This document outlines the conditions, pillars, and requirements of prayer according to Imam Muhammad bin Abdul Wahhab. It discusses the nine conditions for a valid prayer such as Islam, purity, and intention. It then explains the fourteen pillars of prayer including the opening takbeer, reciting the Quran, bowing, and prostrating. Finally, it lists the requirements of ablution and details the proper way to perform wudoo according to the Quran and hadith. The document provides scriptural evidence for each aspect of prayer discussed.
En the conditions_and_pillars_of_salatLoveofpeople
This document outlines the conditions, pillars, and requirements of the Islamic prayer according to Imam Muhammad bin Abdil-Wahhaab. It discusses the nine conditions that must be met for a prayer to be valid, including Islam, sanity, age of maturity, ablution, covering of awrah, proper time and direction. It also outlines the fourteen pillars of the prayer, such as standing, bowing, prostrating, that if missed invalidate the prayer. Finally, it details the eight requirements of the prayer and things that nullify ablution.
The document outlines the correct method of performing prayer according to the Prophet Muhammad (peace be upon him). It discusses how he would stand facing the Ka'bah in Makkah and say the Takbir (Allahu Akbar) while raising his hands up to his shoulders or ears with his fingers spread apart. It also mentions how he would place his right hand over his left hand at the chest level during prayer. The document provides details on each position and movement in the prayer according to the authentic narrations about the Prophet's prayer.
The document provides detailed information about performing the Fajr salat in Islam, including:
1) Fajr salat must be performed between true dawn (when the white light appears horizontally across the sky) and sunrise. Praying after sunrise is not valid.
2) There are 14 pillars and 9 prerequisites that must be fulfilled for salat to be valid, including purity, covering the awrah, facing the qibla, and intentions.
3) If one can perform even one rakah of Fajr salat before sunrise, they should complete the full 2 rakat salat to receive the full reward.
This document provides information about how to properly perform salat (formal Muslim prayer), including:
- The different rakats for each of the five daily prayers.
- The conditions and pillars required for prayers to be valid, such as purity, facing the qiblah, and specific prayer postures.
- Details on how to perform wudu (ablution) properly before prayer.
- An explanation of the different obligatory, recommended, and essential parts of each rakat of prayer.
- Guidance on how to attain proper focus and humility (khushu) during prayer through preparation and avoiding distractions.
- Instructions for performing sujood al-s
Salat al-Khawf, or the "fear prayer", is a special prayer performed during times of imminent danger, such as during warfare. It can be performed with a minimum of three people - an imam leading one follower in prayer while another stands guard. There are varying reports on the number of rakah that can be performed, ranging from two to four rakah depending on the circumstances. The prayer can be performed individually if fighting makes congregational prayer impossible. Precautions must be taken to defend against enemy attack during the prayer, such as dividing soldiers into praying and guarding groups depending on the enemy's position.
This document contains 48 hadiths from Book 1 of Sunan Abudawud, a collection of hadiths translated to English. The hadiths discuss proper hygiene practices related to urination and defecation as taught by the Prophet Muhammad, including going far from others to relieve oneself, concealing private parts, not facing the Qiblah direction, using an odd number of stones to clean oneself, and saying prayers after leaving the bathroom.
This document provides instructions for how Prophet Muhammad performed prayers based on his example. It describes the 12 steps of prayer in detail, including ablution, facing the Kaaba, reciting supplications and verses from the Quran, bowing, prostrating twice, and sitting between prostrations. The goal is for Muslims to strive to emulate the Prophet's manner in performing their obligatory and voluntary prayers.
The document lists several times when dua (supplication) is most likely to be accepted by Allah according to hadiths:
1) The last third of the night, when Allah descends to the lowest heaven.
2) Between the adhan and iqama (call to prayer).
3) On Fridays there is an hour when supplications are not rejected.
4) When fasting and breaking fast, traveling, during rain, when Muslims gather for dhikrullah (remembrance of Allah), on Day of Arafat, for an absent brother or sister, and by parents for their children. Supplications are also heard while prostrating, after obligatory prayers,
En the conditions_and_pillars_of_salatLoveofpeople
This document outlines the conditions, pillars, and requirements of the Islamic prayer according to Imam Muhammad bin Abdil-Wahhaab. It discusses the nine conditions that must be met for a prayer to be valid, including Islam, sanity, age of maturity, ablution, covering of awrah, proper time and direction. It also outlines the fourteen pillars of the prayer, such as standing, bowing, prostrating, that if missed invalidate the prayer. Finally, it details the eight requirements of the prayer and things that nullify ablution.
The document outlines the correct method of performing prayer according to the Prophet Muhammad (peace be upon him). It discusses how he would stand facing the Ka'bah in Makkah and say the Takbir (Allahu Akbar) while raising his hands up to his shoulders or ears with his fingers spread apart. It also mentions how he would place his right hand over his left hand at the chest level during prayer. The document provides details on each position and movement in the prayer according to the authentic narrations about the Prophet's prayer.
The document provides detailed information about performing the Fajr salat in Islam, including:
1) Fajr salat must be performed between true dawn (when the white light appears horizontally across the sky) and sunrise. Praying after sunrise is not valid.
2) There are 14 pillars and 9 prerequisites that must be fulfilled for salat to be valid, including purity, covering the awrah, facing the qibla, and intentions.
3) If one can perform even one rakah of Fajr salat before sunrise, they should complete the full 2 rakat salat to receive the full reward.
This document provides information about how to properly perform salat (formal Muslim prayer), including:
- The different rakats for each of the five daily prayers.
- The conditions and pillars required for prayers to be valid, such as purity, facing the qiblah, and specific prayer postures.
- Details on how to perform wudu (ablution) properly before prayer.
- An explanation of the different obligatory, recommended, and essential parts of each rakat of prayer.
- Guidance on how to attain proper focus and humility (khushu) during prayer through preparation and avoiding distractions.
- Instructions for performing sujood al-s
Salat al-Khawf, or the "fear prayer", is a special prayer performed during times of imminent danger, such as during warfare. It can be performed with a minimum of three people - an imam leading one follower in prayer while another stands guard. There are varying reports on the number of rakah that can be performed, ranging from two to four rakah depending on the circumstances. The prayer can be performed individually if fighting makes congregational prayer impossible. Precautions must be taken to defend against enemy attack during the prayer, such as dividing soldiers into praying and guarding groups depending on the enemy's position.
This document contains 48 hadiths from Book 1 of Sunan Abudawud, a collection of hadiths translated to English. The hadiths discuss proper hygiene practices related to urination and defecation as taught by the Prophet Muhammad, including going far from others to relieve oneself, concealing private parts, not facing the Qiblah direction, using an odd number of stones to clean oneself, and saying prayers after leaving the bathroom.
This document provides instructions for how Prophet Muhammad performed prayers based on his example. It describes the 12 steps of prayer in detail, including ablution, facing the Kaaba, reciting supplications and verses from the Quran, bowing, prostrating twice, and sitting between prostrations. The goal is for Muslims to strive to emulate the Prophet's manner in performing their obligatory and voluntary prayers.
The document lists several times when dua (supplication) is most likely to be accepted by Allah according to hadiths:
1) The last third of the night, when Allah descends to the lowest heaven.
2) Between the adhan and iqama (call to prayer).
3) On Fridays there is an hour when supplications are not rejected.
4) When fasting and breaking fast, traveling, during rain, when Muslims gather for dhikrullah (remembrance of Allah), on Day of Arafat, for an absent brother or sister, and by parents for their children. Supplications are also heard while prostrating, after obligatory prayers,
A simple guide to the description of the ablution of the prophetSonali Jannat
The document provides guidance on various aspects of purification (tahara) in Islam. It discusses proper etiquette for using the bathroom, performing ablution (wudu) and full ritual bathing (ghusl). Acts that nullify purification states like wudu are outlined, as well as rulings on menstruation, childbirth bleeding, and non-menstrual bleeding. Procedures for dust ablution (tayammum) when water is unavailable are also summarized. The document aims to educate Muslims on correct purification practices in accordance with Islamic teachings.
The document discusses the rights and proper etiquette of the masjid (mosque) according to Islamic teachings. It states that the masjid is meant to be a place for Muslims to collectively worship Allah and learn. Key rights of the masjid include Muslims performing the five daily prayers and Friday prayer in congregation at the masjid. Business dealings and other distractions are forbidden in the prayer area. The masjid must also be kept clean and maintained by Muslims without adorning it excessively. Only Muslims who believe in Allah and his prophet should perform prayer in the masjid.
1. The document discusses the obligation to embrace Islam solely and avoid religious innovation. It cites Quranic verses and hadiths indicating that any religion other than Islam will not be accepted, and innovating new matters into the religion will be rejected.
2. It defines Islam as testifying there is no god but Allah and Muhammad is his messenger, performing prayers, paying zakat, fasting Ramadan, and performing Hajj if able. Straying even a handspan from the Muslim community or calling to jahili practices results in leaving Islam.
