with her) said: “During the time of the Messenger ﷺ, we were instructed to make up the fasts missed during menstruation, but we were not instructed to make up the prayers.”

15. The Days on Which Fasting Is Prohibited

The days on which fasting has been explicitly prohibited in hadith are as follows:

1. Fasting on the Two Eid Days Is Prohibited: The scholars agree that fasting on the two Eid days is prohibited, whether the intention is obligatory or voluntary. ‘Umar (may Allah be pleased with him) said: “The Messenger of Allah ﷺ prohibited fasting on these two days. The day of Eid al-Fitr is the day on which you break the fast of Ramadan, and the day of Eid al-Adha is the day on which you eat from your sacrificial meat.” —Ahmad and the other four authentic hadith collections.

2. Fasting during the Days of Tashriq Is Prohibited: Fasting of every kind is also prohibited during the three days following Eid al-Adha. Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah ﷺ sent ‘Abdullah ibn Hudhafah around Mina to announce: “Do not fast on these days, for they are days of eating, drinking, and remembering Allah.” —Ahmad. Al-Tabarani narrated from Ibn ‘Abbas (may Allah be pleased with him): “The Messenger of Allah ﷺ sent a herald to call out: ‘Do not fast on these days, for they are days of eating, drinking, and marital relations.’”

The Shafi‘i school’s imams, however, permit fasting during the Days of Tashriq when required for a vow, expiation, or making up a fast. Without such a need—that is, merely for a voluntary fast—fasting on these days is unanimously prohibited. According to them, it is like prayer, which is permissible during prohibited times when there is a comparable need.

3. Fasting Only on Friday Is Prohibited: Friday is the weekly Eid of the Muslims. For this reason, Islamic law prohibits fasting on that day. According to most scholars, however, this prohibition means disliked rather than prohibited if the day is singled out for fasting. If one also fasts the day before or after it, if Friday coincides with one’s regular fasting habit, or if it falls on the Day of ‘Arafah or ‘Ashura, fasting on Friday is not disliked. According to Imam Malik and Abu Hanifah, fasting on Friday is not disliked under any circumstances.

‘Abdullah ibn ‘Amr (may Allah be pleased with him) narrated that the Messenger of Allah ﷺ went to the Mother of the Believers, Juwayriyah bint al-Harith. It was Friday, and Juwayriyah was fasting. He asked her: “Did you fast yesterday?” Juwayriyah said: “No.” He asked: “Do you intend to fast tomorrow?” She said: “No.” The Messenger ﷺ then said: “Then break your fast.” —Ahmad, al-Nasa’i. ‘Amir al-Ash‘ari (may Allah be pleased with him) said: I heard the Messenger of Allah ﷺ say: “Friday is your Eid, so do not fast on it. However, if you fast the day before or the day after, you may fast on Friday.” —al-Bazzar; its chain is hasan.

‘Ali (may Allah be pleased with him) said: If any of you wishes to observe a voluntary fast, let him fast on Thursday and not on Friday, for Friday is a day of eating, drinking, and remembrance. —Ibn Abi Shaybah. It was narrated from Jabir in al-Bukhari and Muslim that the Messenger of Allah ﷺ said: “Do not fast Friday alone, unless you fast a day before it or a day after it.” One narration in Muslim says: “Do not single out Friday night among all other nights for prayer, nor single out Friday among all other days for fasting. However, if Friday coincides with the day on which one of you regularly fasts, there is no harm.”

4. Singling Out Saturday for Fasting: It was narrated from Busr al-Sulami that the Messenger of Allah ﷺ said: “Do not fast on Saturday except for a fast that is obligatory upon you.” (If it coincides with one’s regular fasting day, fasting for ‘Arafah, making up a fast, a vow, or a voluntary fast is permissible.) “If one of you finds nothing except grape skins or pieces of tree wood, let him chew on that.” —Ahmad, Abu Dawud, al-Tirmidhi, al-Nasa’i, Ibn Majah.

Al-Tirmidhi said: The meaning of fasting on this day being disliked is that Saturday should not be singled out for fasting, because the Jews regard Saturday as a day of special honor.

The Mother of the Believers, Umm Salamah (may Allah be pleased with her), said: The Messenger ﷺ used to fast on Saturday and Sunday more than on other days, and he would say: “These are the festival days of the polytheists, and I wish to oppose them.” —Ahmad, al-Bayhaqi, al-Hakim, Ibn Khuzaymah. Al-Hakim and Ibn Khuzaymah said that this is an authentic hadith.

Based on these evidences, the Hanafi, Shafi‘i, and Hanbali schools consider singling out Saturday for fasting disliked. Imam Malik, however, does not consider it disliked, based on the last-mentioned hadith.

5. Fasting on the Doubtful Day Is Prohibited: ‘Ammar ibn Yasir (may Allah be pleased with him) said: “Whoever fasts on the doubtful day has disobeyed Muhammad ﷺ.” —Abu Dawud, al-Tirmidhi, al-Nasa’i, Ibn Majah.

Al-Tirmidhi said: This is an authentic and good hadith. It is the position to be followed according to most scholars. This was also the view of Sufyan al-Thawri, Malik ibn Anas, ‘Abdullah ibn al-Mubarak, al-Shafi‘i, Ahmad, and Ishaq. They all considered fasting on the doubtful day disliked. According to most of them, if someone fasts on this day and it is later established that it was a day of Ramadan, he must make up one day in its place. If he fasted because it coincided with his regular fasting habit, his fast is valid and not disliked. According to the Hanafis, if it becomes known that the day was Ramadan, that fast itself is sufficient for him.

Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah ﷺ said: “Do not fast one or two days before Ramadan, except for someone who has a regular fasting practice; he may fast on that day.” —Narrated by all the authentic hadith collections.

Tirmidhi said: This hadith is sound and good, and has been followed by the scholars. They considered it disliked for anyone, out of reverence for Ramadan, to hastily begin fasting before Ramadan arrived. If someone was accustomed to fasting on a certain day and it happened to fall on that day, there is no objection.

6. Fasting throughout the year is prohibited: Fasting throughout the year, including the days on which fasting is prohibited, is unlawful. The Messenger of Allah ﷺ said: “Whoever fasts throughout the year has not fasted at all.” —Ahmad, Bukhari, Muslim.

However, if one breaks the fast on the two Eid days and the Days of Tashriq and fasts on the remaining days, then fasting throughout the year in this manner is not disliked, provided that the fasting person has the physical ability to fast throughout the year. Tirmidhi said: A group of scholars considered fasting throughout the year disliked if one did not break the fast on Eid al-Fitr, Eid al-Adha, and the Days of Tashriq. If one breaks the fast on these days, fasting during the rest of the year is not disliked. This was also the view of Malik, al-Shafi‘i, Ahmad, and Ishaq. The Messenger of Allah ﷺ approved Hamzah al-Aslami’s continuous fasting by saying: “Fast if you wish, and break the fast if you wish.”

7. A wife observing a voluntary fast without her husband’s permission while he is at home: The Messenger of Allah ﷺ forbade a wife from observing a voluntary fast without her husband’s permission when he was at home. Abu Hurayrah reported that the Messenger of Allah ﷺ said: “A wife may not observe any fast other than Ramadan without her husband’s permission while he is at home.” —Ahmad, Bukhari, Muslim. The scholars regarded the Messenger’s prohibition as indicating unlawfulness and considered it permissible for the husband to make her break the fast if she had observed it without his permission, because by doing so she had deprived him of his right. It should be noted that this applies to fasts other than Ramadan. The obligatory fast of Ramadan does not depend on the husband’s permission. She may fast without his permission even when he is not at home. If he comes home, the husband may make her break the fast. Even if the husband is ill and incapable of intercourse while at home, it is still unlawful for the wife to fast without his permission.

16. The prohibition of continuous fasting

Fasting continuously without having suhur or breaking the fast is called sawm al-wisal, or continuous fasting.

1. Abu Hurayrah reported that the Messenger of Allah ﷺ said: “Beware, do not fast continuously,” and he said this three times. The people said: “O Messenger of Allah, you fast continuously.” He said: “You are not like me in this matter. My Lord feeds me and gives me drink throughout the night.” (That is, He gives me the strength of one who eats and drinks.) Therefore, undertake only as much as you are able to do. —Bukhari and Muslim. The jurists regarded this prohibition as indicating that it is disliked. Ahmad, Ishaq, and Ibn al-Mundhir permitted fasting continuously until suhur, provided it did not cause the fasting person great hardship. Bukhari reported from Abu Sa‘id al-Khudri that the Messenger of Allah ﷺ said: “Do not fast continuously. If anyone wishes to do so, let him continue until suhur.”

17. Voluntary fasts that are Sunnah

The Messenger of Allah ﷺ was especially eager to observe the following fasts:

The six fasts of Shawwal: All the sound hadith collections, except Bukhari and Nasa’i, report from Abu Ayyub al-Ansari that the Messenger of Allah ﷺ said: “Whoever fasts Ramadan and then fasts six days of Shawwal, it is as though he has fasted the whole year.” This applies to one who fasts Ramadan every year. The scholars said: Every good deed is rewarded tenfold—Ramadan in exchange for ten months, and the six days of Shawwal in exchange for two months.

According to Imam Ahmad, the six fasts of Shawwal are fulfilled whether observed consecutively or intermittently; there is no difference in the virtue. According to the Hanafis and Shafi‘is, however, it is preferable to observe all six consecutively immediately after Eid.

The fast of the Day of Arafah for a person who is not performing Hajj:

1. Abu Qatadah reported that the Messenger of Allah ﷺ said: “Fasting on the Day of Arafah expiates the sins of the preceding year and the following year. Fasting on Ashura expiates the sins of the preceding year.” —All the sound hadith collections except Bukhari and Tirmidhi.

2. Hafsah reported that the Messenger of Allah ﷺ never omitted four things: fasting Ashura, fasting during the first ten days of Dhu al-Hijjah (that is, the first nine days), fasting three days of every month, and praying two rak‘ahs before breakfast in the morning (Ishraq). Ahmad, Nasa’i.

3. ‘Uqbah ibn ‘Amir reported that the Messenger of Allah ﷺ said: “The Day of Arafah, the Day of Sacrifice, and the Days of Tashriq are our Eid—the days of eating and drinking—as Muslims.” —All the remaining sound hadith collections except Ibn Majah.

4. Abu Hurayrah reported that the Messenger of Allah ﷺ prohibited the person staying in the plain of Arafah from fasting. —Ahmad, Abu Dawud, Nasa’i, and Ibn Majah.

Tirmidhi said: According to the scholars, fasting on the Day of Arafah is recommended everywhere except Arafah.

5. Umm al-Fadl reported that people were uncertain whether the Messenger ﷺ was fasting on the Day of Arafah. I sent him some milk while he was delivering a sermon in the plain of Arafat. He drank the milk while delivering the sermon. —Bukhari, Muslim.

The importance of fasting Muharram and Ashura:

1. Abu Hurayrah reported that the Messenger of Allah ﷺ was asked: “Which prayer is best after the obligatory prayer?” He said: “The prayer in the middle of the night.” He was asked: “Which fast is best after Ramadan?” He said: “The month of Allah, which you call Muharram.” —Ahmad, Muslim, and Abu Dawud.

2. Mu‘awiyah ibn Abi Sufyan reported: I heard the Messenger of Allah ﷺ say: “Today is the day of Ashura. Fasting this day has not been made obligatory for you. I am fasting, so whoever wishes may fast, and whoever wishes may refrain from fasting.” —Bukhari, Muslim.

3. ‘A’ishah said: “The Quraysh used to fast on the Day of Ashura during the pre-Islamic period, and the Messenger ﷺ also fasted. When he came to Madinah, he fasted on it and ordered people to fast. Then, when Ramadan was made obligatory, he said: ‘Whoever wishes may fast Ashura, and whoever wishes may refrain from fasting.’” —Bukhari, Muslim.

4. Ibn ‘Abbas reported that the Messenger of Allah ﷺ came to Madinah and saw the Jews fasting on Ashura. He said: “What is this?” They replied: “It is a great day on which Allah delivered Moses and the Children of Israel from their enemy. Moses used to fast on this day.” The Messenger ﷺ said: “I have more right to Moses than you.” He fasted on that day and ordered everyone to fast. —Bukhari, Muslim.

5. Abu Musa al-Ash‘ari reported: “The Jews greatly honored the Day of Ashura and treated it as a festival. The Messenger of Allah ﷺ told the Muslims: ‘Fast on this day.’” —Bukhari, Muslim.

6. Ibn ‘Abbas reported: “When the Messenger of Allah ﷺ fasted on Ashura and ordered others to fast, the people said: ‘O Messenger of Allah, the Jews and Christians honor this day.’ He said: ‘God willing, next year we will fast on the ninth as well.’ Ibn ‘Abbas said: Before the following year arrived, the Messenger of Allah ﷺ passed away.” —Muslim and Abu Dawud.

In another narration, the Messenger of Allah ﷺ said: “If I live until next year, I will certainly fast on the ninth as well”—that is, together with the tenth. —Ahmad and Muslim.

The scholars have mentioned that fasting on Ashura is of three types: First, fasting for three days—the ninth, tenth, and eleventh of Muharram. Second, fasting for two days—the ninth and tenth of Muharram. Third, fasting on the tenth of Muharram. Spending more on one’s family on Ashura: Jabir ibn ‘Abdullah reported that the Messenger of Allah ﷺ said: “Whoever spends more on himself and his family on the Day of Ashura, Allah will grant him prosperity throughout the year.” —Bayhaqi.

Spending most of Sha‘ban fasting: The Messenger of Allah ﷺ used to fast most of Sha‘ban. ‘A’ishah said: “I never saw the Messenger ﷺ fast an entire month except Ramadan, and I never saw him fast more in any month than in Sha‘ban.” —Bukhari and Muslim.

Usamah ibn Zayd reported that he said: “O Messenger of Allah, I have not seen you fast so much in any month as you fast in Sha‘ban.” The Messenger ﷺ said: “People are heedless of this month, which lies between Rajab and Ramadan. In it, people’s deeds are presented to the Lord of the worlds. I wish my deeds to be presented while I am fasting.” —Abu Dawud, Nasa’i.

There is no sound evidence supporting the belief that fasting in the middle of Sha‘ban is more virtuous than fasting on other days or should be singled out.

Fasting in the sacred months: The four sacred months are Dhu al-Qa‘dah, Dhu al-Hijjah, Muharram, and Rajab. It is recommended to fast frequently during these months.

A man from the Bahilah tribe reported: He came to the Messenger of Allah ﷺ and said: “O Messenger of Allah, I came to you last year.” The Messenger ﷺ said: “Why have you changed so much? Your body and appearance were good.” He said: “Since the last time I met you, I have eaten no food except at night.” The Messenger of Allah ﷺ said: “Why have you afflicted yourself? Fast the Month of Patience (that is, Ramadan), and fast one day every month.” He said: “Give me more; I have the ability.” The Messenger ﷺ said: “Fast two days every month.” He said: “Give me a little more.” The Messenger ﷺ said: “Fast some days of the sacred month and refrain on some days”—he said this three times. He brought three fingers together once and then separated them. (That is, he indicated fasting for three days and then refraining for three days.) —Ahmad, Abu Dawud, and Ibn Majah.

The only distinction of fasting in Rajab over other months is that it is a sacred and honored month. No sound hadith proves any special virtue for fasting in this month. Whatever reports are found are not suitable as evidence. Ibn Hajar said: There is no sound hadith concerning any special virtue of this month, or the virtue of fasting on any particular day of it or praying at night during it. Fasting on Mondays and Thursdays: Abu Hurayrah reported that the days on which the Messenger of Allah ﷺ fasted most were Monday and Thursday. When he was asked why, he said: “People’s deeds are presented to Allah every Monday and Thursday. Allah then forgives every Muslim”—or he said, “every believer”—“except two believers who have severed communication with each other. Allah says: ‘Delay judgment concerning these two.’” —Ahmad. Muslim relates: “The Messenger ﷺ was asked about fasting on Monday. He said: ‘On that day I was born, and on that day revelation was sent down to me.’”

Fasting three days every month: Abu Dharr al-Ghifari said: “The Messenger of Allah ﷺ advised us to fast the three White Days every month—that is, the thirteenth, fourteenth, and fifteenth—and said: ‘This is like fasting the whole year.’” —Nasa’i.

It is also reported that the Messenger ﷺ fasted Saturday, Sunday, and Monday in one month, and Tuesday, Wednesday, and Thursday in another. Some hadiths state that he fasted three days beginning from the first day of every month. Others state that he fasted Thursday, the first day of the month, then the following Monday and the Monday after that.

Fasting one day and breaking the fast the next: ‘Abdullah ibn ‘Amr said: “The Messenger of Allah ﷺ said to me: ‘I have heard that you stand in prayer every night and fast during the day.’ I said: ‘O Messenger of Allah, that is true.’ He said: ‘Fast sometimes and break the fast sometimes. Pray sometimes and sleep sometimes, for your body has a right over you, your wife has a right over you, and your guest has a right over you. Fasting three days each month is sufficient for you.’ Then I asked for greater rigor, and he imposed greater rigor on me. I said: ‘I feel that I have the ability.’ He said: ‘Then fast three days every Friday.’ Then I asked for greater rigor, and he imposed greater rigor on me. I said: ‘O Messenger of Allah, I feel that I have the ability.’ He said: ‘Fast the fast of Allah’s prophet David, and do no more.’ I said: ‘O Messenger of Allah, what was David’s fast?’ He said: ‘He fasted one day and broke the fast the next.’” —Ahmad and others. It is also reported from ‘Abdullah ibn ‘Amr that the Messenger ﷺ said: “The fast most beloved to Allah is the fast of David, and the prayer most beloved to Allah is the prayer of David. He slept for half the night, or one-sixth of it, and spent one-third of it in prayer. He fasted one day and broke the fast the next.”

18. It is permissible to break a voluntary fast

1. Umm Hani’ said: “The Messenger of Allah ﷺ came to me in the year of the conquest of Makkah. A drink was brought to him, and he drank it. Then he offered it to me. I said: ‘I am fasting.’ He said: ‘The person performing a voluntary act of worship has control over his own matter. If you wish, fast; and if you wish, break the fast.’” —Ahmad, Darqutni.

2. Abu Juhaifah said: The Messenger ﷺ established brotherhood between Salman and Abu al-Darda’. One day Salman went to Abu al-Darda’s house. He saw Umm al-Darda’—Abu al-Darda’s wife—in very plain clothing, so he asked her: “What has happened to you?” Umm al-Darda’ said: “Your brother Abu al-Darda’ has no interest in anything of this world.” At once Abu al-Darda’ arrived and prepared food for Salman. Then he said to Salman: “Eat; I am fasting.” Salman said: “I will not eat unless you eat.” So he ate. When night came and Abu al-Darda’ wanted to go and pray, Salman said: “Sleep.” So Abu al-Darda’ slept. He wanted to go again, but Salman said: “Sleep.” Abu al-Darda’ slept. When the last part of the night came, Salman said: “Now pray.” Then both of them prayed. Salman said: “Your Lord has a right over you, your own self has a right over you, and your family has a right over you. So give each one its due right.” Abu al-Darda’ then related this to the Messenger ﷺ. The Messenger of Allah ﷺ said: “Salman has spoken the truth.” —Bukhari and Tirmidhi.

3. Abu Sa‘id al-Khudri said: “I prepared food for the Messenger of Allah ﷺ. He and his Companions came to me. When the food was served, one man said: ‘I am fasting.’ The Messenger of Allah ﷺ said: ‘Your brother invited you and went to trouble for you. Break your fast today and make it up on another day, if you wish.’” Bayhaqi; the chain is hasan.

On the basis of these clear and sound hadiths, most scholars hold that it is permissible for a person observing a voluntary fast to break it. It is recommended, however, for him to make up that fast.

19. Some recommended practices of fasting

It is recommended for the fasting person to observe the following practices:

1. Eating suhur: The entire Ummah agrees that eating suhur is recommended, and that there is no sin upon one who fasts without eating suhur. Anas reported that the Messenger of Allah ﷺ said: “Eat suhur, for there is blessing in suhur.” Bukhari and Muslim.

Miqdad ibn Ma‘dikarib reported that the Messenger ﷺ said: “Eat suhur, for it is a blessed meal.” —Nasa’i.

Its being blessed means that it gives the fasting person strength and makes fasting easier.

How much food is sufficient for suhur: Suhur is fulfilled whether the food is little or much. Even drinking one mouthful of water is sufficient for suhur. Abu Sa‘id al-Khudri said: “There is blessing in suhur. Do not abandon it, even if it is only by drinking one mouthful of water. Allah sends mercy upon those who eat suhur, and the angels pray for them.” —Ahmad.

The time of suhur: The time for suhur begins at midnight and lasts until dawn. It is recommended, however, to delay it. Zayd ibn Thabit said: “We ate suhur with the Messenger ﷺ, then we went to prayer”—that is, the dawn prayer. The narrator said: “I asked: How much time was there between them?” He replied: “The time it takes to recite fifty verses.” —Bukhari and Muslim. ‘Amr ibn Maymun said: The Companions of the Messenger ﷺ were quick to break the fast and slow to eat suhur.

Abu Dharr al-Ghifari said that the Messenger ﷺ said: “My Ummah will remain well as long as they hasten to break the fast and delay eating suhur. If uncertainty arises about whether dawn has appeared, it is permissible to eat and drink until one is certain that dawn has appeared. One must not act on mere doubt, for Allah has appointed certainty—not uncertainty—as the end time for eating and drinking. He said:”

وكُلُوا وَاشْرَبُوا حتى يتبين لكم الخيط الأبيض مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ .

“Eat and drink until the white thread becomes distinct to you from the black thread—that is, until dawn becomes clearly discernible.” (Surah al-Baqarah: verse 187)

A man said to Ibn ‘Abbas: “Whenever I become uncertain while eating suhur, I stop eating.” Ibn ‘Abbas said: “Continue eating as long as you are uncertain, until the uncertainty disappears.” Abu Dawud said: Imam Abu ‘Abdullah Ahmad ibn Hanbal said: “When the fasting person is uncertain whether dawn has appeared, he should continue eating until he is certain that dawn has appeared.” This was the view of Ibn ‘Abbas, ‘Ata’, and al-Awza‘i.

Al-Nawawi said: It is permissible for one who is uncertain about the time of dawn to eat; this is the unanimous view of the Shafi‘is.

2. Hastening to break the fast: It is recommended for the fasting person to break the fast promptly after sunset has been confirmed. Sahl ibn Sa‘d reported that the Messenger of Allah ﷺ said: “The people will remain well as long as they hasten to break the fast.” Bukhari and Muslim.

It is preferable to break the fast with an odd number of fresh, ripe dates. If these are unavailable, one may break the fast with water. Anas said: “Before prayer, the Messenger ﷺ used to break his fast with fresh, ripe dates. If dates were unavailable, he would use dried dates. If those too were unavailable, he would drink a few mouthfuls of water.” —Abu Dawud, Hakim, and Tirmidhi.

Salman ibn ‘Amir reported that the Messenger of Allah ﷺ said: “When any of you fasts, he should break his fast with dried dates. If they are unavailable, then with water, for water is purifying.” —Ahmad and Tirmidhi.

This hadith proves that it is recommended to have a brief iftar before Maghrib. One should eat the remaining food after the prayer. If the iftar meal has already been prepared, however, one should begin with it. Anas said that the Messenger of Allah ﷺ said: “When the evening meal is served at the time of iftar, begin breaking the fast with it before Maghrib, and do not hasten to complete the iftar while leaving the food.” —Bukhari and Muslim.

3. Supplicating while fasting at the time of iftar: Ibn Majah reported from ‘Abdullah ibn ‘Amr ibn al-‘As that the Messenger of Allah ﷺ said: “The supplication of the fasting person is not rejected at the time of breaking the fast.” At iftar, ‘Abdullah would make this supplication: “O Allah, I ask You by Your mercy, which encompasses all things, to forgive me.” It is also authentically reported that the Messenger ﷺ would say: “Thirst has gone, the veins are moistened, and the reward is assured, if Allah wills.” It is also reported that he would say: “O Allah, for Your sake I fasted, and with Your provision I break my fast.” Tirmidhi reported with an authentic chain that the Messenger of Allah ﷺ said: “The supplication of three people is not rejected: the fasting person until he breaks his fast”—which indicates that supplication is recommended throughout the entire fasting period—“the just ruler, and the oppressed person.”

4. Refraining from activities incompatible with fasting: Fasting is one of the greatest acts of worship that help one draw near to Allah. Allah prescribed it to discipline people’s desires and accustom them to righteous deeds. Therefore, the fasting person should refrain from actions that harm his fast, so that he may benefit from it and attain the taqwa mentioned by Allah in the following words:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

“O believers, fasting has been prescribed for you, just as it was prescribed for those before you, so that you may attain taqwa (restraint from evil out of fear of Allah).” (Surah al-Baqarah: verse 183)

Fasting is not merely abstaining from food, drink, and other acts prohibited during the fast. Abu Hurayrah reported that the Messenger of Allah ﷺ said: “Fasting is not merely abstaining from food and drink; rather, it is refraining from all vain, wrongful, and obscene acts. If someone insults you or behaves unjustly toward you, say: ‘I am fasting, I am fasting.’” —Ibn Khuzaymah, Ibn Hibban, and Hakim.

Abu Hurayrah reported in all the sound hadith collections except Muslim that the Messenger of Allah ﷺ said: “Allah has no need for the one who does not refrain from false speech and wicked actions to abstain from food and drink.” (That is, Allah does not accept his fast.) He also said: “There are many fasting people whose fasting earns them nothing but hunger, and many who spend the night in prayer whose vigil earns them nothing but sleeplessness.” —Nasa’i, Ibn Majah, and Hakim.

5. Using the miswak: Using the miswak during the fast is recommended for the fasting person. There is no difference in this regard between the beginning and the end of the day. Imam Tirmidhi said: Imam al-Shafi‘i did not consider it problematic to use the miswak in the first or latter part of the day. The Messenger ﷺ used the miswak while fasting. This was discussed earlier.

6. Generosity and Qur’an Study
Generosity and discussion of the Qur’an are always recommended (mustahabb), but greater emphasis is placed on them in Ramadan. Bukhari narrated from Ibn Abbas that the Messenger of Allah (peace and blessings be upon him) was the most generous of all people, and he was even more generous in Ramadan, when Jibril would meet him. Jibril met him every night of Ramadan and studied the Qur’an with him. Indeed, the Messenger of Allah (peace and blessings be upon him) was more swift in generosity than a driving wind. (That is, he gave so extensively and rapidly that even a storm wind seemed slow by comparison.)

7. Devotion and Strenuous Worship During the Last Ten Days of Ramadan: 1. Bukhari and Muslim narrated from Aishah (may Allah be pleased with her): When the last ten days of Ramadan began, the Messenger of Allah (peace and blessings be upon him) stayed awake at night, awakened his family, and exerted himself in worship. According to another narration by Muslim, he strove harder during the last ten days than at any other time.

2. Tirmidhi narrated from Ali (may Allah be pleased with him) that during the last ten days of Ramadan, the Messenger of Allah (peace and blessings be upon him) would awaken his family and exert himself vigorously in worship.

20. Acts Permissible During Fasting

The following acts are permissible during fasting:

1. Entering and Submerging Oneself in Water: Abu Bakr ibn Abd al-Rahman narrated from a Companion of the Messenger of Allah: I saw the Messenger of Allah (peace and blessings be upon him), while fasting, pouring water over his head because of intense heat or thirst. —Ahmad, Malik, and Abu Dawud.

Moreover, it is narrated from Aishah (may Allah be pleased with her) in Bukhari and Muslim that the Messenger of Allah (peace and blessings be upon him) would sometimes wake up fasting while in a state of janabah (ritual impurity caused by marital intercourse). He would then perform ghusl.

If water enters a fasting person’s stomach unintentionally, the fast remains valid.

2. Applying Kohl to the Eyes: Applying any liquid substance in drops to the eyes is harmless to the fast, whether or not its taste is felt in the throat, because nothing passes from the eyes into the stomach. It is reported that Anas (may Allah be pleased with him) applied kohl while fasting. This is the view of the Shafi‘i jurists, Ibn al-Mundhir, Ata, Hasan, Nasa’i, Awza‘i, Abu Hanifah, and Abu Thawr. Among the Companions, it was also the view of Ibn Umar, Anas, and Ibn Abi Awfa. This was also Dawud’s view. However, according to Tirmidhi, no reliable report from the Messenger of Allah (peace and blessings be upon him) has been found on these matters.

3. Kissing One’s Wife: This is permissible for one who is able to control himself.

Aishah (may Allah be pleased with her) said: The Messenger of Allah (peace and blessings be upon him) would kiss and touch his wives while fasting. He was more capable than all of you of controlling his desire. Umar (may Allah be pleased with him) said: One day I became aroused and kissed, although I was fasting. Then I went to the Messenger of Allah (peace and blessings be upon him) and said: I have committed a terrible act today. I kissed while fasting. The Messenger of Allah (peace and blessings be upon him) said: Consider this: if you rinsed your mouth with water while fasting, what would happen? I said: Nothing would happen. He said: Then what is the problem with this?
Ibn al-Mundhir said: Umar, Ibn Abbas, Abu Hurairah, Aishah, Ata, al-Sha‘bi, Hasan, Ahmad, and Ishaq permitted kissing. According to the Hanafi and Shafi‘i schools, kissing is makruh for one whose desire is aroused, but not for others. Nevertheless, avoiding it is preferable.

There is no difference in this matter between the young and the old. What matters is sexual arousal and the fear of ejaculation. If a young man or a capable older man becomes aroused, it is makruh. It is not makruh for an old man or a weak young man who does not become aroused. Nevertheless, avoiding it in all circumstances is preferable, whether the kiss is on the chin, the mouth, or elsewhere. Similarly, touching the body with the hand and embracing are both included under the ruling of kissing.

4. Receiving Injections: Their ruling is like that of kissing, whether they are given for nutrition or another purpose, and whether intravenously or under the skin. Although medicine may thereby reach the stomach, it does not reach it through the normal route.

5. Cupping: Drawing blood from the head or any other part of the body by cupping or another instrument is not unlawful. The Messenger of Allah (peace and blessings be upon him) underwent cupping while fasting. However, if it causes weakness in the fasting person, it is makruh. Thabit al-Bunani asked Anas (may Allah be pleased with him): Did you dislike cupping for a fasting person during the time of the Messenger of Allah (peace and blessings be upon him)? Anas replied: No, unless there was fear of weakness; then we avoided it. —Bukhari.

6. Rinsing the Mouth and Sniffing Water into the Nose: Excessiveness in this, such as gargling deeply, is makruh. Laqit ibn Sabrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: When you draw water into your nose, do so thoroughly, except when you are fasting. —Tirmidhi, Abu Dawud, Nasa’i, and Ibn Majah.

The scholars, however, considered putting medicine into the nose makruh, holding that there is a possibility of swallowing some of it. The hadith contains evidence supporting their view.
Ibn Qudamah said: If, while rinsing the mouth or sniffing water into the nose during ablution or bathing, water reaches the throat unintentionally without using excessive water, the fast is not harmed. This is one of the two views reported from Awza‘i, Ishaq, and al-Shafi‘i. It is also Ibn Abbas’s view.

According to Malik and Abu Hanifah, the fast is invalidated by this, because he caused water to enter his stomach while remembering that he was fasting. Thus, just as deliberately drinking water invalidates the fast, so does this.

Ibn Qudamah said: The first view is preferable—that the fast is not invalidated. We also have the argument that the water reached his throat without his intention or excessive use of water. If a fly were to fly into someone’s throat, the fast would not be invalidated; likewise, it is not invalidated in this case. The distinction between this and deliberately causing water to enter the throat is clear. (Ibn Abbas said: If a fly enters a fasting person’s throat, his fast is not invalidated.)

7. Miscellaneous: The same applies to things that cannot be avoided, such as swallowing saliva or road dust, flour entering the throat while sifting it, phlegm entering the throat, and the like. Ibn Abbas (may Allah be pleased with him) said: It is permissible to inspect a food item for defects and to look at or taste something one intends to purchase. Hasan would chew walnuts for his grandson while fasting. Ibrahim also permitted this. However, chewing sticky food that does not break into pieces when chewed is makruh. Al-Sha‘bi, al-Nakha‘i, and the Hanafi, Shafi‘i, and Hanbali jurists also considered it makruh. Aishah and Ata, however, considered it permissible, because it does not reach the stomach. It is like a stone kept in the mouth. This applies to food that does not break or fragment when chewed. If the food breaks into pieces and any piece enters the stomach, the fast is invalidated.
Ibn Taymiyyah said: It is permissible for a fasting person to smell perfumed substances. However, scholars differed concerning applying kohl, receiving injections, introducing drops of liquid into the urethral opening, and administering medicine to a person wounded in the middle of the head or in the abdomen. Some held that some of these invalidate the fast. Some held that all of them except kohl invalidate it. Others held that all invalidate it, but not drops. Still others held that everything except kohl and drops invalidates it. He then gave preference to the first view and said: The strongest view is that none of these invalidates the fast.
Fasting is a pillar of Islam, knowledge of which is obligatory for every Muslim. If these acts were such that Allah and His Messenger had prohibited them during fasting and declared that they invalidate the fast, it would have been the Messenger of Allah’s duty to explain this explicitly. Had he explained it, the Companions would have known it and conveyed it to the ummah, just as they conveyed the other rulings of the Shariah. Yet no Companion or scholar has narrated from the Messenger of Allah (peace and blessings be upon him) even an authentic or weak hadith concerning these matters. It is therefore clear that neither Allah nor His Messenger (peace and blessings be upon him) declared any of them objectionable or invalidating to the fast.
Acts that are unavoidable and widespread must be addressed by the Messenger (peace and blessings be upon him) through a general and universal declaration, and the ummah must transmit that declaration from one generation to the next. Thus it is understood that applying kohl and similar unavoidable, widespread practices are like using oil, bathing, applying perfume, and burning incense. If these invalidated the fast, the Messenger (peace and blessings be upon him) would certainly have explained it, just as he explained the acts that invalidate the fast. Since he did not, it is understood that they are like using perfume, burning incense, and applying oil. Incense sometimes rises to the nose, enters the brain, and spreads throughout the body. The body absorbs oil, which enters it and provides it with strength. Perfume likewise gives the body considerable strength. Since he did not prohibit the fasting person from these things, it is proven that burning incense, using perfume, applying oil, and applying kohl are permissible.
During the time of the Messenger (peace and blessings be upon him), Muslims were wounded in the head or abdomen during jihad and other events and applied medicine to their wounds. If this invalidated the fast, he would certainly have made it clear. Since he did not prohibit fasting people from using these treatments, it is known that they are neither prohibited nor invalidating. Kohl does not provide the body with food or nourishment. No one puts kohl into the stomach, through the nose, or through the mouth. Similarly, an injection that removes a substance from the body does not nourish it; rather, it extracts from it. It is like inhaling something that induces diarrhea or experiencing such fear that everything in the stomach is expelled, although nothing has to be introduced into the stomach. Medicine applied to wounds of the abdomen or head that reaches the stomach is not equivalent to food reaching the stomach.

Allah Most High said: “Fasting has been prescribed for you as it was prescribed for those before you, so that you may attain piety.” The Messenger of Allah (peace and blessings be upon him) said: “Fasting is a shield.” He also said: “Satan flows through the bloodstream of the children of Adam, so constrict Satan’s paths by means of hunger and fasting.” This shows that the fasting person is primarily commanded to abstain from food and drink, for piety lies in abstaining from them. Food and drink produce abundant blood, through which Satan travels. This blood is produced from food—not from injections, kohl, liquid drops placed in the urethra, or medicine applied to wounds of the abdomen or head.

8. Eating, Drinking, and Intercourse Are Permissible for the Fasting Person Until Dawn: When dawn begins

if there is food in his mouth, he must spit it out, and if he is engaged in intercourse, he must stop. If he spits out the food and stops intercourse, the fast remains valid. But if he deliberately swallows the food in his mouth or continues intercourse, the fast is invalidated. Bukhari and Muslim narrated from Aishah (may Allah be pleased with her): “The Messenger of Allah (peace and blessings be upon him) said: Bilal gives the call to prayer while it is still night, so continue eating and drinking until Ibn Umm Maktum gives the call to prayer.”

9. Beginning the Morning in a State of Janabah: It is known from the hadith narrated earlier by Aishah (may Allah be pleased with her) that it is permissible for a fasting person to remain in a state of janabah (major ritual impurity) until morning.

10. Purification from Menstruation and Postpartum Bleeding: When a menstruating or postpartum woman’s bleeding stops, it is permissible for her to delay bathing until morning. She may fast in this state, but she must purify herself in order to pray.

21. Acts That Invalidate the Fast

The causes that invalidate the fast are of two types:

1. Those that invalidate the fast and make making it up obligatory.

2. Those that invalidate the fast and make both making it up and offering expiation obligatory.

The acts that invalidate the fast and for which making up the fast alone is sufficient are:

1 and 2. Deliberately Eating and Drinking: Deliberately eating or drinking invalidates the fast, and the fast must be made up. If one eats or drinks unintentionally, forgetfully, or under compulsion, one is required to do neither make-up fasting nor expiation.

Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “If a fasting person eats or drinks forgetfully, let him complete his fast, for Allah has fed him and given him drink.” —All the major authentic hadith collections.

Tirmidhi said: Most scholars act according to this hadith. Sufyan al-Thawri, al-Shafi‘i, Ahmad, and Ishaq held this view.

Al-Daraqutni, al-Bayhaqi, and al-Hakim narrated that Abu Hurairah said: The Messenger of Allah (peace and blessings be upon him) said: “Whoever unintentionally does something that breaks the fast in Ramadan is not required to make it up or offer expiation.”

Ibn Abbas narrated that the Messenger of Allah (peace and blessings be upon him) said: “Allah has pardoned my ummah for mistakes and for what they are compelled to do.” Ibn Majah, al-Tabarani, and al-Hakim.

3. Deliberately Inducing Vomiting: If someone deliberately induces vomiting, then the fast must be made up

However, if vomiting occurs involuntarily, neither making up the fast nor expiation is required. Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Whoever vomits involuntarily is not required to make up the fast. But whoever deliberately vomits—by smelling something that induces vomiting or putting a finger down the throat—must make it up.” —Ahmad, Abu Dawud, Tirmidhi, Ibn Majah, Ibn Hibban, al-Daraqutni, and al-Hakim.

Al-Khattabi said: I know of no disagreement that involuntary vomiting does not require making up the fast, whereas deliberate vomiting does.

4 and 5. Menstruation and Postpartum Bleeding: If either occurs even at the last moment before sunset, the fast is invalidated and must be made up. The scholars are unanimous on this.

6. Deliberately Causing Ejaculation: Whether caused by a husband kissing or embracing his wife, masturbation, or any other means, this invalidates the fast and makes making it up obligatory. If ejaculation occurs during the daytime of the fast merely by looking at one’s wife, the fast is not invalidated and neither making it up nor expiation is required. Likewise, pre-seminal fluid does not affect the fast, whether little or much.

7. Swallowing Something Not Normally Eaten or Introducing It into the Stomach: Most scholars hold that this invalidates the fast, such as a large quantity of salt

8. Whoever, while fasting, intends to break the fast invalidates it even if he does not eat or drink anything. Intention is an integral part of fasting; therefore, intending to break the fast necessarily invalidates it.

9. If someone eats, drinks, or has intercourse believing that the sun has set or that dawn has not yet come, and it later becomes clear that this belief was mistaken, most scholars, including the four Imams, say that the fast must be made up. Ishaq, Dawud, Ibn Hazm, Ata, Urwah, Hasan al-Basri, and Mujahid, however, held that the fast remains valid and need not be made up, because Allah said:

لَيْسَ عَلَيْكُمْ جُنَاحٌ فِيهَا أَخطائي به، ولكن ما تعمدت قلوبكم .

“There is no blame upon you for what you do by mistake, but only for what your hearts deliberately intend.” (Surah al-Ahzab: 4)

Moreover, I have just quoted the statement of the Messenger (peace and blessings be upon him): Allah has pardoned the mistakes of my ummah.

Abd al-Razzaq narrated: During the caliphate of Umar ibn al-Khattab, the people broke their fast. I saw large cooking pots brought out from Hafsah’s (may Allah be pleased with her) house, and the people drank. Immediately afterward, the sun emerged from beneath the clouds. The people were greatly distressed. Many said: We will make up this day’s fast. Umar (may Allah be pleased with him) said: Why? By Allah, we did not intend to commit a sin.

Bukhari narrated from Asma bint Abi Bakr: During the time of the Messenger (peace and blessings be upon him), we broke our fast one cloudy day; then the sun emerged. Ibn Taymiyyah said: This hadith establishes two points:

First: When the sky is cloudy, delaying iftar in order to ascertain sunset is not recommended, because the Messenger (peace and blessings be upon him) and the Companions did not do so. The Messenger (peace and blessings be upon him) did not instruct the Companions to do it, although the Companions were more obedient to Allah and His Messenger than all Muslims who came after them.

Second: It is not necessary to make up the fast for this reason. If the Messenger (peace and blessings be upon him) had ordered them to make it up, that would have been widely reported, just as the incident of breaking the fast was reported. Since it was not reported, it is proven that he did not order them to make it up.

According to most scholars, the only act that makes both making up the fast and expiation obligatory is marital intercourse.

Abu Hurairah (may Allah be pleased with him) narrated that a man came to the Messenger of Allah (peace and blessings be upon him) and said: O Messenger of Allah, I am ruined. He asked: What ruined you? The man replied: I had intercourse with my wife during Ramadan. The Messenger (peace and blessings be upon him) asked: Can you free a slave? He said: No. He asked: Can you fast two consecutive months? He said: No. He asked: Can you feed sixty poor people? He said: No. Then he waited. After a while, nearly fifteen sa‘ of dates were brought to the Messenger of Allah (peace and blessings be upon him). He said: Take these and give them in charity. The man said: Is there anyone poorer than me? There is no one around Madinah more in need of these dates than I am. The Messenger of Allah (peace and blessings be upon him) laughed so broadly that his four molars became visible, and said: Go and feed them to your family. —All the major authentic hadith collections. (One of al-Shafi‘i’s two views is that poverty excuses one from expiation. This is Ahmad’s well-known view, and some Malikis also held it. Most scholars, however, say that poverty does not cancel expiation.)

Most scholars hold that if both husband and wife intentionally have intercourse during the daytime of Ramadan while fasting with the intention of fasting, and without compulsion, expiation is obligatory for both. (If the fast is a make-up fast for Ramadan or a vowed fast, however, and intercourse breaks it, expiation is not required.) If the intercourse occurs by mistake or without free choice—for example, through compulsion, rape, or coercion—or if they had not intended to fast, neither is required to offer expiation. If the husband forces his wife to have intercourse, or she breaks her fast due to a valid excuse, expiation is obligatory upon the husband but not the wife. According to the Shafi‘i school, expiation is never obligatory upon the wife, whether she acts voluntarily or under compulsion; she is required only to make up the fast. Al-Nawawi said: The soundest general view is that expiation is obligatory only upon the man, on his own behalf, and nothing is obligatory upon the wife. Since this is a financial obligation connected with intercourse, it is connected to the man rather than the wife, and is analogous to the bridal dower. Abu Dawud said: Imam Ahmad was asked about a man who had intercourse with his wife during Ramadan: Is his wife required to offer expiation?

He replied: We have not heard that the wife must offer expiation.

It is stated in al-Mughni: The reason is that the Messenger of Allah (peace and blessings be upon him) ordered the man who had intercourse during Ramadan to free a slave, but he ordered nothing of the wife, even though he knew that she had participated in the act.

Expiation must be offered in the sequence stated in the hadith. This is the view of most scholars. First, one must free a slave. If unable to do so, one must fast two consecutive months. (These two months may not include Ramadan, Eid, or the Days of Tashriq.) If unable to do that, one must feed sixty poor people with food of the average quality eaten by one’s family. (Regarding the food, Imam Ahmad held that each poor person should receive one mudd of wheat, or half a sa‘ of barley or dates. Abu Hanifah held that half a sa‘ of wheat, and one sa‘ of other foods, should be given. Al-Shafi‘i and Malik held that one mudd of whatever food is given should be provided. This was also the view of Abu Hurairah, Ata, and Awza‘i, and it is the better-known view, since fifteen sa‘ were given to the Bedouin.) Moving from one option to the next in this sequence is permissible only when unable to perform the preceding one.
The Malikis and one view attributed to Ahmad hold that one may choose freely among these three options; whichever one chooses fulfills the expiation. Malik narrated from Abu Hurairah (may Allah be pleased with him): A man broke his fast during Ramadan, so the Messenger of Allah (peace and blessings be upon him) ordered him either to free a slave, fast two consecutive months, or feed poor people. —Muslim. The word “or” clearly indicates a choice. Furthermore, since expiation becomes obligatory because of a single violation, it is appropriate that one may choose among the alternatives, as in the expiation for an oath.

Al-Shawkani said: Both sequence and choice are found in the various narrations, but the narrations indicating sequence are more numerous. Al-Muhallab and al-Qurtubi reconciled all the narrations, together with their multiple incidents.

Al-Hafiz said: Multiple incidents are highly unlikely, because there was only one incident. The occasion was one, and the basic principle is that there was not more than one incident. Some scholars hold that sequence indicates preference, while granting a choice indicates the validity of every alternative. Others hold precisely the opposite: sequence indicates the validity of every alternative, while granting a choice indicates preference.
A person who deliberately has intercourse during Ramadan, does not offer expiation, and then has intercourse again on another day at the end of Ramadan is sufficiently cleared by offering one expiation. This is the Hanafi view and one view attributed to Ahmad. The reason is that this is a punishment for an offense whose cause was repeated before the punishment was imposed; therefore, the offenses merge into one another. Imam Malik, al-Shafi‘i, and according to one narration Ahmad said that he must offer two expiations, because each day is a distinct day of worship. Since expiation becomes obligatory when that day is spoiled, one offense does not merge into another, as it would not if the acts occurred in two different Ramadans.

The scholars have unanimously agreed that if someone intentionally has intercourse during Ramadan, offers the expiation, and then has intercourse again on another day, he must offer a separate expiation. Likewise, they have agreed that if someone has intercourse twice on the same day and has the second intercourse without having offered the expiation for the first, one expiation becomes obligatory upon him. If he has already offered the expiation for the first intercourse, then according to most imams he need not offer an expiation for the second. Imam Ahmad holds that he must offer a second expiation.

22. Making Up the Ramadan Fast

Making up missed Ramadan fasts is not immediately obligatory; rather, it is obligatory with flexibility, and may be performed at any time. The expiation is likewise. It is narrated from Aishah (may Allah be pleased with her) that she would make up the fasts she had missed in Ramadan during Sha‘ban, and would not make them up immediately after Ramadan even though she was able to do so. A make-up fast is equivalent to the original fast: however many fasts are missed, that same number must be observed—none more. The difference between an original fast and a make-up fast is that make-up fasts need not be observed consecutively. Allah has said: “Whoever is ill or traveling shall complete the number on other days.” That is, whoever breaks the fast due to illness or travel shall fast on other days the same number of days as he missed, whether consecutively or intermittently. Allah commanded fasting without qualification and imposed no such condition.

Al-Daraqutni narrated from Ibn Umar (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “A person may make up the Ramadan fasts intermittently, or consecutively.”

If someone delays making up the fasts until another Ramadan arrives, he should fast the Ramadan that has arrived and then make up the remaining fasts afterward. He need not pay any fidyah. It makes no difference whether the delay was due to an excuse or without an excuse. This is the view of the Hanafi school and al-Hasan al-Basri.

However, according to Imam Malik, al-Shafi‘i, Ahmad, Ishaq, and the Hanafis, if the delay was due to an excuse, no fidyah is required. But if the delay was without an excuse, the person must fast the arriving Ramadan and then make up the missed fasts, while giving an additional one mudd of food as fidyah for each fast. Yet they have no acceptable proof for this view. The Hanafi position on this matter is correct, because no legal ruling in the Shariah is valid without a Qur’anic verse or an authentic hadith.

One who dies while owing fasts: The scholars have unanimously agreed that if someone dies owing prayers, they cannot be discharged by his wali or anyone else praying on his behalf. Likewise, there is no ruling permitting anyone else to fast on behalf of a person who is unable to fast during his lifetime.

As for someone who was able to fast but died without fasting before his death, thereby dying while owing fasts, the jurists have held differing opinions concerning him.

The view of most scholars, including Abu Hanifah and Malik, and the well-known view of al-Shafi‘i, is that his wali should not fast on his behalf; rather, one mudd of food should be distributed for each day (according to the Hanafis, half a sa‘ of wheat and one sa‘ of other staple foods). The preferred view in the Shafi‘i school is that it is recommended for the wali to fast on his behalf, thereby freeing the deceased from the obligation, and that there is no need to feed anyone on his behalf. “Wali” here means a relative, whether from the paternal side, an heir, or someone else.

If a relative fasts on behalf of the deceased with the wali’s permission, it is valid; without permission, it is not valid. The evidence is the hadith narrated by Ahmad, al-Bukhari, and Muslim from Aishah: “The Messenger of Allah (peace and blessings be upon him) said: ‘Whoever dies while owing fasts, his wali shall fast on his behalf.’” Al-Bazzar’s narration additionally says, “if he wishes.”

Ahmad, al-Tirmidhi, Abu Dawud, al-Nasa’i, and Ibn Majah narrated from Ibn Abbas (may Allah be pleased with him): “A man came to the Messenger of Allah (peace and blessings be upon him) and said, ‘O Messenger of Allah, my mother died owing one month of fasting. Should I make it up on her behalf?’ The Messenger (peace and blessings be upon him) said, ‘If your mother had a debt, would you repay it?’ He said, ‘Certainly.’ The Messenger of Allah (peace and blessings be upon him) said, ‘Then repaying Allah’s debt is more deserving of being fulfilled.’”

Al-Nawawi said: This view is sound and acceptable. We believe in it. Among our imams, those who were discerning and reconciled hadith with fiqh also acknowledged this view as sound.

The method of determining fasting times in countries where the days are long and the nights short: Jurists have differed over which country should be followed in countries where the days are long and the nights short, and in those where the nights are long and the days short. Some say that the times should be determined by following a country or city with moderate conditions where the Shariah is practiced, such as Makkah and Madinah. Others say that the nearest country with moderate conditions should be followed.

23. Laylat al-Qadr

Virtue: Laylat al-Qadr is the best night of the year, because Allah has said:

إنَّا أَنزَلْنَاهُ فِي لَيْلَةِ القَدر وَمَا أَدْرَكَ مَا لَيْلَةُ الْقَدْرِ لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ.

Meaning: “Indeed, We sent it down on Laylat al-Qadr. And what will make you know what Laylat al-Qadr is? Laylat al-Qadr is better than a thousand months.” That is, righteous deeds performed on Laylat al-Qadr, such as prayer, recitation, and remembrance, are better than righteous deeds performed over a thousand months in which there is no Laylat al-Qadr.”

It is recommended to seek Laylat al-Qadr on the odd nights of the last ten days of Ramadan. The Messenger of Allah (peace and blessings be upon him) devoted himself intensely to seeking it during the last ten days of Ramadan. As mentioned earlier, when the last ten days of Ramadan began, the Messenger (peace and blessings be upon him) would stay awake at night, awaken his family, and strive intensely in worship (that is, he would distance himself from his wives and devote himself to increased worship).

Which night is Laylat al-Qadr? Scholars have differed in determining this night. Some have said the twenty-first night, some the twenty-third, some the twenty-fifth, and some the twenty-ninth. Others say that it moves among the odd nights of the last ten days. Most, however, hold that Laylat al-Qadr is the twenty-seventh night. Ahmad narrated from Ibn Umar that the Messenger of Allah (peace and blessings be upon him) said: “Whoever seeks Laylat al-Qadr should seek it on the twenty-seventh night.” Muslim, Ahmad, Abu Dawud, and al-Tirmidhi narrated from Ubayy ibn Ka‘b: “Ubayy said: ‘By Allah, besides Whom there is no deity, it is certainly in Ramadan. By Allah, I know which night it is. It is the night on which the Messenger (peace and blessings be upon him) commanded us to pray. It is the twenty-seventh night. Its sign is that the sun will rise white the following morning, without rays.’”

Prayer and supplication on this night: 1. Al-Bukhari and Muslim narrated from Abu Hurayrah:

The Messenger of Allah (peace and blessings be upon him) said: “Whoever stays awake in prayer on Laylat al-Qadr with faith and seeking Allah’s pleasure will have his past sins forgiven. 2. Ahmad, Ibn Majah, and al-Tirmidhi narrated from Aishah (may Allah be pleased with her). Aishah said: I said, ‘O Messenger of Allah, if I recognize which night is Laylat al-Qadr, what should I say during it?’ He said, ‘Say:’اللَّمُرَّ إِنَّكَ عفو تحب العفو فاعف عنيO Allah, You are Pardoning and love to pardon, so pardon me.”

24. I‘tikaf

1. Meaning of I‘tikaf: Linguistically, i‘tikaf means clinging to something and confining oneself to it, whether it is good or bad. Allah the Exalted has said: “What are these statues to which you remain devoted?” That is, to whose worship are you devoted? Its technical meaning, intended here, is remaining continuously in a mosque for a specified period with the intention of seeking nearness to Allah.

2. I‘tikaf according to the Shariah: The scholars unanimously agree that i‘tikaf is legislated. The Messenger of Allah (peace and blessings be upon him) performed i‘tikaf for ten days every Ramadan. In the year in which he died, he performed i‘tikaf for twenty days. —Al-Bukhari, Abu Dawud, and Ibn Majah.

His Companions and wives performed i‘tikaf with him and afterward as well. Although the Messenger (peace and blessings be upon him) established i‘tikaf, there is no authentic hadith concerning its virtue. Abu Dawud said: I asked Imam Ahmad, “Do you know anything about the virtue of i‘tikaf?” He said: “I have found nothing except some weak reports.”

3. Types of i‘tikaf: I‘tikaf is of two types: Sunnah and obligatory. The i‘tikaf that a Muslim undertakes voluntarily to seek nearness to Allah, earn reward, and imitate and follow the Messenger of Allah (peace and blessings be upon him) is Sunnah i‘tikaf. Performing Sunnah i‘tikaf during the last ten days of Ramadan is especially important, because, as mentioned earlier, the Messenger of Allah (peace and blessings be upon him) devoted himself during this period to the greatest effort in worship.

In contrast, the i‘tikaf that a person makes obligatory upon himself is obligatory i‘tikaf. For example, someone may make an unconditional vow, saying, “I make it obligatory upon myself for Allah to perform i‘tikaf for such-and-such a period” (or “I will perform i‘tikaf for Allah for such-and-such days or such-and-such a period”), or a conditional vow, saying, “If Allah cures my sick person, I will definitely perform i‘tikaf for such-and-such days or such-and-such a period.” It is narrated in Sahih al-Bukhari that the Messenger of Allah (peace and blessings be upon him) said: “Whoever vows to obey Allah should obey Him.” It is also narrated in al-Bukhari that Umar (may Allah be pleased with him) said: “O Messenger of Allah, I vowed to perform i‘tikaf for one night in al-Masjid al-Haram.” The Messenger of Allah (peace and blessings be upon him) said: “Fulfill your vow.”

4. The duration of i‘tikaf: Obligatory i‘tikaf must be performed for exactly the period for which the person making the vow vowed. If he vowed one day or more, he must perform i‘tikaf for exactly one day or for the specified longer period.

In contrast, Sunnah or recommended i‘tikaf has no fixed duration. I‘tikaf is fulfilled simply by staying in the mosque with the intention of i‘tikaf, whether the period is long or short. He will receive reward for however long he remains in the mosque. When he later leaves the mosque and returns, he should renew his intention if he intends i‘tikaf. Ya‘la ibn Umayyah said: “Even if I remain in the mosque for an hour, I do not remain there except with the intention of i‘tikaf.” Ata said: “However long someone remains in the mosque, that is his i‘tikaf for that period.” If someone sits in the mosque hoping for virtue and reward, that too is i‘tikaf; otherwise, it is not i‘tikaf. A person performing recommended i‘tikaf may end it before the period for which he intended it, if he wishes.

It is narrated from Aishah (may Allah be pleased with her) that when the Messenger of Allah (peace and blessings be upon him) intended to perform i‘tikaf, he would first pray Fajr and then enter the place of his i‘tikaf. Once he intended to perform i‘tikaf during the last ten days of Ramadan, so he ordered that a place of i‘tikaf be constructed for him, and it was immediately constructed. Aishah said: When I saw this, I ordered that a place be constructed for me, and it was constructed. The other wives of the Messenger of Allah (peace and blessings be upon him) also ordered places to be constructed, and they were constructed. After praying Fajr, the Messenger of Allah (peace and blessings be upon him) looked toward the places and said: “What is this? Do you intend to perform worship?” He immediately ordered that his place of i‘tikaf be dismantled, and it was dismantled. His wives likewise ordered that their places be dismantled, and they were dismantled. Thereafter, i‘tikaf was postponed until the first ten days of Shawwal.

The Messenger of Allah’s (peace and blessings be upon him) ordering his wives to dismantle their places of i‘tikaf and to abandon i‘tikaf even after they had formed the intention proves that i‘tikaf may be ended after it has begun. The hadith also shows that a husband may prevent his wife from performing i‘tikaf without his permission, and this is the view of most scholars. There is, however, disagreement over whether a husband may prohibit her again after granting permission once. According to al-Shafi‘i, Ahmad, and Dawud, a husband has the right to prevent and prohibit voluntary i‘tikaf.

(Aishah’s aforementioned hadith proves that it is permissible for a person performing i‘tikaf to construct a separate place for himself inside the mosque, where he can remain in seclusion throughout the period of i‘tikaf. The condition is that this must not inconvenience others or make the space cramped for them. Such a separate place or enclosure should be made at the far end of the mosque or in an adjoining open area, so that it does not inconvenience others or reduce their space, while providing him with a more complete place of seclusion. The reason for the Messenger’s displeasure, mentioned in this hadith, at his wives constructing separate enclosures is explained in Muslim’s commentary. He feared that the wives might not be wholly devoted and sincere in i‘tikaf. Rather, they might have wished merely to remain near him, competing over who loved the Messenger more and whom he loved more. He therefore disliked their remaining in the mosque, although he would gather others there, and ordinary Bedouins and even hypocrites would come to him. His wives, on the other hand, had to come and go to him for their various needs and speak to him about daily matters. Another possible reason is that if he saw his wives near him while he was performing i‘tikaf, it might seem that he was staying at home with his wives. This would defeat the purpose of i‘tikaf, which is undertaken to withdraw from wives, worldly relationships, and the like. Alternatively, they may have made the mosque cramped by their separate enclosures; this too may have been the reason for his displeasure.)

5. Conditions of i‘tikaf: The conditions of i‘tikaf are that the person performing it be a Muslim, capable of distinguishing right from wrong, free from menstruation and postnatal bleeding, and free from the impurity caused by ejaculation. Thus, the i‘tikaf of a disbeliever, an immature child lacking sound judgment, or an impure person is not valid.

6. The pillars of i‘tikaf: The essence of i‘tikaf is remaining in a mosque with the intention of seeking nearness to Allah. If one does not remain in a mosque, or does not intend to worship Allah, there is no i‘tikaf. The necessity of intention is proven by Allah’s words:

وما أمروا إلا ليعبدوا الله مخلصين له الدين .

“They were only commanded to worship Allah with sincere devotion.” (Surah al-Bayyinah, verse 5)

And by the statement of the Messenger of Allah (peace and blessings be upon him): “Actions are judged only by intentions, and every person will have only what he intended.” —Sahih al-Bukhari.

The proof that a mosque is essential for i‘tikaf is Allah’s statement:

ولا تباعر و من وانتي عَاكِفُونَ فِي الْمَسَاجِلِ .

“Do not have intercourse with your wives while you are performing i‘tikaf in the mosques.” (Surah al-Baqarah, verse 187)

This verse proves that if i‘tikaf were valid anywhere other than a mosque, intercourse with one’s wife would not have been specifically prohibited while performing i‘tikaf in a mosque, since intercourse contradicts i‘tikaf. Thus, it is known that i‘tikaf must be performed only in a mosque.

7. The definition of the mosque in which i‘tikaf is valid: Jurists have differed over the definition of the mosque in which i‘tikaf is valid. According to Abu Hanifah, Ahmad, Ishaq, and Abu Thawr, i‘tikaf is valid only in a mosque where the five daily prayers are performed and congregational prayer is held. This is because the Messenger of Allah (peace and blessings be upon him) said: “I‘tikaf is valid in every mosque in which an imam and a muezzin are appointed.” —Al-Daraqutni.

Imam Malik, al-Shafi‘i, and Dawud say that i‘tikaf is valid in any mosque, because no sound proof has been found for excluding some mosques or specifying others. According to the Shafi‘is, performing i‘tikaf in a congregational mosque is preferable, because the Messenger (peace and blessings be upon him) performed i‘tikaf in a congregational mosque. Moreover, most prayers are performed in congregation in such mosques. If Friday prayer falls during the period of i‘tikaf, it is not proper to perform i‘tikaf in another mosque.

If the minaret or place from which the call to prayer is given is inside the mosque or within its grounds, it is permissible for a person performing i‘tikaf to go there and give the call to prayer. He may also ascend the mosque’s roof, because all of these are parts of the mosque. However, if the minaret’s door is outside the mosque, voluntarily ascending it invalidates i‘tikaf. According to the Hanafis and Shafi‘is, and one view attributed to Imam Ahmad, the mosque’s courtyard is part of the mosque. According to another view attributed to Ahmad and the view of Malik, it is not part of the mosque. Therefore, a person performing i‘tikaf may not go out into the mosque’s courtyard.

According to most scholars, a woman’s i‘tikaf is not valid in the place designated for prayer in her home, because that place is not called a mosque. There is no disagreement concerning the permissibility of selling that place. On the other hand, sound evidence establishes that the wives of the Messenger (peace and blessings be upon him) performed i‘tikaf in the Prophet’s Mosque.

8. Fasting for the person performing i‘tikaf: It is better for a person performing i‘tikaf to fast, but there is no harm if he does not. Al-Bukhari narrated from Ibn Umar (may Allah be pleased with him) that Umar (may Allah be pleased with him) said to the Messenger of Allah (peace and blessings be upon him): “O Messenger of Allah, during the Age of Ignorance I vowed to perform i‘tikaf for one night in al-Masjid al-Haram.” The Messenger (peace and blessings be upon him) said: “Fulfill your vow.” His order to fulfill the vow proves that fasting is not a condition for i‘tikaf, since fasting is not valid at night. Sa‘id ibn Mansur narrated from Abu Sahl that Sahl said: A woman of my family had vowed to perform i‘tikaf. I asked Umar ibn Abd al-Aziz, and he said: “She must fast only if she vowed to fast; otherwise, she need not.” Al-Zuhri then said: “There is no i‘tikaf without fasting.” Umar asked: “Did you hear this from the Messenger of Allah (peace and blessings be upon him)?” Al-Zuhri said: “No.” He asked: “From Abu Bakr?” He said: “No.” He asked: “From Umar?” He said: “No.” He asked: “From Uthman?” He said: “No.” … I then left him, met Ata and Tawus, and asked them. Tawus, pointing to a certain man, said: “So-and-so used to think that the woman need not fast unless she had vowed to fast.” Ata said: “If the woman did not vow to fast, fasting is not required of her.” Al-Khattabi said: “The scholars have differed on this matter.” Al-Hasan al-Basri said: “I‘tikaf without fasting is valid,” and this is also the view of Imam al-Shafi‘i. It is narrated from Ali (may Allah be pleased with him) and Ibn Masud that they said: “A person performing i‘tikaf may fast if he wishes, and may perform i‘tikaf without fasting if he wishes.” According to al-Awza‘i and Malik, i‘tikaf is not valid without fasting. This is also the view of Ibn Umar, Ibn Abbas, Aishah, Sa‘id ibn al-Musayyab, Urwah ibn al-Zubayr, al-Zuhri, and the scholars known as Ahl al-Ra’y, who exercise ijtihad alongside the Qur’an and Sunnah.

9. The time of entering and leaving the place of i‘tikaf: We have already stated that recommended i‘tikaf has no fixed duration. Whenever a person performing i‘tikaf enters the mosque and intends, by remaining there, to seek nearness to Allah, he is considered to be performing i‘tikaf until he leaves. If he intends to perform i‘tikaf during the last ten days of Ramadan, he should enter the place of i‘tikaf before sunset. Al-Bukhari narrated from Abu Sa‘id that the Messenger of Allah (peace and blessings be upon him) said: “Whoever performs i‘tikaf with me should perform i‘tikaf during the last ten days.” The ten days means ten nights. The first of those ten nights is the twenty-first or twentieth night. The hadith stating that when the Messenger of Allah (peace and blessings be upon him) intended i‘tikaf, he would pray Fajr and then enter the place of i‘tikaf means that after Fajr he entered the place designated for his i‘tikaf. However, his entry into the mosque for i‘tikaf occurred at the beginning of the night.

Whoever performs i‘tikaf during the last ten days of Ramadan should leave the mosque after sunset on the last day of Ramadan, according to Abu Hanifah and al-Shafi‘i. According to Malik and Ahmad, leaving after sunset completes the ten-day i‘tikaf, but it is recommended to remain in the mosque until before the Eid prayer. Al-Athram narrated from Abu Qilabah that he would spend the night of Eid al-Fitr (that is, the preceding night) in the mosque, then leave in the morning as if going to the Eid prayer. While he was in i‘tikaf, no mat or prayer rug was spread for him; rather, he sat like the other worshippers. On the day of Eid al-Fitr, I went to him and saw Juwayriyyah al-Muzaniyyah on his lap. I thought she was his daughter, but later it became known that she was his slave woman. He set her free and then departed as if going to the Eid prayer. Ibrahim said: “When someone performed i‘tikaf during the last ten days of Ramadan, people preferred that he remain in the mosque on the night of Eid al-Fitr and then go from the mosque to the Eid prayer ground in the morning.” If someone vows to perform i‘tikaf for one day or a specified number of days, or performs recommended i‘tikaf, he should begin i‘tikaf before dawn and leave the mosque after the sun has completely set, whether this is in Ramadan or at another time. If someone vows to perform i‘tikaf for one night or a specified number of nights, or performs recommended i‘tikaf, he should enter i‘tikaf before the sun has completely set and leave after dawn. Ibn Hazm said: This is because the night begins after sunset and ends at dawn, while the day begins at dawn and ends at sunset. A person is not obligated to do anything beyond what he intended or made obligatory upon himself. If someone vows to perform i‘tikaf for one month or intends voluntary i‘tikaf, his month begins with the first night of that month. He should enter the mosque before sunset has fully occurred and leave after sunset at the end of the month, whether it is Ramadan or another month.

10. Actions recommended and disliked for a person performing i‘tikaf: It is recommended to perform abundant voluntary worship, pray, recite the Qur’an, say Subhanallah, al-hamdu lillah, Allahu akbar, and la ilaha illallah, and seek forgiveness for sins. It is recommended for the person performing i‘tikaf to send blessings and peace upon the Messenger of Allah (peace and blessings be upon him), supplicate, and perform similar acts of worship that help one draw near to Allah and strengthen one’s relationship with Him. Studying Islamic knowledge, tafsir, hadith, the biographies of the prophets and righteous people, and books on fiqh and religion is also desirable. Following the example of the Messenger of Allah (peace and blessings be upon him), it is recommended to stay in a tent set up in the mosque’s courtyard. It is disliked to engage in actions, speech, and discussions that have no benefit. Al-Tirmidhi and Ibn Majah narrated from Abu Basrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “Part of a person’s excellent Islam is leaving what does not concern him.”

That does not mean that adopting complete silence and considering it a means of drawing closer to Allah is disliked. Bukhari, Abu Dawud, and Ibn Majah narrated from Ibn Abbas: One day the Messenger of Allah (peace and blessings be upon him) was delivering a sermon when he suddenly saw a man standing motionless. He asked about the man’s identity. The people informed him that he was the father of Israel. He had vowed to remain standing, never sit, never stay in the shade, and fast. The Messenger (peace and blessings be upon him) said: “Command him to speak, stay in the shade, sit, and complete his fast.” Abu Dawud narrated from Ali (may Allah be pleased with him) that the Messenger (peace and blessings be upon him) said: “A person who becomes fatherless after reaching maturity is not called an orphan, and one should not observe silence throughout the entire day until night.” The following things are permissible for a person observing i‘tikaf:

11. The following acts are permissible for a person observing i‘tikaf: 1. Leaving the place of i‘tikaf to see one’s family off. Safiyyah (may Allah be pleased with her) said: “The Messenger of Allah (peace and blessings be upon him) was observing i‘tikaf. I came to visit him at night. After speaking with him, I left and returned home. The Messenger (peace and blessings be upon him) accompanied me to take me home. Safiyyah’s residence was at the house of Usamah ibn Zayd. At that time, two Ansari men were passing by them. When they saw the Messenger of Allah (peace and blessings be upon him), they began to hurry away. The Messenger of Allah (peace and blessings be upon him) said: ‘Go slowly. Listen, this is Safiyyah bint Huyayy, my wife.’ They said: ‘Glory be to Allah, O Messenger of Allah!’—that is, ‘Could we ever think that you were meeting a woman unrelated to you?’ The Messenger of Allah (peace and blessings be upon him) said: ‘Satan flows through a human being like blood through the veins. I feared that he might cast an evil thought into the hearts of both of you.’” —Bukhari, Muslim, and Abu Dawud.

(Al-Khattabi said: This hadith shows that he left the mosque to escort Safiyyah to her home. This proves that if a person observing i‘tikaf leaves the mosque for a necessary matter recognized by the Shariah, his i‘tikaf is not invalidated, and i‘tikaf is not an obstacle to doing charitable acts. It has been narrated from Imam al-Shafi‘i that he said: The Messenger (peace and blessings be upon him) identified Safiyyah to the two Ansari Companions out of affection for them. Had they entertained an evil suspicion about the Messenger (peace and blessings be upon him), they would have become unbelievers. Therefore, he hastened to inform them of the matter so that their faith would not be ruined. In Tarikh Ibn ‘Asakir, Ibrahim ibn Muhammad narrated: We were at Ibn ‘Uyaynah’s gathering, and Imam al-Shafi‘i was present and discussing this hadith. Ibn ‘Uyaynah asked Imam al-Shafi‘i: What is the lesson of this hadith? He replied: When you find yourselves in such a situation, act in such a way that no evil suspicion about you may arise. The Messenger (peace and blessings be upon him) never accused his Companions of entertaining evil suspicions about him, for he was the most truthful person on earth with regard to Allah. Ibn ‘Uyaynah said: O Abu ‘Abdullah—the kunyah of Imam al-Shafi‘i—may Allah reward you with the best reward. You always say things that please us greatly.)

2. Combing the hair, shaving the head, cutting the nails, removing dirt from the body, wearing good clothes, and using perfume. Aishah (may Allah be pleased with her) said: “While the Messenger of Allah (peace and blessings be upon him) was observing i‘tikaf in the mosque, he would extend his head toward me through the opening in the room, and I would wash his head. According to Musaddad’s narration: ‘I would comb his hair with a comb while I was menstruating.’” —Bukhari, Muslim, and Abu Dawud.

3. Leaving the mosque for an unavoidable need. Aishah (may Allah be pleased with her) said: “When the Messenger (peace and blessings be upon him) was observing i‘tikaf, he would extend his head toward me, and I would comb his hair. He would enter the house only to attend to human needs.” —Bukhari and Muslim.

Ibn al-Mundhir said: The scholars unanimously agree that it is permissible to leave during i‘tikaf to urinate or defecate, since this is an unavoidable need that cannot be fulfilled inside the mosque. If no one can be found to bring food and drink, it is also permissible to leave for the need to eat and drink. If one suddenly vomits, one may leave in order to vomit outside the mosque. It is permissible to leave the mosque for any urgent matter that cannot be carried out there. However, one may not remain outside longer than necessary. I‘tikaf is not invalidated if one does not remain outside for a long time. One may also leave to perform ghusl to remove the impurity caused by ejaculation and to clean impurity from the body or clothing.

Sa‘id ibn Mansur narrated that Ali ibn Abu Talib (may Allah be pleased with him) said: Even if someone is observing i‘tikaf, he should attend the Friday and funeral prayers, visit the sick, and go to instruct his family to obtain whatever they need. However, he must give the instruction while standing and then return to the mosque. Ali (may Allah be pleased with him) gave his nephew seven hundred dirhams to buy a servant. His nephew said: I am observing i‘tikaf. Ali (may Allah be pleased with him) said: What harm would it have caused you to go to the market and buy one? Qatadah permitted a person observing i‘tikaf, subject to conditions, to attend the burial of the deceased and visit the sick. In his view, the mu‘takif may leave for these purposes: visiting the sick, attending the Friday and funeral prayers, and going out for necessary matters. He said: One should not enter anyone’s vestibule or courtyard except out of pressing necessity. Al-Khattabi said: According to a group of scholars, it is permissible for a person observing i‘tikaf to attend the Friday and funeral prayers and visit the sick. This was the view of Ali (may Allah be pleased with him), Sa‘id ibn Jubayr, al-Hasan al-Basri, and al-Nakha‘i.

Abu Dawud narrated from Aishah (may Allah be pleased with her) that while the Messenger of Allah (peace and blessings be upon him) was observing i‘tikaf, he would pass by a sick person. But he would not stay there and ask about the person’s condition; rather, he would ask while continuing on his way. As for the hadith narrated from Aishah stating that the Sunnah for a person observing i‘tikaf is not to visit the sick, it means that he should not leave the mosque specifically to visit the sick, should not cause inconvenience to the sick person, and should ask about the person’s health without staying there, then return.

4. It is permissible for a person observing i‘tikaf to eat, drink, and sleep inside the mosque. However, he must preserve the mosque’s sanctity and cleanliness. It is also permissible for him to conclude marriage contracts, sales contracts, and similar agreements in the mosque.

12. What invalidates i‘tikaf Any of the following acts invalidates i‘tikaf:

1. Deliberately leaving the mosque without necessity, even if only for a very short time. This is because one thereby misses remaining in the mosque, which is an integral part of i‘tikaf.

2. Apostasy: This is because it contradicts worship. Allah says: “If you associate partners with Allah, your good deeds will become worthless.” (Surah al-Zumar: verse 65)

3, 4, 5. Losing one’s reason by becoming insane or intoxicated, and menstruation and postpartum bleeding: In the first case, one lacks the ability to distinguish good from bad, while in the latter two cases one is not in a state of purity, which is a prerequisite for i‘tikaf.

6. Sexual intercourse: Allah has said:

ولا تقربو من وَانْتُمْ عَاكِفُونَ فِي الْمَسَاجِلِ، تِلْكَ حُدُودَ اللَّهِ فَلَا تَقْرَبُومَا –

“Do not have intercourse with your wives while you are observing i‘tikaf in the mosques. These are Allah’s limits, so do not go near them.” (Surah al-Baqarah: verse 187)

There is no harm in touching without sexual desire, because one of the wives of the Messenger (peace and blessings be upon him) would arrange his hair while he was observing i‘tikaf. Regarding kissing and touching with sexual desire, Abu Hanifah and Ahmad said: This is wrong and prohibited. However, i‘tikaf is not invalidated if ejaculation does not occur. Malik said: I‘tikaf is invalidated even if ejaculation does not occur, because this is a prohibited form of intimacy that invalidates i‘tikaf just as ejaculation does. Two views similar to the two views mentioned above have been reported from al-Shafi‘i. Ibn Rushd said: The word mubasharah (intimacy) is an ishtirak term, that is, an ambiguous word. The disagreement among the imams concerns whether such a word conveys both meanings at the same time. Those who say that it does understand mubasharah to mean both sexual intercourse and acts close to sexual intercourse. Accordingly, the intimacy prohibited in the verse cited above applies to both intercourse and acts close to it. Those who hold that the word cannot convey both meanings simultaneously say that intimacy means either sexual intercourse or an act close to it. This is in fact the view supported by the majority. Thus, if we say that it means sexual intercourse, it cannot also be said to mean an act close to sexual intercourse, since it is unacceptable for the same word simultaneously to denote a thing and something close to it. Those who classify ejaculation as intercourse hold that intimacy involving ejaculation—touching or kissing—has the meaning of intercourse. Those who do not classify ejaculation as intercourse hold that the word intimacy does not directly mean sexual intercourse.

13. Making up i‘tikaf: There is disagreement concerning a person who begins voluntary i‘tikaf and then breaks it or abandons it. Some say that making it up is recommended, while others say it is obligatory. Al-Tirmidhi said: If a person observing i‘tikaf begins it with the intention of doing so and abandons it before completing it, then according to Imam Malik he must make it up. They use as evidence the hadith: “The Messenger (peace and blessings be upon him) left i‘tikaf and then observed i‘tikaf for ten days in Shawwal.” Al-Shafi‘i said: If he has not made i‘tikaf obligatory upon himself through a vow or by some other means, and the i‘tikaf is voluntary, then abandons it, he does not have to make it up. Even if he voluntarily made it obligatory upon himself, it does not become obligatory. Al-Shafi‘i said: You may begin any act. After beginning it, if you leave it, you do not have to make it up, except for Hajj and Umrah.

However, if someone vows to observe i‘tikaf for one day or several days, then begins it and breaks it, he must make it up by consensus. If he dies before making it up, it does not have to be made up on his behalf. According to Ahmad, however, it is obligatory upon his guardian to make it up for him. Abd al-Karim ibn Umayyah said: I heard Abdullah ibn Utbah say, “Our mother was obligated to observe i‘tikaf. She died in that condition.” I asked Ibn Abbas about it, and he said: “Observe i‘tikaf and fast on her behalf.” Sa‘id ibn Mansur narrated that Aishah (may Allah be pleased with her) observed i‘tikaf on behalf of her brother after his death.

14. A person observing i‘tikaf should remain in a particular place in the mosque and set up a tent there:

1. Ibn Majah narrated from Ibn Umar that the Messenger of Allah (peace and blessings be upon him) observed i‘tikaf during the last ten days of Ramadan. Nafi‘ said: Abdullah ibn Umar showed me the place where the Messenger (peace and blessings be upon him) used to observe i‘tikaf.

2. It has also been narrated from Ibn Umar (may Allah be pleased with him) that when he observed i‘tikaf, a bedroll or a cot was laid out for him near the Pillar of Repentance. (A Companion had tied himself to this pillar. After Allah accepted his repentance, he was untied; hence it was called the Pillar of Repentance.)

3. It was narrated from Abu Sa‘id al-Khudri (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) observed i‘tikaf with a mat spread at the door of the Turkish building. (The purpose of hanging the mat over the door was so that no one could look toward him.)

15. Vowing to observe i‘tikaf in a particular mosque: Whoever vows to observe i‘tikaf in al-Masjid al-Haram, the Prophet’s Mosque, or al-Masjid al-Aqsa must observe i‘tikaf in the mosque specified. This is because the Messenger of Allah (peace and blessings be upon him) said: “No journey should be undertaken except to three mosques: al-Masjid al-Haram, al-Masjid al-Aqsa, and this mosque of mine.” But if someone vows to observe i‘tikaf in any mosque other than these three, it is not obligatory for him to observe i‘tikaf in that particular mosque. He may observe i‘tikaf in whichever mosque he wishes, because Allah has not specified any place for His worship. Moreover, apart from these three mosques, no mosque has superiority over other mosques. The Messenger of Allah (peace and blessings be upon him) said: “Prayer in this mosque of mine is one thousand times better than prayer in any mosque other than al-Masjid al-Haram. Prayer in al-Masjid al-Haram is one hundred times better than prayer in this mosque of mine.”

If someone vows to observe i‘tikaf in the Prophet’s Mosque, it is permissible for him to observe i‘tikaf in al-Masjid al-Haram, because al-Masjid al-Haram is superior to the Prophet’s Mosque.

Chapter Five: Visiting the Sick, Funeral Prayer, Burial, and Shrouding

Chapter Five

—Visiting the Sick, Funeral Prayer, Burial, and Shrouding

1. Islamic principles concerning illness and treatment

Numerous hadiths concerning illness state unequivocally that illness serves as expiation for sins and erases wrongdoing. I will mention several of these hadiths:

a. Bukhari and Muslim narrated from Abu Hurairah that the Messenger of Allah (peace and blessings be upon him) said: “When Allah wishes good for someone, He afflicts him with illness and hardships.”

b. Bukhari and Muslim also narrated from Abu Hurairah that the Messenger of Allah (peace and blessings be upon him) said: “If a Muslim is afflicted by illness, suffering, hardship, grief, or anxiety—even if a thorn pricks his body—Allah erases his sins through it.”

c. Bukhari narrated from Ibn Masud. Ibn Masud (may Allah be pleased with him) said: One day I went to the Messenger of Allah (peace and blessings be upon him) and found him suffering from a severe fever. I said: O Messenger of Allah, you are suffering from a very severe fever. He said: Yes, I suffer from a fever as severe as that of two people among you. I said: You will have a double reward. He said: Yes, and others have the same. Whenever a Muslim suffers any grief or hardship, however great, beginning with the prick of a small thorn, Allah erases his sins because of it just as leaves fall from a tree.

d. It was narrated from Abu Hurairah that the Messenger of Allah (peace and blessings be upon him) said: “The example of a believer is like a garden of saplings, which the wind fertilizes from whichever direction it comes. Then, when the trees stand firmly upon their trunks, they are protected from every kind of calamity. The example of a sinful person is like a cedar tree—arrogant and weak—which Allah destroys whenever He wills.”

Patience during illness

—A sick person should be patient with the suffering he experiences, because no better thing has been given to a servant than patience.

1. Muslim narrated from Suhaib ibn Sinan that the Messenger of Allah (peace and blessings be upon him) said: “The affair of the believer is remarkable. Everything that happens to him is good, and this is true for no one except the believer. If something pleasing happens to him, he gives thanks to Allah, and that is good for him. If something painful happens to him, he is patient, and that too is good for him.”

2. Bukhari narrated from Anas (may Allah be pleased with him). Anas said: I heard the Messenger of Allah (peace and blessings be upon him) say that Allah said: “When I afflict My servant in his two eyes and he remains patient, I grant him Paradise in return.” (Being patient during adversity does not mean refraining from lawful efforts to face it. Rather, it means continuing lawful efforts to escape it while relying on Allah without despair, and remaining firm in the belief that Allah’s decree is beneficial in every circumstance.)

3. Bukhari and Muslim narrated from Ata ibn Abi Rabah, from Ibn Abbas. Ibn Abbas said: Shall I show you a woman from the people of Paradise? I said—meaning Ata ibn Abi Rabah: Yes, show me. He said: This black woman. She came to the Messenger (peace and blessings be upon him) and said: I suffer seizures and become uncovered, so pray to Allah for me. The Messenger (peace and blessings be upon him) said: If you wish, you may be patient, and Paradise will be yours; or if you wish, I will ask Allah to cure you. The woman said: I will be patient. Then she said again: I become uncovered, so ask Allah that I not become uncovered. He then prayed for her.
Expressing one’s illness by the sick person:

It is permissible for a sick person to tell a physician or friend about his illness and suffering, but he should not do so in a manner expressing resentment or despair. The Messenger of Allah’s statement was quoted earlier: “I suffer from a fever as severe as that of two people among you.” Once Aishah (may Allah be pleased with her) expressed her suffering to the Messenger (peace and blessings be upon him), saying: “Oh, my head!” The Messenger (peace and blessings be upon him) said: “I am in the same condition.” When Asma was suffering from pain, Abdullah ibn al-Zubayr (may Allah be pleased with him) asked her: How do you feel? She replied: In great pain! Before describing his illness, a sick person should praise Allah. Ibn Masud said: If one praises Allah before describing his illness, the difficulty of describing it becomes less. It is entirely permissible to complain to Allah about any grief or hardship. Jacob (peace be upon him) said: “I only complain of my suffering and grief to Allah.” The Messenger of Allah (peace and blessings be upon him) also said, after being persecuted at Taif: “O Allah, to You alone I complain of the weakness of my strength and my limited means.”

The good deeds a sick person used to perform while healthy are recorded for him while he is ill. Bukhari narrated from Abu Musa al-Ashari that the Messenger of Allah (peace and blessings be upon him) said: “When a servant becomes ill or travels, whatever he used to do while healthy and residing at home is recorded for him.”

Visiting the sick

One of Islam’s courteous practices is to visit the sick and ask about their condition, so that the patient remains cheerful and his rights are fulfilled. Ibn Abbas said: Visiting the sick on the first day is Sunnah, and thereafter it is voluntary. Bukhari narrated from Abu Musa that the Messenger of Allah (peace and blessings be upon him) said: “Feed the hungry, visit the sick, and free the captives.”

Bukhari and Muslim also narrated that a Muslim has six rights over another Muslim. He was asked: O Messenger of Allah, what are they? The Messenger (peace and blessings be upon him) said: “When you meet him, greet him with peace; when he invites you, accept his invitation; when he asks you for sincere advice, advise him; when he sneezes and praises Allah, pray for him by saying, ‘May Allah have mercy on you’; when he becomes ill, visit him; and when he dies, attend his funeral prayer and burial.”

The merit of visiting the sick

1. Ibn Majah narrated from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “Whoever visits a sick person is called by a herald from heaven: You are good, your journey is good, and may your dwelling be in Paradise.”

