The document provides an introduction and first chapter of a book on the essentials of Islam. It discusses the five pillars of Islam which are the declaration of faith, performing ritual prayer, giving zakat, fasting during Ramadan, and making the pilgrimage if able. It states that these pillars must be done with sincerity and true belief, and that without sincerity one is a hypocrite and without belief one is a disbeliever. The chapter was primarily summarized from the works of al-Ghazali.
This chapter introduces the essential text and discusses the pillars of Islam. It states that there are five pillars: the shahadah (declaration of faith), salat (prayer), zakat (alms-giving), sawm (fasting during Ramadan), and hajj (pilgrimage to Mecca). These pillars must be performed with sincerity and true belief in one's heart. Hypocrisy or disbelief would invalidate their performance. The chapter was primarily abridged from works by the Islamic scholar al-Ghazali.
Al-Itibbaa and the Principles of fiqh of the righteous predecessorsZaffer Khan
Here are the key points about Shaykh Wasiullah ibn Muhammad Abbaas:
- Full Name: Shaykh al-Allaamah Wasiullah ibn Muhammad Abbaas ibn Ahmad Abbaas
- Date/Place of Birth: Born in 1948 CE in the town of Bherabhoj, India.
- Family: His grandfather Ahmad Khaan was the chief of Bherabhoj town for 40 years, overseeing its internal affairs like an interior minister. A Baytul-Maal was established to help those in need.
- Education: Studied Arabic, Islamic sciences and Hadith in India and Saudi Arabia. Earned many ijaz
This document is an introduction to a book about the names of Allah. It discusses how people may have mistaken or vague ideas about Allah due to different cultures and information from dubious sources. The purpose of the book is to replace any flawed understandings with the genuine descriptions of Allah found in the Quran so that readers can come to know Allah better. Brief biographies are provided for the author who writes under the pen name Harun Yahya and has published many books on political, faith-related and scientific issues to help people return to their faith or deepen their understanding.
Dr. Ali Muhammad Sallaabee
Language: English | Format: PDF | Pages: 1297 | Size: 33 MB
Succession to the Prophet…The murder of `Uthman and the quest for justice…The Battle of the Camel…Ahl al-Bayt…Caliphs and Imams…Moderation and extremism…
This book is far more than a biography, as it discusses major issues that have their origins in the early decades of Islam, the repercussions of which are still felt today. In this book, Dr. Sallabi guides the reader through a myriad of hadiths and reports, peeling away the centuries-old layer of fabrications and distortions through which hostile elements both in the Muslim world and beyond sought to conceal the truth. What emerges is a clear picture of the first great turmoil that engulfed the Muslim world and how the noble Companions of the Prophet and the members of his family worked together to resolve these momentous issues, following the guidance and teaching brought by the Messenger of Allah.
The true battle for hearts and minds is that which is raging in the Muslim world today, where many vested interests are seeking to distort the very self-image of the Muslims. It is high time for us to reclaim our history and to stop letting others tell it for us. This book is of great importance as it sets the record straight on a period of our history that is of major significance. Every Muslim who cares about the big issues faced by Islam and Muslims should read this book.
Dr. Ali M. Sallabi is famous for his detailed books of history and biography that bring the past to life for modern readers. Dr. Sallabi was born in Libya in 1383 H/1963 CE, and earned a bachelor’s degree at the Islamic University of Madinah, graduating first in his class. He completed his master’s and doctorate degrees at Omdurman Islamic University in Sudan.
The night prayers qiyam and tarawih muhammad al jibali muhammad nasir ud deen...docsforu
The document outlines the mission of correcting beliefs and practices, guiding people to the true religion through purification of the Sunnah, liberating Islamic thought, and presenting Islamic solutions while avoiding innovations and deviations from the Quran and Sunnah. It defines the goals as tasfiyah (cleansing beliefs and practices) and tarbiyah (guiding according to purified teachings) through inviting to good, enjoining right, and forbidding wrong.
This document provides a summary of the contents of an English translation of the Quran. It includes a table of contents that lists each of the 114 chapters (surahs) of the Quran by name and page number. It also includes information on the publisher and date of publication. Additionally, it provides a section that divides the Quran into 30 portions (juz) for ease of reading or memorization. The document aims to help readers navigate and understand the organization of the Quran.
The document provides a handbook for refuting the beliefs of the Wahhabiyy creed. It outlines some of their deviant beliefs regarding Allah, the attributes, innovations and acts of worship. It notes differences between Muslims and Wahhabiyy, explaining the obligation to follow the path of Ahlus Sunnah. It aims to shed light on Wahhabiyy beliefs and provide tips to refute them using Islamic texts, while cautioning against attempting to teach Islam without proper knowledge.
This document provides a summary and translation of an Urdu book titled "Faza'il-e-Zikr" which outlines the virtues of remembrance (zikr) of Allah in Islam. It is divided into three chapters that discuss the virtues of zikr in general, the virtues of the Islamic declaration of faith "La ilaha illallah" and virtues of the third kalimah which includes the words "Subhanallah", "Alhamdulillah", "La ilaha illallah", and "Allahu Akbar". The chapters cite Quranic verses and hadiths related to each topic and discuss related Islamic concepts. In 246 pages, it aims to encourage
This chapter introduces the essential text and discusses the pillars of Islam. It states that there are five pillars: the shahadah (declaration of faith), salat (prayer), zakat (alms-giving), sawm (fasting during Ramadan), and hajj (pilgrimage to Mecca). These pillars must be performed with sincerity and true belief in one's heart. Hypocrisy or disbelief would invalidate their performance. The chapter was primarily abridged from works by the Islamic scholar al-Ghazali.
Al-Itibbaa and the Principles of fiqh of the righteous predecessorsZaffer Khan
Here are the key points about Shaykh Wasiullah ibn Muhammad Abbaas:
- Full Name: Shaykh al-Allaamah Wasiullah ibn Muhammad Abbaas ibn Ahmad Abbaas
- Date/Place of Birth: Born in 1948 CE in the town of Bherabhoj, India.
- Family: His grandfather Ahmad Khaan was the chief of Bherabhoj town for 40 years, overseeing its internal affairs like an interior minister. A Baytul-Maal was established to help those in need.
- Education: Studied Arabic, Islamic sciences and Hadith in India and Saudi Arabia. Earned many ijaz
This document is an introduction to a book about the names of Allah. It discusses how people may have mistaken or vague ideas about Allah due to different cultures and information from dubious sources. The purpose of the book is to replace any flawed understandings with the genuine descriptions of Allah found in the Quran so that readers can come to know Allah better. Brief biographies are provided for the author who writes under the pen name Harun Yahya and has published many books on political, faith-related and scientific issues to help people return to their faith or deepen their understanding.
Dr. Ali Muhammad Sallaabee
Language: English | Format: PDF | Pages: 1297 | Size: 33 MB
Succession to the Prophet…The murder of `Uthman and the quest for justice…The Battle of the Camel…Ahl al-Bayt…Caliphs and Imams…Moderation and extremism…
This book is far more than a biography, as it discusses major issues that have their origins in the early decades of Islam, the repercussions of which are still felt today. In this book, Dr. Sallabi guides the reader through a myriad of hadiths and reports, peeling away the centuries-old layer of fabrications and distortions through which hostile elements both in the Muslim world and beyond sought to conceal the truth. What emerges is a clear picture of the first great turmoil that engulfed the Muslim world and how the noble Companions of the Prophet and the members of his family worked together to resolve these momentous issues, following the guidance and teaching brought by the Messenger of Allah.
The true battle for hearts and minds is that which is raging in the Muslim world today, where many vested interests are seeking to distort the very self-image of the Muslims. It is high time for us to reclaim our history and to stop letting others tell it for us. This book is of great importance as it sets the record straight on a period of our history that is of major significance. Every Muslim who cares about the big issues faced by Islam and Muslims should read this book.
Dr. Ali M. Sallabi is famous for his detailed books of history and biography that bring the past to life for modern readers. Dr. Sallabi was born in Libya in 1383 H/1963 CE, and earned a bachelor’s degree at the Islamic University of Madinah, graduating first in his class. He completed his master’s and doctorate degrees at Omdurman Islamic University in Sudan.
The night prayers qiyam and tarawih muhammad al jibali muhammad nasir ud deen...docsforu
The document outlines the mission of correcting beliefs and practices, guiding people to the true religion through purification of the Sunnah, liberating Islamic thought, and presenting Islamic solutions while avoiding innovations and deviations from the Quran and Sunnah. It defines the goals as tasfiyah (cleansing beliefs and practices) and tarbiyah (guiding according to purified teachings) through inviting to good, enjoining right, and forbidding wrong.
This document provides a summary of the contents of an English translation of the Quran. It includes a table of contents that lists each of the 114 chapters (surahs) of the Quran by name and page number. It also includes information on the publisher and date of publication. Additionally, it provides a section that divides the Quran into 30 portions (juz) for ease of reading or memorization. The document aims to help readers navigate and understand the organization of the Quran.
The document provides a handbook for refuting the beliefs of the Wahhabiyy creed. It outlines some of their deviant beliefs regarding Allah, the attributes, innovations and acts of worship. It notes differences between Muslims and Wahhabiyy, explaining the obligation to follow the path of Ahlus Sunnah. It aims to shed light on Wahhabiyy beliefs and provide tips to refute them using Islamic texts, while cautioning against attempting to teach Islam without proper knowledge.
This document provides a summary and translation of an Urdu book titled "Faza'il-e-Zikr" which outlines the virtues of remembrance (zikr) of Allah in Islam. It is divided into three chapters that discuss the virtues of zikr in general, the virtues of the Islamic declaration of faith "La ilaha illallah" and virtues of the third kalimah which includes the words "Subhanallah", "Alhamdulillah", "La ilaha illallah", and "Allahu Akbar". The chapters cite Quranic verses and hadiths related to each topic and discuss related Islamic concepts. In 246 pages, it aims to encourage
This document is the introduction to Volume I of a book titled "Fiqh al Zakah" by Dr. Yusuf al Qardawi. The book provides a comparative study of the rules and philosophy of zakah (obligatory alms) in Islam based on evidence from the Quran and Sunnah. It was published by the Scientific Publishing Centre of King Abdulaziz University in Saudi Arabia. The introduction outlines the book's approach and plan, defining key terms like zakah and sadaqah. The book aims to elucidate rulings on zakah in light of modern issues, clarify differences of opinion among scholars, and emphasize the economic and social role of zakah in Islam.
Part ii sura maryam to end of end material the glorious quran english only sy...SyedVAhamed
This is Part II of the Eleventh Edition of the Translation of the Glorious Qur' an. It contains the translations from the beginning of Sura 19: Maryam to the end of the Quran. This Edition is in larger print for the young children and for the older folks. Both Parts have the ISBNs and the Library of Congress Numbers and both are approved by Al-Azhar University in Cairo, Egypt and by Pusat Islam in Malaysia.
The Explanation of Sufficiency in Creed - 2002 - by Muhammad Ibn Saalih Uthai...fatrop
This document provides an introduction and overview of the book "The Explanation of Sufficiency in Creed" by Shaikh Muhammad bin Saalih Al-'Uthaimeen. It begins with praising Allah and sending blessings upon the Prophet Muhammad. It then introduces the book, noting that it explains the creed of Ahlus Sunnah Wal Jamaah through Quran, hadith and statements of scholars. It provides brief biographies of the original author Ibn Qudamah and the explainer Ibn Uthaimeen. It highlights the importance of understanding correct creed. The introduction encourages studying under reliable scholars and adhering to the path of the pious predecessors. It asks Allah for beneficial knowledge and righteous deeds
The Prophet Muhammad : A Simple Guide To His LifeDabeer Nastar
This book not only describes the life of the Prophet
Muhammad but also analyses in depth the message
conveyed to us by his life.
The author lays enormous emphasis on the fact that
the Prophet Muhammad went out of his way to
follow a policy of peace throughout his life,
contrary to the misconception that a significant part
of his life was spent on warfare.
The Prophet Muhammad was supremely successful
at both the religious and secular levels. The
exemplary life he lived can serve as an unfailing
guide to right thinking and right living even in this
modern age.
The power of popular culture is best illustrated be taking a brief glance at previous empires. Cultural imperialism has previously been used to describe how the colonialists control areas in which they had little or no direct rule or economic influence.
This document provides an introduction and biography for Shaykh Muhaddith ^Abdullah Ibn Muhammad al-Harariyy al-Habashiyy, an Islamic scholar from Somalia in the early 20th century. The biography notes that he was born in 1920 in Harar, Somalia and showed an early aptitude for Islamic knowledge, memorizing the Quran at age 7 and hadith books in his youth. He studied extensively with scholars in Somalia and Ethiopia. By age 18 he was given authorization to issue religious rulings and teach hadith. The document appears to be a translation of one of his works on Islamic theology and jurisprudence written in 2012.
This chapter discusses legal purity in Islamic law according to the Shafi'i school. It begins by stating the importance of maintaining ritual purity and cleanliness as prescribed by Islamic teachings. It then outlines some of the main acts that invalidate ritual purity, such as urination, defecation, and sexual intercourse. It also discusses things that do not invalidate purity, like sleep, insanity, or unconsciousness. The chapter emphasizes the emphasis Islamic law places on purity and cleanliness.
This document provides an excerpt from Mawlana Abul Kalam Azad's preface to the first edition of his work "The Tarjuman al-Qur'an". In the excerpt, Azad discusses some of the difficulties in properly understanding and interpreting the Qur'an, including how over time the simplicity of the Qur'anic message has been obscured by artificial interpretations influenced by other civilizations and philosophies. He argues that to properly understand the Qur'an, it must be analyzed based on its own terms and language, without imposing external frameworks on it.
This document provides context about an English translation of Mawlana Abul Kalam Azad's work "Tarjuman al-Qur'an". It discusses how Azad struggled against intellectual obscurantism to provide fresh interpretations of the Quran directly from its original sources. It describes Tarjuman al-Qur'an as Azad's magnum opus, which provides explanatory translations of Quranic text. While the work attracted scholarly attention, the need for an English translation was identified. Several attempts were made but failed to satisfy Azad. Finally, Dr. Syed Abdul Latif was recognized as a scholar capable of providing an English translation that could rise to the level of Azad's work in Ur
This document is a volume of Mawlana Abul Kalam Azad's translation and commentary of the Quran into English. It contains his translation and tafsir (explanation) of chapters 9 through 21 of the Quran, covering the topics of repentance, hypocrisy, fighting in the cause of God, women's rights, inheritance laws, belief in the Day of Judgment and life after death. The introduction provides context on Azad's scholarly approach and goals in making the Quran more accessible to English readers through this translation work.
Translation of the Meanings of THE NOBLE QURAN in the Urdu LanguageThe Chosen One
Translation of the Meanings of
THE NOBLE QURAN in the Urdu Language by Dr. Muhammad Taqi-ud-Din Al-Hilali and Dr. Muhammad Muhsin Khan
King Fahd Complex for Printing the Holy Quran in Medina
Attributed variously to:
'Abdullāh Ibn 'Abbās
Muḥammad al-Fīrūzabādī
TRANSLATED BY
Mokrane Guezzou
Edited and with a brief Introduction by
Yousef Meri
The Complete Text
The document discusses the concept of fiqh (Islamic jurisprudence) according to the Hanafi school of thought. It provides definitions of key terms like sharia, fiqh, fard, wajib, and branches of fiqh related to worship, transactions, family relations and more. It explains the sources of fiqh as the Quran, hadith, ijma and qiyas. The document also discusses the evolution of fiqh and differences between Islamic law and man-made systems. Finally, it provides a detailed explanation of the Hanafi concept of "wajib" using the examples of witr prayer and recitation of al-Fatihah in prayers.
1. This document provides an introduction to the biography of Sayyiduna Abu Bakr Siddiq, who was the first adult male to accept Islam and one of the closest companions of Prophet Muhammad.
2. It outlines some of Abu Bakr's excellent qualities like sacrificing his wealth and life in service of Islam, bearing hardships patiently, and freeing slaves.
3. The document also discusses Abu Bakr's deep love and devotion for Prophet Muhammad, his grief and passion to resemble the Prophet, and how he was a perfect follower and leader of the Muslims.
Islam and its festivals by istafiah isharctopbottom1
This document provides an overview of Islam and its main festivals, including Ramadan and Eid al-Fitr, and the Hajj pilgrimage. It discusses the life of the Prophet Muhammad, the origins and spread of Islam in Makkah and Madinah, and the establishment of the first Muslim community. It also describes the key beliefs and practices of Muslims, including the five pillars of Islam, dietary restrictions, and behavioral guidelines. The document contains chapters on the history and rituals associated with Ramadan, Eid al-Fitr, the historical background of the Hajj, and the modern Hajj pilgrimage rites in Makkah. It aims to inform readers about Islam
1) The booklet discusses the severe consequences of cruelty that will be faced in the Hereafter. It mentions incidents where cruel people faced divine retribution for their actions in this world.
2) It provides the example of a dacoit who attacked and killed a man, but was later mauled by a lion when he tried to kill the narrator. This showed that Allah gives temporary respite to the cruel but seizes them painfully when the time comes.
3) Cruel acts bring suffering in this life and the torment of Hell in the afterlife. Oppressing people is a sin that has dire consequences.
This document is the translated text of a chapter from the book "Faizan-e-Sunnat" by Shaykh-ul-Islam Allamah Maulana Abu Bilal Muhammad Ilyas Attar Qadiri Razavi.
It begins with a dua for reading religious books and studying Islamic lessons. It then provides a transliteration chart and table of contents for the chapter.
The chapter contains stories and anecdotes about the virtues of reciting the kalimah "La ilaha illallah Muhammadur Rasulullah". It discusses various spiritual and physical benefits of reciting the kalimah, such as protection, forgiveness of sins, and cures for
This document contains a collection of hadith and teachings from Islamic scholars on the virtues and methods of remembrance of Allah (dhikr) and supplications according to the way of the Prophet Muhammad. It begins with several Quranic verses emphasizing the importance of remembering Allah. Then it provides hadith highlighting the excellence of dhikr and specific remembrance phrases like tasbih (glorifying Allah), tahlil (declaring Allah's oneness), tahmid (praising Allah) and takbir (saying Allahu Akbar). The document aims to guide Muslims in proper remembrance and supplication to Allah in various situations of daily life.
Islamic Book in English: Unparalleled DevoteeIslamic Library
This document provides an introduction and summary of a booklet about the biography of Sayyiduna Abu Bakr Siddiq, the first Caliph of Islam. It discusses his excellence, devotion and sacrifice for the Prophet Muhammad. The booklet was written by Shaykh-e-Tarīqat Amīr-e-Aĥl-e-Sunnat, the founder of Dawat-e-Islami. It includes details about Abu Bakr Siddiq's life, virtues, love for the Prophet, and his status among the companions. The document also provides publication information for the booklet and contact details for the translation department.
This document is an introduction to some of the names of Allah found in the Quran and their meanings. It provides over 90 names or attributes of Allah such as Al-Rahman, Al-Raheem, Al-Hakeem, Al-Barr, Al-Jabbar, Al-Khaliq and their definitions. The purpose is to help readers better understand Allah's beautiful names and replace vague ideas about Him with the genuine faith described in the Quran. It also includes brief biographical information about the author.
Tafseer al muawwidhatayn, explanation of surah al falaq surah an-nas by ibn a...docsforu
The document provides information about a book titled "Tafsir Al-Mu'awwidhatayn" which interprets Surah Al-Falaq and Surah An-Nas. It includes a preface, biography of the author Ibn Al-Qayyim Al-Jawziyyah, and 29 chapters interpreting various aspects of the two surahs. Hadith from the Prophet Muhammad and narrations from companions are included to support the interpretations. The importance of reciting the two surahs for protection is emphasized based on the Prophet's practice and recommendations.
This document is the introduction to Volume I of a book titled "Fiqh al Zakah" by Dr. Yusuf al Qardawi. The book provides a comparative study of the rules and philosophy of zakah (obligatory alms) in Islam based on evidence from the Quran and Sunnah. It was published by the Scientific Publishing Centre of King Abdulaziz University in Saudi Arabia. The introduction outlines the book's approach and plan, defining key terms like zakah and sadaqah. The book aims to elucidate rulings on zakah in light of modern issues, clarify differences of opinion among scholars, and emphasize the economic and social role of zakah in Islam.
Part ii sura maryam to end of end material the glorious quran english only sy...SyedVAhamed
This is Part II of the Eleventh Edition of the Translation of the Glorious Qur' an. It contains the translations from the beginning of Sura 19: Maryam to the end of the Quran. This Edition is in larger print for the young children and for the older folks. Both Parts have the ISBNs and the Library of Congress Numbers and both are approved by Al-Azhar University in Cairo, Egypt and by Pusat Islam in Malaysia.
The Explanation of Sufficiency in Creed - 2002 - by Muhammad Ibn Saalih Uthai...fatrop
This document provides an introduction and overview of the book "The Explanation of Sufficiency in Creed" by Shaikh Muhammad bin Saalih Al-'Uthaimeen. It begins with praising Allah and sending blessings upon the Prophet Muhammad. It then introduces the book, noting that it explains the creed of Ahlus Sunnah Wal Jamaah through Quran, hadith and statements of scholars. It provides brief biographies of the original author Ibn Qudamah and the explainer Ibn Uthaimeen. It highlights the importance of understanding correct creed. The introduction encourages studying under reliable scholars and adhering to the path of the pious predecessors. It asks Allah for beneficial knowledge and righteous deeds
The Prophet Muhammad : A Simple Guide To His LifeDabeer Nastar
This book not only describes the life of the Prophet
Muhammad but also analyses in depth the message
conveyed to us by his life.
The author lays enormous emphasis on the fact that
the Prophet Muhammad went out of his way to
follow a policy of peace throughout his life,
contrary to the misconception that a significant part
of his life was spent on warfare.
The Prophet Muhammad was supremely successful
at both the religious and secular levels. The
exemplary life he lived can serve as an unfailing
guide to right thinking and right living even in this
modern age.
The power of popular culture is best illustrated be taking a brief glance at previous empires. Cultural imperialism has previously been used to describe how the colonialists control areas in which they had little or no direct rule or economic influence.
This document provides an introduction and biography for Shaykh Muhaddith ^Abdullah Ibn Muhammad al-Harariyy al-Habashiyy, an Islamic scholar from Somalia in the early 20th century. The biography notes that he was born in 1920 in Harar, Somalia and showed an early aptitude for Islamic knowledge, memorizing the Quran at age 7 and hadith books in his youth. He studied extensively with scholars in Somalia and Ethiopia. By age 18 he was given authorization to issue religious rulings and teach hadith. The document appears to be a translation of one of his works on Islamic theology and jurisprudence written in 2012.
This chapter discusses legal purity in Islamic law according to the Shafi'i school. It begins by stating the importance of maintaining ritual purity and cleanliness as prescribed by Islamic teachings. It then outlines some of the main acts that invalidate ritual purity, such as urination, defecation, and sexual intercourse. It also discusses things that do not invalidate purity, like sleep, insanity, or unconsciousness. The chapter emphasizes the emphasis Islamic law places on purity and cleanliness.
This document provides an excerpt from Mawlana Abul Kalam Azad's preface to the first edition of his work "The Tarjuman al-Qur'an". In the excerpt, Azad discusses some of the difficulties in properly understanding and interpreting the Qur'an, including how over time the simplicity of the Qur'anic message has been obscured by artificial interpretations influenced by other civilizations and philosophies. He argues that to properly understand the Qur'an, it must be analyzed based on its own terms and language, without imposing external frameworks on it.
This document provides context about an English translation of Mawlana Abul Kalam Azad's work "Tarjuman al-Qur'an". It discusses how Azad struggled against intellectual obscurantism to provide fresh interpretations of the Quran directly from its original sources. It describes Tarjuman al-Qur'an as Azad's magnum opus, which provides explanatory translations of Quranic text. While the work attracted scholarly attention, the need for an English translation was identified. Several attempts were made but failed to satisfy Azad. Finally, Dr. Syed Abdul Latif was recognized as a scholar capable of providing an English translation that could rise to the level of Azad's work in Ur
This document is a volume of Mawlana Abul Kalam Azad's translation and commentary of the Quran into English. It contains his translation and tafsir (explanation) of chapters 9 through 21 of the Quran, covering the topics of repentance, hypocrisy, fighting in the cause of God, women's rights, inheritance laws, belief in the Day of Judgment and life after death. The introduction provides context on Azad's scholarly approach and goals in making the Quran more accessible to English readers through this translation work.
Translation of the Meanings of THE NOBLE QURAN in the Urdu LanguageThe Chosen One
Translation of the Meanings of
THE NOBLE QURAN in the Urdu Language by Dr. Muhammad Taqi-ud-Din Al-Hilali and Dr. Muhammad Muhsin Khan
King Fahd Complex for Printing the Holy Quran in Medina
Attributed variously to:
'Abdullāh Ibn 'Abbās
Muḥammad al-Fīrūzabādī
TRANSLATED BY
Mokrane Guezzou
Edited and with a brief Introduction by
Yousef Meri
The Complete Text
The document discusses the concept of fiqh (Islamic jurisprudence) according to the Hanafi school of thought. It provides definitions of key terms like sharia, fiqh, fard, wajib, and branches of fiqh related to worship, transactions, family relations and more. It explains the sources of fiqh as the Quran, hadith, ijma and qiyas. The document also discusses the evolution of fiqh and differences between Islamic law and man-made systems. Finally, it provides a detailed explanation of the Hanafi concept of "wajib" using the examples of witr prayer and recitation of al-Fatihah in prayers.
1. This document provides an introduction to the biography of Sayyiduna Abu Bakr Siddiq, who was the first adult male to accept Islam and one of the closest companions of Prophet Muhammad.
2. It outlines some of Abu Bakr's excellent qualities like sacrificing his wealth and life in service of Islam, bearing hardships patiently, and freeing slaves.
3. The document also discusses Abu Bakr's deep love and devotion for Prophet Muhammad, his grief and passion to resemble the Prophet, and how he was a perfect follower and leader of the Muslims.
Islam and its festivals by istafiah isharctopbottom1
This document provides an overview of Islam and its main festivals, including Ramadan and Eid al-Fitr, and the Hajj pilgrimage. It discusses the life of the Prophet Muhammad, the origins and spread of Islam in Makkah and Madinah, and the establishment of the first Muslim community. It also describes the key beliefs and practices of Muslims, including the five pillars of Islam, dietary restrictions, and behavioral guidelines. The document contains chapters on the history and rituals associated with Ramadan, Eid al-Fitr, the historical background of the Hajj, and the modern Hajj pilgrimage rites in Makkah. It aims to inform readers about Islam
1) The booklet discusses the severe consequences of cruelty that will be faced in the Hereafter. It mentions incidents where cruel people faced divine retribution for their actions in this world.
2) It provides the example of a dacoit who attacked and killed a man, but was later mauled by a lion when he tried to kill the narrator. This showed that Allah gives temporary respite to the cruel but seizes them painfully when the time comes.
3) Cruel acts bring suffering in this life and the torment of Hell in the afterlife. Oppressing people is a sin that has dire consequences.
This document is the translated text of a chapter from the book "Faizan-e-Sunnat" by Shaykh-ul-Islam Allamah Maulana Abu Bilal Muhammad Ilyas Attar Qadiri Razavi.
It begins with a dua for reading religious books and studying Islamic lessons. It then provides a transliteration chart and table of contents for the chapter.
The chapter contains stories and anecdotes about the virtues of reciting the kalimah "La ilaha illallah Muhammadur Rasulullah". It discusses various spiritual and physical benefits of reciting the kalimah, such as protection, forgiveness of sins, and cures for
This document contains a collection of hadith and teachings from Islamic scholars on the virtues and methods of remembrance of Allah (dhikr) and supplications according to the way of the Prophet Muhammad. It begins with several Quranic verses emphasizing the importance of remembering Allah. Then it provides hadith highlighting the excellence of dhikr and specific remembrance phrases like tasbih (glorifying Allah), tahlil (declaring Allah's oneness), tahmid (praising Allah) and takbir (saying Allahu Akbar). The document aims to guide Muslims in proper remembrance and supplication to Allah in various situations of daily life.
Islamic Book in English: Unparalleled DevoteeIslamic Library
This document provides an introduction and summary of a booklet about the biography of Sayyiduna Abu Bakr Siddiq, the first Caliph of Islam. It discusses his excellence, devotion and sacrifice for the Prophet Muhammad. The booklet was written by Shaykh-e-Tarīqat Amīr-e-Aĥl-e-Sunnat, the founder of Dawat-e-Islami. It includes details about Abu Bakr Siddiq's life, virtues, love for the Prophet, and his status among the companions. The document also provides publication information for the booklet and contact details for the translation department.
This document is an introduction to some of the names of Allah found in the Quran and their meanings. It provides over 90 names or attributes of Allah such as Al-Rahman, Al-Raheem, Al-Hakeem, Al-Barr, Al-Jabbar, Al-Khaliq and their definitions. The purpose is to help readers better understand Allah's beautiful names and replace vague ideas about Him with the genuine faith described in the Quran. It also includes brief biographical information about the author.
Tafseer al muawwidhatayn, explanation of surah al falaq surah an-nas by ibn a...docsforu
The document provides information about a book titled "Tafsir Al-Mu'awwidhatayn" which interprets Surah Al-Falaq and Surah An-Nas. It includes a preface, biography of the author Ibn Al-Qayyim Al-Jawziyyah, and 29 chapters interpreting various aspects of the two surahs. Hadith from the Prophet Muhammad and narrations from companions are included to support the interpretations. The importance of reciting the two surahs for protection is emphasized based on the Prophet's practice and recommendations.
This Book is written by Ameer e Ahle Sunnat Hazrat Allama Maulana Ilyas Attar Qadri Razavi Ziaee.
This book include the following topics:
*Glory of Auliya
*Honour every pious person
*Doom of impudent person
* And many more..
A madinan view on the sunnah, courtesy, wisdom, battles and history by abu mu...docsforu
This Book
Malik said, “There is only one truth. Two contradictory statements cannot both
be correct," and “Knowledge is a light which Allah places wherever He wills. It
it not much narration of ahadith.” These apparently obvious but still powerful
statements set the tone for this book which gathers together tn one volume
matters which often challenge the cosy but fallacious consensus that modern
Muslims imagine to be so safely established. The beginning is an extensive
treatment of ‘aqidah according to the People of Madinah, and an examination
of the contentious subject of bid'ah - innovation in the deen. One of the
following chapters is an exposition of the relative merits of ahadith and amdl-
the practice of the People of Madinah - an argument which is rarely heard today.
A great deal of the book is on the noble qualities of character as exemplified by
men and women who held to them under extreme political pressure, in both
wealth and poverty.
The Author
Ibn Abi Zayd al-Qayrawani 310/922 - 386/996 at 17 years old wrote his
famous Risalah in response to a request from a friend for a book with which to
“teach children the deen as they learn the Qur’an” and that work went on to
become one of the key reference works for those concerned about the school of
the People of Madinah. He lived in Qayrawan under the shi’ah tyranny of the
Fatimids, where he resolutely kept alive the ‘aqidah and teachings of the people
of the Sunnah at great risk to his own life and safety.
The Translator
Abdassamad Clarke was born in Belfast and studied in Edinburgh and Cairo.
He has translated the chapters on the Khulafa ar-Rashidun from as-Suyuti s
Tarikh al-Khulafa which is published by Ta-Ha as The Khalifahs who took the
right way. Recently he also translated the entire Arba'un an-Nawawiyyah with its
commentary which was published as The Complete Forty Hadith by Ta-Ha.
This document provides an introduction and table of contents for the commentary work "Ma'ariful Qur'an" by Mufti Shafi Usmani (RA). It discusses the need for and modes of revelation of the Quran. It describes the chronology and characteristics of Makki and Madani verses. It also discusses the seven Qira'at (methods of recitation), the preservation of the Quran during the times of the Prophet Muhammad (SAW), Abu Bakr (RA), and Uthman (RA). Finally, it introduces the science of tafsir (Quranic exegesis) and lists some famous works of tafsir.
This document discusses the religious boundaries and terminology related to Jerusalem in Islam. It explores the extent of two key terms: 1) The Land of Barakah, which is described in the Quran as a blessed land. By analyzing Quranic verses and historical accounts, the author determines that the Land of Barakah encompassed the Levant region. 2) The Holy Land, referred to as al-Ard al-Muqaddasah. Looking at Quranic exegesis and medieval Islamic scholars, the author concludes that the Holy Land included Jerusalem, Palestine, parts of Jordan, and the city of Damascus. The document aims to provide a rediscovery of the geographical boundaries associated with Jerusalem in early Islamic thought
This story describes how the torment was lifted from 560 graves in a graveyard. A woman saw her deceased daughter in a dream being punished, dressed in painful clothing. When she told a saint about the dream, he saw that same daughter in a better state, who explained that a person had passed by the graveyard and recited prayers for the Prophet, which lifted the torment from those 560 graves due to its blessings. The story emphasizes the great blessings and virtues of reciting prayers for the Prophet, especially when recited by devotees of the Prophet.
Short biography of the prophet (saw) and his ten companions by al imam al haf...docsforu
The renowned Muslim scholar Al-Hafiz Abdul-Ghani
Al-Maqdisi has compiled this book bearing the abridged
biographies of the Prophet S and his Ten Companions
& who were given the glad tidings of Paradise.
It is our duty to know about the lives of the Prophet S
and his Companions in order to learn the teachings of
Islam. For that purpose many books have been written to
elaborate the subject with every possible detail
available. But among all this book holds its position as it
has all the information condensed in a very simple style.
Islamic Book in English: Biography of mujaddid e-alf-e-saniIslamic Library
This document provides a biography of the Islamic scholar and saint Mujaddid Alf-e-Saani. It mentions that he was born in Sarhind, India in 971 Hijri/1563 AD and describes his lineage tracing back to Umar ibn al-Khattab. It also shares some stories from the life and lineage of his forefathers and outlines some of Mujaddid Alf-e-Saani's teachings, practices, miracles, writings and legacy.
Life of the prophet in makkah by dr zakaria bashierdocsforu
The Bedouins of pre-Islamic Arabia lived a nomadic lifestyle in the desert, while some Arabs lived sedentary lives in towns like Makkah, Madinah, and Ta'if. There was interaction between these two groups. Makkan society was characterized by tensions between tribes and clans. The Prophet Muhammad was born in Makkah on the eve of his mission to transform Arabian society through Islam and guide humanity.
Imam al-Nawawi’s 40 Hadith have come to be known as the most comprehensive, and holistic, compilation/collection of hadith of the Prophet Muhammad (saw) that convey the essence of Islam.Imam al-Nawawi’s collection of 40 Hadiths is one of the most important collections of hadiths we have today. He actually compiled a total of 42 hadiths for this collection, not 40. Allah (swt) granted him blessing and success in his work so that he could make great contributions to Islam before passing away at a relatively young age.The Imam was a scholar in many different disciplines of Islamic studies. The vastness of his works in these different areas is so great that if an individual decides to study fiqh, hadith, spirituality, or Quran; one would need to pass through Imam al- Nawawi. Along with the 40 Hadiths, he authored Riyad al-Saliheen, Al-Adhkar, and commentary of Sahih Muslim and Sahih Bukhari.
The document discusses the authority of Sunnah in Islam. It begins by defining Sunnah as the sayings, actions, or tacit approvals of the Prophet Muhammad. It then establishes the high status of the Prophet, noting that he was tasked not just with reciting revelations but also teaching, interpreting, and training people to implement the Quran and divine wisdom. The Quran commands Muslims to obey both Allah and the Prophet, indicating the authoritative nature of the Prophet's teachings. It provides many verses emphasizing obedience to the Prophet similarly to obedience to Allah. This establishes the Sunnah as a binding source of Islamic law and guidance for Muslims.
The document discusses the authority of Sunnah in Islam. It begins by defining Sunnah as the sayings, actions, or tacit approvals of the Prophet Muhammad. It then establishes the high status of the Prophet, noting that he was tasked not just with reciting revelations but also teaching, interpreting, and training people to implement the Quran and divine wisdom. The Quran commands Muslims to obey both Allah and the Prophet, indicating the authority of the Prophet's sayings. It also commands them to follow the Prophet, showing the authority of his actions and example. The document explores these concepts in depth through numerous Quranic verses.
Similar to The essentials of Islam | Shaykh Ahmed ibn Zayn al Habashi (20)
By Shaykh Ashraf Ali Thanvi (رحمه الله)
(مولانا اشرف علی تھانوی)
This book contains a collection of most famous Islamic Duas/Azkar
(دعاؤں اور اذکار کا ایک بہترین اور مقبول مجموعہ)
Title: Dealing with the Coronavirus
Author:Shaykh-ul-Hadith Hadrat Mawlana Muhammad Saleem Dhorat Hifzahullah
Publisher: Islamic Da'wah Academy
Website: www.idauk.org
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive functioning. Exercise causes chemical changes in the brain that may help boost feelings of calmness, happiness and focus.
This message is for every Christian who is willing to search for the truth with a sincere desire, and a broad mind to provide him with answers to questions that would otherwise take him long time to find.
CONTENTS:
• Foreword
• The divine purpose
• Who deserves to be worshiped?
• The birth of Mary
• The birth of Jesus
• The infant speaks
• People's reaction
• Jesus' privileges and miracles
• The reaction of the Children of Israel
• What is more difficult and miraculous, the creation of Adam, or the birth of Jesus?
• Cross-Examination
• Important points to remember
• Check and compare
• The Last Supper
This document discusses the conflict between Islam and secularism. It argues that secularism is a contemporary manifestation of jahiliyyah (ignorance) and is fundamentally at odds with Islamic monotheism. Secularism restricts Islam to the mosque and seeks to govern society without Islamic law, which constitutes polytheism. The document outlines how secularism entered Muslim lands through the influence of hypocritical secularists, using Turkey as an example. It concludes that secularism has no place in Muslim societies due to Islam's all-encompassing nature and the historical compatibility of Islam with science.
نور الاقتباس في مشكاة وصية النبي صلى الله عليه وسلم لابن عباس
(ابن رجب الحنبلي)
Nurul Iqtibas fi Mishkat Wasiyyah Al-Nabi li Ibn 'Abbas
Prophet Muhammad's (ﷺ) Advice to Ibn Abbas (رضي الله عنه)
-------
The spiritual and wordly life of a Muslim is focused on Allah. Success in both entails knowing Allah, loving Him, trusting Him and worshipping Him alone. It requires the Muslim to learn his religion, discipline his soul and refine his conduct. The Muslim must have firm faith that everything that happens to him in this life is good for him, that his Lord would never decree anything that would be detrimental and, as such, he is required to be patient and steadfast in the face of adversity and grateful at times of ease.
In this treatise, the author, ibn Rajab sets out to explain the advice the Prophet (SAW) imparted to ibn Abbas (radiyAllahu’anhuma), ‘Safeguard Allah and He will safeguard you. Safeguard Allah and you will find Him in front of you. Know Allah in times of ease and He will know you in times of hardship. When you ask, ask Allah. When you seek aid, turn to Allah. The Pen has dried (after having written) all that will occur…’
It would not be an exaggeration to say that if a Muslim was to understand this hadith and follow it closely, he would be well on his way to fulfilling the goals highlighted above. It is for this reason that ibn al-Jawzi said, ‘I pondered this hadith and it struck me with awe; I was so astounded that I almost became light headed… The prevailing ignorance of this hadith and the lack of understanding thereof is truly distressing!’.
‘Abdu’l-Qadir al-Jilani said, ‘Every believer should make this hadith a mirror to his heart, his axiom, his shelter and his topic of conversation. He should act by it in all times of motion and stillness so that he can be saved in this world and in the Hereafter.’
Imam ibn Rajab al-Hanbali (d.795H) was a scholar praised extensively for his vast knowledge, ascetism and expertise in the Hanbali school of thought as well as in hadith and its related sciences. His writings, gatherings and sermons were full of blessings and he was loved by all. He has written numerous monographs explaining individual hadiths of which this one, a series of which is currently being published by Daar us-Sunnah Publishers.
The translator has added appendices which comprise further explanations to the hadith by Mulla Ali al-Qari, ibn ‘Allan, and ibn ‘Uthaymin
The document discusses downloading the Tajwidi Quran. It provides a resource for obtaining a digital copy of the Quran with Tajweed rules included to help with proper recitation. The document likely contains a link or instructions for accessing the Tajwidi Quran in an electronic format.
This presentation was provided by Steph Pollock of The American Psychological Association’s Journals Program, and Damita Snow, of The American Society of Civil Engineers (ASCE), for the initial session of NISO's 2024 Training Series "DEIA in the Scholarly Landscape." Session One: 'Setting Expectations: a DEIA Primer,' was held June 6, 2024.
Walmart Business+ and Spark Good for Nonprofits.pdfTechSoup
"Learn about all the ways Walmart supports nonprofit organizations.
You will hear from Liz Willett, the Head of Nonprofits, and hear about what Walmart is doing to help nonprofits, including Walmart Business and Spark Good. Walmart Business+ is a new offer for nonprofits that offers discounts and also streamlines nonprofits order and expense tracking, saving time and money.
The webinar may also give some examples on how nonprofits can best leverage Walmart Business+.
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Spark Good (walmart.com/sparkgood) is a charitable platform that enables nonprofits to receive donations directly from customers and associates.
Answers about how you can do more with Walmart!"
it describes the bony anatomy including the femoral head , acetabulum, labrum . also discusses the capsule , ligaments . muscle that act on the hip joint and the range of motion are outlined. factors affecting hip joint stability and weight transmission through the joint are summarized.
This presentation includes basic of PCOS their pathology and treatment and also Ayurveda correlation of PCOS and Ayurvedic line of treatment mentioned in classics.
हिंदी वर्णमाला पीपीटी, hindi alphabet PPT presentation, hindi varnamala PPT, Hindi Varnamala pdf, हिंदी स्वर, हिंदी व्यंजन, sikhiye hindi varnmala, dr. mulla adam ali, hindi language and literature, hindi alphabet with drawing, hindi alphabet pdf, hindi varnamala for childrens, hindi language, hindi varnamala practice for kids, https://www.drmullaadamali.com
How to Fix the Import Error in the Odoo 17Celine George
An import error occurs when a program fails to import a module or library, disrupting its execution. In languages like Python, this issue arises when the specified module cannot be found or accessed, hindering the program's functionality. Resolving import errors is crucial for maintaining smooth software operation and uninterrupted development processes.
How to Make a Field Mandatory in Odoo 17Celine George
In Odoo, making a field required can be done through both Python code and XML views. When you set the required attribute to True in Python code, it makes the field required across all views where it's used. Conversely, when you set the required attribute in XML views, it makes the field required only in the context of that particular view.
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In this webinar, participants learned how to utilize Generative AI to streamline operations and elevate member engagement. Amazon Web Service experts provided a customer specific use cases and dived into low/no-code tools that are quick and easy to deploy through Amazon Web Service (AWS.)
ISO/IEC 27001, ISO/IEC 42001, and GDPR: Best Practices for Implementation and...PECB
Denis is a dynamic and results-driven Chief Information Officer (CIO) with a distinguished career spanning information systems analysis and technical project management. With a proven track record of spearheading the design and delivery of cutting-edge Information Management solutions, he has consistently elevated business operations, streamlined reporting functions, and maximized process efficiency.
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Date: May 29, 2024
Tags: Information Security, ISO/IEC 27001, ISO/IEC 42001, Artificial Intelligence, GDPR
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How to Setup Warehouse & Location in Odoo 17 InventoryCeline George
In this slide, we'll explore how to set up warehouses and locations in Odoo 17 Inventory. This will help us manage our stock effectively, track inventory levels, and streamline warehouse operations.
4. Contents
CONTENTS.......................................................................................................................3
INTRODUCTION...........................................................................................................5
The Author....................................................................................................................5
The Translation and Acknowledgements.................................................................6
In the name of God, the Compassionate, the Merciful .........................................7
CHAPTER ONE................................................................................................................7
The Pillars of Islam.......................................................................................................9
Faith, Imân.................................................................................................................. 10
CHAPTER TWO: WORSHIP .................................................................................. 15
Prayer........................................................................................................................... 16
Purity........................................................................................................................... 16
The Salât ..................................................................................................................... 20
Obligations of the Salât ............................................................................................ 20
Acts that invalidate the Salât.................................................................................... 23
The Jum’a, Friday Prayer........................................................................................... 24
Fasting.......................................................................................................................... 27
Zakât............................................................................................................................ 29
Zakât of Assets........................................................................................................... 29
Zakât al-Fitr................................................................................................................ 30
Hajj............................................................................................................................... 32
The Arkân of the Hajj............................................................................................... 33
The Arkân of the‘Umra............................................................................................ 34
Tawâf and Sa’y............................................................................................................ 34
Wâjibât of the Hajj .................................................................................................... 35
The Sunan of the Hajj............................................................................................... 36
Missing out a part of the Hajj ................................................................................. 36
CHAPTER THREE: MORALS................................................................................. 39
Keeping the Heart from Vices................................................................................. 39
5. The Vices of the Heart ............................................................................................. 40
The Vices of the Limbs............................................................................................. 44
The Vices of the Stomach ........................................................................................ 44
The Vices of the Tongue........................................................................................... 44
The Vices of the Eye.................................................................................................. 45
The Vices of the Ear.................................................................................................. 45
The Vices of the Hand.............................................................................................. 46
The Vices of the Feet................................................................................................. 46
The Vices of the Whole Body ................................................................................. 47
CHAPTER FOUR: QUNÛT...................................................................................... 49
The Qunût of al-Shâfi’î............................................................................................. 49
Translation:................................................................................................................. 50
GLOSSARY....................................................................................................................... 51
PERSONS MENTIONED IN THE TEXT .......................................................... 57
REFERENCES AND BIBLIOGRAPHY................................................................. 59
Works in English (including translated texts) ...................................................... 59
Texts in Arabic (where no translation is available)............................................... 60
6. 5
All praise is to Allah, Lord of the Worlds. May Allah send prayers
and salutations upon His servant, sent as a mercy to the worlds,
Muhammad, the seal of the Prophets and likewise upon his family,
companions and those who follow him in excellence until the Day of
Recompense.
This text, al-Risâlatul Jâmiah, translated as The Essentials of Islam,
has been used for three centuries as a basic introduction to the rules
and principles of Islam. It has served as an elementary book all over
the world, especially in East Africa, the Yemen and the Far East. It
presents in a few pages the basic facts of belief, worship and morals
which are obligatory knowledge for every Muslim man and woman.
The Author
Ahmad ibn Zayn ibn‘Alawi ibn Ahmad al-Habashi was born in the
town of Ghurfa in the Hadramaut region of South Arabia at the
beginning of the year 1069H (1659ce).
As a young student, he was accustomed to travelling great distances
on foot to the towns of Shibâm, Taris, Sayûn and Tarîm in search
of knowledge. He studied all the Islamic subjects, including
jurisprudence, theology, the Prophetic biography, grammar, rhetoric
and literature under al-Sayyid Abdullah bin Ahmad Balfaqih.
For forty years, he kept the company of Imam Abdullah bin ‘Alawi
al-Haddâd, the celebrated‘Pillar of Guidance’, who taught him more
than seventy books relating to a wide variety of Islamic disciplines
including tassawuf, spirituality. He was described by his teacher as
‘the learned ascetic who was sent to me’.
Introduction
7. 6
The Essentials of Islam
Ahmad bin Zayn composed a number of books including speeches,
advice, letters and commentaries on his teacher’s poetry. He
established many mosques in various parts of Hadramaut.
He died on Friday 19th
Sha’bân 1145H, 27th
October 1732ce.
The Translation and Acknowledgements
The original translation of this text was made with the permission of
the late Ahmad Mashûr bin Tâha al-Haddâd and edited by Shaykh
Abdul Hakim Murad. Amendments and corrections were made on
the advice of a number of teachers notably Mustafa Azzam in Jordan
and Abdul Wahid Shakir in Sweden. The translator is indebted to
them all,especially his own teachers Shaykhs Muhamamd Abu Bakr
and Muhammad Mlamali, to his family and friends in Glasgow who
helped with the editing of this edition.
All good is from Allah granted through the blessed author and all
faults and defects are the responsibility of the translator. And by
Allah is tawfiq, enabling success.
8. In the name of God, the Compassionate, the Merciful1
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All praise2
belongs to God, Lord of the Worlds; a praise that
matches His gifts and equals His increases.3
And may God send
blessings upon our master Muhammad, and upon his family and
companions.
CHAPTER ONE
1
‘TheCompassionate’(al-Rahmân)and‘theMerciful’(al-Rahîm)aretwoattributes
of God taken from the word rahma which signifies ‘mercy’. The name al-Rahmân
implies intensity and quantity, while the form al-Rahîm implies continuity of
action. Positioned together, therefore, they mean ‘Great and Constant in Mercy’.
The author begins with this sentence because the Messenger of God said that
‘every important action that does not begin with bismillâhi al-Rahmân al-Rahîm is
cut off’, i.e., lacks blessing. (Abu Dawud, al-Nasâ’i, and lbn Mâjah.)
2
Hamd means ‘praising with the tongue for something beautiful’. It implies both
the giving of thanks (shukr) and extolling (thana). (Ibn Juzayy. Tashil, 9).
3
One cannot show gratitude for God’s favours except by means of another favour
given by Him (al-Shâfî’, Risâla, 57), for the very breath we use to thank Him
with is a gift. As we thank Him and praise Him, His favours increase. (Bayhaqi,
Seventy-Seven Branches, 26.)
9. 8
The Essentials of Islam
The Messenger of God, upon whom be peace, said: ‘Seeking
knowledge is an obligation for every Muslim, male and female.’4
And he said, upon him be peace: ‘Whoever takes a path searching
for knowledge, God will lead him along a path to the Garden [al-
Janna].’5
The topics discussed in this book have mainly been abridged from
the books of Hujjat al-Islâm al-Ghazâlî.6
It is our hope that whoever
knows them and acts upon them, will be placed by God among the
people of true knowledge, outwardly and inwardly.
And success is from God!
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t³ÚKÓIÐ ÎU�=b ÓBÔ� Ús ÔJÓ¹ ÚrÓ� ÚsÓ�ÓË Ïo�UMÔ� ÓuÔNÓ� ÎUBK Ú�Ô� Ús ÔJÓ¹ ÚrÓ� ÚsÓLÓ� o¹ b ÚB]²�«ÓË ’ö Úšù«
Ïd�U� ÓuÔNÓ�
4
Narrated by Ibn Mâjah on the authority of Anas ibn Mâlik.
5
Narrated by al-Bukharî and Muslim on the authority of‘Abdullah ibn Anîs. In the
narration of al-Tirmdihî on the authority of Abu Huraira, we find ‘makes easy for
him a path to the Garden’.
6
This is Muhammad ibn Muhammad ibn Muhammad Abu Hâmid al-Ghazâlî,
whose title is Hujjat al-Islâm (The Proof of Islam). He was born in Tûs, a town
in N.E. Persia in the year 450H/ 1058ce, and died there on Monday the 14th of
Jumâdâ al-Akhira in the year 505H (9 September 1111 ce).
10. 9
Chapter One
The Pillars of Islam
The pillars of Islam are five:
(1) Bearing witness that there is no god but God and that
Muhammad is the messenger of God.
(2) Doing the Salât.7
(3) Giving the Zakât.8
(4) Fasting Ramadân.9
(5) Making Hajj, pilgrimage, to the House,10
for whoever is able to.
The above are to be done with sincerity and belief. Whoever is not
sincere is a munâfiq (hypocrite); and whoever does not believe with
his heart is a kâfir.11
’
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ÊÚu ÓJ�« ÓlO L ÓłÓË ÓrÓI ]��«ÓË ÓW ]× =B�«ÓË ÓWÓO BÚFÓ*«ÓË ÓWÓŽU]D�«ÓË Ó…UOÓ(«ÓË Ó ÚuÓ*« ÓoÓK ÓšÓË Ó÷Ú—Ó_«ÓË
7
The ritual prayer, explained in detail later in this book.
8
The giving of a portion of one’s wealth as an act of worship, charity and
purification.
9
The ninth month of the lunar year.
10
That is, to the Ka’ba, the House of God in Makka, The Ennobled.
11
Literally, ‘one who covers up’ i.e., denies the essential reality of God and the
dependence of the universe on Him in every instant. In this sense, there is no real
‘unbelief ’, because every human spirit contains the knowledge of God at its core.
This knowledge however may be ‘covered up’ by false imaginings, distraction, and
wrong action.
11. 10
The Essentials of Islam
ôÓË ÔhÔIÚMÓð ôÓË Ôb¹eÓð ô ÚrÔNÓ�Uł¬ÓË ÚrÔNÓ�«“Ú—Ó√ Ó—]bÓ�ÓË ÚrÔNÓ�ULÚŽÓ√ÓË ÓoÚKÓ)« ÓoÓK ÓšÓË tO� U�ÓË
Ïr=K ÓJÓ²Ï� Ï—œU� Ïb¹dÔ� Ïr�UŽ yw ÓŠ vÓ�UFÓð Ôt]½Ó√ÓË tðÓœ«—≈ÓË Á— ÓbÓ�ÓË tzUCÓIÐ ]ô≈ ÏÀœUŠ ÔÀÔb Ú×Ó¹
=qÔ� Ôo�Uš vÓH ÚšÓ√ÓË ]d =��« ÔrÓKÚFÓ¹ÓË Ô—ËÔb ^B�« wH Ú�Ôð U�ÓË Ô5ÚŽÓ_« ÓWÓMzUš ÔrÓKÚFÓ¹ ÏdO BÓÐ ÏlO L ÓÝ
Ô—U]NÓI�« Ôb Š«u�« ÓuÔ¼ÓË Ì¡ Úw Óý
Faith, Imân12
The reality13
of Imân is that you are convinced14
that God exists and
that He, the Exalted, is One without partner, likeness or similarity.
Nothing is like Him and He is the All-Hearing and All-Seeing. He
created the heavens and the earth, death and life, obedience and
disobedience, health and sickness and the entire universe and what
it contains.
12
Imân is usually translated as ‘faith’ but a more accurate translation would be
‘secure awareness’. The blessed Messenger has said: ‘Imân is awareness in the heart,
pronunciation by the tongue and action with limbs’. (Sahih hadîth recorded in al-
Tabarânî’s Mu’jam al-Kabîr)
According to Imâm ‘Umar ibn Sumayt,‘imân is belief in all the essential things of
the religion’ that the Prophet (upon him be peace) brought. The‘essential things of
the religion’ are matters which can be known and understood both by the special
people and by the common folk.’ (Bin Sumayt, Hadiya. 9.) The Qur’án describes
those who have imân as: those who, when God is mentioned, feel a tremor in their
hearts, and when they hear His signs [ayât], find their faith strengthened and put all
their trust in their Lord. (8:2) Imâm al-Bayhâqî uses this passage to prove that imân
implies both belief and action. (al-Bayhâqî. Asmâ. 146.).
13
Literally, the ‘beginning or origin of imân’ here translated as ‘reality of imân’
according to the commentary of Muhammad Nawawi (Bahja 4) and Ba Ma’bad
(Dalail 14).
14
‘One says a person is“convinced” about such and such a thing, meaning“his heart
has been set on it”. The intended meaning here is “tie your heart and set it with
conviction to the fact that God exists’’.’ (Bin Sumayt Hadiya. 14.)
12. 11
Chapter One
He created human beings15
and their actions, and determined their
provisions and their lifespans. There can be no increase or decrease
in these appointed things. Nothing happens except by His decree
[qadâ]16
that it will happen, and His determining [qadar],17
and His
will [irâda].18
He, The Exalted, is Living19
and All-Knowing. He Wills and is Able.
He is Speaker, Hearer and Seer. He is Knower of the treachery of
the eye20
and what is hidden in the chests. He knows all secrets and
that which is even more hidden21
.He is the Creator of everything
and is the One, the Subduer.22
15
Khalq means‘creation’, and, by extension, creatures including angels, humans and
jinn. It is here translated as‘human beings’as they are the greatest creation. Mention
of‘their actions’ suggests this is the intended meaning.
16
His pre-existent willing of things, as mentioned in the verse: ‘Thy Lord hath
decreed that ye worship none but Him.’ (al-Isra 17:23)
17
His bringing into existence things decreed in pre-existence, for example, the
bringing into existence of humankind on earth which had been previously decreed
in pre-existence. (Ba Ma’bad, Dalâil 16).
18
Will is an attribute of God meaning that He can choose between all conceivable
things. It is said in the Quran: ‘For thy Lord is the (sure) Accomplisher of what He
planneth’ (Hûd 11:107)
19
‘He has eternal life which has neither beginning nor end.’(Makhlûf,in al-Haddâd,
Key, 47.)
20
That is,‘looking at a fellow Muslim with contempt’, (Ba Ma’bad, Dalâil 17).
21
He knows what is secret and what is yet more hidden (20:7). Makhlûf, says‘the more
hidden refers to the inclinations of the heart and its tales.’ (al-Haddâd, Key. 49.)
22
‘al-Qahhâr is ‘the one who subdues and cannot be subdued.’ (al-Bayhaqi, Asmâ’,
II, 428.)
13. 12
The Essentials of Islam
ÚrN²Ó¹«bN� oÚKÓ)« lO L Ół v�≈ ÔtÓ�uÔÝÓ—ÓË ÔÁ ÓbÚ³ÓŽ Ϋb]L Ó×Ô� U½ Ób=O ÓÝ ÓYÓFÓÐ vÓ�UFÓð Ôt]½Ó√ÓË
ÔÂö ]��«ÓË Ô…ö ]B�« tÚOÓKÓŽ Ôt]½Ó√ÓË …Ód¼U]E�« «e −ÚFÔ*UÐ ÔÁ Ób]¹Ó√ÓË Úr¼œUFÓ�ÓË ÚrN ýUFÓ� qO L ÚJÓ²�ÓË
dÚOÓžÓË ÷ÚuÓ(«ÓË Ê«eO*«ÓË ◊«d =B�« Ós� vÓ�UÓFÓð tK�« sÓŽ tÐ ÓdÓ³ ÚšÓ√ U� lO L Ół w� Ï‚œU�
ÓʬÚdÔI�« ]ÊÓ√ÓË t LOFÓ½ÓË dÚ³ÓI�« »«cÓŽÓË Ú5 ÓJÓKÓ*« ‰«ÓRÔÝ Ús�ÓË ŒÓ“ÚdÓ³�«ÓË …Ód šü« —uÔ�Ô√ Ús� Óp�Ó–
U½Ôb=O ÓÝ tÐ Ó¡Uł U� ÓlO L ÓłÓË yo ÓŠ Ó—U]M�«ÓË yo ÓŠ ÓW ÓJzöÓ*«ÓË yo ÓŠ WÓ�]eÓMÔ*« tK�« VÔ²Ô� ÓlO L ÓłÓË
yo ÓŠ Ór]K ÓÝÓË t³ Ú× Ó�ÓË t�¬ vÓKÓŽÓË tÚOÓKÓŽ ÔtK�« ]q Ó� Ïb]L Ó×Ô�
He, the Exalted, sent our master Muhammad, His servant23
and
Messenger to the whole of humankind24
for their guidance, so that
they could perfect their lives and complete their return to Him. He
helped him with clear miracles.25
(You must also be convinced) that he, upon whom be peace and
blessing, was truthful in every fact which he conveyed to us from
God: whether concerning:
23
‘abduhu, sometimes translated as His‘slave’ or‘bondsman’. To be God’s‘abd is the
greatest honour to which a man or woman can aspire: it is the reaffirmation of
our spiritual nature, which is to be in submission before the Divine majesty and
command.
24
The Message of Islam is addressed not only to one nation or people, but to all
nations, both humans and jinn.
25
Among his miracles was the Holy Qurân, and events such as the gushing of
water from his fingers and the splitting of the moon. (See al-Bayhaqî, Dalâil al-
Nubuwwa.)
14. 13
Chapter One
the Traverse26
[sirât],
the Balance [mizân],27
the Pool [hawd]28
and other matters of the Next World and the barzakh,29
including the questioning by the two angels30
and the punishment and bliss in the grave.
The Qurân and all the books that God sent down are true. The
Angels are true. The Garden is true. The Fire is true. And so is
everything else about which our master Muhammad, upon him be
peace, informed us.
26
A bridge stretching over Hell, which all must try to cross at the Last Judgement.
(al-Ghazâlî. The Remembrance of Death, 205.7.)
27
The Scales of Light on which deeds shall be weighed. For details see al-Ghazâli,
The Remembrance of Death, 195-197.
28
The Messenger said:“My hawd will stretch for a distance like that between Aden
and Amman of al-Balqâ’ (in Jordan). Its water is whiter than milk and sweeter than
honey.” (al-Tirmidhî, on the authority of Thawbân.)
29
The barzakh is the interspace between death and Resurrection. A period during
which man experiences a foretaste of his final condition.
30
These two angels are called Munkar and Nakîr. They visit the grave soon after the
dead body is placed in it and ask several questions. The most important of these are:
‘Who is your Lord? What is your religion? Who is your Prophet?’ (For details see
al-Ghazâlî, The Remembrance of Death. l44-147)
15.
16. 15
Ô…ö ]B�«
¡u Ô{Ôu�« Ô÷ËÔdÔ�
”Ú√]d�« dÚF Óý XÐUMÓ� Ús� ÔÁ ^b ÓŠÓË t ÚłÓu�« Ôq Ú�Óž w½U]¦�« ÔW=O=M�« Ô‰]ËÓ_« ÏW]² Ý ¡u Ô{Ôu�« Ô÷ËÔdÔ�
sÚ¹ ÓbÓO�« Ôq Ú�Óž ÔY�U]¦�« ÊÔ–Ô_« vÓ�≈ ÊÔ–Ô_« Ós� ÎU{ÚdÓŽÓË ÎôuÔÞ sÓ� ]c�«ÓË Ú5ÓO Ú×=K�« vÓNÓ²ÚMÔ� vÓ�≈
Ôq Ú�Óž Ôf�U)« Á=b ÓŠ w� ÌdÚF Óý ÚËÓ√ ”Ú√]d�« …Ód ÓAÓÐ Ús� Ì¡ Úw Óý Ô` Ú�Ó� ÔlЫ]d�« Ú5ÓIÓ�Úd*« vÓ�≈
W]OHÚO ÓJ�« Á cÓ¼ vÓKÓŽ ÔVOðÚd]²�« Ô”œU ]��« Ú5Ó³ÚF ÓJ�« ÓlÓ� Ú5ÓK Úł=d�«
31
The rules set out in this book are according to the school of jurisprudence of
Muhammad ibn Idrîs al-Shâfi’(b.150H/767 ce d.204/820),one of the founders of
the four schools (madhhabs) of Islamic practice. The others are Abu Hanîfa (83H/
702ce-150H/767ce), Mâlik ibn Anas (93H/711ce-179H/792ce) and Ahmad ibn
Hanbal (164/780-241/855). It is obligatory for every Muslim to follow one of
these four schools, which are all of equal correctness. It is not acceptable to try and
work out the rules of Islam for oneself from translations of the Qurân and hadîth,
because many sections of these texts can only be correctly understood by scholars
who know the subtleties of the Arabic language and are aware of the passages which
have been abrogated (mansûkh) by others.
CHAPTER TWO
WORSHIP
31
17. 16
The Essentials of Islam
PRAYER
Purity
The obligations [furûd]32
of wudû’33
are six:
(1) Intention [niyya].34
(2) Washing the face. The limits of the face are lengthwise from
the place of the normal hairline of the head to the jawbone and, in
width, from ear to ear.
(3) Washing both hands and arms up to and including the elbows
(4) Wiping part of the skin of the head or the hair that covers it.35
(5) Washing the two feet up to and including the ankles.
(6) Performing the actions in this order.
32
Furûd (sing. fard): obligations, musts. The shari’a (the Islamic legal and moral
system) classifies all actions into five categories: (1) fard (obligatory) (2) mandûb
(recommended) (3) mubâh (morally neutral) (4) makrûh (disliked) (5) harâm
(forbidden).
33
“The washing of specific parts of the body with a specific intention”. (Shâtirî,
Yâqût, 17.)
34
All acts of worship have to be preceded by the forming of a specific intention, to
differentiate them from ordinary actions. The Messenger upon him be peace said:
‘Acts are only in accordance with intentions; and everybody is credited only for that
which he intended.’ (Bukhârî on the authority of ‘Umar ibn Khattâb) Intention for
Wudû must be made with the washing of the face.
35
‘Part’ means a few strands of hair. One hair is sufficient to fulfil this requirement.
18. 17
Chapter Two: Worship
lO L Ół Ôq Ú�Óž ÔtÓ�eÓ� ÁdÚOÓž ÚËÓ√ ÌÂÚuÓMÐ >wMÓ� ÃËÔd Ôš ÚËÓ√ ÌWÓFÓ�U−Ô� Ús� ÏWÓÐUM Ół tÚOÓKÓŽ ÓÊU� ÚÊ≈ ÓË
WÓÐUMÓ'« lÚ�Ó— W]O½ ÓlÓ� t½ ÓbÓÐ
If one is in a state of janâba36
because of sexual intercourse or the
emission of sexual fluid [maniy]37
, during sleep or otherwise38
; it is
necessary to wash the whole body with the intention of removing
janâba.
¡u Ô{Ôu�« Ôi�«uÓ½
ÔiÔIÚMÓ¹ÓË ÓÊU� U� vÓKÓŽ dÔÐ ^b�« ËÓ√ qÔ³ÔI�« Ú5ÓKO³ ]��« b ÓŠÓ√ Ús� Ô×U)« Ó¡u Ô{Ôu�« ÔiÔIÚ½Ó ÓË
ÔiÔIÚMÓ¹ÓË ÷Ú—Ó_« Ós� ÔtÓð ÓbÓFÚIÓ� Ìs =JÓ Ô2 ÓÂÚuÓ½ ]ô≈ ÁdÚOÓž ÚËÓ√ ÌÂÚuÓMÐ qÚIÓF�« Ô‰«ËÓ“ Ó¡u Ô{Ôu�«
ΫdO³Ó� lÐU�Ó_« ÊuÔDÔÐÓË =n ÓJ�« s ÚDӳРÁdÚOÓž Ús� ÚËÓ√ ÔtÚM� >w�Óœ¬ dÔÐÔœ ÚËÓ√ qÔ³Ô� ^fÓ� Ó¡u Ô{Ôu�«
Ì…Ó√ÓdÚ�«ÓË Ìq ÔłÓ— ÚwÓðÓd ÓAÓÐ Ô¡UI²Ú�« Ó¡u Ô{Ôu�« ÔiÔIÚMÓ¹ÓË ÎU²=OÓ� ÚuÓ�ÓË ÔÁ ÓbÓ�ÓË ÚuÓ�ÓË Î«dOG Ó� ÚËÓ√ ÓÊU�
Ó¡u Ô{Ôu�« ÔiÔIÚMÓ¹ öÓ� ÎUÒM Ý ÚËÓ√ ΫdÚF Óý ÚËÓ√ ΫdÚHÔþ ]ô≈ ÌqzUŠ öÐ Ú5]O³ÓM ÚłÓ√ sÚ¹ÓdO³Ó�
The emission of anything from the two waste passages, front or
back, nullifies the wudû’.
36
Linguistically janâba means ‘distance’ and legally it is a state which prevents one
from correctly performing the ritual prayer. Other things which require one to have
a complete bath (ghusl) are menstruation, childbirth post-natal bleeding and death.
37
Maniy is sexual fluid ejaculated during sexual climax as opposed to madhy which
is secreted as a result of sexual arousal. Madhy does not lead to janâba but nullifies
the wudû and is considered to be filth.
38
For example, through masturbation.
19. 18
The Essentials of Islam
Wudû’ is also lost upon losing control of one’s intellect39
during sleep
or otherwise, unless one sleeps sitting down with one’s seat firmly
fixed on the ground.
Touching the private parts, front or back, of any human whether
oneself or someone else, and whether adult or child with the palm of
the hand or the inside of the fingers nullifies wudû’, even if it be one’s
own child or a dead person.
The touching of the skin of an adult male by an unrelated female40
and vice versa without any barrier nullifies the wudû; however
touching the nails, hair or teeth do not nullify the wudû.
ÚÊSÓ� >sÓþ WÓ³ÓKÓž ÚËÓ√ ÌœUN² Úł« ËÓ√ Ì5IÓOÐ XÚ�Óu�« ‰u ÔšÔœ ÔWÓ�dÚFÓ� …ö ]B�« W ]× B� Ô◊ÓdÓ² ÚAÔ¹ÓË
ÌdðU�Ð …Ó—ÚuÓF�« ÔdÚ² ÓÝ ÔV −Ó¹ÓË WÓKÚ³I�« ÔWÓ�dÚFÓ� Ô◊ÓdÓ² ÚAÔ¹ÓË ÔtÔðö Ó� ]` BÓð ÚrÓ� =p ]A�« ÓlÓ� v]K Ó�
ÚÊÓ√ —œUI�« vÓKÓŽ ÔV −Ó¹ÓË ÊUJÓ*«ÓË Ê ÓbÓ³�«ÓË »Úu]¦�« Ós� W ÓÝU−]M�« ÔlÚ�Ó— ÔV −Ó¹ÓË ÌÕU³Ô� Ìd¼UÞ
ÎULzU� Ó÷ÚdÓH�« Ów=K ÓBÔ¹
The validity of salât is dependent on the following:
1) awareness of the entrance of the time either with certainty
[yaqîn] or because of working it out [ijtihâd] or an overwhelmingly
strong supposition [ghalabat zann] because if you make salât with
doubt it is not a valid prayer;
39
al-aql, here translated as intellect is that which can differentiate between good and
bad. One loses one’s aql during sleep or by becoming drunk or mentally ill.
40
Touching of unmarriageable kin dos not nullify the wudû. A man is prohibited
from marrying his mother, grandmothers, daughters, sisters, nieces and their
daughters, paternal and maternal aunts, great aunts, his wife’s mother, his wife’s
grandmother, the wives of his father or grandfather, the wives of his children and
grandchildren. A woman is prohibited from marrying her father, grandfather, etc.
20. 19
Chapter Two: Worship
2) awareness of the qibla41
3) covering the ‘awra42
with a permitted43
clean cloth; and
4) the removal of impurity44
from the clothes, body and place of
prayer.
And it is also necessary to pray the obligatory [fard] salât standing
up, if one is able to do so.
…ö ]B�« Ô÷ËÔdÔ�
WÓKÓL Ú�Ó³�UÐ WÓ %UÓH�« Ô…Ó¡«d�ÓË W]O=M�« ÓlÓ� «d ÚŠù« Ô…ÓdO³ ÚJÓðÓË ÔW]O=M�« …ö ]B�« Ô÷ËÔdÔ�
]rÔŁ Ï¡Uþ WÓ %UÓH�« w� fÚOÓ�ÓË ¡U]E�« Ós� œU ]C�« Ôëd Úš≈ÓË Ó…Ód ÚAÓŽ lÐÚ—Ó_« «b¹ b ÚA]²�«ÓË
v]² ÓŠ ÎUÐu ÔłÔË tO� ^s¾ÓL ÚDÓ¹ÓË tÚOÓ²Ó³Ú�Ô— ÔÁU² ÓŠ«— Ô‰UMÓð ÔYÚO Ó×Ð ÓwM Ó×ÚMÓ¹ ÚÊÓ√ ÔV −Ó¹ÓË ÔŸuÔ�^d�«
Ó Ú5ÓÐ Ô”uÔKÔ'«ÓË Ú5Óð]dÓ� Ôœu Ô− ^��« ]rÔŁ ÎUÐu ÔłÔË tO� ^s¾ÓL ÚDÓ¹ÓË Ô‰«b²ÚŽô« ]rÔŁ ÔÁÔƒUCÚŽÓ√ Ós ÔJ Ú�Óð
Óp� ÓcÓ� UFÓ�]d�« Ów�UÐ ÔqÓFÚHÓ¹ÓË =q ÔJ�« w� ÎUÐu ÔłÔË ^s¾ÓL ÚDÓ¹ÓË Ú5Óð Ób Ú− ]��«
41
The direction of the Holy Ka’ba in Makka.
42
The part of the body which must be covered to maintain modesty and dignity. In
the case of men this is everything from the navel to the knees. For women it is the
whole body except the hands and face.
43
Silk and gold are forbidden for men. The wearing of clothes gained by illegal
means are also haram. However, the prayer would still be considered valid. To be
considered mubâh, permitted, it must be thick enough for the skin not to be seen.
44
Najâsa (impurity) is filth which prevents the sa!ât from being valid. It includes
excrement, urine, vomit, and substances derived from pigs and dogs.
21. 20
The Essentials of Islam
THE SALÂT
Obligations of the Salât
These are:
• intention [niyya]45
• entering the prayer by saying ‘Allâhu akbar’ [‘God is most great’]
accompanied by the intention46
• the reading of the Fâtiha47
beginning with the words bismillâhi
rahmâni rahîm, the fourteen points of stress [tashdîdât] and not
pronouncing a zâ instead of a zhâ, for there is no zhâ-sound in
the Fâtiha
• and then bowing [rukû’]; in this it is necessary to lean forward so
as to be able to rest the hands on the knees
• then making the necessary pause [tuma’nina], so that all the
limbs come to rest; and then
• returning to the upright position [î’tidâl], where pausing for a
few moments is also necessary; then
45
See note 34. The intention for the salât should be made with the takbîratul
ihrâm.
46
This is known as the takbîratul ihrâm. It is accompanied by the raising of one’s
hands to near one’s ears. Only the pronouncement of the words is compulsory and
not the raising of the hands.
47
The first chapter of the Holy Qurân. It includes the words bismillâhi rahmâni
rahîm, This is read in each prayer cycle (raka’).
22. 21
Chapter Two: Worship
• prostration [sajda], twice, and
• sitting between the two prostrations. Pausing is necessary in all
of these.
One must fulfil the above obligations in each rak’
a.
vÓKÓŽ Ô…ö ]B�«ÓË Ï÷ÚdÓ� tO� Ô”uÔKÔ'« ÔË ÔdO šÓ_« Ôb^N ÓA]²�«ÓË ÏW]MÔÝ ÔÁÔœuÔFÔ�ÓË Ô‰]ËÓ_« Ôb^N ÓA]²�« ÓË
Ï÷ÚdÓ� Âö ]��« ÓqÚ³Ó�ÓË b^N ÓA]²�« ÓbÚFÓÐ Ór]K ÓÝÓË t³ Ú× Ó�ÓË t�¬ vÓKÓŽÓË tÚOÓKÓŽ ÔtK�« v]K Ó� =w³]M�«
Úr ÔJÚOÓKÓŽ ÔÂö ]��« Âö ]��« ^qÓ�Ó√ÓË Ï÷ÚdÓ� …ö ]B�« Ós� ÔÂö ]��«ÓË
The first tashahhud, and the sitting during this part of the salât is
sunnah.
The second tashahhud and sitting during it are compulsory.
The prayer on the Prophet, upon him, his family and companions be
peace and salutations, after the tashahhud but before the salâm is a
compulsion as is the sending of salâm.48
The minimum salâm is as-salâmu ‘alaykum.
ÔtÔðU�ÓdÓÐÓË tK�« ÔWÓL ÚŠÓ—ÓË ^w³]M�« UN^¹Ó√ ÓpOÓKÓŽ ÏÂö ÓÝ tK� Ô U]O ×]²�« V ł«u�« b^N ÓA]²�« ^qÓ�Ó√ ÓË
ÔÁÔbÚ³ÓŽ Ϋb]L Ó×Ô� ]ÊÓ√ÓË ÔtK�« ]ô≈ ÓtÓ�≈ ô ÚÊÓ√ ÔbÓN ÚýÓ√ Ó5 (U ]B�« tK�« œU³Ž vÓKÓŽÓË UMÚOÓKÓŽ ÏÂö ÓÝ
]rÔN]K�« Ór]K ÓÝÓË t³ Ú× Ó�ÓË t�¬ vÓKÓŽÓË tÚOÓKÓŽ ÔtK�« v]K Ó� =w³]M�« vÓKÓŽ …ö ÒB�« ^qÓ�Ó√ÓË ÔtÔ�uÔÝÓ—ÓË
Ìb]L Ó×Ô� vÓKÓŽ =q Ó�
48
The salâm is the exiting from the prayer with the words ‘as-salâmu alaykum wa
rahmatullah’ twice each while turning one’s head to the side. However, the minimum
to fulfil the obligations is to say ‘as-salamu alaykum’.
23. 22
The Essentials of Islam
The minimum tashahhud that fulfils the compulsion is:
at-tahiyyâtuli’llâh.Salâmun‘alaykaayyuha’n-nabiyyuwarahmatullâhi
wa-barakâtuhu. Salâmun ‘alaynâ wa-‘alâ ibâdi llâhi ‘s-sâlihîn. Ashhadu
al-lâ ilâha illa llâhu wa-anna Muhammadan ‘abduhu wa-rasûluh.49
The minimum prayer on the Prophet, upon him be peace, is:
Allâhumma salli ‘alâ Muhammad50
.
’ö ÚšùUÐ Ô¡UM²ÚŽô« wGÓ³ÚMÓ¹ÓË Î«Òb ł Ï…ÓdO¦Ó� Ów¼ÓË UNFO L Ół Ó4 ^��UÐ ÓwðÚQÓ¹ ÚÊÓ√ wGÓ³ÚMÓ¹ ÓË
ÔŸu ÔAÔ)«ÓË ÔqÓFÚHÓ¹ÓË Ô‰uÔIÓ¹ U Ó0 ÓrÓKÚFÓ¹ ÚÊÓ√ ÓuÔ¼ÓË Ô—u ÔCÔ(« wGÓ³ÚMÓ¹ÓË ÔÁ Ób ÚŠÓË tK� ÔqÓLÓF�« ÓuÔ¼ÓË
Ós� ÔtK�« Ôq]³ÓIÓ²Ó¹ U]/SÓ� UNÔL^NÓHÓðÓË …Ó¡«dI�« Ôd^Ð ÓbÓðÓË VÚKÓI�« Ô—u ÔC ÔŠÓË ¡UCÚŽÓ_« ÔÊu ÔJÔÝ ÓuÔ¼ÓË
”U]M�« q ÚłÓ _ ÔqÓLÓF�« ÓuÔ¼ÓË U¼dÚOÓžÓË …ö ]B�« w� Ô¡U¹=d�« ÔÂÔd Ú×¹ÓË —u ÔCÔ(« — ÓbÓIÐ …ö ]B�«
One should do all the sunan51
. They are many.
It is also required that one humbles oneself with total sincerity
[ikhlâsJ, making it an action solely for God alone.
Concentration [hudûr] is also required. Hudûr is being aware of
what one is saying and doing.
Submissiveness [khushû], is also required. Khushû, is the stillness
of the limbs, concentration of the heart and pondering upon and
49
Translation: ‘Greetings to God, and prayer of peace upon you, O Prophet, and
likewise the mercy and blessings of God. Peace be upon us and on the righteous
servants of God. I bear witness that there is no god but God, and that Muhammad
is His servant and messenger.’
50
The translation is‘O God send your blessings upon Muhammad’.
51
Sunan are the actions that the Messenger performed but are not obligatory. These
include the call to prayer (adhân), the announcement that the prayer is about to
begin (iqâma), the tooth stick (siwâk), placing the right hand over the left between
the navel and the chest while standing.
24. 23
Chapter Two: Worship
the trying to understanding what is being read. God accepts salât
according to the amount of hudûr.
Showing off [riyâ], which is acting for the sake of people, in prayer
and at all other times is forbidden.
…ö ]B�« Ô ö DÚ³Ô�
ÔdO¦ ÓJ�« ÔqÓLÓF�« UNÔK DÚ³Ô¹ÓË ÓdÔ¦Ó� ÚÊ≈ ÎUO ÝU½ÓË Ú5Ó�Úd Ó×Ð ÚuÓ�ÓË Î«b ÚLÓŽ ÔÂö ÓJ�« Ó…ö ]B�« Ôq DÚ³Ô¹ ÓË
ÔŸuÔ�ÔËÓË ÎôUŠ ÚdÓ² Ú�Ôð ÚrÓ� ÚÊ≈ …Ó—ÚuÓF�« Ô·UA JÚ½«ÓË Ô»Úd ÔA�«ÓË ÔqÚ�Ó_«ÓË Ì «u ÓD Óš ÀöÓ¦Ó�
« ÓcÓ�ÓË Ú5]OKÚF� Ú5ÓMÚ�ÔdÐ ÂU�ù« ÔoÚ³ ÓÝ UNÔK DÚ³Ô¹ÓË Ìq ÚL ÓŠ dÚOÓž Ús� ÎôUŠ ÓoÚKÔð ÚrÓ� ÚÊ≈ W ÓÝU−]M�«
Ì— ÚcÔŽ dÚOÓGÐ ULNÐ Ôn^K Ó�]²�«
vÓ¦ÚM ÔšÓË Ì…Ó√ÓdÚ�«ÓË Ìd�U� ÓnÚK Óš Ô…ö ]B�« ^` BÓð ô ÓË
Acts that invalidate the salât
Deliberately speaking invalidates the salât, even if it be only
two letters, as does a large amount52
out of forgetfulness. A large
amount of action also invalidates the salât: for example: three extra
substantial movements, eating, drinking, exposing part of the ‘awra53
without covering it immediately, and the appearance of najâsa54
if
it is not removed immediately without holding it. If a worshipper
goes ahead of the imam by two integral elements55
and likewise, if he
52
A large amount is counted as four words or more according to Ibn Hajar.
53
See note 42.
54
See note 44.
55
Arkân, integral elements, are the things if they are not present the‘entity that they
are integral to’ does not exist. These are in the case of Islam, the five pillars and in
the case of the salât, obligations mentioned above.
25. 24
The Essentials of Islam
falls behind the imâm by two integral elements without legitimate
reason, his salât is also invalid.56
Prayer behind a non-believer, a woman or someone of mixed gender
is not valid.
ÔWÓFÔLÔ'«
÷ÓdÓ*U� >wŽÚd Óý Ì— ÚcÔŽ öÐ Ìd {UŠ >d ÔŠ ÌdÓ�Ó– ÌrK Ú�Ô� =qÔ� vÓKÓŽ Ì Ú5ÓŽ Ô÷ÚdÓ� ÔWÓFÔLÔ'« ÓË
d ÓDÓ*«ÓË
The Jum’a, Friday Prayer
Friday midday prayer in congregation is an obligation for every
Muslim who is male, free57
, resident in the locale, and not excused by
a legal exemption such as sickness or rain.
=w³]M�« vÓKÓŽ Ô…ö ]B�«ÓË vÓ�UÓFÓð tK�« Ôb ÚL ÓŠ UNÔ½U�Ú—Ó√ÓË ÊU²Ó³ ÚDÔ)« WÓFÔLÔ'« ◊ËÔd Ôý Ús� ÓË
ʬÚdÔI�« Ós� ÌWÓ¹¬ Ô…Ó¡«Ód�ÓË ÈÓuÚI]²�UÐ ÔW]O �Óu�«ÓË Ór]K ÓÝÓË t³ Ú× Ó�ÓË t�¬ vÓKÓŽÓË tÚOÓKÓŽ ÔtK�« v]K Ó�
…ÓdO šÓ_« w� Ó5M�ÚRÔLÚK� Ô¡UŽ ^b�«ÓË ULÔ¼«b ÚŠ≈ w�
Among the conditions of the Jum’a are the two sermons [al-
khutbatayn]. The integral elements [arkân] of the two sermons are
hamd58
sending greetings upon the Prophet, calling people towards
piety [taqwâ], the reciting of at least one verse of Qurân in one of the
two sermons, and praying for the believers in the last one.
56
For example, if the Imam is moving from the i’tidâl and the follower is still in the
standing position (i.e. two actions behind) or vice versa the prayer is invalid.
57
That is, he is not a slave.
58
He must praise Allah using the word hamd (see note two).
26. 25
Chapter Two: Worship
Ó‚ÚuÓ� ULÔNÓMÚOÓÐ Ô”uÔKÔ'« ÔV −Ó¹ÓË …Ó—ÚuÓF�« Ó—uÔ² Ú�Ó� Ϋd=N ÓDÓ²Ô� ÎULzU� ÓVÔD Ú�Ó¹ ÚÊÓ√ ÔV −Ó¹ ÓË
Ô…ô«uÔ*«ÓË …ö ]B�« WÓMO½ÚQÓLÔÞ
It is necessary for the one delivering the two sermons to do so while
standing in a state of tahâra with his ‘awra covered. He must sit between
the two sermons,and should pause longer than the normal pause for salât.
There should be no interruption (between the first and second sermons or
the second sermon and the prayer).
Ï Ó4ÔÝ ÔdÚðu�«ÓË ÊU�u Ô� ÔJ�«ÓË Ê«bOF�«ÓË ÌWÓ¹UH� Ô÷ÚdÓ� …Ó“UMÓ'« Ô…ö Ó�ÓË WÓŽULÓ'« Ô…ö Ó� ÓË
ÏrO EÓŽ Ï»«uÓŁÓË Ïq ÚCÓ� UNÓ� Ï Ó4ÔÝ Ô`¹Ë«d]²�«ÓË v Ó× ^C�«ÓË …ö ]B�« ÔVð«ÓËÓ— « ÓcÓ�ÓË Ï «b]�ÓRÔ�
Establishing the congregational prayer and the Funeral Prayer
[Janâza] are communal obligations [fard kifâya]59
. The two Eids60
59
There are two types of fard (see note 32). A Fard al-‘ayn is an act which every
individual has to perform, unless they have a legally valid excuse. This category
includes the five compulsory salât and the Fast of Ramadân. The second type of
fard is called fard al-kifâya. This is an obligation that falls on the community as a
whole. If one person (or a sufficient number of persons) does the action, he or she
will be rewarded and their community will not be at fault.However,if the fard is not
performed, the whole community will be at fault. An example is the funeral prayer.
60
The Eid prayers are made on the two days of Celebration. The first (Eid al-Fitr)
follows on the day after Ramadân has ended and the second (Eid al-Adhâ) comes
during the Hajj period (on the 10th
Dhull Hijja).
27. 26
The Essentials of Islam
the two eclipse prayers61
and the witr62
prayers are all well established
sunan, as are the rawâtib63
of salât.
The duhâ64
and tarâwîh65
are sunan, and bring great blessing and
reward.
61
The kusûf prayer is made at the time of a solar eclipse and the khusûf prayer at the
time of a lunar eclipse.
62
The witr prayer is the salât performed towards the end of the night which ends
with an odd number of raka’ât.
63
The rawâtib are those sunan prayers that follow or precede the fard salât. The
number of their raka’ât along with the number of fard raka’ât are shown below (the
confirmed sunan taken according to Ibn Naqîb al-Misrî):
Sunan before fard fard sunan after fard
Subh 2 2 0
Zuhr 2 4 2
‘Asr 0 4 0
Maghrib 0 3 2
‘Isha 0 4 2
64
Midmorning prayer consisting of at least two raka’ât. Its preferred number is
eight, prayed in pairs. Its time extends from the sunrise to when the sun is at its
zenith (Shâtiri, Yaqût 44).
65
Prayerconsistingof twentyraka’ât prayedintwos,offeredeverynightof Ramadân.
Its time is from immediately after ‘Isha until the breaking of dawn. (Shâtiri, Yaqût
43).
28. 27
Chapter Two: Worship
Ô Úu ]B�«
Ìt ÚłÓË vÓKÓŽ Ï·ËÔdÚFÓ� Ï„U Ó�Ú�≈ ÓuÔNÓ� Âö ÚÝù« ÊU�Ú—Ó√ Ús� ÔY�U]¦�« ÓuÔ¼ÓË ÔÂÚu ]B�« U]�Ó√ ÓË
Ós� «d DÚHÔ*« sÓŽ Ô„U�Ú�ù«ÓË qÚO]K�« Ós� UNÔ²OOÚ³ÓðÓË ÌÂÚuÓ¹ =q ