ASCENT TO FELICITYMaraqi'l SaadatBy Imam Abul-Ikhlas al-ShurunbulaliTaught by Imam Afroz AliH. ANAFI- FIQHR I H L A 2 01 4www.deenintensive.com3HANAFI FIQH SyllabusThe course will guide you, insh Allh, regarding the main elements of Purity, Prayer and Fasting in anaf qh, to enhance your rituals and devotions and understand what is acceptable and where shortcomings must be addressed. We will cover the main topics as listed below, together with the processes, intricate rulings and methods and recommendations. Your specic questions on each topic will be addressed in each class. Rulings of FiqhPurity Types of water Wudhu Ghusl Tayammum Khufain Najsa Menstruation and other feminine matters Prayer Adhn and Iqmah Prayer and its constituent elements, etiquettes and nullications The Immate Nawl and Wjib prayers The Friday and Eid prayers Fasting Types of fasts Nullications Expiations Recommendations for fasting Special cases: the traveler, one who is ill Itikf4Biography ofAL-NU MANIBN THABIT AL-TAYMI AL-IMAM ABU HANIFA By GF Haddad5CalledTheI mam by Abu Dawud, and The Imam, one of those who have reached the sky by Ibn Hajar, he is known in the Islamic world as The Greatest Imam"(al-immal-azam)andhisschoolhasthelargestnumberoffollowers among the four schools of Ahl al-Sunna. He is the rst of the four mujtahid imams and the only Successor (tbii) among them, having seen the Companions Anas ibn Malik, Abd Allah ibn Abi Awfa, Sahl ibn Sad al-Saidi, Abu al-Tufayl, and Amir ibn Wathila.Abu Hanifa (d. 150 AH) is the rst in Islam to organize the writing of qh under sub-headingsembracingthewholeoftheLaw,beginningwithpurity(tahara) followed by prayer (sala), an order which was retained by all subsequent scholars such as Malik, Shai, Abu Dawud, Bukhari, Muslim, Tirmidhi, and others. All these and their followers are indebted to him and give him a share of their reward because he was the rst to open that road for them, according to the hadith of the Prophet s:He who starts something good in Islam has its reward and the reward of those who practice it until the Day of Judgement, without lessening in the least the reward of those who practice it. The one who starts something bad in Islam will incur its pun-ishment and the punishment of all those who practice it until the Day of Judgement without lessening their punishment in the least. Al-Shai referred to this when he said: People are all the children of Abu Hanifa in qh, of Ibn Ishaq in history, of Malik in hadith, and of Muqatil in tafsr.Al-Khatib narrated from Abu Hanifas student Abu Nuaym that the latter said: Muslims should make dua to Allah on behalf of Abu Hanifa in their prayers, because the Sunan and the qh were preserved for them through him. Al-Dhahabi wrote one volume on the life of each of the other three great Imams and said: "The account of Abu Hanifa's life requires two volumes. His son Hammad said as he washed his father's body for burial: May Allah have mercy on you! You have exhausted whoever tries to catch up with you.Abu Hanifa was scrupulously pious and refused Ibn Hubayra's ofer of a judge-ship even when the latter had him whipped. Like al-Bukhari and al-Shai, he used to make 60 complete recitations (khatma) of Quran every Ramadan: one in the day, one in the night, besides his teaching and other duties. Ibrahim ibn Rustum al-Marwazi said: Four are the Imams that recited the entire Qur'an in a single raka: Uthman ibn Afan, Tamim al-Dari, Said ibn Jubayr, and Abu Hanifa."Ibn al-Mubarak said: Abu Hanifa for a long time would pray all ve prayers with a single ablution.Al-Suyuti relates in Tabyid al-Sahifa that a certain visitor came to observe Abu Hanifa and saw him all day long in the mosque, teaching relentlessly, answering everyquestionfromboththescholarsandthecommonpeople,notstopping 6except to pray, then standing at home in prayer when people were asleep, hardly evereatingorsleeping,andyetthemosthandsomeandgraciousofpeople, alwaysalertandnevertired,dayafterdayforalongtime,sothatintheend thevisitorsaid:Ibecameconvincedthatthiswasnotanordinarymatter,butwilya (Friendship with Allah).Al-Shaisaid:Knowledgerevolvesaroundthreemen:Malik,al-Layth,andIbn Uyayna.Al-Dhahabicommented:Rather,itrevolvesalsoaroundal-Awzai, al-Thawri,Mamar,AbuHanifa,Shuba,andthetwoHammads[ibnZaydandibn Salama].Sufyanal-ThawripraisedAbuHanifawhenhesaid:WewereinfrontofAbu Hanifa like small birds in front of the falcon, and Sufyan stood up for him when Abu Hanifavisitedhimafterhisbrother'sdeath,andhesaid:Thismanholdsahigh rank in knowledge, and if I did not stand up for his science I would stand up for his age, and if not for his age then for his Godwariness (wara), and if not for his Godwariness then for his jurisprudence (qh). Ibn al-Mubarak praised Abu Hanifa and called him a sign ofAllah.BothIbnal-MubarakandSufyanal-Thawrisaid:AbuHanifawasin his time the most knowledgeable of all people on earth. Ibn Hajar also related that Ibn al-Mubarak said: If Allah had not rescued me with Abu Hanifa and Sufyan [al-Thawri] Iwouldhavebeenliketherestofthecommonpeople.Dhahabirelatesitas:Iwould have been an innovator.An example of Abu Hanifas perspicuity in inferring legal rulings from source-texts is his reading of the following hadith:TheProphetssaid:Yourlifeincomparisontothelifetimeofpastnationsis like the period between the time of the mid- afternoon prayer (asr) and sunset. Your example and the example of the Jews and Christians is that of a man who employed laborers and said to them: Who will work for me until mid-day for one qirt (a unit of measure, part of a dinar) each? The Jews worked until mid-day for one qirt each. Then the man said: Who will work for me from mid-day until the asr prayer for one qirt each? The Christians worked from mid-day until the asr prayer for one qirt each. Then the man said: Who will work for me from the asr prayer until the maghrib prayer for two qirt each? And that, in truth, is all of you. In truth, you havedoublethewages.TheJewsandtheChristiansbecameangryandsaid:"We did more labor but took less wages. But Allah said: Have I wronged you in any of your rights? They replied no. Then He said: This is My Blessing which I give to whom I wish.It was deduced from the phrase We did more labor that the time of mid-day to asr must always be longer than that between asr and maghrib. This is conrmed by authentic reports whereby:The Prophet s hastened to pray zuhr and delayed praying asr. The Prophet s said: May Allah have mercy on someone who prays four rakas before asr. Ali delayed praying asr until shortly before the sun changed, and he reprimanded the mu'adhdhin who was hurrying him with the words: He is trying to teach us the Sunna!7Ibrahimal-Nakhaisaid:"Thosethatcamebeforeyouusedtohastenmorethanyouto pray zuhr and delay more than you in praying asr. Al-Tahanawi said: Those that came before you are the Companions. Ibn Masud delayed praying asr.Sufyan al-Thawri, Abu Hanifa, and his two companions Muhammad ibn a-Hasan and Abu Yusuf therefore considered it better to lengthen the time between zuhr and asr by delaying the latter prayer as long as the sun did not begin to redden, while the majority of the authorities considered that praying asr early is better, on the basis of other sound evidence to that efect.Like every Friend of Allah, Abu Hanifa had his enemies. Abdan said that he heard Ibn al-Mubarak say: If you hear them mention Abu Hanifa derogatively then they are mentioning me derogatively. In truth I fear for them Allahs displeasure. Authentically related from Bishr al-Ha is the statement: "No-one criticizes Abu Hanifa except an envier or an ignoramus. Hamid ibn Adam al-Marwazi said: I heard Ibn al-Mubarak say: I never saw anyone more fearful of Allah than Abu Hanifa, even on trial under the whipandthroughmoneyandproperty."AbuMuawiyaal-Darirsaid:LoveofAbu Hanifa is part of the Sunna.Mainsources:al-Khatib,TarikhBaghdad13:324-356;al-Dhahabi,Manaqib AbiHanifa22-36andTabaqatal-Hufaz1:168;IbnHajar,Tahdhibal-Tahdhib 10:450; Ibn Kathir, al-Bidaya wa al-Nihaya 10:114; al-Suyuti, Tabyid al-Sahifa p. 94-95; al-Haytami, al-Khayrat al-Hisan.89HANAFI FIQH Lesson Plan OverviewINTRODUCTIONLesson 1Qualied Scholarship, Biographies, TerminologyPURIFICATIONLesson 2That Which is Permissible to Use, Types of Water, IstinjaLesson 3AblutionLesson 4Purication Bath, Dry AblutionLesson 5Wiping the Footgear, Filth & Its PuricationLesson 6Menstruation, Discharge PRAYERLesson 7Adhan, PrayerLesson 8Conditions of Prayer And Its Pillars (A)Lesson 9Conditions of Prayer And Its Pillars (B)Lesson 10Nullications, That Which is DislikedLesson 11The ImamateLesson 12Witr, Superogatory Prayers, TarawihLesson 13Prostration of Forgetfulness, The Recital ProstrationLesson 14Prayer of the Traveler, The Friday PrayerLesson 15Eid Prayer, Funeral PrayerFASTINGLesson 16Types of Fasting & Their Description, IntentionLesson 17Nulliers, ExpiationLesson 18Disliked & Recommended, Fortuitous Circumstance, Itikaaf10DUAS IN SALAH Supplications of PrayerWith Meaning and TransliterationDua after Adhan Thana Tashahhud Salat Ala Nabee (D-urood Shareef ) Dua After AdhanFirst, send blessings and salutations (salawat) upon the Messenger of Allah s (Muslim) and then recite the following:Allhumma Rabba hdhihi-d-dawati t-tmmati wa -alt il-qaima(ti), ti Muammadanil-wasilata wal-faila(ta), wabathhu maqmam mamdanilladdhi waattah(u).O Allah, Lord of this perfect call and established prayer,grant Muhammad a place near to you, an excellence and exalted degree,and raise him to the praiseworthy station that You have promised him.Whoever recites this du'a will gain the intercession of the Messenger of Allah s on the Day of Judgment (Bukhari).Thana Subhanaka Allahumma wa bihamdika wa tabaraka smukawa taala jadduka wa la ilaha ghairuka.All Glory be to You, O Allah!And Praise be to You, blessed is Your name and exalted is Your majesty;and there is none worthy of worship besides You.. . Dua in the Last SittingQunoot in Witr Duas of Janazah Prayer11TashahhudAt-tahiyyatu lillahi wassalawatu wat-taiyyibatuassalamu alaika ayyuha nnabiyyu wa rahmatullahi wa barakatuhuassalamu alaina wa ala ibadihllahi saliheen, ash-hadu an la ilaha illa-Allahuwa ash-hadu anna Muhammadan abduhoo wa rasooluh.All reverence, all worship, all sanctity are due to Allah.Peace be on you O Prophet and the Mercy of Allah and His Blessings.Peace be on us and all the righteous servants of Allah.I bear witness that there is none worthy of worship except Allah andI bear witness that Muhammad is His Servant and Apostle.Salat Ala Nabi (Durood Shareef)Allahumma salli-ala Muhammad wa ala ali Muhammad,kama sallayta ala Ibraheema wa ala ali Ibraheema innaka Hameedum Majeed.O Allah, send grace and honor on Muhammad and on his family,just as You sent grace and honor on Ibraheem and on his family.Surely, You are the Praiseworthy, the Great.Allahumma barik-ala Muhammad wa ala ali Muhammad, kama barakta ala Ibraheema wa ala ali Ibraheema innaka Hameedum Majeed.O Allah, send Your blessings on Muhammad and on his family,just as You sent blessings on Ibraheem and on his family.Surely, You are the Praiseworthy, the Great. . . . 