2. Muslim narrated from Abu Hurairah that the Messenger of Allah (peace and blessings be upon him) said: “On the Day of Resurrection, Allah will say: O son of Adam, I became ill, but you did not visit Me. He will say: O my Lord, how could I visit You when You are the Lord of all the worlds? Allah will say: Did you not know that My such-and-such servant was ill, yet you did not visit him? Did you not know that had you visited him, you would have found Me with him? Then He will say again: O son of Adam, I asked you for food, but you did not feed Me. He will say: O my Lord, how could I feed You when You are the Lord of all the worlds? Allah will say: Did you not know that My such-and-such servant asked you for food, but you did not feed him? Did you not know that had you fed him, you would have found it with Me? O son of Adam, I asked you for water when I was thirsty, but you did not give Me water. He will say: O my Lord, how could I give You water when You are the Lord of all the worlds? He will say: My such-and-such servant asked you for water, but you did not give him water. Did you not know that had you given him water, you would have found it with Me?”

3. It was narrated from Thawban that the Messenger of Allah (peace and blessings be upon him) said: “When a Muslim visits his Muslim brother, he remains among the fruits of Paradise until he returns.” He was asked: O Messenger of Allah, what are the fruits of Paradise? He said: “A garden filled with fruit.”

4. It was narrated from Ali (may Allah be pleased with him). Ali said: I heard the Messenger of Allah (peace and blessings be upon him) say: “When a Muslim visits another sick Muslim in the morning, seventy thousand angels pray for his welfare until evening; and when he visits him in the evening, seventy thousand angels pray for his welfare until morning. Abundant fruits are reserved for him in Paradise.” —Tirmidhi. Tirmidhi said: This is a good hadith.

The etiquette of visiting the sick

When visiting the sick, it is recommended to pray for the patient’s recovery, overall well-being, and safety, and to advise the patient to be patient. One should speak to the patient in a way that brings cheer and strengthens morale. The Messenger (peace and blessings be upon him) said: “When you visit a sick person, make him hopeful of a long life.” This cannot avert anything—that is, it cannot change what has been decreed for him—but it will bring cheer and peace to the patient’s heart. Whenever the Messenger of Allah (peace and blessings be upon him) visited a sick person, he would say upon reaching him: “There is no cause for fear; Allah willing, you will recover.” It is also recommended, as far as possible, to avoid staying too long and visiting too frequently, so that it does not become annoying or burdensome for the patient. If the patient himself wishes for this, however, the matter is different.

Women visiting sick men

Imam Bukhari said: Chapter concerning women visiting sick men: Umm al-Darda went to visit an Ansari man in the Prophet’s Mosque. Aishah (may Allah be pleased with her) said: When the Messenger of Allah (peace and blessings be upon him) arrived in Madinah, Abu Bakr and Bilal were afflicted by a severe fever. I went to visit them and said: Father, how are you? Bilal, how are you? When Abu Bakr was afflicted by fever, he would recite this poem:

كُلَّ امْرِي مصبح فِي أَهْلِهِ – وَالْيَوْتِ أَدْنَى مِنْ شِرَاكَ نَعْلِهِ .

‘Every person spends his time among his loved ones, yet death is nearer to him than the strap of his sandal.’

And when Bilal’s fever subsided, he would say:

الا ليت شعري مَنْ أبِيتَن لَيْلَهُ – بِوَادٍ وَحَوْلِي إِذْخَرُ وَجَلِيلُ – وَمَنْ أَرَدْنَ يَوْمًا مِيَاءَ مِجَنَّةِ – وَهَلْ يَبْدُونَ لِي عَامَةً وَطَفِيلُ.

‘Ah, will I ever spend a night in a broad plain, with Idhkhir and Jalil flowers all around me? Will I ever descend into a pool abundant with water? And will black camels and the turbid water at the bottom of the pond appear before me?’ (He was recalling Makkah.)

A’ishah said: I went to the Messenger (peace and blessings be upon him) and informed him about Abu Bakr and Bilal reciting poetry because of their fever. The Messenger of Allah then said: “O Allah, make Madinah as beloved to us as Makkah, or even more beloved. O Allah, make Madinah healthy and bless everything in it. Remove its fever and place it near a water source.” (That is, grant Madinah an abundance of water.)

A Muslim Visiting a Sick Non-Muslim

There is no harm in a Muslim visiting a sick non-Muslim. Al-Bukhari narrated from Anas: A Jewish boy served as an attendant to the Messenger of Allah. When he fell ill, the Messenger of Allah visited him. He then said to him, “Accept Islam.” The boy immediately accepted Islam. Sa’id ibn al-Musayyab said: When Abu Talib was on his deathbed, the Messenger of Allah went to him.

Visiting a Person with an Eye Ailment

Abu Dawud narrated from Zayd ibn Arqam, who said: When I suffered pain in my eye, the Messenger (peace and blessings be upon him) came to visit me.

Asking the Sick Person to Supplicate

Ibn Majah narrated from Umar (may Allah be pleased with him) that the Messenger of Allah said: “When you visit a sick person, ask him to supplicate for you, for his supplication is like the supplication of the angels” (that is, it is accepted by Allah).

Treatment of Illnesses

In many hadiths, the Messenger of Allah commanded the treatment of illnesses:

1. Ahmad, Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah narrated from Usamah ibn Shurayk, who said: I went to the Messenger of Allah and saw his Companions sitting so still that it was as though birds were perched on their heads (that is, they were listening to him attentively). I greeted him and sat down. Bedouins then began arriving from various places. They asked, “O Messenger of Allah, should we seek treatment?” The Messenger of Allah said: “Seek treatment, for Allah has not created any disease without also creating a remedy for it. The only exception is one disease: old age.”

2. Al-Nasa’i, Ibn Majah, and al-Hakim narrated from Ibn Mas’ud that the Messenger of Allah said: “Allah Most High has not created any disease without providing a means of curing it. So seek treatment.”

3. Muslim narrated from Jabir that the Messenger of Allah said: “There is a remedy for every disease. When the remedy for a disease is applied correctly, the disease is cured by Allah’s permission.”
Treatment with Prohibited Substances

The majority of scholars hold that treating illnesses with wine and other prohibited substances is unlawful. They cited the following hadiths as evidence:

1. Muslim, Abu Dawud, and al-Tirmidhi narrated from Wa’il ibn Hujr al-Hadrami that Tariq ibn Suwayd asked the Messenger of Allah, “May wine be used to make medicine?” The Messenger of Allah said: “It is not medicine; rather, it is a disease.” This hadith shows that treatment with wine is unlawful. Indeed, wine itself is a disease.

2. Al-Bayhaqi narrated from Umm Salamah that the Messenger of Allah said: “Allah has not placed a cure for your diseases in the things He has prohibited for you.” Al-Bukhari also narrated this hadith from Ibn Mas’ud.

3. Abu Dawud narrated from Abu al-Darda’ that the Messenger of Allah said: “Allah Most High has created disease and medicine, and He has created a medicine for every disease. So seek treatment, but do not seek treatment with prohibited things.”

4. Ahmad, Muslim, al-Tirmidhi, and Ibn Majah narrated from Abu Hurayrah that the Messenger (peace and blessings be upon him) prohibited the use of the most vile medicines, meaning poison. Tiny drops of wine that are not visibly noticeable and do not cause intoxication do not become prohibited when mixed into medicinal ingredients, just as there is no harm in a small amount of silk in clothing.

The Non-Muslim Physician

Ibn Muflih quoted the following statement of Shaykh Taqi al-Din in his work Adab al-Shari’ah: “If a Jew or Christian is proficient in medicine and trusted by the people, he may be employed as a physician, just as property may be entrusted to him and transactions may be conducted with him. Allah Most High says:

ومن أهلِ الْكِتَابِ مَنْ إِن تَامَنهُ بِقِنْطَارِ يُوَدِهِ إِلَيْكَ، وَمِنْهُم مِّن إِن تَأْمَنُهُ بِدِينَارٍ لأَبَوَيْهِ إِلَيْكَ إِلَّا مادمت عَلَيْهِ قَالَها

“Among the People of the Book are those who, if you entrust them with a great amount of wealth, will return it to you. And among them are those who, if you entrust them with a single dinar, will not return it to you unless you persistently demand it from them.” (Surah Al ‘Imran, verse 75)

It is narrated in an authentic hadith that when the Messenger of Allah migrated, he hired a polytheist who was skilled at guiding travelers. He entrusted him with his life and property. Moreover, all the members of the Banu Khuza’ah, Muslims and non-Muslims alike, assisted the Messenger (peace and blessings be upon him). Although al-Harith ibn Kaladah was a non-Muslim, the Messenger ordered that he be called to provide medical treatment. However, when it is possible to employ a Muslim for medical treatment, just as it is not appropriate to prefer a non-Muslim for transactions or entrusting property when a Muslim is available, the same applies to medical treatment. When necessary, it is permissible to entrust property to a person from the People of the Book or seek treatment from him. This does not fall under the prohibition in the Qur’an against forming a friendship with Jews and Christians. However, if it becomes necessary to debate with them, it should be done in the best manner, for Allah has said:

وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي فِي أَحْسَنُ.

“Do not argue with the People of the Book except in the best manner.” Abu al-Khattab, citing the hadith concerning the Treaty of Hudaybiyyah, the Messenger’s sending a member of the Banu Khuza’ah to assist him, and accepting his reports, said: This proves that when a non-Muslim physician explains the illness and method of treatment, and there is no reason to accuse or doubt him regarding what he says, it is permissible to employ him as a physician.

Receiving Treatment from a Female Physician

When necessary, it is permissible for a man to treat a woman and for a woman to treat a man. May a male physician treat a woman and a female physician treat a man? Under this heading, al-Bukhari narrated from al-Rubayyi’ bint Mu’awwidh ibn ‘Afra’, who said: We would go to battle with the Messenger of Allah, give the fighters water on the battlefield, care for them, and transport the wounded and dead to Madinah. Hafiz Ibn Hajar said in Fath al-Bari: It is permissible to treat a non-related woman or man when necessary. Looking and touching with the hand, and the like, are permissible only to the extent indispensable for treatment. Ibn Muflih said in his work Adab al-Shari’ah: If a woman falls ill and no one besides a man is available to treat her, that man may look at her only as much as necessary, even to her private parts if essential. The same ruling applies to a man being treated by a man. Ibn Hamdan said: If no one besides a woman is available to treat a man, it is permissible for her to look at as much of him as necessary, including his private parts. Al-Qadi said: When necessary, a physician may look at the private parts of a female patient, and a woman or man may look at the private parts of a man.

Treatment through Incantation and Supplication

Incantations and supplications are sanctioned by the Shariah if they consist of words of remembrance of Allah and understandable Arabic words. With unintelligible words, there is no assurance that they are free of shirk. Awf ibn Malik said: We used to perform incantations during the pre-Islamic era. We asked the Messenger (peace and blessings be upon him), “O Messenger of Allah, what is your view of this practice?” He said: “Recite your incantations to me. If they contain no shirk, there is no harm in them.” —Muslim, Abu Dawud.

Rabi’ said: I asked al-Shafi’i about amulets and incantations, and he said: There is no harm in amulets and incantations using the Qur’an and words of remembrance of Allah that you know. I asked: May the People of the Book (Jews and Christians) perform incantations for Muslims? He said: Yes, if they use familiar words containing the Book of Allah and the remembrance of Allah.”

Several Well-Known Supplications Related to Treatment

1. Al-Bukhari and Muslim narrated from A’ishah (may Allah be pleased with her): When someone in his household fell ill, the Messenger of Allah would wipe the site of the pain and blow over it while reciting this supplication:

الله رَبِّ النَّاسِ إِذْهَبِ الْبَاسِ اشْفِ وَأَنتَ الثَّانِي، لَاعِنَاءَ إِلَّا شِفَاؤُكَ، شِفَاءٌ لا يُغَادِرُ سَقَمًا .

“O Allah, Lord of humankind, remove the affliction and cure the illness. You are the Healer; there is no healing except Your healing. Your healing leaves no illness behind.”

2. Muslim narrated from Uthman ibn Abi al-As that Uthman ibn Abi al-As complained to the Messenger (peace and blessings be upon him) of a pain he felt in his body. The Messenger of Allah said: “Place your hand on the part of your body that hurts and say:

يسر الله : Say it seven times: أعوذ بعزة اللهِ وَقَدْرَتِهِ مِنْ شَرِّ مَا أَمِنَ وَأَحَاذِرُ .

“I seek refuge in Allah’s might, power, and authority from the harm and evil of what I feel and fear.” I did this several times, and Allah soon removed my pain. Since then, I have advised my family and others to do the same.

3. Al-Tirmidhi narrated from Muhammad ibn Salim that Muhammad ibn Salim said: Thabit al-Bunani told me: “O Muhammad, whenever you feel pain, place your hand on the place that hurts, then say:

يسر الله أَعوذُ بِعِزَّةِ اللهِ مِن شَرَّ مَا أَونَ مِن وَجَعِي هذا .

“In the name of Allah, I seek refuge in Allah’s might and power from the evil of the pain I feel.” Then lift your hand. Repeat this an odd number of times, for Anas ibn Malik told me that the Messenger of Allah instructed him to do so.

4. It is narrated from Ibn Abbas that the Messenger of Allah said: Whoever visits a sick person whose time of death has not arrived and says seven times:

اسال الله العظيم رب العرش العظيم أن يشفيك –

“I ask Allah, the Lord of the Mighty Throne, to cure you,” Allah Most High will protect him from that illness. —Abu Dawud, al-Tirmidhi.

5. Al-Bukhari narrated from Ibn Abbas (may Allah be pleased with him):

اعِيلُ كَمَا بِكَلِمَاتِ اللهِ التَّامَةِ مِنْ كُلِّ شَيْطَانٍ وَعَامَّةٍ وَمِن كُلِّ عَيْن لَامَةٍ .

The Messenger (peace and blessings be upon him) would recite these words and blow over Hasan and Husayn: “I place you both under the protection of Allah’s perfect words from every devil, every poisonous and harmful creature, and every evil eye.” He would say: “Your father”—that is, Ibrahim (peace be upon him)—would recite this supplication and blow over Isma’il and Ishaq.

6. Muslim narrated from Sa’d ibn Abi Waqqas that the Messenger of Allah went to visit him during his illness

and said:

اللهم الْفِ سَعدا اللهم اغفِ سَعَدا اللهم اشف سعد.

“O Allah, cure Sa’d. O Allah, cure Sa’d. O Allah, cure Sa’d.” Prohibition against Using Amulets

The Messenger of Allah prohibited the use of amulets. 1. It is narrated from Uqbah ibn Amir that the Messenger of Allah said: “May Allah not fulfill the needs of whoever hangs an amulet, and may Allah not leave anything entrusted to whoever hangs a shell or conch.” (That is, may He not grant him any blessing.)

A tamimah, or amulet, is a thread containing written words (or an amulet tied with a thread) that the Arabs used to hang on their children’s bodies during the pre-Islamic era. They believed that it would protect their children from the evil eye. Islam invalidated and prohibited this practice. The Messenger (peace and blessings be upon him) invoked a curse against those who hang these amulets, asking that their fortune not be completed, because they sought to hang their destiny upon them.

2. It is narrated from Ibn Mas’ud (may Allah be pleased with him) that when he entered his wife’s room, he saw something tied around her neck. He pulled it off and tore it apart. Then he said: “The descendants of Abdullah have no need to associate with Allah anything for which He has revealed no proof.” He then said: “I heard the Messenger of Allah say: Amulets, incantations, and tawlah are forms of shirk.” The people said:

“We know amulets and incantations. What is tawlah?” He said: “It is a type of amulet that women use to remain beloved to their husbands.” (It is said to be a thread recited over with magic, or a piece of paper on which such spells are written, causing women to become beloved to men or men to women.) —Hafiz and Ibn Hibban.

3. Imran ibn Husayn said: The Messenger of Allah saw a man wearing a bracelet on his arm. The narrator said: I think the bracelet was made of copper. He said: “Woe to you! What is this?” The man replied: “I wear it because of al-wahinah” (weakness). The Messenger of Allah said: “Know that it will only increase your weakness. Throw it off your body, for if you die while it is on you, you will never prosper.” —Ahmad.

Al-wahinah is a type of rheumatism affecting the neck and the entire arm. Some say it is an illness affecting the arm. The man had come wearing a copper bracelet on his hand, believing that it would relieve his aches and pains. Therefore, the Messenger of Allah prohibited him from wearing it and called it an amulet.

4. Abu Dawud narrated from Isa ibn Hamzah, who said: I went to Abdullah ibn Hakim, and he was suffering from erysipelas (redness and swelling of the skin). I asked, “Do you not wear an amulet?” He replied, “We seek refuge in Allah from that.” For the Messenger of Allah said: “Whoever wears an amulet is entrusted to that amulet.”

Is it permissible to make the supplications mentioned in the Qur’an and hadith into amulets and hang them?

It is narrated from Abdullah ibn Amr ibn al-As that the Messenger of Allah said: When one of you becomes frightened after seeing a dream, he should recite:

أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّةِ مِنْ غَضَبِهِ وَعِقَابِهِ وَشَرْ عِبَادِهِ وَمِن هَمزات الشياطين وأن يحضرون.

“I seek refuge in Allah’s perfect words from His anger, His punishment, the evil of His servants, the incitements of the devils, and from their presence near me.” Then that frightening dream will not harm him. Abdullah ibn Amr used to teach this supplication to his adult children. For those who had not reached adulthood, he would write it on a piece of paper and hang it around their necks. —Abu Dawud, al-Nasa’i, al-Tirmidhi. A view narrated from A’ishah, Malik, most Shafi’i scholars, and Ahmad supports this position. However, Ibn Abbas, Hudhayfah, the Hanafi scholars, some Shafi’i scholars, and another view narrated from Ahmad hold that it is not permissible to turn anything into an amulet and hang it around the neck, because the hadiths cited earlier declare a comprehensive prohibition.

2. Islamic Principles Concerning the Sick

Not Allowing the Sick to Stay Among the Healthy

It is permissible to keep a person suffering from a contagious disease separate from the healthy. He should not stay alongside healthy people, for the Messenger of Allah said: “A person with a contagious disease must not be kept alongside the healthy.” He even prohibited the owner of sick camels from staying alongside the owner of healthy camels, although he said: “There is no contagion and no evil omen.” It is also narrated that when a leper came to the Messenger (peace and blessings be upon him) to pledge allegiance, he sent his pledge through a messenger and did not permit him to enter Madinah.

Entering or Leaving an Area Affected by Plague

The Messenger (peace and blessings be upon him) prohibited entering an area where plague had broken out or leaving that area, because this could expose one to danger and calamity. The purpose of this prohibition is to confine the disease to a specific place and prevent the spread of the epidemic. This is called a disease-containment measure. Al-Tirmidhi narrated from Usamah ibn Zayd that the Messenger of Allah mentioned the plague and said: “It is a remnant of the punishment and wrath sent upon a group of the Children of Israel. If it appears in a place while you are there, do not leave it; and if you are not there, do not enter it.”

Al-Bukhari also narrated from Ibn Abbas that Umar ibn al-Khattab traveled to Syria. When he reached its outskirts, the commander Abu Ubaydah and his companions met him. They informed Umar that an epidemic had spread in Syria. Umar then said: “Call the early Muhajirun to me.”

Ibn Abbas said: Abu Ubaydah called them, and Umar consulted them. They informed him that an epidemic had appeared in Syria. They then differed over what should be done. Some said: “We came for a purpose and do not wish to turn back from it.” Another group said: “With you are the remaining people and the Companions of the Messenger. We do not agree that you should take them into this epidemic.” Umar said: “Leave me.” Then he said: “Call the Ansar to me.” I called them, and not even two of them differed on the matter. They all said: “Our view is that you should leave with the people and not take them into this epidemic-stricken area.” Umar then called out to the people: “I will mount my horse in the morning, so you mount yours as well”—that is, “We will leave this place.” Abu Ubaydah ibn al-Jarrah said: “Are you fleeing from Allah’s decree?” Umar replied: “O Abu Ubaydah, if someone other than you had said this, it would have been more fitting. Yes, we flee from one decree of Allah to another decree of Allah. Consider this: If you had some camels that descended into an open plain and grazed there, and that plain had two valleys, one fertile and the other barren and without water, would you not be grazing them within Allah’s decree whether you grazed them in the fertile land or in the barren land? Is that not so?” At that point, Abd al-Rahman ibn Awf arrived. He had been absent attending to a need. He said: “I have information about this. I heard the Messenger (peace and blessings be upon him) say: ‘When you hear that an epidemic has broken out in a land, do not go there; and if it breaks out in the land where you are, do not leave it.’” Umar then praised Allah and departed.

It Is Recommended to Remember Death and Prepare for It through Deeds

The Messenger of Allah encouraged remembering death and preparing for it through righteous deeds, and described this as a guide to goodness. It is narrated from Ibn Umar (may Allah be pleased with him) that he said: I went to the Messenger (peace and blessings be upon him) with ten other people. Suddenly, a man from the Ansar stood up and said: “O Messenger of Allah, who is the most intelligent and discerning of people?” The Messenger replied: “The one who remembers death most often and prepares for it most diligently is the most intelligent. He will attain honor in this world and status in the Hereafter.” Ibn Umar also narrated that the Messenger of Allah said: “Remember often the destroyer of all pleasures”—that is, death. —Al-Tabarani.

Ibn Mas’ud (may Allah be pleased with him) said: In explaining the verse, “Whoever Allah wishes to guide, He opens his heart to Islam,” the Messenger (peace and blessings be upon him) said: “When Allah’s light enters the heart, it expands and broadens.” The people asked: “Is there a sign by which this can be recognized?” He said: “Inclination toward the everlasting world, turning away from the world of arrogance and deception”—that is, turning away from the pleasures and riches of this world—and preparing for death before it comes. —Ibn Jarir.

It Is Disliked to Wish for Death

It is disliked to wish for death or supplicate for it because of poverty, illness, grief, calamity, or anything similar. For it is narrated from Anas (may Allah be pleased with him) in all the major authentic hadith collections that the Messenger of Allah said: “None of you should ever wish for death because of an affliction or hardship that has befallen him. If he absolutely must wish for death, let him supplicate as follows:

الله أَحْيِنِي مَا كَانَتِ الْحَيَاةُ خَيْرًا لِي، وَتَوَفَّنِي إِذَا كَانَتِ الْوَفَاةُ خَيْرًا لِي .

“O Allah, keep me alive as long as life is better for me, and let me die when death is better for me.”

The significance of forbidding the wish for death is found in a hadith narrated by Umm al-Fadl (the wife of Abbas, may Allah be pleased with him): Once the Messenger of Allah, peace and blessings be upon him, went to Abbas. Abbas, may Allah be pleased with him, was ill and wishing for death. The Messenger, peace and blessings be upon him, said: “O Abbas, O uncle of the Messenger of Allah, do not wish for death. If you are righteous, then if your life is prolonged, you will perform more righteous deeds. The amount of your good deeds will increase, and that will be better for you. But if you are sinful, then if your death is delayed, you will have the opportunity to attain Allah’s pleasure by abandoning sins with repentance and seeking forgiveness. Therefore, do not wish for death.” —Ahmad and al-Hakim.

However, if someone fears that he may apostatize from his religion, then it is not makruh for him to wish for death.

It is narrated that the Messenger of Allah, peace and blessings be upon him, used to supplicate as follows:

اللَّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ وَتَرْكَ الْمُنْكَرَاتِ وَحَبِّ الْمَسَاكِينَ، وَأَن تَغْفِرْ لِي وَتَرْحَمَنِي وَإِذَا أَرَدْسَ فِتْنَةٌ فِي قَوْمِي فَتَوَفَّنِي غَيْرَ مَفْتُونِ، وَأَسْأَلُكَ مُبْكَ وَحُبُّ مَنْ يَحِبُّكَ وَحَبْ عَمَل يقرب إلى حبك .

“O Allah, I ask You for the inspiration and ability to perform every good deed, abandon every wrong deed, and love the poor. I ask You for Your forgiveness and mercy. And when You intend to spread misguidance among my people, let me die before I become misguided. I ask for Your love, harmony with those who love You, and love for every deed that brings me closer to Your love.” —Al-Tirmidhi.

It is narrated in the Muwatta that Umar, may Allah be pleased with him, used to supplicate:

اللهم كبرت سني، ومعفت قوتي، والتقرب رَعِيَّتِي، فَاقْبِضْنِي إِلَيْكَ غير مضيع ولا مفرط.

“O Allah, I have grown old, my strength has diminished, and my subjects have dispersed in all directions. So take me to You before my abilities are completely lost and before laziness and weakness appear within me.”

A long life accompanied by righteous deeds is a blessing

1. Abd al-Rahman ibn Abi Bakr narrated from his father that a man said: “O Messenger of Allah, peace and blessings be upon him, who is the best of people?” He said: “The one whose life is long and whose deeds are righteous.” He asked: “Who is the worst of people?” He said: “The one whose life is long and whose deeds are evil.” —Ahmad and al-Tirmidhi.

2. It was narrated from Abu Hurayrah that the Messenger, peace and blessings be upon him, said: “Shall I not tell you who is the best among you?” They said: “Yes, O Messenger of Allah, tell us.” He said: “The best among you is the one whose life is long and whose deeds are righteous.” —Ahmad.

Performing righteous deeds before death is a sign of dying in a state of faith

Ahmad, al-Tirmidhi, al-Hakim, and Ibn Hibban narrated from Anas, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: “When Allah desires good for a servant, He puts him to beneficial use.” It was asked: “How does He put him to beneficial use?” He said: “He inspires him to perform some righteous deed before his death, and then takes him.”

It is recommended for the sick person to maintain a good opinion of Allah

It is appropriate for the sick person to remember Allah’s vast mercy and to maintain a good opinion of Allah. Muslim narrated from Jabir, may Allah be pleased with him, who said: I heard the Messenger, peace and blessings be upon him, say three days before his death: “None of you should die except while having a good opinion of Allah.” The hadith indicates that it is recommended to strengthen the sick person’s hope and awaken hope of forgiveness, so that he meets Allah in the state most beloved to Him. For He is the Most Compassionate, the Most Merciful, and the Most Generous. He loves forgiveness and hope. It is stated in a hadith: “Everyone will be resurrected on the Day of Resurrection in the state in which he dies.”

Ibn Majah and al-Tirmidhi narrated from Anas, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, visited a young man whose death was near. He asked him: “How do you feel?” He replied: “I hope for Allah’s mercy, but I also fear my sins.” The Messenger, peace and blessings be upon him, said: “When these two feelings come together in a servant’s heart in such a situation, Allah grants him what he hopes for and protects him from what he fears.”

What is sunnah to do when visiting a person whose death is near

It is recommended for righteous people to visit a person whose death is near and speak about Allah.

1. Ahmad, Muslim, Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah narrated from Umm Salamah that the Messenger of Allah, peace and blessings be upon him, said: “When you visit a sick person or a deceased person, speak good words, for the angels say ‘Amin’ over whatever you say.” When Salamah’s father (the husband of Umm Salamah) died, I went to the Messenger, peace and blessings be upon him, and said: “O Messenger of Allah, Salamah’s father has died.” He said: “Say the supplication: ‘O Allah, forgive him and me, and grant me a good successor in his place.’”اللهمَّ اغْفِرْ لِي وَلَهُ، وَأَعْقِينِي مِنْهُ عُقْبَى حَسَنَةٌI made this supplication. As a result, Allah gave me someone better than him as a replacement: Muhammad, peace and blessings be upon him.

2. It is narrated in Sahih Muslim from Umm Salamah, may Allah be pleased with her, that the Messenger of Allah, peace and blessings be upon him, went to Abu Salamah after his death. His eyes were open, so he closed them. Then he said: “When a person’s soul is taken, his sight departs with it.” Some members of his family then began to lament. The Messenger, peace and blessings be upon him, said: “Pray only for good for yourselves. Whatever you say, the angels will say ‘Amin, amin’ over it.” Then he supplicated:

اللهم اغْفِرْ لِأَبِي سَلَمَةَ وارفع درجتهُ فِي الْمَهْدِينَ، وَأَخْلِقْهُ فِي عَقِيهِ الْغَابِرِينَ وَاغْفِرْ لَنَا وَلَهُ يَارَبِّ العالمين، وأَقْسِحْ لَهُ فِي قَبْرِهِ، وَلَوِرَ لَهُ فِيهِ .

“O Allah, forgive Abu Salamah, raise his rank among the guided, take his place among those who remain after him, and forgive us and him, O Lord of the worlds. Make his grave spacious for him and illuminate it.”

What is sunnah to do for a person on the verge of death

When someone’s death becomes imminent, the following acts are sunnah:

1. Prompting the dying person to recite the testimony of faith. Muslim, Abu Dawud, and al-Tirmidhi narrated from Abu Sa’id al-Khudri: “Prompt those among you who are dying to recite the testimony of faith.” Abu Dawud narrated from Mu’adh ibn Jabal, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: “Whoever’s last words are the testimony of faith will enter Paradise.”

This effort to prompt the testimony should be made only when he is unable to recite it himself by saying, “I bear witness.” If he can say it, there is no need to teach it to him. The testimony should be taught when the dying person has not lost consciousness and still has the ability to speak. It is not possible to teach it to someone whose reason and understanding have become inactive. A person who has lost only the ability to speak, while retaining reason and understanding, can bear witness inwardly to Allah’s oneness. The scholars have said that he should not be pressured excessively to recite the testimony. Do not tell him:

الا الله“Say the testimony of faith,” because he may become irritated and utter something undesirable. Rather, recite it audibly in a manner that attracts his attention, so that he understands it and can imitate it. Once he has recited it, do not ask him to repeat it. However, if he subsequently says something else, present the testimony to him again so that it will be his last words. According to most scholars, it is sufficient to teach the dying person only the testimony of faith. This is because the hadith explicitly mentions it. Some scholars hold that both the testimony of faith and the testimony of witnessing should be taught, because the objective is to remind him of Allah’s oneness, which depends on both.

2. Lay the dying person on his right side facing west. Al-Bayhaqi and al-Hakim narrated from Abu Qatadah: When the Messenger of Allah, peace and blessings be upon him, came to Madinah, he asked about Bara ibn Ma’rur. The people said that he had died. He had bequeathed one-third of his property to you and instructed that when his death approached, he should be turned toward the qiblah. The Messenger of Allah, peace and blessings be upon him, said: “He gave the correct instruction according to Islamic law.” I returned one-third of his property to his children. Then he went to offer his funeral prayer and supplicated as follows:

اللهم اغفر له وارحمهُ وَأَدْخِلْهُ مَنْتَكَ وَقَدْ فَعَلْتَ .

“O Allah, forgive him, have mercy on him, admit him into Your Paradise—and You have indeed done so (that is, You have accepted the supplication).”

Ahmad narrated that Fatimah, the daughter of Muhammad, peace and blessings be upon him, was laid facing west at the time of her death and was then laid on her right side.

The Messenger, peace and blessings be upon him, ordered everyone to sleep in this manner, and this is also how the deceased is laid in the grave. According to a report from al-Shafi’i, the dying person should be laid on his back with his feet facing the qiblah, and his head should be raised slightly so that his face faces the qiblah. However, the first view is held by most scholars and is the stronger opinion.

3. Reciting Surah Yasin: Ahmad, Abu Dawud, al-Nasa’i, al-Hakim, and Ibn Hibban narrated from Ma’qil ibn Yasar that the Messenger of Allah, peace and blessings be upon him, said: “Surah Yasin is the heart of the Qur’an. If someone recites it seeking Allah and the Hereafter, he will certainly be forgiven. Recite it over your deceased.”

Ibn Hibban said: In this hadith, “deceased” means a person in the throes of death. It is narrated in Musnad Ahmad from Safwan, may Allah be pleased with him, that the senior scholars used to say: When Surah Yasin is recited near a person in the throes of death, Allah thereby makes his death easier.

4. The deceased person’s eyes should be closed. It is narrated in Muslim that the Messenger of Allah, peace and blessings be upon him, went to Abu Salamah after his death. His eyes were open, so he closed them. Then he said: “When the soul is taken, the sight is taken with it.”

5. The deceased should be covered with cloth so that his private parts remain concealed and his changed appearance is hidden from people’s sight. It is narrated from A’ishah, may Allah be pleased with her, that when the Messenger of Allah, peace and blessings be upon him, passed away, he was covered with a patterned sheet. —Al-Bukhari and Muslim.

It is permissible to kiss the deceased, and there is no disagreement about this. The Messenger of Allah, peace and blessings be upon him, kissed Uthman ibn مظ’un after his death. Abu Bakr also bent over the Messenger, peace and blessings be upon him, after his death and kissed him between the eyes. Then he said: “O Prophet, O best of all!”

6. Once death is certain, arrangements for washing, shrouding, and burial should be made as quickly as possible. The deceased’s guardian should hasten the preparations for washing, burial, and the funeral prayer before the body begins to decay. (A physician or similarly discerning person should ascertain that it is death, not unconsciousness.) Abu Dawud narrated that when Talhah ibn al-Bara fell ill, the Messenger, peace and blessings be upon him, visited him. He said: “I can see that Talhah has died. So inform me and hasten his shrouding and burial. It is not appropriate for a Muslim’s body to be kept among his family.”

Burial and shrouding should not be delayed while waiting for anyone other than the guardian. It is permissible to wait for the guardian until the body begins to decay. Ahmad and al-Tirmidhi narrated from Ali, may Allah be pleased with him, that the Messenger, peace and blessings be upon him, said to him: “O Ali, do not delay three matters: the prayer when its time arrives, the funeral prayer when the deceased is present, and the marriage of an unmarried girl when a suitable groom is found.”

7. Paying the deceased’s debts. Ahmad, Ibn Majah, and al-Tirmidhi narrated from Abu Hurayrah that the Messenger of Allah, peace and blessings be upon him, said: “The soul of a believer remains suspended because of his debt until it is paid.” That is, his fate remains undecided: whether he will be saved or destroyed. It may also mean that he will be prevented from entering Paradise. This applies to a person who dies leaving property sufficient to pay his debt. But there is evidence that if someone has no property, intended to repay his debt, and dies without doing so, Allah will repay it for him. Similarly, if someone dies leaving property and intending to repay his debt, but his heirs do not pay it from his property, Allah will repay it for him. Al-Bukhari narrated from Abu Hurayrah that the Messenger of Allah, peace and blessings be upon him, said: “Whoever takes a loan from people intending to repay it, Allah will repay it on his behalf. But whoever intends to misappropriate it, Allah will destroy him.” Ahmad, Abu Nu’aym, al-Bazzar, and al-Tabarani narrated that the Messenger of Allah, peace and blessings be upon him, said: “On the Day of Resurrection, the indebted person will be summoned and made to stand before Allah. He will be asked: ‘O son of Adam, for what purpose did you take this debt, and why did you violate people’s rights?’ He will say: ‘O Allah, You know that after taking this debt I neither ate nor drank it, nor did I waste it. Rather, I was struck by calamities such as fire, theft, and loss.’ Allah will say: ‘My servant has spoken the truth. I am the most entitled to repay your debt.’ Then Allah will order that something be brought and place it on the scale, causing his good deeds to outweigh his bad deeds. Thereafter, by Allah’s mercy, he will enter Paradise.”

At one time, the Messenger of Allah, peace and blessings be upon him, would not lead the funeral prayer for a person in debt. Later, when Allah granted him victories in various lands and increased his wealth, he would offer the funeral prayer for one who died in debt and repay his debt. It is narrated in al-Bukhari that the Messenger of Allah, peace and blessings be upon him, said: “I am closer to the believers than their own selves. Therefore, whoever dies in debt without leaving property sufficient to repay it, I will repay his debt. But whoever dies leaving property, repayment of his debt is the responsibility of his heirs.”

This hadith proves that when a person dies in debt, his debt will be paid from the Muslims’ public treasury, the Bayt al-Mal—in other words, from the category of debtors, one of the categories eligible to receive zakat. His entitlement does not lapse because of his death.

3. What should be done regarding the deceased

What is recommended when news of a Muslim’s death is received

When a Muslim receives news of the death of a loved one, he should first reciteإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ (We belong to Allah and to Him we will return), and then supplicate to Allah for him. This is recommended.

1. Ahmad and Muslim narrated from Umm Salamah, may Allah be pleased with her, who said: I heard the Messenger of Allah, peace and blessings be upon him, say: “When a calamity befalls a servant and he says:

إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ اللَّهُمَّ أَجِرْنِي فِي مُصِيبَتِي وَأَخْلِفُ لِي خَيْرًا مِنْهَا.

“We belong to Allah and to Him we will return. O Allah, reward me for my calamity and replace it for me with something better than it,” Allah will reward him for his calamity and replace it with something better. Umm Salamah said: When Abu Salamah died, I said what the Messenger of Allah, peace and blessings be upon him, had instructed me to say. As a result, Allah rewarded me with someone better than him: the Messenger of Allah, peace and blessings be upon him himself. (After the death of Umm Salamah’s husband, the Messenger, peace and blessings be upon him, married her.)

2. It is narrated in al-Tirmidhi from Abu Musa al-Ash’ari, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: “When a servant’s child dies, Allah says to His angels: ‘Have you taken the child of My servant?’ They say: ‘Yes.’ Allah says: ‘Have you taken the cherished one of his heart?’ They say: ‘Yes.’ Allah says: ‘What did My servant say?’ They say: ‘He praised You and said, “We belong to Allah and to Him we will return.”’ Allah then says: ‘Build a house for My servant in Paradise and name it the House of Praise.’”

3. It is narrated in al-Bukhari from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: Allah Most High says: “When I take away the beloved one of My believing servant from among the people of this world, and then that servant remains content with it, I have no reward for that servant other than Paradise.”

4. It is narrated from Ibn Abbas, may Allah be pleased with him, concerning the statement of Allah Most High: “Those who, when calamity befalls them, say:

الَّذِينَ إِذَ أَصَابَتْهُمْ مُصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ أَوْلَئِكَ عَلَيْهِمْ مَلَوَاتِ مِنْ رَبِّهِمْ وَرَحْمَةٌ وأولئك هم المهتدون .

“We belong to Allah and to Him we will return.” Upon them are blessings and mercy from their Lord, and they are the rightly guided.” Ibn Abbas said: In this verse Allah informs us that when a believer submits to Allah’s decree, returns to Him, and remembers to turn to Him during calamity and hardship, three blessed things are assured for him: blessing from Allah, mercy, and guidance.

It is recommended to inform the relatives and close associates of the deceased of his death

The scholars consider it recommended to inform the deceased’s immediate family, relatives, friends, and righteous people of his death, so that they may attain the reward of participating in his shrouding and burial. It is narrated from Abu Hurayrah in all the collections of authentic hadith: “On the day the Negus died, the Messenger of Allah, peace and blessings be upon him, announced his death and went with the Muslims to the open ground to offer the funeral prayer for him in absentia. There he arranged his Companions in rows and offered four takbirs for the Negus. Ahmad and al-Bukhari narrated from Anas, may Allah be pleased with him: The Messenger of Allah, peace and blessings be upon him, had announced the martyrdom of Zayd, Ja’far, and Ibn Rawahah before their news reached me.” Al-Tirmidhi said: There is no objection to informing a person’s brothers and relatives of his death.

On the other hand, al-Bayhaqi said: I learned that Malik ibn Anas, may Allah be pleased with him, said: I do not like news of anyone’s death to be announced by shouting from the mosque. However, if someone comes and stands at the mosque door and informs people of the death, there is no objection to that.

In contrast, Ahmad and al-Tirmidhi narrated from Hudhayfah that he said: “Do not inform anyone of my death, because I fear that this might fall under the type of death announcement that the Messenger, peace and blessings be upon him, prohibited.” This referred to the death announcements of the pre-Islamic period. Their practice was that when a notable person died, they would send a mounted messenger from tribe to tribe. He would say: “So-and-so has died, and with him the entire Arab nation has died.” At the same time, he would shout and weep.

Weeping for the deceased

The scholars agree that it is permissible to weep for the deceased without loud cries and lamentation. It is narrated in Sahih al-Bukhari that the Messenger of Allah, peace and blessings be upon him, said: “Allah does not punish for tears shed by the eyes or grief felt by the heart; He punishes only for this,” and he pointed to his tongue. He wept at the death of his son Ibrahim and said: “The eyes shed tears and the heart is saddened, but we say nothing except what pleases Allah. O Ibrahim, we are saddened by your separation.” He also wept at the death of Umaymah, the daughter of his daughter Zaynab. Seeing this, Sa’d ibn Ubadah said: “O Messenger of Allah, did you not prohibit Zaynab from weeping? Yet now you yourself are weeping?” The Messenger, peace and blessings be upon him, said: “This is compassion that Allah has placed in the hearts of His servants. Allah shows mercy to those of His servants who are compassionate.”

Al-Tabarani also narrated from Abdullah ibn Zayd that permission was given to weep, provided there is no loud lamentation.

Weeping with loud lamentation becomes a cause of punishment and suffering for the deceased.

It is narrated from Ibn Umar, may Allah be pleased with him, that when Umar, may Allah be pleased with him, was wounded, people cried out and wept for him. When he regained consciousness, he said: “Did you not know that the Messenger of Allah, peace and blessings be upon him, said: ‘The deceased is punished because of the lamentation of the living’?” It is narrated from Abu Musa, may Allah be pleased with him, that when Umar was wounded, Suhayb began crying out: “O my brother!” Umar, may Allah be pleased with him, said: “O Suhayb, do you not know that the Messenger of Allah, peace and blessings be upon him, said: ‘The deceased is punished because of the weeping of the living’?” It is narrated from al-Mughirah ibn Shu’bah, may Allah be pleased with him: I heard the Messenger of Allah, peace and blessings be upon him, say: “The one for whom people cry out and lament is punished.” These hadiths are narrated in al-Bukhari and Muslim.

Explanation: The significance of these hadiths is that the deceased feels sorrow and pain because of the lamentation of his relatives. He hears their weeping, and their deeds are presented before him. The hadith does not mean that he suffers punishment because his relatives weep, for the Qur’an states: “No bearer of burdens will bear the burden of another.” Ibn Jarir narrated from Abu Hurayrah, may Allah be pleased with him, that he said: Your deeds are presented before your deceased relatives. When they see good deeds, they rejoice; when they see bad deeds, they are distressed. Ahmad and al-Tirmidhi narrated from Anas, may Allah be pleased with him, that your deeds are presented before your deceased relatives and clansmen. If they are good, they rejoice; if they are not good, they say: “Do not let them die before guiding them to the right path, just as You guided us to the right path.”

Nu’man ibn Bashir said: When Abdullah ibn Rawahah lost consciousness, his sister began crying out and lamenting in this manner: “Oh mountain! Oh so-and-so! Oh so-and-so!” and continued uttering several such words. When Abdullah ibn Rawahah regained consciousness, he said: “Whenever you said anything to me, I was asked: ‘Are you really as you are being described?’” —Bukhari

Loud lamentation

Several hadiths have declared loud lamenting and crying emphatically unlawful. Abu Malik al-Ash’ari reported that the Messenger said: “Four practices of the Age of Ignorance still continue among my ummah: boasting about one’s forefathers, insulting people by calling them lowborn, believing that stars influence whether rain falls or not, and loudly lamenting and crying over the dead.” He also said: “If professional wailers do not repent before death, they will be made to stand on the Day of Resurrection wearing garments of tar and armor that causes scabies.” Ahmad and Muslim. Umm ‘Atiyyah said: “The Messenger took a pledge from us that we would not loudly lament and cry in mourning.” Al-Bazzar narrated with a reliable chain that the Messenger said: “Two sounds are accursed in this world and the Hereafter: the sound of instruments expressing joy, and the sound of melodious crying during calamity.” Bukhari and Muslim narrated from Abu Musa that the Messenger disowned three types of women: the woman who cries out in mourning, shaves her head in calamity, and tears her clothing. Ahmad narrated from Anas that when the Messenger took the women’s pledge of allegiance, he made them promise that they would not cry out in lamentation. The women said: “O Messenger of Allah, during the Age of Ignorance some women helped us express grief; now that Islam has come, should we not help them express their grief?” The Messenger said: “There is no place in Islam for assisting in lamentation.”

Mourning for the dead

Women may mourn the death of a close relative for up to three days, unless their husbands prohibit them. It is not permissible to mourn anyone other than a husband for more than three days. When her husband dies, it is obligatory for a wife to mourn for the duration of her waiting period, which is four months and ten days. In all the authentic hadith collections except Tirmidhi, it is reported from Umm ‘Atiyyah that the Messenger said: “It is not permissible for a woman to mourn anyone who dies, other than her husband, for more than three days. She shall mourn her husband for four months and ten days. She shall not wear colored clothing, except a Yemeni cloak; she shall not apply kohl or perfume, nor dye herself with henna; she shall not comb her hair except after purification, and after her menstrual period ends she shall bathe with perfumed water.” Mourning means refraining from the adornments women ordinarily use, such as wearing jewelry, applying kohl, wearing silk clothing, applying perfume, and dyeing oneself with henna. By abstaining from these things, it is a wife’s duty to mourn only her husband throughout the waiting period, so that she may show loyalty to him and fulfill his rights. It is recommended to provide food for the family of the deceased.

Abdullah ibn Ja’far reported that the Messenger said: “Prepare food for Ja’far’s family, for a calamity has befallen them that prevents them from preparing food”—that is, Ja’far’s martyrdom. Abu Dawud, Ibn Majah, and Tirmidhi. This is considered recommended because it is an act of reward and generosity, and it creates closeness with neighbors and relatives. Imam al-Shafi’i said: “The best thing for the relatives of the deceased is to feed his family to satisfaction throughout the day and night. This is the Sunnah and the practice of noble people.”

Scholars also consider it recommended to urge the family of the deceased to eat, so that they do not become weak by abstaining from food out of shyness or excessive grief. However, it is not permissible to bring food to women who engage in loud lamentation, because that would amount to assisting them in sin.

The imams unanimously consider it disliked for the family of the deceased to arrange a communal feast. This adds calamity to their calamity and trouble to their trouble, and resembles the customs of the Age of Ignorance. Jarir said: “We used to regard gathering at the house of the deceased and arranging a communal feast after his burial as unlawful mourning.” Some scholars have even called it forbidden.

Ibn Qudamah said: It is permissible when there is a genuine need, because relatives of the deceased sometimes come from distant villages and other areas, are compelled to spend the night there, and there is no alternative to showing them hospitality.

It is permissible to prepare the shroud and grave before death

Bukhari said that during the time of the Messenger, some people kept a shroud prepared, and the Messenger did not object to it. Bukhari narrated from Sahl: A woman brought the Messenger a woven cloak with a border. Sahl said: “Do you know what kind of cloak it was?” The people said: “A shamla”—a fine type of cloak. Sahl said: “Yes.” The woman said: “I wove this cloak with my own hands and brought it so that you could wear it.” The Messenger took it, as he needed it, and then came to us wearing it like a waist wrapper. A man praised it and said: “Let me wear it. How beautiful it is!” The people said: “You have not done well. The Messenger wore it and needed it, yet you asked him for it, knowing that he never turns away a petitioner.” He said: “By Allah, I did not ask him for it to wear it; I asked for it so that it would be my shroud.” Sahl said: “Then it became his shroud.” Hafiz Ibn Hajar, commenting on this chapter heading, said: Bukhari added the words “the Messenger did not object to it” to indicate the objection made by the Companions. The Companions objected when one Companion asked for the cloak. But when that Companion, whose name is not mentioned, explained his reason to them—that he intended to make it his shroud—they did not object. This shows that it is permissible to acquire a shroud and other necessities for the deceased during one’s lifetime. The question is: Is it also permissible to dig a grave? Ibn Battal said: This proves the permissibility of preparing something before the need for it arises. Many righteous people dug their graves before death. Zayn ibn al-Munir, however, said: No Companion did this. If it were recommended, many Companions would have done so.

Al-‘Ayni said: The fact that none of the Companions did a particular act does not prove that it is unlawful. When ordinary Muslims regard something as good, it is good in the sight of Allah, especially when a group of scholarly righteous people do it.

Imam Ahmad said: If a person purchases a plot for his grave and makes a bequest that he be buried there, there is no objection to it. It is reported that ‘Uthman, ‘A’ishah, and ‘Umar ibn ‘Abd al-‘Aziz did so.

It is recommended to wish for death in Makkah or Madinah

It is recommended to pray to Allah for death in Makkah or Madinah. Bukhari narrated from Hafsah that ‘Umar used to pray:

اللَّهُ ارْزُقْنِي شَهَادَةً فِي سَبِيلِكَ وَاجْعَلْ مَوْتِي فِي بَلَدِ رَسُولِكَ .

“O Allah, grant me martyrdom in Your path and cause me to die in the city of Your Prophet.” Hafsah said: “I asked, ‘How can that happen?’ He replied: ‘If Allah wills, He will grant it to me.’” Al-Tabarani narrated from Jabir that the Messenger said: “Whoever dies in either of the two Sacred Sanctuaries—Makkah or Madinah—will be safe on the Day of Resurrection.”

Sudden death

Abu Dawud narrated from a Companion, ‘Ubayd ibn Khalid al-Sulami—the narrator sometimes attributed this statement to the Messenger and sometimes to the Companion ‘Ubayd: “Sudden death is a sorrowful event.” Sudden death was disliked because it leaves no opportunity for sins to be expiated through illness, or for one to prepare for death through repentance and righteous deeds. This hadith was also narrated from Abdullah ibn Mas’ud, Anas ibn Malik, Abu Hurayrah, and ‘A’ishah.

One whose child dies

1. Bukhari narrated from Anas that the Messenger said: “If three minor children of a Muslim die, Allah will admit him to Paradise through His mercy because of them.”

2. Bukhari and Muslim narrated from Abu Sa’id al-Khudri: The women said to the Messenger: “Set aside a day to advise us.” Then, while advising the women, he said: “Any woman whose three children die will be protected from the Fire by them.” A woman asked: “What if two die?” The Messenger said: “Even if two die.”
The lifespan of the people of the Muslim ummah

Tirmidhi narrated from Abu Hurayrah that the Messenger said: “The average lifespan of my ummah will be between sixty and seventy years, and very few will exceed this.”

Death is a form of relief

Bukhari and Muslim narrated from Abu Qatadah: A funeral procession passed by the Messenger, and he said: “This deceased person has found relief, or others have found relief from him.” The people asked: “O Messenger of Allah, which deceased person finds relief, and from which deceased person do others find relief?” He said: “The believing servant finds relief, through death, from the trials, calamities, and hardships of this world. When a sinful servant dies, the other servants, the entire land, the trees, and the animals find relief from him.”

Shrouding and burying the deceased

It is obligatory to wash the deceased, shroud him, perform the funeral prayer over him, and bury him. The details are given below:

Washing the deceased

1. The ruling on washing: According to most scholars, washing a deceased Muslim is a communal obligation. If some people perform it, the obligation is discharged on behalf of all Muslims. This is because the Messenger commanded it and commanded all Muslims to ensure that this command is carried out.

2. Who must and must not be washed: Every Muslim who was not killed by unbelievers in battle must be washed.

3. Washing and praying over part of the body of the deceased: The jurists differ concerning washing a part of the body of a deceased Muslim. According to Imam al-Shafi’i, Ahmad, and Ibn Hazm, it must be washed, shrouded, and prayed over. Imam al-Shafi’i said: “We learned that during the Battle of the Camel, a bird dropped a hand in Makkah. From the ring on the hand, people identified whose hand it was—it belonged to Abd al-Rahman ibn ‘Itab ibn Usayd. Then, in an assembly of the Companions, it was washed and the funeral prayer was performed over it.” Imam Ahmad said: “Abu Ayyub performed the funeral prayer over a man’s foot, and ‘Umar performed it over some bones.” Ibn Hazm said: “Whatever part of a deceased Muslim is found must be washed and shrouded, with the exception of the martyr.” He said: “When the funeral prayer is performed over the part that is found, the intention should be made for the funeral prayer over the person’s entire body and soul.” According to Abu Hanifah and Malik, if more than half the body is found, it must be washed and prayed over; otherwise it is neither washed nor prayed over.

4. A martyr is not washed: A martyr killed by unbelievers in battle is not to be washed, even if ritual washing had been obligatory or required for him. According to the Malikis, a martyr for whom washing was obligatory or required is not washed. This is also the soundest position of the Shafi’i school and the view of Imams Muhammad and Abu Yusuf. The proof is that Hanzalah was martyred while washing was obligatory for him, yet the Messenger did not wash him. If the clothing the martyr is wearing is sufficient for his shroud, he is shrouded in it; otherwise, additional cloth is added to complete the shroud. If he is wearing more clothing than the Sunnah shroud requires, the excess is removed. He is buried with his blood, and not even a drop of blood is to be washed away. Ahmad narrated that the Messenger said: “Do not wash the martyrs, for every wound and every drop of blood will emit the fragrance of musk on the Day of Resurrection.” The Messenger ordered that the martyrs of Uhud be buried with their blood; he did not wash them or perform the funeral prayer over them.

Imam al-Shafi’i said: The reason for burying them without washing or prayer was perhaps that they would meet Allah with their wounds, since the fragrance of their blood would be the fragrance of musk. After the honor Allah granted them, they had no need for the funeral prayer. This also eased the hardship of the remaining Muslims, as many of the warriors were wounded and suffering. Moreover, there was fear that the enemy might attack them again, and concern between them and their families. They therefore needed to rejoin their families quickly. Some say that the deeper reason for omitting the funeral prayer for martyrs is that the funeral prayer is performed over the dead, whereas the martyr is alive. Or the funeral prayer is a form of intercession, and martyrs have no need of this intercession, since they will intercede for others.

5. Martyrs who must be washed and over whom the funeral prayer must be performed: All those

Muslims who have died, but not as a result of fighting unbelievers, have also been called “martyrs” by the Messenger. They must nevertheless be washed and the funeral prayer must be performed over them. Those of this type who died during the Messenger’s lifetime were washed by him, and afterward the Muslims washed ‘Umar, ‘Uthman, and ‘Ali, although all of them were martyrs. Here we give details of this type of martyr:

1. Jabir ibn ‘Atik reported that the Messenger said: “Besides those killed in the path of Allah, seven are martyrs: one who dies of plague, one who drowns, one who dies from an abscess in the inner side of the body, one who dies of an abdominal illness, one who burns to death, one who is crushed beneath a collapse, and a woman who dies during childbirth.” —Ahmad, Abu Dawud, and al-Nasa’i.

2. Abu Hurayrah reported that the Messenger said: “Whom do you consider a martyr among you?” The Companions said: “O Messenger of Allah, one who is killed in the path of Allah.” He said: “Then the martyrs among my ummah would be very few.” They asked: “O Messenger of Allah, who are the martyrs, then?” He said: “Whoever is killed in the path of Allah is a martyr; whoever dies in the path of Allah—that is, while obedient to Allah—is a martyr; whoever dies of plague is a martyr; whoever dies of an abdominal illness is a martyr; and whoever drowns is a martyr.” —Muslim.

3. Sa’id ibn Zayd reported that the Messenger said: “Whoever is killed while defending his property is a martyr; whoever is killed while defending his life is a martyr; whoever is killed while defending Islam is also a martyr; and whoever is killed while defending his family is also a martyr.” —Ahmad and Tirmidhi.

6. An unbeliever is not washed: It is not obligatory for a Muslim to wash an unbeliever. Some consider it permissible. According to the Malikis and Hanbalis, it is not permissible for a Muslim to wash, shroud, or bury a non-Muslim relative. However, if there is fear that the body may be lost, it must be buried. Ahmad, Abu Dawud, al-Nasa’i, and al-Bayhaqi narrated that ‘Ali said: “I said to the Messenger of Allah: ‘Your elderly misguided father—that is, Abu Talib, ‘Ali’s father—has died.’ He said: ‘Go and bury your father, and do not say anything to anyone until you return to me.’ I went and buried him, then returned to the Messenger. He ordered me to bathe, so I bathed, and he prayed for me.”

Ibn al-Mundhir said: There is no specific Sunnah to follow regarding washing the deceased.

The procedure for washing

It is obligatory to pour water over the entire body of the deceased once, even if he was impure because of menstruation or seminal emission. It is recommended to place the deceased on an elevated surface and remove his clothing. According to Imam al-Shafi’i, if his shirt is thin enough not to prevent water from reaching the body, it is better to wash him while wearing it, because the Messenger was washed while wearing his shirt. Apparently, however, this was specific to the Messenger; otherwise, the well-known practice was to undress the deceased, except for covering the private parts. If he is not a child, his private parts must then be covered. No one should be present during the washing except those whose presence is necessary. The washer should preferably be righteous and trustworthy, so that he reveals whatever good he sees and conceals whatever bad he sees. Ibn Majah narrated that the Messenger said: “Those who are trustworthy should wash your dead.” The washer must make the intention, since the washing has been entrusted to him. He should then begin. First, he should gently press the abdomen so that anything inside it may come out. He should then remove any dirt or impurity from the body. Taking a cloth in his hand, he should wipe the private parts with it, since touching them with the bare hand is forbidden. He should then perform ablution for the deceased as for prayer. The Messenger said that the washing should begin with the right side and the limbs of ablution. It is also preferable to begin with the limbs of ablution to revive the believer’s distinguishing signs and make his radiant marks apparent. He should then wash the body three times with water and soap, beginning with the right side. If three washes do not clean it adequately, or for another reason more than three are needed, he should wash it five or seven times. In Sahih Bukhari, the Messenger is reported to have said: “Wash the deceased an odd number of times—three, five, or seven—or more times if you consider it necessary.” Ibn Abd al-Barr said: “I know of no scholar who said to wash more than seven times.” Ahmad and Ibn al-Mundhir considered washing more than seven times disliked. Ibn al-Mundhir said: Those who wash the deceased have discretion over the number of washes, provided that it is an odd number. If the deceased is a woman, her hair must be undone, washed, then braided as before and allowed to hang down her back. In the hadith narrated by Umm ‘Atiyyah, it is stated that the women braided the hair of one of the Messenger’s daughters into three braids. They asked: “Was it undone and then braided into three braids again?” Umm ‘Atiyyah

said: “Yes.”

When washing the deceased is complete, the body must be wiped and dried with a clean cloth so that the shroud does not become wet. Perfume should then be applied to the body. The Messenger said: “When you fumigate the body of the deceased with incense, do it three times.” Al-Bayhaqi, al-Hakim, and Ibn Hibban.

Abu Wa’il said: ‘Ali possessed musk and instructed that his body be perfumed with it. He said: “This is the perfume left over from the Messenger of Allah.” Most scholars consider it disliked to cut the nails of the deceased, trim his mustache, or cut or shave the hair of his armpits and below his navel. Ibn Hazm, however, considered it permissible.

There is no disagreement that if any impure waste emerges from the abdomen after washing and before shrouding, only that waste must be washed away and cleaned. There is disagreement over whether the deceased must be purified again. Some say that ablution is sufficient; others say that he must be washed again. The basis on which scholars have exercised independent reasoning regarding the method of washing is the hadith of Umm ‘Atiyyah, narrated in all the authentic hadith collections. She said: “When the daughter of the Messenger died, he came to us and said: ‘Wash her three times with water and lotus leaves, or five times, or more if you deem necessary. Finally, apply camphor, then inform me.’ When we had finished, we informed the Messenger. He then gave us his waist wrapper and said: ‘Put it beneath her shroud.’”

The scholars have said regarding the significance of applying camphor: It is fragrant, and this is the time when the angels arrive. It also has the ability to cool and preserve things, particularly to firm the corpse, repel insects from it, and delay decomposition. If camphor is unavailable, another substance with the same qualities, wholly or partially, may be used.

Performing tayammum for the deceased when water is unavailable

If water cannot be found, tayammum must be performed for the deceased. Allah Most High says: “If you do not find water, then perform tayammum.” The Messenger also said: “The earth has been made for me a mosque and a means of purification.”

Tayammum may also be performed when washing the body creates fear that the corpse will become unstable and fall apart. Likewise, tayammum may be performed when, to wash a deceased woman, no one can be found except unrelated men, or to wash a deceased man, no one can be found except unrelated women. Abu Dawud and al-Bayhaqi narrated that the Messenger said: “When a woman dies and there is no woman with her except some men, and when a man dies and there is no man with him except some women, these deceased women and men shall be given tayammum and buried. They are in the ruling of those who die when water is unavailable.”

A woman should be given tayammum by a mahram man using his hands. If no mahram man is available, an unrelated man should wrap a cloth around his hands and perform tayammum for her. This is the position of Abu Hanifah and Ahmad. According to Malik and al-Shafi’i, if a mahram man is available, he should wash her, because to him a deceased woman is like a man.

In the book Musawwa, it is narrated from Imam Malik that he heard from the scholars: When a woman dies in a situation where there is no woman around her and no mahram male relative, she is to be given tayammum; her face and both hands are to be wiped with earth. And when a man dies in a situation where there are no men with him except some women, those women are to give him tayammum. (Ibn Hazm and others narrated: When a man dies in a place where there are only women and no men, or a woman dies in a place where there are only men and no women, the women will bathe the man and the men will bathe the woman after covering the body with a thick cloth, pouring water over the entire body without touching the corpse with their hands. If water is available, tayammum in place of bathing will not be permissible.)

A Husband and Wife Bathing Each Other

The jurists unanimously agree that a wife may bathe her husband. Aisha said: “If I take responsibility for bathing him, I will not withdraw from it. The wives of the Messenger ﷺ bathed him.” —Ahmad, Abu Dawud, al-Hakim. But there is disagreement over whether a husband may bathe his wife. According to the majority, it is permissible, because it has been narrated by al-Daraqutni and al-Bayhaqi that Ali bathed Fatimah. The Messenger of Allah ﷺ also said to Aisha: “If you die before me, I will bathe you and shroud you.” —Ibn Majah.

The Hanafis say: It is not permissible for a husband to bathe his wife. If no one other than the husband can be found, he will give her tayammum. However, the hadiths contradict the Hanafi position.

A Woman Bathing a Boy Ibn al-Mundhir says: All reliable scholars agree that it is permissible for a woman to bathe a boy.

4. Funeral Prayer, Burial, Shrouding, and Visiting Graves

The Shroud

1. Ruling: It is fard kifayah to shroud the deceased in a shroud that completely covers the body, even if it consists of only one piece of cloth. al-Bukhari narrated from Khabbab that Khabbab said: “We migrated with the Messenger of Allah ﷺ solely seeking Allah’s pleasure. Our reward was due with Allah. Some of us, however, received the reward of our deeds in this world; among them was Musab ibn Umayr. He was killed at the Battle of Uhud. We found nothing with which to shroud him except a cloak. When we covered his head with it, his feet became exposed, and when we covered his feet, his head became exposed. The Messenger ﷺ ordered us to cover his head and place idhkhir (a fragrant type of grass used, together with wood, to cover the roofs of houses) over his feet.”

2. Recommended Practices Regarding the Shroud:

1. The shroud should be clean and cover the entire body: Ibn Majah and al-Tirmidhi narrated from Abu Qatadah that the Messenger of Allah ﷺ said: “When one of you is responsible for his brother, let him shroud him well.”

2. It is recommended that the shroud be white Ahmad, Abu Dawud, and al-Tirmidhi narrated from Ibn Abbas that the Messenger of Allah ﷺ said: “Wear white clothing, for white clothing is the best clothing, and shroud your dead in white clothing.”

3. The shroud should be fumigated and perfumed with khup and khuni. Ahmad and al-Hakim narrated from Jabir that the Messenger of Allah ﷺ said: “When you fumigate the deceased, fumigate him three times.” Abu Sa’id and Ibn Abbas instructed that their shrouds be fumigated with sandalwood.

4. Four coverings for a man and five for a woman It is narrated from Aisha in all the major authentic hadith collections that the Messenger of Allah ﷺ was shrouded in three new white cotton cloths, without a turban. al-Tirmidhi said: Most of the learned Companions of the Messenger ﷺ acted according to this hadith. Sufyan al-Thawri said: A man is to be shrouded in three cloths: if you wish, one shirt and two coverings; otherwise, three coverings. If two cloths cannot be found, one cloth is sufficient. Two cloths are also sufficient. If possible, three cloths are best. This is the view of al-Shafi’i, Ahmad, and Ishaq. They said that a woman is to be shrouded in five cloths. Umm Atiyyah said: The Messenger ﷺ gave her a loincloth, a shirt, a head covering, and two coverings.

3. The Shroud of a Person in Ihram When a person in ihram dies, he is to be bathed like those who are not in ihram and shrouded in his ihram garments. His head is not to be covered, nor is perfume to be applied to him, because the ruling of ihram remains in effect. It is narrated from Ibn Abbas in the authentic hadith collections that a man who was staying with the Messenger ﷺ in the plain of Arafah suddenly fell from his riding animal, which immediately broke his neck. The matter was reported to the Messenger of Allah ﷺ, and he said: “Bathe him with water and sidr, shroud him in his two ihram garments, do not perfume him, and do not cover his head. Allah will resurrect him on the Day of Resurrection reciting the talbiyah.”

The Hanafis and Malikis say: A person’s ihram ends as soon as he dies. Therefore, since he is no longer in ihram, he will be shrouded like a person not in ihram. His shroud will be sewn, his head will be covered, and perfume will be applied to him. They say: The incident of the man who died after falling from his riding animal was an exceptional and isolated incident. Therefore, its shrouding method is confined to him and does not apply to everyone. However, the reason given by the Messenger ﷺ—that he would be resurrected on the Day of Resurrection reciting the talbiyah—plainly applies to every person in ihram. It is an enduring principle that a ruling applicable to one person applies to everyone unless it is proven to be specific to that person.

4. Extravagance in the Shroud Is Disliked: The shroud should be of good quality. It is inappropriate to use very expensive cloth or cloth that one would not normally use. al-Sha’bi said that Ali said: “Do not be extravagant in my shroud, for I heard the Messenger of Allah ﷺ say: Do not be extravagant in shrouds; they are quickly removed.” —Abu Dawud. It is narrated from Hudhayfah that the Messenger of Allah ﷺ said: “Do not be extravagant in shrouds. Buy two clean cloths for me.” Abu Bakr said: “Wash this garment that I wear, add two cloths to it, and shroud me in them.” Aisha said: “But this garment is old.” He replied: “The living person is more deserving of new clothing than the dead. The shroud is only for the pus discharged from the dead body.”

5. A Shroud Made of Silk It is not permissible to shroud a man in silk, though it is permissible for a woman. The Messenger ﷺ said: “Gold and silk are forbidden to the men of my community and lawful for its women.” Many scholars have also disliked shrouding a woman in silk, because it involves waste and extravagance in wealth prohibited by the Shariah. In their view, it is not preferable either as adornment during life or as a shroud after death. Hasan, Ibn al-Mubarak, and Ishaq considered it disliked. Ibn al-Mundhir said: “I do not recall anyone having said the contrary.”

6. The Shroud Must Be Provided from the Deceased’s Own Property: If the deceased leaves property, his shroud must be provided from it. If he leaves no property, the person who used to bear his maintenance costs must bear the cost of his shroud. If he has no provider, his shroud will be provided from the Muslims’ bayt al-mal, that is, the public treasury; otherwise, the Muslims will arrange his shroud on their own. The ruling for a woman is the same as that for a man. Ibn Hazm said: The cost of a woman’s shroud and grave digging must be paid from her own property. This is not her husband’s responsibility, because interference in the property of Muslims is prohibited without a definitive instruction from the Qur’an and Sunnah. The Messenger ﷺ said: “The life and property of each of you are forbidden to the others.” Allah has assigned the husband responsibility only for his wife’s food, clothing, and residence. In the wording in which Allah has commanded us regarding the shroud, the shroud is not called clothing, nor is the grave called a residence.

The Funeral Prayer for the Deceased

1. The Ruling on the Funeral Prayer: The unanimous view of the jurists is that the funeral prayer for the deceased is fard kifayah, because the Messenger of Allah ﷺ commanded it and the Muslims acted upon it. al-Bukhari and Muslim narrated from Abu Hurayrah: Whenever an indebted deceased person was brought to the Messenger of Allah ﷺ, he would ask whether the person had left enough surplus property to repay his debt. If he was told that he had left sufficient property to repay it, he would perform the funeral prayer. Otherwise, he would say to the Muslims: “Perform the funeral prayer for your companion.”

2. The Virtue of the Funeral Prayer: 1. It is narrated from Abu Hurayrah in all the authentic hadith collections that the Messenger of Allah ﷺ said: “Whoever performs the funeral prayer and participates in the burial will receive one qirat of reward. Whoever follows it until the burial is completed will receive two qirats. The smaller of the two qirats is like Mount Uhud.” (That is, it will be as heavy as Mount Uhud on the scales on the Day of Resurrection.)

2. Muslim narrated from Khabbab that Khabbab said: “O Abdullah ibn Umar, have you not heard what Abu Hurayrah says? He claims to have heard the Messenger of Allah ﷺ say: Whoever leaves his home with a deceased person, performs the funeral prayer over him, and then follows him until his burial will receive two qirats of reward. Each qirat is like Mount Uhud. Whoever performs the funeral prayer and then leaves will receive a reward like Mount Uhud.” (This proves that no one’s permission is needed to leave after the prayer.) Upon hearing this, Ibn Umar sent Khabbab to Aisha to ask whether Abu Hurayrah’s statement was true, and instructed Khabbab to return and tell him what Aisha said. Aisha said: “Abu Hurayrah has spoken the truth.” Ibn Umar said: “We have missed out on many qirats of reward.”

3. Conditions of the Funeral Prayer: Since the funeral prayer is a prayer, the conditions of all other obligatory prayers also apply to it, such as being free of visible impurity, being free of minor and major ritual impurity, facing the qiblah, and covering the awrah. Abdullah ibn Umar said: “It is not permissible to perform the funeral prayer except in a state of purity.” Its difference from the other obligatory prayers is that no specific time is a condition for it. It may be performed whenever the deceased is present, at any time. According to the Hanafis and Shafi’is, it may even be performed during prohibited times. Ahmad, Ibn al-Mubarak, and Ishaq considered performing the funeral prayer at sunrise, sunset, and exactly midday disliked. However, in their view it is not disliked if delaying it risks decomposition of the body.

4. The Essential Elements of the Funeral Prayer: The funeral prayer has certain essential elements that constitute its basic nature. If any one of them is omitted, the prayer becomes invalid and unacceptable according to the Shariah. These arkan, or essential elements, are:

1. Intention: Allah Most High said in Surah al-Bayyinah:

وما أمروا إلا لِيَعْبُدُوا اللهَ مُخْلِصِينَ لَهُ الدين.

“They were commanded only to worship Allah, making the religion exclusively His.” The Messenger of Allah ﷺ said: “Actions are judged only by intentions, and every person will have only what he intended.” al-Bukhari.

The nature of intention was explained earlier, and it was stated that the place of intention is the heart. Uttering the intention with the tongue is not obligatory in the Shariah.

2. Standing for One Who Is Able to Pray Standing: According to most scholars, this is an essential element. Therefore, if someone rides a mount without an excuse or performs the funeral prayer while seated, his prayer will not be valid. It is stated in al-Mughni: Performing the funeral prayer while riding is not permissible, because the obligation to pray standing is not fulfilled by doing so. This is the view of Abu Hanifah, al-Shafi’i, and Abu Thawr. I know of no disagreement on this matter. While standing in prayer, it is recommended to place the right hand over the left, as in other prayers. Some say this is not recommended, but the first view is preferable.

3. Four Takbirs: Muslim and al-Bukhari narrated from Jabir that the Messenger of Allah ﷺ performed the funeral prayer for the Negus in absentia and said takbir four times during the prayer. al-Tirmidhi said: Most of the Companions of the Messenger ﷺ and other scholars acted according to this hadith. They held that four takbirs are to be said in the funeral prayer. This was also the view of Sufyan, Malik, Ibn al-Mubarak, al-Shafi’i, Ahmad, and Ishaq.

Raising the Hands During Takbir It is Sunnah not to raise the hands during any takbir of the funeral prayer other than the first takbir. No report from the Messenger of Allah ﷺ indicates that he raised his hands during any takbir other than the first. After presenting the disagreement and the arguments of all sides, Imam al-Shawkani said: In summary, nothing has been narrated from the Messenger ﷺ regarding any matter other than the first takbir that can serve as proof. The actions and statements of the Companions alone are not definitive proof. Therefore, it is preferable to limit raising the hands to the first takbir, that is, takbirat al-tahrimah, because the Shariah contains no ruling requiring the hands to be raised during the other takbirs. In other prayers, reports support raising the hands when moving from one essential element to another—from standing to bowing and from bowing to prostration. But there is no such movement in the funeral prayer.

4, 5. Reciting Surah al-Fatihah and Sending Blessings and Peace upon the Messenger ﷺ Quietly: Imam al-Shafi’i narrated in his Musnad from Abu Umamah ibn Sahl that a Companion informed him: The Sunnah in the funeral prayer is for the imam to say takbir, then recite Surah al-Fatihah quietly and privately after the first takbir. Then he should send blessings upon the Messenger ﷺ and supplicate during the takbirs of the funeral prayer, without reciting the Qur’an during any takbir. Then he should say the salam quietly. (According to most scholars, recitation and sending blessings and peace upon the Messenger ﷺ are to be done quietly. The imam, however, says the takbir and salam aloud so that those following him can hear.) It is stated in Fath al-Bari: al-Bukhari narrated from Talhah ibn Abdullah that Talhah said: I performed the funeral prayer with Ibn Abbas. He recited Surah al-Fatihah and said: “This is part of the Sunnah.” al-Tirmidhi also narrated this hadith and said: Some Companions and other scholars followed this hadith. They preferred reciting Surah al-Fatihah after takbirat al-tahrimah. This was also the view of Imam al-Shafi’i, Ahmad, and Ishaq. Some said: The Qur’an is not recited in the funeral prayer; it consists only of praising Allah, sending blessings upon the Messenger ﷺ, and supplicating for the deceased. This was also the view of al-Thawri and other jurists of Kufa. Those who support reciting Surah al-Fatihah use as proof that the Messenger of Allah ﷺ called it a prayer and said: “Perform the prayer for your companion.” In another hadith he said: “The prayer of one who does not recite Surah al-Fatihah is invalid.”

The Wording and Place of Sending Blessings and Peace upon the Messenger ﷺ: Blessings and peace may be sent upon the Messenger of Allah ﷺ in any language. If someone says only, “O Allah, send blessings upon Muhammad”—that is sufficient. However, the wording transmitted from the Messenger ﷺ is best. It is:

اللَّمَ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ الْعَالَمِينَ إِنَّكَ حَمِيدٌ مَجِيدٌ آل إِبْرَاهِيرَ فِي محمد كما باركت عَلَى إِبْرَاهِيمَ وَعَلَى وَعَلَى آلِ

This blessing is to be recited after the second takbir. There is, however, no hadith specifying its exact place.

6. Supplication: All jurists agree that supplication is an essential element, that is, an indispensable part, of the funeral prayer, because the Messenger of Allah ﷺ said: “When you perform the prayer over a deceased person, supplicate sincerely for him.” —Abu Dawud, al-Bayhaqi, Ibn Hibban.

Any supplication, however brief, is sufficient. It is nevertheless recommended to recite one of the following masnun supplications (supplications transmitted from the Messenger ﷺ):

It is narrated from Abu Hurayrah that the Messenger of Allah ﷺ made the following supplication during the funeral prayer for a woman:

اللهم أنت رَبَّهَا وَأَنتَ خَلَقْتَهَا وَأَنْتَ رَزَقْتَهَا، وَأَنْتَ مَدَيْتَهَا لِلإِسْلامِ، وَأَنْتَ قَبَضْهَا رُوحَهَا ، وانتَ أَعْلَمُ بِسِرهَا وَعَلَانِيَتِهَا، مِلْنَا شُفَعَاءَ لَهَا ، فَاغْفِرْ لَهَا ذَنْبَهَا .

“O Allah, You are the Lord of this deceased person; You created her, provided for her, guided her to Islam, and took her soul. You know best what she concealed and what she disclosed. We have come as intercessors for her, so forgive her sin.”

Awf ibn Malik said: The Messenger of Allah ﷺ performed the funeral prayer for a Muslim, and I heard him say:

الأَمر إِن فَلَانَ بْنَ فَلَانٍ فِي ذِمَّتِكَ وَحَبْلِ حِوَارِكَ، فَقِهِ مِن فِتْنَةِ الْقَبْرِ وَعَذَابِ النَّارِ وَأَنْتَ أَهْلُ الوَفَاءِ وَالْحَقِّ اللَّهُ فَاغْفِرْ لَهُ وَارْحَهُ فَإِنَّكَ انت الغفور الرحيم.

“O Allah, so-and-so, son of so-and-so, has gone into Your protection and under the shelter of Your neighborliness. Therefore protect him from the trial of the grave and the punishment of the Fire. You are the Keeper of truth and promises. O Allah, forgive him and have mercy on him; You are indeed Most Forgiving, Most Merciful.” —Ahmad, Abu Dawud.

It is narrated from Awf ibn Malik: After performing a funeral prayer, I heard the Messenger ﷺ say:

اللَّهُمُ الْفِرْلَهُ وَارْحَمْهُ، وَأَعفُ عَنْهُ وَعَافِهِ وَأَكْرَمْ نُزَلَهُ، وَوَسِعَ مَنْ عَلَهُ وَاغْسِلْهُ بِمَاءِ وَتَلَجَ وَبَرَدٍ، وَلَقِهِ مِنَ الْخَطَايَا كَمَا يُنقى الثوبُ الْأَبْيَضُ مِنَ الدَّنَسِ، وَأَبْدِلَهُ دَارًا خَيْرًا مِنْ دَارِهِ وَأَهْلاً خَيْرًا مِنْ أَهْلِهِ وَزَوْجًا غيْرًا مِنْ زَوْجِهِ، وَلِهِ

فِتْنَةَ الْقَبْرَ وَعَذَاب النار .

“O Allah, forgive him, have mercy on him, pardon him, grant him well-being, honor his reception, widen his entrance, wash him with water, snow, and hail, cleanse him of sins as a white garment is cleansed of dirt, replace his home with a better home, his family with a better family, and his spouse with a better spouse, and protect him from the trial of the grave and the punishment of the Fire.” —Muslim.

It is narrated from Abu Hurayrah that he said: The Messenger ﷺ performed a funeral prayer and said:

اللهمَّ اغْفِرْ لِعَيْنَا وَمَيِّتِنَا، وَسَفِيرِنَا وَكَبِيرِنَا وَذَكَرنَا وَأَنْتَانَا، وَعَامِرِنَا وَغَالِبِنَا، اللهم مَنْ أَحْيَيْتَهُ مِنا فَاحْيَهِ عَلَى الْإِسلام، ومن توفيته منا فتوفه على الإيمان، اللهم لا تحرمنا أجره، وَلَا تُضَلَّنَا بَعده.

“O Allah, forgive our living and our dead, our young and our old, our men and our women, those present among us and those absent. O Allah, keep alive whoever You keep alive from among us upon Islam, and cause whoever You cause to die from among us to die upon faith. O Allah, do not deprive us of his reward, and do not lead us astray after him.” —Ahmad, al-Tirmidhi, Abu Dawud, al-Nasa’i, Ibn Majah.

If the deceased is a child, it is also recommended to make this supplication: الأمر اجعَلَهُ لَنَا سَلَقًا وَفَرَطًا وَذَحْرًا”O Allah, make him a forerunner, a reward, and a stored treasure for us.” —al-Bukhari. al-Nawawi said: If the deceased is a boy or girl, recite the supplication, “O Allah, forgive our living and our dead…” and add this supplication:

اللهمَّ اجْعَلْهُ فَرَطًا لِأَبَوَيْهِ وَسَلْفًا وَنَمْرًا وَعِظَةٌ وَاعْتِبَارًا وَعَفِيعًا وَنَقِلْ بِهِ مَوَازِينَهَا، وَأَفْرِغِ الصَّبْرَ عَلَى قُلُوبِهِمَا، وَلَا تَفْتِنها بعدة، ولا تحرمهما أجرة.

“O Allah, make him a forerunner, a stored reward, an admonition, a lesson, and an intercessor for his parents; make their scales heavy through him; pour patience into their hearts; do not subject his parents to trial after him, and do not deprive them of his reward.”

The Place and Time for Reciting the Supplications: al-Shawkani said: The hadiths do not specify the place or time for reciting these supplications. Therefore, whoever wishes may recite whichever of them he prefers—all of them after the takbirs, or after the first, second, or third takbir together; he may divide them between any two takbirs, or recite one after each takbir, so that he acts upon all the supplications reported in the hadiths.

7. Supplication after the Fourth Takbir: It is recommended to supplicate after the fourth takbir, whether or not one supplicated after the third takbir. Ahmad narrated from Abdullah ibn Abi Awfa that a daughter of Abdullah ibn Abi Awfa died. He said four takbirs over her, then stood for the length of time between two takbirs and supplicated after the fourth takbir. He then said: “This is how the Messenger of Allah ﷺ performed the funeral prayer.” Imam al-Shafi’i said: Then he should say: “O Allah, do not deprive us of its reward and do not subject us to trial after it.” The son of Abu Hurayrah said: The early scholars used to say after the fourth

اللهم لا تحرمنا أَمْرَهُ، وَلَا تَفْتِنَا بَعْدَهُ. اللهِ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّار :

“O Allah, our Lord, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire.”

8. The Salam: All jurists except Abu Hanifah agree that the salam is obligatory. He held that saying salam to the right and left is wajib, not fard. Those who consider it fard cite as proof that the funeral prayer is also a prayer, and a prayer is concluded with the salam. Ibn Masud said that saying salam in the funeral prayer is like saying salam in the regular prayer. Its minimum wording is:

السَّلامُ عَلَيْكُمْ، أَوْ سَلَامٌ عَلَيْكُمْ

According to Imam Ahmad, saying the salām once, to the right, is Sunnah. It is also valid to say the salām straight ahead. The example of the Messenger ﷺ was likewise to say the salām once. The Companions’ practice was also the same, and the fact that no one opposed them is evidence of this.

Imam al-Shāfiʿī considers saying the salām twice mustahabb: first turning the face to the right and finally turning it to the left. Ibn Hazm said: The second salām is a dhikr and an act of reward.

The Procedure for the Funeral Prayer

The person performing the funeral prayer should first fulfill the conditions of prayer. Then he should intend to perform the funeral prayer for the deceased person or persons present. He should then raise his hands and say the opening takbīr. He should place his right hand over his left and recite Sūrat al-Fātiḥah. Then he should say the second takbīr and send blessings upon the Messenger ﷺ. Then he should say the third takbīr and supplicate for the deceased. Then he should say the fourth takbīr, supplicate, and say the salām.

1. How the Imām Should Stand for the Funeral Prayer of a Male or Female Deceased: The Sunnah is for the imām to stand level with the head of a male deceased and level with the middle of a female’s body. Anas (RA) narrated that he led the funeral prayer for a man and stood level with his head. Then the body of a woman was brought, and he led her funeral prayer, standing level with the middle of her body. When asked about this, he said: “This is how the Messenger ﷺ would stand: where I stood for the funeral prayer of the man and where I stood for the funeral prayer of the woman.” —Aḥmad, Abū Dāwūd, Ibn Mājah, and al-Tirmidhī. Al-Ṭaḥāwī said: This is the best procedure according to us, because the reports narrated from the Messenger ﷺ support this practice.

Funeral Prayer for Multiple Deceased Persons: When several deceased persons are assembled, including both men and women, they should be placed in rows between the imām and the qiblah, one behind another, so that they all remain in front of the imām. The one who is most virtuous among them should be placed nearest to the imām, and the funeral prayer for all of them should be offered together.

If the bodies of many men and women are assembled, it is permissible to offer separate funeral prayers for the men and the women, and it is also permissible to offer one prayer for all of them together. The men should be placed in rows nearest the imām, while the women should be placed nearest the qiblah. It is narrated from Ibn ʿUmar (RA) that he offered one funeral prayer for nine men and women. He placed the men nearest the imām and the women nearest the qiblah, arranging them all in one row. The body of Umm Kulthūm, the daughter of ʿAlī and wife of ʿUmar, and that of her son Zayd were placed there. Saʿīd ibn al-ʿĀṣ was the imām that day, and Ibn ʿAbbās, Abū Hurayrah, Abū Saʿīd, and Qatādah were present. The young Zayd was placed nearest the imām. One man said: I disliked this, so I looked toward Ibn ʿAbbās, Abū Hurayrah, Abū Saʿīd, and Abū Qatādah and asked, “What is happening?” They replied: “This is the Sunnah.” —al-Nasāʾī and al-Bayhaqī. It is reported in a hadith that when the funeral prayers of a boy and a woman are offered together, the boy should be placed nearest the imām and the woman nearest the qiblah. When men, women, and boys are all present, the boys should be placed nearest the men.

It Is Mustahabb to Form Three Rows and Straighten the Rows: Those offering the funeral prayer should stand in three rows (at least two), and it is mustahabb for the rows to be straight. Mālik ibn Hubayrah (RA) narrated that the Messenger ﷺ said: “If a believer dies and a group of Muslims whose number fills three rows offers the funeral prayer for him, he will be forgiven all his sins.” Thereafter, when the number of people was small, Mālik ibn Hubayrah would try to arrange them in three rows. —Aḥmad, Abū Dāwūd, Ibn Mājah, and al-Tirmidhī. Imam Ahmad said: If the number of worshippers is small, they should be arranged in three rows. The people asked, “How should they be arranged if there are four worshippers?” He replied: “They should be arranged in two rows, with two in each row.” Having three was disliked, because then there would be only one person in each row.

It Is Mustahabb to Have a Large Congregation for the Funeral Prayer: It is mustahabb for a large number of people to gather for the funeral prayer.

This is mustahabb. ʿĀʾishah (RA) narrated that the Messenger ﷺ said: “If one hundred people offer the funeral prayer for a deceased person and intercede for him before Allah, their intercession will be accepted.” (That is, if they specifically and earnestly supplicate for his forgiveness, he will be forgiven.) —Aḥmad, Muslim, and al-Tirmidhī. Ibn ʿAbbās (RA) narrated that he heard the Messenger ﷺ say: “If forty people who do not associate anything with Allah gather for the funeral prayer of a Muslim after his death, Allah will accept their intercession for him.” —Aḥmad, Muslim, and Abū Dāwūd.

When Someone Misses Part of the Funeral Prayer: If a person misses any takbīr of the funeral prayer, it is mustahabb for him to make up the missed takbīr immediately. There is no harm if he does not make it up. Ibn ʿUmar, al-Ḥasan, Ayyūb al-Sakhtiyānī, and al-Awzāʿī said that if some takbīrs of the funeral prayer are missed, they do not have to be made up. The author of al-Mughnī preferred this latter opinion. He said: Our evidence is Ibn ʿUmar’s statement, and it is not known that any Companion opposed it. ʿĀʾishah (RA) narrated that she said: “O Messenger of Allah, I join the funeral prayer, but I cannot hear some of the takbīrs.” He replied: “Join in with whichever takbīr you hear; there is no need to make up what you miss.” This is clear and unambiguous. Moreover, since these takbīrs are consecutive, they do not need to be made up, just as the takbīrs of the two Eid prayers do not.

For Whom the Funeral Prayer May or May Not Be Offered: The jurists agree that when any Muslim dies—male or female, adult or minor—the funeral prayer may be offered for him or her. Ibn al-Mundhir said: The scholars unanimously agree that when a child is known to have been alive and some action of the child indicates signs of life, then, if the child dies, the funeral prayer may be offered for the child.

The Messenger ﷺ said: “The rider should remain behind the deceased, while the person walking should remain close in front of him, to his right or left. The funeral prayer should be offered for a miscarried fetus, and supplication for forgiveness and mercy should be made for its parents.” —Aḥmad and Abū Dāwūd.

This hadith also states that the person walking should remain behind or in front of the deceased, and close to his right or left. Another narration says that the rider should remain behind the deceased, while the pedestrian may walk wherever he wishes. It also says that the funeral prayer should be offered for a child. —Aḥmad, al-Nasāʾī, and al-Tirmidhī.

The Funeral Prayer for a Miscarried Fetus: If the miscarried fetus is less than four months old, it is neither washed nor prayed over. It should be wrapped in a piece of cloth and buried. This is the opinion of most jurists.

If it is four months old or more and shows signs of life through crying or in some other way, then, by consensus, it should be washed and the funeral prayer should be offered for it. However, if it shows no sign of life, then according to the Hanafīs, Mālikīs, al-Ḥasan, and al-Awzāʿī, the funeral prayer should not be offered for it. Al-Tirmidhī, al-Nasāʾī, Ibn Mājah, and al-Bayhaqī narrated from Jābir (RA) that the Messenger ﷺ said: “If a miscarried fetus dies after showing evidence of life through a sound or movement, the funeral prayer should be offered for it, and it will inherit.” The hadith makes showing signs of life before death a condition for offering the funeral prayer. According to Aḥmad, Saʿīd, Ibn Sīrīn, and Isḥāq, it should not only be prayed over but also washed, because the previously mentioned hadith commands this, stating that the funeral prayer should be offered for the miscarried fetus. Moreover, it is a living being into which life has been breathed, so the prayer should be offered for it as for a child that showed signs of life. The Messenger ﷺ stated that life is breathed into the fetus at four months. In response, the first group says that this hadith is ambiguous and conflicts with a stronger hadith; therefore, it cannot be used as evidence.

The Funeral Prayer for a Martyr: A martyr is a person killed by unbelievers while fighting them. Numerous decisive and unambiguous hadiths prove that the funeral prayer is not to be offered for him. These hadiths are entirely authentic.

a. Al-Bukhārī narrated from Jābir (RA) that the Messenger ﷺ ordered the martyrs of Uḥud to be buried with their blood upon them. He did not have them washed, nor did he offer the funeral prayer for them.

b. Aḥmad, Abū Dāwūd, and al-Tirmidhī narrated from Anas that the martyrs of Uḥud were buried with their blood upon them, and the funeral prayer was not offered for them. On the other hand, a number of other authentic hadiths explicitly prove that the funeral prayer is to be offered for a martyr:

1. Al-Bukhārī narrated from ʿUqbah ibn ʿĀmir (RA): One day the Messenger ﷺ went out and offered a prayer for the martyrs of Uḥud, exactly like the funeral prayer, eight years later, as though he were bidding farewell to both the living and the dead.

2. It is narrated from Abū Mālik al-Ghifārī (RA) that he said: Nine of those killed at Uḥud were brought, and Ḥamzah (RA) was the tenth. The Messenger ﷺ then offered the prayer over them. They were carried away, and another nine were brought, while Ḥamzah remained in his place. Finally, the Messenger ﷺ offered the funeral prayer over them. —Al-Bayhaqī. Al-Bayhaqī said: Although this hadith is mursal, it is the most authentic hadith in this chapter. Because these hadiths appear to conflict with one another, the jurists have held different opinions. Some accepted all of them, while others preferred certain hadiths over others.

Among those who favor accepting all the hadiths is Ibn Hazm. He held that both offering and not offering the funeral prayer are permissible. He said: It is good to offer the funeral prayer for a martyr, and it is also good not to offer it. One of the reports from Imam Ahmad echoes this view. Ibn al-Qayyim judged this opinion correct. He said: The correct view in this matter is that, since there are hadiths both in favor of and against the funeral prayer, one has the choice either to offer it or not. This is one opinion of Imam Ahmad and is more consistent with the principles of his school. He said: What appears to be the case concerning the martyrs of Uḥud is that the funeral prayer was not offered over them at the time of burial. Seventy men were killed at Uḥud along with Ḥamzah. It is impossible and unacceptable that the funeral prayer was offered for them but this remained unknown. The hadith narrated by Jābir ibn ʿAbdullah stating that the funeral prayer was not offered for them is authentic and explicit. His father, ʿAbdullah, was also among those killed that day, so Jābir would have known the events of Uḥud more thoroughly than anyone else. Abū Ḥanīfah, al-Thawrī, al-Ḥasan, and Ibn al-Musayyab regarded the reports supporting the funeral prayer as preferable. In their view, offering the funeral prayer for a martyr is obligatory. Mālik, al-Shāfiʿī, and Isḥāq, as well as one report from Aḥmad, preferred the opposing view. They said: The funeral prayer is not to be offered for a martyr. Al-Shāfiʿī, preferring his view, said in his book al-Umm: “The reports stating that the Messenger ﷺ did not offer the funeral prayer for the martyrs of Uḥud have been transmitted through mutawātir chains, in a manner resembling eyewitness testimony. The report that he offered the funeral prayer for them and said seventy takbīrs is not authentic. Whoever cited those reports against these authentic hadiths should have been ashamed of himself. As for the hadith of ʿUqbah ibn ʿĀmir, it itself testifies that this occurred eight years later. Perhaps, knowing that his death was near, he supplicated for them and sought forgiveness for them in order to bid them farewell. This in no way proves the abrogation of an established ruling”—that is, the ruling concerning the funeral prayer for a martyr.

One Who Is Wounded in Battle against Unbelievers, Then Recovers and Lives Normally before Dying: Whoever is wounded in battle, then lives normally for a period before dying, should be washed and have the funeral prayer offered for him, even if he is regarded as a martyr. The Messenger ﷺ washed Saʿd ibn Muʿādh and offered his funeral prayer. An arrow had severed a vein in his arm. He was then taken to the mosque, where he remained for several days. Eventually his wound swelled, and he died a martyr’s death.

However, if after being wounded he remains ill, then speaks and eats and drinks before dying, he is neither to be washed nor prayed over. In al-Mughnī and Futūḥ al-Shām it is stated that a man said: I brought some water for ʿAlī, intending to give some of it to my cousin if I found him alive. But I suddenly encountered al-Ḥārith ibn Hishām and wanted to give him water. At that moment I saw a man looking at him. Al-Ḥārith signaled to me to give the water to that man. I went to him and saw another man looking at him. He too signaled to me to give the water to that man. Eventually they all died. None of them was washed or received a funeral prayer. They all died after the battle.

The Funeral Prayer for One Who Dies after a Legal Punishment Has Been Carried Out: Whoever is killed as a result of a legal punishment should be washed and have the funeral prayer offered for him. Al-Bukhārī narrated from Jābir that a man from Banū Aslam came to the Messenger ﷺ and confessed to adultery. The Messenger ﷺ ignored him. Eventually he repeatedly testified against himself regarding his offense. The Messenger ﷺ said: “Are you insane?” He replied: “No.” He said: “Are you married?”

He replied: “Yes.” The Messenger ﷺ then ordered him to be stoned to death, and he was stoned at the prayer ground. When, overcome by the stones, he tried to flee, he was seized, stoned again, and died. Thereafter the Messenger ﷺ praised him and offered his funeral prayer. Imam Ahmad said: We do not know of anyone whose funeral prayer the Messenger ﷺ refrained from offering, apart from one who embezzled from the war booty before its distribution and one who committed suicide.

The Funeral Prayer for One Who Embezzles War Booty, One Who Commits Suicide, and Other Sinners: According to most scholars, the funeral prayer is to be offered for one who commits suicide, one who embezzles war booty, and all other sinners. Al-Nawawī said: The Qāḍī says that the funeral prayer is to be offered for every Muslim who dies upon Islam, for one who commits suicide, and for an illegitimate child. The hadith stating that the Messenger ﷺ did not offer the funeral prayer for one who embezzled or committed suicide was likely intended as a rebuke and reprimand, just as he did not offer the funeral prayer for one who died in debt. However, he ordered the Companions to offer the prayer. Ibn Hazm said: The funeral prayer is to be offered for every Muslim, whether righteous or sinful, punished under a legal penalty, killed in rebellion, or killed in battle. The ruler or anyone else may offer his funeral prayer. Likewise, the prayer is to be offered for a person involved in innovation, provided he has not reached the level of unbelief, and for one who commits suicide or murder if he dies as a Muslim, even if he is the worst criminal on earth. This is because the Messenger’s statement, “Offer the prayer for your companion,” is general. Every Muslim is our companion. Allah said: “The believers are but brothers.” He also said: “The believing men and believing women are allies of one another.” Therefore, whoever speaks against offering the funeral prayer for a Muslim makes an extremely serious statement. A sinner is more in need of the supplication of his Muslim brothers than one deserving Allah’s mercy. It is reported in an authentic hadith that a man died at Khaybar. The Messenger ﷺ said: “Offer the funeral prayer for your companion; he embezzled in the cause of Allah.” His belongings were then searched, and a cord was found whose value was no more than two dirhams.

It is authentically narrated from ʿAṭāʾ that he offered the funeral prayer for an illegitimate child, its mother, a husband and wife who invoked mutual curses, one sentenced to death, and one killed for fleeing the battlefield. ʿAṭāʾ said: I will not refrain from offering the funeral prayer for anyone who has said, “There is no deity but Allah.”

It is authentically narrated from Ibrāhīm al-Nakhaʿī that he said: During the early period of Islam, the funeral prayer was not withheld from anyone who prayed facing the Muslims’ qiblah. The funeral prayer is to be offered for one who committed suicide. It is Sunnah to offer the funeral prayer for one killed by stoning as a punishment. Qatādah said: I do not know of any scholar who refused to offer the funeral prayer for anyone who said, “There is no deity but Allah.” Ibn Sīrīn said: I have never seen anyone refuse the funeral prayer for one who faced the Muslims’ qiblah.

It is narrated from Abū Ghālib that he said to Abū Umāmah al-Bāhilī: May the funeral prayer be offered for a drunkard? He replied: Yes. Perhaps he once lay in bed and said, “There is no deity but Allah,” and by that his sins were forgiven. Al-Ḥasan said: The funeral prayer is to be offered for anyone who has said, “There is no deity but Allah,” and prayed facing the qiblah. This is only intercession.

The Funeral Prayer for an Unbeliever: It is not permissible to offer the funeral prayer for an unbeliever, because Allah said:

وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاسَ أَبَدًا، وَلَا تَقُرْ عَلَى قَبْرِهِ ، إِنَّهُمْ كَفَرُوا بِاللَّهِ وَرَسُولِهِ، وَقَالَ مَا كَانَ لِلنَّبِي، وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أَولِى تُرْبِي مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ اصْحابِ الجَحِيمِ وَمَا كَانَ

اسْتِغْفَارَ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَنْ مَوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدو لِلَّهِ تَبَرأَ مِنْهُ .

“Never offer the funeral prayer for any of them who dies, nor stand at his grave. They rejected Allah and His Messenger.” Allah also said: “It is not permissible for the Prophet and the believers to seek forgiveness for the polytheists, even if they are relatives, after it has become clear to them that they are inhabitants of Hell.” As for Abraham’s seeking forgiveness for his father, it was only to fulfill a promise he had made to him. Then, when he learned that he was an enemy of Allah, he disassociated himself from him.” Likewise, the funeral prayer is not to be offered for the children of polytheists, because they follow the legal status of their parents. However, the case is different for those whom we recognize as Muslims, such as a child whose father or mother has accepted Islam, or who died or was taken captive while separated from its parents, or who was separated from one of its parents. If such a child dies, the funeral prayer should be offered for it.

Funeral Prayer at a Grave: Even if the funeral prayer has already been offered for the deceased before burial, it may be offered at the grave at any time after burial. It was mentioned earlier that the Messenger ﷺ offered the funeral prayer for the martyrs of Uḥud eight years later. Zayd ibn Thābit (RA) narrated: One day we went out with the Messenger ﷺ. When we reached al-Baqīʿ, he saw a new grave and asked: “Whose grave is this?” He was told: “The grave of such-and-such woman.” He recognized the woman and said: “Why did you not inform me of her death and funeral?” The Companions said: “O Messenger of Allah, you were sleeping at midday, and we did not think it appropriate to disturb you.” He said: “Do not do this again. As long as I am alive among you, inform me whenever someone dies, for my prayer is a mercy for him.” He then came to the grave, arranged us in rows behind him, and offered the funeral prayer over her with four takbīrs. —Aḥmad, al-Nasāʾī, al-Bayhaqī, al-Ḥākim, and Ibn Ḥibbān.

Al-Tirmidhī said that most scholars, including the Companions, acted according to this hadith. Al-Shāfiʿī, Aḥmad, and Isḥāq held the same view. The hadith also states that the Companions offered the funeral prayer for that woman after her burial. The Messenger ﷺ offered the prayer at her grave; the Companions had not been prepared to bury her without a funeral prayer.

The fact that the Companions offered the funeral prayer at the grave together with the Messenger ﷺ proves that this practice was not exclusive to the Messenger ﷺ.

Ibn al-Qayyim said: Although these hadiths are verbally decisive and unambiguous, the existence of hadiths apparently contrary to them has made them difficult to reconcile. That hadith is: “Do not sit upon graves and do not pray toward them.” This too is an authentic hadith. Yet the one who said this also offered prayer at a grave. In reality, the two hadiths do not contradict one another. No particular place is specified for the funeral prayer offered over the body of the deceased. Rather, offering it outside the mosque is better than offering it in the mosque. Therefore, the funeral prayer offered at a grave falls under the same category as the funeral prayer offered over the body. In both cases the prayer is directed toward the same deceased person; there is no difference whether it is offered at the grave or over the body. Other prayers are entirely different, because offering them at graves is not sanctioned by the Sharīʿah; the aforementioned hadith prohibits it. Otherwise, this would open the way to turning graves into mosques. The Messenger ﷺ cursed those who do this. How, then, can this practice be compared with an act that he repeatedly performed, when he cursed those responsible for the former, warned against it, and described its perpetrators as the worst of creation? He said: “Those who will be alive when the Hour is established and those who turn graves into mosques are the worst of people.” This shows that funeral prayer at a grave is not an ordinary prayer.

The Funeral Prayer in Absentia: The funeral prayer may be offered for a deceased person who is absent, whether the place is far from or near to the worshippers. The person offering the prayer should stand facing the qiblah. If the place where the deceased is located is not in the direction of the qiblah, he should intend to pray for the deceased. The takbīrs and all other actions should be performed as they are when the funeral prayer is offered for a deceased person present. This is because it is narrated from Abū Hurayrah (RA) in all the authentic hadith collections that on the day the Negus died, the Messenger ﷺ called the people to offer his funeral prayer, went with them to the prayer ground, arranged the Companions in rows, and said four takbīrs. Ibn Hazm said: The funeral prayer for an absent deceased person should be offered with an imām and congregation. The Messenger ﷺ offered the funeral prayer for the Negus, who died in Abyssinia, and his Companions stood in rows and prayed with him. This is their unanimous and binding position. Abū Ḥanīfah and Mālik opposed this view, but there is no acceptable evidence supporting their opinion.

Funeral Prayer in the Mosque: There is no objection to performing the funeral prayer in a mosque if there is no fear that the mosque will be soiled. Muslim narrated from Aisha: The Messenger of Allah (peace and blessings be upon him) performed the funeral prayer for Suhayl ibn Bayda in the mosque itself. The Companions also performed the funeral prayers of Abu Bakr and Umar in the mosque. No one objected to this, because it is a prayer like other prayers. Imam Malik and Abu Hanifa considered it disliked because the Messenger of Allah (peace and blessings be upon him) said: “Whoever performs the funeral prayer in the mosque will receive nothing.” (That is, he will receive no reward.) However, this hadith contradicts the practice of the Messenger of Allah (peace and blessings be upon him) and the Companions. Moreover, the hadith is weak. Ahmad ibn Hanbal said: It is a weak hadith. Some scholars, however, deemed this hadith authentic and said that its wording in an authentic copy of Sunan Abu Dawud is: “Whoever performs the funeral prayer in the mosque will suffer no harm” (that is, he will incur no sin). Ibn al-Qayyim said: Performing the funeral prayer in the mosque was not the regular Sunnah of the Messenger of Allah (peace and blessings be upon him). During his lifetime, funeral prayers were performed outside the mosque except when there was an excuse. He performed them in the mosque only occasionally, such as the funeral prayer of Ibn Bayda. Performing it both outside and inside the mosque is permissible, but performing it outside is preferable.

Performing the Funeral Prayer Among Several Graves: Most scholars consider performing the funeral prayer among several graves in a cemetery disliked. This was narrated from Ali, Abdullah ibn Umar, and Ibn Abbas (may Allah be pleased with them), and was also the view of Ata, al-Nasa’i, al-Shafi’i, Ishaq, and Ibn al-Mundhir. This is because the Messenger of Allah (peace and blessings be upon him) said: “The entire earth is a mosque except for graves and hammams” (a hammam is a combined place for toilets, urinals, and bathing). According to one narration from Ahmad, there is no objection to performing the funeral prayer among graves, because the Messenger (peace and blessings be upon him) went to a cemetery and performed the funeral prayer over a grave. Abu Hurayrah performed the funeral prayer over Aisha’s grave among the graves of Jannat al-Baqi, and Ibn Umar was present at that prayer. Umar ibn Abd al-Aziz also performed it. Women may also perform the funeral prayer, just as men may.

It is permissible, whether she prays alone or with the congregation. Umar (may Allah be pleased with him) waited for Umm Abdullah, his wife. Eventually, Umm Abdullah performed Utbah’s funeral prayer alone, having missed the congregation. Aisha also ordered that the body of Sa’d ibn Abi Waqqas be brought to her so that she could perform his funeral prayer. Al-Nawawi said: Like the other prayers, performing the funeral prayer in congregation should be Sunnah for women. Hasan ibn Salih, Sufyan al-Thawri, Ahmad, and the Hanafis held this view as well. Malik said: Women should perform the funeral prayer alone.

Priority in Leading the Funeral Prayer: The jurists differ regarding who has priority in leading the funeral prayer. One view is that priority belongs first to the person whom the deceased appointed in his will, then to the ruler, then to the father and ascending forefathers, then to the son and descending descendants, and then to the nearest paternal relative. This is the view of the Malikis and Hanbalis. Another view is that priority belongs first to the father, then the grandfather, then the son, then the grandson, then the brother, then the nephew, then the uncle, then the paternal cousin, according to the order of paternal kinship. This is the view of al-Shafi’i and Abu Yusuf. Abu Hanifa and Muhammad ibn al-Hasan held that priority belongs first to the provincial governor, if present, then to the judge, then to the local ruler, then to the guardian of the deceased woman. After that, it belongs to the nearest relative in the order of paternal kinship, and then to the nearest among the rest. If the father and son are present together, the father is given priority.

Carrying the Coffin and the Funeral Procession

The following acts are desirable according to the Shariah when carrying the coffin:

1. Carrying the coffin and accompanying it. The Sunnah is for those carrying the bier to change positions around it, so that they carry it from all four sides. Ibn Majah, al-Bayhaqi, and Abu Dawud al-Tayalisi narrated from Ibn Masud that Ibn Masud (may Allah be pleased with him) said: Whoever accompanies the deceased—that is, takes him to the grave—should carry the bier successively from all its sides, because this is the Sunnah. (When a Companion calls something Sunnah, it means that it was established by the Messenger of Allah (peace and blessings be upon him).) After that, he may proceed farther voluntarily if he wishes; otherwise, he may refrain. Abu Sa’id narrated that the Messenger of Allah (peace and blessings be upon him) said: “Visit the sick and join the funeral procession. This will remind you of the Hereafter.” —Ahmad.

2. Promptness and speed in the funeral procession: All the major authentic hadith collections narrated from Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) said: “Hasten with the deceased to the grave. If he was a righteous person, you will bring him closer to his good reward; otherwise, you will relieve yourselves of an evil burden.” Ahmad, al-Nasa’i, and others narrated from Abu Bakrah that Abu Bakrah said: We saw the Messenger of Allah (peace and blessings be upon him) walking with us in a funeral procession. Carrying the body on our shoulders, we walked quickly, swaying our necks. Imam al-Bukhari narrated in his historical work that the Messenger (peace and blessings be upon him) walked so quickly that our shoes tore. This occurred on the day of Sa’d ibn Mu’adh’s death. Fath al-Bari states that, in short, it is recommended to take the deceased quickly to the grave. However, the speed must not be such that the body may be harmed or disfigured, or that the carriers and followers suffer excessive hardship. Nor should it result in impaired cleanliness or cause hardship to Muslims. Al-Qurtubi said: The purpose of the hadith is that burial should not be delayed, because delay often gives rise to self-admiration and arrogance.

3. Walking close to the deceased, in front of him, behind him, to his right, or to his left. The scholars differ regarding each of these. Most scholars prefer walking in front. They say this is preferable because the Messenger (peace and blessings be upon him), Abu Bakr, and Umar used to walk in front. —Ahmad, Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah. According to the Hanafis, walking behind is preferable, because this is indicated by the Messenger’s command to follow the deceased. The one who follows is one who walks behind.

Anas ibn Malik considered all of these equal, because the statement of the Messenger (peace and blessings be upon him) cited earlier says: “The rider walks behind the bier, while the pedestrian walks ahead of it, behind it, to its right, or to its left, remaining close to it.”

It is clear that all these methods are permissible. The disagreement is confined to these permissible methods, and tolerance and flexibility are desirable among them. It is narrated from Abd al-Rahman ibn Abi Awfa that Abu Bakr and Umar walked ahead of the bier, while Ali walked behind. Ali was told: Those two walk ahead. Ali said: They also know that walking behind is better than walking ahead, just as praying in congregation is better than praying alone. However, those two are lenient; they want to make the religion easy for people. —Al-Bayhaqi and Ibn Abi Shaybah. Most scholars consider riding a mount without an excuse while joining a funeral procession disliked, but they do not consider it disliked on the return journey. Thawban said: When the Messenger (peace and blessings be upon him) was walking with a funeral, an animal was brought to him, but he did not ride it. When he returned, an animal was brought to him and he mounted it. When asked the reason, he said: “When going, the angels were walking. I could not ride the animal while they were walking. When they had gone, I mounted.” —Abu Dawud, al-Bayhaqi, and al-Hafiz. The Messenger (peace and blessings be upon him) walked at Ibn al-Dahdah’s funeral and returned riding a horse. —Al-Tirmidhi. The previously cited statement of the Messenger (peace and blessings be upon him), “The rider walks behind the bier,” does not contradict this hadith, since that hadith may intend to establish that riding is both disliked and permissible. According to the Hanafis, there is no objection to riding, though walking is preferable, unless there is an excuse. The Sunnah for a rider is to remain behind the bier. Al-Khattabi said: I know of no disagreement regarding the rider remaining behind the bier.

5. Disliked Practices in the Funeral Prayer, Burial, and Shrouding

The following acts are disliked in the funeral prayer, burial, and shrouding:

1. Reciting dhikr, the Qur’an, or anything else aloud. Ibn al-Mundhir said: We heard Qays ibn Ubadah say that the Companions of the Messenger (peace and blessings be upon him) disliked raising the voice on three occasions: during funerals—including the funeral prayer, shrouding, burial, and procession—during dhikr, and during fighting. Sa’id ibn al-Musayyab, Sa’id ibn Jubayr, al-Hasan, al-Nakha’i, Ahmad, and Ishaq also considered it disliked to say during a funeral, “Ask forgiveness for the deceased.” According to al-Awza’i, this is an innovation.

Fudayl ibn Amr said: Ibn Umar was at a funeral when he suddenly heard a man saying, “All of you ask forgiveness for the deceased; may Allah forgive him.” Ibn Umar immediately said: May Allah not forgive you. Al-Nawawi said: The practice of the early scholars of remaining silent while the body is taken for burial after the funeral is entirely correct. Therefore, no supplication, dhikr, or Qur’an recitation should be made aloud. All funeral rites require composure of thought and tranquility of mind, and silence is therefore appropriate. This is the correct view. Regardless of opposition, this practice should not be abandoned. During funerals, some ignorant people recite various surahs or supplications in a prolonged, drawn-out manner, which is completely forbidden.

Shaykh Muhammad Abduh issued a fatwa concerning loud dhikr in which he said: It is disliked for those carrying the deceased to recite dhikr aloud. If they wish to remember Allah, they should do so silently. Loud dhikr is an innovation that did not exist in the practice of the Messenger (peace and blessings be upon him), his Companions, the Followers, or the Followers of the Followers. It is therefore essential to stop it.

2. Following the coffin while carrying fire. This is a practice of the Age of Ignorance. Ibn al-Mundhir said: All the learned and distinguished scholars whose views I recall disliked it. Al-Bayhaqi said: Aisha, Ubadah ibn al-Samit, Abu Hurayrah, Abu Sa’id al-Khudri, and Asma bint Abu Bakr made wills before their deaths that no one should follow their bodies carrying fire. Ibn Majah narrated that Abu Musa al-Ash’ari, while gravely ill, said: Do not follow my body with any incense burner.

The people said: Did you hear anything about this from the Messenger (peace and blessings be upon him)? He said: Yes, from the Messenger (peace and blessings be upon him).

However, if the burial takes place at night and a fire must be lit for illumination, there is no harm. Al-Tirmidhi narrated from Ibn Abbas that the Messenger (peace and blessings be upon him) went to a grave at night, and a light was lit there for him.

3. Sitting somewhere during the procession before placing the body on the ground: Al-Bukhari said: Whoever goes out to bury a body should not sit before the carriers lower it from their shoulders. If he sits, he should be ordered to stand. He then narrated from Abu Sa’id al-Khudri that the Messenger of Allah (peace and blessings be upon him) said: “When you see a funeral, stand. Whoever follows it should not sit until the body has been placed on the ground.” Sa’id al-Maqbari narrated from his father: We were in a funeral procession when Abu Hurayrah took Marwan by the hand, and both sat down before the body was lowered. Abu Sa’id came, took Marwan by the hand, and said: Stand up. The Messenger (peace and blessings be upon him) forbade us to do this—to sit before the body was lowered. Abu Hurayrah said: He has spoken the truth. Al-Hakim also narrated: When Abu Sa’id told Marwan to stand, he stood and then said: Why did you make me stand? Abu Sa’id mentioned the hadith. He then said to Abu Hurayrah: Why did you not inform me? He replied: You were the governor. When you sat, I sat as well.

This was the view of most Companions, Followers, the Hanafis, Hanbalis, al-Awza’i, and Ishaq. Al-Shafi’i said: It is not disliked for those in the procession to sit before the body is lowered. However, the scholars agree that whoever walks ahead of the body may sit before it reaches him. Al-Tirmidhi said: It has been narrated from some scholars that the Companions of the Messenger (peace and blessings be upon him) and others would walk ahead of the body and sit before it reached them. This was the view of Imam al-Shafi’i. When the body arrived, he would not stand. Ahmad said: If someone stands, I do not blame him, and if he sits, there is no harm in that either.

4. Standing when the body passes by: Ahmad narrated from Waqid ibn Amr ibn Sa’id ibn Mu’adh, who said: When I saw a funeral among the Banu Salimah, I stood. Nafi ibn Jubayr then told me to sit, saying: I will give you decisive evidence concerning this. Mahmud ibn Hakim al-Zurqi informed me that he heard Ali ibn Abi Talib say: The Messenger (peace and blessings be upon him) commanded us to stand when we saw a body. Then he himself sat and commanded us to sit. Muslim’s wording is: We saw the Messenger (peace and blessings be upon him) stand, so we stood; then he sat, so we sat—that is, regarding the body. Al-Tirmidhi said: Ali’s hadith is authentic and good, and four Followers narrated it successively from one another. Some scholars acted according to this hadith. Al-Shafi’i said: This is the most accurate report on the matter. This hadith abrogates the earlier hadith stating, “When you see a body, stand up.” Ahmad said: One may stand if one wishes and sit if one wishes. The proof is that hadiths report that the Messenger (peace and blessings be upon him) stood on one occasion and sat on another. Among the Malikis, Ishaq ibn Habib and Ibn al-Majishun agreed with Ahmad’s view. Al-Nawawi said: Standing is recommended; this is the accepted view.

Ibn Hazm said: Standing after seeing a body is recommended until it passes behind the observer or is placed on the ground, whether it is the body of a disbeliever or not. However, there is no blame for not standing. The proof of those who consider it recommended is the hadith narrated from Amir ibn Rabi’ah in all the authentic hadith collections: The Messenger of Allah (peace and blessings be upon him) said: “When you see a body, stand for it until it passes behind you or is placed on the ground.” Ahmad narrated that whenever Ibn Umar saw a body, he would immediately stand and remain standing until it had passed him. Al-Bukhari and Muslim narrated from Sahl ibn Hunayf and Qays ibn Sa’d that they were sitting in Qadisiyyah when a group of people suddenly passed before them carrying a body. They both stood. They were told: This is the body of a dhimmi—that is, a non-Muslim. They replied: A body once passed by the Messenger of Allah (peace and blessings be upon him), and he stood. He was told that it was the body of a Jew, and the Messenger (peace and blessings be upon him) said: “Is it not a soul?” Al-Bukhari narrated from Abu Layla that Ibn Masud and Qays would stand when they saw a body. What is the significance of this standing? The answer is found in a hadith narrated by Ahmad, Ibn Hibban, and al-Hakim. This hadith, narrated from Abdullah ibn Amr, says: “Stand in honor of the One who takes the souls.” Ibn Hibban’s wording is: “In honor of Allah, the Exalted, who takes the lives.” In short, the scholars disagree on this issue. Some consider standing for the body disliked, some consider it recommended, and some allow a person to choose either to stand or not to stand. Each of these three groups has evidence. One may adopt whichever of these views one finds preferable.

5. Women’s Participation in Funeral Processions Is Disliked: Umm Atiyyah (may Allah be pleased with her) said: “We were forbidden to accompany the body, but this was not made obligatory upon us.” —Ahmad, al-Bukhari, Muslim, and Ibn Majah. (That is, accompanying the body was not made obligatory upon us. Hafiz Ibn Hajar said in Fath al-Bari: This means that it was not prohibited with the same emphasis as other forbidden acts. In other words, accompanying the body was made disliked for women, but not unlawful. Al-Qurtubi said: The apparent meaning of Umm Atiyyah’s statement is that this is a prohibition at the level of dislikedness for renunciation. This is the view of most scholars. Malik considered it permissible, and this was the view of the people of Madinah. The proof of its permissibility is a hadith narrated by Abu Hurayrah: The Messenger (peace and blessings be upon him) was at a funeral. When Umar (may Allah be pleased with him) saw a woman there and shouted, the Messenger (peace and blessings be upon him) said: “O Umar, leave her.” —Ibn Majah and al-Nasa’i. Al-Muhallab said: Umm Atiyyah’s hadith proves that prohibitions in the Shariah also have different degrees.)

Abdullah ibn Amr (may Allah be pleased with him) also said: “We were traveling somewhere with the Messenger of Allah (peace and blessings be upon him) when he suddenly saw a woman. We did not think that he had recognized her. When we moved farther along the road, the Messenger stopped until the woman reached him. We saw that she was Fatimah, may Allah be pleased with her. The Messenger (peace and blessings be upon him) said: ‘O Fatimah, why did you leave your home?’ Fatimah replied: ‘I came to the family of this house. One of them has died, so I came to express sympathy and condolences to them.’ The Messenger (peace and blessings be upon him) said: ‘Perhaps you went with them as far as the grave?’ Fatimah replied: ‘I seek refuge in Allah from going with them as far as the grave, because I have heard you speak much about this.’ The Messenger (peace and blessings be upon him) said: ‘If you had gone as far as the grave, you would not see Paradise until your father’s grandfather saw it.’” —Ahmad, al-Hakim, al-Nasa’i, and al-Bayhaqi. The scholars have said that this hadith is not authentic, because its chain includes Rabi’ah ibn Sa’if, who is weak in hadith and concerning whom several criticisms have been made.

Ibn Majah and al-Hakim narrated from Ali (may Allah be pleased with him) that he said: The Messenger (peace and blessings be upon him) went out one day and saw several women sitting. He said: “What is the matter? Why are you sitting?” They replied: “We are waiting for a body.” The Messenger (peace and blessings be upon him) said: “Will you wash the body?” They said: “No.” He said: “Then will you carry it?” They said: “No.” He said: “Then will you lower it into the grave?” They said: “No.” He said: “Then go back. By this time you have incurred some sin and earned no reward.” This hadith is also disputed. Nevertheless, Ibn Masud, Ibn Umar, Abu Umamah, Aisha, Masruq, al-Hasan, al-Nakha’i, al-Awza’i, Ishaq, the Hanafis, al-Shafi’i, and the Hanbalis support this view.

According to Imam Malik, it is not at all disliked for an elderly woman to attend someone’s funeral. It is also not disliked for a young woman if the deceased is someone whose loss is extremely difficult for her, provided she goes out with adequate covering and her going out will not cause disorder. Ibn Hazm, on the other hand, considered the evidence of most scholars erroneous and held that women may attend funeral processions. He said: We do not consider it disliked for women to attend funeral processions, nor do we prevent them from doing so. Some statements from the Companions prohibiting this have been narrated, but none of them is authentic. Regarding the previously mentioned hadith of Umm Atiyyah, he said: Although it is authentic in terms of its chain, it is not suitable as proof; at most, it establishes dislikedness. Rather, the opposite view is reliably established, as we narrated through Shu’bah. In that report, Abu Hurayrah narrated: The Messenger (peace and blessings be upon him) was at a burial. Umar (may Allah be pleased with him) saw a woman there and shouted. The Messenger (peace and blessings be upon him) said to Umar: “O Umar, leave her, for the eyes are shedding tears, the heart is grieving, and the appointed time is near.” It has also been narrated through an authentic chain from Ibn Abbas that this is not disliked.

Refraining from Participating in a Funeral Procession Because of Unlawful Practices: The author of al-Mughni said: If a funeral procession contains an act contrary to the Shariah that one may see or hear, one must first determine whether it can be prevented. If it can, one should prevent it. If it cannot, one should choose one of two courses. The first is to denounce it while participating in the procession. By denouncing it, one fulfills one’s duty, and by participating, one avoids abandoning a lawful act because of an act of wrongdoing. The second is to refrain from participating and return, thereby avoiding seeing or hearing an act contrary to the Shariah from which one is capable of protecting oneself.

6. Burial and Digging the Grave

1. The Ruling on Burial in the Shariah: The consensus of the Muslim community is that burying the deceased and interring the body is a collective obligation. Allah, the Exalted, said:

الم تجعل الْأَرْضِ كِفَانًا أَحْيَاء وَأَمْوَاتًا .

“Have We not made the earth a place of assembly for the living and the dead?”

2. Burial at Night: According to most scholars, burying at night is like burying during the day; there is no difference between them. The man who used to recite dhikr aloud was buried by the Messenger of Allah (peace and blessings be upon him) at night. Ali (may Allah be pleased with him) also buried Fatimah at night. Likewise, Abu Bakr, Uthman, Aisha, and Ibn Masud were buried at night.

Ibn Abbas (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) went to a grave at night. A light was lit there for him. He held the light from the direction of the qiblah and said to the deceased: “May Allah have mercy on you. You were very tenderhearted and an extensive reader of the Qur’an.” He said four takbirs over him. —Al-Tirmidhi. Most scholars held that burying at night is permissible.

However, burying at night is permissible only when doing so will not violate any right of the deceased or harm the funeral prayer. If it will violate the deceased’s rights, harm the funeral prayer, or in any way obstruct the completion of its rites, then burying at night becomes prohibited and disliked in the Shariah. Muslim narrated that one day the Messenger (peace and blessings be upon him) delivered a sermon and mentioned a Companion who had died, after which he was shrouded at night in a shroud that was not sufficiently long and was buried. The Messenger of Allah (peace and blessings be upon him) strongly reprimanded this and said: “No one should be buried at night unless absolutely unavoidable.” Ibn Majah narrated from Jabir (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “Do not bury your dead at night unless absolutely unavoidable.”

3. Burial at Sunrise, Sunset, and When the Sun Is at Its Meridian: The scholars agree that burial at these three times is not disliked if there is fear that the body may deteriorate. Likewise, according to most scholars, even without such fear, burial at these times is permissible if it is not intentional. But intentionally burying at these three times is disliked. Ahmad, Muslim, Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah narrated from Uqbah ibn Amir that Uqbah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) forbade us to perform the funeral prayer for our dead or bury them at three times: at sunrise, until the sun has fully risen and become bright; at noon, when the sun is directly overhead, until it begins to decline; and when the sun is nearing sunset, until it has set. Because of this hadith, the Hanbalis say that burying the dead at these three times is disliked under all circumstances.

4. It Is Recommended to Make the Grave Deep: The purpose of burial is to cover the body in a pit that will prevent its odor from spreading and prevent animals and birds from reaching it. Burial in any manner that achieves this purpose fulfills the obligation and duty. However, it is desirable to dig the grave as deep as a man’s height. Al-Nasa’i and al-Tirmidhi narrated from Hisham ibn Amir that he said: On the day of the Battle of Uhud, we complained to the Messenger of Allah (peace and blessings be upon him), saying: O Messenger of Allah, digging a separate grave for every person is very difficult for us. He said: “Dig deeply and well, and bury two or three people in each grave.” The people asked: O Messenger of Allah, whom should we place first? He said: “Place first the one among them who knew more of the Qur’an.” Hisham said: My father was the third of three people buried in one grave. Ibn Abi Shaybah and Ibn al-Mundhir narrated from Umar (may Allah be pleased with him) that he said: Make the grave deep and broad enough to the height of the head. Abu Hanifa and Ahmad held that it should be dug to a depth equal to half the human body; deeper is preferable.

5. A lahd grave is preferable to a shaft grave: A lahd grave is made by cutting into the earth beside the grave, toward the qiblah, and making another cavity. If the opening of this cavity is closed with unbaked mud bricks, it will resemble a house with a roof. A shaft grave, on the other hand, is a long, deep trench dug down the middle, whose sides are raised with earth; the body is placed inside it and a roof is made over it with something. Both types of graves are permissible, but the lahd grave is preferable. Ahmad and Ibn Majah narrated from Anas: When the Messenger, peace be upon him, died, there were two men—one skilled in making lahd graves and the other skilled in making shaft graves. Everyone said, “We will seek istikhara from Allah (ask Him to guide us to what is best) and send a messenger to both of them. We will employ whichever one comes first.” They were sent to both men, and the lahd-grave maker arrived first. Thus, a lahd grave was made for the Messenger of Allah, peace be upon him. This hadith proves the permissibility of the lahd grave. Its preference, however, is established by another hadith. Ahmad, Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah narrated from Ibn Abbas that the Messenger of Allah, peace be upon him, said: “The lahd is for us, and the shaft is for others.”

6. How the deceased should be placed in the grave: The Sunnah method of placing the deceased in the grave is, when possible, to put the lower part of the body in first. Abu Dawud, Ibn Abi Shaybah, and al-Bayhaqi narrated from Abdullah ibn Zayd that he placed a deceased person in the grave feet-first and said, “This is the Sunnah method.” If that is not possible, he should be placed in whatever manner is possible, since no statement in the Qur’an or hadith definitively specifies one particular method.

7. It is recommended to place the deceased in the grave with the face turned toward the qiblah: The well-known Sunnah is to lay the deceased on the right side and turn the face toward the qiblah. Whoever performs this should loosen the shroud’s ties while saying, “In the name of Allah and according to the way of the Messenger of Allah,” or, “According to the Sunnah of the Messenger of Allah.”

Ibn Umar narrated from the Messenger of Allah, peace be upon him: When the deceased is placed in the grave, it should be said: “In the name of Allah and according to the way (or Sunnah) of the Messenger of Allah.” —Ahmad, Abu Dawud, al-Tirmidhi, Ibn Majah, and al-Nasa’i.

8. According to most jurists, placing cloth, a pillow, or anything similar in the grave for the deceased is makruh: Ibn Hazm held that there is no harm in spreading cloth beneath the deceased’s body inside the grave. Muslim narrated from Ibn Abbas that a red garment had been spread in the grave of the Messenger of Allah, peace be upon him. He said that just as Allah had protected His Messenger from people’s mistreatment, He had also permitted cloth to be spread for his burial and had not prohibited it. Moreover, those who were the most righteous and noble people on earth at that time all did this by unanimous agreement, and none of them objected. The scholars, however, regard it as recommended to make a pillow beneath the deceased’s head from a brick, stone, or earth, and, after removing the shroud from the right cheek and placing it on the ground, to rest the right cheek against the brick or stone. Umar, may Allah be pleased with him, said: “When you lower me into the grave, place my cheek against the earth.” Al-Dahhak instructed that the knot of his shroud be loosened and his cheek be brought out from within the shroud. The scholars consider it recommended to support the deceased from behind with bricks or earth and not to lay him flat on his back. According to Abu Hanifah, Malik, and Ahmad, if the deceased is a woman, it is recommended, when placing her in the grave, to spread a long piece of cloth over her. According to al-Shafi’i, this is equally recommended for both women and men.

9. It is recommended to cast three handfuls of earth into the grave: It is recommended that everyone who participates in the burial cast three handfuls of earth with both hands. This earth should be cast from the direction of the deceased’s head. Ibn Majah narrated that the Messenger of Allah, peace be upon him, performed the funeral prayer for a deceased person, then came to the grave and cast three handfuls of earth from the direction of the head. Another narration states that when the Messenger, peace be upon him, placed his daughter Umm Kulthum in the grave, he said while casting the first handful, “From this earth We created you,” and while casting the second handful, he said:وَفِيهَا نَعِيلَ كُمْ“To this earth We shall return you again,” and while casting the third handful, he said:وينها تكرمكم تارة أخرى“And from this earth We shall bring you forth once again.” Because of this latter narration, the three Imams—Abu Hanifah, al-Shafi’i, and Malik—considered it recommended to recite these three Qur’anic passages with the three handfuls. Imam Ahmad, however, held that nothing should be recited while casting the earth because the hadith is weak.

10. It is recommended to supplicate for the deceased after the burial is completed: When the burial of the deceased is complete, it is recommended to supplicate for him and ask Allah to keep him firm in faith, since this is what the deceased now desires. It is narrated from Uthman, may Allah be pleased with him, that after completing a burial, the Messenger of Allah, peace be upon him, would stand over the grave and say: “Ask forgiveness for your brother and ask that he be kept firm in faith, for he is now being questioned.” Abu Dawud, al-Hakim, and al-Bazzar. Razin narrated from Ali that when the burial of a deceased person was complete, the Messenger, peace be upon him, would say:

اللهم هذا عبدك نَزَلَ بِكَ وَأَنتَ خَيْرٌ مَنْزُولِ بِهِ فَاغْفِرْ لَهُ وَوَسِعَ مَن خَلَهُ .

“O Allah, this is Your servant who has become Your guest, and You are the best of hosts.

So forgive him and make his place of entry spacious.” Ibn Umar considered it recommended to recite the beginning and the ending of Surat al-Baqarah over the grave after burial. —Al-Bayhaqi. 11. Performing talqin after burial (teaching or reminding the deceased of faith): Some scholars, including Imam al-Shafi’i, consider it recommended, after the burial is completed, to give the deceased talqin (teach or remind him of faith), except in the case of a minor. Sa’id ibn Mansur narrated from Rashid ibn Sa’d, and from Damrah ibn Habib and Hakim ibn Umayr, that they said: After the grave of the deceased had been leveled and the people who attended the burial had departed, it was considered recommended to address the deceased at the grave with the following words: “O so-and-so, say: There is no god but Allah; I bear witness that there is no god but Allah” (three times). “O so-and-so, say: Allah is my Lord, Islam is my religion, and Muhammad, peace be upon him, is my Prophet.” Then he would leave. Al-Tabarani narrated from Abu Umamah that he said: When one of your brothers dies and you have leveled the earth over his grave, one of you should stand over the grave and say, “O so-and-so, son of so-and-so woman.” After this is said, the deceased hears it but cannot answer. Then, when it is said again, “O so-and-so, son of so-and-so woman,” he sits up in the grave. When it is said once more, “O so-and-so, son of so-and-so woman,” he says, “May Allah have mercy on you; instruct me.” But you—the people of this world—cannot perceive it. Then it is said: “Recall the condition in which you departed from the world: bear witness that there is no deity except Allah and that Muhammad, peace be upon him, is His servant and Messenger. You were pleased with Allah as your Lord, Islam as your religion, Muhammad as your Prophet, and the Qur’an as your guide.” Then Munkar and Nakir take each other by the hand and say, “Let us go; we have no opportunity to remain with one who has been taught his proof.” At this point someone said, “O Messenger of Allah, what if the deceased’s mother’s name is unknown?” He replied, “Then mention his mother, Eve, and say: O son of Eve.” The people of Syria still practice talqin in this manner. The Malikis and some Hanbalis, however, consider talqin makruh.

7. Matters concerning graves

It is Sunnah to raise the grave one handspan above ground so that it can be recognized as a grave. Raising it higher than this is haram. Muslim and other hadith collections narrated that Thumamah ibn Shufayyah said: We were with Fudalah ibn Ubayd at a place called al-Rawls in Rome. One of our companions died. At Fudalah’s instruction, his grave was prepared and leveled with the ground. Then Fudalah said, “I heard the Messenger, peace be upon him, order that graves be leveled.” Abu al-Hayyaj al-Asadi narrated: Ali ibn Abi Talib said to me, “Shall I not send you on the task for which the Messenger, peace be upon him, sent me? It is that you leave no idol without defacing its face and no grave without leveling it.” Al-Tirmidhi said that some scholars followed this hadith. They considered it makruh to raise a grave higher than the amount by which it can be recognized as a grave. It may be raised enough to prevent anyone from trampling on it or sitting upon it. In accordance with the sound Sunnah, Muslim rulers used to demolish the excess portions of graves that had been built too high. Imam al-Shafi’i said: I do not approve of bringing earth from elsewhere and adding it to a grave. Raising a grave more than one handspan above the ground, paving it, or plastering it is not appropriate, for this expresses arrogance and luxury, which are inconsistent with death. I have not seen the graves of the Muhajirun and the Ansar paved or plastered. Rather, I have seen many rulers demolish paved structures over graves, yet I have not seen the jurists regard this as objectionable. Al-Shawkani said: Raising a grave beyond the amount permitted is haram. All of Ahmad’s disciples, some of al-Shafi’i’s disciples, and Malik expressed this view. The statement of Imam Yahya, al-Mahdi, and others that this is not prohibited because earlier and later scholars paved graves and no one objected is erroneous. At most, they remained silent, and silence is not proof when it concerns something contrary to the definitive statements of the Qur’an and Sunnah.

Another practice prohibited by the aforementioned hadith concerning raising graves is building domes over graves and assembly halls adjoining them. Constructing such structures amounts to turning graves into mosques, and the Messenger of Allah, peace be upon him, cursed the one who does so.

The extent of the harm caused to Islam by constructing various structures over graves and beautifying them is immeasurable. For this reason, Islam continues to lament and protest. One significant harm is that ignorant and foolish people have become immersed in such fanciful beliefs about these grave-centered structures as resemble the beliefs of polytheists concerning idols and deities. These people who bear the name Muslim have gradually reinforced these beliefs to the point that they regard these graves as capable of bringing various kinds of benefit and goodness and removing various kinds of evil, calamity, and affliction. Thus these graves have been made centers for fulfilling wishes and achieving objectives, and things are requested from them that servants should request only from Allah. These graves and related places have been made pilgrimage sites, where people go and stay in groups; they touch them reverently with their hands and seek deliverance and refuge from them. In short, they have omitted nothing of the practices that the people of the Age of Ignorance used with idols and deities. Indeed, we belong to Allah and to Him we shall return.

Despite such vile wrongdoing and terrible kufr, it is extremely rare to find anyone who becomes angry and outraged at it solely for Allah’s pleasure and stands up to oppose it in defense of the honor of Islam based on tawhid—not a scholar, not an Islamic student, not a military commander or political leader, not a minister, and not a king or ruler. We have also received unequivocal reports that many, or most, of these lovers of graves and shrines, whenever challenged by an opponent to swear an oath, knowingly swear falsely in Allah’s name. Then, when told, “Swear in the name of your particular pir, wali, or venerable saint,” they immediately retract the statement sworn in Allah’s name, and, while denying it, acknowledge the actual truth. It is as though they fear that pir or wali more than Allah. This conclusively proves that their shirk has assumed a form more serious than the shirk of those Trinitarian Christians who claim that Allah is the second of two gods or the third of three gods. Therefore, I humbly ask the scholars, kings, and rulers of the Muslim world: What danger to Islam could be more terrible than such great kufr? What could be more harmful to Allah’s religion than worshiping any created being instead of Allah? What greater calamity could befall Muslims? If opposing such manifest shirk is not our indispensable religious responsibility and duty, then what other wrongdoing will we regard as our responsibility to oppose? The poet rightly lamented:

لَقَدْ أَسْمَعْت لَوْ نَادَيت حَيًّا – وَلَكِنْ لَا حَيَاةَ لِمَنْ تُنَادِي وَلَوْ نَارًا نَفَعْتَ بِهَا أَضَاءَتْ – وَلَكِنْ أَنْتَ تَنْفَعُ فِي رَمَادِ

“If you addressed a living person, you would surely be able to make him hear you. But the one you are addressing is lifeless. If you blew on a fire, it would surely burn; but you continue blowing on ashes.”

The scholars have issued fatwas declaring it necessary to demolish mosques and domes built over graves. The book entitled Khawaji states: It is obligatory to undertake the demolition of mosques and domes built over graves, because they are more harmful than the Mosque of Dirar. These domes and mosques were built in opposition to the Messenger, peace be upon him. He prohibited their construction and ordered that elevated graves be demolished. It is obligatory to remove all lamps above graves. Making vows at graves and endowing anything for them are invalid. This fatwa was issued during the reign of Sultan al-Zahir. When he resolved to demolish all paved graves and structures in the walled cemetery, the scholars of that age unanimously declared that demolishing them was the ruler’s duty.

Leveling graves and raising them slightly: The jurists unanimously agree that both slightly raising a grave and leveling it are permissible. Al-Tabari said: A grave must either be leveled with the ground or raised one handspan, in accordance with the established practice of the Muslims. I do not approve of adopting a third method. Leveling a grave is not the same as making it flush with the ground. The jurists differed over which is preferable. Qadi Iyad quoted most scholars as saying that the preferable method is to raise it slightly, because Sufyan al-Tammar told him that he had seen the grave of the Messenger, peace be upon him, slightly raised. —Al-Bukhari. This is the view of Abu Hanifah, Malik, Ahmad, al-Muzani, and many Shafi’i scholars.

Al-Shafi’i also said that since the Messenger, peace be upon him, ordered graves to be leveled, leveling them is preferable.

Marking a grave with a sign: It is permissible to mark a grave with something such as a stone or piece of wood. Ibn Majah narrated from Anas that the Messenger of Allah, peace be upon him, marked the grave of Uthman ibn Maz’un with a stone—that is, he placed a stone over the grave so that it could be recognized. The book Jawad states that its chain of transmission is sound. Abu Dawud narrated it from al-Muttalib ibn Wada’ah. It also states that he carried the stone himself and placed it near the head—that is, level with the deceased’s head—and said: “By this I will recognize my brother’s grave and bury near him those of my family who die.” The hadith indicates that it is recommended to bury deceased relatives beside one another, so that visiting them is easier and greater affection for them may develop.

Going to a grave while wearing shoes or sandals: According to most scholars, one may approach a grave wearing shoes or sandals. Jarir ibn Hazim said: I saw al-Hasan and Ibn Sirin walking near graves while wearing their footwear. Al-Bukhari, Muslim, Abu Dawud, and al-Nasa’i narrated from Anas that the Messenger of Allah, peace be upon him, said: “When a servant is placed in the grave and his companions depart, he hears the sound of their footwear.” Scholars use this hadith to establish the permissibility of approaching graves while wearing shoes, since if people did not go there wearing shoes, there would be no opportunity to hear the sound of footwear. Imam Ahmad, however, deemed it makruh to approach a grave wearing shoes made of tanned leather from the sibat tree (a particular type of tree whose leaves are used), because Abu Dawud, al-Nasa’i, and Ibn Majah narrated from Bashir, the freed slave of the Messenger, peace be upon him, that the Messenger saw a man walking around a grave wearing shoes. He said, “O wearer of sibat-leather shoes, woe to you! Remove your shoes.” The man looked at him, and when he realized that he was the Messenger, he immediately removed the shoes and threw them away. Al-Khattabi said: Perhaps he disliked these shoes because they conveyed arrogance and distinction, since sibat shoes were regarded as the footwear of wealthy and prominent people. He preferred approaching graves in the dress of humility and modesty. Imam Ahmad considers wearing shoes makruh only when there is no excuse. If there is an excuse preventing the person who wishes to approach a grave from removing his shoes, such as thorns or impurity, then wearing shoes is no longer makruh.

Covering graves is prohibited: It is not permissible to cover a grave with anything, because this is wasteful expenditure and a pointless act without a lawful purpose, and amounts to leading people astray. Al-Bukhari and Muslim narrated from Aishah, may Allah be pleased with her, that she said: The Messenger of Allah, peace be upon him, went out with a group of warriors. At that time, I covered the doorway with a piece of soft cloth. When he returned and saw the cloth, he immediately pulled it down and said: “Allah has not commanded us to cover earth and stones.”

Prohibition of lighting lamps at graves and building mosques: Several sound hadiths explicitly prohibit building mosques at graves and lighting lamps there. For example:

1. Al-Bukhari and Muslim narrated from Abu Hurayrah that the Messenger of Allah, peace be upon him, said: “May Allah destroy the Jews. They turned the graves of their prophets into mosques.”

2. Ahmad, Abu Dawud, al-Tirmidhi, and al-Nasa’i narrated from Ibn Abbas that the Messenger, peace be upon him, cursed women who visit graves and those who build mosques at graves and light lamps there.

3. In Sahih Muslim, Abdullah al-Bajali narrated: I heard the Messenger, peace be upon him, say five days before his death: “I am free before Allah of having any intimate friend among you, for Allah Most High has taken me as His intimate friend, just as He took Ibrahim as an intimate friend. If I were to take an intimate friend, I would take Abu Bakr. Those before you used to turn the graves of their prophets and righteous people into mosques. Do not turn graves into mosques. I forbid you to do so.”

4. It is narrated in Sahih Muslim from Abu Hurayrah that the Messenger of Allah, peace be upon him, said: “Allah cursed the Jews and Christians. They turned the graves of their prophets into mosques.”

5. Al-Bukhari and Muslim narrated from Aishah, may Allah be pleased with her, that Umm Habibah and Umm Salamah told the Messenger, peace be upon him, about a church they had seen in Abyssinia that contained many images. The Messenger of Allah, peace be upon him, said: “When a righteous person among them died, they would build a mosque over his grave and carve various images inside it. On the Day of Resurrection, they will be the worst of creation in the sight of Allah.” The author of al-Mughni said: Building a mosque over a grave—that is, adjacent to it—is not permissible. The Messenger of Allah, peace be upon him, said: “Allah Most High has cursed women who visit graves, those who build mosques at graves, and women who light lamps at graves.” —Abu Dawud and al-Nasa’i.

If this act were permissible, the Messenger of Allah, peace be upon him, would not have cursed the one who does it. Moreover, money is spent on it without any benefit, and excessive reverence is shown to graves, comparable to reverence for idols. Building mosques at graves is prohibited because of the hadith and the statement of the Messenger, peace be upon him: “May Allah curse the Jews. They used to turn the graves of their prophets into mosques.” By this hadith, the Messenger warned against acting like the Jews. Aishah, may Allah be pleased with her, said: The grave of the Messenger, peace be upon him, was not made prominent only so that it would not be turned into a mosque. It is also because praying specifically near graves resembles honoring idols and seeking closeness to them. We have already cited reports indicating that idol worship began with reverence for the dead, which continued in the form of making images of them, touching them, and praying over them. Imam al-Bukhari narrated from Ibn Abbas: The idols named Wadd, Suwa, Yaghuth, Ya’uq, and Nasr, which the people of Nuh worshiped, were actually the names of some righteous and pious people of that nation. After they died, people made images of them with the good intention of remembering and following them. But in time, when information and knowledge about them diminished, Satan made revering their images and idols, touching them with the hand, and seeking closeness to them appear attractive and alluring. He tempted people with the idea that blessing and goodness would be gained merely by touching them. People treated the graves of righteous persons in this way. This practice passed from the polytheists to the Jews and Christians, and from them to the Muslims. In reality, although their forms and appearances differ, as idols they are all essentially the same.

It is makruh to slaughter animals near graves: The Shariah has prohibited slaughtering animals near graves so that people will refrain from the sacrificial practices of the Age of Ignorance and be freed from competing with one another in boasting and pride. Abu Dawud narrated from Anas, may Allah be pleased with him, that the Messenger of Allah, peace be upon him, said: “There is no sacrifice in Islam.” Abd al-Razzaq said: People used to sacrifice cows or goats near graves.

Al-Khattabi said: During the Age of Ignorance, people sacrificed camels at the graves of deceased generous men and said, “We are repaying his excellence,” because during his lifetime he would slaughter camels and feed people. Now we are sacrificing these at his grave so that animals and birds may come and eat them. Thus, just as he organized public feasts during his life, he continues to organize public feasts after his death. A poet said: “At the grave of the Negus I sacrificed my she-camel, with a sharp, gleaming sword, honed to perfection by those who sharpen it. I sacrificed it over the grave of one who, had I died before him, would readily have sacrificed many of his she-camels at my grave.” Some people in the Age of Ignorance believed in resurrection after death and thought that if a camel were sacrificed near a deceased person’s grave on his behalf, he would be resurrected on the Day of Resurrection riding a camel; otherwise, he would be resurrected on foot.

Prohibition of sitting on, leaning against, or walking over graves: It is not permissible to sit on a grave, lean against it, or walk over it. Amr ibn Hazm narrated that the Messenger, peace be upon him, saw me sitting while leaning against a grave and said: “Do not harm the occupant of this grave.” —Ahmad. Abu Hurayrah, may Allah be pleased with him, narrated that the Messenger of Allah, peace be upon him, said: “For one of you to sit on a burning ember that burns his clothes and reaches his skin is better for him than to sit on the grave of another person.” —Ahmad, Muslim, Abu Dawud, al-Nasa’i, and Ibn Majah. Ibn Hazm and a group of early scholars, including Abu Hurayrah, held that this is haram, because punishment has been threatened for this act.

The majority of scholars, however, consider it makruh. Al-Nawawi said: Imam al-Shafi’i, in his book al-Umm, and most of his disciples considered sitting on graves makruh tanzihi. In the terminology of the jurists, it is more widely accepted that the word makruh refers to makruh tanzihi. Many of them expressed this view. This is also the view of most scholars, including al-Nakha’i, al-Layth, Ahmad, and Dawud. Leaning against a grave is likewise makruh tanzihi.

However, Ibn Umar among the Companions, and Malik and Abu Hanifah among the Imams, considered it permissible to sit on a grave. Malik says in his Muwatta: In our view, the reason for prohibiting sitting on graves may be to prevent people from relieving themselves—such as urinating or defecating—there. He cited a weak hadith regarding this. Ahmad called this interpretation weak and unacceptable. Nawawi said: This is a weak or invalid interpretation. Ibn Hazm also rejected it for several reasons.

The disagreement concerns sitting for purposes other than answering the call of nature. But there is no disagreement about sitting to urinate or defecate. According to all the jurists, that is prohibited. Similarly, the jurists agree that walking over graves is permissible in cases of unavoidable necessity. One example of such necessity is when one cannot reach the grave of one’s deceased relative without passing over another grave.

Plastering graves and writing on them is prohibited: Jabir, may Allah be pleased with him, said: The Messenger of Allah, peace and blessings be upon him, forbade plastering or whitewashing graves, sitting on them, and constructing structures over them. —Ahmad, Muslim, al-Nasa’i, Abu Dawud, and al-Tirmidhi. In al-Tirmidhi’s narration, trampling them with the feet is also prohibited. In al-Nasa’i’s narration, writing anything on graves and adding anything to structures is likewise prohibited. Most scholars understood this prohibition as indicating disapproval, while Ibn Hazm understood it as prohibition. It has been said that the significance of this prohibition is that a grave symbolizes decay, not permanence. Plastering or whitewashing a grave is part of worldly ornamentation, which the deceased has no need of. Some say its significance is that lime burns more intensely in fire, and therefore its use was prohibited. In support of this latter explanation, a statement of Zayd ibn Arqam is noteworthy. When a man wished to brick and whitewash his son’s grave, he said to him: You have made a foolish and wrongful decision. Anything touched by fire should not be brought near a grave.

However, coating a grave with earth is permissible. Al-Tirmidhi said: Hasan al-Basri and al-Shafi’i permitted coating graves with earth. Ja’far ibn Muhammad narrated from his father that the Messenger of Allah, peace and blessings be upon him, raised his father’s grave one handspan above the ground, coated it with red earth from the courtyard of the house, and spread pebbles over it. Abu Bakr al-Najjad narrated this hadith. Hafiz Ibn Hajar made no comment on it in his Talkhis.

Just as scholars have deemed whitewashing and plastering graves disapproved, they have likewise deemed burying the deceased in a wooden coffin or casket disapproved. If the soil is damp or wet, it is permissible—not disapproved—to construct the grave with bricks or something similar, and to bury the deceased in a wooden casket. It is narrated from al-Mughira ibn Ibrahim that the early scholars preferred unbaked bricks and disliked baked bricks; they preferred using bamboo and disliked using wood. The hadith prohibits writing anything on graves. Apparently, this prohibition applies equally whether one writes the deceased’s name or anything else on a grave. After citing this hadith, al-Hakim said: The hadith is authentic in its chain of transmission, but it is not acted upon, for the leaders and rulers of the Muslims in the East and West write on their graves. Later generations adopted this from earlier ones. Al-Dhahabi commented that this is an innovation, although they did not know that it was prohibited. In the Hanbali school, the prohibition of writing on graves indicates disapproval, whether it is Qur’anic text or the deceased’s name and identification. Al-Shafi’i supported the Hanbalis’ view, adding that when the grave belongs to a scholar or a righteous person, writing his name and identity on it is desirable. The Malikis hold that writing Qur’an on a grave is prohibited, while writing the deceased’s name and date of death is disapproved. According to the Hanafis, writing on a grave is prohibitively disapproved. However, if there is fear that the grave’s identifying mark will disappear, it is not disapproved.

Ibn Hazm said: It is not disapproved to engrave the deceased’s name on a stone. The hadith prohibits adding more earth than was removed when digging the grave. Al-Bayhaqi titled the relevant section: “The chapter stating that no more earth than that removed from the grave should be used in the burial, so that it does not become excessively raised.” Al-Shawkani and al-Shafi’i held the same view. Al-Shafi’i said: It is desirable not to use more earth in the burial than was removed from the grave, so that the grave does not become excessively elevated. However, there is no harm in adding more earth.

Burying multiple deceased persons in one grave: The practice handed down from the early scholars is that each deceased person should be buried in a separate grave. Burying several deceased persons in one grave is disapproved. However, if burying each person separately is difficult because there are many deceased persons or because the buriers are few or lack the strength, several may be buried in one grave. Ahmad and al-Tirmidhi narrated that on the day of the Battle of Uhud, the Ansar came to the Messenger of Allah, peace and blessings be upon him, and said: O Messenger of Allah, we are extremely exhausted and wounded. How do you instruct us to bury the martyrs? He said: Dig the graves wide and deep, and bury two or three in one grave. They asked: Whom should we place first? He said: The one who knew more of the Qur’an. Abd al-Razzaq narrated from Wasila ibn al-Asqa that men and women used to be buried in the same grave: the man was placed first, and the woman behind him.

Burying the deceased at sea: It is stated in al-Mughni that when someone dies aboard a ship or boat, according to Imam Ahmad, if those aboard hope that land suitable for burial will soon be found, the body should be kept for one or two days, as long as there is no fear that it will decompose. If land cannot be found, the body should be washed, shrouded, perfumed, and the funeral prayer performed over it. Then a heavy object should be attached to it and it should be cast into the water. This was also the view of Ata and Hasan. Hasan said: It should be placed in a sack and cast into the sea. Imam al-Shafi’i said: It should be tied between two wooden boards and cast into the sea, so that the sea may carry it to the shore, where it may fall into the hands of people who will bury it. There is no sin in casting it into the sea.

However, it is preferable to place it in a sack and cast it into the sea, because this achieves the primary objective of protecting the body from exposure. Tying it between two boards and casting it away is tantamount to exposing it to mutilation and humiliation. It may then be left naked and unprotected on the seashore, or it may fall into the hands of a polytheistic people. Therefore, what we have stated is preferable.

Planting tree branches over a grave: There is no provision in the Sharia for placing branches or flowers on a grave. However, it is narrated from Ibn Abbas in al-Bukhari and other hadith collections that the Messenger, peace and blessings be upon him, placed two

As he passed by the graves, he said: The occupants of these two graves are being punished. They are not being punished for something considered major. One of them did not protect himself from urine, and the other used to spread tales. Then he planted two pieces of a branch in the two graves and said: Perhaps their punishment will be lightened as long as these two remain un خشک. In response to this hadith, al-Khattabi said: Planting a fresh palm branch in the grave, and the Messenger’s statement that the punishment may remain reduced until it dries, means that this may be regarded as a blessed effort through the Messenger’s supplication and influence to lessen the punishment. It seems that the Messenger designated the moisture of those two branches as a means of limiting the punishment of both men—not because fresh branches contain something absent from dry branches. Ordinary people in many countries spread palm leaves over the graves of their dead. In my view, there is no rational basis for this practice either. In fact, al-Khattabi’s statement is correct. The Companions of the Messenger understood it in this way, for no one besides Burayda al-Aslami is known to have placed a branch, leaves, or flowers on any grave. It is narrated in al-Bukhari that Burayda instructed that two fresh branches be placed on his grave. This does not make it a ruling of the Sharia, for if it were, it would not have been unknown to all the Companions except Burayda. Hafiz Ibn Hajar said in Fath al-Bari: Burayda considered the hadith applicable to everyone, not restricted to those two deceased persons. Ibn Rashid said: Al-Bukhari’s wording suggests that placing a branch on a grave was restricted to those two men. For this reason, immediately after this narration he cited a statement of Ibn Umar. Seeing a tent over a grave, Ibn Umar said: Remove it. His deeds alone will shade him. Ibn Umar’s statement indicates that nothing placed in a grave benefits its occupant; only righteous deeds are beneficial.

Ruling on burying a deceased woman who has a living child in her womb: When a woman dies while carrying a living child, it is obligatory to cut open her abdomen and remove the child if there is hope of saving it alive. This can be determined only by a trustworthy and skilled physician. If a pregnant Kitabi woman who has conceived by a Muslim man dies, she should be buried in a separate place. Al-Bayhaqi narrated from Wasila ibn al-Asqa that a Christian woman died while carrying a Muslim child. She was buried separately, away from both the Christian and Muslim cemeteries. Imam Ahmad approved of this practice, reasoning that since she was an unbelieving woman, she could not be buried in the Muslims’ cemetery.

For they would suffer because of her punishment. She also may not be buried in the unbelievers’ cemetery, because the Muslim child in her womb would suffer from the punishment of the occupants of that cemetery.
Burying in a cemetery is preferable to burying at home. Ibn Qudamah said: In the view of Abu Abdullah—that is, Imam Ahmad—burying in the Muslims’ cemetery is preferable to burying at home. This is less harmful to the other living people than to his heirs, more akin to the abode of the Hereafter, provides greater opportunity for supplication for the deceased, and inspires greater compassion for him. The Companions, the Followers, and those after them were always buried in open country.

Someone might say that the Messenger of Allah, peace and blessings be upon him, was buried in his own house, and his two companions, Umar and Abu Bakr, were buried beside him. The answer is that Aishah, may Allah be pleased with her, said: The purpose was that his grave should not be turned into a mosque. —Al-Bukhari. Moreover, the Messenger used to bury his Companions in Jannat al-Baqi. What he himself did is preferable to what others do. The Companions believed that being buried at home was specific to the Messenger. A hadith has also been narrated stating that the Prophets are buried where they die. Furthermore, burial at home protects the grave from frequent nighttime visitors and distinguishes it from other graves.

When Imam Ahmad was asked about someone who had left instructions to be buried at home, he said: He should be buried in the cemetery beside the other Muslims.

It is prohibited to insult the dead

It is not permissible to insult the dead, nor is it permissible to discuss the wrong and immoral deeds they committed. Al-Bukhari narrated from Aishah, may Allah be pleased with her, that the Messenger of Allah, peace and blessings be upon him, said: Do not insult the dead, for they have reached what they sent ahead.

Abu Dawud and al-Tirmidhi narrated from Ibn Umar, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: Mention the good deeds of your dead and refrain from discussing their bad deeds.

However, if some Muslims openly practiced sinful or innovative acts, or engaged in acts of sedition, disorder, anarchy, or harm, then it is permissible to discuss those misdeeds if doing so contains some benefit or welfare for Muslims—for example, warning people against their conduct, creating aversion in people’s hearts toward their words, and encouraging them to avoid imitating them. But if there is no benefit, criticizing the dead is not permissible. Al-Bukhari and Muslim narrated from Anas, may Allah be pleased with him, that while the Messenger, peace and blessings be upon him, was passing by a corpse with a group of Muslims, they praised the deceased. The Messenger immediately said: It has become certain. Then, as they continued, they passed another corpse, and his companions criticized it. The Messenger immediately said: It has become certain. Umar, may Allah be pleased with him, said: O Messenger of Allah, what has become certain? He said: You praised one person, so Paradise became certain for him; and you criticized another, so Hell became certain for him. You are Allah’s witnesses on earth.

It is permissible not only to condemn deceased unbelievers but also to curse them. Allah said:

لَعِنَ الَّذِينَ كَفَرُوا مِنْ بَنِي إِسْرَائِيل … تَستَ يَدَا أَبِي لَهَبٍ وَتَب –

“Cursed were those among the Children of Israel who disbelieved.” He also said: “May the hands of Abu Lahab perish.” The curse and condemnation of Pharaoh and those like him are well known in the Book of Allah. The Qur’an saysإِلا لَعْنَةُ اللَّهَ عَلَى الظَّالِمِينَ “Behold, the curse of Allah is upon the wrongdoers.”

Reciting the Qur’an beside a grave

The jurists disagree about the ruling of the Sharia concerning reciting the Qur’an beside a grave. Al-Shafi’i and Muhammad consider it recommended, so that the deceased may receive the blessing of the Qur’an’s companionship. Qadi Iyad and al-Qarafi of the Maliki school supported Imam al-Shafi’i and Muhammad. According to Ahmad, there is no harm in it. Malik and Abu Hanifah considered it disapproved on the grounds that there is no Sunnah—that is, no hadith—in support of it.

Reopening a grave after burial

The scholars agree that the place where a Muslim is buried remains a waqf—that is, permanently reserved for him—as long as even a small part of his bones or flesh remains there. If any part of him remains, the grave remains inviolable for his entire body; that is, no other person may be buried there and it may not be used for another purpose. But when the body has decayed and completely returned to earth, another deceased person may be buried in its place, and it becomes permissible to benefit from the site by planting seedlings, farming, constructing houses, or other means. If bones are found while digging a grave, the digger should not complete the excavation. If the excavation has already been completed and bones are found, another grave should be made beside it, and another deceased person may be buried there with them.

A person who was buried without the funeral prayer should be taken out of the grave, the funeral prayer should be performed, and he should be reburied—if earth has not yet been placed over the grave. If earth has been placed over it, then according to the Hanafis, al-Shafi’i, and one report from Ahmad, digging the grave and removing the deceased is prohibited. The funeral prayer should be performed while he remains in the grave. According to another report from Ahmad, the grave should be dug, the deceased removed, and the funeral prayer performed. In the view of the three Imams, digging a grave for a valid purpose is permissible—for example, retrieving something accidentally left in it; turning the deceased toward the qiblah if he was not placed facing it; or washing and properly shrouding someone buried without a ritual bath. However, if these actions are likely to cause the body to split open, they should be abandoned.

The Hanafi Imams opposed digging up and removing the deceased for these purposes. They called such acts mutilation of the body. That mutilating a corpse is prohibited is well known. Ibn Qudamah said: Digging up and removing a body is considered mutilation only when the body has begun to decay; in that case the grave should not be dug.

If someone was buried without a shroud, there are two possible courses. The first is to leave him as he is, because the purpose of the shroud is to cover the deceased, and that purpose has been achieved by covering him with earth. The second is to dig up the deceased and shroud him, because shrouding is obligatory just as washing is.

Imam Ahmad said: If the digger accidentally left his hoe or shovel in the grave, the grave may be dug to retrieve it. He said: If a hoe, money, or anything else falls into the grave, it may be dug up to retrieve it. He said: If the item left in the grave is valuable, the grave should be dug. He was asked: What if the deceased’s guardians pay the value of the item? He replied: If they give him what he is owed, what more does he want?

Imam al-Bukhari narrated from Jabir, may Allah be pleased with him, that after Abdullah ibn Ubayy had been placed in his grave, the Messenger, peace and blessings be upon him, came to him and ordered that he be taken out. He then laid him across his knee, spat a little on him, and dressed him in a shirt. It is also narrated from Jabir that he said: Another man had been buried with my father. I disliked this, so I removed him from there six months later and placed him in a separate grave. Al-Bukhari gave these two hadiths the title: “May the deceased be taken out of the grave for some reason?”

Abu Dawud narrated from Abdullah ibn Amr. Abdullah ibn Amr said: When we set out for Ta’if, as we passed by a grave, the Messenger, peace and blessings be upon him, said: This is the grave of Abu Righal. He used to repel attacks while inside this Sacred Precinct. When he left it, the misfortune into which his people had fallen also befell him, and he was buried here. A sign of this is that a golden branch was buried with him. If you dig up his grave, you will find it beside him. The people immediately hurried to search for it and brought out the golden branch. Al-Khattabi said: This hadith proves that it is permissible to dig up the graves of polytheists when this ensures a benefit for Muslims. Their sanctity in this matter is not like that of Muslims.

Transferring the deceased from a grave: According to the Shafi’is, the deceased may be transferred only to Makkah, Madinah, or Bayt al-Maqdis. This may not be done to any other place. Transfer to these three cities has been granted this exceptional permissibility because of their outstanding virtue. If someone leaves instructions that his body be transferred somewhere other than these cities, the instruction may not be carried out, because this would not only delay his burial but might also lead to his body’s deterioration.

Similarly, it is prohibited to remove a body from its grave without a legitimate purpose. For example, the deceased may be removed if he was buried without being washed, buried facing a direction other than the qiblah, or if the grave becomes wet or is flooded by running or floodwater. The Minhaj states: Removing the deceased or digging up a grave for any purpose other than unavoidable necessity is prohibited. Examples of unavoidable necessity include discovering after burial that the deceased was buried without being washed, in forcibly seized land, or in two stolen shrouds; that an item had fallen into the grave; or that the deceased had been buried facing away from the qiblah. The Malikis hold that transfer is permissible for a sound need, such as avoiding the danger of drowning or being eaten by wild animals, ensuring that relatives can visit him, ensuring that he will be buried among his relatives, or hoping to obtain blessing in the place to which he is transferred. Transfer for these reasons is permissible if it is certain that the body will not split open or be mutilated and that its bones will not break.

According to the Hanafis, transferring the deceased from one city to another is disapproved. It is recommended that each deceased person be buried in the cemetery of the city where he died. Before burial, he may be transferred a mile or two, since cemeteries themselves may sometimes be one or two miles away. But transferring him after burial without an excuse is prohibited. If a woman’s son dies and is buried in a place other than her resident city without her being present, and she cannot bear this and wishes him to be transferred, her request should not be granted. The Hanbalis say that it is recommended to bury a martyr where he was killed.

Ahmad narrated from Jabir, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: Bury those who are killed where they were killed. Ibn Majah narrated that the Messenger ordered those killed at Uhud to be returned to the places where they had been killed—that is, transferred back. Other deceased persons may not be transferred from one city to another without a valid reason. This was the view of al-Awza’i and Ibn al-Mundhir. Abdullah ibn Abi Mulaykah said: Abd al-Rahman, the son of Abu Bakr, died while with the army. His body was brought to Makkah and buried there. When Aishah came to Makkah, she went to his grave and said: By Allah, if I had been with you, you would have been buried where you died. Had I been present at your burial, I would not have visited your grave, because this causes the body less hardship and entails less risk of deterioration. However, transferring the deceased is permissible when there is a valid purpose. Ahmad said: I know of no objection to transferring the deceased from his own city to another city. When al-Zuhri was asked about this, he said: Sa’d ibn Abi Waqqas and Sa’id ibn Zayd were transferred from al-Aqiq to Madinah.

Offering condolences to the bereaved

It is obligatory to offer condolences to the bereaved and encourage them to be patient. One should say whatever will comfort them, lessen their grief, and ease the pain of their loss. It is recommended to offer condolences even when the bereaved person is a non-Muslim. Ibn Majah and al-Bayhaqi narrated from Amr ibn Hazm that the Messenger of Allah, peace and blessings be upon him, said: If a Muslim offers condolences to his brother for a calamity that has befallen him, Allah Most High will clothe him on the Day of Resurrection in a garment of great honor. It should be noted that offering condolences once is recommended.

It is obligatory to offer condolences to all members of the deceased’s family and to all relatives, young and old, male and female, without distinction. (Scholars have prohibited a man from offering condolences to a beautiful young woman; only her mahram relatives should offer her condolences.) Condolences may be offered before or after the burial, and for up to three days. If the bereaved person is absent, condolences may be offered even after three days.
The wording of condolences: Any words that ease the grief and sorrow of the bereaved and encourage patience may be used. However, it is preferable to restrict oneself to words known from the hadith. Al-Bukhari narrated from Usamah ibn Zayd, may Allah be pleased with him, that a daughter of the Messenger of Allah, peace and blessings be upon him, sent him a message saying: My son has died, so come to us. The Messenger immediately sent her a message of greetings, saying:

إِنَّ لِلَّهَ مَا أَحَلَ، وَلَهُ مَا أَعْطَى، وكُلَّ شَيْءٍ عِنْدَهُ بِأَجَلٍ مُسَمًّى ، فَلْتَصْبِرُ، وَلتَعْتَسِبْ .

“What Allah has taken belongs to Him, and what He has given belongs to Him; everything remains with Him for an appointed term. Therefore, everyone should be patient and remain content in all circumstances.” (Imam al-Nawawi said: This hadith is one of the greatest principles of Islam. It contains many important fundamental directives of Islam, detailed rulings, moral advice, and instruction to be patient in misfortune, calamity, illness, grief, sorrow, and sudden accidents. The meaning of the first part is that whatever Allah has taken belongs to Him. The entire universe belongs to Allah. Thus, He has not taken anything that belonged to you; rather, He has taken something belonging to Him that had been entrusted to you. The meaning of the second part is that whatever He gave you has not left His ownership. Rather, it remains Allah’s property, and He may alter it as He wishes at any time. Everything was created for an appointed term. Everything except Him is perishable. Therefore, do not lament or wail. The appointed lifespan of the one He has taken has come to an end. When someone’s lifespan ends, it is impossible for it to be delayed or advanced even for a moment. Since you know this, be patient and accept the calamity with contentment.)

Al-Tabarani, al-Hakim, and Ibn Mardawayh also narrated from Mu‘adh ibn Jabal that one of Mu‘adh ibn Jabal’s sons died. The Messenger of Allah ﷺ sent him a message of condolence. He wrote: “In the name of Allah, the Most Compassionate, the Most Merciful. From Muhammad ﷺ, the Messenger of Allah, to Mu‘adh ibn Jabal. Peace be upon you. There is no deity except Allah. I praise Him. May Allah grant you a greater reward, give you the strength to be patient, and grant both you and us the ability to give thanks. For our lives, possessions, and families are among Allah’s joyful gifts, entrusted to us. May Allah grant you joy and honor in return for this, and abundant reward in return for taking it away from you. May He shower you with mercy, compassion, and guidance. If you seek Allah’s pleasure in return for this, then be patient. Do not let your distress and lamentation destroy your reward. Know that lamentation and grief will neither bring back the dead nor remove sorrow. The calamity that was inevitable has already come. Peace be upon you again.” (This hadith is weak, because Mu‘adh’s son died two years after the death of the Messenger ﷺ.) Imam al-Shafi‘i narrated that when the Messenger ﷺ died and condolences were offered, people heard a speaker say: ‘The consolation for every calamity is with Allah alone. Every deceased person has an heir, and every lost person or thing has a replacement. Therefore, rely upon Allah and place your hopes in Him. For whoever expresses agitation in the face of affliction is deprived of reward.’” The chain of this hadith is weak.

The scholars say: When consoling a Muslim over the death of his Muslim relative, one should say: “May Allah grant you a greater reward, grant you excellent consolation, and forgive your deceased.” When consoling a Muslim over the death of his non-Muslim relative, one should say: “May Allah grant you a greater reward and excellent consolation.” When consoling a non-Muslim over the death of his Muslim relative, one should say: “May Allah grant you excellent consolation and forgive your deceased.” When consoling a non-Muslim over the death of his non-Muslim relative, one should say: “May Allah grant you a successor.”

In response to the condolence, the deceased’s heir should say: “May Allah reward you.” According to Imam Ahmad, he may or may not shake hands with the person offering condolences, as he wishes. If he sees that the bereaved person, overwhelmed by his calamity, is tearing his clothes, he should nevertheless offer him condolences. He should not abandon his rightful duty because of the person’s wrongdoing. However, it is better to forbid him from expressing grief in such unlawful ways.

The Sunnah regarding gatherings or assemblies for mourning is that people should convey words of grief, sympathy, and condolence to the deceased’s relatives and family, then each should return to his own work. Neither those expressing condolences nor the bereaved should gather and remain together for a long time for this purpose. This was the practice and tradition of the early authorities. Imam al-Shafi‘i said in his book al-Umm: “I dislike gathering for mourning, even if it does not involve weeping, because it increases emotional pain and grief and wastes effort and wealth. Moreover, the damage that was to occur has already occurred.” Al-Nawawi said that Imam al-Shafi‘i and his disciples held gatherings for mourning to be makruh—that is, gathering in the deceased’s family home so that those offering condolences may visit them. Rather, everyone should return to his own affairs. Such gatherings are makruh for everyone, men and women alike. If no other innovative activity accompanies them, they are makruh tanzihi. If an unlawful innovation is added, as commonly happens, they become an extremely reprehensible unlawful practice. This is a new addition. A sound hadith states: “Every newly introduced matter is an innovation, and every innovation is misguidance.”

Ahmad and many Hanafi scholars hold this view. However, the early Hanafis considered it permissible to hold mourning gatherings for up to three days in a place other than a mosque, provided that no other prohibited activity was involved.

Nowadays, some people erect canopies along with mourning gatherings, spread carpets, and spend large amounts of money to display pride and social distinction. All of this consists of newly invented and wrongful innovations. Muslims must abandon them, and engaging in them is unlawful. In particular, many things contrary to the teachings of the Qur’an and Sunnah take place at these gatherings, which are conducted according to ignorant customs—for example, reciting the Qur’an in a singing tone, failing to observe the etiquette and reverence of recitation, and disrupting the silence with smoking and similar activities. Nor does the matter end there. Many transgressors go beyond limits: rather than stopping after the first few days, they revive these misdeeds and innovations in a new gathering on the fortieth day. Then, at the completion of the first year, they hold the first death anniversary, followed by the second death anniversary. Many other things are conducted in this way, none of which is supported by reason or conscience, nor is there any evidence for them in the Qur’an and Sunnah.