3. Religious innovation is described as graver than other sins based on hadiths and verses discussed. Innovators are said to be deprived
The document provides guidance on acts of worship that are recommended for a dying person and those around them. It states that those present should encourage the dying person to repeat the Shahadah until they pass away, confirming Allah's oneness. It also encourages Muslims to be present for non-Muslims who are dying to introduce them to Islam, though any acceptance of Islam at that point must be out of sincere belief and certainty, and before the actual moment of death. The Prophet tried to get his uncle Abu Talib to proclaim Allah's oneness on his deathbed, showing the importance of dying with faith.
This document summarizes 40 common mistakes people make during salat or prayer in Islam. It discusses mistakes like abandoning salat altogether, which is considered disbelief. It also discusses delaying salat past its appointed time, not praying in congregation without an excuse, lacking tranquility during salat, and lacking proper humility. Other mistakes mentioned include preceding the imam in movements, standing before the imam finishes the prayer, making the intention aloud, and not reciting Al-Fatihah. The document aims to clarify proper salat etiquette and correct common errors based on Quranic verses and hadith.
Al Quran (Chapter 8): Surah Al Anfal [The Spoils of War]Dr Jameel G Jargar
Please note: on page no 4, not surah Aaraf, it is surah Al Anfal v. 8:30
1. Highlights: a) Main Topics, b) Listening: Recitation &
Translation, c) Elucidation
2. Structure: a) Meaning b) Statistics c) Reading
3. Message: Introduces the Central Theme of the Surah
4. References: Internet Sources
5. Quiz: Test the Knowledge About the Surah
Thank you
1. The document discusses the proper method of performing the tashahhud during salat based on evidence from hadith. It states that one should sit in the iftirash position for the first tashahhud, placing the hands and feet in a specific way.
2. It mentions that one should silently recite the tashahhud, which includes bearing witness that there is no god but Allah and that Muhammad is his messenger.
3. It provides details on how to position the hands on the thighs and knees and how to position the fingers, specifically raising the index finger, while reciting part of the tashahhud. It discusses different scholarly opinions on moving the index
The document discusses the Azan (call to prayer) and Iqamah in Islam. It provides evidence from hadiths on how the Azan and Iqamah originated among Muslims and the specific wording and procedures based on the Prophetic tradition. The Azan is made up of 15-19 phrases calling Muslims to prayer, while the Iqamah, said when the prayer is about to start, contains fewer phrases. Muslims are instructed to repeat parts of the Azan and make dua for the Prophet Muhammad after hearing it.
ISBAAL&The Approved Length of the Lower GarmentF El Mohdar
1) Isbaal, which is wearing one's garment below the ankles, is forbidden in Islam according to statements of the Prophet Muhammad prohibiting the practice.
2) The Prophet commanded Muslims to pull up their garments to at least the middle of the shins. Wearing garments below the ankles can promote arrogance even if unintended.
3) Isbaal resembles the dress of women and goes against commands to distinguish male and female dress. The Prophet instructed women to let garments hang down a forearm's length at most.
4) Trailing garments below the ankles is considered unclean by the Prophet who instructed keeping garments
This document provides a summary and analysis of Surah Al-Kafirun from Tafsir Ibn Kathir. It discusses that the Surah commands complete disavowal from the deeds of idolaters. It was revealed when the disbelievers of Quraysh invited Muhammad to worship their idols for a year in exchange for them worshipping his God for a year. The Surah establishes that Muslims will worship Allah alone according to his commands, while disbelievers are free to worship their idols as they see fit.
Salat (salah) for those muslims whom are either disabled or plagued with impa...scmuslim
This document discusses guidelines for performing salat (prayers) while disabled or impaired. It explains that Muslims who are ill or impaired still have an obligation to pray and outlines alternative positions and methods for performing different prayer postures (standing, bowing, prostrating) while sitting or lying down based on hadith sources. This includes praying while sitting on the floor, in a chair, or lying on one's side or back. The document provides details on procedures like the opening takbir and proper etiquette regardless of physical position. The overarching principle is that Islam accommodates the needs of impaired Muslims through flexible prayer methods.
The document provides a summary of the first chapter from the book "Kitaabus-Sunnah" by Imaam Aboo Daawood as-Sijistaanee, which has been authenticated by Imaam Muhammad Naasirud-Deen al-Albaanee. The chapter discusses hadiths related to the splitting of religious communities into sects and the Prophet's warning about following desires. It also includes hadiths prohibiting disputation of the Quran and innovations in religion. The document provides context about the author, authentication, translation source and overview of the initial chapters and hadiths discussed.
1) Imaam Ahmad valued memorizing the Quran greatly and said that it is difficult to accept that the dunya could melt the hearts of those who have memorized it and comprehend its meanings.
2) He continued seeking knowledge throughout his life, even carrying an inkwell like students. He said he would seek knowledge until being placed in his grave, and asked for a hadith on his deathbed.
3) Imaam Ahmad forgot some Quran due to focusing on hadith studies. He realized he should have asked God to grant him memorization "in safety and good health" instead of just memorization. He then memorized the Quran while imprisoned.
The first rule regarding Shirk is that acknowledging Allaah's Lordship alone through affirming that He is the Creator and Administrator of all affairs is not sufficient to remove one from disbelief or enter Islam. The polytheists acknowledged this during the time of Prophet Muhammad but it did not cause them to enter Islam or make their lives and wealth sacred since they still ascribed partners to Allaah in worship. One must single out Allaah alone for worship to truly have faith.
[Salafi publications] reading in kashf al shubhaat part 2Khalid Abdul Kareem
1) The document discusses the true nature of Tawheed (monotheism) as called to by the prophets, which is making all forms of worship solely for Allah alone, both internal and external acts.
2) It explains that while the polytheists affirmed Allah's lordship, their shirk came from seeking intercession from other beings and setting up intermediaries between themselves and Allah.
3) Many Muslims today are ignorant of the full meaning of the Shahadah ("There is no god but Allah"), not realizing it requires exclusively worshipping Allah in all manners, as even the ignorant polytheists understood at the time.
[Salafi publications] the aqidah of tawheed fawzan part 1Khalid Abdul Kareem
This document is an introduction to a book about the Islamic belief (aqeedah) of Tawheed (monotheism). It discusses the importance of aqeedah as the foundation of Islam upon which actions are built. It outlines the sources of aqeedah as being the Quran and Sunnah, and how the early Muslims (Salaf) learned aqeedah directly from these sources. It also discusses how deviation from correct aqeedah can occur, such as through ignorance, blindly following leaders, or exaggerating the status of pious people.
Imaam Ahmad emphasized loving and hating people based on how closely they follow the Sunnah (way of the Prophet). He warned against innovations in worship, as people may intend good but still introduce impermissible new practices. To avoid falling into innovation, one must have strong knowledge of authentic hadith and follow only what is proven from the Prophet and Companions.
The document outlines the key differences between believers and disbelievers. Believers have faith in God and follow religious teachings, showing gratitude and patience. Their hearts are at peace as they hope for divine reward. Disbelievers deny God and prioritize material desires, living in unrest and lacking faith to endure hardship. They are motivated by worldly goals while believers seek God's pleasure.
The document provides an explanation of the meaning of "Taaghoot" according to Imaam Muhammad bin ‘Abdil-Wahhaab. It is summarized as follows:
1. The first obligation on mankind is to reject the Taaghoot and believe in Allah alone. Taaghoot refers to anything worshipped besides Allah.
2. The treatise defines rejecting the Taaghoot and believing in Allah, and explains they form the foundation of Ibrahim's religion.
3. It identifies five categories of Taaghoot: the Devil, oppressive rulers, those who judge by other than Allah's revelation, those who claim knowledge of the unseen, and those worshipped besides Allah.
[Salafi publications] reading in kashf al shubhaat part 5Khalid Abdul Kareem
The document summarizes the fifth study from the book "Removal of the Doubts" by Muhammad bin Abdul-Wahhab. It discusses the general approach to responding to people of falsehood. There are two angles: a general answer and specific answers. The general answer is found in a Quran verse distinguishing clear verses from ambiguous ones. Clear verses are followed but ambiguous ones should not contradict clear ones. The Prophet warned against following ambiguous verses and said to beware of those who do.
The document summarizes Imaam Abdul-Azeez bin Baaz's treatise on the correct Islamic belief. It outlines the six pillars of faith in Islam: faith in Allah, His angels, His books, His messengers, the Last Day, and divine pre-decree. It then discusses each pillar in 1-2 sentences, with faith in Allah focusing on His right to be worshipped alone and believing in His commands. The summary establishes the key points about Islamic creed discussed in the treatise.
A simple guide to the description of the ablution of the prophetSonali Jannat
The document provides guidance on various aspects of purification (tahara) in Islam. It discusses proper etiquette for using the bathroom, performing ablution (wudu) and full ritual bathing (ghusl). Acts that nullify purification states like wudu are outlined, as well as rulings on menstruation, childbirth bleeding, and non-menstrual bleeding. Procedures for dust ablution (tayammum) when water is unavailable are also summarized. The document aims to educate Muslims on correct purification practices in accordance with Islamic teachings.