12Dua in Last SittingAllahumma inni zalamtu nafsi zulman katheeranwa la yagh-rudh-dhunooba illa anta, faghrli maghratan min indik,warhamni, innaka anta'l Ghafooru Raheem.O Allah! I have been extremely unjust to myself and none grants forgive-ness against sins but You; therefore forgive me with the forgiveness that comes from You and have mercy upon me. Verily, You are the Forgiver, the Merciful.Qunoot in WitrAllahumma inna nast'eenuka wa nastaghruka wa nu'minu bika wa natawak- kalu 'alayka wa nuthnee 'alayk-al khayr. Wa nashkuruka wa laaa nakfuruka wa nakhla'u wa natruku ma(n)y yafuruka. Allahumma iyyaka na'budu wa laka nusal-lee wa nasjudu wa ilayka nas'a wa nahdu wa narju rahmataka wa nakhsha 'adhabaka inna 'adhabaka bil kuf-fari mulhiq.O Allah, we beseech Your help and ask Your pardon and believe in You and trust in You, and we praise You in the best manner and we thank You and we are not ungrateful to You and we cast of and forsake one who disobeys You. O Allah! You alone do we serve and to You do we pray and bow down to and to You do we ee and we are quick (in doing so), and we hope for Your mercy and fear Your punishment; surely Your punishment overtakes the unbelievers. . 13Duas of Janazah PrayerAllahumma gh-r li hayyina wa mayyitina wa shahidina wa ghaibinawa saghirina wa kabirina wa dhakarina wa unthana;Allahumma man ahyaitahu minna fa-ahyihee alal Islam,wa man tawafaitahu minna fatawafahu alal Iman.O Allah! Forgive our living and our dead, the present and the absent,the young and the old, the males and the females.O Allah! He (or she) to whom You give life, cause him to live with Islam and he to whom You give death, cause him to die in the state of Iman.If the deceased is a minor and a boy, then recite the following Dua: Allahummajalhu lana fartan wajalhu lana ajranwa dhukhran wajalhu lana shaan wa mushafaan. O Allah! Make him our fore-runner, and make him for us a rewardand a treasure and make him for us a pleader, and accept his pleading.If the deceased is a minor girl, then recite the following Dua: Allahummajalha lana fartan wajalha lana ajranwa dhukhran wajalha lana shaan wa mushafaatan.O Allah! Make her our fore-runner, and make her for us a rewardand a treasure and make her for us a pleader, and accept her pleading.. . . 14ASCENT TO FELICITYPurication (Tahra) By Imam Abul-Ikhlas al-Shurunbulali Translated by Faraz Khan15ASCENT TO FELICITYPurication (Tahra)Purication is valid with the following types of water: rain water, well water, spring water,riverwater,seawater[evenifsalty],andwaterfrommeltedsnoworhail. Such water may be used for purication as long as it remains purifying, namely, to remain with its natural characteristics, with nothing having mixed with it such as to condition it and thereby remove its purifying quality. This ruling applies whether the water is owing or in a large cistern, namely, one with a surface area of at least ten by ten cubits with a depth such that its oor is not exposed by scooping water out [with both hands].Ablution (Wu)The obligatory integrals (far, pl. fur/fari) of wu are four, namely:1.Washingtheface,whoselengthwisedemarcationisfromthetopofthe forehead to the bottom of the chin for someone without a thick beard, or [for one with a thick beard] to the bottom of the beard [that lies on the face, as opposed to the hair that hangs below the chin]. Its demarcation in width is from one earlobe to the other, even for someone with a beard;2.Washing the two arms, up to and including the elbows;3.Wiping a fourth of the head;4.Washing the two feet, up to and including the ankles.Among the emphasized sunnas of wu are the following:1.The intention (niyya),2.Using the toothstick (siwk),3.Mentioning the Name of Allh (tasmiya),4.Washingthehandsuptoandincludingthewristsinthebeginningof wu,5.Maintainingthecorrectorderoflimbs,asAllhMostHighhaslistedin His Book,6.Continuity,7.Washing [those limbs that are washed] three complete times,8.Rinsing the [entire] mouth [three times],9.Rinsing the [soft part of the] nose [three times],10.Running ones wet ngers through the beard,11.Running ones wet ngers in between the ngers and toes,12.Wiping the entire head [once, and the ears with the same water],13.Rubbing [the limbs when washing them],14.Starting with the right limb [when washing the arms and feet],15.Starting with the tips of the ngers and toes [when washing the arms and feet],1616.Starting with the front of the head [when wiping it],17.Wiping the back of the neck, but not the throat.Among the etiquette (db) of wu are the following:1.Facing the qibla [direction of the Kaba in Makka],2.Avoiding the water used in wu [from getting on ones body or clothes],3.Making supplication (du) with those words that have been narrated ,4.Mentioning the Name of Allh when washing each limb,5.Performing wu by oneself,6.Rushing to perform wu before the prayer time comes in, unless one has a chronic excuse [see p. ],7.Reciting the two testications of faith after wu,8.Drinking from the leftover water afterwards.Among the things disliked (makrht) in wu are the following:1.Wasting water (isrf),2.Using too little water when washing,3.Striking or slapping the face with water when washing it,4.Speaking during wu, other than making supplication,5.Having someone else assist one in wu without a valid excuse.The legal reason for performing wu is the desire to do that which is not permissible except in a state of wu, such as the ritual prayer (alt) or touching a copy of the Qurn;orthelegalreasoncouldalsobethedivinecommandbeingdirectedto someone due to the near expiration of the prayer time.The conditions of being legally responsible to perform it are the following:1.Islam,2.Puberty,3.Sanity,4.Terminationofmenstruation,postnatalbleeding,orthestateofritual impurity,5.Access to and ability to use sufcient purifying water,6.Ability to perform the prayer (alt),7.Thedivinecommandbeingdirectedtothepersonduetothenear expiration of the prayer time.The conditions of the validity of wu are the following:1.That purifying water completely encompass the skin [of those limbs that must be washed; i.e., the obligatory integrals];2.The removal of anything that blocks water from reaching the surface of the skin;3.Theendingofanystatethatcontradictsit[wu]whilewashing[i.e., while performing wu], such as the appearance of urine at the tip of the penis.17Its legal ruling (ukm) is the permissibility of that which was impermissible before it, such as performing the prayer and touching a copy of the Qurn.Its integrals (rukn, pl. arkn) are its aforementioned four obligatory elements.The categories of wu are three: obligatory, mandatory, andrecommended.1.Obligatory(far),namely,whenapersonisinastateofminorritual impurity and intends on doing [any of the following:](1)The ritual prayer,(2)The prostration of recital,(3)Touching a verse of the Qurn [unless with a nonattached barrier];2.Mandatory(wjib),namely,whenapersonisinastateofminorritual impurity and intends on performing circumambulation (awf) around the Kaba or touching a book of Qurnic exegesis (tafsr);3.Recommended(mandb),namely,whenapersonisinastateofminor ritual impurity, in the following cases:(1)Beforetouchingabookofjurisprudence(qh)orthelike[outof veneration],(2)To renew ones wu for another prayer,(3)To avoid disagreement of scholars of other schools of thought, such as after having touched a woman [or ones genitalia],(4)Before sleeping,(5)After waking up from sleep,(6)After every sin,(7)After laughing out loud outside of the prayer (alt).Wu is nullied by any one of the following things:1.Anything that exits from the two openings [namely the penis or vagina, and the anus],2.Filth that ows from other than the two openings, such as blood [or pus],3.Vomiting a mouthful or more,4.Sleeping in a position such that the buttocks are not rmly planted onto the ground, such as while lying down or leaning one ones side,5.Loss of consciousness,6.Insanity,7.Drunkenness,8.Laughing out loud, by an adult, while performing the prayer (alt),9.Contact between an erect penis and vagina.18The Puricatory Bath (Ghusl )The following three actions are obligatory integrals of the ghusl:1.Rinsing the [entire] mouth [once],2.Rinsing the nose [i.e., up to the bone, once],3.Washing whatever is possible, without undue difculty or hardship, of the entire body [once].Among the emphasized sunnas of the ghusl are the following, in this order:1.Intention (niyya),2.Washing the hands until the wrists,3.Washing ones private parts [front and rear],4.Washing of any lth from the body,5.Performing wu rst, followed by pouring water over the entire body, starting with the head [for a total of three times].The ghusl is of three types:1.Obligatory (far), namely, when any one of the following things occur:(1)Theemissionofsperm/sexualuid(man)thatleavesitsnormal place inside the body with pleasure [even if it exits without pleasure], foranyreason,suchasawetdreamorbylooking[atsomeoneor something with lust];(2)The disappearance of the head of the penis into the vagina, or the anus,ofalivinghumanbeingwhosebodyisdesirable[evenif without emission of sexual uid];(3)The ending of menstruation or postnatal bleeding;2.Mandatory(wjib),namely,forsomeonewhobecomesMuslimwhilein a state of major ritual impurity, although the sounder opinion is that the bath is obligatory (far) on him, not mandatory (wjib);3.Recommended (na ), for any one of the following reasons:(1)The Friday prayer (jumua),(2)The two d prayers,(3)Entering into the state of pilgrim sanctity (irm),(4)The Day of Arafa,(5)Entering Makka,(6)Entering Madna, the Illuminated City,(7)Visiting the Prophet s.The ghusl is not necessary after any of the following:The exit of madhy or wady;Waking up after having a wet dream yet nding no wetness, even for a woman;The insertion of a nger or the like into the vagina;Intercourse with an animal, without the emission of sperm.19Dry Ablution (Tayammum)Tayammum is permissible when there is a valid excuse, such as [the following:]Being roughly one Hshimite legal mile (ml shar) [1.16 mi (1.86 km)] away from water,Extreme cold,Sickness,Wounds on most of the body,Fear of thirst,Fear of an enemy or a wild beast [around the water],Lack of apparatus [to take water out of the well],Fear of missing the funeral prayer (janza) or the d prayer, even if building upon ones prayer [if ones wu is nullied during the prayer], as opposed to the Friday prayer or a normal prescribed prayer.If one forgets that he has water in his caravan [and therefore performs tayammum due to lack of water], he does not have to make up those prayers [upon remembering the water in the caravan]. And Allh knows best.Tayammum may be performed with any pure substance of the earth, such as dirt, sand, antimony (kul), limestone, stones, or dust, even the dust on clothes.HencewhenaMuslimintendstoremovethestateofritualimpurity,strikes the earth once and wipes his face completely with dirt [or whatever substance he is using], strikes it a second time and wipes his arms [up to and including the elbows] completelywithdirt,hebecomespure,evenifhewereinastateofmajorritual impurity (junub). He may then perform as many prayers as he wishes [even spanning multipleprayertimes],bothobligatory(far)andvoluntary(na ),untileitherhis wu is nullied, or