8. Visiting Graves

Visiting graves is recommended for men. Ahmad, Muslim, Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah narrated from ‘Abdullah ibn Buraydah, from his father, that the Messenger of Allah ﷺ said: “I had previously forbidden you to visit graves. Now visit them, for they remind you of the Hereafter.” The initial prohibition was because they had only recently emerged from the Age of Ignorance, and they had not yet fully developed the habit of avoiding wrongful and indecent speech. Later, when they had fully embraced Islam, found tranquility through it, and thoroughly learned its commands and prohibitions, the Messenger ﷺ permitted them to visit graves.

It was narrated from Abu Hurayrah that the Messenger of Allah ﷺ visited his mother’s grave and wept so intensely that everyone around him wept as well. Then the Messenger of Allah ﷺ said: “I asked my Lord for permission to seek forgiveness for my mother, but I was not granted permission. Then I asked Him for permission to visit my mother’s grave, and I was granted permission. Therefore, visit graves, for they remind you of the Hereafter.” —Ahmad, Muslim, Abu Dawud, al-Nasa’i, and Ibn Majah.

When the purpose of visiting is remembrance and taking a lesson, it is permissible to visit the graves of disbelievers for that purpose alone. If they were a tyrannical people whom Allah destroyed as punishment for their tyranny, then when passing by their graves and the places of their destruction, it is recommended to weep and seek refuge with Allah from punishment and wrath. Al-Bukhari narrated from Ibn ‘Umar that when the Messenger ﷺ was passing with the Companions through the ruined settlement of the people of Thamud, he said: “Do not enter upon these punished people except while weeping. If you cannot weep, then do not enter upon them, lest what befell them befall you.”

The manner of visiting graves: When the visitor reaches the grave, he should stand facing the deceased, greet him, and pray for him. Several hadiths concerning this are noteworthy:

1. It was narrated from Buraydah: Whenever they went to the graves, the Messenger of Allah ﷺ would teach them to say:

السَّلَامُ عَلَيْكُمْ أَهْلَ الدِّهَارِ مِنَ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ، وَإِنَّا إِن هَاءَ اللَّهُ بِكُمْ لَا حِقُونَ، أَنْتُمْ فَرَطْنَا وَلَعَن لَكُم تبع، وَتَسْأَلُ اللهَ لَنَا وَلَكُمُ الْعَافِية .

“হে মুমিন ও মুসলমানদের আবাস ভূমির অধিবাসিগণ, তোমাদের ওপর শান্তি বর্ষিত হোক। ইনশাল্লাহ আমরাও তোমাদের সাথে মিলিত হবে। তোমরা আমাদের অগ্রবর্তী, আর আমরা তোমাদের পদাংক অনুসারী। আমরা তোমাদের ও আমাদের জন্য আল্লাহর কাছে ক্ষমা ও অনুগ্রহ প্রার্থনাকারি।”

2. It was narrated from Ibn ‘Abbas that when the Messenger of Allah ﷺ passed by the graves of Madinah, he stood facing them and said:

السلام عَلَيْكُمْ يَا أَهْلَ الْقَبْرِ يَغْفِرُ اللهَ لَنَا وَلَكُمْ أَنتُرْ خَلَقْنَا وَنَحْنُ بِالْآثر .

“Peace be upon you, O people of the graves. May Allah forgive us and you. You have preceded us, and we are following you.” —Al-Tirmidhi.

3. ‘A’ishah narrated that whenever her night came in rotation, the Messenger of Allah ﷺ would leave his house late at night and go toward Jannat al-Baqi‘. There he would say:

السّلامُ عَلَيْكُمْ دَارَ قَوْمٍ مُؤْمِنِينَ، وَأَتَاكُمْ مَا تُوعَدُونَ غَدًا مُؤَهِّلُونَ، وَإِنَّا إِنْ شَاءَ اللَّهُ بِكُمْ لَا حِقُونَ اللَّهُ أَغْفِرْ لِأَهْلِ بَقِيعِ الْفَرْقَدِ .

“Peace be upon you, inhabitants of the abode of the believers. What you have been promised will come to you soon, though with some delay. God willing, we will join you. O Allah, forgive the inhabitants of Baqi‘.” —Muslim.

4. ‘A’ishah said: I asked, “O Messenger of Allah, what should I say to the people of the graves?” He said: “Say:”

السَّلامُ عَلَى أَهْلِ الدِّيَارِ مِنَ الْمُؤْمِنِينَ وَالمُسْلِمِينَ وَيَرْحَمُ اللهُ الْمُسْتَقْدِمِينَ مِنَّا وَالْمُسْتَاخِرِينَ وَإِنَّا إِن شَاءَ اللَّهُ بِكُمْ لَا حِقُونَ .

“Peace be upon the inhabitants of the dwellings of the believers and Muslims. May Allah have mercy upon those among us who went ahead and those who remained behind. God willing, we will join you.”

Some ignorant people touch graves with their hands, kiss them, and circle around them. These are vile innovations. They are unlawful, and abandoning them is obligatory, because such acts are reserved exclusively for the Ka‘bah. May Allah increase its honor. No grave of a prophet or saint can be compared with the Ka‘bah. Benefit lies only in following their example, while all harm lies in innovative practices.

Imam Ibn al-Qayyim said: When the Messenger of Allah ﷺ visited graves, he did so to pray for the inhabitants, show compassion toward them, and seek forgiveness for them. In contrast, the polytheists would supplicate to the dead, swear by them while asking Allah for various things, present different requests to the dead, seek their help, and express their heartfelt pleas to them. This was completely contrary to the practice of the Messenger ﷺ. His practice was based on monotheism and seeking the welfare of the dead, whereas the practice of the polytheists was based on polytheism, harming themselves, and harming the dead. With regard to the dead, those who supplicate may be divided into three categories: one who supplicates through the dead, one who supplicates for the dead, and one who supplicates to the dead. Only the first of these is the practice of Muslim supplication. Some people consider supplicating while staying beside the dead in a cemetery better than supplicating in a mosque. But whoever reflects on the example of the Messenger of Allah ﷺ and his Companions will understand the difference between the two.

Visiting graves by women: Imam Malik, some Hanafi scholars, one opinion of Imam Ahmad, and most scholars permitted women to visit graves. In the hadith of ‘A’ishah it is stated: “O Messenger of Allah, what should I say to them”—that is, to the inhabitants of the graves when visiting them? It was previously narrated from ‘Abdullah ibn Abi Mulaykah that one day ‘A’ishah returned from the cemetery. I asked her: “O Mother of the Believers, where have you come from?” She replied: “From the grave of my brother, ‘Abd al-Rahman ibn Abi Bakr.” I said to her: “Did the Messenger of Allah ﷺ not prohibit visiting graves?” She replied: “Yes, he initially prohibited visiting graves, then later commanded that they be visited.” Al-Hakim and al-Bayhaqi narrated this; al-Dhahabi said that the hadith is authentic. It is narrated in Sahih al-Bukhari and Sahih Muslim from Anas that the Messenger of Allah ﷺ saw a woman beside a grave, weeping for her deceased child. He said to her: “Fear Allah and be patient.” She replied: “You have no idea of my affliction.” After he left, she was told, “Why, he is the Messenger of Allah ﷺ!” As soon as she heard this, she was overcome with fear of death. She immediately went to the door of the Messenger’s house and found no guard at the door. She reached the Messenger ﷺ and said: “O Messenger of Allah, I did not recognize you.” The Messenger ﷺ said: “Patience is required at the first blow.” This hadith shows that the Messenger ﷺ saw her at the grave but did not object. Thus, it is established that visiting graves is not unlawful for women. Moreover, since the purpose of visiting graves is to remind one of the Hereafter, and this is equally necessary for women and men—not more necessary for men than for women—visiting graves is not unlawful for women. Some scholars consider women’s visiting graves makruh because they have less patience and greater emotionality. In addition, the Messenger of Allah ﷺ said: “Those women who frequently visit graves are cursed.” —Ahmad, Ibn Majah, and al-Tirmidhi. Al-Qurtubi said: The curse mentioned in this hadith applies to women who visit excessively, as is clear from the emphatic form used in the hadith. Its cause may be that this harms the rights of husbands and children and involves going out for display. It may also be due to the possible lamentation, weeping, and resulting circumstances at the grave. Some say that if women are free from these possible causes, there is no objection to their visiting graves, since remembrance of death is necessary for everyone, male and female. After reviewing al-Qurtubi’s statement, al-Shawkani said: In reconciling the apparently contradictory hadiths on this subject, reliance should be placed on al-Qurtubi’s statement.صيغة المبالغة(the emphatic form expressing excess) itself makes this clear. Its cause may be that this harms the rights of husbands and children and involves going out for display. It may also be due to the possible lamentation, weeping, and resulting circumstances at the grave. Some say that if women are free from these possible causes, there is no objection to their visiting graves, since remembrance of death is necessary for everyone, male and female. After reviewing al-Qurtubi’s statement, al-Shawkani said: In reconciling the apparently contradictory hadiths on this subject, reliance should be placed on al-Qurtubi’s statement.

Deeds Beneficial to the Deceased

Is it permissible to send reward to the soul of the Messenger of Allah ﷺ? There is unanimous agreement that a deceased person benefits in the Hereafter from the good deeds of which he was the cause during his lifetime—that is, what he did directly or what occurred indirectly through his initiative or encouragement. Muslim, Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah narrated from Abu Hurayrah that the Messenger of Allah ﷺ said: “When the son of Adam dies, all his deeds cease except three: an ongoing charity that he established, beneficial knowledge that he taught and disseminated, or a righteous child who prays for him.” Ibn Majah narrated that the Messenger ﷺ said: “Among the good deeds of a deceased person that reach him after his death are knowledge that he taught and disseminated, a righteous child he left behind, a book he left for his heirs, a mosque he built, a lodging he built for travelers, a water reservoir he dug, or charity given from his wealth while he was healthy and alive.” Muslim narrated from Jabir ibn ‘Abdullah that the Messenger of Allah ﷺ said: “Whoever establishes a good practice in Islam will receive its reward and the reward of all who act according to it, without their reward being diminished in the slightest. Whoever establishes an evil practice in Islam will bear its sin and the sins of all who follow it, without their sins being diminished in the slightest.” The good deeds performed by others whose reward reaches the deceased are as follows:

1. Supplicating for the deceased and seeking forgiveness for him: Almighty Allah said:

وَالَّذِينَ جَاؤُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيْمَانِ، وَلَا تَجْعَلْ فِي قُلُوْبِنَا عِلَّا لِلَّذِينَ آمَنُوا، رَبَّنَا إِنَّكَ رَؤُوفٌ رَحِيمٌ .

Meaning: “And those who came after them say: ‘Our Lord, forgive us and our brothers who preceded us in faith, and do not place in our hearts any resentment toward those who believe. Our Lord, You are indeed Most Kind, Most Merciful.’” (Surah al-Hashr, verse 10)

The statement of the Messenger ﷺ has already been quoted: “When you perform the funeral prayer for the deceased, supplicate sincerely for him.” His supplication has also been mentioned: “O Allah, forgive all of us, the living and the dead.” Scholars of the early and later generations would supplicate for the deceased, seek mercy for them, and ask forgiveness for them. No one objected to this practice.

2. Giving charity: Imam al-Nawawi said: It is unanimously agreed that the reward of charity reaches the deceased, whether it is given by a child or by someone else. Muslim and Ahmad narrated from Abu Hurayrah that a man said to the Messenger of Allah ﷺ: “My father has died and left some property, but he made no bequest. If I give charity on his behalf, will it atone for his sins?” He said: “Yes.” It was narrated from Sa‘d ibn ‘Ubadah that when his mother died, he said: “O Messenger of Allah, my mother has died. Should I give charity on her behalf?” He said: “Yes.” Sa‘d asked: “Which charity is best?” He replied: “Providing water to drink.” Al-Hasan said: “The drinking-water facilities seen in Madinah belong to the descendants of Sa‘d.” —Ahmad, al-Nasa’i, and others. However, giving charity beside a grave is not sanctioned by Islamic law. Giving charity at the time of the funeral prayer is also makruh.

3. Fasting: Al-Bukhari and Muslim narrated from Ibn ‘Abbas that a man came to the Messenger of Allah ﷺ and said: “O Messenger of Allah, my mother has died, and she owed one month of fasting. May I make it up on her behalf?” The Messenger ﷺ said: “If your mother had owed a debt, would you pay it?” He replied: “Yes.” The Messenger ﷺ said: “The debt owed to Allah is even more deserving of being paid.”

4. Hajj: Al-Bukhari narrated from Ibn ‘Abbas that a woman from the Juhaynah tribe came to the Messenger of Allah ﷺ and said: “My mother vowed to perform Hajj but died without performing it. Should I perform Hajj on her behalf?” The Messenger of Allah ﷺ said: “Perform Hajj on her behalf. Consider this: if she owed a debt, would you not pay it? Pay it, for the debt owed to Allah is more deserving of being paid.”

5. Prayer: Al-Daraqutni narrated that a man said: “O Messenger of Allah, I treated my parents well during their lives. How can I continue to treat them well after their deaths?” The Messenger of Allah ﷺ said: “Treating them well after death means praying for them along with your prayer and fasting for them along with your fasting.”

6. Reciting the Qur’an: This is the view of most of Ahl al-Sunnah. Al-Nawawi said: The well-known view of the Shafi‘i school is that its reward does not reach the deceased. Ahmad ibn Hanbal and some Shafi‘is held that it does reach him. After reciting the Qur’an, one should say: “O Allah, convey to so-and-so a reward equal to what I have recited.” Ibn Qudamah’s al-Mughni states that Ahmad ibn Hanbal said: “Every kind of good deed reaches the deceased, because numerous revealed texts support this. Moreover, Muslims gather for this purpose, recite the Qur’an, and convey it to their deceased. Thus, this constitutes consensus.”

Those who hold that the reward of Qur’an recitation reaches the deceased stipulate that the reciter must not accept payment for his recitation. If the reciter accepts payment, it becomes unlawful for both the giver and the recipient, and he receives no reward for reciting the Qur’an. Ahmad, al-Tabarani, and al-Bayhaqi narrated from ‘Abd al-Rahman ibn Shibl that the Messenger of Allah ﷺ said: “Recite the Qur’an and act upon it. Do not sever your relationship with the Qur’an, and do not go to excess concerning it. Do not use it as a means of earning wealth or increased wealth.”

Ibn al-Qayyim said: Worship is of two types: financial and physical. The Messenger of Allah ﷺ informed us that the reward of charity reaches the deceased before that of all other financial acts of worship, and the reward of fasting reaches him before that of all other physical acts of worship. He also informed us that Hajj, which combines both physical and financial worship, reaches the deceased. Thus, these three types of worship are established on the basis of revealed texts and reason.

7. Intention is a condition: Whatever is offered for the deceased requires a specific intention. Ibn ‘Aqil said: When prayer, fasting, or Qur’an recitation is performed on behalf of the deceased, it reaches him and benefits him. The condition, however, is that one must intend to convey the reward. Ibn al-Qayyim supported this view.

8. The best gift for the deceased: Ibn al-Qayyim said: The best gift for the deceased is whatever benefits him most, such as freeing a slave on his behalf. Giving charity on his behalf is better than fasting on his behalf. The best charity is that which fulfills a recipient’s great need and is maintained continuously. This is why the Messenger of Allah ﷺ said: “The best charity is providing drinking water.” This applies when drinking water is severely scarce and people commonly suffer from thirst. Otherwise, providing water beside rivers and canals would not be considered better charity than feeding someone who is hungry. Similarly, sincerely and humbly supplicating for the deceased and seeking forgiveness for him is better than giving charity, such as performing the funeral prayer and supplicating beside the grave.

In summary, the best gifts for the deceased are freeing a slave on his behalf, giving charity, seeking forgiveness for him, supplicating for him, and performing Hajj on his behalf.

Sending Reward to the Messenger of Allah ﷺ

Ibn al-Qayyim said: Some later jurists consider this recommended, while others consider it an innovation, rather than merely recommended, because the Companions did not do it. The Messenger ﷺ will receive the reward for every rewarding deed performed by members of his community, while none of the original doer’s reward will be reduced. This is because he called his community to every good deed. Whoever calls others to a good deed receives the reward of that deed performed by his followers, while the doer’s reward is not reduced in the slightest. The Muslim community received knowledge and practical examples of every good deed from the Messenger ﷺ. Therefore, he will receive the reward of the good deeds performed by his followers, whether anyone sends reward to him or not.

Muslim Children and Non-Muslim Children

Every Muslim child who dies before reaching maturity will enter Paradise. Imam al-Bukhari narrated from Adi ibn Thabit, who said that he heard that when the son of the Messenger, Ibrahim, died, he said: “There is a wet nurse for him in Paradise.”

It was narrated from Anas ibn Malik that the Messenger of Allah said: “If three children of a Muslim die before reaching maturity, Allah will admit him to Paradise through His mercy toward those children.” This hadith proves that those children through whom their father will enter Paradise will certainly enter Paradise themselves, since they are the reason for their father’s entering Paradise. Likewise, the children of polytheists are like Muslim children; they too will enter Paradise in the same manner. Imam al-Nawawi said: This is the correct view and the one preferred by the learned scholars, for Allah the Exalted has said:

وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا .

When adults are not punished because the call of Islam did not reach them, there can be no question of punishing children. Ahmad narrated from Khansa bint Muawiyah that her aunt asked the Messenger: “O Messenger of Allah, who will enter Paradise?” He replied: “A prophet will enter Paradise, a martyr will enter Paradise, and a newborn child will enter Paradise.”

Meaning: “I do not punish until I have sent a messenger.” (Bani Isra’il: verse 15)

9. The Questioning in the Grave

Ahl al-Sunnah wa’l-Jama‘ah (all Muslims except the Shiites) agree that every person is questioned after death, whether he is buried or not. Even if someone is devoured by wild animals, burned to ashes and his ashes scattered into the air, or drowns at sea, he will still be questioned about his deeds. If he did good, he will receive a good result, and if he did evil, he will receive an evil result. Whether blessing or punishment, both his body and soul will experience it together. Ibn al-Qayyim said: The view of the early Muslim scholars and leading imams is that after death the deceased experiences either blessing or punishment, and both his soul and body experience it. After leaving the body, the soul continues to experience punishment or blessing; at times it reunites and joins with the body, experiencing blessing or punishment together with it. Then, when the Resurrection takes place, the souls will return to their bodies, and they will rise from their graves and stand before the Lord of the worlds. Muslims, Jews, and Christians are in complete agreement regarding the soul’s return to the bodies and the resurrection of human beings.

Al-Marruzi said that Imam Ahmad said: “The punishment of the grave is an incontrovertible truth. Only one who is himself astray and leads others astray can deny it.” Hambal said: “I asked Ahmad about the punishment of the grave. He said: The hadiths concerning it are authentic; we believe in them and accept them. Whatever reaches us from the Messenger through an authentic chain, we accept. If we do not accept, return, and reject what the Messenger brought, that would amount to rejecting Allah’s command on our part. Allah has said:

وَمَا أَنكُمُ الرَّسُولُ فَخُذُوهُ ، وَمَا نَهْكُمْ عَنْهُ فَالْتَهَوا

Meaning: “Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it.” (Surah 59, al-Hashr: verse 7)

I asked him: “Is the punishment of the grave also true?” He replied: “It is true. Punishment is inflicted in the grave.” He also said: “We believe in the punishment of the grave, we believe in Munkar and Nakir, and we also believe that the servant is questioned in the grave.” Allah says: “Allah keeps firm those who believe in the enduring word in the life of this world and in the Hereafter.” Since the grave is part of the life of the Hereafter, this verse indicates that Allah will grant believers the ability and steadfastness to give the correct answers to the questions in the grave.

Ahmad ibn Qasim said: “I asked, ‘O Abu Abdullah’—that is, Imam Ahmad—‘do you believe in the questioning by Munkar and Nakir?’ He said: ‘Glory be to Allah! Of course I believe in it, and I also tell the people about it.’ I asked: ‘Do Munkar and Nakir use these exact names, or do you mean two angels?’ He said: ‘It has become established that they are Munkar (the unfamiliar) and Nakir (the unknown).’

Hafiz Ibn Hajar said in Fath al-Bari: Ahmad ibn Hazm and Ibn Hurayrah held that the questioning is directed only to the soul, without its entering the body. But most scholars and imams oppose this view. They say that the soul is returned to the body or to some part of it. If it concerned only the soul, it would have no connection with the body. Even if the deceased’s body were torn into pieces, that would make no difference, for Allah can restore life to any part of the body and question it. He can also assemble the separated pieces of the body. Those who say that the questioning is directed only to the soul do so because whether the deceased is seated in the grave or treated in another way, whether the grave is constricted or expanded, or even whether he is not buried at all—such as one who is killed by crucifixion—none of this affects his questioning. Their opponents reply that all of this is possible through Allah’s limitless power. Examples of it even exist in the natural world. Consider a sleeping person: he experiences both happiness and grief in a dream, while the person beside him perceives none of it. Likewise, a waking person may sometimes feel grief or joy because of what he hears or thinks, while the person beside him does not perceive it. Confusion arises from comparing the unseen with the visible and the post-death state with the preceding state. It appears that Allah has concealed and hidden the condition of the grave from the eyes and ears of His servants out of mercy and favor toward them, lest fear of it make them unwilling to bury one another. In worldly life, the bodily limbs cannot perceive the events and conditions of the life of the Hereafter, though exceptions may occur in some cases by Allah’s will. There are numerous hadiths supporting the view of the majority of scholars. The Messenger said: ‘The deceased hears the sound of the shoes of those who attend his burial.’ He also said: ‘Because of the pressure of the grave, his ribs move from one side to the other.’ He also said: ‘When he is struck with a hammer, he hears its sound.’ He also said: ‘The deceased is struck between his two ears.’ And he also said: ‘The two angels make him sit up.’ These statements show that such physical actions and reactions occur because the soul and body are reunited in the grave.

I shall cite a number of authentic hadiths concerning this:

1. Muslim narrated from Zayd ibn Thabit: One day the Messenger of Allah was riding his mule in the garden of Banu Najjar, and we were with him. Suddenly the mule lurched and nearly threw him. There were six, or five, or four graves there. The Messenger asked: “Who knows the inhabitants of these graves?” A man said: “I do.” He asked: “When did they die?” He replied: “They died after being wounded in various incidents.” He said: “If it were not for the fear that you would abandon burying the dead because this community suffers in its graves, I would pray to Allah to let you hear the sound of the punishment of the grave that I hear.” Then he came toward us and said: “Seek refuge with Allah from the punishment of Hell.” Everyone said: “We seek refuge with Allah from the punishment of Hell.” The Messenger said: “Seek refuge with Allah from the punishment of the grave.” Everyone said: “We seek refuge with Allah from the punishment of the grave.” The Messenger said: “Seek refuge with Allah from all hidden and apparent trials and tribulations.” Everyone said: “We seek refuge with Allah from all hidden and apparent trials and tribulations.” He said: “Seek refuge with Allah from the trial of the Antichrist.” They said: “We seek refuge with Allah from the trial of the Antichrist.”

2. Al-Bukhari and Muslim narrated from Qatadah, and then from Anas, that the Messenger of Allah said: “When the servant is placed in the grave and his relatives leave him, he hears the sound of their shoes. Then two angels come to him and make him sit, and say to him: ‘What did you say about this man, Muhammad?’ The believer says: ‘I testify that he is the servant and Messenger of Allah.’ The two angels then say: ‘Look at your place in Hell. Allah has replaced it for you with a place in Paradise.’ He then sees both places. But the unbeliever and hypocrite are told: ‘What did you say about this man?’ He replies: ‘I do not know anything. I only repeated what people used to say.’ The two angels then say: ‘You neither knew nor asked those who knew.’ Then he is struck with numerous iron hammers, and he cries out so loudly that everyone around him hears him except jinn and human beings.”

3. Al-Bukhari, Muslim, Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah narrated from al-Bara ibn Azib: When a Muslim is placed in the grave and testifies that there is no god but Allah and that Muhammad is His Messenger, this is the practical fulfillment of the Qur’anic verse: “Those who believe in the enduring word, Allah keeps them firm in this world and in the Hereafter.” Another narration says that this verse was revealed concerning the punishment of the grave. He is asked: “Who is your Lord?” He says: “Allah is my Lord and Muhammad is my Prophet.” This is what the verse says:

يثبت الله الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِسِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الآخِرَةِ .

Meaning: “Those who believe in the enduring word (the Kalimah Tayyibah), Allah keeps them firm in this world and in the Hereafter.”

4. It is recorded in the Musnad of Ahmad and Sahih Abi Hatim that the Messenger of Allah said: “When the deceased is placed in the grave, he hears the sound of his relatives’ shoes as they depart. If he is a believer, his prayer remains at his head, his fasting at his right side, his zakat at his left side, and charity, gifts given to relatives, generosity, and acts of kindness remain at his feet. When someone tries to approach him from his head—that is, the angel of punishment—prayer says: ‘There is no entry from my side.’ When he tries to enter from the right, fasting says: ‘There is no entry from my side.’ When he tries to enter from the left, zakat says: ‘There is no entry from my side.’ When he tries to enter from his feet, charity, acts of kindness, generosity, gifts given to relatives, and other good deeds say: ‘There is no entry from my side.’ Then the deceased is told: ‘Sit up.’ He sits up. The sun is before him and is about to set. He is then told: ‘This man was among you. What do you say about him? What is your testimony concerning him?’ He says: ‘Let me pray.’ The two angels say: ‘You will pray later. Answer what we are asking. This man was among you. What do you say about him, and what is your testimony?’ He says: ‘He is Muhammad. I testify that he brought the truth from Allah.’ He is told: ‘You lived upon this, died upon it, and, if Allah wills, you will be resurrected upon it.’ Then a door to Paradise is opened for him, and he is told: ‘This is your dwelling, and there are the blessings Allah has prepared for you.’ His joy and pride then increase greatly. His grave is expanded to seventy cubits and illuminated. Then his body is restored to its former state, and his soul is placed inside a pure bird hanging from a tree in Paradise. This is what Allah has said:

يثبت الله الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِسِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ .

Meaning: “Allah keeps those who believe in the enduring word firm in this world and in the Hereafter.” (Surah Ibrahim: verse 27)

Regarding the unbeliever, he gives the opposite account and concludes: “Then his grave becomes constricted for him, so that the ribs on one side of the deceased move to the other side.” This is the constricted livelihood that Allah has mentioned:

فَإِن لَهُ مَعِيشَةً ضَنكًا وَنَعْشَرهُ، يَوْمَ الْقِيَامَةِ أَعْمَى .

Meaning: “Indeed, he will have a constricted livelihood, and We will raise him blind on the Day of Resurrection.” (Surah Ta-Ha: verse 124)

5. It is recorded in Sahih al-Bukhari, narrated from Samurah ibn Jundub: Whenever the Messenger of Allah prayed, he would turn toward us and sit after the prayer. Then he would say: “Has any one of you seen a dream tonight?” Whoever had seen one would relate it. The Messenger would then say: “Masha’Allah” (Allah has shown what He willed). One day he asked us: “Has any one of you seen a dream?” We said: “No.” He said: “But I saw today that two men came to me, took me by the hand, and led me to the Sacred Land. I saw a man sitting, while another man stood holding a hooked iron rod. He inserted the rod into the seated man’s jaw and split it up to his neck. Then he did the same to the other jaw. Meanwhile, the first jaw would heal, and he would repeat the act. I asked: ‘What is this?’ They said: ‘Move on.’ They proceeded until we reached a man lying on his back, with another man standing over his head holding a large stone. He smashed his head with it. As soon as he struck him, the stone rolled away. The man ran to retrieve it, and by the time he returned, the victim’s head had healed. He then struck him again. I asked: ‘What is this?’ They both said: ‘Move on.’ We continued until we reached a furnace, narrow at the top and wide at the bottom, with fire burning beneath it. Inside were naked men and women. Flames rose from below toward them. When the flames reached them, they rose upward and nearly came out of the furnace; when the fire subsided, they returned to their former place. I asked: ‘What is this?’ They said: ‘Move on.’ We continued until we reached the edge of a river of blood. A man was swimming in it, while another stood in the middle of the river with a stone before him. Whenever the swimmer tried to leave the river, the other man threw a stone into his mouth and sent him back to where he had been. Each time he was about to get out, a stone was thrown at his mouth, and he returned to his former place. I asked: ‘What is this?’ They both said: ‘Move on.’ We continued until we reached a green garden containing a huge tree. At the foot of the tree was an old man with many children. Near the tree stood a man with a fire before him, which he was tending. They climbed the tree with me and took me into a room more beautiful than any I had ever seen. It contained many young and old people. Then they climbed higher with me and took me into a room still more beautiful and better. I said: ‘You have taken me around a great deal today. Now explain the meaning of everything I have seen.’ They both said: ‘Yes. The man whose jaw you saw being split was a liar who used to spread false reports; then they would be transmitted from him until they spread throughout the horizons. This will continue to be done to him until the Day of Resurrection. The man whose head you saw being smashed was one to whom Allah had given knowledge of the Qur’an, but he slept at night without studying the Qur’an and did not act according to it during the day. This will continue to be done to him until the Day of Resurrection. Those whom you saw in the furnace were all adulterers. The man you saw in the river of blood was a usurer. The old man you saw at the foot of the tree was Ibrahim, peace be upon him. The children beside him were the children of the people. The man tending the fire was Malik, the keeper of Hell. The first room was the dwelling of ordinary Muslims, and this room was the dwelling of the martyrs. I am Jibril, and this is Mika’il. Now raise your head.’ I raised my head and saw a palace like a cloud. They both said: ‘That palace is your dwelling.’ I said: ‘Let me enter my house.’ They said: ‘Your lifespan still remains; you have not yet completed it. Had you come after completing your lifespan, you could have entered your dwelling.”

Ibn al-Qayyim said: This describes the punishment of the Barzakh, for the dreams of the prophets correspond to reality.

6. Al-Tahawi narrated from Ibn Mas‘ud that the Messenger of Allah said: “It was ordered that a servant of Allah be struck one hundred times over his grave. The man continued to supplicate Allah and plead with Him to reduce this punishment, until only one strike remained. Then his grave was filled with fire over him. When the punishment was lifted from him, he regained consciousness and said to the angels: ‘Why did you strike me?’ They said: ‘You performed one prayer without purification, and you saw a man being wronged but did not help him.’”

7. Al-Nasa’i and Muslim narrated from Anas, may Allah be pleased with him, that the Messenger of Allah heard a sound and asked: “When did this man die?” The people replied: “He died in the Age of Ignorance.” He was pleased upon hearing this and said: “If it were not that you would cease burying one another, I would pray that Allah let you hear the punishment of the grave.”

8. Al-Bukhari, Muslim, and al-Nasa’i narrated from Ibn Umar, may Allah be pleased with him, that the Messenger of Allah said: “This is the man for whom the Throne shook, the gates of heaven were opened, and seventy thousand angels attended him. The grave embraced him and then released him.”

10. Where Do Souls Reside?

Ibn al-Qayyim composed a chapter in which he mentioned the scholars’ opinions concerning where the soul resides. Then, after mentioning the view deserving preference, he said: It is said that there is a vast difference between the places where souls reside in the Barzakh.

Some souls will remain in the highest station of Illiyyin, with the souls of those possessing the highest rank. These are the souls of the prophets. Even the dwelling places of the prophets differ from one another, as the Messenger witnessed on the Night Journey.

Some souls will be among green birds roaming freely in Paradise. Some of these souls belong to martyrs. Indeed, among the martyrs are some whose souls will not be allowed to enter Paradise because they remained indebted. As narrated in the Musnad of Ahmad from Muhammad ibn Abdullah ibn Jahsh, a man asked the Messenger of Allah: “O Messenger of Allah, what will be my reward if I am killed in the path of Allah?” He replied: “Paradise.” When the man was about to leave, he said: “Except for debt.” Jibril has just whispered this to me.”

Some martyrs will be detained at the gate of Paradise. In one hadith, the Messenger said that he had seen such a detention.

Some martyrs will also be detained in the grave. For example, a man stole a valuable cloak and was later killed. The people said: “Congratulations to him; he is one of the people of Paradise.” The Messenger of Allah said: “By Allah, the cloak he stole will burn as fire in his grave.” Some martyrs will dwell at the gate of Paradise. As stated in a hadith narrated by Ibn Abbas: “The martyrs will be in a green dome beside a river near the gate of Paradise. Their food will be brought to them from Paradise morning and evening.” —Ahmad. The case of Ja‘far ibn Abi Talib is exactly the opposite, for Allah will grant him two wings in place of his two hands, with which he will fly wherever he wishes in Paradise. (Ja‘far’s two hands were severed in the Battle of Mu’tah, after which he attained martyrdom.)

Some souls will remain confined to the earth and therefore will not reach the abode of the highest angels, because these souls were base and worldly-oriented. A worldly-oriented soul cannot join a heavenly-oriented soul. Likewise, such souls cannot meet one another even in worldly life. The soul that cannot attain knowledge of, love for, remembrance of, affection for, and nearness to its Lord during earthly life is a base, worldly-oriented soul. After separating from the body, it remains on earth. In contrast, the elevated soul that was occupied in this world with attaining Allah’s love, remembrance, nearness, and affection remains, after separating from the body, with souls of its own kind and rank. Thus every person will be with the one he loves in the Barzakh and the Hereafter. Allah will pair the souls with one another in the Barzakh and on the Day of Resurrection, and will join the believer’s soul to pure souls of its own kind. After separating from the body, the soul joins souls of its own kind, its brothers, and those possessing similar deeds.

Some souls will be in the furnace of the adulterers, while some will swim in a river of blood and be struck by stones. Thus the dwelling places of souls, whether good or evil, will not be the same. Some will dwell in the highest level of Illiyyin, while others will be worldly-oriented and base, unable to rise above the earth.

If one studies the books of hadith concerning this matter and reflects deeply upon them, incontrovertible evidence supporting the foregoing statement will be found, and the hadiths will not appear contradictory. They are all sound and mutually confirm one another. It is necessary, however, to understand and recognize the soul and know its conditions. It is also necessary to know that the state of the body and the state of the soul are entirely different. Although the soul may be in Paradise, it may also be in heaven, beside the grave, and connected to the body inside the grave. It moves, travels, ascends, and descends more swiftly than all other things. Some souls move freely and openly, while others are confined. Some souls are elevated and others base. After separating from the body, the soul may become ill or remain healthy. It experiences joy and blessing. It may also experience far greater suffering after death than during life. There it experiences confinement, anguish, punishment, illness, and grief, as well as joy, happiness, abundance, and comfort. The soul’s state in the present body and its state in the body in the mother’s womb, as well as its separation from the present body and its separation from the body after leaving the mother’s womb, differ greatly, although they may outwardly resemble one another.

The Four Realms of the Soul

One: The womb. Its characteristics are confinement, constriction, anxiety, and three layers of darkness.

Two: The place where it was born, performed good and evil deeds, and brought about the causes of its happiness and misery. (That is, worldly life.)

Three: The Barzakh. It is broader and greater than the dwelling of this world.

Four: The everlasting abode of the Hereafter, comprising Paradise and Hell. No abode will be created after it. Allah moves the soul successively through these realms, and finally takes it to the everlasting abode suited to it, for which it was created, and for which it was granted the ability to perform appropriate deeds.

Each of these abodes has a distinct rank reserved for the soul, or ruh. So endless praise belongs to Almighty Allah, the Creator, Sustainer, Giver of life, Giver of death, Bestower of happiness, and Bestower of misery of the ruh. He has created differences in its degrees of happiness and misery and in the levels of its knowledge, deeds, strength, and character. Thus, whoever truly knows the soul will surely testify that there is no ilah except Allah. He is One and has no partner; sovereignty belongs entirely to Him, all praise belongs to Him, all good is in His hand, and all things return to Him. All power belongs to Him, all authority belongs to Him, all honor and rank belong to Him, all wisdom belongs to Him, and absolute perfection in every respect belongs exclusively to Him. Whoever knows his own ruh will believe in the prophets and messengers and acknowledge that the prophets brought the ultimate truth, to which reason and the universe bear witness. Whatever opposes this ultimate truth is false.

Chapter Six: Dhikr

Dhikr

Dhikr means proclaiming Allah’s glory and transcendence with the tongue and heart, praising Him, remembering His attributes of perfection, and recognizing and mentioning His greatness and beauty.

1. Allah Most High has commanded us to engage frequently in dhikr. He said:

يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا، وَسَبِّحُوهُ بُكْرَةً وَأَمِيلاً .

Meaning: O believers, remember Allah abundantly and glorify Him morning and evening.”

2. Allah Most High has also informed us that whoever remembers Him, Allah remembers him. He said: فَاذْكُرُونِی اذكركز“So remember Me, and I will remember you.” In the hadith qudsi narrated by al-Bukhari and Muslim, Allah says: “I am as My servant thinks of Me” [that is, if he thinks that Allah will accept his supplication and supplicates with that belief, He accepts it; and if he thinks that He will forgive him and seeks forgiveness, He forgives him, and so on].

When he remembers Me, I am with him. If he remembers Me inwardly, I remember him inwardly. If he remembers Me before a group, I remember him before a better group than theirs. If he comes toward Me by a handspan, I come toward him by a cubit. If he comes toward Me by a cubit, I come toward him by a fathom. If he walks toward Me, I hasten toward him [that is, the more the servant advances toward Allah, the more swiftly Allah extends to him every form of goodness and welfare].

3. Allah has described those who constantly remember Him as focused and foremost. The Messenger of Allah, peace and blessings be upon him, said: “The focused ones have gone ahead.” They asked: “O Messenger of Allah, whom do you mean by the focused ones?” He said: “Those men and women who remember Allah frequently.” Muslim.

4. Indeed, those who engage in dhikr are the living and vibrant Muslims. Abu Musa reported that the Messenger of Allah, peace and blessings be upon him, said: “The one who remembers Allah and the one who does not remember Allah are like a living person and a dead person, respectively.” Al-Bukhari.

5. The remembrance of Allah is the best of all righteous deeds. Whoever is granted the ability to engage in dhikr is assured that Allah will take him as a beloved friend. For this reason, the Messenger of Allah, peace and blessings be upon him, was constantly engaged in the remembrance of Allah. Al-Tirmidhi, Ahmad, and al-Hakim narrate that a man said to the Messenger of Allah, peace and blessings be upon him: “The laws of Islam seem numerous to me. Tell me of one practice that I can hold firmly to.” He said to him: “Let your tongue remain constantly engaged in the remembrance of Allah.” He also said to his Companions: “Shall I not direct you to an act better than all your acts, purer in the sight of your King, more elevating of your rank, better for you than spending gold and silver, and better for you than meeting your enemy, killing them, and being killed by them?” They said: “Yes, O Messenger of Allah.” He said: “The remembrance of Allah.”

6. The remembrance of Allah is a means of deliverance from punishment. Mu‘adh reported that the Messenger of Allah, peace and blessings be upon him, said: “No person ever does an act more capable of saving him from Allah’s punishment than the remembrance of Allah.” Ahmad.

7. Ahmad also narrated that the Messenger of Allah, peace and blessings be upon him, said: “The forms of dhikr by which you describe Allah’s greatness and supremacy—La ilaha illallah, Allahu akbar, al-hamdulillah, and the like—will continue circling around the Throne, swaying to and fro, and will hum like bees, reminding the one who uttered them. Would you not like to have something that will remind you on that day?”

The Amount of Dhikr

Allah Most High has commanded abundant dhikr. After describing as intelligent those who learn by observing Allah’s creation, He described them as follows:

الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِهِمْ، وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَنَّ اللَّهَ لَهُ مَغْفِرَةً وَأَجْرًا عَظِيمًا .

“Those who remember Allah while standing, sitting, and lying down.” “The men and women who remember Allah abundantly—for them Allah has prepared forgiveness and a tremendous reward.” Mujahid said: A man or woman cannot be considered one of those who remember Allah abundantly unless they remember Him in every state: lying down, sitting, and standing.

When Ibn al-Salah was asked how much dhikr makes a person count among those who remember Allah abundantly, he replied: Regularly performing authentically established forms of dhikr and supplications in the morning and evening, at various times of day and night, and in various circumstances is sufficient for a person to be counted among those who remember Allah abundantly. Regarding the interpretation of the aforementioned verses, Ibn Abbas said: Allah Most High has set a limit for every act of worship He prescribed for His servants and exempted them from it in times of excuse and difficulty. Dhikr is different. Allah has set no limit for it at which it ends, nor has anyone been excused from it except one unable to perform it. Rather, dhikr is commanded while lying down, sitting, and standing; by day and by night; on water and on land; at home and away; in poverty and abundance; in illness and health; secretly and openly—in short, in every circumstance.

Every effort to obey Allah’s commands falls within the scope of Allah’s remembrance: Sa‘id ibn Jubayr said: Everyone engaged in worshipping Allah and carrying out His commands is one who remembers Allah. Some early scholars sought to specify this otherwise unrestricted term. Thus, they called certain particular forms of dhikr “dhikr.” One of them was ‘Ata. He said that every gathering in which the lawful and unlawful, buying and selling, prayer and fasting, Hajj, marriage, divorce, and their lawful procedures are taught and explained is considered a gathering of dhikr. Al-Qurtubi said: A gathering in which Islamic knowledge is disseminated and Islamic teachings are recalled is a gathering of dhikr. That is, any gathering in which Allah’s Word and the Sunnah of His Messenger are discussed, practiced, or reviewed; the lives of the early righteous and virtuous people are discussed; and the words of those early ascetic imams are circulated—those who were free from every kind of innovation, invented custom, evil motive, and greed.

The Etiquette and Method of Dhikr: The purpose of dhikr is to purify the heart, refine the desires, and cleanse the conscience. Allah alludes to this when He says:

واقي الصَّلاةَ إِنَّ الصَّلاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ، وَلَذِكْرُ اللَّهِ أَكْبَرُ.

“Establish prayer. Indeed, prayer restrains from indecency and wrongdoing, and the remembrance of Allah is greatest.” (Surah al-‘Ankabut, verse 45) That is, in restraining from indecency and wrongdoing, the remembrance of Allah is greater than prayer. For when the heart of one who remembers Allah opens itself to Allah and his tongue becomes vocal in His remembrance, Allah supports him with His light. Consequently, his faith increases many times over and his heart becomes fully confident in the truth. Allah says:

الَّذِينَ آمَنُوا وَتَطْمَنِي قُلُوبَم بذكر الله، أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ .

“Those who believe and whose hearts find tranquility in the remembrance of Allah (Allah guides only such obedient servants to Him). Truly, it is in the remembrance of Allah that hearts find tranquility.” (Surah al-Ra‘d, verse 28)

When the heart becomes certain and tranquil regarding the truth, it prepares to rise to an even higher level and strives to advance along His path. Then no temptation of nature and no allure of worldly desire can prevent it from doing so. This is why such great importance has been given to dhikr, and why it occupies such an important place in human life. It is not reasonable that merely pronouncing a word with the mouth could produce such extensive results, for verbal utterance has very little benefit unless the heart supports it. Therefore, Allah has given guidance concerning the etiquette and manner to be observed during dhikr. He said:

وَاذْكُرْ رَبُّكَ فِي نَفْسِكَ تَضَرُّعًا وَخِيفَةً وَدُونَ الْعَمْرِ مِنَ الْقَوْلِ بِالْغُدُوِّ وَالْأَصَالِ وَلَا تَكُن مِّنَ الغفلين .

“Remember your Lord within yourself, humbly and fearfully, and without raising your voice, morning and evening. Do not be among the heedless.” (Surah al-A‘raf, verse 205)

This verse shows that it is recommended to perform dhikr secretly and in a low voice. During a journey, the Messenger of Allah, peace and blessings be upon him, heard a group of people supplicating loudly and said: “O people, be gentle with yourselves. You are not calling upon one who is deaf or absent. The One you call upon is All-Hearing and near. He is nearer to you than the necks of your riding animals.” It is likewise known that dhikr should be performed with intense eagerness and fear. One of the etiquettes of dhikr is that the body and clothing of the person engaging in it should be clean and fragrant, for this makes the heart more cheerful and active. It is also desirable to face the qiblah during dhikr, because an act performed while facing the qiblah is the best act.

It Is Recommended to Attend Gatherings of Dhikr It is recommended to participate in gatherings of dhikr. Several hadiths concerning this are as follows:

1. Ibn Umar reported that the Messenger, peace and blessings be upon him, said: “When you pass by the gardens of Paradise, partake of their fruits.” They asked: “O Messenger of Allah, what are the gardens of Paradise?” He said: “The gatherings of dhikr. Allah has groups of angels who seek out the gatherings of dhikr. When they find one, they surround it.”

2. Muslim narrated from Mu‘awiyah that the Messenger of Allah, peace and blessings be upon him, came to a gathering of the Companions and said: “What has brought you together in this gathering?” They replied: “We are remembering Allah and praising Him because He favored us by guiding us to Islam.” The Messenger said: “By Allah, have you gathered only for this?” Listen, I did not make you swear because of any accusation against you. Rather, Jibril came to me and informed me that Allah boasts of you before the angels.”

3. Muslim also narrated from Abu Sa‘id al-Khudri and Abu Hurayrah, who both testified that the Messenger of Allah, peace and blessings be upon him, said: “Whenever a group gathers to remember Allah, the angels surround them, mercy and tranquility descend upon them, and Allah mentions them to the angels in His presence.”

The Virtue of Sincerely Saying La ilaha illallah:

1. Abu Hurayrah reported that the Messenger, peace and blessings be upon him, said: “Whenever a servant sincerely says ‘La ilaha illallah,’ the gates of heaven are opened for him, so that his words reach the Throne, as long as he avoids the major sins.” —Al-Tirmidhi.

2. The Messenger, peace and blessings be upon him, said: “Renew your faith.” They asked: “O Messenger of Allah, how can we renew our faith?” He said: “Say ‘La ilaha illallah’ frequently.” —Ahmad.

3. The Messenger, peace and blessings be upon him, said: “The best dhikr is La ilaha illallah, and the best supplication is al-hamdu lillah.” —Al-Nasa’i, Ibn Majah, and al-Hakim.

The Virtues of Certain Forms of Dhikr

1. Abu Hurayrah reported that the Messenger of Allah, peace and blessings be upon him, said:

سبحان اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهُ الْعَظِيمِ

“These two phrases are very light on the tongue, very heavy on the Scale, and exceedingly beloved to the Most Merciful.” —Al-Bukhari, Muslim, and al-Tirmidhi.

2. Abu Hurayrah reported that the Messenger of Allah, peace and blessings be upon him, said:

سُبْحَانَ اللهِ ، وَالْحَمْدُ لِلَّهِ، وَلَا إله إلا الله، والله أكبر.

“Declaring these words is dearer to me than everything upon which the sun shines, including all that lies within it.” —Muslim and al-Tirmidhi.

3. Abu Dharr reported that the Messenger of Allah, peace and blessings be upon him, said: “O Abu Dharr, shall I not tell you which words are most beloved to Allah?” I said: “O Messenger of Allah, tell me.” He said: “The words most beloved to Allah are سُبْحَانَ اللَّهِ وَبِحَمْدِهِMuslim and al-Tirmidhi. Al-Tirmidhi’s wording is: “The words most beloved to Allah are those He chose for His angels:”

سبحان ربي وبحمده سبحان رَبِّي وَبِحمدِهِ .

4. Jabir reported that the Messenger of Allah, peace and blessings be upon him, said: “Whoever says:”}]},{

سبْحَانَ اللهُ الْعَظِيمِ وَبِحَمْدِهِ .

“A date-palm sapling will be planted for him in Paradise.” —Al-Tirmidhi.

5. Abu Sa‘id reported that the Messenger of Allah, peace and blessings be upon him, said: “Say frequently the good words that do not perish.” It was asked: “O Messenger of Allah, what are they?” He said: “Saying Allahu akbar, La ilaha illallah, Subhanallah, al-hamdu lillah, and la hawla wa la quwwata illa billah.” Al-Nasa’i and al-Hakim. Al-Hakim said: Its chain is authentic.

6. Abdullah reported that the Messenger of Allah, peace and blessings be upon him, said: “On the night I was taken on the Night Journey, I met Ibrahim. He said: ‘O Muhammad, convey my greetings to your ummah and tell them that Paradise is beautiful land with sweet water. Paradise is a vast, spacious, level plain, and its plants are:”}]},{

سُبْحَانَ اللهِ وَالْحَمْدُ لِلَّهِ، وَلَا إِلَهَ إِلَّا الله، والله اكبر

The phrase ‘la hawla wa la quwwata illa billah’ has also been added.”

7. Muslim narrated that the Messenger of Allah, peace and blessings be upon him, said: “There are four phrases most beloved to Allah. Whichever of them you begin with does no harm. They are:

سُبْحَانَ اللهِ ، وَالْحَمْدُ لِلَّهِ، وَلَا إِلَهَ إِلَّا الله، والله اكبر

8. Ibn Mas‘ud reported that the Messenger of Allah, peace and blessings be upon him, said: “Whoever recites the last two verses of Surah al-Baqarah on a night, they will suffice for him.” —Al-Bukhari and Muslim. That is, reciting these two verses will be equivalent to praying throughout that entire night. Some say that sufficing means protection from all the troubles and calamities of that night. In his Sahih collection, Ibn Khuzaymah placed the following heading before mentioning the last two verses of Surah al-Baqarah: “The amount of Qur’an sufficient as a minimum for the night prayer.” 9. Abu Sa‘id reported that the Messenger of Allah, peace and blessings be upon him, said: “Can any of you recite one-third of the Qur’an in a single night?” The Companions found this difficult to answer. They said: “Who among us could do that, O Messenger of Allah?” The Messenger, peace and blessings be upon him, said: “Surah Qul Huwa Allahu Ahad is one-third of the Qur’an.” —Al-Bukhari and Muslim.

10. Abu Hurayrah reported that the Messenger of Allah, peace and blessings be upon him, said: “Whoever says one hundred times every day

إله إلا الله وحده لا خَرِيكَ لَهُ، لَهُ الملك ولهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

“It will be equivalent to freeing ten slaves. One hundred rewards will be recorded for him, and one hundred of his sins will be erased. It will be a protection for him from Satan until evening that day, and no one will do anything better than him except one who does more righteous deeds.” —Al-Bukhari, Muslim, al-Tirmidhi, al-Nasa’i, and Ibn Majah.

Muslim, al-Tirmidhi, and al-Nasa’i add: “Whoever says ‘Subhanallahi wa bihamdihi’ one hundred times every day, his sins will be forgiven even if they are as much as the foam of the sea.”

The Virtue of Istighfar (Seeking Forgiveness): Anas said: I heard the Messenger of Allah, peace and blessings be upon him, say: Allah says: “O son of Adam, whenever you call upon Me and hope for forgiveness from Me, I forgive whatever you have done, and I do not care. O son of Adam, if your sins were to reach the clouds of the sky, then you sought forgiveness from Me, I would forgive you, and I do not care. O son of Adam, if you came to Me with sins as numerous as would fill the earth, and came to Me without associating anything with Me, I would come to you with forgiveness as great as would fill the earth.” —Al-Tirmidhi.

Abdullah ibn Abbas reported that whoever constantly seeks forgiveness, Allah removes all his worries, relieves him of every hardship, and provides for him from a source he could never imagine. —Abu Dawud, al-Nasa’i, Ibn Majah, and al-Hakim.

Forms of Dhikr with Broad Meanings and Multiplied Reward:

১. জুয়াইরিয়া রা. থেকে বর্ণিত, রসূলুল্লাহ সা. তার কাছ থেকে বের হলেন, তারপর দুপুর হয়ে গেলে ফিরে এলেন। জুয়াইরিয়া তখনো সেই জায়গায় বসে ছিলেন। রসূল সা. তাকে বললেন: একি! তুমি এখনো সেই অবস্থায় আছো যে অবস্থায় তোমাকে রেখে গিয়েছি? তিনি বললেন: হ্যাঁ। রসূল সা. বললেন: তোমাকে রেখে যাওয়ার পর আমি চারটে কথা তিনবার বলেছি। সেগুলোর যদি ওজন দেয়া হয়, তবে তুমি এতকাল ধরে যতো (ভালো) কথা বলেছো, তার চেয়ে তার ওজন ভারী হবে। সেগুলো হলো: “সুবহানাল্লাহি ওয়া বিহামদিহী, আদাদা খালকিহী, ওয়া রিযাআ নাফসিহি, ওয়া যিনাতা আরশিহি ওয়া মিদাদা কালিমাতিহী”। (আল্লাহর পবিত্রতা ঘোষণা করছি তার প্রশংসা সহকারে। তার সৃষ্টের সংখ্যার সমান, তার সন্তুষ্টির সমান। তার আরশের সমান এবং বাণীসমূহ লিখতে যতো কালির প্রয়োজন হয় তার সমান)- মুসলিম, আবু দাউদ।

2. The Messenger of Allah, peace and blessings be upon him, met a woman who had some beads or stones in front of her, with which she glorified Allah. He said to her: “Shall I teach you a supplication that is easier and better for you than this?” Then he said:

سبحانَ اللَّهَ عَدَدَ مَا خَلَقَ فِي السَّمَاءِ، وَسُبْحَانَ الله عَدَدَ مَا خَلَقَ فِي الْأَرْضِ، وَسُبْحَانَ اللَّهَ عَدَدَ مَا خَلَقَ بَيْنَ ذَلِكَ، وَسُبْحَانَ اللهُ عَدَدَ مَا هُوَ خَلِقٌ، وَاللَّهُ أَكْبَرُ مِثْلُ ذلِكَ، وَالْحَمْدُ لِللَّهِ مِثْلَ ذَلِكَ، وَلَا إِلَهَ إِلَّا اللَّهُ مِثْلُ ذَلِكَ، وَلَا

حَوْلَ وَلا قُوَّةَ إِلَّا بِاللَّهِ مِثْلِ ذلِكَ. رَوَاهُ أَصْحَابُ السَّنَنِ وَالْعَاكِرُ .قَالَ : مَعِيحٍ عَلَى شَرْهِ سَلِي—Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah.

3. Ibn Umar reported that the Messenger of Allah, peace and blessings be upon him, said: “A servant of Allah said: ‘O my Lord, to You belongs praise befitting Your greatness and the vastness of Your kingdom.’” His two recording angels found the matter difficult. They did not know how to write it down. So they ascended to heaven and said: “O our Lord, Your servant has said something that we do not know how to record.” Although Allah knew best what His servant had said, He asked: “What did My servant say?” The angels replied: “O our Lord, he said: ‘O my Lord, to You belongs praise befitting Your greatness and the vastness of Your kingdom.’” Allah said to the two angels: “Write exactly what My servant said. When he meets Me, I will reward him for it.” —Ahmad and Ibn Majah.

Counting Tasbih on the Fingers Is Better Than Using Prayer Beads:

1. Busayrah reported that the Messenger of Allah, peace and blessings be upon him, said: “O women, say Subhanallah, say La ilaha illallah, glorify Allah, and do not be heedless, lest you be deprived of mercy. Count on your fingers, for the fingers will be questioned and made to speak.” —Abu Dawud, al-Tirmidhi, al-Nasa’i, Ibn Majah, and al-Hakim. (This proves that counting on the hand is better than using prayer beads. However, counting with prayer beads is also permissible.

2. Abdullah ibn Umar said: I saw the Messenger of Allah, peace and blessings be upon him, count his tasbih with his right hand. —Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah.

A Warning Against Attending a Gathering in Which Allah Is Not Remembered and Blessings Are Not Invoked upon the Messenger, peace and blessings be upon him: Abu Hurayrah reported that the Messenger of Allah, peace and blessings be upon him, said: “Any gathering in which people do not remember Allah and do not invoke blessings upon the Messenger, peace and blessings be upon him, will be a cause of regret for them on the Day of Resurrection.” —Al-Tirmidhi.

According to Ahmad’s narration, a gathering in which Allah is not remembered will be harmful; a journey in which Allah is not remembered will be harmful; and a bed on which one lies without remembering Allah will be harmful. In another narration, it will be a cause of regret for the people of the gathering—even though they enter Paradise on account of their good deeds. Fath al-‘Allām states: This hadith proves that remembering Allah and sending blessings upon the Messenger (peace and blessings be upon him) are obligatory in every gathering. Some have said that this is established as obligatory, because a warning of punishment is not given except for abandoning an obligation or committing a prohibited act. This hadith clearly indicates that both remembering Allah and sending blessings upon the Messenger are obligatory.

Expiation for the vain talk of a gathering. Abu Hurayrah reported that the Messenger of Allah (peace and blessings be upon him) said: When a person sits in a gathering in which there is much talk, then, upon leaving that gathering, says:

سبحانك اللهم وبحمدِكَ، أَحْمَدُ أَنْ لَا إِلَهَ إِلَّا أَنسَ، اسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ .

It will serve as an expiation for whatever vain and wrongful talk occurred in that gathering. What should be done after backbiting a Muslim brother: The Messenger of Allah (peace and blessings be upon him) said: The expiation for backbiting someone is to ask Allah to forgive him. You should say: “O Allah, forgive me and him.”

If you ask forgiveness for the person who was backbitten and mention his good qualities, the backbiting is expiated. There is no need to inform him or ask his forgiveness.

Chapter Seven: Supplication

Supplication

1. The Command to Supplicate

Allah Most High has commanded people to supplicate and entreat Him, and has promised to accept supplications and grant what is requested. He said:

1. Abu Dawud, al-Tirmidhi, al-Nasa’i, Ibn Majah, and Ahmad reported from Nu‘man ibn Bashir that the Messenger of Allah (peace and blessings be upon him) said: Supplication is worship. Then he recited this verse:

ادعوني استجب لكم، إن الذين يستكبرون عن عِبَادَتِي سَيد خُلُونَ جَهَنَّمَ دَاخِرِينَ .

Meaning: Call upon Me; I will answer you. Those who, out of arrogance, refuse to worship Me will enter Hell humiliated.

2. ‘Abd al-Razzaq reported that the Companions of the Messenger of Allah (peace and blessings be upon him) asked him: Where is our Lord? Then Allah revealed:

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ .

Meaning: When My servants ask you about Me, tell them that I am near. I answer the call of the caller when he calls upon Me.”

3. Al-Tirmidhi and Ibn Majah reported from Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) said: Nothing is more honorable to Allah than supplication.

4. Al-Tirmidhi reported that the Messenger (peace and blessings be upon him) said: Whoever wishes Allah to answer his supplication during severe hardship, calamity, and distress should supplicate frequently during times of ease.

5. Anas reported that, in a hadith qudsi, the Messenger of Allah (peace and blessings be upon him) said that Allah said: There are four things: one belongs exclusively to Me, another belongs to you, another is shared between Me and you, and another is shared between you and My servants. What belongs exclusively to Me is that you must not associate anything with Me. What belongs to you is that whatever good you do, I will reward you for it. What is shared between Me and you is that you supplicate, and I answer. What is shared between you and My servants is that you should like for others what you like for yourself. —Abu Ya‘la.

6. The Messenger of Allah (peace and blessings be upon him) said: Allah becomes angry with one who does not supplicate to Him.

7. ‘A’ishah reported that the Messenger (peace and blessings be upon him) said: No precaution can avert destiny. Supplication helps against both calamities that have occurred and those that have not yet occurred. Sometimes calamity descends and encounters supplication; then supplication and calamity continue to struggle with each other until the Day of Resurrection. —Al-Bazzar and al-Tabarani.

8. Salman al-Farisi reported that the Messenger (peace and blessings be upon him) said: Nothing changes destiny except supplication, and nothing increases lifespan except kindness to others. —Al-Tirmidhi.

9. Abu ‘Awanah and Ibn Hibban reported that the Messenger (peace and blessings be upon him) said: When you supplicate to Allah, ask for great things, for nothing is great before Allah.

2. Etiquette of Supplication

Supplication has certain etiquettes and conditions that should be observed. They are mentioned below:

1. Earning Lawful Livelihood. Hafiz Ibn Mabdu‘ah reported from Ibn ‘Abbas that the Messenger of Allah (peace and blessings be upon him) said: This verse was recited before the Messenger of Allah (peace and blessings be upon him):

يَا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا .

“O mankind, eat from whatever is lawful and wholesome on earth.” Sa‘d ibn Abi Waqqas immediately stood and said: O Messenger of Allah, supplicate to Allah to make me a person whose supplication is certainly accepted. The Messenger of Allah (peace and blessings be upon him) said: O Sa‘d, ensure that you eat lawful food, and your supplication will certainly be accepted. By the One in whose hand is Muhammad’s soul, whoever puts a morsel of unlawful food into his stomach, nothing of his will be accepted for forty days. And for one whose body is nourished by usury and bribery, Hell is most fitting. Musnad Ahmad and Sahih Muslim report from Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) said: O people, Allah is Pure and accepts only what is pure. Allah commanded the believers to do what He commanded the Messengers to do. He said:

يا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ

“O Messengers, eat from the wholesome provisions and do righteous deeds. Indeed, I am aware of what you do.” Allah also said:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ.

“O believers, eat from the wholesome provisions We have given you.” Then the Messenger of Allah (peace and blessings be upon him) mentioned a man who travels for a long time, with disheveled hair and a dust-covered body, yet the food he eats is unlawful, the clothing he wears is unlawful, and he has been nourished by unlawful things. He raises his hands toward the sky and says: O my Lord, O my Lord. How can his supplication be answered?”

2. Supplicate facing the qiblah when possible. The Messenger of Allah (peace and blessings be upon him) went out for the prayer for rain, faced the qiblah, supplicated, and prayed for rain.

3. Supplicate while considering virtuous times and pure circumstances, such as the Day of ‘Arafah, Ramadan, Friday, the last third of the night, the time of suhur, during prostration, when it rains, between the adhan and iqamah, during the struggle between truth and falsehood, and when fear of Allah and tenderness of heart are present. Abu Umamah reported that the Messenger of Allah (peace and blessings be upon him) was asked: O Messenger of Allah, which supplication is heard most by Allah? He replied: During the last part of the night and after the obligatory prayers. —Al-Tirmidhi.

Abu Hurayrah reported that the Messenger of Allah (peace and blessings be upon him) said: A servant is closest to his Lord while he is prostrating, so supplicate abundantly at that time, for it is more likely to be accepted. —Muslim.

There are many other hadiths on this subject, scattered throughout the major books.

4. Raise both hands level with the shoulders. Abu Dawud reported from Ibn ‘Abbas:

The manner of asking Allah for something is to raise both hands level with, or close to, your shoulders. The manner of asking forgiveness is to gesture with one finger. The manner of ibtihal is to extend both hands. (Ibtihal means bringing the wives and children of both parties together as a final means of settling a dispute, where one party invokes a curse upon the other for lying.)

Malik ibn Yasar reported that the Messenger of Allah (peace and blessings be upon him) said: When you ask Allah for something, ask with your palms held open; do not ask with the backs of your hands facing upward.” Salman reported that the Messenger of Allah (peace and blessings be upon him) said: Your Lord is Most Generous and Great, and He is extremely Modest and Merciful. When a servant raises his hands to Him, He is reluctant to return them empty-handed.

5. Begin supplication by praising Allah and sending blessings upon the Messenger of Allah (peace and blessings be upon him). Abu Dawud, al-Nasa’i, and al-Tirmidhi reported from Fudalah ibn ‘Ubayd that the Messenger of Allah (peace and blessings be upon him) heard a man supplicating in prayer without praising Allah or sending blessings upon the Messenger. He said: This man has hastened in his supplication. Then he called him and said to him or someone else: When one of you prays, let him first praise Allah and declare His purity, then send blessings upon the Messenger, and then supplicate for whatever he wishes.

6. Supplicate to Allah with concentration, humility, and entreaty, in a voice between complete secrecy and a loud voice. Allah says:

وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِمَا وَابْتَغِ بَيْنَ ذلِكَ سَبِيلاً .

“Do not recite your supplication too loudly, nor keep it completely secret; follow a path between the two.” He also said:

ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً إِنَّهُ لَا يُحِبُّ الْمُعْتَدِينَ .

“Call upon your Lord humbly and secretly. Indeed, He does not love those who transgress.”

Ibn Jarir said: تضرعا means expressing extreme humility, entreaty, and obedience to Allah. And في means concentration of the heart, with such firm belief in Allah’s oneness and lordship that it remains confined between Allah and the servant, not accompanied by a desire to display it to people.

Bukhari and Muslim reported from Abu Musa al-Ash‘ari that the people supplicated in loud voices. Hearing this, the Messenger of Allah (peace and blessings be upon him) said: O people, be gentle with yourselves. The One you are calling is neither deaf nor absent. You are calling upon Allah, the All-Hearing, the All-Seeing. The One you are calling is closer to you than the neck of your riding animal. O ‘Abdullah ibn Qays, shall I teach you a supplication that is one of the treasures of Paradise? It is: “There is no power and no strength except through Allah.” Ahmad reported from ‘Abdullah ibn ‘Umar that the Messenger of Allah (peace and blessings be upon him) said: Hearts are vessels, one larger than another. Therefore, O people, whenever you supplicate to Allah, do so with firm certainty that it will be accepted. For Allah does not accept the supplication of one who supplicates with an inattentive heart.”

7. The supplication must not be for a sin or for severing blood relations. Abu Sa‘id reported that Ahmad narrated that the Messenger of Allah (peace and blessings be upon him) said: Whenever a Muslim supplicates to Allah with a supplication that contains no sin and no intention of severing blood ties, Allah grants him one of three things in response: He either grants him what he asked for immediately, stores it for him in the Hereafter, or averts from him an equivalent evil. The people said: Then we should supplicate more. The Messenger (peace and blessings be upon him) said: Allah is even more capable of giving.

8. Do not hasten for the acceptance of supplication. Abu Hurayrah reported that the Messenger of Allah (peace and blessings be upon him) said: A person’s supplication continues to be accepted so long as he does not become impatient and say, “I supplicated so much, but it was not accepted.”

9. Supplicate with firm resolve. Abu Dawud reported from Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) said: Do not supplicate in this manner: “O Allah, if You wish, forgive me; and if You wish, have mercy on me.” Rather, ask firmly for what you want, for no one can compel Allah.

10. Choose words of broad meaning in supplication, such as:

رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً، وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ.

“Our Lord, give us good in this world and good in the Hereafter, and save us from the punishment of Hell.”

The Messenger of Allah (peace and blessings be upon him) preferred supplications of broad meaning and avoided others. It is reported in Ibn Majah that a man came to the Messenger of Allah (peace and blessings be upon him) and asked: O Messenger of Allah, which supplication is best? He replied: Asking Allah for forgiveness and for well-being in this world and the Hereafter. The man returned on the second and third days, asked the same question, and was given the same answer. Then the Messenger of Allah (peace and blessings be upon him) said: When you are granted forgiveness and well-being in this world and the Hereafter, you will have succeeded. Ibn Majah also reports that the Messenger of Allah (peace and blessings be upon him) said: There is no better supplication with which a servant may supplicate to Allah than:

اللهم إني أسألك الْمُعَافَاةَ فِي الدُّنْيَا وَالْآخِرَةِ .

“O Allah, I ask You for well-being and deliverance in this world and the Hereafter.”

11. Do not invoke curses upon yourself, your children, or your property. Jabir reported that the Messenger of Allah (peace and blessings be upon him) said: Do not invoke curses upon yourselves, your children, your household servants, or your wealth. Do not let your curses coincide with a time when Allah’s gifts are granted, lest those curses be answered.”

12. Supplicate three times. ‘Abdullah ibn Mas‘ud said that the Messenger of Allah (peace and blessings be upon him) liked to supplicate three times and seek forgiveness three times. —Abu Dawud.

13. When supplicating for another, first supplicate for yourself. Allah says:

رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ .

“Our Lord, forgive us and our brothers who preceded us in faith.”

Ubayy ibn Ka‘b said: Whenever the Messenger of Allah (peace and blessings be upon him) remembered someone and supplicated for him, he would first supplicate for himself. —Al-Tirmidhi.

14. All reports and statements concerning wiping the face with both hands at the end of supplication are weak.

15. The supplications of the father, the fasting person, the traveler, and the oppressed are accepted. Ahmad, Abu Dawud, and al-Tirmidhi reported that the Messenger of Allah (peace and blessings be upon him) said: Three supplications are unquestionably accepted: the father’s supplication, the traveler’s supplication, and the oppressed person’s supplication. Al-Tirmidhi reported that the Messenger of Allah (peace and blessings be upon him) said: The supplication of three people is not rejected: the fasting person when he breaks his fast, the just leader and ruler, and the oppressed person. Allah raises the oppressed person’s supplication above the clouds, opens all the gates of heaven for it, and the Lord says: By My honor and might, I will surely help you, even if only after some time.

16. A Muslim brother should supplicate for another Muslim brother in his absence. Muslim and Abu Dawud reported from Safwan ibn ‘Abdullah that Safwan said: I went to Syria and visited Abu al-Darda’s home, but did not find him. I found his wife, Umm al-Darda. She asked: Do you intend to perform Hajj this year? I said: Yes. She said: Then supplicate for our well-being, for the Messenger of Allah (peace and blessings be upon him) used to say: When a Muslim supplicates for another Muslim in his absence, it is accepted. An angel is appointed near his head; whenever he supplicates for his brother, the appointed angel says, “Amin, and may you have the same.” Safwan said: Then I went to the market and found Abu al-Darda there. He also related the same statement of the Messenger (peace and blessings be upon him) to me.

It is reported in Abu Dawud and al-Tirmidhi that the Messenger of Allah (peace and blessings be upon him) said: The supplication made by one absent person for another absent person is accepted most quickly.

Abu Dawud and al-Tirmidhi reported from ‘Umar that he said: I asked the Messenger of Allah (peace and blessings be upon him) for permission to perform ‘umrah. He gave me permission and said: O my brother, do not forget me in your supplications. ‘Umar said: The Messenger’s statement—by which he addressed me as his brother—pleased me so much that if I had been given the whole world, I could not have been happier.

17. Various hadiths encourage beginning supplication with certain words in the hope that it will be accepted. They are as follows: Buraydah reported that the Messenger of Allah (peace and blessings be upon him) heard a man say:

الله إلى أَسْأَلُكَ بِأَتِي أَحْمَدُ أَنَّكَ أَنت الله لا إله إلا أنت الأحَدُ الصَّمَدُ الَّذِي لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُن لَهُ كُفُوًا أَحَدٌ .

“O Allah, I ask You by this testimony: You are Allah; there is no god but You. You are One and Unique. All needs are sought from You. You are the Allah who has no child and no parent, and none is comparable to You.” The Messenger of Allah (peace and blessings be upon him) said: You have invoked Allah by His Greatest Name, by which, when He is asked, He gives, and when He is supplicated, He answers. —Abu Dawud and al-Tirmidhi.

Mu‘adh ibn Jabal reported that the Messenger of Allah (peace and blessings be upon him) heard a man say: “O Possessor of Majesty and Honor.” He said: Your call has been answered; now ask for whatever you wish. —Al-Tirmidhi.

Anas reported that the Messenger of Allah (peace and blessings be upon him) passed by Abu ‘Ayyash Zayd ibn Samit al-Zuraqi while he was praying and saying:

اللهمَّ إِنِّي أَسْأَلُكَ بِأَنَّ لَكَ الْحَمْدُ، لَا إِلَهَ إِلَّا أَنْتَ، يَا حَنَّانَ، يَامَنَّانُ، بَابَدِيعَ السَّمَوَاسِ وَالْأَرْضِ، يَاذَا الْجَلَالِ وَالْإِكْرَامِ، يَا حَيُّ يَا قَيُّوم .

“O Allah, all praise belongs to You; there is no god but You, O Most Compassionate, O Bestower, O Creator of the heavens and earth, O Possessor of Majesty and Honor, O Ever-Living, O Sustainer.” The Messenger of Allah (peace and blessings be upon him) said: You have called upon Allah by His Greatest Name, by which, when He is called, He responds, and when He is asked, He gives. —Ahmad.

Mu‘awiyah reported: I heard the Messenger of Allah (peace and blessings be upon him) say: Whoever calls upon Allah through these five statements will be given whatever he asks for:

لا إله إلا الله، والله أكبر، لا إله إلا الله وَحدَهُ لا شَريكَ لَهُ، لَهُ الْمُلْكَ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، لَا إِلَهَ إِلَّا اللهُ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ.

3. Morning and Evening Supplications

The time for the morning supplication is from Fajr until sunrise, and the time for the evening supplication is from ‘Asr until Maghrib.

1. Muslim reported from Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) said: Whoever says in the morning and evening one hundred times, “Glory be to Allah and praise be to Him,”انَ اللَّهِ وَبِحَمْدِno one will come on the Day of Resurrection with a better provision than him, except one who recited the same or more.”

2. Muslim reported from Ibn Mas‘ud that the Messenger of Allah (peace and blessings be upon him) would say in the evening:

أَمْسَيْنَا وَأَمْسَى الْمُلْكَ وَالْحَمْدُ لِلَّهِ، لَا إِلَهَ إِلَّا اللَّهَ وَحْدَهُ لا شَريكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ رَبِّ أَسْأَلُكَ غَيْرَ مَا فِي مَلِيهِ اللَّيْلَةِ وَغَيْرَ مَا بَعْدَمَا وَأَعُوذُ بِكَ مِنْ شَرِّ مَا فِي هَذِهِ

اللَّيْلَةِ وَشَرِّ مَا بَعْدَهَا ، رَبِّ أَعُوذُبِكَ مِنَ الْكَسَلِ وَسُوءِ الْكِبْرِ، رَبِّ أَعُوذُ بِكَ مِنْ عَذَابِ فِي النَّارِ وَعَذَابِ فِي الْقَبْرِ .

“We have entered the evening for Allah, and the kingdom has entered the evening for Allah. All praise belongs to Allah. There is no god but Allah; He is One and has no partner. The kingdom belongs solely to Him, and praise belongs solely to Him; He is capable of all things. O my Lord, I ask You for all the good in this night and after it, and I seek refuge in You from all the evil in this night and after it. O my Lord, I seek refuge in You from laziness, harmful old age, the punishment of Hell, and the punishment of the grave.” He would say the same in the morning.

3. Abu Dawud reported from ‘Abdullah ibn Habib that the Messenger of Allah (peace and blessings be upon him) said to me: Say. I asked: O Messenger of Allah, what should I say? He replied: In the morning and evening,قلمو1. And recite Surah al-Nas and Surah al-Falaq. They will suffice you in all matters.

4. Abu Dawud reported from Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) used to teach his Companions to say in the morning:

اللهم بك أصْبَحْنَا وَبِكَ أَسْتَيْنَا ، وَبِكَ نَحْيا وبك نموت، وَإِلَيْكَ النشور.

“O Allah, by Your help we have reached the morning, by Your help we have reached the evening, by Your help we live, by Your help we die, and to You is the resurrection.”

اللَّهُ بِكَ أَسْسَيْنَا وَبِكَ أَصْبَعْنَا، وَبِكَ نَحْيا وَبِكَ نَمُوتُ وَإِلَيْكَ الْمَصِير :

“O Allah, by Your help we have reached the evening, by Your help we have reached the morning, by Your help we live, by Your help we die, and to You is our return.”

5. Al-Bukhari narrated from Shaddad ibn Aws (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: The master supplication for seeking forgiveness is:

اللهم أنت ربي لا إله إلا أنت عَلَقْتَنِي وَأَنَا عَبَدُكَ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوذُ بِكَ مِنْ قَوْ مَا مَنَعَت، أبوء لَكَ بِنِعْمَتِكَ عَلَى، وَأَبُوهُ بِذَنْبِي لِي فَإِنَّهُ لا يَغْفِرُ الذُّنوب إلا أنت .

“O Allah, You are my Lord; there is no deity except You. You created me, and I am Your servant. I uphold Your covenant and promise as best I can. I seek refuge in You from the evil consequences of what I have done. I acknowledge Your blessings upon me, and I acknowledge my sins before You. So forgive me, for none forgives sins except You.”

Whoever recites it in the morning and dies that day will enter Paradise. Whoever recites it in the evening and dies that night will enter Paradise.

6. At-Tirmidhi narrated from Abu Hurayrah (may Allah be pleased with him) that Abu Bakr as-Siddiq (may Allah be pleased with him) said to the Messenger of Allah (peace and blessings be upon him), “Teach me a supplication to recite in the morning and evening.” The Messenger of Allah (peace and blessings be upon him) said, “Say:”

اللَّهُ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَاطِرِ السَّمَوَاتِ وَالْأَرْضِ، رَبِّ كُلِّ شَيْءٍ وَمَلِيْكَهُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ، أَعُوذُ بِكَ مِنْ قَرْ نَفْسِي وَقَرِّ الشَّيْطَانِ وَعِرَكِهِ، وَأَن تَقْتَرى سُوءًا عَلَى أَنْفُسِنَا أَوْ تَجَرَهُ إِلَى مثلي

“O Allah, Knower of the unseen and the witnessed, Creator of the heavens and the earth, Lord and Sovereign of everything, I bear witness that there is no deity except You. I seek refuge in You from the evil whisperings of my soul, and from the evil whisperings and snares of Satan. I seek refuge in You lest I bring about an evil consequence for myself or for any Muslim.” This supplication should be recited in the morning, evening, and upon going to bed. (The hadith is hasan sahih.)

7. At-Tirmidhi also narrated from Uthman ibn Affan (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: No servant recites this supplication three times in the morning and three times in the evening and then anything can harm him:

بسم الله الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ .

“In the name of Allah, with whose name nothing on earth or in heaven can cause harm, and He is the All-Hearing, the All-Knowing.”

8. At-Tirmidhi also narrated from Thawban and others that the Messenger of Allah (peace and blessings be upon him) said:

رَضِيتُ بِاللهِ رَبَّا وَبِالْإِسْلَامِ دِينًا، وَبِعَمَلٍ نَبِيًّا

“I am content with Allah as my Lord, with Muhammad (peace and blessings be upon him) as my Prophet, and with Islam as my religion. Whoever says this in the morning and evening, it is Allah’s responsibility to satisfy him.”

9. At-Tirmidhi narrated from Anas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: Whoever says once in the morning and evening:

اللمَرْ إِنِّي أَصْبَحْتُ أَعْمِدُكَ وَأَحْمِلُ حَمَلَةَ عَرْشِكَ وَمَلَائِكَتِكَ وَجَمِيعَ خَلْقِكَ أَنَّكَ أَنْتَ اللَّهَ لَا إِلَهَ إِلَّا أَنْتَ وَحْدَكَ لا شَرِيكَ لَكَ، وَأَنْ مُحَمَّدًا عَبْدُكَ وَرَسُولُكَ .

“O Allah, I call You to witness, and I call the bearers of Your Throne, Your angels, and all Your creation to witness that You are Allah; there is no deity except You. You are One, without partner, and Muhammad is Your servant and Messenger.” Allah will free one-quarter of him from Hell. Whoever says this twice, Allah will free half of him from Hell; whoever says it three times, Allah will free three-quarters of him from Hell; and whoever says it four times, Allah will free him completely from Hell.

10. Abu Dawud narrated from Abdullah ibn Ghanim that the Messenger of Allah (peace and blessings be upon him) said:

الله مَا أَصْبَحَ بي مِنْ نِعْمَةٍ أَوْ بِأَحَدٍ مِنْ خَلْقِكَ فَيَنَّكَ وَحدَكَ لا فَرِيكَ لَكَ، لَكَ الْحَمْدُ وَلَكَ الفكر .

“O Allah, whatever blessing I or any of Your creation has received this morning is from You alone; You have no partner. To You belongs praise, and to You belongs thanks.” Whoever says these words in the morning will have fulfilled his gratitude to Allah for that day; likewise, whoever says them in the evening will have fulfilled his gratitude to Allah for that night.

11. Abu Dawud, at-Tirmidhi, an-Nasa’i, Ibn Majah, and al-Hakim narrated from Ibn Umar (may Allah be pleased with him) that the supplication the Messenger of Allah (peace and blessings be upon him) never omitted in the morning and evening was:

اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَافِيَةِ فِي الدُّنْيَا وَالْآخِرَةِ ، اللهمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَايَ وَأَهْلِى وَمَالِي، اللهم استر عوراتي وآمن روعاتي، اللهم احْفَظْنِي مِن بَيْنِ يَدَيَّ وَمِنْ خلفي وعن يميني وعن شمالي

ومن فوقي، وأعوذ بعظمَتِكَ أن أغتال من تحتي.

“O Allah, I ask You for well-being and security in this world and the Hereafter. O Allah, I ask You for pardon and well-being in my religion, my worldly affairs, my family, and my wealth. O Allah, conceal my private matters and protect me from my fears. O Allah, protect me from in front of me, behind me, on my right, on my left, and above me. I seek refuge in Your greatness lest I be swallowed up from beneath me.”

12. Abd al-Rahman ibn Abu Bakrah said to his father, “Father, I hear you reciting three times every morning and three times every evening:”

اللَّهُ عَافِنِي فِي بَدَنِي، اللَّهُ عَافِنِي فِي سَعِي، اللهُ عَافِنِي فِي بَصْرِي، لَا إِلَهَ إِلَّا أَنْتَ.

“O Allah, grant me well-being in my body; O Allah, grant me well-being in my hearing; O Allah, grant me well-being in my sight. There is no deity except You.”

Abu Bakrah said: “I heard the Messenger (peace and blessings be upon him) reciting these supplications, so I love to follow his Sunnah.” —Abu Dawud.

Ibn as-Sunni narrated from Ibn Abbas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: Whoever says three times in the morning and evening:

اللَّهُمَّ إِنِّي أَصْبَحْتُ مِنْكَ فِي نِعْمَةٍ وَعَافِيَةٍ وَسِتْرٍ، فَاتِيرٌ نِعْمَتَكَ عَلَيَّ وَعَافِيَتَكَ وَسِتْرَكَ فِي الدُّنْيَا والأخيرة.

“O Allah, I have received from You blessing, well-being, and concealment. So complete Your blessing, well-being, and concealment upon me in this world and the Hereafter.” It then becomes Allah’s responsibility to complete these things for him. It is narrated from Anas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “Can any of you not be like Abu Zamzam?” They said, “O Messenger of Allah, who was Abu Zamzam?” The Messenger (peace and blessings be upon him) said, “He would say every morning:”

اللَّهم وَمَبْتُ نَفْسِي وَعِرْضِي لَكَ.

“O Allah, I entrust my life and my honor to You.”

After that, he would not insult anyone who insulted him, wrong anyone who wronged him, or strike anyone who struck him. It is narrated from Abu ad-Darda (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: Whoever says seven times every morning and evening:

حَسْبِيَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ، وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ

“Allah is sufficient for me. There is no deity except Him. Upon Him I rely, and He is the Lord of the Mighty Throne.” Allah will suffice him for all his needs in this world and the Hereafter.

Talq ibn Habib said: A man came to Abu ad-Darda and said, “O Abu ad-Darda, your house has burned down.” Abu ad-Darda (may Allah be pleased with him) said, “It has not burned down. Allah would not do such a thing.” I learned some supplications from the Messenger (peace and blessings be upon him): whoever recites them at the beginning of the day, no calamity will befall him until evening; and whoever recites them at the end of the day, no calamity will befall him until morning. The supplication is:

اللهم أنت رَبِّي لَا إِلَهَ إِلَّا أَنْتَ، وَعَلَيْكَ تَوَكَّلْت وَأَنْتَ رَبِّ الْعَرْشِ الْعَظِيرِ، مَا شَاءَ اللَّهُ كَانَ، ومَا لَمْ يَهَا لَمْ يَكُن، لا حَوْلَ وَلَا قُوَّةَ إِلَّا بِالله العلي العظيم، أَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا،

اللهم إنِّي أَعُوذُبِكَ مِنْ هَر نَفْسِي، وَمِنْ شَرِّ كُلِّ دَابَّةٍ أَنْتَ أَمِنْ بنَاصِيَتِها ، إن ربي على صراط مستقيم.

“O Allah, You are my Lord; there is no deity except You. Upon You I rely. You are the Lord of the Mighty Throne. Whatever Allah wills comes to pass, and whatever He does not will does not come to pass. There is no power or strength except through Allah, the Most High, the Most Great. I know that Allah has power over everything and that Allah encompasses everything in knowledge. O Allah, I seek refuge in You from the evil whisperings of my soul and from the harm of every creature that You hold by its forelock. Indeed, my Lord is upon a straight path.”

Some narrations state that Abu ad-Darda said, “Come with me.” He and his companions then set out and arrived at his house. They found that everything around his house had burned and been destroyed, while his house itself was unharmed.

4. Supplications for Various Times and Occasions

Supplication upon going to sleep:

1. Al-Bukhari narrated from Hudhayfah and Abu Dharr (may Allah be pleased with them) that when the Messenger (peace and blessings be upon him) went to sleep in his bed, he would say:

بِاسْمِكَ اللهم احيا وأموت .

“O Allah, in Your name I live and die.” When he awoke, he would say:

الْحَمْدُ لِلَّهِ الَّذِي أَحْيَانًا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّعُورُ .

“All praise belongs to Allah, who gave us life after causing us to die, and to Him is the return.” His practice was to sleep with his right hand beneath his cheek and to say three times:

الله فنِي عَنْ أَبَكَ يَوْمَ تَبْعَثُ عِبَادَكَ .