The document discusses the rights and proper etiquette of the masjid (mosque) according to Islamic teachings. It states that the masjid is meant to be a place for Muslims to collectively worship Allah and learn. Key rights of the masjid include Muslims performing the five daily prayers and Friday prayer in congregation at the masjid. Business dealings and other distractions are forbidden in the prayer area. The masjid must also be kept clean and maintained by Muslims without adorning it excessively. Only Muslims who believe in Allah and his prophet should perform prayer in the masjid.
1. The document discusses the obligation to embrace Islam solely and avoid religious innovation. It cites Quranic verses and hadiths indicating that any religion other than Islam will not be accepted, and innovating new matters into the religion will be rejected.
2. It defines Islam as testifying there is no god but Allah and Muhammad is his messenger, performing prayers, paying zakat, fasting Ramadan, and performing Hajj if able. Straying even a handspan from the Muslim community or calling to jahili practices results in leaving Islam.
3. Religious innovation is described as graver than other sins based on hadiths and verses discussed. Innovators are said to be deprived
The document provides guidance on acts of worship that are recommended for a dying person and those around them. It states that those present should encourage the dying person to repeat the Shahadah until they pass away, confirming Allah's oneness. It also encourages Muslims to be present for non-Muslims who are dying to introduce them to Islam, though any acceptance of Islam at that point must be out of sincere belief and certainty, and before the actual moment of death. The Prophet tried to get his uncle Abu Talib to proclaim Allah's oneness on his deathbed, showing the importance of dying with faith.
This document summarizes 40 common mistakes people make during salat or prayer in Islam. It discusses mistakes like abandoning salat altogether, which is considered disbelief. It also discusses delaying salat past its appointed time, not praying in congregation without an excuse, lacking tranquility during salat, and lacking proper humility. Other mistakes mentioned include preceding the imam in movements, standing before the imam finishes the prayer, making the intention aloud, and not reciting Al-Fatihah. The document aims to clarify proper salat etiquette and correct common errors based on Quranic verses and hadith.
Al Quran (Chapter 8): Surah Al Anfal [The Spoils of War]Dr Jameel G Jargar
Please note: on page no 4, not surah Aaraf, it is surah Al Anfal v. 8:30
1. Highlights: a) Main Topics, b) Listening: Recitation &
Translation, c) Elucidation
2. Structure: a) Meaning b) Statistics c) Reading
3. Message: Introduces the Central Theme of the Surah
4. References: Internet Sources
5. Quiz: Test the Knowledge About the Surah
Thank you
1. The document discusses the proper method of performing the tashahhud during salat based on evidence from hadith. It states that one should sit in the iftirash position for the first tashahhud, placing the hands and feet in a specific way.
2. It mentions that one should silently recite the tashahhud, which includes bearing witness that there is no god but Allah and that Muhammad is his messenger.
3. It provides details on how to position the hands on the thighs and knees and how to position the fingers, specifically raising the index finger, while reciting part of the tashahhud. It discusses different scholarly opinions on moving the index
The document discusses the Azan (call to prayer) and Iqamah in Islam. It provides evidence from hadiths on how the Azan and Iqamah originated among Muslims and the specific wording and procedures based on the Prophetic tradition. The Azan is made up of 15-19 phrases calling Muslims to prayer, while the Iqamah, said when the prayer is about to start, contains fewer phrases. Muslims are instructed to repeat parts of the Azan and make dua for the Prophet Muhammad after hearing it.
ISBAAL&The Approved Length of the Lower GarmentF El Mohdar
1) Isbaal, which is wearing one's garment below the ankles, is forbidden in Islam according to statements of the Prophet Muhammad prohibiting the practice.
2) The Prophet commanded Muslims to pull up their garments to at least the middle of the shins. Wearing garments below the ankles can promote arrogance even if unintended.
3) Isbaal resembles the dress of women and goes against commands to distinguish male and female dress. The Prophet instructed women to let garments hang down a forearm's length at most.
4) Trailing garments below the ankles is considered unclean by the Prophet who instructed keeping garments
This document provides a summary and analysis of Surah Al-Kafirun from Tafsir Ibn Kathir. It discusses that the Surah commands complete disavowal from the deeds of idolaters. It was revealed when the disbelievers of Quraysh invited Muhammad to worship their idols for a year in exchange for them worshipping his God for a year. The Surah establishes that Muslims will worship Allah alone according to his commands, while disbelievers are free to worship their idols as they see fit.
Salat (salah) for those muslims whom are either disabled or plagued with impa...scmuslim
This document discusses guidelines for performing salat (prayers) while disabled or impaired. It explains that Muslims who are ill or impaired still have an obligation to pray and outlines alternative positions and methods for performing different prayer postures (standing, bowing, prostrating) while sitting or lying down based on hadith sources. This includes praying while sitting on the floor, in a chair, or lying on one's side or back. The document provides details on procedures like the opening takbir and proper etiquette regardless of physical position. The overarching principle is that Islam accommodates the needs of impaired Muslims through flexible prayer methods.
The document provides a summary of the first chapter from the book "Kitaabus-Sunnah" by Imaam Aboo Daawood as-Sijistaanee, which has been authenticated by Imaam Muhammad Naasirud-Deen al-Albaanee. The chapter discusses hadiths related to the splitting of religious communities into sects and the Prophet's warning about following desires. It also includes hadiths prohibiting disputation of the Quran and innovations in religion. The document provides context about the author, authentication, translation source and overview of the initial chapters and hadiths discussed.
1) Imaam Ahmad valued memorizing the Quran greatly and said that it is difficult to accept that the dunya could melt the hearts of those who have memorized it and comprehend its meanings.
2) He continued seeking knowledge throughout his life, even carrying an inkwell like students. He said he would seek knowledge until being placed in his grave, and asked for a hadith on his deathbed.
3) Imaam Ahmad forgot some Quran due to focusing on hadith studies. He realized he should have asked God to grant him memorization "in safety and good health" instead of just memorization. He then memorized the Quran while imprisoned.
The first rule regarding Shirk is that acknowledging Allaah's Lordship alone through affirming that He is the Creator and Administrator of all affairs is not sufficient to remove one from disbelief or enter Islam. The polytheists acknowledged this during the time of Prophet Muhammad but it did not cause them to enter Islam or make their lives and wealth sacred since they still ascribed partners to Allaah in worship. One must single out Allaah alone for worship to truly have faith.
[Salafi publications] reading in kashf al shubhaat part 2Khalid Abdul Kareem
1) The document discusses the true nature of Tawheed (monotheism) as called to by the prophets, which is making all forms of worship solely for Allah alone, both internal and external acts.
2) It explains that while the polytheists affirmed Allah's lordship, their shirk came from seeking intercession from other beings and setting up intermediaries between themselves and Allah.
3) Many Muslims today are ignorant of the full meaning of the Shahadah ("There is no god but Allah"), not realizing it requires exclusively worshipping Allah in all manners, as even the ignorant polytheists understood at the time.
[Salafi publications] the aqidah of tawheed fawzan part 1Khalid Abdul Kareem
This document is an introduction to a book about the Islamic belief (aqeedah) of Tawheed (monotheism). It discusses the importance of aqeedah as the foundation of Islam upon which actions are built. It outlines the sources of aqeedah as being the Quran and Sunnah, and how the early Muslims (Salaf) learned aqeedah directly from these sources. It also discusses how deviation from correct aqeedah can occur, such as through ignorance, blindly following leaders, or exaggerating the status of pious people.
Imaam Ahmad emphasized loving and hating people based on how closely they follow the Sunnah (way of the Prophet). He warned against innovations in worship, as people may intend good but still introduce impermissible new practices. To avoid falling into innovation, one must have strong knowledge of authentic hadith and follow only what is proven from the Prophet and Companions.
The document outlines the key differences between believers and disbelievers. Believers have faith in God and follow religious teachings, showing gratitude and patience. Their hearts are at peace as they hope for divine reward. Disbelievers deny God and prioritize material desires, living in unrest and lacking faith to endure hardship. They are motivated by worldly goals while believers seek God's pleasure.
The document provides an explanation of the meaning of "Taaghoot" according to Imaam Muhammad bin ‘Abdil-Wahhaab. It is summarized as follows:
1. The first obligation on mankind is to reject the Taaghoot and believe in Allah alone. Taaghoot refers to anything worshipped besides Allah.
2. The treatise defines rejecting the Taaghoot and believing in Allah, and explains they form the foundation of Ibrahim's religion.
3. It identifies five categories of Taaghoot: the Devil, oppressive rulers, those who judge by other than Allah's revelation, those who claim knowledge of the unseen, and those worshipped besides Allah.
[Salafi publications] reading in kashf al shubhaat part 5Khalid Abdul Kareem
The document summarizes the fifth study from the book "Removal of the Doubts" by Muhammad bin Abdul-Wahhab. It discusses the general approach to responding to people of falsehood. There are two angles: a general answer and specific answers. The general answer is found in a Quran verse distinguishing clear verses from ambiguous ones. Clear verses are followed but ambiguous ones should not contradict clear ones. The Prophet warned against following ambiguous verses and said to beware of those who do.