his excuse for performing tayammum ends.If one has wounds on his body, yet his uninjured limbs are more than his injured limbs,hemustwashtheuninjuredlimbsandwipethewoundedones,aslongas wipingthemdoesnothurthim.Otherwise,hemayleavethoselimbs[neither washing nor wiping them].One may not, however, wash some limbs and perform tayammum as well.Wiping Footgear (Khufs)Both men and women may wipe khufs, whether travelling or while in residence.The khufs must cover both ankles, even if made out of dense wool (jkh).Inordertobeabletowipekhufs,onemusthavecompletedwubeforeits nullication. However, it is not a condition to complete wu before wearing the khufs. That is, if one were to wash his two feet, wear the khufs, and then complete his wu, it would be valid to wipe the khufs afterwards.If one is resident [i.e., not on a journey], he may wipe [khufs] for one complete day and night [24 hours]. A traveller, however, may wipe [them] for three complete days and nights [72 hours].This time period [during which one may wipe khufs] begins from the time wu 20is nullied, after having worn them in a state of ritual purity.The minimum required area that must be wiped is an amount equivalent to the surface area of the persons three smallest ngers; this much of the top of each one of the pair must be wiped.Each khuf must be free from holes that [if combined] are equivalent to the surface area of the persons three smallest toes. Hence, if the holes of one of a pair are less than that area, it is still valid to wipe it, even if each one is such. [That is] the holes ofbothkhufsarenotcombined[whenestimating;rather,eachoneofthepairis considered separately].The sunna method of wiping the khufs is to begin at the toes, with ones ngers spread apart, and to wipe [once] toward the shin.The following things invalidate the wiping of khufs:Anything that nullies wu,Taking [even] one of the pair of,Theexpirationofthetimeperiod,unless[basedonreasonablelikelihood,] one fears harm to his feet due to extreme cold,Most of one foot leaving a khuf.It is not valid to wipe a turban, cap, face veil, or gloves.Wiping CastsIf one has a broken or wounded limb, he may wipe its cast, bandage, or dressing for as long as the excuse remains, even if it were placed on the limb while the person was in a state of major or minor ritual impurity.It is not a condition to wipe the entire cast, although it is according to a weaker opinion.It is also not necessary to wash the exposed skin in between the wrapping of a dressing placed over skin where a venesection [or the like] was performed.If the cast or bandage falls of, and the limb had not yet healed, then neither the [previous] wiping nor the ritual prayer [if he were praying] is invalidated.Ifanewcastorbandageisplacedonthewoundedlimb[toreplacetheolder one], it is not necessary to wipe it if the original one had previously been wiped, yet it is recommended to do so.Like khufs, [wiping] the cast does not require an intention.Menstruation (ay), Postnatal Bleeding (nifs), and Dysfunctional Uterine Bleeding (istia)Menstruation [i.e., menstrual blood (ay)] is dened as blood that exits from the uterus of a woman free from disease or pregnancy, after the age of adolescence. Its minimum duration is three days [72 complete hours], while its maximum is ten days [240 complete hours]; its average is between the two, i.e., ve days.If the bleeding is for less than three days, or more than ten days, then it [the excess 21blood] is not menstruation; rather, it is dysfunctional uterine bleeding (istia).During the period of menstruation [i.e., its maximum ten complete days], any colorthatisseen,aswellasintermittentbreaksfrombleeding[again,withinthe possibletencompletedays],isconsideredmenstrualblood,[thus]preventingher from praying or fasting. The fasts must be made up [if during Raman], as opposed to the prayers.The following things are also unlawful during menstruation:Sexual intercourse,awf,Entering a mosque [even if only to pass through],Being touched from [right below] the navel to [right below] the knee,Reciting the Qurn,Touching a copy of the Qurn, unless with a [nonattached] barrier.If her period ends within ten days [but after the duration of her regular habit], she may not have intercourse except after one of three things:1.Performing a ghusl;2.Performingtayammum[ifthereisavalidexcuse(seep.)],aswellas praying [alt] with it [that tayammum], even if a voluntary prayer;3.Missing an obligatory prayer, which occurs if her period ends with enough timetoatleastperformtheghuslandsaythetarmabeforetheprayer time expires; if that occurs, it is permissible to have intercourse with her afterwards[evenifshedidnotperformtheghusl].If,however,thetime betweentheendingofherperiodandtheexpirationoftheprayertime is very slight, such that she would not have enough time to take the ghusl [coupledwiththearma],thensheisnotconsideredtohavemissedan obligatory prayer [and intercourse would remain impermissible].Ifherperiodgoespasttendays,itispermissibletohaveintercoursewithher assoonasitpassesthetenthday[240completehours],duetothecertainty[that the menstruation is complete and] that the extra bleeding is dysfunctional uterine bleeding.The minimum duration of uhr is fteen [complete] days [360 complete hours], yetithasnomaximumduration,exceptwhenestablishingastandardmenstrual habit in a situation of continuous bleeding.Postnatal bleeding (or lochia) (nifs), is dened as blood [that exits] after delivery, or after most of the baby has exited, even after miscarriage of a fetus whose body had[somesortof ]physicaldevelopment.Postnatalbleedinghasnominimum duration, while its maximum duration is forty days [960 complete hours]. It is from the rst of twins. Its ruling [i.e., of postnatal bleeding] is like that of menstruation.The following cases are considered to be dysfunctional uterine bleeding:Any bleeding of a pregnant woman, even [bleeding] during delivery before most of the baby has exited;Bleeding[afterdelivery]formorethanfortydays[i.e.,theexcessbloodis 22dysfunctional uterine bleeding];Ifshebleedspasthernormalhabit,ofeithermenstruationorpostnatal bleeding,andthebleedingexceedsthemaximumduration[ofeither one; in that case, the bleeding after the duration of her habit is considered dysfunctional uterine bleeding];Any bleeding of a girl that has not yet reached adolescence.Dysfunctionaluterinebleeding(istia)islikeacontinuousnosebleed[inits legalruling];itdoesnotprevent[thepermissibilityof ]fasting,praying,sexual intercourse, or awf.Ifsuchbleedingcontinuesforthedurationofanentireprayertime,thenthe woman must perform wu at the beginning of each prayer time, just like someone withchronicurinaryincontinence,constantdiarrhea,constantgasrelease,or continuous bleeding [from any part of the body].Therearethreeconditionsforpeoplewithchronicexcuses:theconditionof establishingtheexcuse,theconditionofitscontinuity,andtheconditionofits termination.1.The condition of establishing the excuse, as stated above, is for the excuse to continue for the duration of an entire prayer time, such that the person isunabletoperformwuandtheprayerwithouttheoccurrenceof theexcuse.Afterwards,thepersonisconsideredchronicallyexcused; therefore,hemayprayanyamountofobligatoryorvoluntaryprayers, after having performed wu with it [the excuse], despite the occurrence of that excuse [after the wu]. The wu [performed in such a state] is invalidated only by the expiration of the prayer time.2.The condition of continuity of the excuse is its occurrence in every prayer time afterwards, even if only once [within each prayer time].3.The condition of its termination [whereby one is no longer excused] is for a prayer time to elapse without a single occurrence of the excuse.Types of Filth and Purication from ThemFilth (najsa) is of two types: heavy (mughallaa) and light (mukhafafa).Heavy lth includes [the following:]Spilled blood,Feces,Wine (khamr),Sperm or sexual uid (man).Light lth includes the following:Urine of animals whose meat is permissible to eat,Urine of horses,Droppings of birds whose meat is not permissible to eat.23Aplacewithdiscerniblelthonitispuriedbytheremovalofthebodyoflth [even if washed only once], except for that which is difcult to remove.Aplacewithindiscerniblelthonitispuriedbywashingandsqueezingthe area three times. If the area cannot be squeezed, then [it is puried by washing it three times, waiting between each wash] until the water stops dripping.The amount of heavy lth that is excused [for the sake of the prayer] is the size of a dirham (silver coin). The amount of light lth that is excused is less than a fourth of ones [entire] garment [or ones entire body].Lightsprayofurineisexcusedif[thesizeof ]eachdotis[nolargerthan]the head of a [pin-sized] needle.[The following situations are examples of lth not transferring from one area to another:]Themoisturethatappearsonadry,puregarment,afterbeingwrappedin a damp, impure garment that would not drip if squeezed, is not deemed impure.Awet[clean]footthatstepsonimpureground,withoutanytraceoflth appearing on the foot, is not deemed impure.A damp, pure garment that is placed on impure ground, without any trace of lth appearing on the garment, is not deemed impure.The body of one who sleeps in a [dry] impure garment, which becomes wet from [his] sweat, without any trace of lth appearing on his body, is not deemed impure.An area [whether body, garment or otherwise] with lth on it may be cleaned by water,evenifused(mustamal),aswellasanyliquidthat[byitsnature]removes [lth], such as rosewater or vinegar.Completechemicaltransformation(istila)isameansofpurication[oflth itself ], such as feces turning into salt or ashes.A leather sock (khuf ) or the like [such as a sandal] may be puried by [scraping or] rubbing [the afected area] on the ground or with dirt, if the lth on it had a solid body. Washing in that case is not necessary.A sword or the like may be puried by wiping [its surface].The ground [of natural earth] may be puried by drying, as long as no trace of the lth remains visible, for the sake of praying [on that earth], but [its dirt may] not [be used] for tayammum [as the dirt is rendered pure, but not purifying].A garment or ones body with dried sperm on it may be puried by scraping of the sperm.Thehideof[any]deadanimalispuriedbyactualtanning,[carriedoutby chemical agents] such as sant tree pods (qara) or pomegranate seeds; as well as by natural tanning, through the use of dirt, the sun, wind, or the like.Thereafter [once the hide has been puried], one may pray on it or perform wu from [water inside] it [like from a water sack made from the hide]. An exception [however] is the skin of pigs and humans.Hidesofanimalswhosemeatmaynotbeeatenmayalsobepuriedby slaughtering according to the Sacred Law (dhakt shariyya), as opposed to the meat [which remains impure].Anything[i.e.,anybodypart]thatdoesnothaveowingbloodinitisnot rendered impure upon death [of the creature], such as [the following:]24Hair,Cut feathers [as opposed to plucked ones, the ends of which are impure],The horn,The claw,Bone, as long as there is no fat on it.A deers pouch of musk, like the musk itself, is pure and may be eaten; the same ruling applies to civet (zabd).WellsA small well of water is rendered impure if lth falls into it, such as urine, blood, or chicken droppings, even if a small amount without any trace of it appearing in the water.Thesamerulingappliesforalargeamountofdungofcamels,donkeys,or cattle, as opposed to a small amount [which is excused], namely, that which is not considered large by the one who sees it [in the well].The following things also do not render the well impure:Pigeon or sparrow droppings;Dead creatures that have no blood in them, such as [large] mosquitoes, ies, wasps and scorpions;[Dead] sea creatures;Acreaturethatfallsin[thewell]yetcomesoutalive,aslongastherewas no lth on its body, including humans, camels, cattle, donkeys, predatory birds, and predatory land animals [i.e., anything but pig].If an animal dies in a well, then there are three categories [with regard to the legal ruling of how much water to remove, based on the creatures size, namely:]1.Small,likeamouse,inwhichcaseitismandatory(wjib)toremove20 buckets [of water];2.Medium, like a pigeon, in which case it is mandatory (wjib) to remove 40 buckets;3.Large, in which case it is mandatory (wjib) to remove all of the water. The samerulingappliesiftheanimalwassmall[ormedium],yetitscarcass became bloated or fragmented into pieces. If it is not possible to remove all of the water, then it is mandatory (wjib) to remove 200 buckets.If the saliva of the animal touches the water, then all the water must be removed if the saliva was impure or doubtful. If it was pure yet disliked, then it is [merely] recommended (mustaabb) to remove the water [see next section for detail].25Types of SalivaSaliva is of four types [with regard to the ruling of water that is mixed with it]:1.Pure and purifying, and not disliked [to use for purication or to drink]: This is the saliva of a human being whose mouth was clean, even if in a state of major ritual impurity or a non-Muslim; the saliva of horses; and that of animals whose meat is permissible to eat.2.Impure: This water may not be used for purication in any case, nor may it be drunk except by one in dire need, just as he may eat meat of an animal notrituallyslaughtered.Thiscategoryincludesthesalivaofdogs,pigs, and [predatory land animals such as] lions, wolves, hyenas, apes, and the like.3.Dislikedifother[pure]waterisavailable:Thisincludesthesalivaof housecats, released chickens, predatory birds such as hawks or falcons, and creatures that roam around houses like mice and snakes. If no other water is available, it is not disliked to use this water for purication.4.Salivainwhichthereisdoubtregardingitspurifyingnature:Thisisthe salivaofmulesanddonkeys.Ifnootherwaterisavailable,onemakes wu with this water, followed by tayammum, and then prays.Cleaning After Relieving Oneself (Istinj)[After urination] a man must ensure that no drops of urine remain in the urethra (istibr),untilnotraceofwetness[even]appearsatthetipoftheorgan,sinceits appearance [there] prevents the validity of wu.If the lth [that exits the body] does not move beyond the exit hole itself, then itissunnatocleanthatarea(istinj),byusingastonethatremoves[thelth],or the like. One should wipe forwards and backwards until the area is clean. It is ideal towashtheareaafterwards,untilonefeelsconvincedthatthelthisremoved. Moreover, one should continue washing until the bad smell is gone. Finally, it is not permissible to expose ones nakedness [to others, even to perform istinj].If the lth moves beyond the exit hole, yet the amount that moved is less than what is excused, the prayer [performed with it] is still valid. If, however, that amount is more [than what is excused], it is obligatory (far) to remove it [with water or a liquid that removes], just as it is obligatory (far) to perform the ghusl if one is in a state of major ritual impurity.It is disliked to clean oneself (istinj) with a bone, dried dung, food, or anything ofvaluelikesilkorcotton.Itisalsodislikedtouseonesrighthandforcleaning oneself.Oneshouldenterthelavatorywiththeleftfoot,andseekrefugefromAllh beforehand.[Whilerelievingoneself ]oneshouldsitneitherfacingtheqibla,nor with ones back toward it. Likewise, one should not face the sun or the moon. One should not speak without necessity.[After nishing] one should exit with the right foot, and then say: Praise be to Allh, Who removed harm from my body and granted me well-being .26After the servant puries his garments, body, and prayer area, and commences the prayer (alt) or the like; accompanied with the truly benecial purication [i.e., of the heart] from the likes of rancor and hatred, and from everything besides Allh; intending to carry out His divine command; bearing in mind the greatness of His majesty and honor; with full hope that He will accept that which He has enjoined on him [of worship]; then it is hoped for him [the servant] to be granted Eternal Joy due to the [divine] acceptance of his devotion.27The Ritual Prayer (alt)Prayer TimesThe times of the prescribed prayers are ve:1.The time of fajr (ub) is from the entrance of true dawn until [right before] sunrise.2.Thetimeofuhrisfrom[immediatelyafter]midday(zawl)until[the time] when the shadow of any object is twice its own length, or [according to a second opinion] equivalent to its own length, excluding the amount of shadow at midday. Imm aw preferred the second opinion, which is that of the two companions [Ab Ysuf and Muammad].3.The time of ar is from that point [on which there is disagreement] until [right before] sunset.4.The time of maghrib is from that point [sunset] until the disappearance of the red twilight, according to the position given for legal verdict (fatw).5.The time of ish and witr is from that point until [right before] fajr. One may not pray witr before ish due to the condition of praying them in the correct order.The following times are recommended (mustaabb):For fajr, when light begins to appear (isfr);For uhr in the summer, when the weather becomes cooler;For ar, to delay it until before the sun changes;For uhr in the winter and for maghrib [always], to pray as soon as the time enters;In cloudy weather, to pray ar and ish as soon as the time enters; while for the other prayers, to delay them somewhat.There are three times of the day in which any prayer that was obligatory before these times is rendered invalid if performed in these times:At sunrise,At midday,At sunset, except for ar of that day.It is disliked to pray voluntary prayers in the following times:The three times mentioned above;During a religious sermon (khuba);Before the obligatory prayer of fajr, except for the two rakas of sunna;Aftertheobligatoryprayeroffajrisperformed,withoutexception[until after the disliked time of sunrise];After the ar prayer is performed, until sunset.28It is not valid to combine any two obligatory prayers in one prayer time, except at AraftandMuzdalifa;thatis,thepilgrimonajjmaycombineuhrandar[in the time of uhr on the Day of Arafa], and must delay maghrib until [the time of ] ish at Muzdalifa.The Call to Prayer (Adhn) and Its Commencement (Iqma)The adhn and iqma are emphasized sunnas for the ve daily prayers and the Friday prayer, yet not for any other prayer.When one hears the adhn performed according to the sunna, he should respond to the one performing it, and then make du for the Prophet _ to be granted the Station of Mediation (wasla) .The phrase Allhu akbar is said four times at the beginning, while the remaining phrases are said twice. The same applies to the iqma.Hence, the person calling the adhn says the following :Allh is the greatest (four times).I testify that there is no deity except Allh (twice).I testify that Muammad is the Messenger of Allh (twice).Come to the prayer (twice).Come to success (twice).In the adhn for fajr, he adds: Prayer is better than sleep (twice).In the iqma, he adds: The prayer has commenced (twice).Bothadditions[forfajrandfortheiqma]aresaidafterthephraseCometo success.Allh is the greatest (twice).There is no deity except Allh (once).The person calling the adhn should pause shortly between each set of phrases, whileheshouldhastenintheiqma.Betweenthetwo,heshouldsit[forashort amount of time], except for maghrib.It is disliked for someone in a state of major ritual impurity to perform either the adhn or the iqma, or for someone in a state of minor ritual impurity to perform the iqma.Neither of the two may be recited except in Arabic, even if it is known that it is the adhn, according to the sounder position (aa).Itisrecommendedthatthepersoncallingtheadhnbearighteousperson;be one who knows both the sunna of how to perform the adhn as well as the prayer timings; be in a state of ritual purity; face the qibla; place his index nger in each ear; and turn [only] his face toward the right when saying Come to the prayer, and the left when saying Come to success.29Conditions (Shari) of the PrayerIt is not valid to begin the prayer without having fullled its conditions, which are, namely:1.Being in a state of ritual purity, from both minor and major ritual impurity;2.Beingfreefromanyphysicallth,ononesgarments,body,andplaceof prayer, except for that which is excused [see above, p. ];3.Covering ones nakedness (awra), which for the man is the area right below the navel until right below the knees; and for the woman the entire body except for the face, hands and feet. The [nakedness of the] slave girl is the same as that of the man, except for the abdomen and the back [which are part of her nakedness];4.Facing the qibla [i.e., the Kaba] itself, for one in Makka who can see the Kaba; or facing the direction (jiha) of the qibla forothers;5.The entrance of the prayer time;6.The intention, the place of which is in the heart;7.Thetarma[openingAllhuakbaroftheprayer],theplaceofwhich isthetongue;hence,itmustbeutteredsuchthatonecanhearhimself. Additionally, it must coincide with the intention in the heart, without a separation like talking, eating, or [any] action that contradicts the actions of the prayer. Likewise, everything uttered in the prayer, which excludes the intention, takes the same ruling, so one should give it due consideration.Some of the above conditions are overlooked if there is a valid excuse, such as lack of water to remove excess lth; lack of a garment to cover oneself; fear of an enemy, preventing one from facing the qibla, in which case one prays in whatever direction he feels secure; or general inability to face the qibla, due to sickness or the like, in which case one prays in whatever direction he is able.Ifonedoesnotknowthedirectionoftheqibla,heshouldmakeareasonable educated guess (taarr) and pray in that direction.Ifonehasmanycontainersofwater,withmorethanhalfofthemcontaining purifying water, and has doubt as to which one[s] of them contains purifying water, he should also make an educated guess and then use the water of that container.If one has multiple garments and at least one of them is pure, he should make an educated guess and pray in that garment.Integrals (Arkn) of the Prayer1.The tarma according to Imm Muammad, while according to the other two Imms, it is a condition (shar) [as mentioned above];2.Standing if one is physically able, except for voluntary