“O Allah, protect me from Your punishment on the day You resurrect Your servants.” He would also say:

الله رَبِّ السَّمَوَاتِ وَرَبِّ الْأَرْضِ وَرَبِّ الْعَرْشِ الْعَظِيرِ، رَبَّنَا وَرَبِّ كُلِّ شَيْءٍ، فَالِقَ الْحَبِّ وَالنَّوى مُنْزِلَ التَّوْرَاةِ وَالْإِنْجِيلِ وَالْقُرْآنِ، أَعُوذُ بِكَ مِنْ شَرِكُل ذِي مَنْ أَنْتَ أَخِلٌ بِنَاصِيَتِهِ، أَنْتَ الْأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْءٌ، وَأَنْتَ الْأَخِرُ فَلَيْسَ

بَعْدَكَ شَيْءٌ، وَأَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ في وأَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَيْءٌ، أَقْضِ عَنَّا الدِّينَ وَأَغْنِنَا مِنَ الْفَقْرِ .

“O Allah, Lord of the heavens, the earth, and the Mighty Throne; our Lord and the Lord of everything; Splitter of the seed and kernel; Revealer of the Torah, the Gospel, and the Qur’an. I seek refuge in You from the evil of every wicked creature under Your control. You are the First; nothing was before You. You are the Last; nothing is after You. You are the Manifest; nothing is above You. You are the Hidden; nothing is beyond You. Settle our debts and free us from poverty.” He would also say:

الحَمدُ لِلَّهِ الَّذِي أَطْعَمَنَا وَسَقَانَا وَكَفَانَا ، وَأَوَانَا ، فَكَمْ، مِن لَا كَانِي وَلَا مُؤْوِي.

“All praise belongs to Allah, who feeds us, gives us drink, suffices us, and gives us shelter. For how many are there who have neither one to suffice them nor one to shelter them.”

Every night, when he went to bed, he would bring his two palms together, recite Surah al-Ikhlas, Surah an-Nas, and Surah al-Falaq, and blow into them. Then he would wipe as much of his body as possible with both hands, beginning with his head and face, and then the front of his body, doing this three times.

He would instruct the one going to bed to recite this supplication: “O my Lord, in Your name I place my body on the bed, and in Your name I will raise it. If You preserve my soul, then have mercy on it; and if You take it, preserve it by that with which You preserve Your righteous servants.” He told Fatimah (may Allah be pleased with her): “Say Subhan Allah thirty-three times, Alhamdulillah thirty-three times, and Allahu Akbar thirty-four times.” He also advised reciting Ayat al-Kursi and said: “Whoever recites it will have a guard appointed over him by Allah at all times.”

He said to al-Bara (may Allah be pleased with him): “When you go to bed, perform ablution as you do for prayer, then lie on your right side and say:”

اللهم أَسْلَمْتُ نَفْسِي إِلَيْكَ وَوَجْهت وجهي إليك ، وفوضت أمري إِلَيْكَ، وَأَلْجَأْبَ ظَهْرِي إِلَيْكَ رغبَةً وَرَهْبَةً إِلَيْكَ، لا مَلْهَا وَلَا مَنهي مِنْكَ إِلَّا إِلَيْكَ، أَمَنتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ وَنَبِيِّكَ الَّذِي أَرْسَلْت .

“O Allah, I submit myself to You, turn my face toward You, entrust my affairs to You, and place my back with You, out of hope and fear of You. There is no refuge or escape from You except with You. I believe in Your Book which You revealed and in Your Prophet whom You sent.” Then he said: “If you die afterward, you will die upon Islam, and make these words your final words.”

Supplication upon awakening: The Messenger of Allah (peace and blessings be upon him) instructed the one who awakens from sleep to recite this supplication:

الْحَمْدُ لِلَّهِ الَّذِي رَدْ عَلَى رُوحِي، وَعَافَانِي فِي جَسَدِي، وَأَذِنَ لِي بِذِكْرِهِ .

“All praise belongs to Allah, who returned my soul to me, granted well-being to my body, and permitted and enabled me to remember Him.” He himself would say immediately upon waking:

لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ اللَّه اسْتَغْفِرُكَ لِذَنْبِي، وَأَسْأَلُكَ رَحْمَتَكَ، اللهم زِدْنِي عِلْمًا، وَلَا تُنع قَلْبِي بَعْدَ إِذْ هَدَيْتَنِي، وَهَبْ لِي مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ .

“There is no deity except You; You are glorified. O Allah, I seek Your forgiveness for my sin and ask You for Your mercy. O Allah, increase me in knowledge, do not cause my heart to deviate after You have guided me, and grant me mercy from Yourself. Indeed, You are the Bestower.”

It is authentically narrated that the Messenger of Allah (peace and blessings be upon him) said: If someone awakens during the night and cannot return to sleep, merely turning from side to side, and says this, then says:

لا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكَ، وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ الْحَمْدُ لِلَّهِ وَسُبْحَانَ اللهِ، وَلَا إِلهَ إِلَّا اللهِ، وَالله أَكْبَر، وَلَا حَوْلَ وَلا قُوَّةَ إِلَّا بِاللَّهِ اللَّهُ اغْفِرْ لِي ، أَوْ دَعَا، استجيب لَهُ، فَإِن تَوَمَا وَصَلَّى قَبِلَت

سَلَاتُهُ .

“O Allah, forgive me,” or makes another supplication, it will be answered. If he performs ablution and prays, his prayer will be accepted.

Supplications for insomnia, alarm, and fear: Amr ibn Shuayb narrated from his father, and his father from his grandfather, that the Messenger of Allah (peace and blessings be upon him) said: When one of you becomes frightened in his sleep, let him say:

أعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ غَضَبِهِ وَعِقَابِهِ وَشَرِّ عِبَادِهِ، وَمِنْ هَمَزَاتِ الشَّيَاطِينِ.

“I seek refuge in the perfect words of Allah from His anger, His punishment, the evil of His servants, the whisperings of the devils, and their presence near me.” Then no harm will befall him. Ibn Umar (may Allah be pleased with him) used to teach this to his adult children, and for those who were minors he would write it on an amulet and hang it around their necks. When Khalid ibn al-Walid (may Allah be pleased with him) suffered from insomnia, the Messenger (peace and blessings be upon him) said to him: “Shall I not teach you some words which, if you say them, will bring you sleep? Say:”

اللهم رب السموات السبع وما أظلت، ورَبُّ الْأَرْضِينَ وَمَا أقلت، وَرَبِّ الشَّيَاطِينَ وَمَا أَضَلَّ كُن لِي جَارًا مِن شَرِّ خَلْقِكَ كُلِّهِ جَمِيعًا. أن يفرط عَلَى أَحَد مِنهُ، أَوْ أَن يَبْغِي عَلَيَّ، عَنْ جَارَكَ وَجَلَّ ثَنَاؤُكَ وَلَا إِلَهَ غَيْرُكَ .

“O Allah, Lord of the seven heavens and whatever they overshadow, Lord of the earths and whatever they contain, Lord of the devils and whatever they mislead, be my protector from the evil of all Your creation, lest any of them transgress against me or oppress me. Your protection is mighty, Your praise is exalted, and there is no deity except You.” At-Tabarani. At-Tabarani and Ibn as-Sunni narrated from al-Bara ibn Azib (may Allah be pleased with him) that a man complained to the Messenger of Allah (peace and blessings be upon him) of fear caused by solitude. He told him: “Recite:”

سُبْحَانَ اللَّهَ الْمَلِكِ الْقُدُّوسُ رَبِّ الْمَلَائِكَةِ والرُّوحِ، جَلَلْت السَّمَوَاتِ وَالْأَرْضِ بِالْعِزَّةِ وَالْجَبَرُوتِ .

“I glorify and declare holy Allah, the Sovereign, the Most Holy, Lord of the angels and the Spirit. You have dignified the heavens and the earth with might and power.” After the man said these words, Allah removed his fear.

If one sees a bad dream: Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: When one of you sees a dream he dislikes, he should spit lightly to his left three times and say:عوذ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّحِيم (I seek refuge in Allah from the accursed Satan), then change the side on which he is lying. —Muslim, Abu Dawud, an-Nasa’i, Ibn Majah.

Abu Sa‘id al-Khudri (may Allah be pleased with him) narrated that he heard the Messenger (peace and blessings be upon him) say: When one of you sees a dream he likes, it is from Allah, so he should praise and thank Allah and tell others about the dream he saw. But if he sees a dream that is unpleasant and disliked, it is from Satan. He should seek refuge in Allah from its evil and not tell anyone about it. Then it will not harm him. —At-Tirmidhi.

Supplication when putting on clothes: Ibn as-Sunni narrated that whenever the Messenger of Allah (peace and blessings be upon him) put on any garment, shirt, cloak, or turban, he would say:

الله إلى أَسْأَلُكَ مِنْ غَيْرِهِ وَخَيْرِ مَا هُوَلَهُ. وَأَعُوذُ بِكَ مِنْ قَرْهِ وَقَرْ مَا هُوَلَهُ .

“O Allah, I ask You for the good of this garment and the good for which it was made, and I seek refuge in You from its evil and the evil for which it was made.”

It is narrated from Anas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: Whoever puts on a new garment and then says:

الحَمْدُ لِلَّهِ الَّذِي كَسَانِي عَذَا وَرَزَقَنِيهِ مِنْ غَيْرِ حَوْلِ مِنِّي وَلَا قُوَّة .

“All praise belongs to Allah, who clothed me with this and provided it for me, though I had no power or ability to obtain it.” Allah forgives his past sins. It is likewise recommended to say Bismillah, because any action begun without Bismillah is defective.

Supplication for putting on new clothes: Abu Sa‘id al-Khudri (may Allah be pleased with him) said: Whenever the Messenger of Allah (peace and blessings be upon him) bought a new garment, he would name it, such as a turban, shirt, or cloak. Then he would say:

الله لَكَ الْحَمْدُ أَنتَ كَسَوْتَنِيْهِ، أَسْأَلُكَ غيرَهُ وَخَيْرَ مَا صَنَعَ لَهُ وَأَعُوذُ بِكَ مِنْ شَرِهِ وَشَرِّ مَا صُنعَ لَهُ.

“O Allah! Praise belongs to You for clothing me with this. I ask You for its goodness and the goodness for which it was made, and I seek refuge in You from its evil and the evil for which it was made. —Abu Dawud, al-Tirmidhi.

Al-Tirmidhi narrated from Umar (may Allah be pleased with him) that the Messenger (peace and blessings be upon him) said: Whoever wears a new garment

الْحَمْدُ لِلَّهِ الَّذِي كَسَانِي مَا أَوَارِي بِهِ مَوْرَتِي وَأَتَعْمَلْ بِهِ فِي حَيَاتِي :

“Praise belongs to Allah, Who clothed me with this garment to cover my private parts and to beautify me during my life,” then gives the old garment in charity. He will remain under Allah’s protection and guardianship, and whether alive or dead, he will be regarded as being in the path of Allah.

What to say upon seeing someone wearing new clothes: It is reported in an authentic hadith that after the Messenger of Allah (peace and blessings be upon him) dressed Umm Khalid in a black cloak, he said: Wear it until it becomes worn out. The Companions used to say: “Whoever wears a garment until it becomes worn out, Allah will give him a new garment.”

The Messenger of Allah (peace and blessings be upon him) saw Umar (may Allah be pleased with him) wearing new clothes and said: Wear new clothes, live a praiseworthy life, and die as a martyr and one who is fortunate.” Ibn Majah, Ibn al-Sunni.
Supplication when removing clothes: Ibn al-Sunni narrated from Anas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: When intending to remove one’s clothes in order to conceal the private parts of the body of a son of Adam from the eyes of the jinn, one should say:يشرِ اللهِ الَّذِي لَا إِلَهَ إِلَّا مَوَ “In the name of Allah, besides Whom there is no deity.”

Supplication when leaving the house: Abu Dawud narrated from Anas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: When a person leaves his house and says:

بسْمِ اللهِ تَوَكَّلْتُ عَلَى اللَّهِ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ .

(I begin my journey in the name of Allah, I place my trust in Allah, and there is no power or strength except through Allah), it is said to him: Allah is sufficient for you; you have been granted protection and guided to the right path. Satan then turns away from him, and one Satan says to another: How can you mislead someone for whom Allah Himself is sufficient, who has been guided, and who has been granted protection?

Anas (may Allah be pleased with him) narrated this supplication for leaving the house in Musnad Ahmad:

يسر الله أمنت باللهِ، اعْتَصَمْ بِاللَّهِ تَوَكَّلْتُ عَلَى اللهِ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ .

“I set out in the name of Allah, I believe in Allah, I hold fast to Allah, I place my trust in Allah, and there is no power or strength except through Allah.

Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah narrated from Umm Salamah (may Allah be pleased with her), who said: Whenever the Messenger of Allah (peace and blessings be upon him) left my house, he would look toward the sky and say:

الله إِنِّي أَعُوذُ بِكَ أَنْ أَهلُ أَوْ أَمَل أَوْ أَزِلَ أَوْ أَزَلْ، أَوْ أَعْلِمَ أَوْ أَعْلَى، أَوْ أَجمَل أَوْ يُعْمَلْ عَلَى .

“O Allah! I seek refuge in You from leading others astray or being led astray; from causing anyone to slip or having anyone cause me to slip; from wronging anyone or being wronged; and from behaving improperly toward anyone or having anyone behave improperly toward me.”

Supplication upon entering the house: It is narrated in Sahih Muslim that Jabir (may Allah be pleased with him) said: I heard the Messenger of Allah (peace and blessings be upon him) say: When a person remembers Allah upon entering his house and while eating, Satan says to his companions: You have no place to spend the night here and no dinner. But when he does not remember Allah upon entering his house, Satan says to his companions: You have a place to spend the night here. And if he does not remember Allah while eating, Satan says: You can spend the night here and have dinner too.”

Abu Dawud narrated from Malik al-Ash‘ari (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: When someone enters his house, he should say:

الله إِلى أَسْأَلُكَ غَيْرَ الْمَوْلعِ وَغَيْرَ الْمَخْرج، بِسْمِ اللهِ وَلَعْنَا وَبِسْرِ اللَّهِ خَرَجْنَا وَعَلَى اللَّهِ ربنا توكلنا .

“O Allah! I ask You for the best place of entry and the best place of exit. In the name of Allah we enter, and in the name of Allah we leave, and upon Allah, our Lord, we place our trust.” Then he should greet his family with salam.

In al-Tirmidhi, Anas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) said to me: O son! When you go to your family, greet them with salam. It will be a blessing for you and for the inhabitants of your house.

What to say when something joyful occurs: If you see something joyful occur concerning your wealth or children, say: (مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِال ) Allah has willed it; there is no power except through Allah. Then you will not see anything unpleasant happen to it. If you see something unpleasant, say: (الْحَمْدُ لِلَّهِ عَلَى كُلِّ مالِ ) “Praise belongs to Allah in every circumstance.” Allah said: “When you entered your garden, why did you not say: Allah has willed it; there is no power except through Allah.”

Ibn al-Sunni narrated from Anas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: If Allah grants a servant a blessing concerning his family, wealth, or children, and he says: (مَا شَاءَ اللَّهُ لَا تَوْةَ y) (Allah has willed it; there is no power except through Allah), he will not see any calamity befall it except death.” It is also narrated from Anas (may Allah be pleased with him) that when the Messenger of Allah (peace and blessings be upon him) saw something joyful, he would say:

الْحَمْدُ لِلَّهِ الَّذِي بِنِعْمَتِهِ تَيْرٌ الصالحات

“Praise belongs to Allah, through Whose grace righteous deeds are completed.” And when he saw something distressing, he would say:

الْمَدُ لِلَّهِ عَلَى كُلِّ حَالٍ

“Praise and thanks belong to Allah in every circumstance.” Ibn Majah.

What to say when looking at one’s face in a mirror: It is narrated from Ali (may Allah be pleased with him) that whenever the Messenger of Allah (peace and blessings be upon him) looked in a mirror, he would say:

الْحَمْدُ لِلَّهِ اللَّهُ كَمَا حَسَنْتَ خَلْقِي نَحَسَنَ خَلْقِي .

“Praise belongs to Allah. O Allah! Just as You have made my appearance beautiful, make my character beautiful as well.”

It is narrated from Anas (may Allah be pleased with him): Upon looking in a mirror, the Messenger (peace and blessings be upon him) would say:

الْحَمْدُ لِلَّهِ الَّذِي سَوَّى خَلْقِي فَعَدَّ لَهُ ، وَكَرَّمَ سُورَة وَجْمِي فَحَسْنَهَا، وَجَعَلَنِي مِنَ الْمُسْلِمِينَ .

“Praise belongs to Allah, Who has proportioned my form, beautified and honored my face, and included me among the Muslims.
What to say upon seeing an afflicted person: Al-Tirmidhi narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: Whoever sees an afflicted person and says the following will not be afflicted by that calamity:

الْحَمْدُ لِلَّهِ الَّذِي عَافَانِي مِمَّا ابْتَلَاكَ بِهِ، وَفَضْلَنِي عَلَى كَثِيرٍ مِنْ خَلَقَ تَفْضِيلاً،

“Praise belongs to Allah, Who has kept me safe from the calamity that has afflicted you and favored me over many of His creatures.”

Al-Nawawi said: The scholars have said that this supplication should be said privately, audible only to oneself, and should not be made audible to the afflicted person, so that he does not feel hurt. However, if his affliction is a punishment for a crime or sinful act, and there is no possibility of harm in letting him hear it, then it may be said aloud to him.

What to say upon hearing the crowing of a rooster, the braying of a donkey, or the barking of a dog: al-Bukhari and Muslim narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “When you hear a donkey braying, seek refuge in Allah from Satan, for it has seen Satan. When you hear a rooster crowing, ask Allah for His bounty, for it has seen an angel.” Abu Dawud’s hadith says: When you hear familiar dogs barking or donkeys braying at night, seek refuge in Allah from them, for they see what you do not see.

What to say during wind and storms: Abu Dawud narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: The wind comes from Allah’s mercy. Yet it brings mercy and it brings punishment. Therefore, when you see it blowing, do not curse it. Ask Allah for its benefit and seek refuge in Allah from its harm.

It is narrated from Aishah (may Allah be pleased with her) in Sahih Muslim that when a storm blew, the Messenger of Allah (peace and blessings be upon him) would say:

الله إِنِّي أَسْأَلُكَ خَيْرَهَا وَخَيْرَ مَا فِيهَا وَخَيْرَ مَا أَرْسَلَت بِهِ، وَأَعُوذُ بِكَ مِنْ قَوْمًا وَهَرَ مَا أَرْسَلَتْ بِهِ.

“O Allah! I ask You for its goodness, the goodness within it, and the goodness for which You sent it. And I seek refuge in You from its harm and from the harm for which You sent it.

What to say upon hearing thunder

Al-Tirmidhi narrated from Ibn Umar (may Allah be pleased with him) that when the Messenger of Allah (peace and blessings be upon him) heard thunder and thunderclaps, he would say:اللَّهم لَا تَقْتُلْنَا بِغَضَبِكَ وَلا تُمْلِكْنَا بِعَذَابِكَ، وَعَافِنَا قَبْلَ ذَلِكَ . “O Allah! Do not destroy us with Your wrath, do not destroy us with Your punishment, and grant us safety before that.
Supplication upon seeing the moon

Al-Tabarani narrated from Abdullah ibn Umar (may Allah be pleased with him) that when the Messenger of Allah (peace and blessings be upon him) saw the new moon, he would say:

الله أكبر، اللهم أَمِلَّهُ عَلَيْنَا بِالأمن والإِيمَانِ، وَالسَّلَامَةِ وَالْإِسْلامِ، وَالتَّوْفِيقِ لِمَا تُحِب وترسى رَبَّنَا وَرَبُّكَ الله .

“Allah is the Greatest! O Allah, make this new moon rise over us with security, faith, peace, Islam, and the success to do what You love and are pleased with. (O new moon,) our Lord and your Lord is Allah.

Abu Dawud narrated from Qatadah that when the Messenger of Allah (peace and blessings be upon him) saw the new moon, he would say:

هلالُ خَيْرٍ وَرُهْ حِلَالُ خَيْرٍ وَرُهُ، أَمَنْتُ بِاللَّهِ الَّذِي خَلَقَكَ .

This is a new moon of goodness and guidance; this is a new moon of goodness and guidance. We believe in the One Who created you,” three times. Then he would say:

الْحَمْدُ لِلَّهِ الَّذِي ذَهَبَ بِشَمْرٍ كَذَا وَجَاءَ بِشَمْرٍ كَلَّا …

“Praise belongs to Allah, Who took away such-and-such a month and brought such-and-such a month.”

What to say during severe calamity, hardship, anxiety, and disaster:

1. Al-Bukhari and Muslim narrated from Ibn Abbas (may Allah be pleased with him) that when the Messenger of Allah (peace and blessings be upon him) was afflicted by calamity, hardship, or anxiety, he would say:

لَا إِلَهَ إِلَّا اللهُ الْعَظِيمُ الْحَلِيمُ، لا إله إلا الله رب العرش العظيم، لا إلهَ الْأَرَبُّ السَّمَوَاتِ ورب الأرضِ، وَرَبُّ الْعَرْشِ الْكَرِيمِ.

“There is no deity except Allah, the Magnificent, the Forbearing. There is no deity except Allah, Lord of the Magnificent Throne. There is no deity except Allah, Lord of the heavens and the earth and Lord of the Noble Throne.”

2. It is narrated from al-Hasan in al-Tirmidhi that when the Messenger of Allah (peace and blessings be upon him) faced a severe calamity, hardship, or an extremely urgent matter, he would say:

يَا مَنْ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيه .

“O Ever-Living, O Sustainer, by Your mercy I seek help and relief.”

3. Al-Tirmidhi narrated from Abu Hurayrah (may Allah be pleased with him) that when the Messenger of Allah (peace and blessings be upon him) faced a severe hardship, he would raise his head toward the sky and say:

سبحان الله العظيم. يَا حَيُّ يَا قَيُّومُ .

And when he supplicated with intense earnestness, he would say:

4. Abu Dawud narrated from Abu Bakr (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: A distressed person should supplicate by saying:

اللَّه رَحْمَتَكَ أَرْجُو، فَلَا تَكِلْنِي إِلى نَفْسِي طَرْفَةَ عَيْنِ، وَأَصْلِحْ لِي مَانِي كُلَّهُ، لَا إِلَهَ إِلَّا أَنْتَ.

“O Allah, I hope for Your mercy, so do not leave me to myself even for the blink of an eye. Set right all my affairs. There is no deity except You.”

5. Abu Dawud narrated from Asma bint Umays that the Messenger of Allah (peace and blessings be upon him) said: Shall I teach you some words to recite in times of anxiety?

اللَّهُ اللَّهُ رَبِّي لَا أَمْرِكَ بِهِ عَيْنًا .

“Allah, Allah, He is my Lord; I will not associate anyone with Him.” Say this seven times.

6. Al-Tirmidhi narrated from Sa‘d ibn Abi Waqqas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: When the one who was swallowed by the fish (the Prophet Yunus, peace be upon him) was inside the fish’s belly, he supplicated:

لا إلهَ إِلَّا أَنتَ سُبْحَانَكَ إِلى كُنتُ مِنَ الظَّالِمِينَ .

“There is no deity except You; glory be to You; indeed, I was among the wrongdoers.” No person has ever made this supplication without it being answered. Another narration states: I know a supplication which, if any distressed person in hardship says it, Allah will surely relieve him of it. It is the supplication of my brother Yunus, peace be upon him.

7. Ahmad and Ibn Hibban narrated from Ibn Masud (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: If a servant is afflicted by anxiety and says:

الله إِنِّي عَبْدُكَ ابْن عَبْدِكَ ابْن أُمَتِكَ نَاصِيَتِي بِيَدِكَ، مَاضٍ فِي حُكْمُكَ، عَدْلٌ فِي قَضَاؤُكَ، أسألك بكل اسم هو لك سميت بِهِ نَفْسَكَ، أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ، أَوْ عَلَيْتَهُ أَحَدًا مِنْ خَلْقِكَ، أَوْ استاثرت بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ،

أَن تَجْعَلَ الْقُرْآن ربيع قلبي، وَنُورَ صَدْرِي وَجَلاءَ حُزْنِي و ذهاب هیں.

O Allah! I am Your servant, the son of Your male servant and the son of Your female servant. My forelock is in Your hand; Your decree concerning me is carried out, and Your judgment concerning me is just. I ask You by every name that belongs to You, by which You have named Yourself, revealed in Your Book, taught to one of Your creatures, or kept exclusively in the knowledge of the unseen with You: Make the Qur’an the spring of my heart, the light of my breast, the means of removing my sorrow, and the means of dispelling my troubles.) Then Allah will remove his grief and anxiety and replace them with joy.

What to say when facing an enemy or fearing a ruler

Abu Dawud and al-Nasa’i narrated from Abu Musa (may Allah be pleased with him) that when the Messenger of Allah (peace and blessings be upon him) feared harm from someone, he would say:

اللهم إِنَّا نَجْعَلُكَ فِي نَصُورِهِمْ، ونعوذ بك من شرورهم :

“O Allah! We place You before them and seek refuge in You from their evil.”

Ibn al-Sunni narrated that the Messenger of Allah (peace and blessings be upon him), while on a military expedition, said:

يَا مَالِكَ يَوْمِ الدِّينِ إِيَّاكَ أَعْبُدُ وَإِيَّاكَ أَسْتَعِينُ .

“O Master of the Day of Judgment, You alone we worship and You alone we ask for help.” Anas (may Allah be pleased with him) said: Then I saw the angels killing the people from the front and from behind.

It is narrated from Ibn Umar (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: When you fear a ruler or anyone else, say:

لَا إِلَهَ إِلَّا الْعَلِيمُ الْكَرِيرُ، سُبْحَانَ اللهِ رَبِّي سُبْحَانَ اللهِ رَبِّ السَّمَوَاتِ السَّبْع وَرَبِّ الْعَرْه العظيم، لا إلهَ إِلَّا أَنْتَ مَنْ جَارَكَ، وَجَلْ تَنَاؤُكَ .

“There is no deity except Allah, the Most Knowing, the Most Forbearing. Glory be to Allah, my Lord; glory be to Allah, Lord of the seven heavens and Lord of the Mighty Throne. There is no deity except You; Your protection is honored and Your praise is exalted.”

Al-Bukhari narrated from Ibn Abbas (may Allah be pleased with him) that when Ibrahim (peace be upon him) was thrown into the fire, he said:

.سَبْنَا اللهُ وَنِعْرَ الْوَكِيل

“Allah is sufficient for me, and He is the best Disposer of affairs.” Muhammad (peace and blessings be upon him) also said this when the people told him: The enemies have gathered a huge army against you.
Awf ibn Malik (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) paid the debts of two men on their behalf. As one of them was leaving, he said: Allah is sufficient for us, and He is an excellent Disposer of affairs. The Messenger (peace and blessings be upon him) said: Allah, Most High, reproves indebtedness. You must work, however. And when a crisis occurs, say:

نا الله .وَيَعْرَ الْوَكِيل

Allah is sufficient for me, and He is an excellent Disposer of affairs.

When a task seems difficult: It is narrated from Anas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) would say:

اللهم لا سهل إِلَّا مَا جَعَلْتَهُ سَهْلاً، وَأَنتَ تَجْعَلُ الْحَزْن سَهْلاً .

“O Allah, nothing is easy except what You make easy. You alone can make a difficult task easy.

When earning a livelihood becomes difficult: It is narrated from Ibn Umar (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: When earning a livelihood becomes difficult for any of you, let him say upon leaving his house:

بِسْمِ اللَّهِ عَلَى نَفْسِي وَمَا لِي وَيَهْنِي الله رَبِّنِي بِقَضَائِكَ ، وَبَارِكْ لِي فِيهَا قَدر حَتَّى لَا أُحِب تفصيل ما أَمْرُسَ، وَلَا تَأخِيرَ مَا عَلى .

“In the name of Allah, concerning my life, my wealth, and my religion, I set out. O Allah, make me content with Your decree and bless for me what has been destined for me, so that I do not prefer hastening what You have delayed, nor delaying what You have hastened.”

What to say when in debt: 1. Al-Tirmidhi narrated from Ali (may Allah be pleased with him) that a mukatab (a slave promised emancipation in exchange for a specified payment) came to him and said: I have become unable to pay my emancipation fee, so help me. Ali (may Allah be pleased with him) said: Shall I teach you a supplication that the Messenger of Allah (peace and blessings be upon him) taught me? Even if you had a debt as large as a mountain, Allah would arrange its payment on your behalf. Say:

الله الفني بحلالك عن حَرَامِكَ، وَأَغْنِنِي بِفَضْلِكَ عمن سواك .

“O Allah, suffice me with what You have made lawful instead of what You have made unlawful, and make me independent of everyone besides You through Your bounty.”

2. Abu Sa‘id (may Allah be pleased with him) said: One day the Messenger of Allah (peace and blessings be upon him) entered the mosque and met an Ansari Companion named Abu Umamah. He said: O Abu Umamah, what is the matter? Why do I see you in the mosque outside the prayer times? He replied: O Messenger of Allah, I am overwhelmed by debt and anxiety. He said: Shall I teach you a supplication which, if you recite it, Allah will remove your anxiety and pay your debt? He said: O Messenger of Allah, teach me. The Messenger (peace and blessings be upon him) said: Recite it morning and evening:

اللهم إني أعوذ بك من الهم والحزن، وأعوذ بك من العجز وَالْكَسَلِ، وَأَعُوذُ بِكَ مِنَ الْعين والبغل، وأعوذ بك من علبة الدين وقهر الرجال .

“O Allah, I seek refuge in You from anxiety and grief, from incapacity and laziness, from cowardice and miserliness, and from the burden of debt and being overpowered by people.” Abu Umamah said: Then I recited this supplication, and Allah relieved me of my anxiety and debt.

What to say when faced with an unpleasant situation:

Ibn al-Sunni narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: Whenever an undesirable incident occurs in any matter—even regarding a shoelace—إنا الله وإنا إلزامونsay, “Indeed, we belong to Allah, and indeed, to Him we will return,” because even if something undesirable happens to a shoelace, it is still a calamity.

Muslim narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: The strong and resolute believer is better than the weak believer, though there is good in both. Strive for what benefits you, seek Allah’s help, and do not lose heart. When a calamity befalls you, do not say, “If only I had done this, it would not have happened.” Rather say, “Allah decreed this, and He does whatever He wills,” for the word “if” opens the way for Satan.

When Satan creates doubts about faith: 1. Bukhari and Muslim narrated from Abu Hurayrah (may Allah be pleased with him)

that the Messenger of Allah (peace and blessings be upon him) said: Satan comes to some of you and whispers: Who created this? Who created that? Then he eventually says: Who created your Lord? At that point, he should stop and seek refuge in Allah, saying:أعوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّحِيم .

2. It is reported in an authentic hadith that the Messenger of Allah (peace and blessings be upon him) said: People will continue asking questions until they ask: Allah created the universe, but who created Allah? Whoever experiences such a thought should say:اس بِالله ورسلهI have believed in Allah and His messengers.

What to say when angry: Bukhari and Muslim narrated from Sulayman ibn Surad. He said: I was sitting with the Messenger of Allah (peace and blessings be upon him) when two men began insulting each other. One of them became red with anger, and the veins of his neck swelled. The Messenger (peace and blessings be upon him) said: I know a word which, if he says it, will cause his anger to leave him. If he says:عُوْذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّحِيرِthen his anger will leave him.

5. A number of comprehensive supplications

Aisha (may Allah be pleased with her) said: “The Messenger of Allah (peace and blessings be upon him) liked comprehensive supplications.” Among these supplications, I mention several of the most important ones:
Anas (may Allah be pleased with him) said: The supplication the Messenger (peace and blessings be upon him) made most often was:

الله رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ .

“Our Lord, grant us good in this world and good in the Hereafter, and protect us from the punishment of Hell.” Muslim narrated that a man became emaciated from illness, becoming as light as a fledgling. The Messenger (peace and blessings be upon him) went to visit him and asked: Do you make any supplication? He replied: Yes. I used to say: O Allah, whatever punishment You intend to give me in the Hereafter, give it to me immediately in this world. The Messenger (peace and blessings be upon him) said: Glory be to Allah! You cannot bear that. Rather say: O Allah, grant us good in this world and good in the Hereafter, and protect us from the punishment of Hell.

Ahmad and al-Nasa’i narrated that Sa’d heard one of his sons saying: O Allah, I ask You for Paradise, its rooms, this and that, and I seek refuge from Hell, release from its chains, release from its shackles, and so on. Sa’d said: You have asked Allah for many good things and sought refuge from many bad things. I heard the Messenger (peace and blessings be upon him) say: Some people will appear who will go to extremes in supplication. It is sufficient to say to Allah:

الله إِنِّي أَسْأَلُكَ مِنَ الْخَيْرِ كَلِّهِ مَا عَلَيْهُ مِنْهُ وَمَا لَمْ أَعْلَمْ، وَأَعُوْذُبِكَ مِنَ الشَّرِّ كُلِهِ مَا عَلِمْتُ مِنْهُ وما لم أعلى.

“O Allah, I ask You for every kind of good, both what I know of and what I do not know. And I seek refuge in You from every kind of evil, both what I know of and what I do not know.”

Ahmad and al-Nasa’i narrated from Ibn Abbas that one of the supplications of the Messenger (peace and blessings be upon him) was:

رب أَعِنِّي وَلَا تَعِنْ عَلَى وَانْصُرْنِي وَلا تَنْصُرْ عَلَى، وَاشْكُرْ لِي وَلَا تَمْكُرْ عَلَى، وَاهْدِنِي وَيَسْرَ الْهُدَى لي وَانْصُرْنِي عَلَى مَن بَغَى عَلَى، رَبِّ اجْعَلْنِي لَكَ مَكَارًا ، لَكَ ذكارًا، لَكَ رَهَابًا ، لَكَ مِطْوَاعًا ، لَكَ أواما ، إِلَيْكَ مُنِيبًا، رَبِّ

تَقَبلُ تَوْبَتِي، وَاغْسِلْ حَوْبَتِي، وَاحِبْ دَعْوَتِي، وَثَبت مُجْتِي، وَسَدد لِسَانِي، وَاهْدِ قَلْبِي، وَاسْأَلْ سَخِيمَةٌ صَدْرِي .

“O Allah, help me and do not help anyone against me. Grant me victory and do not grant victory over me. Plan for my benefit and do not plan against me. Guide me and make guidance easy for me. Help me against whoever is hostile toward me. O Allah, make me exceedingly grateful to You, one who remembers You abundantly, one who fears You greatly, highly obedient to You, devoted to You, and entirely eager for You. O my Lord, accept my repentance, wash away my sins, accept my supplication, establish my proof, make my tongue eloquent and clear, guide my heart to what is straight and right, and remove any rancor or hatred in my chest toward anyone.”

Muslim narrated from Zayd ibn Arqam (may Allah be pleased with him), who said: I tell you only what the Messenger (peace and blessings be upon him) said. He used to say:

اللَّهُ إِنِّي أَعُوذُ بِكَ مِنَ الْعِجْزِ وَالْكَسَلِ، وَالْعُبْنِ وَالْبَخْلِ وَالْمَرَةِ، وَعَذَابِ الْقَبْرِ اللَّهُ أَسِ نَفْسِي تَقْوَامًا، وَزَيْهَا أَنْتَ خَيْرٌ مَن زَكَاهَا ، إِنَّكَ وَلِيُّهَا وَمَوْلَاهَا ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لَا يَنفَعُ، وَمِن قَلْبِ لا يَخْتَعُ، وَمِنْ نَفْسٍ لا

تقبع ، وَمِن دَعوة لا يَسْتَجَابَ لَهَا .

“O Allah, I seek refuge in You from incapacity, laziness, cowardice, miserliness, extreme old age, and the punishment of the grave. O Allah, grant my soul piety and self-restraint, purify it; You are the best of those who purify it. You are its Protector and Master. O Allah, I seek refuge in You from knowledge that brings no benefit, a heart without humility, a soul without contentment, and a supplication that is not answered.”

It is narrated in al-Mustadrak of al-Hakim that the Messenger (peace and blessings be upon him) said: O people, do you wish to make an all-encompassing supplication? They said: O Messenger of Allah, yes. He said: Then say:

اللهم أعِنَّا عَلَى ذِكْرِكَ وَمُكْرِكَ وَحُسْنِ عِبَادِنِكَ .

“O Allah, help us to remember You, give thanks to You, and worship You properly.” Ahmad narrated that the Messenger (peace and blessings be upon him) said: Always say:باذَا الْجَلَالِ والإكرام. Ahmad also narrated that the Messenger (peace and blessings be upon him) used to say:يَا مُقَلْبَ الْقُلُوبِ تَيْن قَلْبِي عَلَى دِيْنِكَO Turner of hearts, keep my heart firm upon Your religion. Ibn Umar (may Allah be pleased with him) said that the Messenger (peace and blessings be upon him) used to say:

الله إِنِّي أَعُوذُ بِكَ مِنْ زَوَالِ نِعْمَتِكَ، وَتَصَوَّلِ عَافِيَتِكَ، وَفَجَاةٍ نَقْمَتِكَ وَجَمِيعِ سَخَطِكَ .

“O Allah, I seek refuge in You from the loss of Your blessings, the disappearance of Your well-being and protection, Your sudden retribution, and all of Your displeasure.” It is narrated in al-Tirmidhi that the Messenger of Allah (peace and blessings be upon him) used to say:

اللَّهُمَّ انْفَعْنِي بِمَا عَلَّمْتَنِي، وَعَلَنِي مَا يَنْفَعْنِي وَزِدْنِي عِلْمًا، وَالْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ، وَأَعُوذُ بِاللَّهِ مِنْ حَالِ أَهْلِ النَّارِ.

“O Allah, benefit me through the knowledge You have taught me, grant me knowledge that benefits me, increase me in knowledge, and praise belongs to Allah in every circumstance. I seek refuge in Allah from the condition of the people of Hell.”

It is narrated in Muslim that Fatimah (may Allah be pleased with her) came to the Messenger of Allah (peace and blessings be upon him) and asked for a servant. The Messenger (peace and blessings be upon him) told her: Say:

اللَّهُ رَبِّ السَّمَوَاتِ السبع العَرْشِ الْعَظِيمِ، رَبَّنَا وَرَبِّ كُلِّ شَيْءٍ، مَنْزِلَ التَّوْرَاةِ وَالإِنْجِيلِ والقُرْآنِ، فَالِقَ الْحَب وَالنَّوَى، أَعوذُبِكَ مِنْ شَرِّ كُلِّ شَيْءٍ أَنْتَ أَخِذٌ بِنَاصِيَتِهِ، أَنْتَ الْأَوَّلُ فليس قَبْلَكَ شَيْءٌ، وَأَنْتَ الأخرَ فَلَيْسَ بَعْدَكَ

شَيْءٌ، وَأَنْتَ الظَّامِرُ فَلَيْسَ فَوْقَكَ شَيْءٌ، وَأَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَيْءٌ، وأنت الأخرَ فَلَيْسَ بَعْدَكَ شَيْءٌ، وَأَنتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ في وانت البَاطِنُ فَلَيْسَ دُونَكَ شَيْءٌ، اقْضِ عَلى الدين، وَأَغْنِنِي مِنَ الفقر.

O Allah, Lord of the seven heavens and the Mighty Throne, our Lord and Lord of all things, Revealer of the Torah, the Gospel, and the Qur’an, Splitter of the seed and the date stone. I seek refuge in You from the evil of every thing that You control. You are the First; there was nothing before You. You are the Last; there will be nothing after You. You are the Most High; there is nothing above You. You are the Most Hidden; there is nothing beyond You. Pay off my debt and free me from poverty, making me wealthy.”

It is also narrated that the Messenger of Allah (peace and blessings be upon him) used to say:اللَّمَرْ إِنِّي أَسْأَلُكَ الْهُدَى وَالتَّقَى وَالْعَقاف والفنى

“O Allah, I ask You for guidance, piety, self-restraint, and sufficiency.”

Al-Tirmidhi and al-Hakim narrated from Ibn Umar (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) would often rise from a gathering and make the following supplication for his companions:

اللَّهُمَّ اقْسِرْ لَنَا مِنْ خَشْيَتِكَ مَا تَقُولُ بِهِ بَيْنَنَا وَبَيْنَ مَعْصِيَتِكَ ، وَمِنْ طَاعَتِكَ مَا تُبَلِّقْنَا بِهِ جَنَّتَكَ، ومِنَ الْيَقِينِ مَا تَمَوْنَ بِهِ عَلَيْنَا مَصَالِبَ الدُّنْيَا، وَمَتِّعْنَا بِأَسْمَانَا وَأَبْصَارِنَا، وَقُوَّتِنَا مَا أَحْيَيْتَنَا، وَاجْعَلْهُ الْوَارِثُ مِنَّا وَاجْعَلْ قَارَنَا

عَلَى مَنْ ظَلَمَنَا، وَالْمُرْنَا عَلَى مَنْ عَادَانَا، وَلَا تَجْعَلْ مُصِيبَتَنَا فِي دِينِنَا ولا تجعل الدُّنْيَا أَكْبَرَ مَيْنَا، وَلَا مَبْلَغَ عِلْمِنَا، وَلَا تُسَلَّمَ عَلَيْنَا مَنْ لَا يَرْحَمْنَا .

“O Allah, apportion for us such fear of You as will stand between us and disobedience to You; such obedience to You as will bring us to Your Paradise; and such certainty as will make the trials of this world easy for us. Let us enjoy our hearing, our sight, and our strength as long as You keep us alive. Make them our inheritors. Take revenge for us against whoever wrongs us. Grant us victory over our enemies. Do not make our calamity concern our religion. Do not make the world our greatest concern or the extent of our knowledge. Do not place over us one who will not show us mercy.”

6. Sending blessings and peace upon the Messenger (peace and blessings be upon him)

The Almighty Allah said:

إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلَّمُوا تَسْلِيمًا.

“Indeed, Allah and His angels send blessings upon the Prophet. O believers, send blessings and peace upon him.”

Bukhari narrated: Abu al-Aliyah said that Allah’s sending blessings means praising him before the angels, while the angels’ sending blessings means supplication. According to al-Tirmidhi, Sufyan al-Thawri, and several scholars, Allah’s blessings mean mercy, while the angels’ blessings mean seeking forgiveness.

Ibn Kathir said: The purpose of this verse is to announce the high status of His Prophet before Allah’s closest angels. He informs us that He praises His Prophet before His closest angels, and that the angels send blessings and peace upon him. He has commanded the believers to send blessings and peace upon him so that the blessings and peace of all inhabitants of earth and heaven may be united. Many hadiths are found on this subject. I quote several here:

1. It is narrated in Muslim that Abdullah ibn Amr ibn al-As heard the Messenger (peace and blessings be upon him) say: Whoever sends one blessing upon me, Allah sends ten blessings upon him.

2. Al-Tirmidhi narrated from Ibn Masud (may Allah be pleased with him): The closest of people to me on the Day of Resurrection will be the one who sends the most blessings upon me. Al-Tirmidhi said: This is a good hadith. That is, he will be the most deserving of my intercession and the closest to me.

3. Abu Dawud narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: Do not make my grave a place of festivity. Send blessings upon me, for your blessings reach me wherever you may be.

4. Abu Dawud and al-Nasa’i narrated from Aws (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: Friday is one of your best days, so send abundant blessings upon me on that day. Your blessings are presented to me. They said: O Messenger of Allah, how will our blessings be presented to you when you will have perished? The Messenger of Allah (peace and blessings be upon him) said: Allah has forbidden the earth to consume the bodies of the prophets.

5. Abu Dawud narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: Whenever anyone sends peace upon me, Allah returns my soul to me so that I may return his greeting.

6. Imam Ahmad narrated from Abu Talhah al-Ansari (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) was seen one morning extremely cheerful and in a good mood. The people said: O Messenger of Allah, you have appeared this morning cheerful and in a good mood. He said: Yes. A messenger came to me today from my Lord and said: Whoever among your community sends one blessing upon you, Allah will record ten good deeds for him, forgive ten of his sins, raise him ten درجات in rank, and send a similar blessing upon the one who sends blessings (that is, He will send down mercy).

7. It is narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: Whoever wishes to receive an abundant reward after sending blessings upon me and my family and descendants should recite this blessing:

اللَّهُمَّ مَل عَلَى مُحَمَّدِ النَّبِيِّ وَأَزْوَاجِهِ أَمْهَاتِ الْمُؤْمِنِينَ وَذُرِّيَّتِهِ وَأَهْلِ بَيْتِهِ كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيرَ إِنَّكَ حَمِيدٌ مَعِي—Abu Dawud and al-Nasa’i.

8. It is narrated from Ubayy ibn Ka’b (may Allah be pleased with him) that after two-thirds of the night had passed, the Messenger of Allah (peace and blessings be upon him) would rise and say: O people, remember Allah. Remember Allah. The shaking event has arrived—that is, the first blowing of the trumpet. The next event will follow immediately—that is, the second blowing of the trumpet. Death is coming with all that it contains. I said: O Messenger of Allah, I wish to increase my blessings upon you. How much should I devote to them? He said: As much as you wish. I said: A quarter? He said: As much as you wish, but if you increase it beyond a quarter, it will be better for you. I said: Half? He said: As much as you wish. If you increase it, that will be better for you. I said: Two-thirds? He said: As much as you wish, but if you can increase it, that is better. I said: I will devote my entire sitting to sending blessings upon you. He said: Then that will suffice to remove all your worries and your sins will be forgiven. —Al-Tirmidhi.

Is it obligatory to send blessings and peace every time the Messenger of Allah (peace and blessings be upon him) is mentioned? A group of scholars, including al-Tahawi and al-Halimi, hold that blessings must be sent upon the Messenger (peace and blessings be upon him) every time his name is heard. Evidence for this is the hadith narrated by Abu Hurayrah (may Allah be pleased with him) in al-Tirmidhi. The Messenger of Allah (peace and blessings be upon him) said: May the person be humiliated in whose presence my name is mentioned but who does not send blessings upon me. May the person be humiliated who reaches Ramadan but does not have his sins forgiven during it. May the person be humiliated who finds both his parents in old age but they do not cause him to enter Paradise—that is, he fails to attain Paradise through serving them. It is narrated from Abu Dharr that the Messenger of Allah (peace and blessings be upon him) said: The most miserly person is the one in whose presence my name is mentioned but who does not send blessings upon me.”

According to others, sending blessings once in a gathering is obligatory; it is not necessary to repeat them during the remainder of the gathering, though doing so is recommended. It is narrated from Abu Hurayrah that the Messenger (peace and blessings be upon him) said: Whenever a group or gathering meets without remembering Allah and sending blessings upon the Messenger, that gathering will become a cause of loss for them on the Day of Resurrection. Allah may punish them or forgive them, if He wills. —Al-Tirmidhi. Al-Tirmidhi said: This is a hasan hadith.

It is recommended to mention blessings and peace every time the Messenger of Allah (peace and blessings be upon him) is mentioned: Although scholars consider it recommended to send blessings and peace upon the Messenger (peace and blessings be upon him) every time his name is written, there is no authentic hadith that can be cited as proof. Al-Khatib al-Baghdadi mentioned: I saw many writings in the handwriting of Imam Ahmad ibn Hanbal in which he mentioned the Messenger’s name without writing blessings upon him. However, I heard that he would say the blessings orally.

Sending blessings and peace together: The Prophet said that whenever someone sends blessings upon the Messenger (peace and blessings be upon him), he should send both blessings and peace. One should not suffice by saying only blessings or only peace. Therefore, one should say, “May blessings and peace be upon him.” (Allah has said in the Holy Qur’an: “O believers, send blessings and peace upon the Prophet.”)

Sending blessings upon the prophets: It is recommended to send blessings separately upon the prophets and angels. It is permissible to send blessings upon others besides prophets in conjunction with the prophets. This is the unanimous view of the scholars. The following statement of the Messenger (peace and blessings be upon him) has already been quoted:

اللَّهُ مَل عَلَى مُحَمَّدِ النَّبِيِّ وَأَزْوَاجِهِ أَمْمَاتِ الْمُؤْمِنِينَ الع .

“O Allah, send blessings upon Muhammad the Prophet and his wives, the Mothers of the Believers.” It is disliked to send blessings separately upon those who are not prophets. Therefore, one should not say “May Allah bless him and grant him peace” for Umar.

The wording of blessings and peace: Muslim narrated from Abu Masud al-Ansari that Bashir ibn Sa’d said: O Messenger, Allah has commanded us to send blessings upon you.

How should we send blessings? Upon hearing this, the Messenger (peace and blessings be upon him) remained silent for so long that we thought to ourselves: If only Bashir had not asked this question. After a while, the Messenger of Allah (peace and blessings be upon him) said: Send blessings as follows:

اللَّهُ مَنْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيرَ فِي الْعَالَمِينَ إِنَّكَ حَمِيدٌ مَجِيلٌ .

As for peace, you already know it. Ibn Majah narrated from Abdullah ibn Masud: When you send blessings upon the Messenger of Allah (peace and blessings be upon him), send the finest blessings, for you do not know; perhaps they will be presented to him. The people said to Ibn Masud: Then teach us. He said: Say:

اللهمَّ اجْعَلْ صَلَوَاتِكَ، وَرَحْمَتَكَ وَبَرَكَاتِكَ عَلَى سَيِّدِ الْمُرْسَلِينَ، وَإِمَامُ الْمُتَقَدِّمِينَ، وَخَاتَمَ النبيين محمد عبدك ورسولك إمَامِ الْخَيْرِ وَقَائِلِ الْخَيْرِ وَرَسُولِ الرَّحْمَةِ اللَّه ابْعَثْهُ مَقَامًا يَغْبِطُهُ بِهِ الأولون اللهم صَلِّ عَلَى مُحَمَّدٍ،

وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَآلِ إِبْرَاهِيرَ إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَآلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ .

Meaning: O Allah, send all Your blessings, mercy, and blessings upon Muhammad, the leader of the prophets, the leader of all those who came before, the Seal of the Prophets, Your servant and Messenger, the imam of goodness, the guide to goodness, and the Messenger of mercy. O Allah, grant him such an exalted station that all those who came before will envy him. O Allah, send blessings upon Muhammad as You sent them upon Ibrahim and his family. Surely You are Praiseworthy and Glorious.”

7. The blessings and supplications of travel

It is narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “Travel and you will remain healthy; go on expeditions and you will gain sufficiency.” —Ahmad.

It is narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: Whenever someone leaves his home intending to travel, two flags appear at his door: one flag is in the hand of an angel, and the other is in the hand of Satan. If he has set out for an act beloved to Allah, the angel bearing the flag follows him. Thus he remains beneath that angel’s flag until he returns home. If he has set out for an act disliked by Allah, the Satan bearing the flag follows him. Therefore he remains beneath Satan’s flag until he returns home. —Ahmad and al-Tabarani.

Consultation and seeking istikhārah before setting out on a journey: Before undertaking a journey, the traveler should consult upright and wise people. For Allah has said: وقاورمربي1. “Consult them in matters.” Regarding the characteristics of the believers, He has said: وامرمر شوری بینمر“Their principle is mutual consultation.”

Qatādah said: Whenever a people consult one another seeking Allah’s pleasure, Allah guides them to what is most correct.

Ahmad narrated from Saʿd ibn Abī Waqqās that the Messenger of Allah ﷺ said: “It is a sign of a son of Adam’s good fortune that he seeks from Allah the opportunity and help to do what is righteous and beneficial”—that is, he performs istikhārah. A son of Adam’s good fortune is that he is content with what Allah decrees. A son of Adam’s misfortune is that he abandons istikhārah with Allah. Another sign of his misfortune is that he is displeased with Allah’s decree. Ibn Taymiyyah said: “Whoever performs istikhārah—seeking from Allah the opportunity and help to do what is righteous and beneficial—and consults the Creator will never regret it.”

The method of istikhārah: Pray any two rakʿahs other than an obligatory prayer, whether they are the optional prayer of greeting the mosque or an established Sunnah prayer. This prayer may be offered at any time of day or night. After al-Fātiḥah, any verse or sūrah may be recited. Then praise Allah and send blessings upon the Messenger ﷺ. After that, recite the supplication narrated by al-Bukhārī from Jābir (may Allah be pleased with him). Jābir said: “The Messenger of Allah ﷺ would teach us istikhārah in all matters just as he would teach us the sūrahs of the Qur’an.” [Al-Shawkānī said: “This includes all kinds of matters. It also proves that it is improper to neglect istikhārah for any matter by considering it small or insignificant. There may be many matters that people regard as unimportant, yet pursuing them may lead to terrible harm; and abandoning them may sometimes cause tremendous harm. Therefore the Messenger ﷺ said: ‘Ask your Lord for what is good, even concerning your shoelace.’]

He would say: “When any of you intends to undertake a matter, let him pray any two rakʿahs other than an obligatory prayer, then let him say:”

الله إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ. وَاسْتَقْدِرُكَ بِقُدْرَتِكَ، وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيرِ، فَإِنَّكَ تَقْدِيرُ وَلَا أَقْدِرُ، وَتَعْلَمُ وَلَا أَعْلَمُ، وَأَنْتَ علام الغيوب، اللهم إن كُنتَ تَعْلَمُ أَن هَذا الأمر غير لِي فِي بيني وَمَعَاشِي وَعَاقِبَةِ أَمْرِى وَعَاجِلِ

أَمْرِي وَاجِلِهِ فَاقْدره لي، ويسره لي، ثم بارك لي فِيهِ. وَإِن كُنتَ تَعْلَمُ أَنْ هَذَا الْأَمْرَ شَرْ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي، وَعَامِل أَمْرِي وَأَجِلِهِ -فاصرفه عني واصرفني عنه، واقدر لِي الْخَيْرَ حَيْثُ كَانَ، ثُمَّ أَرْضِنِي

“O Allah, I seek Your help to do what You know to be good. I seek a measure of Your power and ask You for a portion of Your immense bounty. Indeed, You possess all power, while I possess none. You possess all knowledge, while I possess none. You are the Knower of the unseen. O Allah, if You know that this matter (mention your purpose here) is good for me in my religion, my livelihood, and the outcome of my affair, then decree it for me, make it easy for me, and bless it for me. But if You know that it is evil and harmful for me in my religion, my livelihood, and the outcome of my affair, then turn it away from me and turn me away from it. Then decree goodness for me wherever it may be, and make me content with it.” It is not necessary in this prayer to recite any particular verse or sūrah, nor is there any evidence that reciting a verse or sūrah repeatedly is recommended.

Al-Nawawī said: After istikhārah, one should do the matter toward which one feels completely inclined and at peace. It is improper to rely on the inclination and approval one had before istikhārah; rather, one should completely abandon the option one had chosen. Otherwise, performing istikhārah before Allah becomes meaningless. It is instead a request for right guidance from Allah and an acknowledgment that one possesses neither knowledge nor power. It also affirms that Allah possesses all power and knowledge. If one is truthful in these acknowledgments, one should abandon one’s own knowledge, strength, ability, and preference.

It is recommended to travel on Thursday. Al-Bukhārī narrated that when the Messenger of Allah ﷺ intended to travel, he would seldom depart on any day other than Thursday.

It is recommended to pray before setting out on a journey. The Messenger of Allah ﷺ said: “When a person intends to undertake a journey and prays two rakʿahs, that prayer is the best representative he leaves behind for his family.” —Al-Ṭabarānī.

One should travel in the company of others: Ahmad narrated from Ibn ʿUmar that the Messenger of Allah ﷺ prohibited being alone. The Messenger of Allah ﷺ prohibited spending the night or traveling alone.

The Messenger of Allah ﷺ said: “One rider is a devil, two riders are two devils, and three constitute a caravan.” Narrated by ʿAmr ibn Shuʿayb.

It is recommended to bid farewell to one’s family, supplicate for them, and ask them for supplication: 1. Ibn al-Sunnī and Ahmad narrated from Abū Hurayrah that the Messenger of Allah ﷺ said: “When someone decides to travel, he should say to his family: ‘I entrust you to Allah, with whom no entrusted thing is lost.’”

2. Ahmad narrated from ʿUmar (may Allah be pleased with him) that the Messenger of Allah ﷺ said: “When something is entrusted in Allah’s name, Allah protects it.”

3. It is also narrated from Abū Hurayrah that the Messenger of Allah ﷺ said: “When you decide to travel, bid farewell to your brothers, for Allah has placed blessing in their supplications.”

4. The Sunnah is that family members, friends, and those who come to bid farewell to a traveler recite this supplication: اسْتَوْدِعُ اللَّهَ بِيْنَكَ، وَأَمَاتَتَكَ وَخَوَاتِيْرَ عَمَلِكَ“I entrust your religion, your trust, and your final deeds to Allah.”

It is narrated elsewhere that when the Messenger of Allah ﷺ bade someone farewell, he would hold that person’s hand and would not release it until the person released his hand. —Al-Tirmidhī.

5. Anas (may Allah be pleased with him) said: A man came to the Messenger of Allah ﷺ and said, “O Messenger of Allah, I intend to travel, so provide me with provisions.” He said, “May Allah provide you with the provision of piety.” The man said, “Say more.” The Messenger ﷺ said, “May your sins be forgiven.” He said, “Say more.” He said, “May Allah make righteous deeds easy for you wherever you are.”

6. Abū Hurayrah narrated that a man said, “O Messenger of Allah, I intend to travel; advise me.” He said, “Fear Allah, and say ‘Allāhu akbar’ when ascending a high place.” When the man departed, he said: “O Allah, shorten this man’s journey and make his travel easy.”

Asking the traveler for supplication: ʿUmar (may Allah be pleased with him) said: I asked the Messenger ﷺ for permission to perform ʿumrah. He gave me permission and said: “My brother, do not forget us in your supplication when you supplicate for yourself.” ʿUmar said: “This statement brought me such joy that, even if I were given the whole world in exchange for it, I would not prefer that.”

The supplication for travel: The supplication recommended for a traveler to recite when leaving home is:

بشر الله، تَوَكَّلْتُ عَلَى اللهِ، وَلا حول ولا قوة إلا بالله، اللهم إنِّي أَعُوذُ بِكَ أَنْ أَضِلَّ أَوْ أَمَل أَوْ أَزِل أَوْ أَزَلٌ، أَوْ أَظْلِم أَوْ أَقْلَى، أَوْ أَهْمَلَ أَوْ يَعْمَلَ عَلَى.

“In the name of Allah; I rely upon Allah. There is no power or strength except through Allah. O Allah, I seek refuge in You from going astray or causing others to go astray; from slipping or causing others to slip; from doing wrong or being wronged; and from treating anyone improperly or being treated improperly.” The traveler may recite whichever of the supplications narrated from the Messenger ﷺ he considers best. Several of his supplications are given below:

1. Ibn ʿAbbās (may Allah be pleased with him) narrated that when the Messenger of Allah ﷺ intended to travel, he would say:

اللهم أَنْتَ الصَّاحِبُ فِي السَّفَرِ، وَالْخَلِيفَةً فِي الأمل، اللهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الضَّبْنَةِ فِي السفر، وَالْكَابَةِ فِي المُنقَلبِ الله أطولَنَا الْأَرْضِ، وَمَوْنَ عَلَيْنَا السَّفَرَ .

“O Allah, You are my companion during the journey and my successor over my family. I seek refuge in You from the hardships of travel and from distress upon returning. O Allah, shorten our distance and make our journey easy for us.” When he wished to return, he would say: “We are returning, repentant, worshipping, and praising our Lord.” When he entered his home, he would say: “We have returned, repentant to our Lord, and He will leave none of our sins remaining.” —Ahmad, al-Ṭabarānī, and al-Bazzār.

2. ʿAbdullah ibn Sarjis said: When the Messenger of Allah ﷺ set out on a journey, he would say:

اللَّهُمَّ إِنِّي أَعُوذُبِكَ مِنْ وَعَشَاءِ السَّفَر وَكَابَةِ المُنقَلبِ، وَالْحَوَر بَعْدَ الْكَوْرِ وَتَقْوَةِ الْمَظْلُومِ، وَسُوءِ المنظر فِي الْمَالِ والأمل .

“O Allah, I seek refuge in You from the hardships and fatigue of travel, from an accident upon returning, from disorder and decline after improvement, from the supplication of the oppressed, and from seeing something distressing in my wealth and family.” —Ahmad and Muslim.

The supplication a traveler recites when mounting a conveyance: ʿAlī ibn Rabīʿah said: I saw ʿAlī (may Allah be pleased with him) brought an animal to ride. When he placed his foot in the stirrup, he said, “Bismillāh.” Then, after mounting it, he said:

الْحَمْدُ لِلَّهِ سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَى رَبَّنَا لَمُنْقَلِبُونَ .

“Praise be to Allah! Glory be to Him who subjected this to us, though we could not have subdued it. Indeed, we shall return to our Lord.” Then he said “al-ḥamdu lillāh” three times and “Allāhu akbar” three times. Then he said:

سُبْحَانَكَ ، لَا إِلَهَ إِلَّا أَنتَ قَدْ ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي ، إِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ

“You are glorified; there is no deity except You. I have wronged myself, so forgive me, for none forgives sins except You.” Then he laughed. I asked, “O Commander of the Believers, why did you laugh?” He said, “I saw the Messenger of Allah ﷺ do as I have done.” Then the Messenger of Allah ﷺ laughed. I asked, “O Messenger of Allah, why did you laugh?” He said, “When a servant says, ‘My Lord, forgive me,’ Allah is pleased and says: ‘My servant knows that none forgives sins except Me.’” —Ahmad, Ibn Ḥibbān, and al-Ḥākim.

Al-Azādī said: Ibn ʿUmar (may Allah be pleased with him) informed him that when the Messenger of Allah ﷺ mounted his camel to travel, he would say “Allāhu akbar” three times, then say:

سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا، وَمَا كُنَّا لَهُ مُقْرِنِينَ، وَإِنَّا إِلَى رَبَّنَا لَمُنقَلِبُونَ اللَّهُ إِنَّا نَسْأَلُكَ فِي سَفَرنَا هذا البر والتقوى، وَمِنَ الْعَمَلِ مَا تَرْضي، اللهم مُون عَلَيْنَا سَفَرْنَا هَذَا وَاطُوعَنَا بَعْدَهُ اللَّهُ أنتَ الصَّاحِبُ فِي السَّ

فَرِ، وَالْخَلِيفَةُ فِي الْأَهْلِ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ وَعُشَاءِ السَّفَرِ وَكَابَةِ المنقلب، وسُوءِ الْمَنْظَرِ فِي الْأَهْلِ وَالْمَالِ .

“Glory be to Him who subjected this to us, though we could not have subdued it. We shall return to our Lord. O Allah, we ask You on this journey for piety and righteousness, and for deeds that please You. O Allah, make this journey easy for us and shorten its distance. O Allah, You are our companion on this journey and our representative over our family.”

O Allah, I seek refuge in You from the hardships of travel and from sorrow and anxiety upon returning.” When he returned, in addition to the words mentioned above, he would say: “Returning repentant, worshipping, and praising our Lord.” —Ahmad and Muslim.

What a traveler should say at night: Ibn ʿUmar (may Allah be pleased with him) said: When the Messenger ﷺ was traveling or on an expedition and night came, he would say:

يَا أَرْضِ، رَبِّي وَرَبُّكَ اللَّهُ، أَعُوذُ بِاللَّهِ مِنْ هَرَكَ وَقَرِّ مَا فِيكَ وَقَرِّ مَا خَلِقَ فِيكَ وَمَرْ مَادَبٍ عَلَيْكَ أَعُوذُ بِاللَّهِ مِنْ شَرِّ كُلِّ أَسَدٍ وَأَسْوَدَ وَحَيَّةِ وَعَقْرَبِ، وَمِنْ شَرِّ سَاكِنِ الْبَلَدِ، وَمِنْ قَرٍ وَالِدِ وَمَا وَلَدَ .

“O earth, my Lord and your Lord is Allah. I seek refuge in Allah from your evil, from the evil of what is hidden within you, from the evil of what has been created in you, and from the evil of whatever moves upon you. I seek refuge in Allah from the evil of every lion and savage beast, from the evil of venomous snakes and scorpions, from the evil of the inhabitants of the land, and from the evil of every father and child.” —Ahmad and Abū Dāwūd.

What a traveler should say when stopping somewhere: The Messenger of Allah ﷺ said that when a traveler stops at a place, he should say:

أَعْوَذُ بِكَلِمَاسِ اللَّهِ التَّامَّاتِ كَلِهَا مِنْ شَرِّ مَا خَلَقَ لَمْ يَضُرُهُ شَيْءٌ

“I seek refuge in the perfect words of Allah from the evil of what He has created.” Then nothing will harm him until he departs from that place. —All the sound hadith collections except al-Bukhārī and Abū Dāwūd.

The supplication a traveler recites upon seeing a place or village and wishing to enter it: ʿAṭāʾ said: Kaʿb swore by Allah, who split the sea for Moses, that Suhayb informed him: Whenever the Messenger of Allah ﷺ saw a settlement and wished to enter it, he would look toward it and say:

اللهم رب السموات السبع وما أقلَلْنَ، وَرَبُّ الأَرضين السبع ومَا أَقْلَلْنَ، وَرَبِّ الشَّيَاطِينِ وَمَا أَضْلَلْنَ، وَرَبُّ الرِّيَاحِ وَمَا ذَرَيْنَ أَسْأَلُكَ خَيْرَ هَذِهِ الْقَرْيَةِ وَخَيْر أَهْلِهَا وَخَيْرَ مَا فِيهَا وَنَعُوذُ بِكَ مِنْ شَرِّمًا وَشَرِّ أَهْلِهَا وَشَرِّ مَا فِيهَا .

“O Allah, Lord of the seven heavens and whatever they shade, Lord of the seven earths and whatever they carry, Lord of the devils and those whom they mislead, and Lord of the winds and whatever they scatter, I ask You for the good of this settlement, the good of its people, and the good of everything in it. We seek refuge in You from its evil, the evil of its people, and the evil of everything in it.” —Al-Nasāʾī, Ibn Ḥibbān, and al-Ḥākim.

Ibn ʿUmar (may Allah be pleased with him) said: We were traveling with the Messenger of Allah ﷺ. Whenever he saw a settlement and wished to enter it, he would say three times:

اللهم بارك لَنَا فِيهَا اللَّهمَّ ارْزُقْنَا جَنَاهَا، وَحَيْنَا إِلَى أَهْلِهَا وَحَيْبُ صَالِحِي أَهْلِهَا إِلَيْنَا.

“O Allah, bless it for us” (three times). “O Allah, provide us with its produce, make us beloved to its people, and make its righteous people beloved to us.” —Al-Ṭabarānī.

ʿĀʾishah (may Allah be pleased with her) said: Whenever the Messenger of Allah ﷺ saw a settlement that he wished to enter, he would say:

الله إِنِّي أَسْأَلُكَ مِنْ غَيْرِ مُلوهِ وَغَيْرِ مَا جَمَعْتَ فِيهَا ، وَأَعُوذُ بِكَ مِنْ قَرْهَا وَقَرْ مَا جَمَعْتَ فِيهَا اللَّه ارزَقْنَا جَنَاهَا وَأَعِلْنَا مِنْ وَبَاهَا ، وَحَبِبْنَا إِلَى أَهْلِهَا، وَحَيْب صَالِحِي أَهْلِهَا إِلَيْنَا .

“O Allah, I ask You for the good of this settlement and of whatever You have stored within it, and I seek refuge in You from all its evil and from the evil of whatever You have stored within it. O Allah, provide us with its produce, protect us from its calamities, afflictions, and illnesses, make us beloved to its people, and make its righteous people beloved to us.” —Ibn al-Sunnī.

What a traveler should say in the latter part of the night: Abū Hurayrah (may Allah be pleased with him) said: When the Messenger ﷺ was away from home and night came, he would say:

سمعَ سَامِع بِحَمْدِ اللهِ وَحَسَى بَلَالِهِ عَلَيْنَا رَبَّنَا صَاحِبْنَا وَأَفْضِلُ عَلَيْنَا، عَائِنَا بِاللَّهِ مِنَ النَّارِ .

“A witness has heard our praise of Allah and our praise for His excellent blessings. O our Lord, accompany us and bestow Your grace upon us. We seek refuge in Allah from the Fire.” —Muslim.

What a traveler should say when ascending a high place, descending to a low place, or returning: Al-Bukhārī narrated from Jābir (may Allah be pleased with him): When we ascended, we would say “Allāhu akbar,” and when we descended, we would say “Subḥānallāh.”

Al-Bukhārī narrated from Ibn ʿUmar (may Allah be pleased with him) that when the Messenger of Allah ﷺ returned from ḥajj or a journey, whenever he ascended a high mountain pass or descended to a low place, he would say “Allāhu akbar” three times. Then he would say:

لا إلهَ إِلَّا اللَّهَ وَحدَهُ لا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، أَيبُونَ تَالِبُونَ عَابِدُونَ سَاجِدونَ، لِرَبِّنَا حَامِدُونَ صَدَقَ الله وعده، ونَصَرَ عَبْدَهُ، وَهَزَمَ الْأَحْزَاب وحده .

“There is no deity except Allah. He is One and has no partner. His is the dominion and His is the praise, and He is powerful over all things. We have returned, we have repented, we worship, we prostrate, and we praise our Lord. Allah has fulfilled His promise, helped His servant, and defeated the enemy forces alone.”

What a traveler should say when boarding a ship: Ibn al-Sunnī narrated from Ḥusayn (may Allah be pleased with him) that the Messenger of Allah ﷺ said: When my community boards a ship, this supplication can protect them from drowning:

يسى اللهِ مَجْر مَا وَمَرْسَامًا إِن ربى الغفور رحيم

“In the name of Allah is its voyage and its anchorage. Indeed, my Lord is Forgiving and Merciful.” Then he would recite this verse:

وَمَا قَدَرُوا اللهَ حَقَّ قَدْرِهِ، وَالْأَرْضِ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَوَاتِ مَطْوِيَّاتِ بِيَمِينِهِ سُبْحَانَهُ وتَعَالَى عَمَّا يُشْرِكُونَ .

“They have not regarded Allah with the regard due to Him. On the Day of Resurrection, the entire earth will be in His grasp, and the heavens will be folded in His right hand. Glory be to Him, and exalted is He above what they associate with Him.”

Traveling by sea when the sea is turbulent is prohibited: The Messenger of Allah ﷺ said: “Whoever climbs onto a roof at night without a wall around it and falls to his death, Allah bears no responsibility for him. And whoever travels on a turbulent sea and dies, Allah is also free of responsibility for him.” —Ahmad.

Chapter Eight: Ḥajj

Ḥajj

1. The Excellence and Obligatory Nature of Ḥajj

Allah Most High said:

إن أَوَّلَ بَيْرٍ وَضعَ لِلنَّاسِ الذِي بِمَكَّةَ مُبَارَكًا وَهُدًى لِلْعَالَمِينَ فِيْهِ أَيَا بَيِّنَاتٍ مَقَامَ إِبْرَاهِيمَ وَمَن تَعْلَهُ كَانَ أَمِنَا. وَلِلَّهِ عَلَى النَّاسِ مِع الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا، وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِي عن العالمين .

“Indeed, the first House established for humanity was that at Bakkah (Makkah), blessed and a guidance for the worlds. In it are clear signs, including the Station of Abraham. Whoever enters it shall be safe. Pilgrimage to this House is a duty owed to Allah by humanity, for whoever is able to find a way to it. And whoever disbelieves should know that Allah is Independent of all the worlds.”

Ḥajj is to travel to Makkah to perform ṭawāf, saʿy, standing at ʿArafah, and all other acts of worship in obedience to Allah’s command and pursuit of His pleasure. It is one of the five fundamental and definitive obligations of Islam. Whoever denies that ḥajj is obligatory is considered a disbeliever and an apostate from Islam. According to most scholars, ḥajj became obligatory in the sixth year after the Hijrah, because this verse was revealed that year:

وَأَتِمُوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ .

“Perform Hajj and Umrah for Allah.”

According to Ibn al-Qayyim, Hajj became obligatory in the ninth or tenth year after the Hijrah.

The Virtues of Hajj: The various hadiths of the Messenger ﷺ encourage the performance of Hajj. Several such hadiths are mentioned here:

Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah ﷺ was asked, “Which deed is best?” He said: “Faith in Allah and His Messenger.” He was asked: “Then what?” He said: “Jihad in the path of Allah.” He was asked: “Then what?” He said: “An accepted Hajj.” An accepted Hajj (Hajj Mabrur) is a Hajj in which no sin is mixed. Hasan said: Hajj Mabrur is the Hajj after which a person returns disinclined toward this world and inclined toward the Hereafter.

It is reported in one narration that Hajj Mabrur is a Hajj in which people are fed and gentle words are spoken.

Various hadiths describe Hajj as equivalent to jihad. For example, it is narrated from Hasan ibn Ali (may Allah be pleased with him) that a man came to the Messenger of Allah ﷺ and said: “I am cowardly and weak.” The Messenger of Allah ﷺ said: “Come to a jihad in which there is no clashing of weapons. That is Hajj.” —Al-Tabarani.

Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah ﷺ said: “The jihad appropriate for the weak, the elderly, and women is Hajj.” —Al-Nasa’i.

Aishah (may Allah be pleased with her) said: “O Messenger of Allah ﷺ, you regard jihad as the best deed. Why then do we women not perform jihad?” He said: “The best jihad for you is an accepted Hajj.” —Al-Bukhari and Muslim.

Aishah (may Allah be pleased with her) said: “O Messenger of Allah ﷺ, can we not perform jihad and fight alongside you?” He said: “The best and most excellent jihad for you is an accepted Hajj.” Aishah (may Allah be pleased with her) said: “After hearing this from the Messenger of Allah ﷺ, I never again abandoned Hajj.” —Al-Bukhari and Muslim.

It is reported in various hadiths that Hajj erases sins. For example, Abu Hurayrah (may Allah be pleased with him) said that the Messenger of Allah ﷺ said: “Whoever performs Hajj and commits no obscenity or sin will return home like a newborn child”—that is, in a state of innocence. —Al-Bukhari and Muslim.

Amr ibn al-As said: When Allah placed Islam in my heart, I went to the Messenger of Allah ﷺ and said to him, “Extend your hand so that I may pledge allegiance to you.” He extended his hand, but I withdrew mine. He said: “What is wrong with you, Amr?” I said: “I want my past sins to be forgiven.” He said: “Do you not know that Islam erases everything that came before it? Hijrah also erases everything that came before it, and Hajj also erases everything that came before it.” —Muslim.

Abdullah ibn Masud (may Allah be pleased with him) narrated that the Messenger of Allah ﷺ said: “Perform Hajj and Umrah consecutively. They erase sins just as the bellows of a blacksmith remove rust from iron, gold, and silver. The reward for an accepted Hajj is nothing but Paradise.” —Al-Nasa’i and al-Tirmidhi.

Pilgrims are Allah’s delegates and guests. Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah ﷺ said: “Those performing Hajj and Umrah are Allah’s delegates and guests. If they supplicate, Allah answers them; and if they seek forgiveness, He forgives them.” —Al-Nasa’i, Ibn Majah, Ibn Khuzaymah, and Ibn Hibban. The wording of Ibn Khuzaymah and Ibn Hibban is: “Allah’s delegates are three: the pilgrim, the performer of Umrah, and the one who fights in the path of Allah.”

The reward for Hajj is Paradise. Several hadiths concern this.

Al-Bukhari and Muslim narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah ﷺ said: “One Umrah expiates the sins committed between it and the preceding Umrah. And the reward for an accepted Hajj is nothing but Paradise.”

Jabir (may Allah be pleased with him) narrated that the Messenger of Allah ﷺ said: “This House—the Ka‘bah—is a pillar of Islam. Whoever sets out intending to perform Hajj or Umrah at this House will remain under Allah’s special protection. If Allah causes him to die during this journey, He will admit him to Paradise. And if He returns him home, He will return him with abundant reward and spoils.”

The reward for spending money on Hajj is great. The Messenger of Allah ﷺ said: “Spending money on Hajj is like spending money in the path of Allah. For every dirham, seven hundred times the reward will be received.” —Ibn Abi Shaybah, Ahmad, al-Tabarani, and al-Bayhaqi.

The Obligation of Hajj

The scholars agree that Hajj need not be performed repeatedly. Hajj is obligatory only once in a lifetime. A vow is a different matter; fulfilling a vow is necessary. If someone voluntarily performs an additional Hajj, it will be nafl. Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah ﷺ delivered the following sermon before us: “O people, Allah has made Hajj obligatory upon you, so perform Hajj.” A man then asked: “O Messenger of Allah ﷺ, every year?” The Messenger of Allah ﷺ remained silent. The man repeated the question three times. Then the Messenger of Allah ﷺ said: “Had I said yes, it would have become obligatory every year, and you would not have been able to do so. Then he said: “Do not ask me about matters I have not mentioned. Indeed, those before you were destroyed because they asked their prophets and messengers excessive questions. They were destroyed because they differed with their prophets. Therefore, when I command you to do something, follow it as far as you can; and when I forbid you from something, abstain from it.” —Al-Bukhari and Muslim.

Ibn Abbas (may Allah be pleased with him) said: The Messenger of Allah ﷺ addressed us and said: “O people, Hajj has been made obligatory upon you.” Aqra ibn Habis stood and said: “O Messenger of Allah ﷺ, every year?” He said: “Had I said so, it would have been obligatory every year, and even then you would not have been able to perform it. Hajj is required only once; anything beyond that is nafl.” —Ahmad, Abu Dawud, al-Nasa’i, and al-Hakim.

Is Hajj immediately obligatory or may it be delayed? Al-Shafi‘i, al-Thawri, al-Awza‘i, and Muhammad hold that Hajj may be performed at any time during one’s life. If a person for whom Hajj has become obligatory delays it, he will not sin; whenever he performs it before death, it will fulfill the obligation. This is because the Messenger of Allah ﷺ delayed Hajj until the tenth year after the Hijrah, and his wives and many Companions accompanied him. Yet Hajj had become obligatory in the sixth year after the Hijrah. Had it been immediately obligatory, he would not have delayed it. Imam al-Shafi‘i said: From this we learn that Hajj is obligatory once in a lifetime. It begins at adulthood and is fulfilled whenever it is performed before death.

Abu Hanifah, Malik, Ahmad, some Imams of the Shafi‘i school, and Abu Yusuf say that Hajj is immediately obligatory. They cite the narration from Ibn Abbas (may Allah be pleased with him) that the Messenger of Allah ﷺ said: “Whoever intends to perform Hajj should hasten to perform it, for he may become ill, his mount may be lost, or new preoccupations may arise.” —Ahmad, al-Bayhaqi, al-Tahawi, and Ibn Majah. The Messenger of Allah ﷺ also said: “Hasten to perform the obligatory Hajj, for you do not know what may happen to someone.” —Ahmad and al-Bayhaqi. In al-Bayhaqi’s narration it says: “No one knows when illness or a need may arise.” Those who hold that Hajj is immediately obligatory interpret this hadith as proving that hastening to perform Hajj is recommended. They believe that whoever is obligated to perform Hajj should hasten to do so as much as possible.

2. Conditions for Hajj to Become Obligatory

The jurists agree that the following conditions must be fulfilled for Hajj to become obligatory:

1. Being Muslim; 2. Being an adult; 3. Being sane—not insane; 4. Being free—not enslaved; 5. Having financial and physical ability.

Hajj is not obligatory upon one who does not possess these conditions. Islam, adulthood, and sanity are essential conditions for performing all acts of worship. A hadith states that the Messenger of Allah ﷺ said: “The deeds of three people are not recorded: the sleeping person until he awakens, the child until he reaches adulthood, and the insane person until he regains his reason.” Freedom is a condition for Hajj to become obligatory, because it is an act of worship requiring considerable time and ability. A slave remains occupied with his master’s duties and does not possess the necessary ability. Ability is also a condition, for Allah says:

وَلِلَّهِ عَلَى النَّاسِ حَجَّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً .

“Pilgrimage to the House is a duty owed to Allah by people who are able to find a way there.”

How Is Ability Determined? One of the conditions for Hajj to become obligatory is ability, which is determined by the following matters:

1. The person concerned must be physically fit. That is, if old age, disability, deformity, or an illness from which recovery is not expected prevents him from performing Hajj, then, provided he has the necessary financial means, he must arrange for someone else to perform Hajj on his behalf. This will be discussed later in the chapter on Hajj on behalf of another.

2. The route to and from Hajj must be safe, so that the pilgrims’ lives and property are secure. If there is a fear that one’s life will be endangered by bandits or an epidemic, or that one’s wealth will be seized, the person will be considered unable to perform Hajj.

There is disagreement as to whether taxes, levies, and similar charges collected along the route constitute a valid excuse for exemption from Hajj. According to al-Shafi‘i and others, they do constitute such an excuse, no matter how small the amount demanded. According to the Maliki school, they do not constitute an excuse. However, if they endanger the pilgrim’s very existence, make travel impossible, or are repeatedly imposed, they will constitute an excuse.

3 and 4. The pilgrim must possess the necessary funds and means of transport. The amount of money should be sufficient to maintain his health and to support those whose expenses are his responsibility, from what remains after meeting his basic needs. This applies for the period required to perform the obligatory Hajj and return home. Basic needs include clothing, housing, transport, and the tools required for one’s profession. Usable clothing, necessary furniture, and one’s residence—even if it is very large or exceeds one’s needs—may not be sold for the sake of Hajj.

As for transport, it must be suitable for both the outward and return journeys, whether by land, sea, or air. This applies to someone whose home is so far away that he cannot travel on foot. Someone whose home is close enough to Makkah to walk there does not need to have separate transport, since the short distance makes walking possible. Some hadiths indicate that the Messenger of Allah ﷺ understood the ability to travel for Hajj to mean having transport and enough money to cover the expenses of Hajj. Anas (may Allah be pleased with him) said: It was asked, “O Messenger of Allah ﷺ, what does the ability to travel mean?” He said: “Transport and money to cover all the expenses of Hajj.” —Al-Daraqutni.

It is narrated from Ali (may Allah be pleased with him) that the Messenger of Allah ﷺ said: “Whoever is able to reach the House of Allah because he possesses the necessary funds to cover the expenses of Hajj and transport, yet does not perform Hajj, it makes no difference whether he dies as a Jew or as a Christian. Allah has said: ‘Whoever is able to travel to the House of Allah, Hajj is obligatory upon him from Allah.’” —Al-Tirmidhi.

Although all these hadiths concerning transport and provisions are weak, most scholars have stipulated, for Hajj to become obligatory, that people living far away must possess transport for the journey and money to cover the expenses of Hajj. Therefore, Hajj is not obligatory upon one who has neither transport nor the money to cover the expenses.

Ibn Taymiyyah said: Some of these hadiths have sound chains of transmission and some have defective chains. Nevertheless, taken together, they correctly indicate that Hajj becoming obligatory depends on transport and provisions—that is, the means of travel and money to cover the expenses of Hajj—even though the Messenger of Allah ﷺ knew that many people could perform Hajj on foot.

Furthermore, by Allah’s statement, “whoever is able to travel to the House of Allah,” He may have meant the same type of ability that is a condition for all acts of worship—that is, general ability—or an additional type of ability. If the first were intended, there would have been no need to stipulate this condition, just as it was not stipulated in the verses concerning prayer and fasting. Thus it becomes clear that an additional ability is intended, and that is none other than financial ability.

Another point deserves mention here: Hajj is an act of worship that requires traveling a considerable distance. Therefore, its becoming obligatory depends on provisions and transport, just as jihad does. Regarding jihad, Allah says:

وَلَا عَلَى الَّذِينَ لَا يَجِدُونَ مَا يُنْفِقُونَ حَرَجٌ إِلَى قَوْلِهِ : وَلَا عَلَى الَّذِينَ إِذَا مَا أَتُوكَ لِتَحْمِلَمُ قلت لَا أَجِلُ مَا أَحْمِلُكُمْ عَلَيْهِ .

“There is no blame upon the weak, the ill, or those who lack the means to spend, provided they are sincere toward Allah and His Messenger. There is no cause for blame against those who do good. Allah is Most Forgiving, Most Merciful.”

“There is no blame upon those who came to you so that you might provide them with mounts, and you said: ‘I do not have any mounts on which I could carry you.’…..”

The book Al-Muhadhdhab states that if someone obtains enough money to acquire transport and provisions but needs that money to repay a debt, Hajj is not obligatory upon him, whether the debt is immediately due or payable later. An immediately due debt must be paid at once, whereas Hajj may be delayed; therefore, repayment of the debt takes priority over Hajj. A deferred debt likewise remains his responsibility. If he spends that money on Hajj, he will no longer have the necessary funds to repay the debt.

If he needs the money to buy a house, and such a house is essential for him, or if his family needs a domestic servant, Hajj is not obligatory upon him. If he needs to marry and fears that without marriage he will fall into adultery, he should marry first, since that need is immediate. If he needs the money to acquire merchandise with which he can earn the funds necessary for his expenses through trade, there is disagreement. Abu al-Abbas holds that Hajj is not obligatory upon him, because this is essential to him like a domestic servant and a house.

Al-Mughni states that if a person is owed a long-term debt and the debtor pays him enough to perform Hajj, Hajj becomes obligatory upon him because he has the ability. If he is owed money by a needy person or recovery of the debt is impossible, Hajj is not obligatory.