The document summarizes Imaam Abdul-Azeez bin Baaz's treatise on the correct Islamic belief. It outlines the six pillars of faith in Islam: faith in Allah, His angels, His books, His messengers, the Last Day, and divine pre-decree. It then discusses each pillar in 1-2 sentences, with faith in Allah focusing on His right to be worshipped alone and believing in His commands. The summary establishes the key points about Islamic creed discussed in the treatise.
[Salafi publications] reading in kashf al shubhaat part 8Khalid Abdul Kareem
The document summarizes the eighth study from the book "Removal of Doubts" by Muhammad bin Abdul-Wahhab. It discusses the topics of intercession. The key points made are:
1) All intercession belongs to Allah alone, and can only occur with His permission. The Prophet can only intercede for those Allah is pleased with, which are the people of Tawheed (monotheism).
2) When seeking intercession, one should ask Allah to accept the Prophet's intercession, not ask the Prophet directly.
3) Those who claim one can ask the Prophet directly for the right of intercession given to him are refuted, as Allah
1) Imaam Ahmad ibn Hanbal dedicated his youth to acts of worship and seeking religious knowledge, traveling extensively to learn from scholars.
2) As a young boy, he was known to have signs of worship and piety in both his appearance and speech. He delayed marriage until age 40 to focus on knowledge-seeking.
3) Imaam Ahmad was described as only speaking about beneficial religious matters and knowledge, avoiding idle worldly conversation. He was fully dedicated to worshipping God and guiding others.
[Salafi publications] reading in kashf al shubhaat part 11Khalid Abdul Kareem
This document summarizes the eleventh study from the book "Kashf ush-Shubuhaat" by Muhammad bin Abdul-Wahhaab. The study addresses a common doubt raised by those who commit shirk (polytheism), arguing that they affirm beliefs like Tawheed, prayer, fasting etc. unlike early disbelievers. The response is given in three points: 1) Rejecting any part of the Quran or teachings makes one a disbeliever. 2) Matters like rejecting obligatory prayer make one a disbeliever, so rejecting the greatest obligation of Tawheed is worse. 3) Differences between groups do not negate rulings on disbelief, as disbelief can be partial
[Salafi publications] reading in kashf al shubhaat part 7Khalid Abdul Kareem
This document summarizes the seventh study from the book "Removal of Doubts" by Muhammad bin Abdul-Wahhab.
The study addresses those who claim calling upon the righteous is not a form of worship. It provides two examples, supplication and sacrifice, that are clearly defined as acts of worship in the Quran and Sunnah. Anyone who directs worship like supplication or sacrifice to other than Allah has committed shirk.
It also notes that the pre-Islamic polytheists' worship of others was through acts like supplication, sacrifice and seeking their intercession - showing their shirk is comparable to those who direct similar acts of worship to other than Allah today. The goal is to
Presentation for students to learn about the conditions of salaat. Based upon the English translation "The Conditions, Pillars and Requirements of the Prayer" of "Shuroot as-Salaat wa Arkaanuhaa wa Waajibaatuhaa" by Imam Muhammad bin Abdil-Wahhaab.
Prof. Jalees Ahmed Khan Tareen is an Indian academic who has served as Vice Chancellor of three universities. He received a Ph.D from Mysore University in 1977 and worked there for 30 years. As Vice Chancellor, he helped Kashmir, Pondicherry, and B.S. Abdur Rahman universities gain A grades from NAAC. He was awarded the Padma Shri in 2009 for his contributions to education and literature.
This document is a resume for Mostafa Zakaria Mohamed. It lists his contact information, career objective, education history, work experience including roles in sales, secretarial work, conference organizing, database research, network administration, and e-marketing coordination. It also outlines his skills in languages, Microsoft Office, Adobe programs, internet use, hardware maintenance, and personal attributes like adaptability, communication, problem solving, and time management. Finally, it lists training courses attended in social media marketing.
Haji Muhammad is seeking a position that utilizes his experience in human resources, economics, finance, accounts, and development. He has a MA in Economics from the University of Karachi and relevant experience supervising over 20 workers in roles at Sea Board Services and Global Express Mover and Packer Company. His responsibilities included management, distribution of tasks, maintaining records and accounts, and ensuring customer satisfaction. He has strong leadership, communication, and computer skills.
The document contains a collection of motivational quotes and sayings related to attitudes, perspectives, opportunities, problems, and commitment. It emphasizes that having the right attitude and outlook can help one overcome challenges and make the most of any situation. It also stresses the power of positive thinking and commitment to plans over simply making promises. The quotes are attributed to "Sunday slides from sandeep".
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This document summarizes the key elements of prayer in Islam according to Imam Muhammad bin Abdil-Wahhaab. It outlines the nine conditions for a valid prayer as intention, purity, covering one's awrah, proper timing, and facing the qibla. It also lists the fourteen pillars of prayer, including standing, reciting al-Fatihah, bowing, prostrating on seven limbs. Finally, it discusses the requirements of wudu (ablution) and its nullifiers according to the Quran and hadith.
This document summarizes the key elements of prayer in Islam according to Imam Muhammad bin Abdil-Wahhaab. It outlines the nine conditions for a valid prayer as intention, purity, covering one's awrah, proper timing, and facing the qibla. It also lists the fourteen pillars of prayer, including standing, reciting al-Fatihah, bowing, prostrating on seven limbs. Finally, it discusses the requirements of wudu (ablution) and its nullifiers according to the Quran and hadith.
Islam - what every muslim must know about purificationArab Muslim
This document discusses the importance of purification (tahara) in Islam. It is a comprehensive term referring to physical, spiritual, and religious purity. The document outlines the different types of purification in Islam - wudu (ablution), ghusl (full-body wash), tayammum (dry ablution with soil). It explains their purposes, proper procedures, and when each is required or recommended. The document emphasizes that physical purity through acts like wudu is a prerequisite for acts of worship. It provides religious evidence from the Quran and hadiths on the emphasis Islam places on purification and cleanliness.
This document discusses the importance of purification in Islam. It is a guide to the different types of purification - wudu, ghusl, and tayammum - required in Islam before acts of worship. The document outlines the steps to properly perform each type of purification and discusses things that invalidate or are forbidden when in a state of impurity. Purification in Islam encompasses both physical and spiritual purity, and is crucial for acts of worship like prayer to be valid.
The document discusses the conditions of salah (prayer) in Islam according to Fiqh us-Sunnah. It lists eight conditions that must be met for a salah to be valid: 1) being Muslim, 2) being sane, 3) having reached the age of understanding, 4) being free from ritual impurity and having performed wudu, 5) removing all impurities from the body and clothes, 6) covering one's awrah (private parts), 7) entering the prayer at its proper time, and 8) facing the qibla (direction of Mecca). It provides details and evidence from the Quran and hadiths for each of these conditions.
What Every Muslim Must Know about PurificationShams Shams
The document is a book about purification in Islam. It discusses the different types of purification like wudu, ghusl, and tayammum. It explains their rulings and proper ways to perform them. It emphasizes the importance Islam places on physical and spiritual purity. Purification is a prerequisite for acts of worship and removes sins. The book covers purification from various states like minor impurity, major impurity, and purification of places and objects. It aims to teach Muslims the correct knowledge and practices related to maintaining purity as commanded by God and His Prophet.
The document discusses the significance and meaning of salah (prayers) in Islam. It provides details on the five daily obligatory prayers and their times. It explains that salah is the second of the five pillars of Islam and is mentioned over 700 times in the Quran with many verses emphasizing its importance. Hadith also stress that salah will be the first thing people are asked about on Judgment Day. The document conveys that salah purifies a person from sins and connects them to God. It provides conditions for valid salah such as purity, covering one's awrah, and facing the qiblah.
The document discusses the significance and meaning of salah (prayers) in Islam. It explains that salah is one of the five pillars of Islam and is meant to be a connection between humans and God. Muslims are obligated to pray five times daily at specific prayer times. The document highlights the importance of salah in the Quran and hadiths, noting that no element of Islam is more emphasized. It provides examples of hadiths about the significance of salah and states that it will be the first thing one is asked about on Judgment Day.
Surah Muminoon (1-11) || ICAN - FORTNIGHTLY QURAN CIRCLE AT PERTHnabeelsahab
The document summarizes an agenda for an ICAN Quran circle discussion on Surah Al-Muminun verses 1-11. The discussion will include recitation and introduction, explaining the concept of "Falah" (success), identifying six essential qualities of believers mentioned, and a group activity on implementing the lessons personally. Key points from the verses include defining prayer, avoiding idle talk, guarding one's chastity, fulfilling trusts and pledges, being diligent in prayer, and inheriting paradise for believers. Methods of spiritual development and purification discussed include self-assessment, seeking good company, establishing good habits and removing bad ones.
This document provides information about the basics of Muslim prayer, including:
- The five obligatory daily prayers and their importance in Islam.
- The preparations required before praying, including purification (removal of impurities and wudu or ghusl ablution).
- How to perform wudu and ghusl ablutions properly.
- Things that invalidate wudu and require repeating it before prayer.
- Details of how to perform the different prayer types including movements and required recitations.
• This is a complete step-by-step guide of performing Holy Umrah including all the required duas.
• You wont' need anything else if you follow this guide for performing Umrah.
• You won't miss any important holy step of performing holy Umrah
• You can download this presentation on smart phone, I pad, I phone or laptop.