prayers;3.RecitationofQurn,evenifonlyoneverse,inanytworakasofthe obligatoryprayerandinallrakasofwitrandvoluntaryprayers,unless one is a follower in a congregation, since there is no recitation of Qurn for him;4.Bowing (ruk);305.Prostration (sujd), namely, with ones forehead, both hands, both knees, and bottom of the toes of both feet;6.The nal sitting, for [at least] the length of tashahhud.Itisobligatory(far)fortheoneprayingtoendtheprayerbyhisownaction.It is mandatory (wjib) that this action be saying the word as-salm [twice] for every prayer, as we shall mention below.Mandatory Requisites (Wjibt) of the PrayerAmong them are the following:1.To say the words Allhu akbar specically [as opposed to other phrases of remembrance] to begin every prayer [i.e., for the tarma];2.To recite the Ftia as well as a sra or three verses after it, in any two rakas of the obligatory prayer and in all rakas of the voluntary prayer;3.Todotheaboverecitationspecicallyinthersttworakasofthe obligatory prayer;4.To perform prostration with [most of ] the forehead and [the hard part of ] the nose;5.To perform the second prostration before moving on to other parts of the prayer;6.To be still for at least a moment in every integral of the prayer;7.The rst sitting;8.To recite the entire tashahhud in both sittings;9.To say the word as-salm;10.To recite the quntin the witr prayer [see p. ];11.To recite the [six] extra takbrs in the two d prayers;12.For the imm, to recite Qurn out loud in [the rst two rakas of ] the loud obligatory prayers;13.For both the imm and the one praying alone, to recite Qurn silently in the other rakas of the obligatory prayers.Emphasized Sunnas of the PrayerAmong them are the following:1.Before the tarma, to raise the hands parallel to the ears, except for the free woman, who raises her hands parallel to the shoulders;2.To keep the ngers [slightly] spaced apart [for the tarma];3.For the man, to place the right hand over the left hand, under the navel; for the woman, to do so on her chest [underneath the breasts];4.To pronounce the opening supplication of the prayer (than);5.Topronouncethetaawwudh[intherstrakaonly]forthesakeof recitation of Qurn;316.To pronounce the basmala before the Ftia, in every raka [except for the follower];7.To say mn after the Ftia, as well as Rabban laka l-amd [(tamd) after rising from bowing];8.[Tosaytheabove(than,taawwudh,basmala,mn,andtamd)] silently;9.For the imm, to say the takbrs out loud;10.To say the takbrs of going into bowing and prostration, as well as when rising from prostration;11.To recite the tasb three times [in both bowing and prostration];12.To recite the Ftia in the last two rakas [of a four-raka prayer], and in the third raka of maghrib;13.To send blessings upon the Prophet _ in the nal sitting;14.To supplicate afterwards, using words that do not resemble normal human speech [so as not to invalidate the prayer; see related note, p. ];15.To turn [ones head right and left] when making the closing salms;16.Tointendtogreetthecongregation,guardianangels,andimm when making the closing salms.Etiquette (db) of the PrayerAmong them are the following:1.Fortheman,totakehishandsoutofhis[loose,owing]sleeves when performing the tarma;2.Todirectonesglancetowardtheplaceofprostrationwhen standing, the top of ones feet while bowing, the tip of ones nose whileprostrating,thelapwhilesitting,andeachshoulderwhen making the closing salms;3.To try ones best to refrain from coughing and to keep ones mouth closed when yawning.Supplications of the PrayerThe tashahhud is to recite the following:GreetingsareforAllh,aswellasprayersandallthingspure.Peacebe uponyou,OProphet,aswellasthemercyofAllhandHisblessings. Peace be upon us, and upon all the righteous servants of Allh.I testify that there is no deity except Allh, and I testify that Muammad is His servant and messenger .In the nal sitting, one adds:OAllh,sendmercyuponMuammadanduponthefamilyof Muammad, just as You sent mercy upon Ibrhm and upon the family 32ofIbrhm;andsendblessingsuponMuammadanduponthefamilyof Muammad,justasYousentblessingsuponIbrhmanduponthefamilyof Ibrhm, in all of the worlds; indeed, You are Praiseworthy and Majestic .The nal supplication is the following, or the like: Our Lord! Grant us much good in this life and much good in the next life, and protect us from the punishment of the Fire .The qunt of the witr prayer is the following:OAllh!Verily,weseekYourhelpandYourguidance.WeaskforYour forgiveness and turn to You in repentance. We believe in You and place our trust inYou.WepraiseYouwitheverygoodpraise;wethankYou,andwedonot reject You. We cast out and abandon anyone who disobeys You. O Allh, You alone do we worship, and for Your sake alone do we pray and prostrate. To You alone do we earnestly strive and hasten. We hope for Your mercy and fear Your punishment; verily, Your true punishment will be meted out to the disbelievers.MayAllhsendblessingsandpeaceuponourMasterMuammad,the unlettered Prophet, and upon his family and Companions .The follower [in a congregation of the witr prayer] recites the qunt [as well], just as he does the tashahhud, with the imm.One who is unable to recite this [i.e., the above qunt] may simply say O Lord! (Y Rabb) three times, or the like.The opening supplication (than) [of any prayer] is the following: Glory be to You,OAllh,withYourpraise.BlessedisYourName;ExaltedisYourhonor. There is no deity besides You .Things that Invalidate the Prayer (Mufsidt)The following things invalidate the ritual prayer:1.Toutteraword[ofhumanspeech,asopposedtowordsoftheprayer], even if out of forgetfulness;2.Excessive movement;3.To eat, even if a little;4.To drink;5.To clear ones throat [such that letters are uttered], without an excuse;6.Tocryoutloud[suchthatlettersareuttered]ortomoan,outofpain or due to a calamity, as opposed to remembrance of Paradise or the Fire [which is excused];7.To say salm to someone with the intention of greeting him;8.To shake someones hand;9.To respond to someones statement by saying L ilha illa Llh, or the like;10.To turn ones torso away from [the direction of ] the qibla;11.Tomakesupplication(du)usingwordsthatresembleour[normal human] speech;12.To elongate the letter hamza in the takbr;3313.For ones nakedness [at least one-fourth of a limb] to be uncovered for the length of time it takes to perform an integral of the prayer;14.To carry an unexcused amount of lth [see p. ];15.[For the follower] to precede the imm by an integral [or completely miss one]whichtheimmdoesnotperformafterwardswiththefollower,or which the follower does not repeat [afterwards];16.To miss an integral of the prayer and not make it up later before the end of the prayer.Alloftheaboveinvalidatetheprayerifdonebeforesitting,inthenalsitting position, for the length of time it takes one to recite the tashahhud.Things that are Disliked in the Prayer (Makrht)1.To deliberately omit any mandatory (wjib) or sunna act;2.Toddlearound(abath)withonesgarmentorbody,withoutexcessive movement [as excessive movement also invalidates the prayer];3.To wipe away pebbles on the ground, except once for prostration;4.To crack ones knuckles;5.To place ones hands on ones hips;6.To turn ones neck;7.To sit with ones knees up;8.To lay ones forearms on the ground during prostration;9.To roll up ones sleeves;10.[Formen]toprayinonlyalowergarment[thatcovershisnakedness], while having the ability to cover the whole body;11.To gather ones garment close to the body before going into prostration;12.Toplaceashawlononesheadorshoulders,lettingitsendshangdown below;13.To close ones eyes;14.To yawn;15.To stretch [ones arms, exposing the chest];16.To cover ones nose and mouth [except when yawning];17.To prostrate with the forehead covered;18.To prostrate on a picture [of an animate creature];19.To pray in a road, lavatory, or graveyard;20.To pray near lth;21.Toprayonstolenproperty,inastolengarment,orafterhavingmade wu from stolen water;22.To pray while having the urge to urinate or defecate, or while needing to relieve oneself from gas;23.To pray in work clothes;24.To pray in a garment on which there is a picture [of an animate creature];25.To pray with ones head uncovered, unless done out of humility;26.To pray when food has been served;27.To pray in the presence of a picture [of an animate creature];3428.To pray around that which would distract the person;29.To pray in a congregation while standing alone in a row;30.To pray in front of a furnace or ember;31.To pray in front of people sleeping;32.To wipe dirt [or sweat] of of ones face that does not distract him, during the prayer.Things that are Permissible in the PrayerItisrecommendedforonetoplaceabarrierinfrontofhimwhenpraying.If someonepassesinfrontofhim,hemaytakethedispensationofsayingSubna Llh or gesturing [in order to ward of the passerby]. If someone passes in front of a woman praying, she may ward him of, yet without raising her voice.The following things in the ritual prayer are not disliked:1.To fasten ones belt around the waist;2.Tostrapaswordorthelikeonthebelt,aslongasitsmovementisnot distracting;3.To pray facing a copy of the Qurn; a sword; the back of someone sitting, even if speaking [quietly]; a candle; or a lamp;4.To kill a snake or scorpion, if one fears their harm, with no more than two strikes, even with turning away from the qibla.It is acceptable for one to pray on carpets or rugs.Breaking the PrayerIt is permissible to break the ritual prayer [even an obligatory prayer] if one is being robbed of something worth one dirham or more, even if it belongs to someone else. A shepherd may also break the prayer out of fear of a wolf for his sheep.It is mandatory (wjib) to break the ritual prayer if one hears a call for help from someone in an emergency, or if one fears [with reasonable likelihood] that a blind person will fall into a well or the like.A midwife may delay her ritual prayer, even until after the time expires, out of fear for the baby or the mother in delivery. The same ruling applies to a traveller who fears highway robbers.Abandoning the PrayerOnewhoabandonstheritualprayeraltogetheronpurpose,outoflaziness,isto be beaten until he bleeds, and then imprisoned until he resumes praying. The same rulingappliestoonewhodoesnotfastinRaman.Heisnotkilled,however, unless he denies the obligation of something obligatory, or belittles it.35Praying on a Riding AnimalObligatory (far) and mandatory (wjib) prayers are invalid if performed on a riding animal [or in a vehicle], as is a prostration of recital if the verse was recited [or heard] before mounting the animal, except in cases of necessity, such as muddy terrain, fear of a robber [if one were to descend or stop], or inability to remount after descent.If a carriage on a camel is made stationary and connected to the ground by means of a wooden stick or the like, one may pray in it standing [as it takes the legal ruling of the ground].Ifoneisonananimal[orinavehicle]andoutsidecitylimits,hemaypray voluntary prayers, even emphasized sunnas, by head movements. In such a case, any lth on the saddle or stirrups is excused.Accordingtoourschoolofthought,itisnotvalidtoperformaritualprayer while walking.In general for voluntary prayers, even