According to the Shafi‘is, when someone agrees to provide another person with a mount free of charge, the latter is not required to accept it, because accepting it exposes him to the donor’s reproach, and bearing such reproach is difficult. However, if his child is prepared to give him enough money to perform Hajj, Hajj becomes obligatory upon him, since he can perform it without fear of reproach. The Hanbalis say that it is not necessary to perform Hajj by accepting another person’s gift, and accepting it does not make him capable, whether the donor is a relative or a stranger, and whether the donor gives him transport, provisions, or cash.

5. Nothing must occur that obstructs the journey to Hajj, such as imprisonment or oppression by a government or powerful authority.

Hajj of Minors and Slaves: Hajj is not obligatory upon slaves or minors, but if they perform Hajj, it is valid. However, it does not exempt them from the obligatory Hajj of Islam. Ibn Abbas (may Allah be pleased with him) said that the Messenger of Allah ﷺ said: “If any child performs Hajj and then reaches adulthood, he must perform Hajj again when Hajj becomes obligatory upon him. If a slave performs Hajj and is then freed, he must perform Hajj again.” —Al-Tabarani. Sa’ib ibn Yazid said: “My father performed Hajj with the Messenger of Allah ﷺ during the Farewell Hajj, and I was seven years old.” —Ahmad, al-Bukhari, and al-Tirmidhi. Al-Tirmidhi also said: The scholars agree that if a child performs Hajj before reaching adulthood, then after reaching adulthood

he must perform Hajj again. Similarly, if a slave performs Hajj while enslaved and is then freed, he must perform Hajj again once he becomes capable. Ibn Abbas (may Allah be pleased with him) narrated: A woman brought a child to the Messenger of Allah ﷺ and asked: “Can this child perform Hajj?” He said: “Yes.” [This is the view of most scholars: if a minor performs acts of worship and righteous deeds, he receives their reward and it is recorded in his record of deeds. His bad deeds are not recorded, nor is he punished for them. Umar’s view was likewise.] “You will also receive a reward for it” [that is, for helping him perform Hajj and teaching him].

Jabir (may Allah be pleased with him) narrated that he said: We performed Hajj with the Messenger of Allah ﷺ. Women and children were with us. We recited the talbiyah and cast the pebbles on their behalf. —Ahmad and Ibn Majah.

If a child has sufficient understanding and can distinguish right from wrong, he will enter ihram himself and perform all the rites of Hajj himself. Otherwise, his guardian will enter ihram on his behalf, recite the talbiyah for him, perform tawaf and sa‘i, stand at Arafah, and cast the pebbles on his behalf.

If he reaches adulthood before standing at Arafah, or reaches adulthood while at Arafah, he will not need to perform Hajj again. The same applies to a slave who is freed. Malik and Ibn al-Mundhir hold that he must perform Hajj again, because the ihram was entered into as nafl and does not become obligatory.

Women’s Hajj: Hajj is obligatory upon women as it is upon men when all the conditions for Hajj to become obligatory are present. These conditions have already been mentioned. In the case of a woman, an additional condition is that her husband or a male mahram must accompany her on Hajj. A mahram means someone whom she can never marry, such as a brother, sister, father, daughter, mother, or son; her biological father, paternal aunt, nephew, niece, maternal nephew, maternal niece, and so on.

Ibn Abbas (may Allah be pleased with him) narrated that the Messenger of Allah ﷺ said: “No man should be alone with a woman without a mahram companion, and no woman should travel without a mahram.” A man stood and said: “O Messenger of Allah ﷺ, my wife has set out to perform Hajj, while I have enlisted for such-and-such battle.” The Messenger of Allah ﷺ said: “Go and perform Hajj with your wife.” —Al-Bukhari and Muslim. [The command of the Messenger of Allah ﷺ here indicates recommendation, because it is not obligatory for a husband or mahram to travel with his wife. The journey for Hajj involves considerable hardship and expense. No one is required to spend his own money and effort to help another person fulfill an obligation.]

Yahya ibn Ubbad said: A woman from Rayy wrote to Ibrahim al-Nakha‘i, saying: “I have not yet performed Hajj, one of the acts of worship of Islam. I have sufficient wealth, but I have no mahram companion.” He replied: “You are among those for whom Allah has not opened a way to perform Hajj.”

According to Abu Hanifah and his disciples, Ibrahim al-Nakha‘i, Hasan, al-Thawri, Ahmad, and Ishaq, having this—namely, a husband or mahram companion—is an essential condition for Hajj to become obligatory upon women and for them to be considered capable of Hajj.

Hafiz Ibn Hajar said: The well-known position of the Shafi‘i school is that a woman must have her husband, a mahram, or trustworthy female travel companions. Some have said that one female travel companion is sufficient if she is trustworthy. Al-Karabisi and Al-Muhadhdhab state that a woman may travel alone if the route is safe. However, these rulings apply to obligatory or wajib Hajj and Umrah.

The book Subul al-Salam states: A group of Imams have said that an elderly woman may travel without a mahram companion. The hadith narrated in Al-Bukhari from Adi ibn Hatim is cited as evidence for the view that a woman may travel without a husband or mahram if she has a trustworthy companion or the route is safe. Adi said: I was with the Messenger of Allah ﷺ when a man came to him and complained of hunger. Shortly afterward another man came and complained that he had been robbed. The Messenger of Allah ﷺ said: “O Adi, have you seen al-Hirah?”—the name of a village near Kufa. Adi said: “I have not seen it, though I have heard of it.” The Messenger of Allah ﷺ said: “If you live long, you will surely see a woman traveling alone from al-Hirah to Makkah and circumambulating the Sacred Ka‘bah, fearing no one except Allah.”

It is also cited as evidence that after Umar (may Allah be pleased with him) performed his final Hajj, he permitted the wives of the Messenger of Allah ﷺ to perform Hajj and sent Uthman and Abd al-Rahman ibn Awf with them. Uthman announced: “Beware, no one should approach the Mothers of the Believers or look toward them,” while they were in their respective camel howdahs.

If a woman travels alone and performs Hajj without her husband or a mahram, her Hajj is valid. Subul al-Salam states that Ibn Taymiyyah said: The Hajj of a woman without a mahram and the Hajj of one who lacks the means are valid. In short, those upon whom Hajj was not obligatory because they lacked the means—such as the poor, the sick, the crippled, those whose property was looted by bandits, and women who could not find a mahram companion—will have fulfilled the obligation if they perform all the rites of Hajj.

Some of them perform Hajj in a highly commendable manner, such as those who perform Hajj on foot. Others perform Hajj through financial means, such as those who perform Hajj by begging and women who perform Hajj without a mahram companion. The Hajj of all of them is valid, because they possess the qualifications for Hajj. If they incur any sin, it may have occurred during the journey, not in the act itself. Al-Mughni states: If one who lacks the means nevertheless sets out with difficulty, without provisions or transport, and performs Hajj, his Hajj is valid and sufficient.

Seeking the Wife’s Husband’s Permission for Hajj: Although Hajj is obligatory for the wife, it is recommended for her to seek her husband’s permission to perform it. If he gives permission, there is no issue; she may go to perform Hajj. If he does not give permission, she may still go for Hajj without his permission, because the husband has no right to prevent an obligatory Hajj. Hajj is an act of worship that has become obligatory upon her, and obedience to a created being while disobeying the Creator is not permissible. Once the wife begins this act of worship, she should complete Hajj without delay. Just as performing the prayer at its earliest time is her right, so too is performing Hajj. No one may prevent her or compel her to delay it. The same applies to a Hajj undertaken as the fulfillment of a vow, because it too is obligatory upon her like the obligatory Hajj. However, the husband has the right and authority to prevent her from performing a voluntary Hajj. For it is narrated in al-Daraqutni from Ibn Umar that a certain woman had both a husband and wealth, but her husband would not permit her to go for Hajj. Regarding her, the Messenger of Allah, peace and blessings be upon him, said: “She may not go for Hajj without her husband’s permission.”

If a person dies without performing an obligatory or wajib Hajj—whether Hajj had been obligatory upon him or he had vowed to perform it but died before completing it—it is the duty of his guardian to spend from the deceased’s estate to prepare someone who will perform Hajj on his behalf, just as it is the guardian’s responsibility to pay his debts.

It is narrated from Ibn Abbas that a woman from the Juhaynah tribe came to the Messenger of Allah, peace and blessings be upon him, and said: “My mother had vowed to perform Hajj, but she died before performing it. May I complete Hajj on her behalf?” The Messenger of Allah, peace and blessings be upon him, said: “Yes, perform Hajj on her behalf. Tell me, if your mother had owed a debt, would you not pay it? Pay Allah’s debt, for Allah has the greatest right to have debts repaid.” —Bukhari.

This hadith proves that if an obligatory or wajib Hajj remained due from a deceased person, it is necessary to perform it on his behalf, whether or not he had left a will. Every debt must be repaid unconditionally. Similarly, financial obligations such as expiations, zakat, and vows must also be discharged. This is the view of Ibn Abbas, Zayd ibn Thabit, Abu Hurayrah, and al-Shafi‘i. If Hajj and a debt both become due, but the estate is insufficient to pay both, Hajj must be given priority, because the Messenger of Allah, peace and blessings be upon him, said: “The debt owed to Allah has greater priority to be repaid.”

According to Imam Malik, it is obligatory to arrange Hajj on behalf of the deceased only when he had left a will to that effect. Hajj is an act of worship in which physical effort predominates, and therefore representation is not valid in it. If he left such a will, Hajj must be performed from one-third of his estate.

Hajj on Behalf of Another: Whoever becomes capable of performing Hajj but later becomes unable because of illness or old age must have Hajj performed on his behalf. Since he has abandoned hope of performing Hajj because of his incapacity, he is treated like a deceased person, and someone else may perform Hajj on his behalf. For it is stated in the hadith of al-Fadl ibn Abbas that during the Farewell Hajj a woman from the Khath‘am tribe said: “O Messenger of Allah, Allah has made Hajj obligatory upon His servants, but my father has become so old that he cannot remain seated firmly on a camel. May I perform Hajj on his behalf?” The Messenger of Allah, peace and blessings be upon him,

said: “Yes.” —All the collections of authentic hadith.

Al-Tirmidhi said: Several hadiths with authentic chains have been narrated from the Messenger of Allah, peace and blessings be upon him, on this matter. Most scholars, including the Companions, acted according to this hadith and considered it necessary to perform Hajj on behalf of a deceased person. Al-Thawri, Ibn al-Mubarak, al-Shafi‘i, Ahmad, and Ishaq also held this view.

Malik said: Hajj on his behalf is to be performed only when he leaves a will requesting that it be done. Ahmad, the Hanafis, al-Shafi‘i, Ibn al-Mubarak, and some others said that if a living person becomes unable to perform Hajj because of old age, Hajj may be performed on his behalf. The above hadith shows that women may perform Hajj on behalf of women or men. Nothing to the contrary has been stated in the Qur’an or hadith.

When a Disabled, Crippled, or Chronically Ill Person Becomes Healthy and Capable: If an ill person has someone perform Hajj on his behalf and then recovers, he is discharged from the obligation of his obligatory Hajj and does not have to perform Hajj a second time. Otherwise, this would result in Hajj becoming obligatory twice. This is Ahmad’s view.

However, according to most scholars, that Hajj performed on his behalf is not sufficient to discharge his obligation, because it has become clear that he had not completely despaired of recovery. The final condition is the one that must be taken into consideration. Ibn Hazm regarded the first view as stronger. He said: When the Messenger of Allah, peace and blessings be upon him, ordered Hajj to be performed on behalf of a person capable of performing it on foot or by riding, and assured that this would discharge him from Allah’s debt, it must unquestionably be accepted that his debt had been paid and that he had been released from the obligation. It is also beyond doubt that a completed obligation from which one has been released cannot be imposed again except on the basis of an unequivocal statement in the Qur’an or hadith. In this case, there is no statement whatsoever in the Qur’an or hadith requiring Hajj to be repeated. Had such repetition been necessary, the Messenger of Allah, peace and blessings be upon him, would certainly have stated it plainly. Although it is well known that an old person who is unable to ride at one time may become capable at another, the Messenger of Allah, peace and blessings be upon him, did not say that obligatory Hajj must be repeated. Therefore, there is no valid basis for imposing the duty of performing this obligation again. The obligation was properly fulfilled through the Hajj that had already been performed on his behalf.

Condition for Hajj on Behalf of Another: The condition for one who performs Hajj on behalf of someone else is that he must previously have performed his own Hajj. It is narrated from Ibn Abbas that the Messenger of Allah, peace and blessings be upon him, heard a man saying, “Labbayka on behalf of Shubrumah.” He immediately asked him, “Have you performed your own Hajj?” He replied, “No.” The Messenger of Allah, peace and blessings be upon him, then said: “Perform your own Hajj first, and then perform Hajj on behalf of Shubrumah.” —Abu Dawud, Ibn Majah.

This is the view of most scholars: a person who has not performed his own Hajj cannot validly perform Hajj on behalf of another.

Making a Vow to Perform Hajj While Hajj Is Already Obligatory: Ibn Abbas and Ikrimah gave the legal ruling that if a person performs the Hajj he vowed to perform before carrying out the obligatory Hajj due from him, both his obligatory Hajj and his vowed Hajj will be valid, and he will be discharged from both obligations. Ibn Umar and Ata gave the legal ruling that he should first perform the obligatory Hajj and then the vowed Hajj.

It Is Not Consistent with Islam to Refrain from Hajj and Marriage Despite Having the Ability: It is narrated from Ibn Abbas that the Messenger of Allah, peace and blessings be upon him, said: “In Islam, perpetual celibacy and remaining without Hajj are not permitted.” That is, it is not an Islamic practice to spend one’s life without performing Hajj despite having the means to do so, nor to remain celibate in imitation of Christian monasticism despite having the ability to marry. This hadith supports the view that a person who has not performed Hajj cannot perform Hajj on behalf of another. If such a person performs Hajj on behalf of someone else, it will be counted as his own Hajj. He will thereby be discharged from and released from his own obligatory obligation. Thus, the ruling against remaining without Hajj will be fulfilled. This is the view of al-Awza‘i, al-Shafi‘i, Ahmad, and Ishaq. Malik and al-Thawri, however, said: His Hajj will be according to his intention. Hasan al-Basri, Ata, al-Nakha‘i, and the proponents of rational opinion held the same view.

Taking a Loan for Hajj: Abdullah ibn Abi Awfa said: I asked the Messenger of Allah, peace and blessings be upon him, about a person who had not performed Hajj: may he take a loan in order to perform Hajj? He said: “No.” —Bayhaqi.

Hajj with Unlawful Wealth: According to most scholars, if someone performs Hajj using unlawful wealth, the Hajj will be completed, but the person performing it will be sinful. Imam Ahmad, on the other hand, said that the Hajj will not be completed. In fact, this is the soundest view, because an authentic hadith states: “Allah is pure and accepts only what is pure.” It is narrated from Abu Hurayrah that the Messenger of Allah, peace and blessings be upon him, said: When someone sets out to perform Hajj with lawful wealth, places his foot in the stirrup, and says, “Labbayka Allahumma labbayk” (Here I am, O Allah, here I am), a caller from heaven says: “Allah has accepted your Hajj repeatedly, because your provisions are lawful, your mount is lawful, and your Hajj is pure and free from sin.” But when someone sets out to perform Hajj with unlawful wealth, places his foot in the stirrup, and says, “Labbayk,” a caller from heaven says: “Allah will not accept your Hajj. Your provisions are unlawful and your wealth is unlawful. Your Hajj is polluted by sin, and you will receive no reward for it.”

Which Is Better: Hajj on Foot or Hajj by Mount? Hafiz Ibn Hajar wrote in Fath al-Bari: Ibn al-Mundhir said that scholars differed over whether Hajj on foot or Hajj by mount is better. Most held that Hajj by mount is better, because the Messenger of Allah, peace and blessings be upon him, did this; moreover, it makes supplication and humble pleading easier, and its benefits are comparatively greater. Ishaq ibn Rahwayh said that Hajj on foot is better because it involves greater hardship. It may also be said that the merit of Hajj on foot and Hajj by mount varies according to the individual and the circumstances. Bukhari narrates from Anas that the Messenger of Allah, peace and blessings be upon him, saw an old man performing Hajj supported by the shoulders of his two sons. He asked: “What is the matter with this man?” The people replied: “He vowed to perform Hajj on foot.” The Messenger of Allah, peace and blessings be upon him, said: “Allah’s greatness and majesty require that a wealthy man like this should not subject himself to hardship.” He ordered the old man to perform Hajj by mount.

Buying and Selling, Earning, and Renting Various Things among Pilgrims During Hajj: There is no harm if pilgrims buy and sell among themselves, rent things out, or earn income while performing Hajj and Umrah. Ibn Abbas said: In the early days of Islam, Muslims bought and sold various goods during the Hajj season in Mina, Arafah, and the nearby market of Dhu al-Majaz. But they feared that buying and selling while in ihram might harm their Hajj. Therefore Allah revealed: “There is no blame upon you if you seek bounty from your Lord” (that is, earn income). —Bukhari, Muslim, and Nasa’i. Ibn Abbas said: The people did not engage in buying and selling in Mina; that is, they abandoned it out of fear of sin. Therefore, through the verse, “There is no blame upon you if you seek bounty from Allah,” they were instructed to engage in trade after departing from Arafat. —Abu Dawud. Abu Umamah al-Taymi said to Ibn Umar: “I rent out riding animals during Hajj. Various people tell me that my Hajj will not be valid.” Ibn Umar said to him: “Do you not enter ihram and recite the talbiyah? Do you not circumambulate the House of Allah, depart from Arafat, and throw the pebbles?” He replied: “Certainly I do.” Ibn Umar said: “Then your Hajj is valid.” Ibn Umar further said: A man came to the Messenger of Allah, peace and blessings be upon him, and asked him the same kind of question you asked me. He gave no answer. After a while, the verse was revealed: “There is no blame upon you if you seek bounty from Allah.” Then the Messenger of Allah, peace and blessings be upon him, ordered that the man be brought. When he came, he recited the verse to him and said: “Your Hajj is valid.” —Abu Dawud. A man said to Ibn Abbas: “I perform various public tasks for wages and also perform Hajj with them. Will I receive a reward?” Ibn Abbas replied: “Yes. ‘They will have a share of the reward of what they have earned, and Allah is swift in reckoning.’” —Bayhaqi, al-Daraqutni.

3. The Hajj of the Messenger of Allah, peace and blessings be upon him

Muslim narrates that Muhammad ibn Ali ibn Husayn said: We went to Jabir ibn Abdullah. He asked about the condition of the people gathered there, and at one point he asked me as well. I said: “I am Muhammad ibn Ali ibn Husayn.” Immediately he extended his hand toward my head and stroked my chest. Then he said: “Welcome, nephew. Ask whatever you wish.” By then he had become blind. I asked him a question. The time for prayer then arrived, and he led us in prayer. Afterward I said: “Tell me, how did the Messenger of Allah, peace and blessings be upon him, perform Hajj?” He began counting with his hand, saying: “The Messenger of Allah, peace and blessings be upon him, spent nine years in Madinah without performing Hajj. Then, in the tenth year, it was announced that the Messenger of Allah, peace and blessings be upon him, had decided to perform Hajj. As soon as the announcement was made, many people gathered in Madinah. Everyone wished to perform Hajj with the Messenger of Allah, peace and blessings be upon him. We set out with him and arrived at Dhu al-Hulayfah. At that time, Asma bint Umays, the wife of Abu Bakr, gave birth to a son, who was named Muhammad ibn Abu Bakr. She sent a messenger to the Messenger of Allah, peace and blessings be upon him, to ask what she should do. The Messenger of Allah, peace and blessings be upon him, said: ‘Bathe, bind the private area with a broad cloth to stop the bleeding, tie its front and back ends, and enter ihram.’ Then the Messenger of Allah, peace and blessings be upon him, prayed. After the prayer, he mounted his she-camel, al-Qaswa. When his she-camel began to carry him forward, and we reached the open desert, I looked as far as my eyes could see in front of him, to his right, to his left, and behind him. I saw a vast number of people traveling, riding and on foot. The Messenger of Allah, peace and blessings be upon him, moved among us while the Qur’an was being revealed to him. He explained and clarified the verses that were revealed. We acted according to the way he acted. He recited the talbiyah aloud:

لبيك اللهم لبيك لبيك لا شَريكَ لَكَ لبيك إن الحمد والنِّعْمَةَ لَكَ وَالْمُلْكَ، لَا شَرِيكَ للقه

“O Allah, here we are at Your call; here we are. Here we are at Your call; You have no partner. Here we are. All praise, blessings, and sovereignty belong to You. You have no partner.”

The people began reciting this talbiyah in unison. The Messenger of Allah, peace and blessings be upon him, did not reject any part of their talbiyah; he recited his own talbiyah. Jabir said: We intended to do nothing except Hajj, and we did not even know what Umrah was. Finally, when we reached the Ka‘bah with him, he touched the Yemeni Corner with his hand, performed ramal for three circuits, and walked normally for four. Then he went to Maqam Ibrahim and recited: “Take the station of Ibrahim as a place of prayer.” He placed Maqam Ibrahim between himself and the Sacred Ka‘bah and prayed two rak‘ahs there, reciting Surat al-Ikhlas and Surat al-Kafirun. Then he returned to the Yemeni Corner and touched it with his hand. After that he left through the door and proceeded toward Safa. When he came near Safa, he said:إن الصفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ“Indeed, Safa and Marwah are among the symbols of Allah.” Then he said: “Allah began with Safa, and I begin with Safa.” He then began with Safa. He climbed it, saw the Noble Ka‘bah from there, faced the qiblah, declared Allah’s Oneness, and said Allahu Akbar. Then he said:

لا إله إلا الله وحده، أَنْجَزَ وَعَدَه، وَنَصَرَ عَبْدَهُ، وَهَزَمَ الأَحْزَابَ وَحْدَهُ .

“There is no god but Allah. He has no partner. Sovereignty belongs to Him, and praise belongs to Him. He has power over all things. There is no god but Allah; He is One and Unique. He fulfilled His promise, helped His servant, and alone defeated the opposing factions.” Then he supplicated. He made this supplication three times. Then he descended toward Marwah. When his two feet reached Batn al-Wadi, he performed sa‘i. When we began climbing, he began walking. When he reached Marwah, he did there what he had done at Safa. After completing the final circuit at Marwah, he said: “If I had known beforehand what I came to know afterward, I would not have brought the sacrificial animal and would have made this an Umrah. Therefore,”

“Whoever among you has not brought a sacrificial animal should remove his ihram and make it an Umrah.” Upon hearing this, Suraqah ibn Malik of the Khath‘am tribe stood up and said: “O Messenger of Allah, peace and blessings be upon him, is this arrangement only for this year, or is it forever?” The Messenger, peace and blessings be upon him, interlaced the fingers of one hand with those of the other and said: “Umrah has entered into Hajj”—twice. “No, rather it is forever.”

Ali brought a herd of sacrificial camels from Yemen for the Messenger, peace and blessings be upon him, and joined the Messenger of Allah, peace and blessings be upon him, in Hajj. We saw Fatimah remove her ihram, put on colored clothing, and apply kohl to her eyes. Ali disliked this, so Fatimah said: “My father ordered me to do so.” Later, when Ali was in Iraq, he would say: “I went to the Messenger, peace and blessings be upon him, to inform him of what Fatimah had done and ask whether what she had said about the Messenger was correct. I said to the Messenger of Allah, peace and blessings be upon him: ‘I disliked what Fatimah did.’ The Messenger of Allah, peace and blessings be upon him, said: ‘Fatimah has spoken the truth, Fatimah has spoken the truth. What did you say when you intended Hajj?’ Ali said: ‘I replied: O Allah, I enter ihram for the same purpose for which Your Messenger entered ihram.’ The Messenger, peace and blessings be upon him, said: ‘I have a sacrificial animal with me, so we will not remove our ihram.’” Jabir said: The herd of camels that Ali had brought consisted of one hundred camels. Then all the Companions removed their ihram and cut their hair, but the Messenger of Allah, peace and blessings be upon him, and those who had brought sacrificial animals did not remove their ihram. On the eighth of Dhu al-Hijjah, everyone set out toward Mina and entered ihram for Hajj. The Messenger, peace and blessings be upon him, rode his camel and prayed Zuhr, Asr, Maghrib, and Isha in Mina. Then he waited for a while until the sun rose. The Messenger, peace and blessings be upon him, ordered that a tent be erected for him at Namirah. He then set out. The Quraysh had no doubt that the Messenger, peace and blessings be upon him, would stay at al-Mash‘ar al-Haram, a mountain in Muzdalifah, as the Quraysh used to do during the Age of Ignorance [during the Age of Ignorance, the Quraysh stayed at the mountain of Muzdalifah called al-Mash‘ar al-Haram and did not proceed to the plain of Arafat, whereas the other Arabs crossed Muzdalifah and stayed at Arafat. The Quraysh thought that the Messenger, peace and blessings be upon him, would imitate them and stay at Muzdalifah. But he crossed Muzdalifah and stayed at Arafat, because Allah said: “Then depart from where all the people depart,” meaning where the general people went—that is, Arafat. The Quraysh stayed at Muzdalifah because it was within the Sacred Precinct. They boasted, saying: “We are the residents of Allah’s Sacred Precinct, so we will not go outside it.”].

Then the Messenger, peace and blessings be upon him, passed beyond Muzdalifah and reached Arafat. There he saw that a tent had been erected for him at Namirah, and he stayed there. When the sun began to decline, he ordered that his camel, al-Qaswa, be brought and reached the plain of Arafat at Batn al-Wadi. From there he addressed the people. In his address he said:

“Indeed, your blood and your wealth are sacred to you, just as this day of yours, this city of yours, and this month of yours are sacred. Know that every matter of the Age of Ignorance is abolished, and all killings from the Age of Ignorance are abolished—that is, retaliation is abolished. The first claim of blood retaliation from the Age of Ignorance that I abolish is the killing of Rabi‘ah ibn al-Harith. He had been nursed by the Banu Sa‘d, and Hudhayl killed him. The usury of the Age of Ignorance is abolished. The first usury that I abolish is our usury—the usury owed to Abbas ibn Abd al-Muttalib. It is entirely abolished. Fear Allah concerning women, for you have taken them under Allah’s protection and made their private parts lawful for yourselves on the basis of Allah’s word. You have rights over them: they must not allow anyone whom you dislike into your beds. If they do so, you may strike them in a way that causes no injury. Their food and clothing must be provided properly; that is your duty. I am leaving among you something which, if you hold fast to it, you will never go astray: the Book of Allah. You will be questioned about me. What will you say then?” The people said: “We bear witness that you conveyed Allah’s message to us, fulfilled your duty, and sincerely advised us.” The Messenger of Allah, peace and blessings be upon him, raised his index finger toward the sky, then turned it toward the people and pointed at them, saying three times: “O Allah, bear witness; O Allah, bear witness.” Then the call to prayer was given, followed by the iqamah, and he led the Zuhr prayer. Then the iqamah was given again and he led the Asr prayer. He offered no prayer between these two prayers [this proves that on the day of Arafah, Zuhr and Asr must be combined in the plain of Arafat. The entire Ummah unanimously agrees on this, though scholars differ regarding the reason. Imam Abu Hanifah and some Shafi‘i imams held that the reason is the ruling of worship, while most Shafi‘i imams held that the reason is the difficulty associated with travel].

Then the Messenger of Allah, peace and blessings be upon him, mounted the camel and reached the place of standing. He positioned the belly of his she-camel toward the hills, kept the place where the assembled people had gathered in front of him, and faced the qiblah.

He remained at Arafat until sunset. Then, as the sun’s yellow color gradually disappeared, he seated Usamah behind him. The Messenger of Allah, peace and blessings be upon him, urged his she-camel forward, pulled the reins firmly, raised his right hand, and said: “O people, proceed calmly, proceed calmly.” Whenever he reached a mountain along the way, he loosened the reins. Continuing in this manner, he arrived at Muzdalifah.

There he performed Maghrib and Isha with one call to prayer and two iqamahs, and he offered nothing between the two prayers. Then the Messenger, peace and blessings be upon him, lay down. At last dawn came, and after becoming certain that morning had arrived, he led the Fajr prayer with one call to prayer and one iqamah. Then he mounted al-Qaswa again and reached al-Mash‘ar al-Haram at Muzdalifah, where he supplicated to Allah and recited Allahu Akbar and La ilaha illallah. He remained at al-Mash‘ar al-Haram until dawn became fully clear. When the morning grew brighter, he urged his she-camel forward before sunrise and seated al-Fadl behind him. Al-Fadl was a very handsome young man. When the Messenger, peace and blessings be upon him, urged the she-camel forward as a signal to depart, women began passing nearby, and al-Fadl began looking at them. At that moment, the Messenger of Allah, peace and blessings be upon him, placed his hand over al-Fadl’s face. Al-Fadl immediately turned his face away and continued looking. The Messenger, peace and blessings be upon him, again placed his hand over his face and turned it away. In this way he reached Batn Muhassir. He urged the camel forward slightly and then proceeded along the middle route, which passes over the largest Jamrah—that is, a route different from the one used when going to Arafat. As on Eid, it is Sunnah to use different routes for going to and returning from Arafat. He reached the Jamrah near the tree and threw seven pebbles at it. He said Allahu Akbar with each throw and threw them from Batn al-Wadi—that is, with Mina, Arafat, and Muzdalifah to his right and Makkah to his left. Then he went to the place of sacrifice, where he personally sacrificed sixty-three animals. He then entrusted the task to Ali. Ali sacrificed the remaining animals and included the Messenger, peace and blessings be upon him, in his sacrifice. Some meat from each camel was then taken and cooked in a pot. The Messenger, peace and blessings be upon him, and Ali ate its meat and broth. Afterward, the Messenger of Allah, peace and blessings be upon him, mounted his camel, performed the Tawaf al-Ifadah at the Sacred Ka‘bah, and prayed Zuhr in Makkah. Then he came to the Banu Abd al-Muttalib, who were giving people Zamzam water, and said: “O Banu Abd al-Muttalib, draw water with buckets and ropes. If I did not fear that the people would consider giving Zamzam water part of Hajj and crowd you out of this task, I would draw and give water with you, for this is an immensely meritorious act.” At that time, the Banu Abd al-Muttalib gave the Messenger, peace and blessings be upon him, a bucket of water, and he drank from it.”

The scholars have said: This is an important, comprehensive, and extensive hadith rich in information. Qadi Iyad said: There has been much discussion concerning the legal rulings contained in this hadith. Ibn al-Mundhir wrote a large book on this hadith, in which he formulated more than one hundred and fifty fiqh rulings. He said: Had a detailed investigation been undertaken, even more rulings could have been formulated.

The scholars have said: This hadith proves that:

(1) Performing ghusl for ihram is Sunnah for menstruating and postpartum women as well, and all the more so for others.
(2) Menstruating and postpartum women should bind a special cloth at the vaginal opening to keep their bodies and clothing pure from menstrual discharge.
(3) The ihram of both is valid.
(4) Ihram should be entered after an obligatory or supererogatory prayer.
(5) The person in ihram must recite the talbiyah aloud.
(6) One should restrict oneself to the talbiyah recited by the Messenger of Allah (peace and blessings be upon him). There is no harm in adding something, such as what Umar (may Allah be pleased with him) used to say: “Here I am, O Possessor of abundant blessings; here I am, O Possessor of excellent favor; here I am before You, in fear of You and eagerly turning to You.”
(7) The pilgrim should first go to Makkah and perform Tawaf al-Qudum.
(8) Touching the Black Stone with the hand before tawaf.
(9) Performing ramal during the first three circuits of Tawaf al-Qudum—that is, walking somewhat briskly beyond the two Yemeni Corners, and then walking at a normal pace.
(10) After tawaf, going to Maqam Ibrahim and reciting the verse: وَاتَّخِذُوا مِن مقام إبرام مصلى“Take the station of Ibrahim as a place of prayer.” Then one should pray two rakahs with Maqam Ibrahim between oneself and the Ka‘bah. It is preferable to recite Surah al-Kafirun after al-Fatihah in the first rakah and Surah al-Ikhlas in the second.
(11) This hadith also shows that just as touching the Black Stone is Sunnah when entering al-Masjid al-Haram, it is likewise Sunnah when leaving. The scholars have agreed that touching the Black Stone is Sunnah. Similarly, one should perform sa‘i after tawaf, beginning at Safa and ascending it, face the qiblah, remember Allah, and supplicate three times. One should perform ramal between the two marked pillars. This ramal is to be performed in all seven circuits of sa‘i, not only in the first three as in Tawaf al-Qudum. One should likewise ascend Marwah as one ascends Safa, and remember Allah and supplicate. Once these acts are completed, the Umrah is complete. Then, by trimming or shaving the hair, one exits ihram. The Companions also performed Hajj in this manner. The Messenger (peace and blessings be upon him) ordered them to combine Hajj and Umrah. However, whoever performs Hajj qiran neither trims nor shaves his hair, but remains in ihram. Then the person who exited ihram after performing Umrah—that is, who intended Hajj tamattu‘—enters ihram with the intention of Hajj on the eighth of Dhu al-Hijjah, Yawm al-Tarwiyah. He and the pilgrim performing Hajj qiran enter ihram and go to Mina. It is Sunnah to pray the five daily prayers in Mina, from Zuhr on this day until Fajr the following day, and to spend the night there. This is the ninth night of Dhu al-Hijjah.

The ninth of Dhu al-Hijjah is the Day of Arafah. It is Sunnah not to leave Mina on this day until after praying the five daily prayers, and not to enter the plain of Arafat before the sun begins to decline. After praying Zuhr and Asr, the Messenger of Allah (peace and blessings be upon him) stayed at Namirah, which lies outside Arafat. Before praying these two prayers, he did not enter the place of standing in the plain of Arafah. It is Sunnah to pray some prayers between these two prayers and for the imam to deliver a sermon to the people. This is one of the Sunnah sermons of Hajj. The second Sunnah sermon is the sermon delivered before the Ka‘bah after Zuhr on the seventh of Dhu al-Hijjah. The third Sunnah sermon is the sermon of the Day of Sacrifice. The fourth Sunnah sermon is the sermon on the thirteenth of Dhu al-Hijjah.

The hadith mentions some Sunnahs and etiquettes related to Arafat. These include:

– Going to the place of standing in the plain of Arafat after praying Zuhr and Asr.
– It is preferable to remain at Arafat mounted.
– Staying near the place where the Messenger (peace and blessings be upon him) stood, close to the hills.
– Facing the qiblah while standing.
– Remaining there until sunset.
– Supplicating to Allah constantly while standing, raising the hands to chest level when supplicating, and departing from Arafat slowly and calmly after being certain that the sun has set. If the other pilgrims follow him, he should instruct them to do these things.

After reaching Muzdalifah, stopping to rest, praying Maghrib and Isha during the time of Isha with one call to prayer and two iqamahs, and not offering any supererogatory prayer between them. All scholars agree that these two prayers are to be combined; they differ only concerning the reason. Some say it is an act of worship, while others say the reason is being on a journey. One of the Sunnahs of staying at Muzdalifah is spending the night there. There is no disagreement that this is an act of worship; the disagreement concerns whether it is Sunnah or obligatory. Another Sunnah is to pray Fajr at Muzdalifah and then depart. After departing, one should stop at al-Mash‘ar al-Haram and supplicate. Remaining there for some time is also an act of worship.

Then depart from there after daylight has become bright. When reaching Batn al-Muhassir, proceed quickly, for it is the place where Allah’s wrath descended upon the elephant army of King Abraha. One should neither stop there nor proceed slowly.

Then, when reaching Jamrat al-Aqabah, stand in Batn al-Wadi and throw seven pebbles at the pillar, each the size of a bean seed. Say “Allahu akbar” with each throw.

Then go from there to the place of sacrifice and, if one has a sacrificial animal with him, slaughter it there. After the sacrifice, shave the head. Then go to Makkah and perform Tawaf al-Ziyarah. After that, everything prohibited to him because of ihram becomes lawful, including intercourse with his wife.

However, after throwing the pebbles at Jamrat al-Aqabah, if one has not performed Tawaf al-Ziyarah, everything becomes lawful except intercourse with one’s wife. This is the Hajj of the Messenger (peace and blessings be upon him). Whoever performs Hajj must follow it, for the Messenger (peace and blessings be upon him) said: “Take your acts of worship from me.” Hajj is correct and perfect only when completed by imitating and following him.

We shall now discuss, in detail and at every level, the scholars’ opinions and the rulings of all the schools concerning each act of Hajj.

4. Miqat

There are two types of miqat: the time miqat and the place miqat.

The time miqat: The time miqat refers to the times within which all the rites of Hajj must be completed, and outside which no act of Hajj is valid. Allah has explained this in the Noble Qur’an:

يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ قُلْ هِي مَوَاقِي لِلنَّاسِ وَالْحَقِّ وَقَالَ الْحَجَّ أَعْمر معلومات .

“They ask you about the new moons. Say: They are measures of time for people and for Hajj.” He also said: “Hajj is during well-known months.” That is, the time of Hajj consists of several known months.

The scholars agree that the months of Hajj refer to Shawwal and Dhu al-Qi‘dah. There is some disagreement concerning Dhu al-Hijjah: Is the entire month of Dhu al-Hijjah the time of Hajj, or only its first ten days?

The first view is that of Imam Malik, and the second is the view of Ibn Umar, Ibn Abbas, Ibn Masud, the Hanafis, al-Shafi‘i, and other scholars. Ibn Hazm considers Malik’s view preferable. He says that the verse states: “Several forbidden months.” It is not possible for several specific months expressed in the plural to mean only two months. Moreover, throwing the pebbles is one of the rites of Hajj and falls within Dhu al-Hijjah; it is performed on the thirteenth of that month. Tawaf al-Ziyarah, which is one of the obligatory rites of Hajj, may also unanimously be performed throughout the entire month of Dhu al-Hijjah. Thus there is no room for doubt that the time miqat consists of three months. The practical consequence of this disagreement appears in Hajj rites performed after the tenth of Dhu al-Hijjah. According to those who hold that the entire month of Dhu al-Hijjah is the miqat, no dam is required for delaying them. According to those who restrict the miqat to the tenth of Dhu al-Hijjah, a dam is required for the delay.

Entering ihram before the months of Hajj: According to Ibn Abbas, Ibn Umar, Jabir, and al-Shafi‘i, entering ihram is not valid outside the months of Hajj. (If one enters ihram for Hajj outside the months of Hajj, it is counted as ihram for Umrah and does not suffice for Hajj.)

Imam al-Bukhari said: According to Ibn Umar (may Allah be pleased with him), the months of Hajj are Shawwal, Dhu al-Qi‘dah, and the first ten days of Dhu al-Hijjah. According to Ibn Abbas, the Sunnah is not to enter ihram for Hajj except during the months of Hajj. Ibn Jarir narrated from Ibn Abbas: Entering ihram for Hajj is not valid except during the months of Hajj.

According to the Hanafi, Maliki, and Hanbali schools, entering ihram before the arrival of the months of Hajj is valid but disliked. Al-Shawkani preferred the first view. He said: Allah Most High specified several known months for performing the rites of Hajj. Because of this specification, entering ihram before the arrival of the months of Hajj has become strictly prohibited. Ihram is one of the acts of Hajj. Whoever claims that entering ihram before those months arrive is permissible must present evidence for that claim.

The place miqat: The place miqat consists of the places from which a person wishing to perform Hajj or Umrah

must enter ihram, and no pilgrim for Hajj or Umrah may pass beyond them without ihram. The Messenger of Allah (peace and blessings be upon him) designated these places. The miqat for the people of Madinah is Dhu al-Hulayfah, 450 km north of Makkah. For Syria, he designated al-Juhfah, 187 km northwest of Makkah. This place is near Rabigh, 204 km from Makkah. After the traces of al-Juhfah disappeared, Rabigh became the miqat for the people of Egypt and Syria and those traveling through Egypt and Syria. The miqat of the people of Najd is Qarn al-Manazil, a mountain east of Makkah from which Arafat can be seen, 94 km from Makkah. The miqat of the people of Yemen is Yalamlam, the name of a mountain 54 km south of Makkah. The miqat of the people of Iraq is Dhat Irq, a place 94 km northeast of Makkah.

These are the miqats designated and specified by the Messenger (peace and blessings be upon him). They apply to everyone passing through them, whether they are residents of those places or of another region. (For example, if a Syrian wishing to perform Hajj enters Madinah, his miqat is Dhu al-Hulayfah, since he must pass through Dhu al-Hulayfah. It is not permissible for him to delay ihram until reaching his original miqat at Rabigh. If he does so, he will be sinful, and according to most scholars a dam, meaning a sacrifice, will be obligatory upon him.) The Messenger (peace and blessings be upon him) said unambiguously: “These miqats are for the residents of these regions and for those who pass through them intending Hajj or Umrah.” If someone who is not a resident of these regions wishes to go to Makkah for Hajj or Umrah, he should enter ihram from these places. For a person residing in Makkah, his miqat is his residence in Makkah; if he wishes to perform Hajj, he enters ihram there. If he wishes to perform Umrah, his miqat is outside the boundary of the Haram. He must leave the Haram, go there, enter ihram, and return. At the very least, he must go as far as Tan‘im. Whoever lives between Makkah and the miqat has his residence as his miqat. Ibn Hazm said: Whoever travels to Makkah by a route that does not pass through any of these miqats should enter ihram from any point on the sea or land route.

Entering ihram before the miqat: Ibn al-Mundhir said: The scholars agree that the ihram of one who enters ihram before the miqat is valid, though it is disliked. This is because the Companions’ statement, “The Messenger designated Dhu al-Hulayfah as the miqat for the people of Madinah,” establishes the obligation to enter ihram from these miqats and prohibits altering them by adding or subtracting. Therefore, even if such alteration is not forbidden, it is certainly preferable to avoid it.

5. Ihram

Definition of ihram: Ihram means intending Hajj, intending Umrah, or intending both. It is a pillar of Hajj—that is, an obligatory and inseparable component—for Allah Most High said:

وَمَا أَمِرُوا إِلَّا لِيَعْبُدُوا اللهَ مُخْلِصِينَ لَهُ الدِّين .

“They were only commanded to worship Allah, sincerely devoting the religion to Him.” The Messenger (peace and blessings be upon him) also said: “Actions are determined by intentions, and every person will have only what he intended.” The reality and significance of intention have been discussed previously (see the chapter on ablution). It was stated there that the place of intention is the heart. Ibn al-Humam said: No narrator heard the Messenger (peace and blessings be upon him) say, “I intend Umrah or Hajj.”

There are certain rules and etiquettes of ihram that must be observed. We mention these rules below:

1. Cleanliness: trimming the nails and moustache, plucking the underarm hair, shaving the hair below the navel, performing ablution or ghusl—ghusl is preferable—and cleaning the beard and head hair. These acts achieve cleanliness. Ibn Umar (may Allah be pleased with him) said: Performing ghusl when intending ihram and when wishing to enter Makkah is Sunnah. —Al-Bazzar, al-Daraqutni, al-Hakim.

Ibn Abbas (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: Menstruating and postpartum women should perform ghusl with the intention of ghusl for ihram. Thereby, entering ihram and performing all the rites of Hajj or Umrah become permissible for her. However, she may not perform tawaf of the Ka‘bah until she becomes pure from menstruation or postpartum bleeding. —Ahmad, Abu Dawud, al-Tirmidhi. (This hadith proves that ihram is valid in a state of ritual impurity requiring ablution, that is, while in a state in which ablution is required.)

2. Avoiding stitched clothing and wearing the two garments of ihram. One is a wrap covering the upper half of the body, excluding the head, and the other is an unstitched lower garment covering the lower half of the body. It is preferable for both to be white, since white clothing is most beloved to Allah. Ibn Abbas (may Allah be pleased with him) said: The Messenger (peace and blessings be upon him) and his Companions departed after dismounting, applying oil, and putting on the wrap and lower garment. —Al-Bukhari.

3. Applying fragrance to the body and clothing, whether its effect remains after entering ihram or not. Although some scholars considered this disliked, this hadith refutes their view. Aishah (may Allah be pleased with her) said: “It is as though I can still see the parting of the Messenger’s hair gleaming because of the perfume while he was in ihram.” —Al-Bukhari and Muslim.

Al-Bukhari and Muslim also narrated from Aishah (may Allah be pleased with her): Before ihram, I would apply perfume to the Messenger (peace and blessings be upon him) for entering ihram and, after throwing the pebbles, before he exited ihram and performed tawaf of the Ka‘bah. Aishah said: We went to Makkah with the Messenger. During ihram, we would perfume our foreheads with musk. When one of us perspired, the musk would flow down her face. The Messenger saw this but did not forbid us. —Ahmad and Abu Dawud.

4. Two rakahs of prayer. One should make the intention for them as the Sunnah of ihram. In the first rakah, recite al-Kafirun after al-Fatihah, and in the second recite al-Ikhlas.

Ibn Umar (may Allah be pleased with him) said: The Messenger (peace and blessings be upon him) used to pray two rakahs at Dhu al-Hulayfah. —Muslim.

If one prays an obligatory prayer at this time, there is no need to pray any other prayer, just as whoever prays an obligatory prayer upon entering a mosque does not need to pray Tahiyyat al-Masjid.
How many types of ihram are there, and what are they? Ihram is of three types: 1. Qiran, 2. Tamattu‘, and 3. Ifrad. All three types of ihram are unanimously valid.

Aishah (may Allah be pleased with her) said: In the year of the Farewell Hajj, we set out with the Messenger (peace and blessings be upon him). Some of us entered ihram for Umrah, some for both Hajj and Umrah, and some only for Hajj. The Messenger entered ihram only for Hajj. Whoever entered ihram only for Umrah exited ihram after performing Tawaf al-Qudum, that is, tawaf upon reaching Makkah. Whoever entered ihram only for Hajj, or for both Hajj and Umrah, did not exit ihram through Tawaf al-Qudum; he exited ihram only through sacrifice and shaving his hair on the tenth of Dhu al-Hijjah. —Ahmad, al-Bukhari, Muslim, Malik.

Qiran and its meaning: It is entering ihram from the miqat for both Hajj and Umrah and saying during the talbiyah, “Labbayka bi-hajjin wa ‘umratin” (Here I am, O Allah, for Hajj and Umrah). Because of this form of ihram, the person in ihram must remain so until he has completed all the rites of Hajj and Umrah.

Tamattu‘ and its meaning: Performing Umrah during the months of Hajj and completing Hajj in the same year is called tamattu‘. It is called tamattu‘ (benefiting) because, by this method, a person in ihram can perform both acts of worship—Hajj and Umrah—in the months of Hajj of the same year without returning to his homeland. Moreover, after Umrah he can exit ihram and, like an ordinary person, wear stitched clothing, use perfume, and so forth. The method of tamattu‘ is to enter ihram from the miqat only for Umrah and say during the talbiyah: “Labbayka bi-‘umratin” (Here I am, O Allah, for Umrah).

With this form of ihram, the pilgrim remains in ihram until he reaches Makkah, performs tawaf of the Ka‘bah, performs sa‘i between Safa and Marwah, shaves or trims his hair, exits ihram, removes the ihram garments, puts on ordinary clothing, and all that had previously become forbidden to him because of ihram becomes lawful. Then, when the eighth of Dhu al-Hijjah arrives, he enters ihram from Makkah for Hajj.

It is stated in Fath al-Bari that, according to most scholars, tamattu‘ means that one person performs Hajj and Umrah in the months of Hajj of the same year, during the same journey, performing Umrah first. If any one of these conditions is absent, it is not tamattu‘.

The meaning of ifrad: A person intending Hajj enters ihram from the miqat solely for Hajj and recites the talbiyah, “Labbayka bi-hajj” (Here I am, O Allah, for Hajj). The person in ihram for ifrad remains in ihram until all the rites of Hajj are completed. Afterwards, he may perform Umrah if he wishes.

The jurists differ concerning which of the three types of ihram is best. (The reason for this disagreement is their difference over which type the Messenger (peace and blessings be upon him) performed. The sound view is that he performed qiran, because he brought a sacrificial animal with him.) According to the Shafi‘i school, ifrad and tamattu‘ are better than qiran, because the person performing tamattu‘ or ifrad can complete both Hajj and Umrah fully, whereas the person performing qiran performs only the rites of Hajj. The Shafi‘is also reported two views concerning tamattu‘ and ifrad: one holds that tamattu‘ is better, and the other that ifrad is better. The Hanafis say that qiran is better than tamattu‘ and ifrad, and tamattu‘ is better than ifrad. According to the Malikis, ifrad is better than tamattu‘ and qiran. According to the Hanbalis, tamattu‘ and qiran are better than ifrad. The Hanbali view is easier and more flexible for the general public. It is also what the Messenger (peace and blessings be upon him) desired for himself and ordered his Companions to do.

Muslim narrated from Jabir (may Allah be pleased with him). Jabir said: We, the Companions of the Messenger, used to enter ihram only for Hajj. On the morning of the fourth of Dhu al-Hijjah, the Messenger of Allah (peace and blessings be upon him) came and ordered us to exit ihram. He said: Become lawful and approach your wives. He did not make this obligatory, but he made wives lawful for their husbands. We said: Why has he ordered us to do this when only five days remain before the Day of Arafah? We will approach our wives and then go to Arafah in a state in which we are still impure. On hearing this, the Messenger (peace and blessings be upon him) addressed us: You know that I fear Allah more than you, am more truthful than you, and am more righteous than you. If I had not brought a sacrificial animal with me, I too would have exited ihram as you have. If I had been seeking ease for myself, I would not have brought a sacrificial animal. Therefore, exit ihram. So we exited ihram, listened to the command, and obeyed.

Entering ihram in a general manner is also permissible. If, because he does not know the classifications and details of ihram, a person enters ihram with the intention only of fulfilling the obligatory duty assigned by Allah, without specifying any of the three types, his ihram is valid and sound. The scholars say: If someone enters ihram and recites the talbiyah merely by following others, intending worship, without naming any type and without even forming a specific intention in his mind—without specifying ifrad, qiran, or tamattu‘—his Hajj will also be valid. He may perform any one of the three. The tawaf and sa‘i of those performing qiran and tamattu‘, and ifrad alone for the residents of the Haram:

Ibn Abbas was asked about Hajj tamattu‘. He said: During the Farewell Hajj, the Ansar, the Muhajirun, and the wives of the Messenger of Allah (peace and blessings be upon him) entered ihram. We also entered ihram. When we reached Makkah, the Messenger said: Turn your ihram for Hajj into ihram for Umrah as well. The one who brought a sacrificial animal with him is an exception. We performed tawaf of the House of Allah and sa‘i between Safa and Marwah; we approached our wives and put on clothing. The Messenger said: Whoever has brought a sacrificial animal with him may not exit ihram until the animal reaches the designated place of sacrifice. Then, on the evening of the eighth of Dhu al-Hijjah, we were ordered to enter ihram for Hajj. After completing the rites of Hajj, we came to Makkah, performed tawaf of the Ka‘bah, and performed sa‘i between Safa and Marwah. Thus we completed Hajj, while the obligation of sacrifice remained upon us. As Allah said:

فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَقِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ، فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ فِي الْحَجِّ وسَبْعَةِ إِذَا رَجَعْتُمْ إِلَى أَمْصَارِكُمْ.

“Whoever benefits from Umrah until Hajj should offer whatever sacrifice is easy for him. Whoever is unable to offer a sacrifice should fast three days during Hajj and seven days after returning home.” A goat suffices for the sacrifice. Thus they completed two acts of worship, Hajj and Umrah, in one year. Allah Most High revealed this in His Book and through the Sunnah of His Messenger, and permitted it for all people except the residents of Makkah. Allah said:

ذلك لِمَنْ لَمْ يَكُن أَهْلَهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ .

“This is for those whose families are not present in the vicinity of al-Masjid al-Haram.” The months that Allah has designated as the months of Hajj are Shawwal, Dhu al-Qi‘dah, and Dhu al-Hijjah. Whoever performs tamattu‘ during these months is subject to the ruling of sacrifice or fasting. —Al-Bukhari.

1. This hadith proves that the residents of the Haram sanctuary may perform neither tamattu nor qiran. Whether they perform Hajj or Umrah, they must perform ifrad. (However, according to Malik, al-Shafi‘i, and Ahmad, the residents of Makkah may perform tamattu and qiran; these are not makruh for them.)

This is the view of Ibn Abbas and Abu Hanifah, who cite the aforementioned verse as evidence. There is disagreement regarding who is meant by the residents of al-Masjid al-Haram. According to Malik, they are the residents of Makkah. al-Tahawi gives preference to this view. According to Ibn Abbas, Tawus, and others, it means the residents of the nearest place within the distance at which shortening the prayer is permitted from the Haram sanctuary. Ibn Jarir supported this view. The Hanafis

hold that they are those whose families reside at the miqat or nearer than it. It should be noted that the place of residence is what counts, not the place of birth.

The hadith also shows that the person performing tamattu must first perform tawaf and sa‘i for Umrah. Thus, tawaf al-qudum is not required of him. After standing at Arafah, he must perform tawaf al-ziyarah and then sa‘i.

Regarding qiran, the majority of scholars hold that the rites of Hajj are sufficient for him. After standing at Arafah, he need perform only one tawaf al-ziyarah and one sa‘i. This one tawaf and one sa‘i suffice for both his Hajj and Umrah, as they do for one performing ifrad Hajj. (The only difference is that in qiran one intends both Hajj and Umrah, whereas in ifrad one intends only Hajj.)

Narrated from Jabir, may Allah be pleased with him: The Messenger of Allah, peace and blessings be upon him, said that one who assumes ihram for Hajj and Umrah is sufficiently served by one tawaf and one sa‘i. —al-Tirmidhi.

Narrated from Ibn Umar, may Allah be pleased with him: The Messenger, peace and blessings be upon him, said: One who assumes ihram for Hajj and Umrah is sufficiently served by one tawaf and one sa‘i. —al-Tirmidhi.

Muslim narrated that the Messenger of Allah, peace and blessings be upon him, said to Aishah: Your tawaf of the Ka‘bah and of Safa and Marwah is sufficient for your Hajj and Umrah.

According to Abu Hanifah, two tawafs and two sa‘is are required for Hajj and Umrah. However, the first view is preferable, because its evidence is stronger.

This hadith further shows that sacrifice is required of both the person performing qiran and the person performing tamattu.

At least one goat must be sacrificed. If he is unable to do so, he must fast three days during Hajj and seven days after returning home. The three fasts during Hajj are preferably observed within the first ten days of Dhu al-Hijjah, before the Day of Arafah. Some scholars, including Tawus and Mujahid, ruled that it is also permissible to observe them at the beginning of Shawwal. According to Ibn Umar, may Allah be pleased with him, these three fasts should be observed as follows: one day before the eighth of Dhu al-Hijjah, on the eighth of Dhu al-Hijjah, and on the ninth of Dhu al-Hijjah. If one misses a day or observes part of them before Eid, it is permissible for him to complete the remaining fasts during the Days of Tashriq. Aishah and Ibn Umar, may Allah be pleased with them, said: Fasting during the Days of Tashriq is not permissible, except for the one who cannot offer a sacrifice. —al-Bukhari.

If it is not possible to observe the three fasts during Hajj, they must be made up later. The remaining seven fasts must be observed after returning home. Some say they may be observed after returning to one’s caravan. According to the latter view, fasting during the journey is permissible. These ten fasts need not be observed consecutively. When he makes the intention and enters ihram, he must recite the talbiyah.

6. The Talbiyah (Saying Labbayka)

Definition and ruling of the talbiyah: The scholars unanimously agree that the talbiyah is a prescribed rite of Hajj. Umm Salamah, may Allah be pleased with her, narrated that the Messenger of Allah, peace and blessings be upon him, said: O descendants of Muhammad, whoever among you performs Hajj should recite the talbiyah during his Hajj. —Ahmad, Ibn Hibban. (According to al-Zamakhshari, the word labbayka means that the servant remains constantly obedient to You.) There is disagreement regarding how necessary saying labbayka is in Islamic law, when it should be said, and what happens if it is delayed. According to al-Shafi‘i and Ahmad, it is sunnah, and saying it along with entering ihram is mustahabb. If someone intends Hajj or Umrah but does not pronounce the talbiyah, his Hajj and Umrah are valid, and he need not offer any expiation, because according to al-Shafi‘i and Ahmad, ihram is valid through intention alone.

According to the Hanafis, the talbiyah, its substitute, a supplication or tasbih with a similar meaning, and bringing a sacrificial animal are among the conditions of ihram. Thus, ihram is not valid without the talbiyah or tasbih and without bringing a sacrificial animal. The basis of this Hanafi statement is that ihram, in their view, consists of the combination of intention and one of the acts of Hajj. Thus, when someone intends ihram and performs any act of Hajj—such as reciting tasbih or the talbiyah, or bringing a sacrificial animal without reciting the talbiyah—his entry into ihram is complete. However, because he omitted the talbiyah, he must offer a dam (sacrifice). The well-known view of the Maliki school is that reciting the talbiyah is wajib. If one abandons the talbiyah or does not recite it immediately after entering ihram, a person capable of offering a sacrifice is required to do so.

The wording of the talbiyah: Narrated from Ibn Umar, may Allah be pleased with him, the talbiyah of the Messenger, peace and blessings be upon him, was as follows:

لبيك اللهم لبيك لبيك لا شريك لك لبيك إن الحمد والنِّعْمَةَ لَكَ وَالْمُلْكَ، لَا خَرِيكَ لَكَ.

Nafi‘ said: Abdullah ibn Umar would add to it: “Here I am, O Allah, here I am; here I am, and at Your service; all good is in Your hands; here I am. To You are my desire and my hope.” The scholars consider it mustahabb to restrict oneself to the talbiyah of the Messenger, peace and blessings be upon him. They differ regarding adding words to it. However, according to the majority of scholars, there is no harm in adding words, since many Companions, including Ibn Umar, would add words, and the Messenger, peace and blessings be upon him, heard them without objecting. —Abu Dawud, al-Bayhaqi.

Malik and Abu Yusuf consider adding to the talbiyah of the Messenger, peace and blessings be upon him, makruh.

The virtue of the talbiyah: Ibn Majah narrated from Jabir, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: If a person in ihram spends the entire day reciting the talbiyah until sunset, his sins will disappear, and he will become as innocent as a newborn child.

Al-Tabarani narrated from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: Whenever someone recites the talbiyah, he receives glad tidings, and whenever someone recites takbir—that is, says Allahu akbar—he receives glad tidings. They asked: O Messenger of Allah, glad tidings of Paradise? He said: Yes.

Sahl ibn Sa‘d narrated that the Messenger of Allah, peace and blessings be upon him, said: Whenever a Muslim recites the talbiyah, every tree, stone, and pebble to his right and left recites the talbiyah with him, until the earth is severed from here to there. —Ibn Majah, al-Bayhaqi, al-Tirmidhi, and al-Hakim.

It is mustahabb to recite the talbiyah aloud. Zayd ibn Khalid, may Allah be pleased with him, narrated that the Messenger, peace and blessings be upon him, said: Gabriel came to me and said: Command your Companions to recite the talbiyah aloud; this is a symbol of Hajj. —Ibn Majah, Ahmad, Ibn Khuzaymah, and al-Hakim.

Abu Bakr, may Allah be pleased with him, narrated that the Messenger, peace and blessings be upon him, was asked: Which type of Hajj is best? He said: The one in which the talbiyah is recited aloud and an animal is sacrificed. —al-Tirmidhi, Ibn Majah.
Abu Hazim said: When the Companions of the Messenger, peace and blessings be upon him, entered ihram, their voices became extremely loud before they had even reached Rawha. On the basis of these hadiths, most scholars prefer reciting the talbiyah aloud.

Imam Malik said: The talbiyah should not be recited aloud in small mosques; it is sufficient to make oneself hear it. It should be recited aloud only in the Minar Mosque and al-Masjid al-Haram. This applies to men.

Women should recite the talbiyah at a volume audible only to themselves and those nearby. Reciting it louder than this is makruh. Ata said: Men should recite it aloud, while women should recite it only loudly enough for themselves to hear. Situations in which reciting the talbiyah is mustahabb: Reciting the talbiyah is mustahabb in various situations, such as when mounting or dismounting a riding animal, whenever ascending a high place or descending to a low place, meeting another rider, after every prayer, and during the last part of the night. According to Imam al-Shafi‘i, reciting it is mustahabb in all circumstances.

The time for the talbiyah: The person in ihram should begin reciting the talbiyah from the time he enters ihram and continue until he throws the first pebble at the last Jamrat al-Aqabah on the Day of Sacrifice. He should stop reciting it after the first pebble, because the Messenger, peace and blessings be upon him, continuously recited the talbiyah until he reached the jamrah. —All the authentic hadith collections.

This is the view of the Hanafis, al-Shafi‘i, al-Thawri, and most scholars.

Ahmad and Ishaq said: He should recite the talbiyah until he has thrown all the pebbles, then stop. Malik said: He should recite it until the sun declines on the Day of Arafah, then stop. This applies to Hajj. The person performing Umrah, however, should recite the talbiyah until he touches the Black Stone, because Ibn Abbas narrated that the Messenger of Allah, peace and blessings be upon him, stopped reciting the talbiyah during Umrah when he touched the Black Stone. —al-Tirmidhi.

Most scholars acted according to this. [Al-Tirmidhi said: If one enters ihram from the miqat, he should stop reciting the talbiyah as soon as he enters the Haram sanctuary. If he enters ihram from Jarana or Tan‘im, he should stop reciting the talbiyah as soon as he enters the residential area of Makkah.]

Sending blessings upon the Messenger, peace and blessings be upon him, and supplicating after the talbiyah: Qasim ibn Muhammad ibn Abu Bakr narrated that after a person finishes reciting the talbiyah, it is mustahabb for him to send blessings or salutations upon the Messenger, peace and blessings be upon him. After the talbiyah, the Messenger of Allah, peace and blessings be upon him, would ask Allah for forgiveness and His pleasure, and seek Allah’s protection from evil people. —al-Tabarani.

7. Actions Permitted for the Person in Ihram:

1. Bathing and changing the ihram garments: Ibrahim al-Nakha‘i said: When our imams came to the Well of Maimun, they would bathe and wear good clothing. When Ibn Abbas entered the bathhouse of Juhfah, he was in ihram. He was asked: Are you entering the bathhouse while in ihram? He replied: Allah Most High has no need of the dirt and filth on our bodies.

Jabir, may Allah be pleased with him, narrated that a person in ihram should bathe and wash his clothes. Abdullah ibn Hunayn said: Ibn Abbas and al-Miswar disputed at Abwa. Ibn Abbas said that a person in ihram may wash his head, while al-Miswar said that he may not. Ibn Abbas then sent me to Abu Ayyub al-Ansari. I found him bathing between the two sides of a pool, with a garment covering him. I greeted him, and he asked: Who are you? I replied: I am Abdullah ibn Hunayn. Ibn Abbas sent me to you to ask how the Messenger, peace and blessings be upon him, used to bathe while in ihram. Abu Ayyub placed his hand on the garment and lowered it from his head, exposing his head to me. Then he said: Everyone pours water over his body, and I am doing so. He then poured water over his head and rubbed it with his hands, moving them forward and backward. Then he said: I saw the Messenger, peace and blessings be upon him, bathe in this manner. —All the authentic hadith collections except al-Tirmidhi.

Al-Bukhari added in his narration: Then I returned to Ibn Abbas and al-Miswar. Al-Miswar said to Ibn Abbas: I will never argue with you again. Al-Shawkani said: This hadith proves that bathing is permissible for the person in ihram, and that covering the head with one’s hand while bathing is also permissible. Ibn al-Mundhir said: The scholars unanimously agree that bathing is obligatory for a person in ihram who enters a state of impurity due to ejaculation. They differ regarding bathing in other circumstances. Malik narrated from Nafi‘ in his Muwatta that Ibn Umar would not wash his head while in ihram except after a wet dream. Malik also narrated that it is makruh for a person in ihram to submerge his head in water. Using soap and similar substances to remove dirt is permissible. According to al-Shafi‘i and the Hanbalis, it is permissible for a person in ihram to bathe with scented soap. Likewise, loosening the hair, undoing a braid, and combing it are permissible. The Messenger, peace and blessings be upon him, told Aishah, may Allah be pleased with her: Undo your hair and comb it. —Muslim.

Al-Nawawi said: According to us, loosening the hair and combing it are permissible for a person in ihram, but care must be taken not to pull out any hair. Combing without a reason is makruh. There is no harm in carrying one’s belongings on one’s head.

2. Wearing short trousers: Al-Bukhari narrated from Aishah, may Allah be pleased with her, that she did not consider it problematic for a person in ihram to wear short trousers. (This was Aishah’s personal opinion. The majority hold that there is no difference between trousers and short trousers as sewn clothing; both are prohibited for a person in ihram. —Fath al-Bari.)

3. Covering the face: Al-Shafi‘i and Sa‘id ibn Mansur narrated from Qasim that Uthman, Zayd ibn Thabit, and Marwan used to cover their faces while in ihram. Tawus said: A person in ihram may cover his face to protect himself from dust. Mujahid said: When strong winds blew during ihram, the Companions would cover their faces, and no one objected.

4. Women wearing socks: Abu Dawud and al-Shafi‘i narrated from Aishah, may Allah be pleased with her, that the Messenger, peace and blessings be upon him, permitted women to wear socks.

5. Covering the head by mistake: The Shafi‘is say: If someone covers his head or wears a shirt by mistake, there is no harm in it. Ata said: He need not offer any expiation or the like, but he must ask Allah for forgiveness. According to the Hanafis, he must offer a fidyah. A similar disagreement exists regarding using perfume unknowingly or by mistake. The Shafi‘i principle is that ignorance and mistake are considered excuses in any prohibited act, so no fidyah is required. If harm results from it, such as hunting, shaving the hair, or cutting the nails, that is different. This will be discussed later.

6. Bloodletting, lancing boils, extracting teeth, and cutting veins: The Messenger, peace and blessings be upon him, had blood let from the middle of his head while in ihram. There is evidence for this. [Ibn Taymiyyah said: Bloodletting cannot be performed without shaving part of the hair.]

Malik said: When necessary, there is no harm in lancing a boil, binding a wound, or cutting a vein. Ibn Abbas, may Allah be pleased with him, said: A person in ihram may extract a tooth and lance a boil.
Al-Nawawi said: If a person in ihram wishes to have blood let without necessity, it must be determined whether this involves cutting the hair. If it does, such bloodletting is forbidden because it involves cutting the hair. Otherwise, according to most scholars, it is not forbidden, though Malik considers it makruh. According to al-Hasan, fidyah is required even if no hair is cut. If bloodletting is necessary, cutting the hair is permissible, but fidyah must be offered. According to the Zahiri school, fidyah is required only when the hair of the head is cut.

7. Scratching the head and body: Aishah, may Allah be pleased with her, was asked whether a person in ihram may scratch and rub his body. She replied: Yes; indeed, he should scratch and rub it thoroughly. —al-Bukhari, Muslim, and Malik. Malik added that Aishah said: If my hands were tied, I would scratch and rub myself with my feet. Similar reports have been narrated from Ibn Abbas, Jabir, Sa‘id, Ata, and Ibrahim al-Nakha‘i.

8–9. Looking in a mirror and smelling perfume: Al-Bukhari narrated from Ibn Abbas, may Allah be pleased with him:

A person in ihram may smell perfume, look in a mirror, and maintain his health by consuming oil and clarified butter.

It is narrated from Umar ibn Abd al-Aziz, may Allah be pleased with him, that he would look in a mirror and use a miswak while in ihram.

Ibn al-Mundhir said: The scholars unanimously agree that it is permissible for a person in ihram to eat oil, fat, and clarified butter, but forbidden for him to apply perfume to his entire body. According to the Hanafis, it is makruh to stay in a house containing perfume or similar scented substances, whether or not one intends to smell them. According to the Hanbalis and Shafi‘is, it is forbidden if one intends to smell the fragrance, but not otherwise.

According to the Shafi‘i school, it is permissible to sit near a perfume seller where perfume spreads through the air. This does not amount to intentionally using perfume, though avoiding it is mustahabb. However, in particular places where one draws closer to Allah, avoiding it is not mustahabb—for example, sitting near the Ka‘bah, which has been perfumed. There it is not makruh, because sitting near the Ka‘bah helps one draw closer to Allah. Thus, avoiding fragrance is not mustahabb when it serves a proper purpose. It is permissible to carry perfume in a vial, bottle, or pouch, and no fidyah is required.
10–11. Carrying a money pouch around the waist while in ihram: Ibn Abbas, may Allah be pleased with him, said: There is no harm in a person in ihram carrying a money pouch or wearing a ring.

12. Applying kohl: Ibn Abbas, may Allah be pleased with him, said: A person in ihram may use unscented kohl, whether or not his eyes are watering. It is unanimously permissible to use kohl for medical treatment rather than adornment.

13. The person in ihram using an umbrella, tent, or the shade of a roof or anything similar: Abdullah ibn Amir, may Allah be pleased with him, said: I went out with Umar, may Allah be pleased with him. He had a tent erected and took shelter in its shade. Ibn

Umm Husayn, may Allah be pleased with her, said: I performed the Farewell Hajj with the Messenger of Allah, peace and blessings be upon him. At that time I saw Usamah and Bilal: one of them was holding the bridle of the Messenger’s she-camel, while the other lifted his garment to shield him from the intense sun. In this manner he threw the stones at the jamrah. —Ahmad and Muslim.

Ata said: A person in ihram may shade himself from the sun and protect himself from rain and wind. Ibrahim al-Nakha‘i said: Aswad ibn Yazid placed a blanket over his head to protect himself from rain while he was in ihram.

14. Applying henna: According to the Hanbalis, it is not forbidden for a person in ihram, whether male or female, to apply henna to any part of the body other than the head. According to the Shafi‘i school, while in ihram it is permissible for a man to apply henna to every part of his body except his two feet and two hands. Applying henna to the hands and feet without necessity is forbidden. Dark henna should not be applied to the head. Applying henna is makruh for a woman in ihram. However, it is forbidden for her to apply henna during the waiting period following her husband’s death.

Applying henna in decorative designs is likewise forbidden. According to the Hanafi and Maliki schools, it is not permissible for a person in ihram, male or female, to apply henna to any part of the body, because it is a perfume, which is forbidden for a person in ihram. The mother of Mawla bint Hakim said: The Messenger of Allah, peace and blessings be upon him, told Umm Salamah, may Allah be pleased with her: Do not use perfume while in ihram, and do not touch henna, because it is perfume. —al-Tabarani and al-Bayhaqi.

15. Striking a servant for the purpose of instruction: Asma bint Abu Bakr, may Allah be pleased with her, said: We set out for Hajj with the Messenger of Allah, peace and blessings be upon him. When we reached Araj, the Messenger, peace and blessings be upon him, and we stopped to rest. Aishah, may Allah be pleased with her, sat beside the Messenger of Allah, peace and blessings be upon him, and I sat beside Abu Bakr. The travel provisions of the Messenger, peace and blessings be upon him, and Abu Bakr were together and were with one of Abu Bakr’s servants. Abu Bakr, may Allah be pleased with him, was waiting for his servant. He arrived, but his camel was not with him. Abu Bakr asked: Where is your camel? He replied: I lost it last night. Abu Bakr said: Only one camel, and you lost it too? Then he struck him. The Messenger, peace and blessings be upon him, saw this and began to smile. He said: Look at this person in ihram—what has he done? He kept repeating only, Look at this person in ihram; what is he doing? and smiling. He said nothing more. —Ahmad, Abu Dawud, and Ibn Majah.

16. Killing flies, ticks, and ants: A man asked Ata whether ticks crawling on the body and ants may be killed during ihram. He replied: Remove whatever is not part of your body. Ibn Abbas, may Allah be pleased with him, said: A person in ihram may kill ticks of every size. It is permissible to remove ticks from the body of his camel. Ikrimah said: While Ibn Abbas was in ihram, he ordered him to remove a tick from a camel. Ikrimah disliked this order. Ibn Abbas said: Go and slaughter the camel. Ikrimah immediately slaughtered it. Ibn Abbas mildly reproached him and said: Now how many ticks, large and small, have you killed from this camel?

17. Killing five exceptional animals and every harmful animal: Aishah, may Allah be pleased with her, said: The Messenger of Allah, peace and blessings be upon him, said: Five animals are exceptional; they may be killed during ihram both inside and outside the Haram sanctuary: the crow, the kite, the scorpion, the mouse, and the biting dog. —Muslim and al-Bukhari. Al-Bukhari added the snake to these.

It is unanimously permissible to kill even the small crow that eats crops while in ihram. A biting dog means an animal that bites people, frightens them, and attacks them, such as a lion or tiger.

Allah Most High said:

يَسْأَلُونَكَ مَاذَا أَحِلَّ لَمْ ؟ قُلْ أَحِلَّ لَكُمُ الطَّيِّبَاتِ، وَمَا عَلَّمْتُم مِنَ الْجَوَارِحِ مُكَذِّبِينَ تَعْلَمُونَهُنَّ ما علمكم الله .

“They ask you what has been made lawful for them. Say: The good things have been made lawful for you, and the hunting animals and birds that you have trained for hunting, as Allah has taught you.” Hunting animals and birds refers to predatory animals and birds trained to capture and bring back prey, such as dogs and falcons. According to the Hanafi school, the word dog refers only to dogs and tigers, and nothing else. Ibn Taymiyyah said: It is permissible for a person in ihram to kill animals that naturally harm people, such as snakes, scorpions, mice, crows, and biting dogs.

Moreover, it is permissible to resist those people and animals that persecute and oppress him. Indeed, if any of them attacks him and will not desist except by fighting him, then it is also permissible to fight it. For the Messenger of Allah (peace and blessings be upon him) said: “Whoever is killed while defending his property is a martyr; whoever is killed while defending his life is a martyr; whoever is killed while defending his religion is a martyr; and whoever is killed while defending his honor is a martyr.” When lice or mosquitoes bite a person in ihram, it is permissible for him to kill them, and he need not offer any expiation for doing so. Nevertheless, driving them away is better than killing them. According to the majority of scholars, no expiation is required for killing predatory animals such as tigers and lions either. Picking lice from one’s head without suffering any discomfort is a form of amusement and is improper. However, no expiation is required if one does so.

8. Things Forbidden to the Muhrim

The Shariah has prohibited and forbidden certain acts for the muhrim, or person in ihram. They are listed below:

1. Sexual intercourse and every act that incites or arouses sexual desire, such as kissing, touching with sexual passion, and a man speaking to his wife about intercourse.
2. Committing any sinful act that drives a person away from obedience to Allah.

3. Quarreling and uttering abusive words with one’s travel companions, servants, and the like. For Allah has said:

فمن فَرَضَ فِيهِنَّ الْحَجِّ فَلَا رَفَتْ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الحج .

Whoever undertakes Hajj should refrain during it from obscene speech or acts, sinful deeds, and quarrels. (By quarrels, wrongful disputes are meant. Debating for the sake of truth and justice is recommended or obligatory.)

Al-Bukhari and Muslim narrated from Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) said: “Whoever performs Hajj without committing any obscenity or forbidden act will become as free of sin as on the day he was born from his mother’s womb.”

4. Wearing any sewn garment, such as a shirt, trousers, or cap. Likewise, wearing colorful garments of adornment, shoes, and socks.

Ibn Umar reported that the Messenger of Allah (peace and blessings be upon him) said: “A person in ihram must not wear a shirt, turban, cap, perfumed garment, or socks. However, whoever has no shoes may wear socks after cutting off the portion that reaches the ankles, so that the socks remain below the ankles.” Al-Bukhari and Muslim. The scholars unanimously agree that this ruling applies only to men. It does not apply to women; they may wear these garments. They may only not wear perfumed garments, niqabs, or hand coverings. Ibn Umar said: “The Messenger of Allah (peace and blessings be upon him) forbade women, while in ihram, from wearing hand coverings, niqabs, and perfumed garments.” They may then wear garments of any color, including yellow, as well as silk, jewelry, shirts, trousers, and socks. Abu Dawud, al-Bayhaqi, and al-Hakim.

Al-Bukhari said: Aishah wore yellow clothing while in ihram. She said: Women must not cover their noses and faces, nor wear garments scented with saffron or any other perfume. Jabir said: I do not consider yellow clothing to be perfumed. Aishah did not regard it as objectionable for women to wear jewelry, black clothing, pink perfumed garments, or socks. Al-Bukhari narrated this from Jabir. The Messenger of Allah (peace and blessings be upon him) said: “A woman in ihram must not wear a niqab or hand coverings.”

This hadith proves that a woman’s ihram concerns her face and the palms of her hands. The scholars have said that there is no harm if she covers her face with something. Ibn al-Qayyim said that imposing the condition that the face must remain uncovered is weak and baseless. It is permissible to screen the face from men’s sight with an umbrella or the like. However, if there is fear of fitnah (inducement to sin), it is obligatory to keep the face out of sight.

Aishah said: “We used to travel with the Messenger of Allah (peace and blessings be upon him) while in ihram. Male riders would pass by us. When they came face-to-face with us, we would lower our veils over our faces. When they had passed, we would uncover our faces again.” Abu Dawud and Ibn Majah. Ata, Malik, al-Thawri, al-Shafi‘i, Ahmad, and Ishaq support letting a cloth hang over the face.

Whoever cannot obtain a lower garment, an upper cloth, and shoes may wear whatever he can find. Ibn Abbas said: The Messenger of Allah (peace and blessings be upon him) delivered a sermon at Arafat and said: “Whoever cannot obtain a sewn-free lower garment may wear trousers; and when he cannot obtain shoes, he may wear socks.” Ahmad, al-Bukhari, and Muslim. In another hadith narrated by Ahmad, the Messenger said: “Whoever cannot obtain an izar (a sewn-free lower garment) but can obtain trousers should wear the trousers. Whoever cannot obtain shoes but can obtain socks should wear the socks.” This hadith does not command that the socks be shortened.

This is Ahmad’s opinion. He permitted a person in ihram to wear trousers and socks when he is unable to obtain shoes and a lower garment. In this situation, he need not offer any expiation. The view followed by most scholars is that whoever has no shoes may wear socks after cutting them down to the ankles, since this makes the socks like shoes. According to the Hanafis, whoever has no lower garment should tear open the trousers and undo their stitching before wearing them. If he wears them with the stitching intact, he must pay fidyah. Malik and al-Shafi‘i said: It is not necessary to undo the stitching of the trousers; he may wear them as they are and need not pay fidyah. Jabir narrated from Ibn Abbas that the Messenger (peace and blessings be upon him) said: “When an izar cannot be obtained, trousers should be worn; and when shoes cannot be obtained, socks should be worn, with their upper portion cut off so that they remain below the ankles.” —Al-Nasa’i.

If a lower garment becomes available after he has put on trousers, he must remove the trousers. But if an upper cloth is unavailable, he may not wear a shirt, because when he wears the shirt he cannot wear the lower garment together with the trousers.

5. Entering into a contract for one’s own marriage or someone else’s marriage: If such a contract is made while in ihram, it is invalid and has no legal effect. Muslim narrated from Uthman that the Messenger of Allah (peace and blessings be upon him) said: “A person in ihram must neither marry himself, arrange the marriage of another, nor propose marriage.” The wording “nor propose marriage” does not appear in al-Tirmidhi. Based on this hadith, Malik, al-Shafi‘i, Ahmad, and Ishaq prohibit marriage for a person in ihram and regard a marriage contracted by him as invalid. The hadith stating that “the Messenger of Allah (peace and blessings be upon him) married Maymunah while in ihram” is contradicted by the hadith narrated by Muslim, which states that he married her after leaving ihram. Al-Tirmidhi said: There is disagreement regarding the Messenger’s marriage to Maymunah, because he married her on the road to Makkah. Therefore, some said that he married her after leaving ihram, although news of the marriage spread while he was in ihram. He consummated the marriage at Sarif after leaving ihram.

According to the Hanafis, concluding a marriage contract while in ihram is valid, because ihram does not prohibit a woman’s marriage contract; it prohibits sexual intercourse. The validity of the marriage contract is not impeded by ihram.

6 and 7. Cutting or shaving the nails or hair—whether the hair is on the head or elsewhere. For Allah has said:

ولا تُعلِقوا رؤوسكم حتى يبلغ الهدي محله .

“Do not shave your heads until the sacrificial animal reaches its place of sacrifice.” All scholars agree that cutting the nails of a person in ihram without an excuse is forbidden. If a nail has broken, however, it may be removed, and no fidyah is required. If keeping the hair causes hardship, it is permissible to remove it, but fidyah must be offered. If the eyebrows cause hardship for a person in ihram, they may be removed without fidyah. According to the Malikis, however, fidyah is required. Allah Almighty has said:

فَمَن كَانَ مِنكُم مَرِيضًا أَوْ بِهِ أَذًى مِنْ رَأْسِهِ فَفِدْيَةٌ مِنْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكِ .

“If any of you is ill or suffers discomfort in his head, he must offer fidyah by fasting, charity, or sacrifice.”

8. Applying perfume to the clothing or body of a man or woman. Ibn Umar reported that Umar smelled perfume from Muawiyah’s body, although Muawiyah was then in ihram. He told him: “Go and wash it off, for I heard the Messenger of Allah (peace and blessings be upon him) say: ‘Whoever performs Hajj remains dust-covered and free of perfume.’” —Al-Bazzar.

The Messenger of Allah (peace and blessings be upon him) also told another man three times: “Wash off the perfume that is on you.”

If someone dies while in ihram, perfume must not be applied when washing and shrouding him. The Messenger of Allah (peace and blessings be upon him), speaking about a man who died while in ihram, said: “Do not cover his head and do not apply perfume to him. On the Day of Resurrection, when he is raised, he will continue saying, ‘Labbayka, labbayka.’” There is no objection if traces of perfume applied before ihram remain on his body or clothing. It is permissible to smell the fragrance of plants that are not grown for perfume, such as apple trees, because plants from which fragrance is neither expected nor extracted resemble apple trees and the like. As for the ruling when perfume clinging to the Ka‘bah gets onto a person in ihram, Salih ibn Kaysan said: “I saw Anas ibn Malik while he was in ihram, and the perfume of the Ka‘bah had gotten onto his garment, but he did not wash it.” Ata said: “It does not need to be washed, and no fidyah or expiation is required.” According to the Shafi‘i school, however, if someone deliberately applies the perfume of the Ka‘bah to his clothing or body, or if it gets onto him unintentionally but he does not wash it despite being able to do so, he sins and must offer fidyah.

9. Wearing garments dyed with perfume. Wearing garments dyed with perfume is unanimously forbidden. If such garments are to be worn, they must first be washed so that no perfume scent emerges from them.

For Ibn Abd al-Barr and al-Tahawi narrated from Nafi‘ that the Messenger of Allah (peace and blessings be upon him) said: “Do not wear, while in ihram, a garment scented with saffron or a similar perfume until it has been washed.”

Those who are examples and objects of emulation for others should not wear such garments even after they have been washed, because this may encourage ordinary people to wear garments scented with forbidden perfume. Malik narrated from Nafi‘ that Aslam, the freedman of Umar ibn al-Khattab, said: Umar saw Talhah ibn Ubaydullah wearing a dyed garment. Talhah was in ihram. Umar said: “O Talhah, what is this dyed garment?” Talhah replied: “O Commander of the Believers, it was dyed with red dye.” Umar said: “You are leaders whom ordinary people follow. If an ignorant person sees this garment, he will certainly say: ‘Talhah ibn Ubaydullah used to wear dyed garments during ihram.’ Therefore, do not wear such dyed garments.”

If something perfumed is added to cooked food or a drink, but no taste, scent, or color remains in it, a person in ihram may consume it without owing any fidyah.

If the scent remains, then according to the Shafi‘i school, he must pay fidyah after consuming it. According to the Hanafis, he need not pay fidyah, because he did not intend to enjoy the perfume.

10. Hunting: It is permissible for a person in ihram to hunt aquatic animals, point out game, and eat its meat. But it is forbidden to hunt, kill, or slaughter land animals; to point them out if they are visible; to indicate their whereabouts if they are not visible; or to frighten them and cause them to flee. Destroying the eggs of land animals, buying or selling them, and milking them are also forbidden. (Any animal born on land and giving birth to offspring is a land animal, even if it lives in water. An aquatic animal is the opposite. This is the view of most scholars. According to the Shafi‘is, an animal that lives exclusively on land, or on both land and water, is a land animal; an animal that cannot live anywhere except in water is an aquatic animal.) Allah Almighty has said:

أحِلَّ لَكُم ميْنَ الْبَحْرِ وَطَعَامُهُ مَتَاعًا لَكُمْ وَلِلسَّيَّارَةِ وَحَرَّمَ عَلَيْكُمْ مِينَ البَر ما دمتم حرما .

“Lawful for you and for travelers is the hunting and eating of aquatic animals. But forbidden to you is hunting land game so long as you remain in ihram.” (It should be noted that in the Shafi‘i and Hanbali schools, only hunting lawful wild animals and lawful birds is forbidden. Hunting and killing all other land animals is permissible. According to most other scholars, however, apart from the five animals prohibited in the hadith—namely, the crow, kite, scorpion, mouse, and biting dog—it is forbidden to kill all other animals, whether inside or outside the Sacred Sanctuary, regardless of whether they are lawful or unlawful animals.)