.
Salah is an essential pillar of Islam. It involves purification through wudu or ghusl before praying. There are five daily obligatory prayers performed at specific times with prescribed actions and words. Prayers must be performed with sincerity and humility, facing the Kaaba in Makkah. Guidelines are provided for conducting salah properly, including how to stand, bow, and recite portions of the Quran. Exceptions and concessions are made for traveling, sickness, or other circumstances. The adhan and iqamah calls signify the times to begin and start prayers.
This document provides instructions for performing Umrah, which is considered a minor pilgrimage in Islam. It outlines the four main rituals of Umrah: 1) Entering a state of purity and holiness called Ihram, 2) Performing Tawaf, which is circling the Kaaba seven times, 3) Sa'ey, which is shuttling between the hills of Safa and Marwah, and 4) Shaving or clipping hair at the end. Each ritual is described in detail, including requirements, intentions, prayers, and prohibitions during Ihram such as covering one's head or cutting hair. The document emphasizes following the example of the Prophet Muhammad and focusing one's intentions and
The document discusses various aspects of Islamic worship and purification rituals. It explains that the five pillars of Islam are the testimony of faith, prayer, charity, pilgrimage, and fasting during Ramadan. It then describes the importance of cleanliness in Islam and the different types of purification rituals like wudu (ablution) and ghusl (full-body wash), when they are required, and how to properly perform them.
Introduction to Usul Fiqh :Basic ideas in Ar-RisalahNaimAlmashoori
1. The introduction discusses the religious basis of Islamic jurisprudence and the state of mankind prior to Islam, divided into non-believers and People of the Book. It established Muhammad's mission to provide the final religion of Islam.
2. The document then discusses the five categories of "al-Bayan" that Shafii uses to divide the legal provisions of the Quran: those with literal meaning, those requiring explanation from the Sunnah, those explained by the Prophet regarding how/why/when, those mentioned only by the Prophet, and those requiring ijtihad.
3. Shafii's analysis aims to provide a juridical understanding of the Quran and its rules, dividing
1. The document provides detailed instructions on performing Umrah, including how to wear ihram, prohibitions while in ihram, and rules for tawaf and sa'ee.
2. Key aspects of umrah are wearing ihram with the intention of umrah, performing tawaf of the Kaaba, and sa'ee between Safa and Marwa. Certain acts like sexual relations, hunting, and cutting hair become prohibited in ihram.
3. Hadith emphasize the rewards of umrah, with one stating that umrah wipes out sins and another saying its reward is Jannah. The document provides guidance on following proper etiquette during umrah.
1. The document provides detailed instructions on performing Umrah, including how to wear ihram, prohibitions while in ihram, and rules for tawaf and sa'ee.
2. Key aspects of umrah are wearing ihram with the intention of umrah, performing tawaf of the Kaaba, and sa'ee between Safa and Marwa. Certain acts like sexual relations, hunting, and cutting hair become prohibited in ihram.
3. Hadith praise the virtues of umrah, stating that it wipes away sins and poverty, and one accepted umrah gains the reward of Jannah. The document provides guidance on following proper etiquette and supplications during umrah.
This document provides advice from Ibn al-Qayyim to youth on making the most of their time. He cautions that if youth are too stingy with giving time to Allah now, they will be stingier later. He quotes hadith encouraging taking advantage of five things in life before they pass: youth before old age, health before sickness, wealth before poverty, free time before being busy, and life before death. Youth should strive hard and sacrifice now while they are able before responsibilities increase later. Most early Muslims who gave victory to Islam were youth willing to sacrifice all for Allah.
Similar to The conditions & requirements for prayer (20)
[Salafi publications] an explanation of the kalimah of tawheKhalid Abdul Kareem
1) The statement "Laa ilaaha ill Allaah" distinguishes between faith and disbelief. It requires sincere recognition in the heart, not just utterance by the tongue.
2) It contains both a negation of worshipping anything besides God, including prophets, angels, or saints. And an affirmation of worshipping God alone.
3) Merely affirming God's role as Creator and Sustainer is not enough. One must also affirm that God alone deserves to be prayed to, sacrificed to, and sought for help - not intermediaries. Negating intermediaries completes the meaning of the statement.
[Salafi publications] the aqidah of tawheed fawzan part 2Khalid Abdul Kareem
This document discusses the concept of Tawheed ar-Rububiyyah (Oneness of Lordship) in Islam. It defines Tawheed ar-Rububiyyah as singling out Allah alone as the Creator and Sustainer of all things. It notes that even polytheists affirmed Allah's Oneness in terms of lordship/rububiyyah, though they associated partners with Him. It clarifies the meaning of the word "rabb" and distinguishes the Islamic understanding from misconceptions. It also discusses how shirk (polytheism) corrupts man's natural inclination to Tawheed.
[Salafi publications] reading in kashf al shubhaat part 10Khalid Abdul Kareem
The document discusses the difference between the Shirk (polytheism) committed by early pagans and that committed by modern people. It states that the Shirk of modern people is more serious for two reasons:
1. The early pagans would only commit Shirk during times of ease and call upon only Allah during times of hardship, whereas modern people commit Shirk during both easy and difficult times.
2. The early pagans called upon righteous people close to Allah like prophets or angels, whereas modern people call upon the most sinful of people according to their own testimony of those individuals' sins.
[Salafi publications] reading in kashf al shubhaat part 9Khalid Abdul Kareem
The document discusses refuting doubts about the meaning of shirk (polytheism) and ibaadah (worship). It summarizes a study from the book "Kashf ush-Shubuhaat" which removes doubts.
It describes three responses a person may give when asked to define shirk and ibaadah: 1) They may not know the definitions, 2) They may define them incorrectly, contrary to the Quran, or 3) They may define them correctly. It aims to show that common practices today constitute shirk as defined in the Quran, such as worship at graves. By clarifying the true meanings of shirk and ibaadah from the Quran
[Salafi publications] reading in kashf al shubhaat part 6Khalid Abdul Kareem
The document summarizes the sixth study from the book "Removal of Doubts" by Muhammad bin Abdul-Wahhab. It discusses arguments made by those who commit shirk and the proper responses. It notes that enemies of tawheed object that they do not associate partners with Allah but see righteous people as having status with Allah. The response is that while the mushriks affirmed Allah's lordship, they took idols and people as intercessors, which Allah condemned as shirk. It equates calling upon idols and the righteous as shirk. The document advocates responding with clear Quranic verses establishing tawheed and rejecting any intermediaries between man and Allah.
[Salafi publications] reading in kashf al shubhaat part 4Khalid Abdul Kareem
1) The document discusses the importance of learning about Tawheed (monotheism) from the Quran in order to defend against doubts spread by enemies of monotheism.
2) It states that Satan and his soldiers lie in wait to attack people on the straight path of monotheism using knowledge and arguments, so Muslims must acquire weapons from the Quran to fight back intellectually.
3) The document argues that even a common believer armed with rational proofs from the Quran can overcome thousands of scholars of polytheism, and that no false argument exists that cannot be nullified by the Quran.
[Salafi publications] reading in kashf al shubhaat part 3Khalid Abdul Kareem
1) The document discusses the third study from Muhammad bin Abdul-Wahhab's work "Kashf ush-Shubuhaat" (Removal of Doubts), which focuses on the obligation of warning against kufr and its people.
2) It explains that when one truly understands tawheed (monotheism), they will rejoice in Allah's mercy but also greatly fear falling into disbelief themselves.
3) It notes that enemies of tawheed will try to misguide people using knowledge and arguments, as they did with past prophets, so the reader must learn to refute doubts about tawheed.
[Salafi publications] reading in kashf al shubhaat part 1Khalid Abdul Kareem
The document summarizes the first part of Muhammad bin Abdul-Wahhab's treatise "Kashf ush-Shubuhaat" on the meaning of Tawheed. It explains that Tawheed means singling out Allah alone for worship. While the Mushriks affirmed Allah's lordship, they rejected His sole right to worship by calling upon other beings like angels and prophets. The Messengers including Noah and Muhammad were sent to abolish this practice of shirk and revive the worship of Allah alone as taught by Ibrahim. The Mushriks exaggerated the status of righteous people and called upon them instead of Allah directly. [END SUMMARY]
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It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
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3. “The Conditions, Pillars and Requirements of the Prayer”
Al-Ibaanah E-Books Al-Ibaanah.Com3
TTHHEE CCOONNDDIITTIIOONNSS FFOORR TTHHEE PPRRAAYYEERR
The conditions for the Prayer are nine: (1) Islaam; (2) Sanity; (3) Reaching the age of
Maturity; (4) Lack of Ritual Impurity (i.e. Ablution); (5) Removal of Filth; (6) Covering
the ‘Awrah; (7) The Entrance of the Proper Time; (8) Facing the Qiblah; and (9) The
Intention.