if able to stand, one may pray sitting yet while facing the qibla, both at the onset as well as in the middle of the prayer.Ifoneprays[obligatoryormandatoryprayers]inashipwhilesitting,even without an excuse, it is valid, yet he must turn toward the qibla every time it changes directions.Prayer of the TravellerThe minimum period of travel whereby certain legal rulings take efect is three days [on camel]. Thus when a person has left his place of residence, intending to travel atamediumpacetoaplacethathewillreachinatleastthreedays,thenhedoes not fast [in Raman], and he shortens the four-raka obligatory prayers; he is not allowed to pray them as four rakas. If he [does pray the full four rakas and] sits the rst sitting [between the second and third rakas], then the prayer is valid, although he has committed a serious error; otherwise, it is invalid. He may not shorten any prayer aside from the four-raka obligatory prayers.Ifheisatahaltonthejourney,whileinastateofrest,heshouldpraythe [emphasized]sunnaprayers[alongwiththeobligatoryandmandatoryprayers]. Otherwise, he may leave them [and instead pray only the obligatory and mandatory prayers].Oncehereachesacityorvillageandintendsonstayingtherefor[atleast] fteen [full] days, he must complete [the four-raka obligatory prayers, rather than shorteningthem]andmustfast[ifinRaman].Otherwise[ifheisstillonthe journey; or is residing somewhereother than his normal place of residencefor less than fteen days], then he does not [complete the four rakas nor fast. Rather, he must still shorten those prayers and may still choose to not fast in Raman].The journey [of a traveller] ends upon entering [city limits of ] his normal place of residence (waan al).Ifhe[thetraveller]praysbehindaresident[imm]withintheprayertime,his prayer is valid, and he must pray the full four rakas; afterwards, it is not.In the opposite scenario, the prayer [of the resident follower] would be valid in both caseswith the condition, however, that the resident does not complete the 36four rakas with his imm, the traveller [if the imm incorrectly performs four rakas instead of two], for if he completes it with him, his [the resident followers] obligatory prayer is rendered invalid [and counts as a voluntary prayer instead].A missed [four-raka] prayer on a journey is made up as two rakas [even if one is no longer a traveller when making it up]. Likewise, a missed [four-raka] prayer while residing is made up as four rakas [even if one is on a journey when making it up]. The end of the prayer time is what is considered [for this and other legal rulings].A traveller in a permissible journey and one in a journey of disobedience are equivalent with regard to [legal rulings of the journey itself, such as] shortening [the prayer] and [the option of ] not fasting.Prayer of the Sick PersonIfitisdifcultorimpossibleforasickpersontostandintheprayer,hemay praytheobligatory(far)prayerssitting,yetstillbowing(ruk)[bybending his head and back] and prostrating (sujd) [normally on the ground]. If [normal prostration is also] impossible [or very difcult] then he prays by head movements [bybendinghisneckforeach],makinghisheadmotionforprostration(sujd) lower than that for bowing (ruk).If sitting is impossible [or very difcult], he may pray with head movements while lying down, either on his back or on his side [with his face directed toward the qibla]. If he is unable to perform head movements [then he does not pray], and if this state lasts for over a [full] day and night, then according to most scholars he becomes absolved of those obligatory prayers [meaning he does not have to makethemuplater].Otherscholars,however,maintainedthathemustmake them up upon recovery.Ifonelosesconsciousnessorsanityforadurationofve[obligatory(far)] prayers [or less], he must make them up upon recovery; if longer, he does not.Being Absolved of the Obligation of Praying or FastingIfasickpersonwhowasunabletoperformobligatoryfastsandobligatory prayers by head movements dies; or if a traveller dies on his journey [in which he missed fasts]; in either case having died before attaining unto alternative days, then it is not necessary for either one of them to have left a bequest in his will for expiatory payment (dya) [on behalf of those missed prayers or fasts].If the two [i.e., the sick person recovering or the traveller residing for at least fteen days] were able to pray or fast, yet did not perform those makeups [before death], then the two must leave a bequest in the will for the expiatory payment ofahalf[2.2kg]ofwheatorafull[4.4kg]ofbarley,oritsequivalent in cash, for each missed obligatory (far) prayer, even witr, and for each missed day of fasting. This money is to be taken out from a third of his estate [before division of inheritance].If an heir of his, or another [third party], voluntarily pays on his behalf, then 37it is valid for the amount incumbent upon him. If the portion [i.e., a third of the deceaseds estate] is not sufcient for that, then he [the executor of the will] may pay an indigent person (faqr) with the intention of expiation and its payment, and then take back what he paid; as a result, the deceased will become absolved of that equivalent amount of prayers or fasts.It is valid to pay the expiatory payment (dya) for multiple prayers [or fasts], all to one indigent person (faqr), as opposed to the expiation for breaking an oath (kafrat al-yamn) or the like.One may not perform ritual prayer (alt) on behalf of another [as it will not count for him], and it will not reduce the amount of expiatory payment for his missed prayers.Theexpiatorypaymentistobepaidonlytotheindigent(fuqar),while[it is hoped that] Allh will overlook the sins of His dead servant, by His limitless grace.The Witr PrayerThe witr prayer is mandatory (wjib). It consists of three rakas, prayed together withonesetofsalms.Inthethirdrakabeforebowing,onerecitesthequnt; this is performed throughout the year. The description of the qunt was already mentioned [see p. ].A group can pray the witr in congregation only in Raman, wherein there is more reward for one to pray it in congregation than to do so alone, [even if ] at the end of the night. If one joins the [congregation of the] imm in the third raka [even if in the bowing position after the qunt was performed], he does not recite the qunt in that which he makes up [of missed rakas, since by catching the third raka it is as if he recited it].The Emphasized Sunna PrayersThose consisting of two rakas:Before fajr,After uhr,[After] maghrib,[After ish].Those consisting of four rakas:Before uhr,Before the Friday prayer,After the Friday prayer.All of these four-raka prayers are to be prayed with one [set of ] salms. Thus if one separates them [into two prayers of two-rakas each], then he has not performed the sunna; rather, they are merely voluntary prayers.38Therecommendedprayers[non-emphasizedsunnas](mustaabbt)arethe following:Four rakas before ar,[Four rakas] before ish,[Four rakas] after ish,Six rakas after maghrib [with three sets of salms].The following are general [non-emphasized] sunnas:Two rakas of greeting the mosque (taiyyatul-masjid) before sitting down, in any time in which prayer is not disliked [see p. ],Two rakas after performing wu, before the limbs dry,Four to twelve rakas of late morning (u) prayers,Any voluntary (na ) prayer,The prayer of making a decision (alt al-istikhra) ,The prayer of need (alt al-ja) ,The night prayer before the two days of d,The night prayer during the last ten nights of Raman,The night prayer during the rst ten nights of Dh l-ijja,The night prayer of mid-Shabn [the 15 of Shabn].The Night Vigil of Raman (Tarw)Thetarwprayersare[anemphasized]sunnaforbothmenandwomen.They consist of twenty rakas [performed in sets of two] with ten [sets of ] salms. They are valid only after the ish prayer [until fajr], and they may be performed before the witr prayer.One should [ideally] rest after every four rakas for approximately their length [i.e., the length of time taken to perform those four rakas].Itisacommunalsunna(kifya)formentopraythemincongregation,aswell as to recite the entire Qurn (khatm) [in these prayers, once over the course of the month]. If, however, the lengthy recitation entailed therein is too burdensome for thecongregation,theimmshouldreducethisburdenbyrecitingshortsraslike al-Kawthar and Qul Huwa Llhu Aad (al-Ikhl) over their entirety.Praying Inside the KabaIt is valid to pray both obligatory (far) and voluntary (na ) prayers inside the Kaba and on top of it.For[acongregation]eitherinsidetheKabaorontopofit,itisvalidifone directs his back toward other than the imms face.It is valid for one outside the Kaba to pray as a follower behind an imm inside it.If the congregation forms a circle outside the Kaba, it is valid, except for those on the same side [of the Kaba] as the imm while closer to it.39Making up Missed Prayers (Qa)Maintaining correct order (tartb) between a missed prayer and a current prescribed prayer, as well as between missed prayers themselves, is necessary (mustaaqq).However, this order is no longer mandatory in one of three situations:If the recommended time [of the current prescribed prayer] is about to expire [in which case one prays the current prescribed prayer before making up the missed prayer],Forgetfulness,Ifthenumberofmissedprescribedprayers,excludingwitr,becomessix[or more].Hence,thatwhichoneprays[ofcurrentprescribedprayers],evenwitr,isinvalid yet suspended.It is not necessary [in the intention of making up a missed prayer] to specify the exact prayer; rather, it is sufcient to intend a uhr or an ish that one owes. This ruling also applies to fasting.OnewhodidnotimmigratetoMuslimlandsafterhisconversiontoIslamis excused[fromtheobligationofmakingupmissedprayersorfasts]duetohis ignorance of the Sacred Law (shara).Catching the Congregational PrayerPrayer in congregation surpasses its performance alone by twenty-ve degrees [in terms of merit].Thus if the congregation commences after one had already begun the obligatory prayer alone, he should break it with one salm while standing and then join the congregation, as long as he had not yet performed the rst prostration [forafour-rakaprayer],or[even]ifhehadperformedtherstprostrationfor prayers that do not have four rakas [i.e., fajr or maghrib].Forthoseprayersspecically[i.e.,thefour-rakaprayers,ifhehadalready performed the rst prostration], he should add a second raka such that it becomes a[two-raka]voluntaryprayer,andthenjointhecongregation,intendingthe obligatory prayer.If he had completed three [of the four rakas], he should nish the prayer [i.e., all four rakas] and then join the congregation with the intention of performing a voluntary prayer, except for ar.Regarding the [four rakas of ] sunna before the Friday prayer or before uhr, one should break the prayer after only two rakas.If one [enters the mosque and] nds the imm already performing the obligatory prayerincongregation,heshouldnotprayanysunna,exceptforthetworakas before fajr, as long as he feels reasonably sure that he will not miss the congregation [upon quickly nishing the sunna].The sunna prayer before uhr is made up within its prayer