11. It is forbidden for a person in ihram to eat the meat of an animal hunted for his sake, with his assistance, or at his indication. Al-Bukhari and Muslim narrated from Qatadah that once the Messenger of Allah (peace and blessings be upon him) set out to perform Hajj, accompanied by a group of Companions. He sent a group including Abu Qatadah on a separate route and said: “Continue along the seashore until we meet.” They proceeded along the shore. When they set out, everyone except Abu Qatadah entered ihram. On the way they saw several wild asses. Abu Qatadah attacked them and killed a female donkey. They all stopped and ate its meat. They wondered: “We are in ihram; is it proper for us to eat the meat of game?” They took the remaining meat with them. When they came to the Messenger of Allah (peace and blessings be upon him), they said: “O Messenger of Allah, we entered ihram, but Abu Qatadah did not. Later, when we encountered a herd of wild asses, Abu Qatadah attacked them and killed a female donkey. We stopped and ate its meat, then wondered whether it was lawful for us to eat game while in ihram. We have brought the remaining meat with us.” The Messenger of Allah (peace and blessings be upon him) said: “Did any of you order or indicate to Abu Qatadah that he should attack it?” They said: “No.” He said: “Then eat the remaining meat.”

A person in ihram may eat the meat of game that he did not hunt himself, that was not hunted for him, that he did not point out, and in whose capture he did not assist. Jabir reported that the Messenger of Allah (peace and blessings be upon him) said: “Land animals are lawful for you to eat while in ihram, provided that you did not hunt them yourselves and they were not hunted for you.” Ahmad and al-Tirmidhi. According to some scholars, this hadith means that a person in ihram may eat game if he did not hunt it himself and it was not hunted for him. Al-Shafi‘i, Ahmad, Ishaq, Malik, and most imams held this view. If the person in ihram hunts it himself or it is hunted for him, however, it is forbidden, whether it was done with or without his permission. If a person outside ihram hunts for himself—not for the person in ihram—and then gives the meat to him or sells it to him, it is not forbidden for the person in ihram.

Abd al-Rahman al-Taymi said: We set out on a journey with Talhah, and we were all in ihram. A bird was presented to Talhah while he was asleep. Some of us ate it and some abstained. When Talhah awoke, he approved of those who had eaten and said: “We ate this with the Messenger of Allah (peace and blessings be upon him).” Ahmad and Muslim.

Some hadiths have also been narrated to the effect that it is forbidden for a person in ihram to eat game meat. For example, in the hadith of Sa‘b ibn Jaththamah, it is stated that he presented the Messenger of Allah (peace and blessings be upon him) with a wild donkey while he was staying at al-Abwa’ or Waddan. The Messenger returned the gift to him. When the Messenger saw the effect this had on Sa‘b’s face, he said: “We returned it only because we are in ihram.” When all the hadiths are reconciled, it becomes clear that it was returned because the animal had been hunted by a person outside ihram specifically for the person in ihram.

Ibn Abd al-Barr said: The argument of those who hold this view is that, according to this interpretation, all the hadiths narrated on this subject are authentic. If this interpretation is accepted, there is no contradiction or conflict among the hadiths. They should be interpreted in this way, so that, as long as there is a possible way to apply them, no hadith is declared contrary to another. Ibn al-Qayyim considered this view preferable and said: All the statements and actions of the Companions establish only this interpretation as correct.

9. The Ruling on Committing Acts Forbidden in Ihram

If, because of an excuse or unavoidable necessity, a person needs to do one of the acts forbidden in ihram—other than sexual intercourse—such as shaving his head or wearing sewn clothing to protect himself from cold or heat, he must either slaughter a goat, feed six needy people half a sa‘ per person, or fast for three days. He may choose any one of these three. Committing any forbidden act of ihram other than sexual intercourse does not invalidate Hajj.

It is narrated from Ka‘b ibn Ujrah that during Hudaybiyyah, when the Messenger (peace and blessings be upon him) passed by him, he said: “It seems that the lice on your head are causing you great difficulty.” He replied: “Yes.” The Messenger said: “Shave your head, then sacrifice a goat, or fast for three days, or feed six needy people three sa‘ of dates.” Al-Bukhari, Muslim, and Abu Dawud. In another narration, this Companion said: “The suffering caused by the lice on my head was troubling me. It was the year of Hudaybiyyah, and I was with the Messenger (peace and blessings be upon him). The pain became so severe that I feared losing my eyesight. Then Allah Almighty revealed: ‘If any of you is ill or suffers discomfort in his head, he should offer fidyah by fasting, charity, or sacrifice.’” Then the Messenger of Allah called me and said: “Shave your head, then fast for three days, or give six needy people sixteen ratls of raisins, or sacrifice a goat.” I shaved my head and then offered the sacrifice.”

According to Imam al-Shafi‘i, both the person with an excuse and the person without an excuse must pay fidyah. According to Abu Hanifah, a person without an excuse must offer a sacrifice if able; this is not merely permissible.

If part of the hair is cut: Ata said that if a person in ihram plucks three or more hairs, he must offer a sacrifice. Al-Shafi‘i said that for one hair one mudd is required, for two hairs two mudds, and for three hairs a goat must be sacrificed.

If oil is applied: The work al-Muṣawwa states that according to Abu Hanifah, applying pure oil or pure sesame oil to the body requires a sacrifice, regardless of which part of the body is treated. According to the Shafi‘i school, if a person massages the hair of his head and beard with unscented oil, he must pay fidyah. No fidyah is required if any other part of the body is massaged.

There is no penalty for wearing forbidden clothing or applying perfume by mistake or out of ignorance: When a person in ihram wears forbidden clothing or uses perfume without knowing that it is forbidden, or after forgetting that he is in ihram, he does not need to pay fidyah. Ya‘la ibn Umayyah said: A man came to the Messenger (peace and blessings be upon him) at Ji‘ranah. He was wearing a cloak, and his beard and head hair had been dyed yellow. He said: “O Messenger of Allah, I have entered ihram for an Umrah, and you can see the appearance I am in.” The Messenger of Allah said: “Wash the yellow dye from yourself, remove the cloak, and do in your Umrah what you did in your Hajj.” —All the authentic hadith collections except Ibn Majah. Ata said: “If someone wears forbidden clothing or applies perfume out of ignorance or by mistake, no expiation is required.” —Al-Bukhari.

But hunting remains forbidden: If someone kills game because he did not know that hunting was forbidden or because he forgot, he must provide an equivalent compensation. (That is, he must offer a sacrifice.) This is because its compensation is financial. In financial liability, knowledge and ignorance, mistake and deliberate action are treated alike, just as compensation is required when one causes financial harm to another person.

Intercourse with one’s wife invalidates Hajj: Ali, Umar, and Abu Hurayrah (may Allah be pleased with them) issued a ruling concerning a man who had intercourse with his wife while in the state of Ihram for Hajj: both of them must complete the Hajj properly, then perform Hajj again and offer a sacrifice the following year. Abu al-Abbas al-Tabari said: If a person in Ihram has intercourse before his first release from Ihram, his Hajj becomes invalid, whether this occurs before or after standing at Arafah. Despite its invalidation, he must complete the remaining rites of Hajj, sacrifice a camel, and make up the Hajj the following year. If the wife entered Ihram voluntarily, she must continue the Hajj, make it up the following year, and offer a sacrifice. This is the opinion of most scholars. Some scholars say that the two need offer only one sacrifice. Ata also held this view. Baghawi said: Just as intercourse during the daytime in Ramadan requires expiation, so the man must offer expiation here as well. When they set out to make up the Hajj the following year, Malik and Ahmad consider it obligatory for both to stay separately at the place where the intercourse occurred the previous year, while Hanafi and Shafi‘i scholars consider it recommended. This should be done as a precaution to prevent a recurrence of the incident. If he is unable to sacrifice a camel, he must sacrifice a cow; if unable to provide a cow, seven goats. If he is unable even to do that, the camel is to be assessed in monetary terms, the money in terms of food, and one mudd is to be given in charity to each needy person. If he is unable even to do this, he must fast one day for each mudd. This is the opinion of the rationalists. If intercourse occurs before standing at Arafah, Hajj becomes invalid and he must give a goat or one-seventh of a camel in charity. If it occurs after standing at Arafah, Hajj does not become invalid, but he must sacrifice a camel. When a pilgrim performing Qiran invalidates his Hajj, everything obligatory upon a pilgrim performing Ifrad also becomes obligatory upon him. He must make up the Qiran Hajj and is not exempt from the sacrifice of Qiran. According to most scholars, intercourse after the first release from Ihram does not invalidate Hajj, nor does it require a make-up. Some say that making it up is obligatory and that he must pay fidyah. This was the view of Ibn Umar, Hasan, and Ibrahim. There is disagreement as to whether the fidyah should be a camel or a goat. According to Ibn Abbas and Ata, a camel is obligatory. This is also the view of Ikrimah and one of al-Shafi‘i’s two opinions, adopted among the Hanafis by the authors of al-Mabsut and al-Bada’i. According to al-Shafi‘i’s other opinion, a goat is obligatory. This was also the view of Imam Malik. If a person in Ihram experiences a wet dream, or ejaculates because of thinking about intercourse or becoming aroused by looking at a woman, then according to the Shafi‘i school nothing is obligatory upon him. Others say that whoever touches or kisses with sexual arousal must sacrifice a goat, whether or not ejaculation occurs. According to Ibn Abbas (may Allah be pleased with him), a sacrifice is obligatory upon him. Mujahid said: A man came to Ibn Abbas and said, ‘I have entered Ihram. In this state, a certain woman came to me dressed and adorned, and I was unable to restrain myself. Sexual desire overcame me.’ Upon hearing this, Ibn Abbas rolled over laughing, then said, ‘You are a lustful man. There is no problem upon you. Offer a sacrifice, and that is all; your Hajj is complete.’ —Said ibn Mansur.

Compensation for killing game: Allah Most High said in verse 95 of Surah al-Ma’idah:

يَأَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيد وانتى حرم ، ومَن قَتَلَهُ مِنْكُمْ مُتَعَمِّدًا فَجَزَاء مِثْلَ مَا قَتَلَ مِنَ النَّعَرِ يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِنكُمْ مَديَا بَلغَ الْكَعْبَةِ أَوْ كَفَّارَةٌ طَعَامُ مَسْكِينَ أَوْ عَدْلُ ذَلِكَ مِيَامًا لِيَذُوقَ وَبَالَ أَمْرِهِ مَا عَفَا اللَّهُ عَمَّا

سَلَفَ مَا وَمَنْ عَادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ ، وَاللَّهُ عَزِيزٌ ذو انتقامه

“O believers, do not kill game while you are in Ihram. Whoever among you kills it intentionally must offer compensation equivalent to what he killed, as determined by two just men among you. It must be brought as an offering to the Ka‘bah. Or he must provide food for several needy people as expiation, or fast an equivalent number of days, so that he may taste the consequence of his deed. Allah has pardoned what happened in the past. But whoever repeats it, Allah will take retribution from him. Allah is Mighty, capable of taking retribution.”

Ibn Kathir said: According to most scholars, compensation is obligatory whether game is killed accidentally or intentionally. Zuhri said: The Qur’an has given its ruling concerning one who intentionally kills game, while the Sunnah applies to one who kills it accidentally. That is, the Qur’an has made compensation obligatory upon the intentional killer and called him sinful with the words, ‘so that he may taste the consequence of his deed.’ The Sunnah containing the rulings of the Messenger (peace and blessings be upon him) and the noble Companions has prescribed compensation for one who accidentally kills game, just as the Qur’an prescribed it for the intentional killer. Moreover, killing game is a form of damage, and compensation is required for damage whether caused intentionally or accidentally. The difference is that the intentional killer is also sinful, whereas the accidental killer is not condemned as sinful. It is stated in the book al-Mustaw‘a. He must offer compensation equivalent to the animal killed. Abu Hanifah explained this by saying that the game killer must provide compensation equal in value to the animal killed. To ensure equal value, the compensation must be determined by two just persons. Either he must provide a similar animal, which is to be conveyed to the Ka‘bah as an offering, or he must provide food to the needy as expiation. Imam al-Shafi‘i explained it as follows: The game killer must provide compensation equal in form and appearance to the animal killed and from the same species. Two just persons shall determine whether it is equivalent in this respect. This compensation is to be conveyed to the Ka‘bah as an offering; otherwise, it is to be food as expiation or fasting equivalent to the expiation.

The rulings of Umar and the early authorities: Muhammad ibn Sirin narrated: A man came to Umar (may Allah be pleased with him) and said, ‘My companion and I drove two horses into a hollow in a mountain pass and killed a deer. We were both in Ihram at the time. What do you think of this?’ Umar said to a man beside him, ‘Come, let us judge this matter.’ The two of them ruled that the man must provide a female goat. On hearing this, the man began to leave, saying, ‘This is the Commander of the Believers, yet he cannot judge even a matter concerning a deer without calling another man to judge with him.’ Umar heard him and called him back. He said, ‘Do you read Surah al-Ma’idah?’ He replied, ‘No.’ He said, ‘Do you know this man who took part in judging with me?’ He replied, ‘No.’ Umar said, ‘Had you told me that you read Surah al-Ma’idah, I would have struck you painfully.’ Then he said, ‘Allah Most High has said in His Book:’

يَحْكُرُ بِهِ ذَوَا عَدْلٍ مِنْكُمْ عَنْيا بَالِغَ الْكَعْبَةَ .

“Two just men among you shall judge concerning it …” And this man was Abd al-Rahman ibn Awf.

The early authorities determined that killing an ostrich requires the sacrifice of a camel; killing a wild donkey, wild cow, or mountain ibex requires a cow; and killing a rabbit, pigeon, dove, wild rooster, or a bird called a dabsi requires a goat. Killing a hyena requires a sheep. Killing a deer requires a female goat; killing a rabbit requires a female goat over four months old; killing a fox requires a one-year-old goat; and killing a jerboa, a mouse-like animal, requires a four-month-old female goat.

What to do when compensation cannot be obtained: Sa‘id ibn Mansur narrated from Ibn Abbas (may Allah be pleased with him): According to verse 95 of Surah al-Ma’idah, when someone in Ihram kills game, compensation equivalent to it must be determined. If he possesses the equivalent, he must slaughter it and give its meat in charity. If he does not possess it, its value must be assessed in cash; food equivalent to that amount must then be determined, and he must fast one day for every half sa‘ of food. Suppose he kills a deer or a similar animal: he must provide a goat, which is to be slaughtered in Makkah. Otherwise, he must feed six needy people. If unable to do that, he must fast three days. If he kills a mountain goat, he must provide a cow. If unable to provide a cow, he must feed twenty needy people; if unable to do that, he must fast twenty days. If he kills an ostrich, a wild donkey, or a similar animal, he must provide a camel. If unable to provide a camel, he must feed thirty needy people; if unable to do that, he must fast thirty days. —Ibn Abi Hatim, Ibn Jarir.

The method of feeding and fasting: Malik said: The best thing I have heard concerning compensation from one who kills game is that the value of the killed game should be assessed, and it should be determined how much food can be obtained for that value. He should then feed each needy person one mudd, or fast one day for each mudd, and count the number of needy people. If there are ten needy people, he should fast ten days; and if there are twenty, he should fast twenty days.

Jointly killing game: When a group intentionally and jointly kills game, they must provide only one compensation, because Allah said that compensation equivalent to the animal killed must be given. Ibn Umar (may Allah be pleased with him) was asked about a group who had killed a hyena, all of them being in Ihram. He said, ‘All of you slaughter one sheep.’ They asked, ‘One for each member of the group?’ He said, ‘No, one on behalf of all of them.’

Hunting and cutting trees in the Sacred Precinct: Hunting in the Sacred Precinct, frightening and driving away game, cutting trees that have not generally been cultivated by human effort, cutting plants, and even cutting thorny trees are forbidden for everyone, whether in Ihram or not. The cutting, uprooting, and destruction of the fragrant idhkhir and sanamaki trees alone are permitted. al-Bukhari narrated from Ibn Abbas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said on the day of the conquest of Makkah: ‘This city is sacred and honored. None of its thorny trees or plants may be cut, its game may not be driven away, and its lost property may not be picked up, except by one who publicly announces it.’ Abbas said, ‘Except idhkhir, for it is essential to the people. It is needed for houses and for blacksmiths.’ The Messenger (peace and blessings be upon him) said, ‘Yes, except idhkhir.’

Al-Shawkani said, and al-Qurtubi said: The jurists have restricted the prohibited trees to those created by Allah naturally, without human effort. There is disagreement concerning trees produced through human effort and care. According to most scholars, they may be cut. Al-Shafi‘i said: Compensation is required for everything. Ibn Qudamah considered this view preferable.

There is disagreement concerning compensation for cutting trees of the first category, namely trees that grow naturally without human effort. Malik said: No compensation is due; there is only sin. Ata said: He should seek forgiveness. Abu Hanifah said: An offering, meaning an animal, must be given in proportion to its value. Al-Shafi‘i said: If it is a large tree, a cow must be given; for a small tree, a goat. The scholars ruled that naturally broken branches, naturally uprooted trees, and fallen leaves may be used.

Ibn Qudamah said: The scholars unanimously agree that within the Sacred Precinct it is permissible to take, cut, and tend crops, vegetables, and fragrant substances cultivated by people. The book Rawdat al-Nadiyyah states that a person not in Ihram sins by hunting and cutting trees in the Sacred Precinct of Makkah, but owes no compensation. A person in Ihram, however, must give the compensation prescribed by Allah for hunting. No compensation is due for cutting trees in Makkah, because there is no authoritative proof for it. Ibn Qudamah then said: In short, there is no inseparable connection between the prohibition of killing game or cutting trees and the obligation to give compensation or value. Rather, the prohibition itself shows that hunting and cutting trees are unlawful. Compensation and value do not become obligatory without proof. Apart from the aforementioned verse 95 of Surah al-Ma’idah, there is no proof, and that verse mentions valid compensation. Therefore, nothing other than compensation need be given.

10. The boundaries of the Sacred Precinct of Makkah

The Sacred Precinct of Makkah has defined boundaries. These boundaries surround the entire city of Makkah. There are five markers in its five directions. These markers are several stones placed one meter above the ground on both sides of the roads. To the north, the boundary is Tan‘im, six kilometers from Makkah. To the south, it is Adah, twelve kilometers away. To the east, it is Ji‘ranah, sixteen kilometers away. To the northeast, it is Wadi Nakhla, fourteen kilometers away. To the west, it is Shumaysi, fifteen kilometers away, formerly known as Hudaybiyyah, where the Pledge of Ridwan took place.

Muhibb al-Din al-Tabari narrated from Ubaydullah that these boundary markers of the Sacred Precinct of Makkah were established by Ibrahim (peace be upon him), and Jibril (peace be upon him) showed them to him. No one moved the boundaries thereafter. When Qusayy came, he restored them, and no one moved them afterward. Finally, when the Messenger of Allah (peace and blessings be upon him) came, he sent Tamim ibn Usayd al-Khuza‘i in the year of the conquest of Makkah, and he restored the boundary markers. No one moved them afterward. Finally, when Umar (may Allah be pleased with him) came, he sent four leaders of Quraysh: Mahramah ibn Nawfal, Sa‘id ibn Yarbu, Huwaytib ibn Abd al-Uzza, and Azhar ibn Abd Awf. They restored these markers. Muawiyah also restored them, and then Abd al-Malik issued an order for their restoration.

11. The Sacred Precinct of Madinah

Just as hunting and vegetation are prohibited in the Sacred Precinct of Makkah, so hunting and vegetation are prohibited in Madinah.

Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: ‘Ibrahim (peace be upon him) declared Makkah a sacred and secure city, and I have declared Madinah sacred and secure between its two rocky tracts. Its thorny trees may not be cut, and no animal may be hunted.’ —Muslim.

Ahmad and Abu Dawud narrated from Ali (may Allah be pleased with him) that the Messenger (peace and blessings be upon him) said concerning Madinah: ‘No one shall cut its trees, drive away its game, or pick up lost property found there, except one who publicly announces it. No one shall carry weapons there for fighting, and no one shall cut a tree there except one who wishes to feed his camel.’ In a hadith narrated by al-Bukhari and Muslim, the Messenger of Allah (peace and blessings be upon him) said: ‘Madinah is a sacred city from Mount Ayr to Mount Thur.’ Abu Hurayrah (may Allah be pleased with him) narrated: The Messenger (peace and blessings be upon him) declared Madinah sacred between its two rocky tracts and made an area of twelve miles around it a protected zone. The extent of the Sacred Precinct of Madinah between the eastern and western rocky tracts is considered to be twelve miles, extending from Ayr to Thur. Ayr is a mountain near the Miqat, while Thur is the mountain beside Uhud to the north.

The Messenger of Allah (peace and blessings be upon him) permitted the people of Madinah to cut trees in order to make agricultural implements, riding equipment, and other essential items. He also permitted them to cut grass needed to feed their animals.

Ahmad narrated from Jabir (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: ‘Madinah is a sacred city between its two rocky tracts. None of its trees may be cut, except to feed protected animals.’

The condition of the Sacred Precinct of Makkah is different, because the people of Makkah are self-sufficient in all the things they need, whereas the people of Madinah are not self-sufficient in the things they require. No compensation is due for killing game or cutting trees in the Sacred Precinct of Madinah, but it is sinful.

It is narrated in al-Bukhari from Anas (may Allah be pleased with him) that the Messenger (peace and blessings be upon him) said: ‘Madinah is a protected and honored city from here to there. None of its trees may be cut, and no innovation may be introduced there. Whoever introduces an innovation there is subject to the curse of Allah, His angels, and all people.’ Whoever finds a tree in Madinah cut down may take the cut portion. Sa‘d ibn Abi Waqqas (may Allah be pleased with him) is reported to have gone to his residence in al-Aqiq, where he saw a slave cutting a tree or stripping its leaves with a stick. He took it away from him. Later, the slave’s relatives came to Sa‘d and asked him to return what had been taken from the slave. Sa‘d said, ‘I will never return what the Messenger of Allah (peace and blessings be upon him) gave me. I seek refuge in Allah from doing so.’ In the end, he did not return it. Muslim, Abu Dawud, and al-Hakim narrated that the Messenger (peace and blessings be upon him) said: ‘Whoever you see hunting in the Sacred Precinct of Madinah, you may take the hunted animal from him.’

—Is there any other sacred and secure precinct?

Ibn Taymiyyah said: Apart from the two Sacred Precincts of Makkah and Madinah, there is no other Sacred Precinct anywhere on earth. Bayt al-Maqdis and any other place are not sacred precincts. Apart from Makkah and Madinah, no place on earth is called a Sacred Precinct. Although ignorant people call Bayt al-Maqdis the Sacred Precinct of Jerusalem and the city of Khalil the Sacred Precinct of Khalil, neither of these nor any other place is, by Muslim consensus, a sacred and secure precinct. The unanimously recognized Sacred Precinct is that of Makkah. According to most scholars, Madinah is also a Sacred Precinct, and numerous hadiths from the Messenger (peace and blessings be upon him) support this. Al-Uzza of Ta’if is the only third place whose status as a Sacred Precinct is disputed among Muslims. Some, including al-Shafi‘i and al-Shawkani, consider it sacred, but most scholars, imams, and authorities do not.جاء3) It is the only third place whose status as a Sacred Precinct is disputed among Muslims. Some, including al-Shafi‘i and al-Shawkani, consider it sacred, but most scholars, imams, and authorities do not.

12. The superiority of Makkah over Madinah

According to most scholars, Makkah is superior to Madinah. Ahmad, Ibn Majah, and al-Tirmidhi narrated from Abdullah ibn Adi that the Messenger of Allah (peace and blessings be upon him) addressed Makkah, saying: ‘By Allah, you are the best land of Allah and the most beloved land to Allah. Had I not been expelled from you, I would never have left.’ Al-Tirmidhi narrated from Ibn Abbas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) addressed Makkah, saying: ‘There is no city better or dearer to me than you. Had my people not expelled me from you, I would have lived nowhere but in your land.’

13. Entering Makkah without Ihram

A person who does not intend to perform Hajj or Umrah may enter Makkah without Ihram, whether his entry is for a need that occurs frequently, such as supplying or collecting wood, grass, or water, or hunting, or for one that does not occur frequently, such as trade or tourism; and whether he is secure or fearful. This is the sounder of the two opinions of Imam al-Shafi‘i, and his disciples issued verdicts according to it. Muslim narrates that the Messenger of Allah (peace and blessings be upon him) entered Makkah without Ihram, wearing a black turban. It is reported that Ibn Umar (may Allah be pleased with him) entered Makkah without Ihram after returning from a journey.

Ibn Shihab said: There is no obstacle to entering Makkah without Ihram. Ibn Hazm said: Entering Makkah without Ihram is permissible, because the Messenger (peace and blessings be upon him) designated the Miqats only for those intending Hajj or Umrah. He did not designate a Miqat for one who does not intend Hajj or Umrah. Allah and His Messenger (peace and blessings be upon him) nowhere commanded that one may not enter Makkah without Ihram. Making Ihram obligatory upon everyone would be a rule outside the Shariah.

14. Recommended acts when entering Makkah and al-Masjid al-Haram: The following acts are recommended when entering Makkah:

1. Performing ghusl. It is reported that Ibn Umar (may Allah be pleased with him) would perform ghusl before entering Makkah.

2. Spending the night at Dhu Tuwa in the area of al-Zahir, because the Messenger of Allah (peace and blessings be upon him) spent the night there. Nafi‘ said: Ibn Umar also did this. —Al-Bukhari and Muslim.

3. Entering through the highest mountain pass, Thaniyyat Kada. The Messenger of Allah (peace and blessings be upon him) entered from the direction of al-Mualla. Whoever finds this easy should enter by this route; otherwise, he may enter by whichever route is possible for him. There is no restriction in this.

4. Leaving one’s belongings in a secure place, proceeding to the House of Allah, and entering through the gate of Banu Shaybah, Bab al-Salam, with concentration and humility, saying:

أَعُوذُ بِاللَّهِ الْعَظِيمِ، وَيَوَجْهِهِ الكَرِيرِ، وَسُلْطَانِهِ الْقَدِينِي مِنَ الشَّيْطَانِ الرَّحِيمِ، بِسْمِ اللهِ، اللهم مَلَ عَلَى مُحَمَّدٍ وَآلِهِ وَسَلَّمَ

“I seek refuge in Allah, the Almighty, in His noble Countenance, and in His eternal and everlasting power, from the accursed Satan. In the name of Allah. O Allah, send blessings and peace upon Muhammad and his family and followers. O Allah, forgive my sins and open for me the doors of Your mercy.”

5. As soon as he sees the House of Allah, he should raise his hands and say:

هذا البيت تشريفًا، وَتَعْظِيمًا وَتَكْرِيمًا وَمَمَابَةً، وَزِدْ مَنْ عَرفه وكرمه من حجه، أو اعتمرة وَتَفْرِيفًا وَتَكْرِيمًا وَتَعْظِيمًا وَبَرًا .

“O Allah, increase the honor and dignity of this House, increase its majesty, and increase the honor and righteous deeds of all pilgrims and performers of Umrah who honor this House.” —Narrated by al-Shafi‘i. Then he should say:

اللهم انت السلام، ومِنْكَ السَّلام، فَعَيْنَا رَبَّنَا بِالسَّلام

“O Allah, You are peace, and from You comes peace. O our Lord, let us live in peace.”

6. He should then go to the Black Stone and kiss it without making a sound. If he cannot kiss it, he should touch the Black Stone with his hand and kiss his hand. If he cannot do even that, he should gesture toward the Black Stone with his hand.

7. He should then stand facing the Black Stone and begin Tawaf.

8. He should not perform the prayer of Tahiyyat al-Masjid, because here Tawaf itself is Tahiyyat al-Masjid (showing respect and offering greetings to the mosque). However, if the obligatory prayer has begun or is about to begin, he should pray it with the imam. The Messenger of Allah (peace and blessings be upon him) said: ‘When the congregational prayer begins, there is no prayer other than the obligatory prayer.’ Similarly, if there is fear that the prayer time will end, he should first perform the obligatory prayer and then perform Tawaf.

15. Tawaf

The method of Tawaf:

A. Wrap the cloth under the right armpit and over the left shoulder (if wearing the cloth), raise your hand and align it with the Black Stone, turn your face toward it, touch it with your hand or gesture toward it with your hand, keep the Ka‘bah to your left, and begin the tawaf while reciting the following supplication:

بِسْرِ اللهِ، وَالله اكبر، اللهم إيْمَانًا بِكَ، وَتَصْرِيقًا بِكِتَابِكَ، وَوَفَاء بِعَهْدِكَ، وَإِنْبَاعًا لِسُنَّةِ النَّبِيِّ مَن

In the name of Allah. Allah is the Greatest. O Allah, with faith in You, affirming Your Book, fulfilling the covenant made with You, and following the Sunnah of Your Prophet, I begin the tawaf.

B. When you begin the tawaf, it is recommended to perform ramal during the first three circuits. Ramal means walking with vigorous, short steps while trying to remain close to the Ka‘bah. Walk at a normal pace during the remaining four circuits. If you are unable to perform ramal, or cannot remain close to the Ka‘bah because of the crowd of those performing tawaf, perform the tawaf in whatever manner is easiest. It is recommended to touch the Yemeni Corner and kiss or touch the Black Stone during each of the seven circuits.

C. Engage in as much supplication and remembrance as possible during the tawaf. It is recommended to make whatever supplications and remembrance one prefers and not restrict oneself to any particular supplications and remembrance, or to those taught by tawaf guides. For the Lawgiver has not made any prescribed and specific supplications and remembrance obligatory for us. There is no basis for the practice of some people who prescribe certain supplications and remembrance for the first circuit and different ones for the second circuit. No such specific supplications and remembrance have been reported from the Messenger of Allah. The person performing tawaf has complete freedom to supplicate as he wishes for himself and for his brothers and friends, asking for every kind of good in this world and the Hereafter. A few supplications known from hadith are mentioned here.

1. It is narrated as a marfu‘ report from the Messenger of Allah: When you face the Black Stone, say:

اللَّهُ إِيْمَانًا بِكَ وَتَصْرِيقًا بِكِتَابِكَ، وَوَفَاء بِعَهْدِكَ، وَإِنْبَاعًا لِسُنَّةِ نَبِيِّكَ بِسْمِ اللَّهِ وَاللَّهُ أَكْبَرُ .

“O Allah, with faith in You, affirming Your Book, fulfilling the covenant made with You, and following the Sunnah of Your Prophet; in the name of Allah, and Allah is the Greatest.”

2. It is narrated in Ibn Majah that, upon beginning the tawaf, one should say:

3. When you reach the Yemeni Corner, say:

سبْحَانَ اللهِ، وَالْحَمْدُ لله ولا إله إلا الله، والله الخبر، ولا حول ولا قوة إلا بالله . رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ .

“Our Lord, grant us good in this world and good in the Hereafter, and save us from the punishment of Hell.” —Abu Dawud, al-Shafi‘i.

4. Imam al-Shafi‘i said: Whenever you come level with the Black Stone, say “Allah is the Greatest,” and during ramal say: O Allah, make this Hajj a Hajj mabrur (a Hajj that frees one from all sins). Forgive all sins and accept all efforts and endeavors. During each circuit of the tawaf, say: “O Allah, forgive and have mercy. Forgive every sin of which You have knowledge. You are indeed the Most Powerful, the Most Honorable. O Allah, grant us good in this world and good in the Hereafter, and save us from the punishment of Hell.” It is narrated from Ibn Abbas that he would say between the two corners:

“O Allah, make me content with the provision You have given me, bless it for me, and compensate me with something better than whatever I have lost.” —Hafiz Sa‘id ibn Mansur and al-Hakim.
He should pray and continue reciting the following passage from the Noble Qur’an:

وَاتَّخِلُوا مِنْ مَقَامِ إِبْرَامِيرَ لی

5. Then, after completing seven circuits of tawaf, pray two rak‘ahs near Maqam Ibrahimعلى “Take the standing place of Ibrahim as a place of prayer.” With this, the tawaf is completed. If the person performing tawaf is performing Hajj ifrad, this tawaf is called Tawaf al-Qudum (the tawaf of arrival), Tawaf al-Tahiyyah (the tawaf of greeting or honoring), and Tawaf al-Dukhul (the tawaf of entry). This tawaf is neither a pillar—meaning an essential part—of Hajj nor obligatory. For one performing Hajj qiran or tamattu‘, this tawaf is counted as the tawaf of ‘Umrah. Through it, Tawaf al-Tahiyyah and Tawaf al-Qudum are also fulfilled. The person performing Hajj qiran or tamattu‘ must then complete the ‘Umrah by performing sa‘i between Safa and Marwah.

The Qur’an recitation of the person performing tawaf: The person performing tawaf may recite the Qur’an during the tawaf, because tawaf was legislated for the remembrance of Allah, and the Qur’an is remembrance.

It is narrated from ‘A’ishah that the Messenger of Allah said: The purpose of tawaf around the House of Allah, sa‘i between Safa and Marwah, and stoning the pebbles is nothing other than establishing the remembrance of Allah. —Abu Dawud, al-Tirmidhi.

The virtue of tawaf: al-Bayhaqi narrated from Ibn Abbas that the Messenger of Allah said: Allah has allocated one hundred and twenty special mercies for those who come to His Glorious House to perform Hajj: sixty for the person performing tawaf, forty for those praying, and twenty for those looking at it (that is, those gazing at the House of Allah).

How many types of tawaf are there, and what are they? There are four types of tawaf: 1. Tawaf al-Qudum, 2. Tawaf al-Ifadah, 3. Tawaf al-Wida‘, and 4. supererogatory tawaf. Performing these tawafs is the duty of every pilgrim. One should make the most of the opportunity to be in Makkah by performing as much supererogatory tawaf as possible and praying in al-Masjid al-Haram, because the reward for prayer in al-Masjid al-Haram is one hundred thousand times greater than in other mosques. In supererogatory tawaf, ramal and wrapping the cloth under the armpit and over the left shoulder are not necessary. It is Sunnah to honor al-Masjid al-Haram with tawaf every time one enters it. In the case of other mosques, they are honored by praying two supererogatory rak‘ahs known as Tahiyyat al-Masjid.

Tawaf has certain “conditions,” some Sunnahs, and some etiquettes, which are mentioned below:

Conditions of tawaf: The following conditions must be fulfilled for tawaf:

1. Purification from all forms of impurity: minor impurity (by performing wudu’), major impurity (by performing ghusl), and impure blood (by washing the affected area). The Messenger of Allah said: Tawaf is a form of prayer. The exception is that Allah has permitted speech during it. Whoever speaks should speak only of what is good. —al-Tirmidhi, al-Daraqutni. It is narrated from ‘A’ishah that the Messenger of Allah came to her and found her crying. He asked: Have you menstruated? ‘A’ishah replied: Yes. The Messenger of Allah said: This is something Allah has ordained for the daughters of Adam. Therefore, do everything that the other pilgrims do, but do not perform tawaf around the Ka‘bah until you have performed ghusl. —Muslim.

‘A’ishah further said: Whenever the Messenger of Allah came to Makkah, he would first perform wudu’ and then perform tawaf around the House of Allah. — al-Bukhari and Muslim. A person carrying an impurity that cannot be removed, such as the illness of continuous urination or a woman’s condition of istihadah, which causes continuous bleeding, may perform tawaf. No expiation is required in this case. This is the unanimous view.

Malik narrated: A woman asked ‘Abdullah ibn ‘Umar for a legal ruling. She said: I came intending to perform tawaf around the House of Allah. When I reached the door of al-Masjid al-Haram, I began bleeding, so I went back. Then I became free of it and came again to perform tawaf. But whenever I reached the door of al-Masjid al-Haram, the bleeding began again. This happened three times. ‘Abdullah said: This is a blow from Satan. So perform ghusl, bind a pad over the opening with a cloth, and perform tawaf. (According to the Hanafis, purification from minor impurity is not a condition for tawaf; it is obligatory, and its deficiency is compensated for by an offering [dam]. If someone performs tawaf without wudu’ while in a state of minor impurity, the tawaf is valid, but sacrificing a goat becomes obligatory. If someone performs tawaf while in a state of major impurity or menstruation, it is also valid, but a camel must be sacrificed and it must be repeated while staying in Makkah. Purification from impurity on one’s clothing or body is only Sunnah.)

2. Covering the private parts: Abu Hurayrah said: During the Hajj before the Farewell Hajj, in which the Messenger of Allah appointed Abu Bakr as the leader of Hajj, Abu Bakr sent me to Makkah as a member of a group. The responsibility of this group was to announce that after this year no polytheist would perform Hajj and no one would perform tawaf around the Ka‘bah naked. —al-Bukhari and Muslim. (According to the Hanafis, covering the private parts is not a condition but is obligatory. If someone performs tawaf naked, it is nevertheless valid and must be repeated. However, if he leaves Makkah, he must sacrifice a goat.)

3. Seven complete circuits must be performed in tawaf. If even one step is missing from any circuit, the tawaf will not be valid. If there is doubt about the number of circuits, count the lesser number so that completion of seven circuits is certain. If doubt arises after completing the tawaf, nothing further is required of him; the tawaf is valid.

4. Tawaf must begin at the Black Stone and end upon reaching the Black Stone.

5. Tawaf must be performed with the House of Allah (the Ka‘bah) on one’s left. If it is kept on one’s right, the tawaf will not be valid. It is narrated from Jabir that when the Messenger of Allah came to Makkah, he approached the Black Stone and touched it. Then he proceeded with it on his right, performing ramal during three circuits and walking normally during four. (Ramal means walking quickly and vigorously with the neck lowered. According to the Hanafis, the pillar of tawaf—that is, its essential minimum—in Hajj is four circuits. The remaining three circuits are obligatory, and if they are omitted, the deficiency may be compensated for by sacrificing a goat.) —Muslim.

6. Tawaf must be performed outside the House of Allah (the Ka‘bah). Tawaf inside the Hijr of Isma‘il is not valid, because the Hijr of Isma‘il and the Shadharwan are part of the House of Allah. (The Hijr of Isma‘il is enclosed within a semicircular wall to the north of the Ka‘bah. Not all of this Hijr is part of the House of Allah; approximately three meters of it are. The Shadharwan is the structure adjoining the foundation of the Ka‘bah on which the rings holding the Ka‘bah’s covering are placed.) Allah Most High commanded that tawaf be performed around the House of Allah, not inside it. He said: “Let them circumambulate the Ancient House.” (The word tawaf itself means to go around the outside of something.) It is recommended, when possible, to perform tawaf close to the House of Allah.

7. According to Malik and Ahmad, performing tawaf without interruption is a condition. A short interruption without an excuse, and a somewhat longer interruption when there is an excuse, do no harm. According to the Hanafis and Shafi‘is, uninterrupted tawaf is Sunnah, not a condition. If someone takes a long break during tawaf without an excuse, the tawaf is not invalidated; he should complete the remaining portion after the break. Sa‘id ibn Mansur narrated that Humayd ibn Zayd said: I saw ‘Abdullah ibn ‘Umar resting after performing three or four circuits around the House of Allah while one of his servants fanned him. After a while he rose and completed the portion of the tawaf that remained. According to the Shafi‘i and Hanafi schools, if one loses wudu’ during tawaf, he should perform wudu’ and complete the remaining portion. There is no need to begin again, no matter how long the interruption.

It is reported concerning Ibn ‘Umar that he was performing tawaf around the House of Allah when the congregational prayer was established. He prayed with the congregation and then completed the remaining portion of his tawaf. ‘Ata’ said: If a funeral appears after someone has completed part of the tawaf, he should suspend the tawaf, pray the funeral prayer, then return to the tawaf and complete what remains.

The Sunnahs of tawaf: Tawaf has certain Sunnahs, which are mentioned below:

1. At the beginning of the tawaf, face the Black Stone, raise both hands as in prayer, and say “Allah is the Greatest” and “There is no god but Allah.” Place both hands on the Black Stone, touch it, kiss it silently, and place the forehead on it. If placing the forehead on it is not possible, touch and kiss it with the hand alone, or touch it with an object in one’s possession and kiss that object. Alternatively, gesture toward it with a stick or something similar. Several hadiths have been narrated concerning this; a few are mentioned here:

Ibn ‘Umar said: The Messenger of Allah faced the Black Stone and touched it. Then he placed his lips upon it and wept for a long time. ‘Umar also wept for a long time. Then the Messenger said: O ‘Umar, it is here that tears should be shed abundantly. —al-Hakim.

Ibn ‘Abbas said: ‘Umar leaned over the Black Stone and said: I know that you are only a stone. Had I not seen my beloved Prophet kissing and touching you, I would neither touch nor kiss you. Allah has said:لقن كان . لَكُرْ فِي رَسُوْلِ اللَّهِ أَسْوَةٌ حَسَنَةٌ “In the Messenger of Allah you have an excellent example.” —Ahmad and others.

Nafi‘ said: I saw Ibn ‘Umar first touch the Black Stone with his hand, then kiss his hand, and say: Since I saw the Messenger do this, I have never ceased doing it. —al-Bukhari and Muslim.

Suwayd ibn Ghafalah said: I saw ‘Umar kiss the Black Stone, persist in doing so, and say: I saw the Messenger of Allah showing you great affection and honor. —Muslim.

Ibn ‘Umar said: As soon as the Messenger of Allah came to the House of Allah, he would touch the Black Stone and say: “In the name of Allah, and Allah is the Greatest.” —Ahmad.

Abu al-Tufayl said: I saw the Messenger performing tawaf around the House of Allah and touching the Black Stone with a curved-headed stick that he had with him. Then he kissed the stick. —Muslim.

Al-Bukhari, Muslim, and Abu Dawud narrated that ‘Umar would kiss the Black Stone and then say: I know that you are only a stone; you can neither cause harm nor bring benefit. Had I not seen the Messenger of Allah kissing you, I would not have kissed you.

Al-Khattabi said: This hadith shows that following the Sunnah is obligatory even when its reason or rationale is unknown. Whenever someone learns of a Sunnah, it is essential for him to practice it even if he does not understand its rationale. It is generally known, of course, that the purpose of the Messenger’s kissing the Black Stone was only to honor it, accord it its proper status, and seek blessing through it. Allah Most High has given some stones superiority over other stones, some cities and places superiority over other cities and places, and some nights, days, and months superiority over other nights, days, and months. The basis of all this is unconditional obedience to the practice demonstrated by the Messenger of Allah.

Some hadiths mention a statement that is highly rational: “The Black Stone is Allah’s right hand on earth.” This means that whoever touches the Black Stone with his hand receives a pledge from Allah. It is like kings shaking hands with someone whom they wish to take as an ally or with whom they wish to establish a close relationship, thereby expressing a pledge concerning it; or like pledging allegiance by placing one’s hand in the hand of kings. Similarly, it resembles servants kissing the hands of distinguished people to gain their proximity. However, al-Muhallab said: “The Black Stone is Allah’s right hand on earth; through it He shakes hands with whichever servant He wills.” This alleged hadith has nevertheless been rejected by ‘Umar and by the hadith attributed to him. One should seek refuge in Allah from the notion that Allah could have a hand. The command to kiss the Black Stone was given only so that a person’s degree of obedience to Allah might be visibly tested. A precedent for this exists in Allah’s command to Iblis to prostrate before Adam. It should be noted that it is not certainly known whether any stone placed by Ibrahim in the Ka‘bah remains other than the Black Stone.

It is permissible to jostle near the Black Stone. There is no harm in jostling provided that no one is harmed at the Black Stone. Ibn ‘Umar once made his nose bleed while jostling. The Messenger of Allah said to ‘Umar: O Abu Hafs, you are an exceptionally strong man. Do not jostle near the Black Stone, for you will hurt the weak. But when you find the place free, touch the Black Stone; otherwise say the takbir and move forward. —Sunan al-Shafi‘i.

2. Another Sunnah of tawaf is idtiba‘ (placing the middle of the cloth under the right armpit and its two ends over the left shoulder). Ibn ‘Abbas said: The Messenger of Allah and his Companions performed ‘Umrah from Ji‘ranah. They placed their cloths under their armpits, with their ends over their left shoulders. —Ahmad, Abu Dawud.

This is the view of most scholars. As its rationale, they have mentioned that idtiba‘ assists in performing ramal during tawaf. Malik said: It is not recommended, for he does not know of anyone who practiced it, nor did he see anyone do it. Idtiba‘ is unanimously not recommended during the prayer after tawaf.

3. Another Sunnah is to perform ramal during the first three circuits of tawaf and walk normally during the remaining four. (Ramal means walking rapidly with the neck swaying and with short, close steps, so as to display strength and courage.)

Ibn ‘Umar said: The Messenger of Allah performed three circuits of tawaf with ramal from the Black Stone to the Black Stone, and four circuits at a normal pace. —Ahmad and Muslim.

If someone omits ramal during the first three circuits, he does not have to make it up during the subsequent four circuits. Idtiba‘ and ramal are prescribed for men only during the tawaf of ‘Umrah and during the tawaf of Hajj after which sa‘i between Safa and Marwah is performed. According to the Shafi‘is, if one performs ramal during Tawaf al-Qudum and then performs sa‘i, there is no need to repeat idtiba‘ and ramal during Tawaf al-Ifadah. If one does not perform sa‘i after Tawaf al-Qudum and delays it until after Tawaf al-Ziyarah, then ramal and idtiba‘ must be performed during Tawaf al-Ziyarah.

Women do not perform idtiba‘, because it risks exposing their private parts. Nor do women need to perform ramal, because Ibn ‘Umar said: Women do not need to perform ramal around the House of Allah or between Safa and Marwah.

What is the rationale for ramal? Its rationale is explained in a hadith narrated by Ibn ‘Abbas. He said: The Messenger of Allah once came to Makkah while the fever of Madinah had weakened the Muslims. The polytheists spread the word that a group of people weakened by fever and afflicted by a very bad condition would come to them. Allah Most High informed the Messenger of the polytheists’ statement. As a result, the Messenger ordered the Muslims to perform ramal during the first three circuits and to walk normally between the two corners (that is, between the Yemeni Corner and the Black Stone). When the polytheists saw them performing ramal, they said to one another: Are these the people about whom you said that fever had exhausted them? They appear stronger than us! Ibn ‘Abbas said: He did not order ramal during all the circuits so that the Muslims would not expend too much of their strength and suffer harm. —al-Bukhari, Muslim, Abu Dawud.

When the above-mentioned cause had disappeared, ‘Umar thought that ramal could now be abandoned, because Allah had granted the Muslims victory, freedom, and establishment on earth. But he later decided that ramal should continue as it had during the lifetime of the Messenger, so that this inspiration would remain alive among later generations. Muhibb al-Din al-Tabari said: A ruling of the Shari‘ah may become effective for a particular reason, but even if that reason later disappears, the ruling remains in force.

Zayd ibn Aslam narrated from his father that ‘Umar said: Do we still perform ramal and uncover our shoulders today, when Allah has firmly established Islam and driven away disbelief and its adherents? We will never abandon an action that we performed during the time of the Messenger.

4. Touching the Yemeni Corner with the hand is one of the Sunnahs of tawaf. Ibn ‘Umar said: From the day I saw the Messenger touch the Black Stone and the Yemeni Corner, I have never stopped touching these two, neither in ease nor in hardship. —al-Bukhari and Muslim.

The person performing tawaf touches these two corners because they possess special merit and distinctive qualities. The Black Stone has two distinctive qualities: first, it rests upon the structure built by Ibrahim; second, it is the starting and ending point of tawaf. The Yemeni Corner, situated directly opposite it, was also built upon the foundation laid by Ibrahim. Abu Dawud narrated from Ibn ‘Umar that ‘A’ishah said: Part of the Black Stone is part of the House of Allah. Ibn ‘Umar said: By Allah, I think ‘A’ishah heard this from the Messenger himself. I believe this is why the Messenger did not cease touching these two. However, these two are not established upon the foundation of the House of Allah, and for this reason people perform tawaf beside the Black Stone. The entire Muslim community agrees that touching the Yemeni Corner and the Black Stone is recommended, and that the person performing tawaf should not touch the other two corners.

Ibn Hibban narrated that the Messenger of Allah said: The Black Stone and the Yemeni Corner extensively erase sins.

The two rak‘ahs after tawaf: After every tawaf, whether the tawaf is obligatory or supererogatory, it is Sunnah to pray two rak‘ahs near Maqam Ibrahim or anywhere else in the mosque. According to Abu Hanifah, this prayer is obligatory.

It is narrated from Jabir that when the Messenger of Allah came to Makkah, he performed seven circuits of tawaf around the House of Allah. When he came to Maqam Ibrahim, he recited: “Take the standing place of Ibrahim as a place of prayer.” Then he prayed behind Maqam Ibrahim. After that, he came to the Black Stone and touched it. —al-Tirmidhi.

It is Sunnah to recite Surah al-Kafirun in the first rak‘ah of this prayer after al-Fatihah, and Surah al-Ikhlas in the second rak‘ah. This is established from the Messenger (peace and blessings be upon him). Muslim.

These two rak‘ahs may be prayed at any time, even during prohibited times. It is narrated from Jubayr ibn Mut‘im that the Messenger (peace and blessings be upon him) said: “O Banu ‘Abd Manaf, do not prevent anyone from circumambulating this House or praying here at any time of day or night.” Ahmad, Abu Dawud, al-Tirmidhi. This is the view of al-Shafi‘i and Ahmad.

Although it is Sunnah to pray after tawaf in al-Masjid al-Haram, it is permissible to pray outside it. Al-Bukhari.

Umm Salamah narrated that she performed tawaf riding a camel and did not pray until she had left it. Malik narrated that ‘Umar (may Allah be pleased with him) prayed these two rak‘ahs at Dhu Tuwa. Al-Bukhari said: ‘Umar (may Allah be pleased with him) prayed outside the Sacred Precinct as well. If one performs an obligatory prayer after tawaf, it is unnecessary for him to pray these two rak‘ahs. This is the well-known view of al-Shafi‘i and the view of Ahmad. Malik and the Hanafis said: No other prayer can take the place of these two rak‘ahs.

Passing in front of someone praying in the Sacred Precinct of Makkah: A worshipper may pray in al-Masjid al-Haram while women and men pass in front of him; this is entirely permissible and is not even disliked. This is a special feature of al-Masjid al-Haram. Kathir ibn Kathir ibn al-Muttalib ibn Wida‘ah narrated that he saw the Messenger (peace and blessings be upon him) praying in an area adjacent to Banu Tamh, while people passed in front of him and there was no sutrah before him.

Sufyan ibn ‘Uyaynah said: There was no sutrah between the Messenger (peace and blessings be upon him) and the Ka‘bah. Abu Dawud, al-Nasa’i and Ibn Majah.

Men performing tawaf with women: Al-Bukhari narrated from Ibn Jurayj, who said: ‘Ata informed me that when Ibn Hisham prohibited women from performing tawaf with men, he said to him: “How can you prohibit women, when the wives of the Messenger (peace and blessings be upon him) performed tawaf with men?”

I asked: “Was that before or after the command of veiling?” He replied: “I found them doing so after the command of veiling.”

I asked: “How did women mix with men?”

He replied: “Women did not mix with men. ‘A’ishah (may Allah be pleased with her) performed tawaf separately from men and did not mix with them. A woman said: ‘O Mother of the Believers, let us touch the Black Stone.’ ‘A’ishah (may Allah be pleased with her) said: ‘Go ahead,’ and refused to go with her.”

Women would go out at night in disguise and perform tawaf with men. However, when they entered the House, they would stand and wait. As soon as they entered, the men would be removed so that the women could touch the Black Stone in solitude and away from the men. It is narrated from ‘A’ishah (may Allah be pleased with her) that she advised a woman: “Do not crowd around the Black Stone. When you find it unoccupied, touch it. If you find it crowded, come opposite the Black Stone, say ‘Allahu akbar’ and ‘There is no god but Allah’ from a distance, and do not harm anyone.”

Riding while performing tawaf: If there is a need to ride despite being able to perform tawaf on foot, it is permissible to ride. Ibn ‘Abbas (may Allah be pleased with him) narrated that during the Farewell Hajj, the Messenger (peace and blessings be upon him) performed tawaf riding a camel and touched the Black Stone with a curved-headed staff. Al-Bukhari and Muslim. Jabir (may Allah be pleased with him) narrated that during the Farewell Hajj, the Messenger (peace and blessings be upon him) performed tawaf of the House and sa‘y between Safa and Marwah while riding his she-camel, so that the people could see him, he could observe them, and they could ask him what they needed, for people had crowded around him.

A leper performing tawaf with the general worshippers: Malik narrated that ‘Umar ibn al-Khattab (may Allah be pleased with him) saw a woman with leprosy performing tawaf around the House. He said to her: “O servant of Allah, do not harm people. It would have been better for you to remain in your home.” The woman then went home and stayed there. Later, a man passed by her and told her: “The man who prohibited you has died. Now go out.” She replied: “I am not prepared to obey him while he is alive and disobey him after his death.”

16. Drinking Zamzam Water

When the person performing tawaf has completed it and prayed two rak‘ahs at Maqam Ibrahim, it is recommended for him to drink Zamzam water.

It is narrated in al-Bukhari and Muslim that the Messenger (peace and blessings be upon him) drank Zamzam water and said: “It is blessed, satisfying and a cure for illness.” On the Night Journey, Jibril washed the Messenger’s heart with this water. Al-Tabarani and Ibn Hibban narrated from Ibn ‘Abbas (may Allah be pleased with him) that the Messenger (peace and blessings be upon him) said: “The best water on earth is Zamzam water.”

When drinking Zamzam water, it is Sunnah to intend recovery from illness and all good in this world and the Hereafter. The Messenger (peace and blessings be upon him) said: “Zamzam water is for whatever purpose it is drunk.” Suwayd ibn Sa‘id said: “I saw ‘Abdullah ibn al-Mubarak in Makkah. He came to the Zamzam well, drank from it, then faced the qiblah and said: ‘The Messenger (peace and blessings be upon him) said: “Zamzam water is for whatever purpose it is drunk.” I am drinking it for the thirst of the Day of Resurrection.’ Then he drank.” Ahmad and al-Bayhaqi. Ibn ‘Abbas (may Allah be pleased with him) narrated that the Messenger (peace and blessings be upon him) said: “Zamzam water is for whatever purpose it is drunk. If you drink it seeking a cure, Allah will cure you; if you drink it seeking satisfaction, Allah will satisfy you; and if you drink it to quench your thirst, Allah will quench your thirst. This well was dug by Jibril, and Allah brought it forth for Isma‘il to drink.” Al-Daraqutni and al-Hakim. Al-Hakim added: “If you drink this water seeking refuge with Allah, He will grant you refuge.” It is recommended to drink Zamzam water in three breaths, facing the qiblah and drinking one’s fill; to say al-hamdulillah afterward; and to recite Ibn ‘Abbas’s supplication.

Abu Mulaykah said: A man came to Ibn ‘Abbas, who asked him: “Where have you come from?” He replied: “I have come after drinking Zamzam water.” He asked: “Did you drink it as it should be drunk?” The man asked: “How?” He replied: “When you intend to drink Zamzam water, face the qiblah, remember Allah, and drink your fill in three breaths. Then praise Allah, for the Messenger of Allah (peace and blessings be upon him) said: ‘The distinction between us and the hypocrites is that they do not drink their fill from Zamzam.’” Ibn Majah and al-Daraqutni. Ibn ‘Abbas used to recite this supplication when drinking Zamzam water:

اللهم إلَى أَسْأَلُكَ عِلْمًا نَافِعًا، وَرِزْقًا وَاسِعًا، وَشِفَاءٌ مِن كُلِّ دَاءٍ .

“O Allah, I ask You for beneficial knowledge, abundant provision, and healing from every illness.”

The history of the Zamzam well: Al-Bukhari narrated from Ibn ‘Abbas (may Allah be pleased with him): When Hajar and her son became intensely thirsty, Hajar climbed Mount Marwah and heard a voice. She said to herself: “Be quiet,” and listened again for the voice. Then she heard it again. Hajar said: “I have heard you. If you have any aid, help me.” Suddenly, she saw an angel at the site of Zamzam. The angel dug the ground with his heel—or with his wing—and water immediately emerged. Hajar began making a basin to collect the water and filling her waterskin with handfuls of it. The more she scooped, the more the water welled up. Ibn ‘Abbas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) said: “May Allah have mercy on the mother of Isma‘il. Had she left Zamzam alone, or not scooped water from it, it would have become a flowing spring.” Hajar then drank and gave her son to drink. The angel said to her: “Do not fear destruction. Here is the House of Allah. This child and his father will rebuild it. Allah will not destroy the inhabitants of this House.” At that time, the House of Allah was like a raised mound. Floodwaters would flow toward it, then pass to its right and left.

Supplication at the Multazam is recommended: After drinking Zamzam water, it is recommended to go to the Multazam and supplicate. Al-Bayhaqi narrated from Ibn ‘Abbas (may Allah be pleased with him) that Ibn ‘Abbas would cling to and embrace the Ka‘bah between its door and the Black Stone, saying: “Supplicate while embracing the wall of the Ka‘bah between the Black Stone and the door. Whoever clings to that place and asks Allah for something, Allah will certainly grant it.” The grandfather of ‘Amr ibn Shu‘ayb said: “I saw the Messenger of Allah (peace and blessings be upon him) press his face and chest against the Multazam.”

Some say that al-Hatim is the Multazam. According to al-Bukhari, the Black Stone is al-Hatim. As evidence, they cite the hadith of the Night Journey, in which the Messenger (peace and blessings be upon him) said: “While I was sleeping in al-Hatim”—or he may have said—“near the Black Stone.” Al-Bukhari said: “The Black Stone is al-Hatim.”

Entering the interior of the Ka‘bah and Hijr Isma‘il is recommended: Al-Bukhari and Muslim narrated from Ibn ‘Umar (may Allah be pleased with him): After the Conquest of Makkah, the Messenger (peace and blessings be upon him) entered the Ka‘bah with Usamah and ‘Uthman ibn Talhah. They closed the door. When it was opened, Bilal informed me that the Messenger (peace and blessings be upon him) had prayed inside the Ka‘bah between the two Yemeni pillars. The scholars inferred from this that entering the Ka‘bah and praying inside it are Sunnah. However, they also said that although it is Sunnah, it is not part of Hajj, because Ibn ‘Abbas (may Allah be pleased with him) said: “O people, entering the interior of the House is not part of your Hajj.” Al-Hakim. Whoever cannot enter the Ka‘bah is recommended to enter Hijr Isma‘il and pray there, because part of it is part of the Ka‘bah.

Ahmad narrated from ‘A’ishah (may Allah be pleased with her). She said: “O Messenger, all your family have entered the House, except me.” The Messenger (peace and blessings be upon him) said: “Send for Shaybah, the son of ‘Uthman ibn Talhah, the keeper of the Ka‘bah’s key; he will open the door for you.” ‘A’ishah sent someone to Shaybah. Shaybah said: “We could not open it even in the Age of Ignorance, nor can we in Islam.”

Then the Messenger of Allah (peace and blessings be upon him) said: “Pray in Hijr Isma‘il, for when your people renovated the House, they could not complete the renovation. They left part of it—Hijr Isma‘il—outside.”

17. Sa‘y between Safa and Marwah

How it was legislated: Al-Bukhari narrated from Ibn ‘Abbas (may Allah be pleased with him): Ibrahim (peace be upon him) brought his wife Hajar and their nursing son Isma‘il here. He placed them near the House, above Zamzam, beneath a large tree. At that time, there were no people or water in Makkah. Ibrahim (peace be upon him) left them with a bag full of dates and a waterskin full of water and began to depart. Isma‘il’s mother followed him and said: “O Ibrahim, where are you going, leaving us in this uninhabited, barren land?” She repeated this several times, but Ibrahim did not look back at her. Hajar then said: “Has Allah commanded you to do this?” Ibrahim replied: “Yes.” She said: “Then He will not destroy us.” Another narration says that Hajar asked: “To whom are you leaving us?” Ibrahim (peace be upon him) replied: “To Allah.” Hajar said: “I am content.” Then she returned.

Ibrahim then continued on his way. When he reached the mountain pass, where no one could see him, he faced the House, raised his hands, and supplicated:

ربنا إلى أسكنت من ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زرع عِندَ بَيْتِكَ المحرم . رَبَّنَا لِيُقِيمُوا الصَّلاةَ فَاجْعَلْ أَفْئِدَةٌ من الناس تهوي إليهم، وارزقه من الثمرات لعلهم يشكرون .

“Our Lord, I have settled some of my offspring in a valley without cultivation near Your Sacred House. Our Lord, so that they may establish prayer, make the hearts of people incline toward them and provide them with fruits, so that they may be grateful to You.”

Isma‘il’s mother remained beneath the tree, keeping her son beside her and hanging up her small, old waterskin so that she could drink from it when necessary and nurse her son. Eventually the water in the waterskin ran out, and her milk dried up. Her son’s hunger became severe. Hajar, bewildered and distressed, looked at her son and began moving away. She could not bear to look at him, so she left him and went elsewhere. She stood on the nearest mountain, Safa, and looked toward the valley to see whether anyone was there. No, she could see no one. She descended from Safa, and when she reached the valley, she lifted the hem of her garment and began running desperately like an exhausted and distressed person. She crossed the valley and came again to Marwah. Standing on Marwah, she looked around to see whether anyone was there, but saw no one. In this way she went back and forth between Safa and Marwah seven times. Ibn ‘Abbas said: This is why people go back and forth between these two mountains.

The legal ruling on going back and forth between Safa and Marwah: There are three opinions among the scholars regarding the legal ruling of sa‘y between Safa and Marwah:

1. Ibn ‘Umar, Jabir and ‘A’ishah (may Allah be pleased with them) among the Companions, and Malik, al-Shafi‘i and, according to one narration, Ahmad among the imams, said that sa‘y between Safa and Marwah is a pillar—that is, an obligatory element—of Hajj. If a pilgrim omits it, his Hajj is invalid and it cannot be compensated for by an offering or anything else. They cited the following proofs for their view:

Al-Bukhari narrated from al-Zuhri that ‘Urwah asked ‘A’ishah (may Allah be pleased with her): “Have you considered this verse?”

إنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْت أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطُونَ بِهِمَا .

“Indeed, Safa and Marwah are among the symbols of Allah. So whoever performs Hajj to the House or ‘Umrah, there is no blame upon him for going around them.” By Allah, this seems to indicate that there is no blame if one does not perform tawaf between Safa and Marwah. ‘A’ishah (may Allah be pleased with her) said: “O my nephew, you have misunderstood. According to the interpretation you have given this verse, it would mean that there is no harm in not performing tawaf. But this verse was revealed concerning the Ansar. Before accepting Islam, they worshipped Manat and recited the talbiyah in her name. After accepting Islam, those who had recited that talbiyah felt embarrassed to perform sa‘y between Safa and Marwah. After accepting Islam, they asked the Messenger of Allah (peace and blessings be upon him) about it, saying: ‘O Messenger of Allah, we feel embarrassed to perform tawaf (sa‘y) between Safa and Marwah.’ Then Allah revealed: ‘Indeed, Safa and Marwah are among the symbols of Allah…’ ‘A’ishah (may Allah be pleased with her) said: ‘The Messenger of Allah (peace and blessings be upon him) established tawaf between Safa and Marwah. Therefore, no one has the right to abandon tawaf (sa‘y) between Safa and Marwah.’”

Muslim narrated from ‘A’ishah (may Allah be pleased with her) that the Messenger of Allah (peace and blessings be upon him) and the Muslims performed tawaf between Safa and Marwah. Thus it became Sunnah. Whoever does not perform tawaf between Safa and Marwah, Allah will not complete his Hajj.

Habibah, a woman of Banu ‘Abd al-Dar, said: “I went with a group of Qurayshi women to the house of Abu Husayn. I saw the Messenger of Allah (peace and blessings be upon him) performing sa‘y between Safa and Marwah. Because of the force of his running, his lower garment was spinning around his waist. Seeing this, I said: ‘I can see the knees of the Messenger of Allah (peace and blessings be upon him).’ I heard him say: ‘Perform sa‘y, for Allah has made sa‘y obligatory for you.’” Ibn Majah, Ahmad and al-Shafi‘i.

Since sa‘y is an act of worship included in both Hajj and ‘Umrah, like tawaf of the House, it is a pillar—that is, an inseparable and essential duty or obligation—of both Hajj and ‘Umrah.

2. Conversely, Ibn ‘Abbas, Anas, Ibn al-Zubayr, Ibn Sirin and, according to one narration, Ahmad held that it is Sunnah. Since it is Sunnah, omitting it does not make an offering or expiation obligatory.

The proof of those who hold this view is the Qur’anic statement cited above: “There is no blame upon him for going around them.” Saying to someone performing an act, “There is no blame if you do this,” inherently proves that the act is not obligatory. Thus the act is mubah, meaning that doing it and leaving it are equal: there is no sin in doing it and no sin in leaving it. However, the statement “Safa and Marwah are among the symbols of Allah” proves that the act is Sunnah.

Since this is a specified number of acts of worship not connected to the House, it did not become a pillar like stoning the pillars.

3. According to Abu Hanifah, al-Thawri and al-Hasan, it is obligatory but is not a pillar or an essential obligation. Omitting it does not invalidate Hajj or ‘Umrah; however, one must offer a dam, meaning the sacrifice of a goat. The author of al-Mughni considered this view stronger. He said: “This is the stronger view, because the evidence presented by those who judged it obligatory establishes that it is a conditional obligation, not an obligation whose omission means that the basic duty has not been fulfilled.”

The statement of ‘A’ishah (may Allah be pleased with her) has been contradicted by the statements of other Companions.

Although the hadith of Habibah, the woman of Banu ‘Abd al-Dar, is disputed, it nevertheless proves that sa‘y is obligatory.

The verse concerning Safa and Marwah was revealed to remove the hesitation some people felt regarding sa‘y. During the Age of Ignorance, they performed sa‘y between the two mountains because of the two idols placed on Safa and Marwah. Thus they feared that performing sa‘y there might be sinful.

Conditions of sa‘y: Several conditions must be observed for sa‘y to be valid:

1. Sa‘y must always be performed after tawaf.
2. Sa‘y must consist of seven circuits.
3. Each circuit must begin at Safa and end at Marwah.
4. Sa‘y must always be performed along the route between Safa and Marwah. The Messenger of Allah (peace and blessings be upon him) did this and said: “Take your acts of worship from me.” Therefore, if someone performs sa‘y before tawaf, begins it at Marwah and ends it at Safa, or performs it somewhere other than the designated route between Safa and Marwah, his sa‘y is invalid. (According to the Hanafi school, points 3 and 4 are not conditions but obligations. If someone performs sa‘y before tawaf, or begins a circuit at Marwah and ends it at Safa, his sa‘y is not invalidated, but he must offer a dam.)

Ascending Safa: Ascending Safa and Marwah is not a condition for the validity of sa‘y. However, it is obligatory to include both mountains within the area of sa‘y. Thus, on going and returning, one must reach both mountains. If any part is not included in the area of sa‘y, sa‘y is not valid until that part is included.

Performing the circuits of sa‘y consecutively: It is not a condition that the circuits of sa‘y be performed continuously without interruption. (According to Imam Malik, however, they must be performed consecutively without a long interval between circuits.) If a problem arises that prevents continuous sa‘y, or the prayer begins, it is permissible to pause sa‘y for that reason. When the obstacle is removed, one completes sa‘y by adding the remaining circuits to those already completed. It is narrated from Ibn ‘Umar (may Allah be pleased with him) that while performing sa‘y between Safa and Marwah, he suddenly needed to urinate. He moved aside, asked for water, performed ablution, and then completed the remaining circuits. Sa‘id ibn Mansur.

Likewise, uninterrupted continuity between tawaf and sa‘y is not a condition. Al-Mughni states: Imam Ahmad said: “There is no harm in delaying sa‘y until one has rested after tawaf or until the afternoon.” ‘Ata and al-Hasan held that whoever performs tawaf of the House in the first part of the day may delay sa‘y between Safa and Marwah until the afternoon if he wishes. Sa‘id and al-Qasim did so. Since uninterrupted continuity is not obligatory between the circuits of sa‘y, it is even more appropriate that it not be obligatory between sa‘y and tawaf. Sa‘id ibn Mansur narrated that Sawdah, the wife of ‘Urwah ibn al-Zubayr, performed sa‘y between Safa and Marwah, then made up her tawaf within three days because she was extremely corpulent.

Purity for sa‘y: Most scholars say that purity is not a condition for sa‘y between Safa and Marwah. The Messenger of Allah (peace and blessings be upon him) told menstruating ‘A’ishah (may Allah be pleased with her): “Do everything that the other pilgrims do, except do not perform tawaf of the House until you bathe.” Muslim. ‘A’ishah and Umm Salamah (may Allah be pleased with them) said: “When a woman has completed tawaf of the House and the two rak‘ahs after tawaf, and then menstruates, she should complete her tawaf between Safa and Marwah.” Sa‘id ibn Mansur. Nevertheless, maintaining purity is recommended in all acts of worship, because purity is highly encouraged in the Shari‘ah.

Walking and riding during sa‘y: Sa‘y may be performed on foot or while riding, but performing it on foot is better. It is known from the hadith of Ibn ‘Abbas (may Allah be pleased with him) that he used to perform sa‘y on foot. When the crowd increased, he began riding so that people could see him and ask him questions. Abu al-Tufayl said to Ibn ‘Abbas: “Tell me, is performing tawaf (sa‘y) between Safa and Marwah while riding Sunnah? For your people claim that it is Sunnah.”

Ibn ‘Abbas (may Allah be pleased with him) said: “Their claim is both true and false.” Abu al-Tufayl said: “What do you mean—true and false?” Ibn ‘Abbas said: “The people had crowded around the Messenger of Allah (peace and blessings be upon him). They would come saying, ‘Here is Muhammad, here is Muhammad,’ and even young women would come out of their houses. The Messenger of Allah (peace and blessings be upon him) did not push away the people crowding in front of him. When the crowd increased, he rode. Walking and running are better. (One should run between the two marked pillars on level ground and walk in the remaining area.) Although riding during sa‘y is permissible, it is disliked. Al-Tirmidhi said: A group of scholars disliked performing tawaf of the House and sa‘y between Safa and Marwah while riding without an excuse. This is also the view of Imam al-Shafi‘i. According to the Malikis, whoever performs sa‘y while riding without an excuse must repeat it if there is still time; if there is not, he must offer a dam. They hold that walking is obligatory for one who is able to walk. Abu Hanifah also represented this view, saying: The reason the Messenger (peace and blessings be upon him) rode was that people had crowded around and surrounded him excessively. This was an excuse, making riding permissible. Running between the two marked pillars is recommended.

It is recommended to perform the sa’i between Safa and Marwah walking, except between the two marked pillars. It is recommended to run briskly between the two pillars. It was mentioned earlier in Habibah’s hadith: “The Messenger of Allah, peace and blessings be upon him, ran so forcefully that the lower garment he was wearing swirled violently.”

However, performing sa’i or tawaf without running briskly is valid. Sa’id ibn Jubayr, may Allah be pleased with him, said: I saw Ibn Umar walking slowly between Safa and Marwah. Then he said: “If I walk calmly, that is permissible, for I saw the Messenger of Allah, peace and blessings be upon him, walking slowly. And if I run swiftly, I saw the Messenger of Allah, peace and blessings be upon him, running swiftly as well. I am an extremely old man.” Abu Dawud and al-Tirmidhi.

This is recommended only for men. Women should not move quickly; rather, it is recommended that they proceed at a normal pace.

Al-Shafi’i narrated that when Aishah, may Allah be pleased with her, saw some women moving quickly, she said: “Is there no example for your women in our conduct? You are not required to move briskly.”

It is recommended to climb Safa and Marwah, face the Ka’bah, and supplicate. One should climb Safa and Marwah, face the qiblah, and supplicate for the good of this world and the Hereafter. It is narrated regarding the Messenger of Allah, peace and blessings be upon him, that he came out through the gate of Safa. When he reached near Safa, he recited the verse concerning Safa and Marwah: “Indeed, Safa and Marwah are among the symbols of Allah.” Then he said: “I shall begin as Allah began.” He then began with Safa and climbed it. When he had climbed it and saw the House, he faced the qiblah and said three times: ( لَّا اللَّهُ اللَّهُ أَكْبَرُ وَالْحَمْدُ لِلَّهِ ) Then he said:

لا إله إلا الله وحده لا شَرِيكَ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ أَنْجَزَ وَعَدَه، وَنَصَرَ عَبْدَهُ، وَمَزَمَ الْأَحْزَابَ وَحْدَهُ .

Then he supplicated between them and recited this supplication three times. Then he descended and went toward Marwah. He climbed it and looked toward the House. He did at Marwah everything he had done at Safa.

Nafi’ said: I heard Abdullah ibn Umar supplicating in this manner while he was at Safa:

اللهم إنك قلت : ادْعُونِي أَسْتَجِبْ لَكُم وَإِنَّكَ لا تُخْلِفُ الْمِيعَادَ، وَإِلَى أَسْأَلُكَ – كَمَا مَدَيْتَنِي لِلْإِسْلَامِ – أن لا تنزعه مِنِّي حَتَّى تَتَوَفَّانِي وَأَنا مسلم .

“O Allah, You have said: ‘Call upon Me; I will answer you.’ You do not break Your promise. I ask You not to take Islam away from me until You cause me to die, just as You guided me to Islam.”

Recommended supplication between Safa and Marwah: It is recommended to supplicate, remember Allah, and recite the Qur’an between Safa and Marwah. It is narrated that the Messenger of Allah, peace and blessings be upon him, used to recite this supplication during his sa’i:رَبِّ اغْفِرْ وَارْحَرِ وَاهْدِنِي السَّبِيلَ الأقوم “O Allah, forgive me, have mercy on me, and guide me to the most upright path.” This supplication has also been narrated:رَبِّ اغْفِرْ وَارْمَرَ إِنَّكَ الأعز الأكرم “O Allah, forgive me and have mercy on me. You are the Most Mighty, the Most Generous.”

The rites of Hajj and Umrah are completed through tawaf and sa’i. If the person in ihram is performing tamattu’ Hajj, he will then leave ihram by shaving or shortening his hair. If he is performing qiran Hajj, his ihram will continue until the tenth of Dhu al-Hijjah. If the person performing qiran has completed this sa’i, he need not perform sa’i again after the obligatory tawaf. If he is performing tamattu’, he will perform sa’i again after the obligatory tawaf and remain in Makkah until the eighth of Dhu al-Hijjah.

18. Proceeding to Mina

It is Sunnah to go to Mina on the eighth of Dhu al-Hijjah. If the pilgrim is performing qiran or ifrad, he goes to Mina in the ihram he previously entered. If he is performing tamattu’, he enters ihram for Hajj and does what he did at the miqat. The Sunnah is for him to enter ihram from the place where he is staying: if he is in Makkah, from Makkah, and if he is outside Makkah, from wherever he is. It is stated in a hadith: “Whoever lives outside Makkah should enter ihram from his residence, and whoever lives in Makkah should enter ihram from Makkah.” It is recommended to make abundant supplication and recite the talbiyah while departing for Mina, and to pray Zuhr, Asr, Maghrib, and Isha in Mina and spend the night there. It is recommended not to leave Mina until sunrise on the ninth, in order to ensure imitation of the Messenger of Allah, peace and blessings be upon him. Omitting any one or all of these means omitting a Sunnah; no expiation is required. According to Ibn al-Mundhir’s narration, Aishah, may Allah be pleased with her, did not leave Makkah for Mina until one-third of the night of the eighth of Dhu al-Hijjah had passed.

It is permissible to leave for Mina before the eighth of Dhu al-Hijjah. It is narrated from al-Hasan that he would travel from Makkah to Mina one or two days before the eighth of Dhu al-Hijjah. Malik disliked this. He also disliked remaining in Makkah until the evening of the eighth of Dhu al-Hijjah, unless the time for Friday prayer arrived in Makkah. In that case, one should perform the Friday prayer before leaving Makkah.

19. Journeying toward Arafah

It is Sunnah to leave for Arafat after sunrise on the ninth of Dhu al-Hijjah, taking the route of Dabb, while reciting Allahu akbar, la ilaha illallah, and the talbiyah.

Muhammad ibn Abu Bakr al-Thaqafi said: While traveling from Mina to Arafat, I asked Anas, may Allah be pleased with him, how you used to recite the talbiyah with the Messenger of Allah, peace and blessings be upon him. He replied: Whoever wished recited the talbiyah, and no one objected. Whoever wished said the takbir, and no one objected. Whoever wished recited the declaration of faith, and no one objected. Narrated by al-Bukhari and others.

It is recommended to stop at Namirah and bathe nearby in preparation for standing at Arafah. The time for standing at Arafah begins only after the sun has passed its zenith. It is recommended not to enter Arafah before then.

20. Standing at Arafah

The virtue of the Day of Arafah: Jabir, may Allah be pleased with him, narrated that the Messenger of Allah, peace and blessings be upon him, said: “There are no days better in the sight of Allah than the ten days of Dhu al-Hijjah.” A man asked: “Are these ten days better than several days spent fighting in the path of Allah?” The Messenger of Allah, peace and blessings be upon him, said: “These ten days are better than the days spent fighting in the path of Allah. And there is no day better in the sight of Allah than the Day of Arafah. On this day Allah descends to the lowest heaven, then boasts of the people of earth before the inhabitants of heaven. He says: ‘Look at My servants. They have come to Me with disheveled hair and dust-covered bodies before midday. They have come from distant paths, hoping for My mercy, although they have not seen My punishment.’ On no day are more people freed from Hell than on the Day of Arafah.” Abu Ya’la, al-Bazzar, Ibn Khuzaymah, and Ibn Hibban.

Ibn al-Mubarak narrated from Anas, may Allah be pleased with him: The Messenger of Allah, peace and blessings be upon him, stood at Arafah when the sun was about to turn back—that is, it had begun moving westward. He said: “Bilal, tell the people to be quiet so that they can hear me.” Bilal stood and said: “Be quiet. The Messenger of Allah, peace and blessings be upon him, will address you. Listen attentively.” The people became silent. Then the Messenger of Allah, peace and blessings be upon him, said: “People, Jibril has just come to me. He conveyed to me greetings from my Lord and said: ‘Allah has forgiven the people of Arafah and the people of al-Mash’ar al-Haram, and has guaranteed compensation for all their losses.’” Upon hearing this, Umar, may Allah be pleased with him, stood and said: “Messenger of Allah, is this good news only for us?” He replied: “It is for you and for all who come to Arafah after you, until the Day of Resurrection.” Umar said: “Allah’s generosity is abundant and excellent.” Muslim also narrated from Aishah, may Allah be pleased with her, that the Messenger of Allah, peace and blessings be upon him, said: “On no day does Allah free more of His servants from Hell than on the Day of Arafah. On this day He draws near, boasts of them before the angels, and says: ‘What do they want?’” It is narrated from Abu al-Darda that the Messenger of Allah, peace and blessings be upon him, said: “On no day was Satan seen more humiliated, disgraced, and enraged than on the Day of Arafah, except the Day of Badr. This is only because on this day he sees the boundless mercy of Allah descend and the great sins of His servants forgiven.” He was seen in such rage and disgrace only on the Day of Badr. They asked: “Messenger of Allah, what did he see on the Day of Badr?” The Messenger of Allah, peace and blessings be upon him, said: “He saw Jibril leading the ranks of the angels.” Malik.

The legal ruling concerning standing at Arafah: The scholars unanimously agree that standing at Arafah is the greatest pillar of Hajj. Ahmad, Abu Dawud, al-Tirmidhi, al-Nasa’i, and Ibn Majah narrated from Abd al-Rahman ibn Ya’mar that the Messenger of Allah, peace and blessings be upon him, ordered a herald to announce: “Hajj is Arafah.” That is, the Hajj of one who stands on the Day of Arafah is the valid Hajj. Whoever stands at Arafah during the night preceding the ninth of Dhu al-Hijjah, before dawn, has completed Hajj. That is, one must stand in some part of Arafah for even a moment during the day or night of the ninth.

The time for standing at Arafah: According to most scholars, the time for standing at Arafah begins after the sun declines on the ninth of Dhu al-Hijjah and lasts until dawn on the tenth. Standing during any portion of the night or day within this period is sufficient. If one stands during the day, however, one must remain there until sunset. If one stands at night, there is no such obligation; one may remain as long as one wishes. According to the Shafi’i school, remaining until night is Sunnah.

The meaning of standing: Standing means being present in any part of Arafah, whether asleep or awake, lying down or sitting, standing on one’s feet or walking, riding a mount, in a state of purity or impurity—for example, a menstruating woman or a man impure because of ejaculation. There is disagreement concerning one who stands at Arafah while unconscious and does not regain consciousness before leaving Arafah. Abu Hanifah and Malik said that his standing is valid. Al-Shafi’i, Ahmad, Hasan, Abu Zur, Ishaq, and Ibn al-Mundhir said that it is not valid. Since this is a pillar of Hajj, just as another pillar is not valid when performed by an unconscious person, neither is this valid.

After citing the aforementioned hadith of Ibn Ya’mar, al-Tirmidhi said that Sufyan al-Thawri stated: The practice of all the scholars, including the Companions, follows Ibn Ya’mar’s hadith. That is, whoever does not stand at Arafah before dawn on the tenth of Dhu al-Hijjah has no Hajj. If he arrives after sunrise, his Hajj is not valid; it becomes Umrah, and he must perform Hajj the following year. This is the view of al-Shafi’i, Ahmad, and others.
It is recommended to stand in the stony area of Arafah, although standing anywhere in Arafah is sufficient and valid. The entire plain of Arafah is a place for standing, except the area called Batn Arafah in the west, where standing is unanimously invalid. It is recommended to stand among or near the stones, because the Messenger of Allah, peace and blessings be upon him, stood there and said: “I stood here, but all of Arafat is a place for standing.” Ahmad, Muslim, and Abu Dawud. It is mistaken to believe that climbing Jabal al-Rahmah and standing there is better than standing elsewhere. This is not Sunnah.

Bathing is recommended: It is recommended to bathe before standing at Arafah. Abdullah ibn Umar, may Allah be pleased with him, used to bathe in the afternoon before standing at Arafah. Malik. Umar, may Allah be pleased with him, bathed in the plain of Arafah while reciting the talbiyah.

The rules and supplications of standing: Maintain complete purity, face the qiblah, frequently perform repentance, seek forgiveness, and remember Allah. Raise both hands and supplicate to Allah with profound fear and attentiveness for oneself, others, and whatever one wishes of the good of this world and the Hereafter.

Usamah ibn Zayd said: “I was riding alongside the Messenger of Allah, peace and blessings be upon him, at Arafah. He told us to raise our hands in supplication.” Al-Nasa’i.

Amr ibn Shu’ayb narrated from his grandfather that the supplication most frequently recited by the Messenger of Allah, peace and blessings be upon him, on the Day of Arafah was:

لا إِلَهَ إِلَّا اللهُ وَحْدَهُ لا فَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ بِيَدِهِ الْخَيْرُ وَهُوَ عَلَى كُلِّ عَيْءٍ قَدِيرٌ .

Ahmad and al-Tirmidhi. The Messenger of Allah, peace and blessings be upon him, said: “The supplication of the Day of Arafah is the best supplication. The finest supplication that I and the prophets before me have made is:

لا إله إلا الله وحدَهُ لا شَريكَ لَهُ لَهُ الْمُلْككَ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ .

(There is no deity except Allah. He is One; He has no partner. Sovereignty belongs to Him, and praise belongs to Him. He is powerful over all things.) Husayn ibn Hasan said: I asked Sufyan ibn Uyaynah: “What is the best supplication on the Day of Arafah?” He replied:

لا إِلَهَ إِلَّا اللَّهَ وَحدَهُ لَا شَرِيكَ لَهُ .

I said: “This is praise of Allah; it is not supplication.” That is, nothing has been requested from Allah in it. He said: “Do you know the hadith of Malik ibn Manzur? Its explanation is found in that hadith.” I said: “Will you tell me the hadith?” He said: “The hadith says: Allah says: ‘When My servant is so occupied praising Me that he has no opportunity to ask anything for himself, I give him something better than what I give those who ask.’” He said: “This is the explanation of that hadith.” Sufyan continued: “Do you not know what Umayyah ibn Abi al-Salt said when he came to Abdullah ibn Jud’an to receive his gift?” Husayn said: “No.” He said that Umayyah said: “Shall I mention my need, or is your modesty sufficient for me? Modesty is your characteristic, as is awareness of people’s rights, for you are a noble man. Your lineage is exceedingly noble and excellent. When someone praises you for a day, that praise alone becomes sufficient for him.” Then Sufyan said: “Husayn, this is the state of a created being: he is content with praise and feels no need to ask. What, then, is your conception of the Creator?”

Al-Bayhaqi narrated from Ali, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said: “The supplication most frequently made at Arafah by the prophets before me and by me is:

لا إله إلا الله وحده لا شريك له له الملك وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ اللَّهُ اجْعَلْ فِي بَصَرِي نورا، وفي سعي نورًا، وَفِي قَلْبِي نُورًا. اللهم اشْرَحْ لِي صَدْرِي، وَيَسر لي أمري، اللَّه أَعُوذُ بِكَ مِنْ وسواس الصِّدْرِ،

وَعَنَاسِ الْأَمْرِ، وَقَرْ فِتْنَةِ الْقَبْرِ، وَقَرْ مَا يَلِجُ فِي اللَّيْلِ، وَقَرْ مَا يَلِعُ فِي النَّهَارِ ، وَقَرْ ما تَعِبُ بِهِ الرِّيَاحُ وَقَرْ بَوَائِقِ النمر.

“There is no deity except Allah. He is One; He has no partner. Sovereignty belongs to Him, and praise belongs to Him. He is powerful over all things. O Allah, place light in my eyes, light in my ears, and light in my heart. O Allah, open my breast for me and make my task easy for me. O Allah, I seek refuge in You from the whisperings of the heart, the punishment of the grave, the evil of what enters at night, the evil of what enters by day, the evil carried by the winds, and the evil of the destructive things of time.”

Al-Tirmidhi narrated that the supplication most frequently made by the Messenger of Allah, peace and blessings be upon him, on the Day of Arafah, while sitting at his place of standing in the plain of Arafah, was:

اللهم لَكَ الْحَمْدُ كَالَّذِي نَقُولُ، وَخَيْرًا مِمَّا تَقُولُ : الله لَكَ مَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي وإِلَيْكَ مَا بِي، وَلَكَ رَبِّ تَرَانِي، اللهم إِلى أَعُوذُبِكَ مِنْ عَذَابِ الْقَبْرِ، وَوَسْوَسَةِ الصَّدْرِ، وَهَتَابِ الأمر، اللهم إلى أعُوذُ بِكَ مِنْ شَرِّ مَا تَجِبُ بِهِ الريح .

“O Allah, praise belongs to You as we say, and better than what we say. O Allah, my prayer is for You, my sacrifice is for You, my life is for You, my death is for You, and my return is to You. O Allah, I seek refuge in You from the punishment of the grave, the whisperings of the breast, futile actions, and the evil carried by the winds.”

Standing at Arafah: The Sunnah of Ibrahim. Mirba al-Ansari said: The Messenger of Allah, peace and blessings be upon him, said: “Remain at your places of worship, for you have inherited a portion of the legacy of Ibrahim.” Al-Tirmidhi.

Fasting on Arafah: It has been established through an authentic chain that the Messenger of Allah, peace and blessings be upon him, did not fast on the Day of Arafah. Moreover, he said: “The Day of Arafah, the day of Eid, and the Days of Tashriq are our festivals as Muslims. These are days of eating and drinking.” It is also established that he prohibited fasting in the plain of Arafat.

From these hadiths, most scholars have inferred that it is recommended for pilgrims not to fast on the Day of Arafah, so that they may have the strength needed for supplication and remembrance. The hadiths concerning the virtue of fasting on the Day of Arafah apply to those who have not gone to the plain of Arafah for Hajj.

Combining the Zuhr and Asr prayers: It is reported in an authentic hadith that the Messenger of Allah, peace and blessings be upon him, combined the Zuhr and Asr prayers at Arafah. The call to prayer was made, then the iqamah, and he prayed Zuhr. Then the iqamah was made again, and he prayed Asr. Al-Aswad and Alqamah said: Praying Zuhr and Asr with the imam at Arafah completes Hajj. Ibn al-Mundhir said: The scholars agree that the imam should pray Zuhr and Asr together at Arafah—that is, during the time of Zuhr. Those who do not pray with the imam should do likewise. If someone does not combine these two prayers with the imam, he should combine them alone. It is narrated concerning Ibn Umar, may Allah be pleased with him, that he lived in Makkah; when he went to Mina, he shortened the prayers. Amr ibn Dinar narrated that Jabir said: Shorten the prayer at Arafah. Sa’id ibn Mansur.

21. Departing from Arafah for Muzdalifah

It is Sunnah to depart calmly from Arafat after sunset. The Messenger of Allah, peace and blessings be upon him, left Arafat calmly and slowly. He held the reins of his she-camel and said: “People, proceed with measured steps. There is no reward in rushing.” Al-Bukhari and Muslim. Al-Bukhari and Muslim also narrated that he proceeded slowly out of consideration for the people. Whenever he found the road somewhat open, he would move a little faster.

Reciting the talbiyah and remembering Allah are recommended at this time, because he continued reciting the talbiyah until he threw the pebbles at Jamrat al-Aqabah.

Ashyas ibn Sulaym, may Allah be pleased with him, narrated from his father: I traveled with Ibn Umar from Arafat to Muzdalifah. He continued reciting the talbiyah until we reached Muzdalifah, without becoming tired at all. Abu Dawud.

Praying Maghrib and Isha together at one time in Muzdalifah: After reaching Muzdalifah, the Messenger, peace and blessings be upon him, prayed Maghrib and Isha with one call to prayer and two iqamahs. He did not pray any supererogatory prayer between them.

It is narrated in Muslim that the Messenger of Allah, peace and blessings be upon him, reached Muzdalifah and prayed Maghrib and Isha with one call to prayer and two iqamahs. He did not pray any prayer between them. This combining is unanimously considered a Sunnah.
There is disagreement if someone prays each prayer at its proper time. Most scholars consider it permissible, although they gave precedence to the practice of the Messenger, peace and blessings be upon him. Al-Thawri and the rationalist scholars said: If Maghrib is prayed somewhere other than Muzdalifah, it must be repeated. They considered it permissible to pray Zuhr and Asr at their respective times, but judged it disliked.
Staying and spending the night in Muzdalifah: It is reported in Jabir’s hadith that when the Messenger of Allah, peace and blessings be upon him, reached Muzdalifah, he prayed Maghrib and Isha. Then he lay down, and when dawn came he rose and prayed Fajr. Then he mounted Qaswa and came to al-Mash’ar al-Haram. He remained there until the morning became bright, then departed before sunrise. There is no evidence that he stayed awake all night there. This is all that is known from the hadiths regarding spending the night and staying in Muzdalifah. Ahmad held that spending the night in Muzdalifah is obligatory for everyone except shepherds and those who provide water. It is not obligatory for shepherds and water providers. The remaining imams said that staying in Muzdalifah is obligatory for everyone, but spending the night is not obligatory. Staying means being present by any means, whether standing, sitting, moving, or sleeping.

The Hanafi school holds that being present in Muzdalifah before dawn on the tenth of Dhu al-Hijjah is obligatory. Whoever is not present must offer a sacrificial penalty, unless he has an excuse. In that case, being present is not necessary and no penalty is required. The Maliki school holds that, without an excuse, it is obligatory to stop for at least a short while at night before dawn in Muzdalifah while traveling from Arafah to Mina. If there is an excuse, stopping is not obligatory.

According to the Shafi’is, after standing at Arafah it is obligatory to be present in Muzdalifah during the second half of the night preceding the tenth of Dhu al-Hijjah. It is not a condition to remain in Muzdalifah, nor is it a condition even to know whether the place is Muzdalifah. Simply passing through it is sufficient, whether one knows that the place is Muzdalifah or not. It is Sunnah to pray Fajr at the beginning of its time and then remain at al-Mash’ar al-Haram until daylight. It is Sunnah to remain there until the sky becomes clear before sunrise, engaging abundantly in supplication and remembrance. Allah says:

فإذا أَنفُرْ مِنْ عَرَفَاتِ فَاذْكُرُوا اللهَ عِنْدَ الْمَقْتَرِ الْحَرَامِ، وَاذْكُرُوا كَمَا مَنَ اكُمْ، وَإِن كُنتُمْ مِنْ قَبْلِهِ لَينَ الضالين . ثم أفيضوا من حيث أفاض النَّاسِ، وَاسْتَغْفِرُوا اللهَ إِنَّ اللهَ غَفُورٌ رَحِيرٌ .

“Then, when you depart from Arafat, remember Allah at al-Mash’ar al-Haram. Remember Him as He has guided you, although before that you were surely among those astray. Then depart from where the people depart, and seek Allah’s forgiveness. Indeed, Allah is Forgiving and Merciful.” Depart from Muzdalifah toward Mina before sunrise. When you reach Muhassir, pass through it quickly.

The place for staying in Muzdalifah: All of Muzdalifah is suitable for staying except the valley called Muhassir. (It lies between Mina and Muzdalifah.)

Narrated from Jubair ibn Mut’im (may Allah be pleased with him), the Messenger of Allah (peace and blessings be upon him) said: “All of Muzdalifah is a valid place to stay. However, pass quickly through Muhassir.” —Ahmad.

Staying near the mountain called Quzah is most excellent.

Ali (may Allah be pleased with him) narrated: When morning came for the Messenger of Allah (peace and blessings be upon him) at Quzah, he came to Quzah and stayed there. He said: “All of Quzah is a valid place to stay, and all of Quzah is a valid place to stay.” Abu Dawud and al-Tirmidhi. (Quzah is a place in Muzdalifah. During the Age of Ignorance, when Quraysh did not stay at Arafat, they stayed here. According to al-Jawhari, it is the name of a mountain in Muzdalifah. In the view of many jurists, this is al-Mash’ar al-Haram.)

22. The Actions of Yawm al-Nahr (10 Dhul-Hijjah)

The actions of Yawm al-Nahr (the Day of Sacrifice) must be performed in the following order: first, stoning; then sacrifice; then shaving the hair; then performing tawaf of the House of Allah. This order is Sunnah. However, if any one of these actions is performed before another, no expiation or sacrificial offering is required. This is the view of most scholars and the Shafi’i school.

Abdullah ibn Umar (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) stayed at Mina during the Farewell Hajj. People asked him various questions there. A man came and said: “O Messenger, I shaved my head before sacrificing out of ignorance.” The Messenger of Allah (peace and blessings be upon him) said: “That is all right; sacrifice, and there is no harm.” Then another man came and said: “O Messenger, I sacrificed before stoning, unknowingly.” The Messenger of Allah (peace and blessings be upon him) said: “That is all right; stone, and there is no harm.” Thus, whatever action the Messenger of Allah (peace and blessings be upon him) was asked about—whether it had been done earlier or later—he said: “Do it; there is no harm.”

Abu Hanifah said: If one performs one action before another without observing the prescribed order, a sacrificial offering must be given. Explaining the words “there is no harm,” he said: Even if one does not offer a fidyah or sacrificial offering, there is no sin.

The two stages of release from ihram: On Yawm al-Nahr, that is, 10 Dhul-Hijjah, by stoning the Jamrah and trimming or shaving the hair of the head, nearly everything that had become prohibited to the person in ihram because of ihram becomes lawful. Thereafter, everything becomes permissible for him except sexual intercourse with his wife, including using perfume and wearing sewn clothing. This is

the first stage of release from ihram. Then, when he completes Tawaf al-Ifadah or Tawaf al-Ziyarah, everything, including sexual intercourse with his wife, becomes permissible for him. This is the second and final stage of release from ihram.

23. Stoning

The stoning directed at Satan in Mina is performed at three places:

1. Jamrat al-Aqabah: The first one visible on the left when entering Mina.
2. Jamrat al-Wusta, or the middle Jamrah: It is located 11,677 meters beyond the first.
3. Jamrat al-Sughra: It is located 15,604 meters beyond the second, near Masjid al-Khayf.

The origin of stoning: Al-Bayhaqi narrated from Ibn Abbas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: When Ibrahim (peace be upon him) came to Mina to sacrifice, Satan appeared before him near Jamrat al-Aqabah. He immediately threw seven pebbles at him, whereupon he sank into the ground and disappeared. He appeared again at the second Jamrah, so he immediately threw seven pebbles at him, and he sank into the ground. Then he appeared again at the third Jamrah, and he again threw seven pebbles at him, whereupon he sank into the ground and vanished. Ibn Abbas (may Allah be pleased with him) said: “You should stone Satan and follow the example of Ibrahim.” Ibn Khuzaymah and al-Hakim.

The rationale for stoning: Imam Abu Hamid al-Ghazali wrote in Ihya’ Ulum al-Din:

At the time of stoning, the intention of the one throwing should be to obey the command of Allah and His Messenger, express servitude and obedience to Allah, and demonstrate readiness and motivation to obey the command purely because it is a command, while expressing that neither personal desire nor reason has any role in it. Moreover, one should intend through this to demonstrate resemblance to Ibrahim (peace be upon him). The accursed Iblis appeared before him there and wanted either to create doubt in his mind concerning his Hajj or to make him commit a sin. Therefore, Allah commanded Ibrahim (peace be upon him) to throw stones at him.

If the thought occurs to you that Ibrahim (peace be upon him) threw stones because Satan appeared and stood before him, but Satan has not come before me, then why should I throw stones? When such a thought arises, know that it is Satan’s prompting and has come from him. He has implanted this notion in your mind so that your motivation and enthusiasm for stoning will be destroyed and you will be made to think that it has no benefit and is a superfluous act. Why should you involve yourself in it? Throw the stones with firm resolve to drive this line of thought from your mind. In this way you will overcome Satan. Know that although outwardly you appear to be throwing stones at Aqabah, in reality you are throwing them at Satan’s face and breaking his backbone. For you cannot overcome Satan by any means other than obeying the command of Almighty Allah and exalting it above everything. Your desire must not cause you even the slightest retreat from obeying this command, and Allah’s command alone should be sufficient to motivate you to move forward over every obstacle.

The Shariah ruling concerning stoning: According to most scholars, stoning is wajib, but it is not a pillar of Hajj. If it is omitted, the deficiency can be made up by offering a dam, that is, sacrificing a goat. Ahmad, Muslim, and al-Nasa’i narrated from Jabir (may Allah be pleased with him): I saw the Messenger of Allah (peace and blessings be upon him) stoning while seated on his camel on Yawm al-Nahr (10 Dhul-Hijjah), saying: “Learn your rites from me, for I do not know whether I will perform Hajj again after this Hajj.” Abd al-Rahman al-Taymi said: The Messenger of Allah (peace and blessings be upon him) commanded us during the Farewell Hajj to throw small pebbles that could be flicked with the fingers. Al-Tabarani.

What should the pebbles be like, and what kind? The aforementioned hadith states that the pebbles to be thrown should be as small as bean seeds that can be flicked with the fingers. Therefore, the scholars consider it mustahabb to throw pebbles or stones of a similar small size. According to most scholars, throwing larger stones fulfills the wajib obligation, but is makruh. Ahmad said: It is not fulfilled unless small pebbles are used, because the Messenger of Allah (peace and blessings be upon him) commanded that these be thrown and prohibited throwing large stones.

In a hadith narrated by Abu Dawud, the Messenger of Allah (peace and blessings be upon him) said: “O people, do not kill one another. When you throw, throw small pebbles.” (That is, throwing large stones may cause them to strike pilgrims and even result in death.) Ibn Abbas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) told me: “Give me some; collect stones for me.” I collected small pebbles for him, like bean seeds. When I placed the stones in the Messenger of Allah’s hand, he said: “Stones this small are what I want. Beware, do not go to extremes in religion, for extremism in religion destroyed those before you.” (Some people throw large stones to express their intense anger toward Satan. This falls under extremism in religion.) —Ahmad and al-Nasa’i.

Most scholars hold that these hadiths indicate preference and mustahabb practice. They agree that throwing anything other than stones, such as iron or lead, is unlawful. The Hanafi view, however, differs. According to them, it is permissible to throw anything originating from the earth, such as stones, soil, bricks, and baked clay, because the wording of the hadiths concerning stoning is very general. What the Messenger of Allah (peace and blessings be upon him) and his Companions demonstrated through their actions is best, but one is not necessarily restricted to it. The first view is preferable—that only stone-like objects may be thrown, and iron, bricks, and the like may not—because the Messenger of Allah (peace and blessings be upon him) threw small stones and commanded that small stones capable of being flicked with the fingers be thrown. Thus, every type and variety of stone is acceptable, but nothing other than stones is acceptable.

Where should pebbles or stones be collected? Ibn Umar (may Allah be pleased with him) used to collect pebbles from Muzdalifah. Sa’id ibn Jubayr did likewise and said that they used to be gathered from Muzdalifah. Al-Shafi’i considers it mustahabb to take them from Muzdalifah. Ahmad said: Collect pebbles wherever you wish. Ata and Ibn al-Mundhir held the same view, because in the previously cited hadith of Ibn Abbas, the Messenger of Allah (peace and blessings be upon him) asked that pebbles be collected, but did not specify from where.

It is also valid to collect stones previously thrown by others at the Jamrah, but this is makruh. This is the view of the Hanafis, al-Shafi’i, and Ahmad. Ibn Hazm said: It is not makruh. In his view, stoning while mounted is likewise permissible and not makruh. The reason it is permissible to collect and throw stones cast by others is that neither the Qur’an nor the Sunnah prohibited it.

He further said: Someone might argue that Ibn Abbas narrated that the stones from the Jamrah that are accepted are lifted up, while those not accepted remain there; therefore, it is not correct to collect and throw stones left there, since they were not accepted. If accepted stones were not lifted, a huge mountain would have formed there by now and blocked the roads. I reply: All right, so what? If these pebbles were not accepted from one person, they may be accepted from another. Sometimes a person’s charity is not accepted, but if its recipient gives it in charity again, it is accepted.

Stoning while mounted is permissible because Qudamah ibn Abdullah said: I saw the Messenger of Allah (peace and blessings be upon him) stoning on 10 Dhul-Hijjah while riding a reddish she-camel. No one had to be struck or driven away, nor was there any shouting such as “Move this way” or “Go that way.”

The number of pebbles: The number of pebbles to be thrown is either seventy or forty-nine. Of these, seven are thrown at the first Jamrah, that is, Jamrat al-Aqabah, on 10 Dhul-Hijjah. Then on 11 Dhul-Hijjah, seven are thrown at each of the three Jamrahs, twenty-one in total. Likewise, on 12 Dhul-Hijjah, seven are thrown at each of the three Jamrahs, twenty-one in total. Similarly, seven are thrown at each Jamrah, twenty-one in total, on 13 Dhul-Hijjah. Thus the total is seventy pebbles.

However, if someone does not stone on the 13th after stoning on 10, 11, and 12 Dhul-Hijjah, that is valid. In this case, the number of pebbles thrown by the pilgrim is forty-nine. According to Ahmad’s school, throwing seven pebbles is sufficient. Ata said: Five pebbles are sufficient. Mujahid said: Six pebbles are sufficient. No expiation is required for this. Sa’id ibn Malik said: After we returned from performing Hajj with the Messenger of Allah (peace and blessings be upon him), some of us said, “I threw six stones,” and others said, “I threw seven.” No one reproached anyone else for this.

The days of stoning: The days of stoning are three or four: 10 Dhul-Hijjah and two or three days of the Days of Tashriq. Allah says:

واذْكُرُوا اللهَ فِي أَيَّامٍ مَعْدُودَاتٍ، فَمَن تَعَجَلَ فِي يَؤْمِين فَلا إثر عَلَيْهِ وَمَنْ تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ لِمَن التقى .

And remember Allah during a number of specified days. Whoever completes the rites in two days bears no sin, and whoever delays them until the 13th also bears no sin.

Stoning on 10 Dhul-Hijjah: The preferred time for stoning is from after sunrise until noon on 10 Dhul-Hijjah, because the Messenger of Allah (peace and blessings be upon him) stoned before noon on this day. Ibn Abbas (may Allah be pleased with him) narrated: The Messenger of Allah (peace and blessings be upon him) went to the weak members of his family and said: “Do not stone the small Jamrah (Jamrat al-Aqabah) before sunrise.” —Al-Tirmidhi.

It is also valid to delay it until the latter part of the day. Ibn Abd al-Barr said: The scholars unanimously agree that whoever stones before sunset on 10 Dhul-Hijjah has performed valid stoning. However, this is not mustahabb.

Ibn Abbas (may Allah be pleased with him) said: On 10 Dhul-Hijjah in Mina, the Messenger of Allah (peace and blessings be upon him) was asked various questions. A man said, “I stoned after evening came.” He replied: “There is no harm.” —Al-Bukhari.

May stoning be delayed until night? When stoning during the day is impossible because of an excuse, it is permissible to delay it until night. Malik narrated from Nafi’ that one of the daughters of Safiyyah, the wife of Ibn Umar, began experiencing postpartum bleeding at Muzdalifah. Consequently, that daughter and Safiyyah remained at Muzdalifah and reached Mina after sunset on 10 Dhul-Hijjah. Ibn Umar (may Allah be pleased with him) instructed them to stone and did not tell them to offer any expiation. However, delaying it without an excuse is makruh. According to the Hanafis, al-Shafi’i, and one report from Malik, no dam is required if stoning is performed at night. The previously cited hadith of Ibn Abbas is proof of this.

According to Ahmad, if stoning is delayed until the day of 10 Dhul-Hijjah has passed, it may not be performed at night. It must be performed the following day after the sun has begun to decline.

Permission for the weak and those with excuses to stone after midday during the night following 10 Dhul-Hijjah: Stoning before the first half of the night has passed is unanimously invalid. However, women, children, the weak, those with excuses, and herders are permitted to stone at Jamrat al-Aqabah from midnight on 10 Dhul-Hijjah.

Aishah (may Allah be pleased with her) narrated that the Messenger of Allah (peace and blessings be upon him) sent Umm Salamah to stone at night on 10 Dhul-Hijjah. Umm Salamah stoned and returned before Fajr. —Abu Dawud and al-Bayhaqi.

Ibn Abbas (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) permitted camel herders to stone at night. Al-Bazzar.

Urwah (may Allah be pleased with him) said: On 10 Dhul-Hijjah, the Messenger of Allah (peace and blessings be upon him) repeatedly visited Umm Salamah and instructed her to stone quickly, go to Makkah, and pray Fajr in Makkah. It was her turn that day, so the Messenger of Allah (peace and blessings be upon him) wanted Umm Salamah to accompany him. Al-Shafi’i and al-Bayhaqi.

Ata said: A man informed me about Asma, that she stoned at the Jamrah. I said, “We stoned at the Jamrah at night.” Asma said: “We used to do likewise during the time of the Messenger of Allah (peace and blessings be upon him).” Abu Dawud.

Al-Tabari said: Al-Shafi’i inferred from the hadiths of Umm Salamah and Asma that it is permissible to depart after midnight, and this view is correct.

Ibn Hazm said: Stoning at night is restricted to women, not men, whether the men are strong or weak.

However, the hadith proves that those with an excuse may depart and stone at night. Ibn al-Mundhir said: The Sunnah is not to stone except after sunrise, as the Messenger of Allah (peace and blessings be upon him) did. It is not permissible to stone before Fajr, because that contradicts the Sunnah. However, whoever stones before Fajr does not have to repeat it, for I know of no one who has said that it is invalid.

Stoning from above the Jamrah: Al-Aswad said: I saw Umar (may Allah be pleased with him) stoning from above the Jamrah. Ata said: Stoning from above the Jamrah is permissible.

Stoning during the three days of Dhul-Hijjah: The best

time is from after the sun has begun to decline until sunset. Ibn Abbas (may Allah be pleased with him) narrated: The Messenger of Allah (peace and blessings be upon him) stoned when the sun had declined or thereafter. —Ahmad, Ibn Majah, and al-Tirmidhi.

Al-Bayhaqi narrated from Nafi’ that Ibn Umar (may Allah be pleased with him) used to say: “We do not stone during these three days except after the sun has begun to decline.”

If someone delays stoning until night, it is makruh. However, if he stones at night, he may do so until the following sunrise, but not after that.

This is the unanimous view of all the imams except Imam Abu Hanifah. According to Abu Hanifah, stoning before the sun declines on the third day is permissible, because Ibn Abbas said: On the final day of departure, when the sun becomes hot, it is permissible to stone and depart from Mina.

Staying after stoning during the Days of Tashriq: After stoning, it is mustahabb to remain facing the qiblah, supplicate to Allah, praise Allah, and ask forgiveness for oneself and for all believing brothers.

Ahmad and al-Bukhari narrated from Abdullah ibn Umar (may Allah be pleased with him): When he stoned the first Jamrah adjacent to Masjid al-Khayf, he threw seven pebbles, saying “Allahu Akbar” with each pebble. Then he moved to the left into the Valley of the Wadi, where he faced the qiblah, raised both hands, and stayed for some time. He then proceeded to the Jamrah near Aqabah and threw seven pebbles, saying “Allahu Akbar” with each one, then departed without staying. It is reported that he did not stay after stoning the Jamrah of Aqabah; rather, he stayed after stoning the last two Jamrahs.

The scholars established a principle regarding staying: after the stoning following which there will be no further stoning that day, one does not stay; after the stoning following which there will be more stoning on the same day, one should stay. Ibn Majah narrated from Ibn Abbas (may Allah be pleased with him) that when the Messenger of Allah (peace and blessings be upon him) stoned the Jamrah of Aqabah, he moved forward and did not stay.

The order of stoning: It is reliably established from the Messenger of Allah (peace and blessings be upon him) that he began stoning the first Jamrah adjacent to Mina, then stoned the middle Jamrah next to it, and then stoned the Jamrah of Aqabah. He said: “Learn your rites from me.” From this, three imams inferred that maintaining the order among the Jamrahs is a condition and that they must be stoned in the same order in which the Messenger of Allah (peace and blessings be upon him) stoned them. The accepted Hanafi view, however, is that the order is Sunnah, not a condition.

It is mustahabb to say the takbir and supplicate with each pebble, and to hold the pebble between the fingers: Abdullah ibn Masud (may Allah be pleased with him) and Ibn Umar (may Allah be pleased with him) used to say while stoning Jamrat al-Aqabah: “O Allah, make my Hajj a Hajj free of sin and forgive my sins.” Ibrahim said: After stoning the Jamrah of Aqabah, men were encouraged to recite this supplication. Ibrahim was asked: “Do you make this supplication at every Jamrah?” He replied: “Yes.” The supplication is:الله اجْعَلْ حَبًّا مَبْرُورًا وَذَنْبًا مَغْفُورًا

Ata said: Whenever you throw a pebble, say the takbir, then throw the pebble immediately afterward.

It is narrated from Jabir (may Allah be pleased with him) in Muslim: The Messenger of Allah (peace and blessings be upon him) said the takbir with every pebble.

It is stated in Fath al-Bari: Everyone agrees that no expiation is required for omitting the takbir.

The mother of Salman ibn Ahwas said: I saw the Messenger of Allah (peace and blessings be upon him) near the Jamrah of Aqabah, mounted on a camel. I saw a pebble between his fingers; he threw that pebble, and the others threw along with him.

Appointing someone else as a proxy for stoning: If a person has an excuse, such as illness, that renders him unable to stone, he may authorize someone to throw stones on his behalf.

Jabir (may Allah be pleased with him) said: We performed Hajj with the Messenger of Allah (peace and blessings be upon him), including women and children. We recited the talbiyah on behalf of the children and stoned on their behalf. —Ibn Majah.

Spending the nights in Mina: According to the three imams, excluding Abu Hanifah, spending the night in Mina on the three nights of 10, 11, and 12 Dhul-Hijjah, or on the two nights of 11 and 12 Dhul-Hijjah, is wajib. According to the Hanafis, spending the night there is Sunnah.

Ibn Abbas (may Allah be pleased with him) said: When you have finished stoning, spend the night wherever you wish. —Ibn Abi Shaybah.

Mujahid said: The first part of the night may be spent in Makkah and the latter part in Mina, or the first part in Mina and the latter part in Makkah. Ibn Hazm said: Whoever does not spend the nights of Mina in Mina commits a wrong, but no expiation is required for this. It is unanimously agreed that those with an excuse, such as water providers and camel herders, are not obliged to spend the night there. Thus, if they omit the overnight stay, no expiation is due from them.

Al-Bukhari and others narrated that Abbas (may Allah be pleased with him) sought permission from the Messenger of Allah (peace and blessings be upon him) to spend the nights of Mina in Makkah in order to provide water, and he granted him permission. It is narrated from Asim ibn Adi that the Messenger of Allah (peace and blessings be upon him) permitted herders to omit spending the night in Mina. Al-Tirmidhi, Abu Dawud, al-Nasa’i, and Ibn Majah.

When should one return from Mina? According to the three imams, the prescribed time to return from Mina to Makkah is before sunset on 12 Dhul-Hijjah, after stoning. According to the Hanafis, one may return to Makkah until before Fajr on 13 Dhul-Hijjah. However, departing after sunset is makruh, as it contradicts the Sunnah. Nevertheless, no expiation is required for it.

24. Sacrificial Animals, or Hadi

Hadi: In the terminology of the Shariah, an animal conveyed to the Sacred Precinct as a gift for sacrifice, seeking closeness to Allah, is called al-hady or hadi. Allah says:

والْبُدْنَ جَعَلْنَاهَا لَكُمْ مِنْ شَعَائِرِ الله لكر فِيهَا خَيْرٌ، فَاذْكُرُوا اسْمَ اللَّهَ عَلَيْهَا سَوَافٌ، فَإِذَا وَجَبَتْ جنوبها فكلوا منها وأَطْعِمُوا الْقَائِع والمعتر كل لكَ سَخَّرَنَا مَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ لَن يَنَالَ اللَّهَ لحومها، وَلَا دِمَاؤُهَا، وَلَكِن

يَنَالُهُ التَّقوى مِنْكُم.

“I have appointed camels as one of Allah’s symbols for you. In them there is goodness for you. So mention Allah’s name over them while they stand in rows. Then, when they collapse on their sides, eat some of them yourselves and feed some to the poor and to the needy who ask. Thus We have subjected these animals to you so that you may give thanks. Neither their meat nor their blood reaches Allah; only your piety reaches Him.”

Umar (may Allah be pleased with him) said: Send sacrificial animals as gifts, for Allah loves gifts. The Messenger of Allah (peace and blessings be upon him) sent one hundred camels as voluntary gifts.

The best sacrificial animal: The scholars unanimously agree that during Hajj it is permissible to send only an animal as a hady. Camels, cattle, goats, and sheep—whether male or female—may be sent as hady. Among these, the best hady is a camel, followed by cattle, then goats or sheep. Since a camel is the largest in size, it is more beneficial for the poor. Likewise, cattle are more beneficial than goats and sheep. There is disagreement over which is better on behalf of one person: one-seventh of a camel, one-seventh of a cow, or one goat. However, there is no disagreement that whichever is more beneficial for the poor is better.

The minimum hady: Any animal from the three aforementioned categories may be sent to the Sacred Sanctuary. The Messenger of Allah ﷺ once sent one hundred camels to be sacrificed as voluntary hady. The minimum hady that may be offered on behalf of one person is one goat, one-seventh of a camel, or one-seventh of a cow, since a cow or camel may be sacrificed on behalf of seven people. Jabir (ra) said: “We performed Hajj with the Messenger of Allah ﷺ. We sacrificed camels on behalf of seven people and cattle on behalf of seven people.” —Ahmad, Muslim. It is not a condition that all the partners in a sacrifice seek nearness to Allah. If some seek nearness to Allah while others merely want meat, the sacrifice is still valid. The Hanafis, however, oppose this view. According to them, it is a condition that all partners seek nearness to Allah.

When is offering a camel as hady obligatory? Offering a camel as hady becomes obligatory if one performs Tawaf al-Ziyara while in a state of impurity caused by ejaculation, or while menstruating or experiencing postpartum bleeding; if one has intercourse with his wife after standing at Arafah and before shaving the hair; or if one vows to sacrifice a camel. If a camel cannot be found, seven goats must be purchased.

Ibn Abbas (ra) narrated that a man came to the Messenger of Allah ﷺ and said: “I am responsible for sacrificing a camel, and I have the means to buy one, but I cannot find a camel to purchase.” The Messenger of Allah ﷺ ordered him to buy seven goats and sacrifice them. —Ahmad, Ibn Majah.

Types of hady: Hady is of two types: recommended and obligatory. Recommended hady is the hady of the pilgrim performing Hajj al-Ifrad and of the person performing an independent Umrah. Obligatory hady is of five types:

1 and 2. Sacrificial hady is obligatory upon the person performing Hajj al-Qiran and Hajj al-Tamattu‘.

3. A sacrifice is obligatory upon anyone who omits an obligatory act of Hajj, such as stoning the pillars, entering ihram at the miqat, combining night and day during the stay at Arafah, spending the night at Muzdalifah, spending the night at Mina, performing the Farewell Tawaf, and so on.

4. A sacrifice becomes obligatory for committing any act prohibited after entering ihram, other than sexual intercourse, such as applying perfume or shaving the hair.

5. A sacrifice becomes obligatory for hunting or cutting a tree within the boundaries of the Sacred Sanctuary. Each of these matters has been explained in detail in its appropriate place.

Conditions of hady: The following conditions must be observed when sending hady:

1. If the animal offered as hady is anything other than a sheep, it must be a thani. In the case of a sheep, a jaza‘—that is, a well-built lamb six months old—is sufficient. A camel that is five years old, cattle that are two years old, and a female goat that is a full year old are called thani. It is valid to send such an animal as hady.

2. It must be physically flawless. An animal that is one-eyed, lame, afflicted with ringworm or a skin disease, or emaciated is not acceptable.

Hasan said: If a person purchases a healthy animal, but before the day of sacrifice it becomes blind, lame, or emaciated, it should nevertheless be slaughtered; the sacrifice will be valid through it. —Sa‘id ibn Mansur.

The recommended method of selecting hady: Malik narrated from Hisham that his father used to say to his sons: “My sons, do not send for Allah as hady a camel that you would be ashamed to give to a beloved friend of yours. Remember that Allah is more beloved and honored than every beloved and honored person.” Sa‘id narrated that Ibn Umar rode a she-camel throughout the city of Makkah. He then praised it. He liked the she-camel, so he dismounted, marked it, and sent it as hady.

Marking a hady or sacrificial animal: A sacrificial animal is marked in two ways. Ish‘ar: If a camel or cow has a hump, one side of the hump is slit so that blood flows, creating a mark by which the animal is identified as hady or a sacrificial animal and protected from interference.

Taqleed: A piece of leather or another token is hung around the neck of the sacrificial animal so that it is recognized as hady or a sacrificial animal. The Messenger of Allah ﷺ once sent a flock of sheep as hady and marked them. He sent that flock with Abu Bakr for the Hajj of the ninth year after Hijrah. He entered ihram for Umrah on the day of Hudaybiyyah after hanging tokens around the necks of the sacrificial animals and marking them by slitting their humps. All scholars except Imam Abu Hanifah consider this a Sunnah.

The rationale for marking the animal: Its rationale is to honor, manifest, and publicize the symbols of Allah—that these are sacrificial animals being sent to the House of Allah, to be sacrificed for His sake and to attain nearness to Him.

Riding the hady animal: It is permissible to ride a sacrificial camel and benefit from it in other ways, because Allah said:

لَكُمْ فِيهَا مَنَافِعُ إِلَى أَجَلٍ مُسَمَّى تَرْ سَعِلْهَا إِلَى الْبَيْتِ الْعَتيق

“You have many benefits in these animals until an appointed time; then they will reach the Ancient House.”

Al-Dahhak and Ata said: These benefits include riding them when necessary and using their milk and wool. The appointed time is from when the token is placed on the animal until it becomes a hady animal. Its reaching the House means reaching Mina on the Day of Sacrifice and being slaughtered there.

Abu Hurayrah (ra) narrated that the Messenger of Allah ﷺ saw a man leading a camel. He told him: “Ride it.” The man said: “It is a sacrificial she-camel.” He said: “What does that matter? Ride it.” He said this a second and a third time. —Bukhari, Muslim, Abu Dawud, Nasa’i.

This is the position of Ahmad, Ishaq, and Malik. Al-Shafi‘i said: It may be ridden in cases of extreme necessity.

The time of sacrifice: The scholars have differed regarding the time of sacrifice. According to the Shafi‘i school, it begins on the tenth of Dhu al-Hijjah and continues through the Days of Tashriq—the eleventh, twelfth, and thirteenth of Dhu al-Hijjah—because the Messenger of Allah ﷺ said: “All the days of Tashriq are days of sacrifice.” —Ahmad. If the time passes, the animal designated for sacrifice is slaughtered as a make-up sacrifice. According to Malik and Ahmad, the time for slaughtering the hady animal is the Days of Sacrifice, whether the sacrifice is obligatory or voluntary. This is also the Hanafi position regarding the hady of Tamattu‘ and Qiran. Vowed, expiatory, and voluntary sacrifices, on the other hand, may be slaughtered at any time. Ibrahim al-Nakha‘i and others held that the time extends from the tenth of Dhu al-Hijjah until the end of Dhu al-Hijjah.

The place of sacrifice: A hady animal, whether obligatory or voluntary, may not be slaughtered anywhere outside the Sacred Sanctuary. It may be slaughtered anywhere within the Sacred Sanctuary.

Jabir (ra) narrated that the Messenger of Allah ﷺ said: “All of Mina is a place of sacrifice, and all of Muzdalifah is a place of standing. All the passes and valleys of Makkah are places of passage and sacrifice.” —Abu Dawud, Ibn Majah.

However, the best place for pilgrims is Mina, and the best place for those performing Umrah is Marwah, because these are the places where their ihram ends.

Malik narrated that the Messenger of Allah ﷺ said: “This Mina is a place of slaughter; all of Mina is a place of slaughter. For Umrah, this Marwah and all the passes and valleys of Makkah are places of slaughter.”

It is recommended to slaughter a camel at the chest and other animals at the throat: It is recommended to slaughter a camel while it is standing, with its left leg tied—the animal’s hand meaning its foreleg. The following hadiths are noteworthy:

Muslim narrated from Ziyad ibn Jubayr: Ibn Umar went to a man and saw him slaughtering his she-camel while it was seated. He said: “Make it stand and tie it. This is the Sunnah of your Prophet.”

Jabir (ra) narrated that the Messenger of Allah ﷺ and his Companions used to slaughter camels with the left leg tied, while they stood on the remaining legs. —Abu Dawud.

In explaining the phrase, “Then pronounce Allah’s name over them while they stand in rows,” Ibn Abbas (ra) said: فَاذْكَّرُوا إِسْرَ اللَّهِ عَلَيْهَا سَوَافٌthat is, while they stand on three legs… —Hakim.

In contrast, it is recommended to slaughter cattle and goats while lying down. If an animal that should be slaughtered by cutting the throat is instead killed by stabbing it in the chest, or an animal that should be slaughtered by stabbing it in the chest is instead slaughtered by cutting the throat, some say this is disliked, while others say it is not disliked. If the person offering the sacrifice can slaughter skillfully, it is recommended that he slaughter it himself; otherwise, he should remain present and witness the slaughter.

The butcher may not be paid with the meat of the sacrificial animal: The slaughterer may not be paid from the sacrificial animal. However, some of it may be given to him as charity. Ali (ra) said: “The Messenger of Allah ﷺ ordered me to stand over the sacrificial camels while they were being slaughtered, distribute their hides and coverings, and give the butcher nothing from them.” Ali said: “We give him payment from our own property.” —All the authentic hadith collections.

The hadith also establishes that it is permissible to appoint a representative to slaughter the sacrificial animal, distribute its meat, and distribute its hide and coverings. However, it is not permissible to give the butcher any part of it as payment. He must be paid from one’s own pocket. (Selling the hide of a sacrificial animal, or any part of it, is unanimously unlawful.) Hasan narrated that there is no harm in giving the hide to the butcher.

Eating from the meat of the sacrificial animal: Allah Himself has commanded that one eat from the meat of the sacrificial animal. He said: فَكُلُوا مِنْهَا وَأَطْعِبُوا الْبَالِس الفقير“So eat from it and feed the distressed poor.” This command clearly includes both obligatory and voluntary sacrifices. However, jurists in different regions have differed on this matter. According to Abu Hanifah and Ahmad, it is permissible to eat the meat of the sacrifice for Tamattu‘ and Qiran Hajj and the meat of a voluntary sacrifice. The person offering the sacrifice may not eat the meat of any other type. According to Malik, if the pilgrim’s Hajj has been invalidated for some reason, or he has missed Hajj because its time has passed, he may eat the meat of the animal he previously sent. He may also eat the meat of the sacrifice for Tamattu‘ Hajj. Except for meat offered as expiation for incapacity due to a health condition, meat offered as punishment for hunting, a sacrifice vowed for the poor, and meat from an animal that died for some reason before reaching the Sacred Sanctuary,

all other sacrificial meat may be eaten. According to al-Shafi‘i, it is not permissible to eat the meat of a sacrifice offered as punishment for hunting, expiation for invalidating Hajj, or the sacrifice for Tamattu‘ and Qiran, nor the meat of a sacrifice vowed upon oneself. Likewise, it is not permissible to eat the meat of any obligatory sacrifice. The meat of a voluntary sacrifice, however, may be eaten, fed to others, and distributed as charity or a gift.

How much sacrificial meat may be eaten: A pilgrim who sends an animal as hady may eat as much of the meat of his own animal as he wishes. Likewise, he may distribute as much of it as he wishes as gifts and charity. Some hold that he should eat half and give the other half in charity. Others hold that he should eat one-third, give one-third as a gift, and give one-third in charity.

25. Shaving or shortening the hair

The ruling on shaving and shortening the hair is established by the Qur’an, hadith, and ijma‘—the unanimous agreement of the Ummah. Allah Most High said:

لَقَدْ صَدَقَ اللهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ لَتَدْ عَلَى الْمَسْعِيدُ الْحَرَامِ إِنْ مَاءَ اللَّهُ آمِينَ مُعَلِّقِينَ رَؤُوسَكُمْ و مقصرين لا تخافون .

“Allah has indeed fulfilled His Messenger’s vision in truth. You will certainly enter the Sacred Mosque, if Allah wills, in safety: some of you will shave your heads and some will shorten your hair, without fear.”

Bukhari and Muslim narrated that the Messenger of Allah ﷺ said: “May Allah have mercy on those who shave their heads.” The people said: “O Messenger of Allah, and those who shorten their hair?” The Messenger of Allah ﷺ said: “May Allah have mercy on those who shave their heads.” They said: “O Messenger of Allah, and those who shorten their hair?” He said: “May Allah have mercy on those who shave their heads.” They asked again: “O Messenger of Allah, and those who shorten their hair?” He said: “Yes, may Allah have mercy on those who shorten their hair as well.” [The reason he prayed three times for those who shaved their heads was to encourage shaving and emphasize its being recommended. It presents a complete model of worship and servitude and demonstrates greater humility and sincerity before Allah. In contrast, one who merely shortens his hair retains some adornment for himself. Nevertheless, he allotted part of his supplication to them at the end so that no pilgrim or person performing Umrah from his Ummah would be deprived of his blessed supplication].

Bukhari and Muslim also narrated that the Messenger of Allah ﷺ shaved his head; some of the Companions shaved their heads, while others shortened their hair.”

Shaving the head means removing the hair with a razor or removing it entirely. It is valid even if only three hairs of the head are shaved. Shortening the hair means cutting approximately a finger’s length from the hair of the head. Most scholars have differed concerning the legal ruling on this. Most of them consider it obligatory, and hold that whoever omits it must offer a dam or sacrifice as compensation. According to the Shafi‘is, it is one of the pillars of Hajj—that is, obligatory.

The time for shaving the head: For pilgrims, its appointed time is after stoning Jamrat al-Aqabah on the tenth of Dhu al-Hijjah. If the sacrificial animal is with them—or has arrived beforehand—they should shave their hair after slaughtering it.

A hadith narrated by Mu‘ammar states that when the Messenger of Allah ﷺ sacrificed his animal in Mina, he said: “I have been commanded to shave my hair.” —Ahmad, Tabarani.

In the case of Umrah, its appointed time is after performing sa‘i between Safa and Marwah, and for the person who has a sacrificial animal with him, after slaughtering it. It is obligatory for this to take place within the Sacred Sanctuary. According to Abu Hanifah, Malik, and Ahmad, it is obligatory that it take place during the Days of Sacrifice. According to al-Shafi‘i, Muhammad, and the well-known position of Ahmad, shaving or shortening the hair is obligatory in the Sacred Sanctuary and during the Days of Sacrifice. It is permissible to delay shaving until after the Days of Sacrifice, and no expiation is required.

Recommended practices when shaving the hair: It is recommended to begin on the right side, then move to the left, face the qiblah, and say takbir and perform prayer after finishing the shaving. Imam Abu Hanifah said: “I made mistakes in five matters of Hajj, and a barber corrected me. When I intended to shave my head, I went to a barber and asked him: ‘How much will you charge to shave my head?’ He said: ‘Are you Iraqi?’ I said: ‘Yes.’ He said: ‘There is no bargaining in acts of worship. Sit down.’ I sat, but not facing the qiblah. The barber said: ‘Turn your face toward the qiblah.’ I then decided to begin shaving from the left side of my head. The barber said: ‘Turn the right side of your head toward me.’ I did so, and he began shaving. I sat silently. Then he said: ‘Say the takbir.’ I began preparing to leave while saying the takbir. He said: ‘Where do you wish to go?’ I said: ‘To my caravan.’ He said: ‘First pray two rak‘ahs, then go.’ I said: ‘What I have seen here could not have been accomplished through a barber’s own reasoning. From where did you learn these instructions you gave me?’ He said: ‘This is how Ata ibn Abi Rabah does it.’” —Tabari.

It is recommended to pass the razor over a bald head: According to most scholars, it is recommended for a bald person—one who has no hair at all—to pass a razor over his head. Ibn al-Mundhir said: “All the scholars whose names I can recall agree that a bald person should pass the razor over his head.” Abu Hanifah said that passing the razor over his head is obligatory. Cutting the nails and trimming the moustache are recommended.

It is recommended for one who shaves or shortens his hair to trim the moustache and cut the nails. Whenever Ibn Umar (ra) shaved his hair during Hajj or Umrah, he also trimmed his beard and moustache. Ibn al-Mundhir said: It is definitively established that whenever the Messenger of Allah ﷺ shaved his head, he also cut his nails.

Women are instructed to shorten their hair and prohibited from shaving it: Abu Dawud narrated from Ibn Abbas (ra) that the Messenger of Allah ﷺ said: “Women are not to shave their hair; they must shorten it.” Ibn al-Mundhir said: The scholars agree on this matter, because shaving the head in the case of women is akin to disfiguring the face.

How much should women shorten their hair? Ibn Umar (ra) said: When a woman wishes to shorten her hair, she should gather it toward the front of her head and then cut a finger’s length from it. Ata said: When a woman shortens her hair, she should cut from its ends. —Sa‘id ibn Mansur.

Some say that there is no fixed amount that women must cut. Al-Shafi‘i said: Shortening at least three hairs is sufficient.

26. Tawaf al-Ifadah or Tawaf al-Ziyara

The entire Muslim Ummah has agreed that Tawaf al-Ifadah is a pillar and inseparable part of Hajj. If a pilgrim fails to perform it, his Hajj becomes invalid.

For Allah says: وليطوفوا بالبيس العتيق“Let them circumambulate the Ancient House.” According to Imam Ahmad, a specific intention for this Tawaf is necessary. According to the other three Imams, the intention for Hajj itself applies to it, and it is valid and sufficient on behalf of the pilgrim even if he does not specifically intend this Tawaf. According to most scholars, all seven circuits are obligatory and pillars. According to Abu Hanifah, four of the seven circuits are pillars of Hajj; omitting these four invalidates Hajj. The remaining three are not pillars, but are obligatory. Whoever omits all three or any one of them has omitted an obligation. His Hajj is not invalidated, but he must offer a dam.

The time of Tawaf al-Ifadah: According to al-Shafi‘i and Ahmad, its time begins at midnight on the night following the tenth of Dhu al-Hijjah, and no end time has been specified. However, sexual intercourse does not become lawful until this Tawaf is performed. Delaying it beyond the Days of Tashriq does not make a dam or sacrifice obligatory, though it is disliked. Its best time is before noon on the tenth of Dhu al-Hijjah. According to Abu Hanifah and Malik, its time begins at dawn on the tenth of Dhu al-Hijjah, but they differ regarding its end. According to Abu Hanifah, it must be completed on any day among the Days of Sacrifice; performing it afterward requires a dam. Malik said there is no harm in delaying it until the final day of the Days of Tashriq, though hastening it is better. Its time extends until the end of Dhu al-Hijjah. If it is delayed beyond that, a dam is required, but the Hajj remains valid, since according to him the entire month of Dhu al-Hijjah is a month of Hajj.

Women should hasten Tawaf al-Ifadah: If women fear menstruation, it is recommended that they complete it on the tenth of Dhu al-Hijjah. Aishah (ra) used to instruct women to complete Tawaf al-Ifadah on the tenth so that sudden menstruation would not create difficulties. Ata said: If women fear menstruation, they should perform Tawaf al-Ifadah of the House before stoning the pillars and before offering the sacrifice. There is no harm in using medicine to delay menstruation so that the Tawaf can be completed.

Sa‘id ibn Mansur narrated from Ibn Umar (ra) that he was asked whether there was any objection to a woman purchasing medicine to delay her menstrual period so that she could return home on time. He said: “There is no objection.” For this purpose, he instructed women to drink the juice of the arak tree. Al-Tabari said: In such a case, if measures are taken to delay menstruation, measures should also be taken to complete the menstrual period and to delay it in other circumstances. Likewise, when necessary, measures should be taken to bring menstruation forward.

Stopping at Muhassab

Muhassab is the name of the valley between Jabal al-Nur and Hujun. It is reported that the Messenger of Allah ﷺ stopped in the valley of Muhassab while traveling from Mina to Makkah. There he prayed Zuhr, Asr, Maghrib, and Isha, and slept for a while. Ibn Umar also did this. The scholars differ over whether stopping there is recommended. Aishah (ra) said: The Messenger of Allah ﷺ stopped at Muhassab only to make his journey easier; it is not a Sunnah. Whoever wishes may stop there, and whoever wishes may not.

Al-Khattabi said: This was practiced at one time and later abandoned. Al-Tirmidhi said: Some consider stopping there recommended, but not obligatory. The purpose of stopping there is to give thanks to Allah, because there He granted His Prophet victory over the enemies who had confined Banu Hashim and Banu Abd al-Muttalib in one quarter, swearing that the other Arab tribes would neither trade with them nor marry them until they handed the Messenger of Allah ﷺ over to them. Ibn al-Qayyim said: By stopping in the valley of Muhassab, the Messenger of Allah ﷺ resolved to declare the symbols of Islam victorious at the very place where the enemies had made disbelief and hostility toward Allah and His Messenger victorious. This was his practice: he sought to establish the symbols of Tawhid in the very arenas of the symbols of disbelief and shirk, just as he established the mosque of Ta’if at the place where Lat and Uzza were worshipped.

27. Umrah

The literal meaning of Umrah is ziyarah, meaning a visit. Here it refers to the entire set of rites: visiting the Sacred Ka‘bah, circumambulating it, performing sa‘i between Safa and Marwah, and cutting the hair. The scholars unanimously agree that it is an act of worship legislated by the Shariah.

Ibn Abbas (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: “One Umrah in Ramadan is equivalent to one Hajj.” (That is, the reward for performing one Umrah in Ramadan is equal to the reward of one supererogatory Hajj. However, this does not discharge the obligation of the obligatory Hajj.) —Ahmad, Ibn Majah.

Abu Hurairah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: “The sins committed between one Umrah and the next are expiated. The reward for an accepted Hajj (a sin-free Hajj) is nothing other than Paradise.” —Ahmad, al-Bukhari, Muslim. A hadith of the Messenger of Allah (peace and blessings be upon him) has also been quoted: “Perform Hajj and Umrah successively.”

Performing Umrah Repeatedly: Nafi‘ said: During the reign of Ibn al-Zubayr, Abdullah ibn Umar (may Allah be pleased with him) performed two Umrahs every year for many years.

Al-Qasim said: Aishah (may Allah be pleased with her) performed three Umrahs in one year. She was asked whether anyone had reproached her for this. Al-Qasim replied, “Glory be to Allah! Was she not the Mother of the Believers?” Therefore, according to most scholars, there is nothing wrong with performing Umrah repeatedly. Imam Malik, however, considers it disliked to perform Umrah more than once a year.

Performing Umrah Before Hajj and During the Months of Hajj Is Permissible: It is permissible to perform only Umrah, without Hajj, during the months of Hajj. Umar (may Allah be pleased with him) performed Umrah in Shawwal and returned to Madinah without performing Hajj. Similarly, performing Umrah before Hajj is permissible, as Umar (may Allah be pleased with him) used to do. Tawus said: During the pre-Islamic period, people considered performing Umrah during the months of Hajj to be the greatest of sins. They would say: “When the month of Safar has passed, the wounds on the camels’ feet have healed, the signs of Hajj have disappeared from the roads, and the pilgrims have returned, then Umrah becomes permissible for whoever wishes to perform it.” After the advent of Islam, people were commanded to perform Umrah during the months of Hajj. Thus, Umrah during the months of Hajj continued until the Day of Resurrection.

The Number of Umrahs Performed by the Messenger of Allah (peace and blessings be upon him): Ibn Abbas (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) performed four Umrahs: the first was the Umrah of Hudaybiyyah, the second was Umrat al-Qada, the third was from Ji‘ranah, and the fourth was performed along with his Hajj. —Ahmad, Abu Dawud, Ibn Majah. The Legal Ruling Concerning Umrah: According to the Hanafi and Maliki schools, Umrah is Sunnah. Jabir (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) was asked about Umrah—whether it was obligatory. He said: “No.”

According to al-Shafi‘i and Ahmad, Umrah is obligatory, because Allah Most High said: “Complete Hajj and Umrah for Allah.” Since Hajj and Umrah were commanded together, it is obligatory. However, the first opinion—that it is Sunnah—is stronger. Al-Tirmidhi quoted al-Shafi‘i as saying that there is no sound hadith concerning Umrah from which it can be established that it is supererogatory.

The Time for Umrah: According to most scholars, Umrah may be performed throughout the entire year. Thus, it is permissible to perform it at any time of the year. According to Abu Hanifah, however, performing Umrah on the Day of Arafah, on the tenth of Dhul-Hijjah, and during the three days of the Days of Tashriq is disliked. According to Abu Yusuf, it is disliked on the Day of Arafah and during the following three days. Everyone agrees that Umrah performed during the months of Hajj is valid. Al-Bukhari narrated from Ikrimah: I asked Abdullah ibn Umar (may Allah be pleased with him) about performing Umrah before Hajj. He said: “There is no impediment to performing Umrah before Hajj. The Messenger of Allah (peace and blessings be upon him) used to perform Umrah before Hajj.”

Jabir (may Allah be pleased with him) reported: Aishah (may Allah be pleased with her) performed all the rites of Hajj and Umrah while menstruating, except circumambulation of the House. After becoming pure, she performed Tawaf and said: “O Messenger of Allah, you will perform both Hajj and Umrah, while I will perform only Hajj—is that so?” Upon hearing this, the Messenger of Allah (peace and blessings be upon him) ordered Abd al-Rahman, Aishah’s brother, to accompany her to Tan‘im. She then performed Umrah after Hajj during the month of Dhul-Hijjah. The best time for Umrah is Ramadan. This has been discussed earlier.

The Miqat for Entering Ihram for Umrah: First, it must be determined whether the person intending to perform Umrah is outside or inside the miqats mentioned previously for Hajj. If he is outside them, it is not permissible for him to cross the miqat without entering Ihram. Al-Bukhari narrated that Zayd ibn Jubayr came to Abdullah ibn Umar (may Allah be pleased with him) and asked him from where it would be permissible for him to perform Umrah. He replied: “The Messenger of Allah (peace and blessings be upon him) designated Qarn for the people of Najd, Dhu al-Hulayfah for the people of Madinah, and al-Juhfah for the people of Syria.” If he is inside the miqat, then his miqat for Umrah is outside the boundary of the Haram, even if the person performing Umrah is residing within the Haram. It is reported in al-Bukhari that Aishah (may Allah be pleased with her) went to Tan‘im and entered Ihram there, and this was by the instruction of the Messenger of Allah (peace and blessings be upon him).

28. The Farewell Tawaf

The Farewell Tawaf is also called Tawaf al-Sadr, because it is performed just before the pilgrims leave Makkah. There is no ramal in this Tawaf. It is the final act that a pilgrim residing in Makkah performs before departing from it. It is performed when he wishes to leave Makkah. (The Farewell Tawaf does not apply to those who reside in Makkah.)

Malik narrated in his work al-Muwatta that Umar (may Allah be pleased with him) said: “The final act of Hajj is circumambulation of the House.” (It is stated in al-Rawdah al-Nadiyyah: The essence of this Tawaf is honoring the House of Allah, since Hajj begins with Tawaf—Tawaf al-Qudum—and also ends with Tawaf. Thus, it portrays Tawaf of the House as the central purpose of the Hajj journey.) This Tawaf does not apply to residents of Makkah or menstruating women. They do not have to offer any expiation for omitting it.

Ibn Abbas (may Allah be pleased with him) said: If a female pilgrim begins menstruating, she is permitted to depart without performing the Farewell Tawaf. —al-Bukhari, Muslim.

According to another narration, the people were commanded to make their final act the performance of a duty at the House of Allah. The duty was lightened, however, for menstruating women. It is also narrated by al-Bukhari and Muslim that the wife of the Messenger of Allah (peace and blessings be upon him), Safiyyah, began menstruating. When this was reported to the Messenger of Allah (peace and blessings be upon him) during Hajj, he said: “Will Safiyyah hold us back?” They informed him that she had already departed. The Messenger of Allah (peace and blessings be upon him) said: “Then there is no problem.”

Legal Ruling: Scholars unanimously agree that the Farewell Tawaf is an act of worship prescribed by the Shariah. Muslim and Abu Dawud narrated from Ibn Abbas (may Allah be pleased with him) that people would disperse in all directions. Seeing this, the Messenger of Allah (peace and blessings be upon him) said: “Do not depart until you have performed your final duty with the House of Allah.”

There is, however, disagreement concerning the legal ruling of the Farewell Tawaf:

Imam Malik, Dawud, and Ibn al-Mundhir said: It is Sunnah. Omitting it does not require any expiation. This is also the opinion of Imam al-Shafi‘i.

According to the Hanafi and Hanbali schools, and according to one narration from al-Shafi‘i, it is obligatory, and omitting it requires offering a dam.

The Time of the Farewell Tawaf: The time for the Farewell Tawaf begins when the pilgrims have completed all their rites and decide to begin the return journey, so that circumambulation of the House will be their final act, as mentioned in the preceding hadith.

Once the Farewell Tawaf is completed, the pilgrim should immediately begin the journey of departure. After that, he should neither engage in buying and selling nor spend any time in Makkah. If he does so, he must repeat the Farewell Tawaf. However, if he attends to a need along the way or buys food or another essential item, he does not have to repeat the Tawaf, because this does not prevent the Farewell Tawaf from remaining his final act at the House of Allah.

It is recommended for the person performing the Farewell Tawaf to recite the following supplication, reported from Ibn Abbas (may Allah be pleased with him):

اللهم إِنِّي عَبْدُكَ، وَابْن عَبْدِكَ وَابْن أَمَتِكَ حَمَلْتَنِي عَلَى مَا سَخَّرْتَ لِي مِنْ خَلْقِكَ، وَسَتَرْتَنِي في بِلادِكَ حَتَّى بَلْفْتَنِي بِنِعْمَتِكَ إِلَى بَيْتِكَ، وَاعَنْتَنِي عَلَى أَدَاءِ تُسْلِي، فَإِنْ كُنْتَ رَضِينَ عَنِى فاندد على رضا، وَإِلا فَمِنَ الْآنَ فَارْضَ عَنِى قَبْلَ أَن تَنْأَى عَن بَيْتِكَ دَارِي فَهُذَا أَوَانُ الْصِرَانِي إن أذنت لِي غَيْرَ مُسْتَبْدِل بِكَ وَلَا بِبَيْتِكَ، وَلَا رَاغِبٍ عَنْكَ، وَلَا عَن بَيْتِكَ اللَّهُم فَاصْحَبْنِي العافية فِي بَدَلِي، وَالصَعَةَ فِي حِسْمِي، وَالْعِصْمَةَ فِي دِينِي، وَأَحْمِن مُنقَلبِي، وَارْزُقْنِي طَاعَتِكَ مَا أَبْقَيْتَنِي وَاجْمَعَ لِى بَيْنَ خَيْرَى الدُّنْيَا وَالْآخِرَةِ، إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ .

“O Allah, I am Your servant, the son of Your servant and the son of Your female servant. You enabled me to ride upon one of Your creatures that You subjected to me, and You caused me to travel through Your lands until, through Your blessing, You brought me to Your House. You helped me perform my worship. If You are pleased with me, then increase Your pleasure; otherwise, be pleased with me from this moment, before I become distant from Your House. Now is the time for my departure, if You permit me, without preferring anyone or anything over You or Your House, and without turning away from You or Your House. O Allah, accompany me with well-being in my body, soundness in my resolve, and protection in my religion. Grant me a good return, keep me obedient to You for as long as You preserve my life, and grant me the combined goodness of this world and the Hereafter. Indeed, You are capable of all things.”

Imam al-Shafi‘i said: When bidding farewell to the House through the Farewell Tawaf, I like to remain for a while at the Multazam (between the Black Stone and the door of the Ka‘bah).

29. The Method of Performing Hajj

When a person intending to perform Hajj approaches the miqat, it is recommended for him to trim his moustache, cut his hair, clip his nails, bathe, perform ablution, apply perfume, and put on the Ihram garments. Upon reaching the miqat, he should pray two rakahs and enter Ihram. If he intends to perform Hajj Ifrad, he should intend Hajj alone; if Tamattu‘, Umrah alone; and if Qiran, both Hajj and Umrah. This Ihram is obligatory and is a pillar of Hajj. Hajj and Umrah cannot be performed without it. However, it is not obligatory to determine which type of Hajj he will perform—Ifrad, Qiran, or Tamattu‘. If he makes a general intention without specifying the type of Hajj, his Ihram is valid. After making a general intention, he may perform any of these three types of Hajj.

As soon as he enters Ihram, it is prescribed for him to recite the Talbiyah aloud. He should recite the Talbiyah whenever he climbs an elevation, descends into a valley, encounters someone, during the latter part of the night, and after every obligatory prayer. A person in Ihram must refrain from sexual intercourse and anything that provokes sexual desire, from quarrelling, arguing, and disputing with his fellow travelers, and from marrying or arranging a marriage for another. He must avoid stitched clothing and footwear that covers any part above the ankles. A person in Ihram may not cover his head, apply perfume, shave any hair or fur, clip any nails, hunt or attempt to kill terrestrial game, or cut any tree, grass, or foliage within the Haram.

Then, when he enters Makkah, it is recommended to enter it from an elevated route. If possible, it is also recommended to bathe beforehand at the well of Dhu Tuwa in Zaher. He should then proceed toward the Ka‘bah and enter through Bab al-Salam. Upon entering, he should recite the supplication for entering the mosque, observe the etiquette and rules of entering the mosque, recite the Talbiyah, and enter with concentration and humility. As soon as he sees the Ka‘bah, he should raise both hands, ask Allah for His favor, and recite the recommended supplication prescribed for this occasion.

He should then proceed directly to the Black Stone, kiss it without making a sound, or touch it with his hand and kiss his hand. If neither is possible, he should gesture toward it from a distance. He should then stand directly facing the Black Stone, recite supplications transmitted from the hadith and Sunnah, recite the established supplications, and begin Tawaf. During the first three circuits, he should perform idtiba and ramal according to the previously described procedure, and complete the remaining four circuits normally and calmly. Touching the Yemeni Corner and the Black Stone during every circuit is Sunnah.

After completing Tawaf, he should proceed to Maqam Ibrahim while reciting the verse, “And take the station of Ibrahim as a place of prayer” (take the station of Ibrahim as a place for prayer), and pray two rakahs of Tawaf there. He should then go to Zamzam and drink its water to his satisfaction. He should then go to the Multazam and supplicate to Allah for whatever he wishes, including the true goodness of this world and the Hereafter. Finally, he should touch and kiss the Black Stone.

He should then proceed toward Safa through the Safa gate, reciting on the way, “Indeed, Safa and Marwah are among the symbols of Allah.” He should climb Safa, face the Ka‘bah, and recite the supplications transmitted from the hadith. He should then descend and perform Sa‘i in the Sa‘i area while engaging in remembrance and making whatever supplications he wishes. When he reaches the space between the two marked pillars, he should walk briskly. He should then proceed to Marwah at a normal pace. After climbing the stairs, he should face the Ka‘bah and engage in remembrance and supplication. In this way, he completes one circuit. He should complete seven circuits of Sa‘i in the same manner. This Sa‘i is obligatory, and omitting it requires a dam, whether he omits it entirely or omits only part of it.

Then, if the person in Ihram is performing Tamattu‘, he should shave or trim his head. In this way, his Umrah is completed. Thereafter, all the acts prohibited to him because of Ihram, including intercourse with his wife, become permissible. However, the Ihram of the person performing Qiran or Ifrad remains in effect.

Then, on the eighth of Dhul-Hijjah, the person performing Tamattu‘ should enter Ihram from his residence. He and those who remain in their previous Ihram should set out toward Mina and spend the night there. After sunrise, they should depart for Arafat, stop near the Mosque of Namirah, bathe, and pray Dhuhr and Asr together with the imam during the time of Dhuhr, shortening the prayers. If praying with the imam is possible, they should do so in this manner. Otherwise, they should shorten and combine the two prayers at Dhuhr time in whatever way possible. They should not remain in Arafat before the sun has begun to decline from its zenith. They should stay in the rocky area of Arafat or near it, because this was the place where the Messenger of Allah (peace and blessings be upon him) stayed. Standing at Arafat is the greatest pillar of Hajj. Climbing Jabal al-Rahmah is neither Sunnah nor appropriate. They should face the qiblah and continue remembering Allah and supplicating humbly until evening.

After evening falls, he should depart for Muzdalifah, where he should pray Maghrib and Isha at Isha time and spend the night. As soon as Fajr begins, he should stay at al-Mash‘ar al-Haram and engage abundantly in the remembrance of Allah until the morning becomes fully bright. He should collect pebbles there, set out, and return to Mina. Staying at al-Mash‘ar al-Haram is obligatory, and omitting it requires a dam.

After sunrise, he should throw seven pebbles at the Jamrat al-Aqabah. Then, if possible, he should slaughter his sacrificial animal. After that, he should shave or shorten the hair of his head. By shaving or shortening the hair, everything prohibited to him becomes permissible except intercourse with his wife. He should then return to Makkah and perform Tawaf al-Ifadah. This is a pillar and an obligatory Tawaf, like Tawaf al-Qudum. He should complete this Tawaf, which is also called Tawaf al-Ziyarah. If he is performing Tamattu‘, he should perform Sa‘i between Safa and Marwah after Tawaf al-Ifadah. If he is performing Ifrad or Qiran and has already performed Tawaf al-Qudum, he does not need to perform Sa‘i at this time. After this Tawaf, all prohibited acts, including intercourse with his wife, become permissible.

He should then return to Mina and spend the night there. This overnight stay is obligatory, and omitting it requires a dam. When the sun declines on the eleventh of Dhul-Hijjah, he should throw pebbles at the three Jamarat. He should begin with the Jamrah nearest Mina, then throw pebbles at the middle Jamrah. After throwing the pebbles, he should remain there briefly and supplicate and remember Allah. He should then throw pebbles at the Jamrat al-Aqabah and not remain there afterward. It is preferable to complete the throwing of seven pebbles at each Jamrah before sunset. He should do the same on the twelfth of Dhul-Hijjah. Thereafter, he may choose between two options: either go to Makkah before sunset on the twelfth, or spend the night in Mina and throw the pebbles on the following day, the thirteenth of Dhul-Hijjah. Throwing the pebbles is obligatory, and omitting it may be compensated for by offering a dam. When he returns to Makkah and intends to return to his homeland, he should perform Tawaf al-Wida, the Farewell Tawaf. The Farewell Tawaf is obligatory. If someone leaves Makkah after omitting it, and has not yet crossed the miqat and is able to return to Makkah, he must return and perform the Farewell Tawaf; otherwise, he must sacrifice a goat.

It is thus known from all that has been said that the rites of Hajj and Umrah consist of entering Ihram at the miqat, Tawaf, Sa‘i, and cutting the hair; with these, Umrah is complete. Hajj adds standing at Arafat, throwing pebbles at Mina, Tawaf al-Ifadah, spending the night in Mina, spending the night in Muzdalifah, sacrifice, and shaving or trimming the hair. This is a brief summary of Hajj and Umrah.

It Is Recommended to Return Home Promptly: Abu Hurairah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: “Travel is a portion of suffering. It disrupts your eating and drinking. Therefore, when you have achieved the purpose of your journey, you should hasten to return to your family.” —al-Bukhari, Muslim.

Aishah (may Allah be pleased with her) reported that the Messenger of Allah (peace and blessings be upon him) said: “When any of you has completed his Hajj, he should hasten to return to his family, for this will ensure a greater reward for him.” Dar al-Qutni. Muslim also narrated that the Messenger of Allah (peace and blessings be upon him) said: “The Muhajir shall remain for three days after completing all his acts of worship, including Hajj, Umrah, and sacrifice.”

30. Ihsar

The word Ihsar means to obstruct or restrain. Allah Most High said:

فإن أخبر تر تها استير من المدى .

“Complete Hajj and Umrah for Allah. But if you are prevented, then offer whatever sacrificial animal is readily available.”

When the Messenger of Allah (peace and blessings be upon him) and his Companions were prevented and restrained from proceeding to the Sacred Mosque at Hudaybiyyah, this verse was revealed. In the case of Umrah, it refers to being prevented from performing Tawaf; in the case of Hajj, it refers to being prevented from standing at Arafat or performing Tawaf al-Ifadah.

There is disagreement concerning which circumstances that prevent a person from performing Hajj or Umrah are considered Ihsar.

Malik and al-Shafi‘i said: Ihsar is considered Ihsar according to the Shariah only when it is caused by an enemy. This is because the verse was revealed concerning the incident in which the Messenger of Allah (peace and blessings be upon him) was prevented. Ibn Abbas held the same view. He said: No obstruction other than obstruction by an enemy is Ihsar.

However, according to most scholars—including Ahmad and the Hanafi imams—Ihsar may result from any obstacle that prevents a person intending Hajj from proceeding to Hajj. This may be an enemy, whether a disbeliever or a rebellious force; an illness that necessitates relocation; unrest; fear; the loss en route of the money needed for expenses; the death en route of the wife’s mahram companion; or any similar excuse that makes travel impossible. Ibn Masud even issued a fatwa concerning a person bitten on the way by a snake, scorpion, or similar creature, declaring him to be a victim of Ihsar or one who has been prevented. The reasoning of Ibn Masud and most scholars who agree with him is that the phrase, “But if you are prevented,” is silent regarding the type of obstruction. Therefore, whatever its nature, it counts as an obstruction. Although the verse was revealed on the occasion of the Messenger of Allah’s being prevented, and he was prevented by an enemy, the verse leaves the cause unspecified; therefore, its ruling is not restricted or confined to the particular cause of revelation. Indeed, this opinion is stronger than the other opinions.

A Person Who Is Prevented Must Sacrifice a Goat: The cited verse clearly commands that a person who is prevented must sacrifice an easily available animal. Ibn Abbas (may Allah be pleased with him) reported: When the Messenger of Allah (peace and blessings be upon him) was prevented, he shaved his head, had intercourse with his wives, and sacrificed the animal he had brought with him. Then, the following year, he performed Umrah. —al-Bukhari.

Most scholars have inferred from this hadith that a person who is prevented must sacrifice a goat, cow, or camel. Imam Malik, however, said that it is not obligatory. In the book Fath al-Allam, an argument supporting Imam Malik’s view states that not every person who was prevented had a sacrificial animal with him; only the Messenger of Allah (peace and blessings be upon him) had brought a sacrificial animal from Madinah as a voluntary offering. Allah referred to this in His statement: “They prevented you from reaching the sacrificial animals waiting to be slaughtered at their designated place.” This verse does not establish that sacrifice is obligatory.

Where Should a Prevented Person Sacrifice? It is stated in Fath al-Allam that scholars have differed over whether the animals were sacrificed inside or outside the Haram on the day of Hudaybiyyah. The wording of the verse, “They prevented you from bringing the sacrificial animals to their designated place of slaughter,” clearly proves that they were slaughtered outside the Haram.

Nevertheless, there are several opinions concerning the place where a prevented person should sacrifice. First, according to most scholars, he should slaughter the animal wherever he is, whether inside or outside the Haram. Second, according to the Hanafis, the sacrifice must be performed only in the Haram. Third, according to Ibn Abbas and a group of scholars, if the prevented person is able to send the animal to the Haram, it is obligatory to send it there, and he does not leave Ihram until the animal reaches the Haram and is slaughtered there. If he is unable to send it to the Haram, he should slaughter it wherever he has been prevented or detained.

A Prevented Person Does Not Need to Repeat Hajj If Hajj Was Not Obligatory for Him: In explaining the verse, “If you are prevented, then offer an easily available animal,” Ibn Abbas (may Allah be pleased with him) said: Whoever enters Ihram for Hajj or Umrah and is then prevented from going to the House must sacrifice an easily available animal—a goat or any animal larger than it. If he entered Ihram for an obligatory Hajj, he must repeat it. If he entered Ihram for another Hajj after having performed the obligatory Hajj, he does not have to repeat it. Imam Malik said: He learned that the Messenger of Allah (peace and blessings be upon him) came to Hudaybiyyah with his Companions. They sacrificed the animals they had brought with them, shaved their heads, and left Ihram before performing Tawaf of the House and before the sacrificial animals reached the House. He did not mention whether the Messenger of Allah (peace and blessings be upon him) ordered any of his Companions or anyone who had come with him to repeat or make up anything. Hudaybiyyah is outside the Haram. —al-Bukhari.

Imam al-Shafi‘i said: Therefore, wherever one is prevented and detained, one may slaughter an animal there and exit ihram, and nothing further will be required of him as a make-up. For Allah did not mention any make-up. Moreover, we have learned reliably that in the year of Hudaybiyyah, many well-known men were with the Messenger of Allah (peace and blessings be upon him), and thereafter they performed the Umrat al-Qada’, while some of them refrained from performing Umrat al-Qada’ in Madinah despite having no physical or financial difficulty. If making it up had been obligatory, he would have ordered them not to refrain from doing so. Al-Shafi‘i further said: The reason the Umrah of the following year was called Umrat al-Qada’ was not that making up the Umrah abandoned because of ihsar was obligatory; rather, it was because that Umrah took place on the basis of the agreement concluded between the Messenger of Allah (peace and blessings be upon him) and Quraysh.

Entering ihram on the condition that one will exit ihram if illness or a similar impediment occurs: Many scholars have said that it is permissible for a person entering ihram to stipulate, when entering ihram, that if he becomes ill, he will exit ihram. Muslim narrated from Ibn Abbas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said to a woman: “Perform Hajj and stipulate that wherever illness prevents me, there I will exit ihram.” Thus, when someone is prevented by illness or another similar cause, and he had previously made such a stipulation in his ihram, he may exit ihram. He is not required to offer a dam or observe fasting.

31. The Virtue of the Two Sanctuaries

Covering the Ka‘bah Sharif with a curtain or kiswah: In the Age of Ignorance, people used to cover the Ka‘bah Sharif with a curtain. Islam retained this practice. Al-Waqidi narrated that during the Age of Ignorance, the Ka‘bah Sharif was covered with a curtain made of red leather and spread over the ground. Then the Messenger of Allah (peace and blessings be upon him) clothed it in Yemeni cloth. Umar and Uthman (may Allah be pleased with them) used Egyptian cloth called qabati. Then al-Hajjaj placed a silk covering on it. It is narrated that the first person to place a covering on the Ka‘bah was As‘ad al-Himyari of the Tubba‘ dynasty.

Malik narrated: Ibn Umar (may Allah be pleased with him) used to clothe his she-camel with white, fine Egyptian cloth, qabati, namat, and Yemeni cloth. He would then send those cloths to the Ka‘bah and have the Ka‘bah covered with them. Al-Waqidi further narrated that people used to send garments as gifts for the Ka‘bah, along with camels wearing Yemeni-patterned cloaks; afterward, those cloaks were sent to the Baytullah to be used as coverings. Later, Yazid ibn Mu‘awiyah placed a silk covering on it. Ibn al-Zubayr followed the same practice.

Every year, a silk covering was sent to Mus‘ab ibn al-Zubayr for covering the Ka‘bah. He would place the covering on the Day of Ashura. Sa‘id ibn Mansur narrated: Umar (may Allah be pleased with him) used to remove the Ka‘bah’s covering every year, distribute it among the pilgrims, and the pilgrims would hang it on the trees of Makkah and use it for shade.

Perfuming the Ka‘bah Sharif: Aishah (may Allah be pleased with her) said: “Perfume the House of Allah. This is part of purifying it.” Ibn al-Zubayr thoroughly perfumed the interior of the Ka‘bah. He would burn one ratl of fragrant wood every day and two ratls every Friday to perfume it.

Prohibition of sinful acts in the Haram Sharif: Allah the Exalted said:

وَمَن يُرِدْ فِيهِ بِالْعَادِ بِقَرِ نَذِقَهُ مِنْ عَذَابِ اليْم .

“Whoever intends to commit sin therein, I will make him taste a painful punishment.”

Abu Dawud narrated that the Messenger of Allah (peace and blessings be upon him) said: “Stockpiling food in the Haram Sharif is a sinful act.” Bukhari narrated that Umar (may Allah be pleased with him) said: “Stockpiling food is disobedience to Allah.” Ahmad narrated: Ibn Umar came to Ibn al-Zubayr while he was sitting before the Black Stone. He said: “O Ibn al-Zubayr, beware of sin in Allah’s Sacred Sanctuary. I heard the Messenger of Allah (peace and blessings be upon him) say: ‘A man from Quraysh will make the Haram Sharif lawful.’” (That is, he will create an opportunity for sin to be committed there.) In another narration: “A man from Quraysh will commit sin therein; if his sins were weighed against the sins of all jinn and human beings, his sins would outweigh them.” Therefore, beware lest you be that man.”

Mujahid said: Just as the reward for good deeds is multiplied many times in Makkah, the sin of evil deeds is also multiplied many times. Imam Ahmad was asked: Is the sin of an evil deed recorded as more than one? He replied: No, except in Makkah. This is done because of the sanctity of Makkah.

Prophecy of an assault on the Ka‘bah Sharif: Bukhari and Muslim narrated from Aishah (may Allah be pleased with her) that the Messenger of Allah (peace and blessings be upon him) said: “An army will attack the Ka‘bah. While they are in the desert, all of them, from the first to the last, will be swallowed up by the earth.” I said: “O Messenger of Allah, how can that be, when there will be both wicked and righteous people among them?” The Messenger of Allah (peace and blessings be upon him) said: “They will all be swallowed up, from the first to the last. Then each person will be raised on the Day of Resurrection according to his intention.” (Those who did not intend to attack will be spared the punishment of the Hereafter, but they will not be spared the punishment of this world.)

It is recommended to travel toward the three mosques: Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “Travel should not be undertaken for the purpose of visiting any mosque except three: al-Masjid al-Haram, this mosque of mine, and al-Masjid al-Aqsa.” —Bukhari, Muslim, Abu Dawud.

Abu Dharr (may Allah be pleased with him) said: I asked: “O Messenger of Allah, which mosque was built first on earth?” He said: “Al-Masjid al-Haram.” I asked: “Then which?” He said: “Al-Masjid al-Aqsa.” I asked: “How much time was there between the two?” He said: “Forty years.” Then he said: “Wherever the time for prayer comes upon you, pray there, for there is blessing in that.”

The sole reason travel to these three mosques is permissible is that they possess special qualities and virtues that no other mosques possess.

Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “One prayer in my mosque is better than one thousand prayers in every other mosque except al-Masjid al-Haram. One prayer in al-Masjid al-Haram is better than one hundred thousand prayers in any other mosque.” Ahmad.

Anas ibn Malik (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: “For whoever performs forty prayers in my mosque without missing a single one, freedom from Hell, freedom from punishment, and freedom from hypocrisy will be recorded.” —Ahmad, al-Tabarani.

It is also stated in a hadith: The reward for prayer in Bayt al-Maqdis is five hundred times greater than in all mosques other than al-Masjid al-Haram and the Prophet’s Mosque.

1. The manner and etiquette of entering the Prophet’s Mosque and visiting the Rawdah Mubarak:

1. It is recommended to enter the Prophet’s Mosque calmly and with solemnity, wearing perfume and fine clothing, and entering with the right foot first. It is also recommended to recite the following supplication upon entering:

أعوذ بالله العظيم، ويوجهِهِ الْكَرِيم وَسُلْطَانِهِ القَدِير من الشيطان الرجير، بسم الله اللهمَّ صَلِّ عَلَى محمد وَآلِهِ وَسَلَّم اللّه اغْفِرْ لِي ذنوبي، وانتح لي أبواب رحمتك .

“I seek refuge in Almighty Allah, in His sublime Essence, and in His eternal, everlasting sovereignty, from Satan, the accursed. In the name of Allah. O Allah, send blessings and peace upon Muhammad and his family. O Allah, forgive my sins and open for me the doors of Your mercy.”

2. First, go to the Rawdah Sharif and perform Tahiyyat al-Masjid prayer there with full respect and concentration. This too is recommended.

3. After completing the Tahiyyat al-Masjid prayer, face the sacred grave, keeping the qiblah behind you, and offer the following salutation to the Messenger of Allah (peace and blessings be upon him):

السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ ، السَّلامُ عَلَيْكَ يَا رَبِّيَ اللهِ ، السَّلامُ عَلَيْكَ يَا خَلْقِ اللَّهِ مِنْ خَلْقِهِ، السَّلَامُ عَلَيْكَ يَا خَيْرَ خَلْقِ اللهِ ، السَّلامُ عَلَيْكَ يَا حَبِيبَ اللهِ ، السَّلامُ عَلَيْكَ يَا سَيِّدَ الْمُرْسَلِينَ السلامُ عَلَيْكَ يَا رَسُولَ رَبِّ

الْعَالَمِينَ، السَّلامُ عَلَيْكَ يَا قَائِنَ الْغَرِّ الْمُعَجَلِينَ . أَحْمَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ، وَأَحْمَدُ أَنَّكَ عَبْدَهُ وَرَسُولَهُ وَأَمِينَهُ وَمِيرَتَهُ مِنْ خَلْقِهِ ، وَأَحْمَدُ أَنَّكَ مَنْ بَلْغَتَ الرِّسَالَةَ وَأَدِّيْتَ الأمانة، وتصحت الأمة، وَجَاهَلْت فِي اللَّهِ حَقَّ عِمَادِهِ.

“O Messenger of Allah, peace be upon you. O Prophet of Allah, peace be upon you. O best of creation, peace be upon you. O beloved of Allah, peace be upon you. O leader of the prophets, peace be upon you. O Messenger of the Lord of the worlds, peace be upon you. O leader of the noble people, peace be upon you. I bear witness that there is no god except Allah. I bear witness that you are Allah’s servant, Messenger, trustee, and the best of His creation. I bear witness that you conveyed Allah’s message, fulfilled the trust, sincerely advised the community, and strove in Allah’s path as was due.”

4. Then move about a handspan to the right and offer salutations to Abu Bakr al-Siddiq (may Allah be pleased with him). Then move another handspan to the right and offer salutations to Umar al-Faruq (may Allah be pleased with him).

5. Then face the qiblah and supplicate for yourself, your friends, your brothers, and all other Muslims. After that, leave the place.

6. The visitor must not raise his voice beyond what he himself can hear. It is the duty of the guard to courteously prevent people from speaking loudly. It is narrated that Umar (may Allah be pleased with him) saw two men speaking loudly in the Prophet’s Mosque. He said: “If I had known that you were from this city, I would have beaten you so severely that you would feel pain.”

7. Do not touch the grave with your hand or kiss it, for the Messenger of Allah (peace and blessings be upon him) prohibited this. Abu Dawud narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “Do not turn your homes into graves, nor my grave into a place of festivity. Send blessings upon me, for wherever you are, your blessings are conveyed to me.” Abdullah ibn al-Hasan saw a man offering supplication at the grave of the Messenger of Allah (peace and blessings be upon him) on behalf of another person. He said: “O so-and-so, the Messenger of Allah (peace and blessings be upon him) said: ‘Do not make my grave a place of festivity. Send blessings upon me wherever you are, for your blessings reach me.’ Thus, you and the person who is in Spain are equal.”

It is recommended to perform abundant voluntary worship in the Rawdah Mubarak: Bukhari narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “Between my house and my pulpit lies a garden from the gardens of Paradise. My pulpit is situated above my reservoir.” (That is, abundant worship and the dissemination of Islamic knowledge in my Rawdah will transform that place into a garden of Paradise.)

It is recommended to visit Quba Mosque and pray there: The Messenger of Allah (peace and blessings be upon him) would come here every Saturday and perform two rak‘ahs. He encouraged everyone to do likewise and said: “Whoever purifies himself at home, comes to Quba Mosque, and prays there will receive a reward equal to that of an Umrah.” —Ahmad, al-Nasa’i, Ibn Majah.

The virtue of Madinah: Bukhari narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “Faith will retreat and gather in Madinah just as a snake coils up in its hole.” Al-Tabarani narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “Madinah is the dome of Islam, the home of faith, the land of migration, and the refuge of the lawful and unlawful.” Umar (may Allah be pleased with him) said: “The value of Madinah has increased. Therefore, striving for it has intensified.”

The Messenger of Allah (peace and blessings be upon him) said: “Be patient and accept the glad tidings. I have sought blessing for your food, so eat and do not become divided. The food of one is sufficient for two, the food of two is sufficient for four, and the food of four is sufficient for five or six. Blessing lies in unity and solidarity. I will intercede on the Day of Resurrection for whoever patiently bears the sorrow and hardship of his relatives. Whoever leaves the congregation, Allah will replace him in that congregation with someone better than him. Whoever harbors evil designs against the congregation, Allah will melt him away as salt melts in water.” Al-Bazzar.

The virtue of dying in Madinah: Al-Tabarani narrated from an orphan woman of the Thaqif tribe that the Messenger of Allah (peace and blessings be upon him) said: “Whoever among you is able to die in Madinah should do so, for whoever dies in Madinah, I will be his witness and intercessor on the Day of Resurrection.”

Zayd ibn Aslam narrated from his father that Umar (may Allah be pleased with him) used to supplicate: “O Allah, grant me martyrdom in Your path and cause me to die in the sanctuary of Your Prophet.” —Bukhari.

— End of Volume One —