The First Condition – Islaam: Its opposite is Kufr (disbelief). The actions of a
disbeliever are not accepted (by Allaah), regardless of what good deed he may
perform. The proof for this is Allaah’s saying:
“It is not for the polytheists to maintain the mosques of Allaah while they
witness against their own selves of disbelief. The works of such are in vain and
in Hell will they abide forever.” [Surah At-Tawbah: 17]
And Allaah’s saying:
“And We shall turn to whatever deeds they (polytheists) did and make such
deeds as scattered floating particles of dust.” [Surah Al-Furqaan: 23]
The Second Condition – ‘Aql (Sanity): Its opposite is Insanity (junoon). As for the
insane person, the pen (that records his deeds) is lifted from him until he regains
sanity. The proof for this is the hadeeth: “The pen is lifted from three people: A
person sleeping until he wakes up; an insane person until he regains sanity; and
a child until he reaches the age of puberty.” 1
The Third Condition – Tamyeez (Age of Maturity): Its opposite is childhood (sughr).
Its extent is the age of seven years, then he is to be commanded to pray. The proof for
1
Reported by Ahmad, Abu Dawood, An-Nasaa’ee and Ibn Maajah. Al-Haakim reported it in his Mustadrak (vol.
1, pg. 251) with a similar wording, saying: “This is an authentic hadeeth based on the conditions of Al-Bukhaaree
and Muslim.” Adh-Dhahabee agreed.
4. “The Conditions, Pillars and Requirements of the Prayer”
Al-Ibaanah E-Books Al-Ibaanah.Com4
this is the Messenger of Allaah’s saying: “Command your children to pray by (the
age of) seven. And beat them to do it by (the age of) ten. And separate them
from their beds.” 2
The Fourth Condition – Raf’-ul-Hadath (Uplifting Ritual Impurity): This refers to the
ablution (wudoo) that is well known. What makes ablution mandatory is hadath (ritual
impurities). Its conditions (shuroot) are ten: (1) Islaam; (2) Sanity; (3) Age of Maturity;
(4) Intention; (5) Accompanying its ruling by the fact that one must intend to not stop it
until he completes his ritual purity; (6) Removal of what makes ritual purity mandatory;
(7) cleansing the private parts; (8) Clean Water that is permissible to use; (9)
Removing all things that prevent the water from reaching the skin; and (10) it must be
the proper time for it. This applies to those who have a constant state of ritual impurity
(i.e. such as menstruating women), due to its obligation.
As for its obligations (furood), then they are six: (1) Washing the face, which includes
Madmadah (rinsing the mouth) and Istinshaaq (inhaling water in the nose), and its
boundaries are from where the hair of the head begins to the chin, lengthwise, and
from the right ear to the left ear, widthwise; (2) Washing the hands up to (and
including) the elbows; (3) Wiping the entire head, which includes the ears (with water);
(4) Washing the feet up to (and including) the ankles; (5) Maintaining this sequence;
and (6) Muwaalaat.3
The proof for this is Allaah’s saying:
“O you who believe! When you rise to pray, wash your faces and your hands up
to the elbows. Wipe your heads (with water), and (wash) your feet up to the
ankles.” [Surah Al-Maa’idah: 6]
The proof for maintaining the same sequence (when performing wudoo) is the
hadeeth: “Begin with what Allaah has began with.” 4
2
An authentic hadeeth reported by Ahmad, Abu Dawood and Al-Haakim.
3
Translator’s Note: Muwaalat refers to when all of the acts of wudoo are done in order without any
pause in between them so as to let the previous part of the body that was washed become dry.
4
An authentic hadeeth reported by Muslim and An-Nasaa’ee
5. “The Conditions, Pillars and Requirements of the Prayer”
Al-Ibaanah E-Books Al-Ibaanah.Com5
The proof for Muwaalaat is the hadeeth of the man who left a spot unwashed. It was
reported that one time the Prophet (sallAllaahu ‘alayhi wa sallam) saw a man who had
left a spot on his foot the size of a dirham, which water had not touched (when
performing wudoo). So he (sallAllaahu ‘alayhi wa sallam) ordered him to go back and
repeat it. 5
Its requirement (waajib) is the tasmeeyah (mentioning Allaah’s Name) along with the
words of remembrance (dhikr).
The things that nullify (nawaaqid) the ablution are eight: (1) Whatever comes out from
the two private parts; (2) Any foul impure substance that comes out from the body; (3)
Loss of consciousness (i.e. sleep/insanity); (4) Touching a woman with sexual desire;
(5) Touching one’s private part with the hand, whether it is the frontal or rear (private
part); (6) Eating the meat of camels; (7) Bathing a deceased person; and (8)
Apostating from Islaam, may Allaah protect us from that!
The Fifth Condition – Izaalat-un-Najaasah (Removing Filth): This requires removing it
from three things: From one’s body, from one’s garments and from the area (he is
praying in). The proof for this is Allaah’s saying:
“And purify your garments.” [Surah Al-Muddathir: 4]
The Sixth Condition – Sitr-ul-‘Awrah (Covering the ‘Awrah): The People of
Knowledge have unanimously agreed that the prayer of one who prays naked while
having the ability (to clothe himself) is invalid. The boundaries of the ‘awrah for a man
are from his navel to his knees,6
and the same applies to a female slave. As for a free
woman, all of her body is ‘awrah except for her face.7
The proof for this is Allaah’s
saying:
5
Ibn ‘Umar reported from Abu Bakr and ‘Umar that they said: “A man who had made the ablution once came, and
he had a spot the size of a thumb on the top of his feet that wasn’t washed, so the Prophet told him: ‘Go back and
complete your ablution.’ So he did it.” [Reported by Ad-Daaraqutnee]
6
Translator’s Note: A man must cover his shoulders in prayer as well, based on the hadeeth of Abu
Hurairah (radyAllaahu ‘anhu) in which the Prophet (sallAllaahu ‘alayhi wa sallam) said: “None of you
should pray in a single garment with no part of it being over his shoulders.” [Reported by Al-
Bukhaaree and Muslim]
7
Translator’s Note: In prayer, a woman must cover her whole body, with the exception of her face and
hands. Her dress must also be wide enough to cover the upper part of her feet Refer to Ibn Taimiyyah’s
book on the Woman’s Dress in Prayer (Hijaab-ul-Mar’ah wa Libaasuhaa fis-Salaat), for a detailed
discussion on the limits of what a man and woman must cover while in prayer.
6. “The Conditions, Pillars and Requirements of the Prayer”
Al-Ibaanah E-Books Al-Ibaanah.Com6
“O Children of Aadam, take your adornment (by covering yourselves with clean
clothes) when praying. “ [Surah Al-A’raaf: 31] meaning during every prayer.
The Seventh Condition – Dukhool-ul-Waqt (Entrance of the Proper Time): The proof
for this from the Sunnah is the hadeeth of Jibreel, peace be on him, when he lead the
Prophet in one prayer during the initial times for it and during the last part of the hour
of it, saying to him afterward: “O Muhammad, the prayer is between these two
times.” 8
And also Allaah’s statement:
“Verily, the prayer is enjoined on the believers at fixed hours.” [Surah An-Nisaa:
103]
The proof that the prayers are in fixed times is Allaah’s saying:
“Establish the prayer from mid-day till the darkness of the night (i.e. Dhuhr, ‘Asr,
Maghrib and ‘Ishaa), and recite the Qur’aan in the early dawn (i.e. Fajr). Verily,
the recitation of the Qur’aan in the early dawn is ever witnessed (by the angels).”
[Surah Al-Israa: 78]
The Eighth Condition – Istiqbaal-ul-Qiblah (Facing the Ka’bah): The proof for this is
Allaah’s statement:
“Verily, We have seen the turning of your face (O Muhammad) towards the
heaven. Surely, We shall turn you to a Qiblah (proper direction) that will please
8
Reported by Ahmad, An-Nasaa’ee, At-Tirmidhee and Ibn Hibbaan.
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you. So turn your face to the direction of Al-Masjid-ul-Haraam.” [Surah Al-
Baqarah: 144]
The Ninth Condition – An-Niyyah (The Intention): Its place is in the heart, and as for
vocalizing it, then this is an innovation. The proof for this is the hadeeth: “Verily
actions are based on intentions, and verily every man will have what he
intends.” 9
9
Reported by Al-Bukhaaree and Muslim
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TTHHEE PPIILLLLAARRSS OOFF TTHHEE PPRRAAYYEERR
The pillars of the prayer are fourteen: (1) Standing, if one has the ability to do so; (2)
The opening Takbeer; (3) Reciting Surah Al-Faatihah; (4) Bowing; (5) Rising from
Bowing; (6) Prostrating on all seven limbs;10
(7) Erecting oneself from it; (8) Sitting
between the two prostrations; (9) Remaining tranquil (i.e. not rushing) during all of
these pillars; (10) Maintaining the same sequence; (11) the Final Tashahhud; (12)
Sitting for it; (13) Sending Salaat on the Prophet; and (14) the (final) two Tasleems.