time, before its two-raka sunna. Themeritofprayingincongregationisattainedbycatchingeventhenal 40tashahhud with the congregation, yet by doing so one is not considered praying in congregation.One may pray voluntary prayers before any obligatory prayer as long as he feels reasonably sure that he will not miss performing the obligatory prayer in its time.If one prays the obligatory prayer by himself, after which its congregation begins, it is not disliked to leave the mosque, except for uhr and ish, in which case he should pray with the congregation, intending four rakas of voluntary prayer.It is disliked for one to leave a mosque in which the adhn has been performed before praying with its congregation, except for a valid excuse.An obligatory prayer is not repeated after its performance.If one joins the congregation while the imm is in the bowing position, says the tarma, then remains standing until the imm raises his head, he did not catch that raka of the prayer.If a follower bows before his imm, yet after the imm had recited the minimum obligatoryamountbywhicharakaisvalid,andtheimmthencatcheshim[the follower] in it [bowing], the followers bowing is valid; otherwise, it is not.The Prostration of Forgetfulness (Sujd al-Sahw)It is mandatory (wjib) to perform two prostrations, along with an extra tashahhud and two salms, for the omission of one or more mandatory (wjib) requisites of the prayer due to inattentiveness [or forgetfulness].It is sunna to perform the prostration of forgetfulness after the rst salm; thus if one does so before the salm, it is mildly disliked (makrh tanzhan).Onebecomesabsolvedofperformingtheforgetfulnessprostrationifatimein which prayers are disliked enterssuch as the changing of the sun [after ar]or if the time expires such that the prayer is brokensuch as sunrise [for fajr].If one thinks he has nished a four-raka prayer, [says the closing salms,] stands up and then realizes he had actually been in the rst sitting [having prayed only two rakas], he should complete it and then perform the prostration of forgetfulness. If someone else joins his prayer, it is valid.Ifonebeginstoriseforthethirdraka[inathreeorfour-rakaprayer]and then realizes he had not performed the rst sitting, he should return to the sitting position. The same ruling applies to the nal sitting [i.e., he returns to it if omitted] aslongashehadnotprostrated.If,however,heperformstheprostrationof theextraraka[inthislattercase],hisobligatory(far)prayerisinvalidated[and becomesavoluntaryprayer].Hethenaddsanotherrakasuchthattheextratwo rakasconstitutean[additional]voluntaryprayerforhim,andthenperformsthe prostration of forgetfulness.Ifoneneededtoperformtheprostrationofforgetfulnessbutrathersaidthe closing salms, after which another person joined his prayer as a follower, then the followers joining will be valid only if he [the original person praying] performs the forgetfulness prostration.If one does not frequently have doubts in the prayer, then a doubt in the prayer would invalidate it. If, however, it is frequent, he should make a reasonable estimation (taarr) [and adhere to it]. Otherwise, he should assume the lower number and sit after every raka that could possibly be the last one.41The Prostration of Recital (sajdat al-tilwa)The prostration of recital is mandatory (wjib), yet it can be delayed unless the verse is recited in the prayer;Its legal cause is recitation of any one of fourteen specic verses, that are found in the following sras: al-Arf, al-Rad, al-Nal, al-Isr, Maryam, al-ajj, al-Furqn, al-Naml,al-Sajda,d,Fuilat,al-Najm,al-Inshiqq,andIqraBismi(al-Alaq) [seep.].However,hearingtheverseisacondition[fortheprostrationtobe mandatory],evenifitwererecitedinalanguageotherthanArabicifthelistener understood its meaning.It can be fullled by an extra bowing or an extra prostration in the prayer [if the verse is recited in that prayer]. The normal bowing of the prayer can also sufce, yet only if one intends the prostration of recital thereby, while the normal prostration of the prayer will sufce even if not accompanied by such an intention, as long as it [i.e., the normal bowing or the normal prostration] is performed immediately after its recital.Joiningthecongregationinarakainwhichtheimmhadrecitedaverseof prostration[andhadalreadyprostratedforit]isefectivelylikejoininghiminit [i.e., the prostration]; otherwise, he must perform his own prostration if he heard it from the imm.One prostration sufces for the recital of a verse of prostration multiple times if [that verse is] repeated in the same sitting.If a verse of prostration is recited before the prayer, then ones prostration for it within the prayer sufces; the opposite, however, does not hold.It is recommended for one to recite it silently if someone else is present and not payingattention.Itisalsorecommendedforonetostandbeforeperformingits prostration.All the conditions of the prayer are stipulated for the validity of the prostration of recital, except the opening tarma.Itisperformedinthefollowingmanner:oneprostratesoncebetweentwo takbrs, both of which are sunna. One does not raise the hands, recite tashahhud, or say closing salms.The Prostration of GratitudeThere is diference of opinion as to whether the prostration of gratitude is legislated [i.e.,recommendedwithoutbeingdisliked]ordisliked.Ifonedesirestoexpress gratitude, he should pray two rakas out of gratitude to Allh, Glorious and Exalted.An important note regarding a method of warding of every harm and stressImm Nasaf and others have stated, If one recites all [fourteen] verses of prostration in one sitting, and performs a separate prostration for each verse, then Allh Most High will take care of all his worries [in both this life and the next] .42The Friday Prayer (Jumua)The Friday prayer is an individual obligation (far ayn), with its conditions, namely:Being male,Being a freeman,Residence in a city, or [even] in its outskirts according to the sounder position (aa) [i.e., within city limits],Sound health,Safety from any oppressor [i.e., general safety of passage],Sound eyesight,Ability to walk.The conditions of its validity are the following:A city, or its outskirts,The head of state or one appointed by him [to lead the prayer],The time of uhr,A sermon (khuba) that precedes it, delivered intentionally, also in the time of uhr,The presence of even one person to listen to the sermon, that person being among those with whom the Friday prayer is valid,General permission [for Muslims to join its congregation],A congregation of [at least] three men other than the imm, even if they are slaves or travellers. The condition is that they remain in the prayer with the imm until he prostratesthat is, if they [break the prayer and] leave him alone after he has made prostration, he is to complete the two rakas of the Friday prayer on his own; otherwise, it is rendered invalid.Any vicinity that has its own governor (amr) and judge (q) carrying out the law and establishing penal punishments (udd) is considered a valid city (mir) for the Friday prayer.Theminimumobligationforavalidsermonisonetasbaoronetahlla.Itis sunna [for the one delivering it (khab)] to perform two sermons, with a sitting in between, in a state of ritual purity and while standing.Itismandatory(wjib)tohasten(say)totheFridayprayer,attherstcallto prayer, leaving any sort of distraction [unrelated to preparation for the prayer].Once the imm emerges [from his quarters, or if there are no quarters, once he standstoascendthepulpit(mimbar)],onemaynotprayorspeak[untilafterthe prayer].Itisdislikedtoeat,drink,ddlearound,orturntoandfroduringthe sermon.It is also disliked to leave the city after the [rst] call to prayer (adhn) without having prayed the Friday prayer.TheFridayprayertakesplaceoftheuhrprayer,[even]foroneexcusedfrom attending, like a traveller or person that is ill.If one joins [the congregation of ] the Friday prayer in the tashahhud [i.e., in the nalsitting],or[even]intheprostrationofforgetfulness,hecompletesitasthe Friday prayer.43The d PrayerThe two d prayers are mandatory (wjib) on the one for whom the Friday prayer is obligatory (far), with its same conditions, except for the sermon, which is a sunna for them.OntheDayofFir[1ofShawwl],itisrecommended(mustaabb)toeatan odd number of dates or something else [sweet], perform the ghusl, apply scent, use the toothstick (siwk), wear ones nest clothes, and pay the charity of the end of Raman (adaqat al-r)based on ones abilitybefore leaving for the prayer area (muall).One should head out walking, silently reciting the takbrs until the beginning of the d prayer. He should [ideally] return [back home] from a diferent route.It is disliked to pray voluntary prayers in the mosque [i.e., d prayer area] in any case, as well as in ones home before the d prayer.Itstimestartsafterthesunhasrisenone[ortwo]spearslength[abovethe horizonnamely, after the time period in which prayers are disliked] until midday (zawl). If there is a valid excuse, it may be delayed until the following day.The way of performing the prayer is the following:One makes the intention of performing the d prayer. The follower makes the additional intention of being a follower. Then [after the opening tarma] both the imm and congregation recite the opening supplication (than), after which they all pronounce three extra takbrs, raising their hands for each one. Next the imm says the taawwudh and the basmala silently, and then recites the Ftia and a sra [aloud]. It is preferred for the sra to be Sabbii sma Rabbika l-Al [Srat al-Al]. He then bows [and nishes the raka like normal].Whenhestandsforthesecondraka,hebeginswiththebasmala[silently], followedbytheFtiaand[preferably]Sratal-Ghshiya[bothrecitedaloud]. Hethenperformsthreeextratakbrs[allofwhicharemandatory(wjib)]inthis secondraka,raisinghishandsforeachone.Thismethodismorepreferablethan performing the extra takbrs of the second raka before the recitation.Aftertheprayer,theimmdeliverstwosermonsinwhichheteaches[the congregation]therulespertainingtothecharityoftheendofRaman(adaqat al-r).The rules of A [the 10 of Dhul-ijja] are similar to those of Fir, yet [with the following exceptions]: eating is delayed until after the prayer; the takbrs on the way [to the prayer, as well as at the prayerarea] are said aloud; and the rules of the ritual sacrice (uiya) as well as the takbrs of the three days after d al-A (tashrq) are taught in the sermon. This d prayer may be delayed up to three days if there is a valid excuse.According to the Imm [Ab anfa], the takbrs of tashrq are mandatory (wjib) from fajr of Arafa until ar of Nar [i.e., the Day of d], after each obligatory (far) prayer performed in a congregation that is not disliked, on both the imm that is a resident in the city as well as his followers in each congregation.Thetwo[companionsAbYsufandMuammad]maintainedthatthese takbrsaremandatory(wjib)oneventheoneprayingalone,thetraveller,andthe resident of a village; [and that they are to be recited] until ar of the fth day after the Day of Arafa. This is the opinion that is acted upon (bih yumal).44There is no harm in reciting the takbrs after the d prayer [itself ].They [the takbrs of tashrq] are to say:Allh is the greatest, Allh is the greatest; There is no deity except Allh. Indeed, Allh is the greatest, Allh is the greatest; For Allh is all praise .It is recommended to add:AllhisindeedtheGreatest;MuchPraiseisforHim;GlorybetoHim,with muchpraise,morningandevening.ThereisnodeityexceptHimalone;He fullled His promise, gave victory to His servant, strengthened His soldiers, and [He] alone defeated the confederates. There is no deity except Him. We worship none but Him, practicing the religion solely for His sake, even if the disbelievers hateit.OAllh,sendblessingsuponourMasterMuammad,anduponthe familyofourMasterMuammad,andupontheCompanionsofourMaster Muammad, and upon the wives of our Master Muammad; and send abundant peace on them all .Imitating the pilgrims standing of the Day of Arafa is not an act of worship.The Prayer of Eclipse (Kusf wa Khusf)Itissunnatopraytworakassimilartoavoluntaryprayerwhenthereisasolar eclipse (kusf), performed [in congregation] with the imm of the Friday prayer, yet withoutthecalltoprayer(adhn),calltocommencement(iqma),loudrecitation, or sermon.Itissunnatoprolongitsrecitation,bowing,andprostration.Afterwards,the imm should make supplication (du). He may either sit facing the qibla, or stand facingthecongregation,thelatterbeingpreferred.Thecongregationshould continue saying mn as he supplicates until the sun fully appears.Iftheimmdoesnotattendtheprayer,theyshouldprayseparately,asthey should [normally] for a lunar eclipse (khusf), darkness during the daytime, strong winds, or any general catastrophe or terror.The Prayer for Rain (Istisq)[Duringatimeofdrought]itisrecommended(mustaabb)formembersofthe community to leave the city for it [i.e., the prayer for rain] for three days, on foot and in shabby clothes, in a state of humbleness and reverence for Allh Most High. They should give some charity every day before going out.It is recommended [for the entire community to go out, and hence even] to take with them their animals, as well as the elderly and the children.Everyone should pray however much he wishes, [but] individually. Afterwards, they make supplication and seek forgiveness from Allh Most High. The imm then stands facing the qibla, raising his hands, while the people remain sitting, responding with mn to his supplication, [ideally] of that which has come in the Noble Sunna, [such as]:45O Allh! Bless us with abundant and pleasant rainwater that will deliver us [from this calamity], immediately rather than delayed; one that lls the entire horizon and pounds hard on the earth, completely covering our lands, lasting as long as is needed .It is not sunna for the imm to turn his garment.Non-Muslims may not attend this prayer.The Prayer of Fear (alt al-Khawf)If there is intense fear due to an enemy [attack], a group of Muslims should block of the enemy while another group performs half the prayer in congregation [with the imm], i.e., [one raka of a two-raka prayer, or] two rakas of a three or four-raka prayer.Afternishing,thisgroup[excludingtheimm]goesouttotheenemywhile the second group comes forth and prays the remainder of the prayer with the imm, after which he alone makes the closing salms. This second group then goes back to the enemy, while the rst group returns to nish the prayer, which they do without anyrecitation.Aftermakingtheirsalms,theygobacktotheenemywhilethe second group comes back and nishes their prayer, with recitation.Ifthefearintensiesevenmore,everyonepraysseparately,whileriding[their conveyances], with head movements toward any direction possible.It is recommended to carry ones weapons while performing the prayer of fear.The Funeral Prayer (Janza) and BurialIt is sunna to direct the person on his deathbed (mutaar) toward the qibla, such that hefacesitwhileonhisrightside.Itispermissible,however,todosowhileheis lyingonhisback[withhisfeetdirectedtowardtheqibla],yethisheadshouldbe [slightly] raised with something.Then the shahda should be recited in his presence, so that he may pronounce it. This is referred to as talqn, and it is also performed after his burial.When the person dies, his jaws should be closed and fastened, and his eyes should be shut. The one closing his eyes should say:IntheNameofAllh,andonthewayoftheMessengerofAllh_.OAllh, make his afair smooth for him; ease for him that which is to follow; make him felicitous by his meeting You; and make that which he has gone of to better than that which he has left .Next,hisnakedness(awra)shouldbecovered.Therestofhisclothesarethen removed, and he is given wu except for the rinsing of the mouth and nose. Then theentirebodywillbewashed[aghuslofideallythreecompletewashestofulll the sunna] with water and, if possible, lotus-tree leaves (sidr) or the like [otherwise, warmwateralonesufces].[Beforetheghusl,however,]hisbeardandhairare 46washedwithmallowleaves(khim)or[anytypeof ]soap.[Next,whenactually performing the ghusl] the body is washed from its right side rst, followed by the left [thus comprising the rst two washes]. He is then made to sit up, and his abdomen isgentlywiped[toremoveanyofitscontents].Thereafter,purewaterispoured overhisbody[forthethirdandnalwashoftheghusl].Thebodyisthendried with a cloth. His hair should not be combed, and his nails should not be trimmed. The funeral shrouds should be perfumed with incense an odd number of times and then wrapped around the body. A mixture of fragrant substances (an) is placed onhishairandbeard,andcamphoronhisfeet,knees,hands,forehead,andnose [(masjid)the limbs upon which he would prostrate, so as to honor them].Themansfuneralshroudsaccordingtothesunna(kafanal-sunna)consistofa long shirt (qam), an inner shroud (izr), and an outer shroud (liffa), [all preferably taken] from [the quality or standard of ] that which he would wear in his life [for the Friday or d prayers]. Shrouds made from white cotton are most preferred. Both the inner and outer shrouds should cover the body from the top of the head to the bottom of the feet. The long shirt should not have any sleeves, gore, or opening at the neck, and its ends should not be hemmed.It is disliked to place a turban on the head [of the deceased].The inner shroud is wrapped [rst] from the left side, then from the right side. If it is feared that the shrouds will open up [e.g., if the burial site is far], they should be tied.The inner and outer shrouds [alone] are sufcient [to fulll the obligation for a man] (kafan al-kifya).To fulll the sunna for a womans shrouds (kafan al-sunna), the face should also be wrapped in a head covering (khimr), and her breasts should be tied with a separate clothe (khirqa).Fortheminimallysufcientshroud(kafanal-kifya)forawoman,thehead covering is enough [in addition to the two main shrouds].Herhairistiedintotwobraids,whichareplacedonherchestabovethelong shirt; then the head covering above it yet underneath the outer shroud; and lastly, the extra cloth for her breasts over the outer shroud.Thebareminimumshrouds(kafanal-arra)[foreithergender]isbasedon whatever is available.The Funeral Prayer (janza) is a communal obligation (far kifya).It is performed by saying [in ones heart], I intend to pray for the sake of Allh Most High, and to supplicate for the deceased. The follower should additionally intend to pray behind the imm.One then says the rst takbr[to commence the prayer] and recites the opening supplication (than), although it is permissible to recite the Ftia. He then makes the second takbr, after which he sends blessings upon the Prophet _. Next, he makes the third takbr and says:O Allh, forgive him and have mercy on him. Give him well-being, and pardon him. Honor his place of residence, and make his entrance expansive. Wash him with water, ice, and snow. Purify him from sins just as a white garment is puried from lth. Replace his abode with a better one, his family with a better one, and 47hisspousewithabetterone.EnterhimintoParadise,andsavehimfromthe punishment of the grave and that of the Fire .He then says the fourth takbr, followed by the closing [two] salms.One does not seek forgiveness [in the janza prayer] for a deceased child or insane person [as neither bears legal responsibility]; rather, one says:O Allh, make him one who is sent forth on our behalf, as well as a reward and a stored treasure for us. Make him an intercessor for us, and accept his intercession .If the deceased is buried without a funeral prayer, then it is to be performed over his grave, unless the body has disintegrated [which is known by estimation].The funeral prayer is performed over a miscarried fetus (siq) if most of it came out while it was alive before dying. Otherwise, the fetus is washed, wrapped in a cloth, and buried without a funeral prayer.The most deserving of leading the funeral prayer is the head of state, followed by his representative, the judge, the local imm, and nally the guardian (wal).The funeral prayer is not performed over rebels or highway brigands.Itispermissibletowashandburyanon-Muslimrelativewithouthavingto adheretothesunnawayofdoingso;alternatively,thebodymaybegiventothe people of his religion.Onefuneralprayermaybeperformedoveranentiregroupofdeceased,yeta separate prayer for each individual body is more preferable.Whencarryingthebier,itisrecommendedto[rst]placethefrontrightside then the back right side on the right shoulder, followed by the front left side then the back left side on the left shoulder.Itisrecommendedtomovefastwhencarryingthebody,yetnotsofastasto cause it to wobble. It is more preferable to walk behind the procession than in front of it. It is disliked to raise ones voice with dhikr or the like, as well as to sit down before the body is lowered into the grave.The grave is dug the length of at least half a bodys length into the ground; it is dug in an L-shape (lad) [with the niche facing the qibla], rather than straight down (shaqq), except in soft earth.Theoneloweringthebody[intotheground,withintheniche]says:Inthe Name of Allh, and on the way of the Messenger of Allh _.Thebodyisdirectedtowardtheqiblawhileonitsrightside[accordingtothe sunna]; the knots of the shrouds are untied; and unbaked bricks are laid against it [i.e., against the niche, thereby sealing it of within the grave].The grave of a woman, not that of a man, is covered before her body is placed in it.Dirt is poured into the grave, and then rounded on its top [with an elevation of a hands span or a bit more, to resemble the hump of a camel].It is prohibited to build a structure over the grave for the sake of decoration.If there is a legitimate necessity, it is permissible to bury multiple bodies in one grave; in that case, sand and dirt are used to make a barrier between each [body].It is not permissible to transfer the corpse after its burial [once the grave has been lled with dirt], unless the land turns out to have been conscated.48ItisrecommendedtovisitgravesandtoreciteSraYsn,evenifsittingnext tothem,duetothatwhichhasbeennarrated,namely:Whoevervisitsgraves andrecitesSraYsn,thenonthatdayAllhwilllighten[thepunishment]for them, and he [the reciter] will have as many good deeds as there are deceased in that graveyard.It is disliked to sit at graves for other than reciting Qurn [or making dhikr]; to