The First Pillar: Standing if one is able to do so. The proof for this is Allaah’s
statement:
“Guard strictly the prayers, especially the middle one. And stand before Allaah
with full submission.” [Surah Al-Baqarah: 238]
The Second Pillar: The Opening Takbeer. The proof for this is the hadeeth: “Its
opening11
is the Takbeer (saying Allaahu Akbar) and its closing12
is the Tasleem
(Saying As-Salaam ‘Alaikum).”13
After this occurs the opening supplication, which is
supererogatory, and goes: “Subhaanak Allaahumma wa Bi-Hamdika. Wa
Tabaarakasmaka wa Ta’aala Jadduka. Wa Laa Ilaaha Ghayruka.” [Free from
imperfections are You, O Allaah, and all praise is Yours. Blessed is Your Name and
there is no deity worthy of worship besides You]
The meaning of “Subhaanak Allaahumma” is: I absolve You from all imperfections in
a manner that befits Your majesty. “Wa Bi-Hamdika” i.e. while praising You. “Wa
Tabaarakasmaka” i.e. blessing can be attained by mentioning You. “wa Ta’aala
10
Ibn ‘Abbaas reported that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “I have been
ordered to prostrate on seven limbs: on the forehead – and he pointed to his nose – the (palms of
the) hands, the knees and the toes of the feet.” [Reported by Al-Bukhaaree and Muslim]
11
Translator’s Note: The word used in the hadeeth is “Tahreem”, which has been translated as
opening, but which more specifically means that which makes something forbidden. This is since with
the opening Takbeer, the common actions of speaking and eating become forbidden, as one is now in
prayer.
12
Translator’s Note: The word used in the hadeeth is “Tahleel”, which has been translated as closing,
but which more specifically means to make something permissible. This is since with the closing
Takbeer, the common actions of speaking and eating become permitted again, as one is now out of
prayer.
13
Reported by Abu Dawood, At-Tirmidhee, Ahmad and Al-Bazaar
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Jadduka” i.e. Glorified be Your Greatness. “Wa Laa Ilaaha Ghayruk” i.e. There is
nothing that has the right to be worshipped on the earth or in the heaven except You,
O Allaah.
Then he says: “A’udhoo Billaahi min ash-Shaytaan-ir-Rajeem” (I seek refuge in
Allaah from the rejected devil), i.e. “A’udhoo” means I seek refuge and recourse in
You and rely on You, O Allaah. “Min ash-Shaytaan-ir-Rajeem” means the outcast,
the one who is far removed from Allaah’s mercy. He cannot harm me in my religion or
in my worldly affairs.
The Third Pillar: Then there occurs the recitation of Surah Al-Faatihah, which is a
pillar, in every rak’ah (unit), as occurs in the hadeeth: “There is no prayer for the one
who doesn’t recite the opening (chapter) of the Book.” It is the foundation of the
Qur’aan.
“Bismillaah-ir-Rahmaan-ir-Raheem” (In the Name of Allaah, the Most Merciful,
Bestower of Mercy) is a request for blessing and assistance.
“Al-Hamdulillaah” (All praise is for Allaah): “Hamd” means praise. The definite
article (Al) before Hamd is for including all the commendable acts He does. As for the
good thing that one has no role in bringing about, such as beauty and so on, then
praising that is called madah and not hamd.
“Rabb-il-‘Aalameen” (Lord of all that is created): Rabb means the One who is
worshipped, the Creator, the Sustainer, the King, the One who administers and brings
up all of the creation through His favors. With regard to ‘Aalameen, everything that is
apart from Allaah then that is considered ‘Aalam. He is the Lord of everyone and
everything.
“Ar-Rahmaan” (The Most Merciful): means He grants a general mercy for all of the
created beings.
“Ar-Raheem” (The Bestower of Mercy): means He gives a specified mercy for just the
believers. The proof for this is Allaah’s statement:
“And He is ever an All-Bestower of mercy to the believers.” [Surah Al-Ahzaab: 43]
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“Maaliki-Yawm-id-Deen” (Master of the Day of Judgement): refers to the Day of
Reward, Recompense and Accountability, the Day when everyone will be
compensated for his deeds – if they are good, then there will be good (for him) and if
they were evil, then there will be evil (for him). The proof for this is Allaah’s statement:
“And what will make you know what the Day of Recompense is? Again, what will
make you know what the Day of Recompense is? (It will be) The Day when no
person shall have power (to do anything) for another, and the decision that Day
will be wholly with Allaah.” [Surah Al-Infitaar: 17-19]
There is also the hadeeth of the Prophet (sallAllaahu ‘alayhi wa sallam): “The shrewd
person is the one who subjects himself and works for what comes after death.
And the feeble person is the one who allows his soul to follow its vain desires,
while aspiring for Allaah to grant his ambitions.” 14
“Iyyaaka Na’budu” (You alone do we worship): meaning we don’t worship anyone
except You. This is a covenant between the servant and his Lord that he will not
worship anyone besides Him.
“Wa Iyyaaka Nasta’een” (And in You alone do we seek assistance): This is a
covenant between the servant and his Lord that he will not seek the assistance of
anyone besides Allaah.
“Ihdinaas-Siraat-al-Mustaqeem” (Guide us to the Straight Path) means direct us,
show us the way and keep us firm on as-Siraat (the Path), meaning Islaam. It is also
believed that it refers to the Messenger and likewise that it refers the Qur’aan. All of
these meanings are true. What is meant by Mustaqeem (Straight) is that which has no
deviations in it.
“Siraat-aladheena An’amta ‘alayhim” (The Path of those You bestowed Your Favor
on): meaning the way of those who have received your Bounty. The proof for this is
Allaah’s saying:
14
Reported by Ahmad, At-Tirmidhee, Ibn Maajah and Al-Haakim
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“And whoever obeys Allaah and the Messenger, then they will be in the
company of those on whom Allaah has bestowed His Favor, such as the
prophets, the first to believe (in the prophets), the martyrs and the righteous.
And how excellent these companions are!” [Surah An-Nisaa: 69]
“Ghayr-il-Maghdoobi ‘alayhim” (Not those who earned Your Anger): They are the
Jews since they have knowledge but do not act on it. We ask Allaah to protect you
from their way.
“Wa laad-Daalleen” {Nor of those who went astray): This refers to the Christians, who
worship Allaah based on ignorance and misguidance. We ask Allaah to protect you
from their way. The proof for those who went astray is Allaah’s saying:
“Say: Shall we inform you of the greatest losers with respect to their deeds?
Those whose efforts have been wasted in this life, while they thought they were
acquiring good by their deeds.” [Surah Al-Kahf: 103-105]
And there is also the hadeeth of the Prophet (sallAllaahu ‘alayhi wa sallam): “You will
indeed follow the ways of those who came before you, in exactly the same
manner, to the point that if they were to enter the hole of a lizard, you would also
enter it.” They said: “O Messenger of Allaah, do you mean the Jews and the
Christians?” He (sallAllaahu ‘alayhi wa sallam) said: “Who else?” Al-Bukhaaree and
Muslim reported it.
And the second hadeeth is: “The Jews split up into seventy-one sects and the
Christians split up into seventy-two sects. And this ummah (of Muslims) will
split up into seventy-three sects. All of them will be in the Hellfire except for
one.” They said: “Who are they O Messenger of Allaah?” He (sallAllaahu ‘alayhi
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wa sallam) said: “Those who are upon the same way that I and my Companions
are upon.”
The Fourth Pillar: Bowing
The Fifth Pillar: Rising from the bowing position
The Sixth Pillar: Prostrating on one’s seven limbs.
The Seventh Pillar: Erecting oneself from that
The Eighth Pillar: Sitting between the two prostrations. The proof for these (last five)
pillars is Allaah’s statement:
“O you who believe! Bow and prostrate (in prayer).” [Surah Al-Hajj: 77]
And also the hadeeth of the Prophet (sallAllaahu ‘alayhi wa sallam): “I was ordered to
prostrate on seven body limbs.” 15
The Ninth Pillar: Being in a state of tranquility during all of the acts.
The Tenth Pillar: Following a sequential order between these pillars. The proof for
these (i.e. last two pillars) is the hadeeth about the man who prayed badly, narrated by
Abu Hurairah (radyAllaahu ‘anhu), who said: “One day we were sitting with the
Prophet when a man entered and prayed. [Then he rose from prayer] and greeted the
Prophet with Salaam. So the Prophet (sallAllaahu ‘alayhi wa sallam) told him: ‘Go
back and pray for you have not prayed.’ This occurred three times, and finally the
man said: ‘I swear by the One who sent you as a prophet in truth, I cannot do better
than this, so teach me (the correct way to pray).’ So the Prophet (sallAllaahu ‘alayhi
wa sallam) said: ‘When you get up to pray, say the Takbeer (Allaahu Akbar). Then
recite what is easy for you from the Qur’aan. Then bow until you feel tranquility
bowing. Then rise until you feel tranquil standing. Then prostrate until you feel
tranquility whilst prostrating. Then rise from it until you feel tranquility sitting.
Then do this in all of your prayers.’”
15
Reported by Al-Bukhaaree and Muslim
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The Eleventh and Twelfth Pillar: The final Tashahhud is an obligatory pillar, as is
stated in the hadeeth reported by Ibn Mas’ood (radyAllaahu ‘anhu), who said: “Before
the tashahhud was made obligatory on us, we would say: ‘As-Salaamu ‘alaaAllaahi
min ‘Ibaadihi. As-Salaamu ‘alaa Jibreel wa Mikaa’eel.’ [Peace be on Allaah from
His servants. Peace be on Jibreel and Mikaa’eel]. So the Prophet (sallAllaahu ‘alayhi
wa sallam) said: ‘Do not say: Peace (Salaam) be on Allaah, for indeed Allaah, He
is As-Salaam. Instead say: At-Tahiyyaatu Lillaahi was-Salawaatu wat-Tayyibaat.
As-Salaamu ‘alayka ayyuhaan-Nabee wa Rahmatullaahi wa Barakaatuh. As-
Salaamu ‘alaynaa wa ‘alaa ‘Ibaadillaahis-Saaliheen. Ash-hadu an Laa Ilaaha
IllaaAllaah wa Ash-hadu anna Muhammadan ‘abduhu wa Rasooluh.’16
” 17
The meaning of “At-Tahiyyaat” is that all of the glorifications are for Allaah, who
possesses and deserves that, such as the acts of inclining, bowing, prostrating,
remaining and continuing (in the acts of prayer). Everything for which the Lord of
creation is glorified due to, then that belongs to Allaah. So whoever directs any part of
that (glorification) to other than Allaah, he is a polytheist, disbeliever.
“As-Salawaat” means all of the supplications. It is also held that it refers to the five
daily prayers.
“wat-Tayyibaat”: Allaah is Tayyib (good), He does not accept any of the sayings or
actions except for those that are tayyib (good).
“As-Salaamu ‘alayka ayyuhaan-Nabee wa Rahmatullaahi wa Barakaatuh” means
that you are supplicating for the Prophet to have safety, mercy and blessing. The one
who is supplicated for is not being supplicated to along with Allaah. 18
“As-Salaamu ‘alaynaa wa ‘alaa ‘Ibaadillaahis-Saaliheen” means you are sending
Salaam (peace) upon yourself and to every righteous servant in the heaven and the
earth.
16
Translator’s Note: This means “All acts of praise, supplications, and good are for Allaah. Peace
be on you O Prophet, and also the mercy and blessings of Allaah. Peace be on us, and on the
righteous slaves of Allaah. I bear witness that no one has the right to be worshipped except Allaah
and that Muhammad is His slave and Messenger.”
17
Reported by Al-Bukhaaree in his Saheeh
18
Translator’s Note: According to the hadeeth of Ibn Mas’ood (radyAllaahu ‘anhu) reported in Al-
Bukhaaree and Muslim, the Companions would say: “As-Salaamu ‘alaan-Nabee” [Peace be on the
Prophet] instead of “As-Salaamu ‘alayka ayyuhaan-Nabee” [Peace be on you O Prophet] after the
Prophet died, mentioning him (sallAllaahu ‘alayhi wa sallam) in the third person. Refer to “The Prophet’s
Prayer Described” by Imam Al-Albaanee for a discussion on this.
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“Salaam” is for the supplication. “Saaliheen” is for those who are being supplicated
for, and they are not being supplicated to along with Allaah.
“Ash-hadu an Laa Ilaaha IllaaAllaah wahdahu laa Shareeka Lahu”: You testify with
a certain testimony that no one in the heaven and the earth has the right to be
worshipped except Allaah. And your testimony that Muhammad is the Messenger of
Allaah means that he is a slave (worshipper of Allaah) who is not to be worshipped,
and a messenger who is not to be rejected. Rather, he is to be obeyed and followed.
Allaah honored him with granting him the station of servitude (i.e. that he worships
Allaah). The proof for this is Allaah’s statement:
“Blessed be the One who sent the Criterion to His slave so that He may be a
warner for the creation.” [Surah Al-Furqaan: 1]
The Thirteenth and Fourteenth Pillar: “Allaahumma Salli ‘alaa Muhammadin wa
‘alaa Aali Muhammadin kamaa Salayta ‘alaa Ibraaheema wa ‘alaa Aali
Ibraaheema Innaka Hameedun Majeed.” The meaning of Salaat from Allaah is His
praising of His servant in the greatest of gatherings, as has been reported by Al-
Bukhaaree in his Saheeh from Abul-‘Aaliyah who said: “The Salaat of Allaah means
His praise for His servant in the highest of gatherings (i.e. angels).” It is also held that
Salaat means mercy. But the first definition is more correct. As for the Salaat when it
comes from the angels, then it means: Asking for forgiveness. And from the humans, it
means supplication. Asking for blessing of Muhammad and what comes after that are
all supererogatory statements and actions.
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TTHHEE RREEQQUUIIRREEMMEENNTTSS FFOORR TTHHEE PPRRAAYYEERR
Its requirements are eight: (1) All of the Takbeers except for the Opening Takbeer; (2)
Saying “Subhaana Rabby al-‘Adheem” [Perfect is my Lord, the Most Great] while
bowing; (3) Saying “Sami’a Allaahu Liman Hamidahu” [Allaah hears the one who
praises Him] – this applies to the one leading the prayer and the one praying alone; (4)
Saying “Rabbanaa wa Lakal-Hamd” [Our Lord to You belongs the Praise] – this
applies to everyone; (5) Saying “Subhaana Rabby al-A’alaa” [Perfect is my Lord, the
Most High] while prostrating; (6) Saying “Rabb Ighfir Lee” [My Lord, forgive me] while
in between the two prostrations; (7) The first Tashahhud; and (8) Sitting for it.
The pillars are that which if one fails to perform any of them out of forgetfulness or
intentionally, his prayer is rendered invalid because of his abandoning it. The
requirements are that which if one fails to perform any of them intentionally, his prayer
is rendered invalid due to his abandoning it, but if he leaves any of them due to
forgetfulness, he is obligated to perform the (extra) prostrations for forgetfulness (at
the end of the prayer). And Allaah knows best.
[End of Treatise]
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QQUUIICCKK RREEFFEERREENNCCEE GGUUIIDDEE
The Nine Conditions of the Prayer: A condition is that which must be present before
the prayer is performed in order for it to be acceptable.
1. One must be Muslim
2. He must be sane and conscious
3. He must be of the age of maturity
4. He must have wudoo (ablution) and have taken ghusl if necessary
5. There must be no impurities on his body, clothes or place of prayer
6. He must cover his ‘awrah.
7. It must be the right time for the prayer he is performing
8. His entire body must be facing the Qiblah.
9. He must have the intention for the prayer in his heart
The Fourteen Pillars of the Prayer: A pillar is that which must be performed during
the prayer, and if left out, whether intentionally or unintentionally, makes the prayer
invalid.
1. Standing, if one has the ability to do so
2. The opening Takbeer
3. Reciting Surah Al-Faatihah in every rak’ah
4. Bowing
5. Rising from Bowing
6. Prostrating on all seven limbs
7. Erecting oneself from it
8. Sitting between the two prostrations
9. Remaining tranquil (i.e. not rushing) during all of these pillars)
10. Maintaining the same Sequence
11. The final Tashahhud
12. Sitting during the Tashahhud
13. Sending Salaat on the Prophet
14. The (final) two Tasleems
The Eight Requirements of the Prayer: A requirement is that which must be
performed in prayer. If left out intentionally, the prayer is invalid. If left out
unintentionally, out of forgetfulness, one must make the two prostrations of
forgetfulness (sujood as-sahw) at the end of the prayer.
1. All the takbeers except the opening one
2. Saying “Subhaana Rabby al-‘Adheem” when bowing
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3. Saying “Sami’a Allaahu Liman Hamidahu” – This applies to the one leading the
prayer and the one praying alone
4. Saying “Rabbanaa wa Lakal-Hamd” – this applies to everyone praying
5. Saying “Subhaana Rabby al-A’alaa” when prostrating
6. Saying “Rabb Ighfir Lee” while in between the two prostrations
7. The first Tashahhud
8. Sitting during the first Tashahhud.
The Ten Conditions of Wudoo:
1. One must be Muslim
2. He must be sane and conscious
3. He must have reached the age of maturity
4. He must have the Intention
5. He must intend to not stop until he completes his ritual purity
6. He must remove that which makes ritual purity mandatory
7. His private parts must be clean
8. He must use clean water that is permissible
9. He must remove all things that prevent the water from reaching his skin
10. It must be the proper time. This applies to those who have extended periods of
ritual impurity, such as menstruating women
The Six Requirements of Wudoo:
1. He must wash his face, which is from ear to ear and forehead to chin, and which
includes rinsing the mouth and inhaling water in the nose and blowing it out.
2. He must wash his hands up to (and including) the elbows
3. He must wipe his entire head, including the ears (with water)
4. He must wash his feet up to (and including) the ankles
5. He must maintain this sequence (i.e. 1 to 4)
6. Each of the above acts must be done without any pause in between them so as to
let the previous part of the body that was washed become dry.
The Eight Nullifiers of Wudoo:
1. Whatever comes out from the two private parts
2. Any foul impure substance that comes out from the body
3. Loss of consciousness (i.e. sleep/insanity)
4. Touching a woman with sexual desire
5. Touching one’s private part with the hand, whether it is the penis or the anus
6. Eating the meat of camels
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7. Bathing a deceased person
8. Apostating from Islaam, may Allaah protect us from that!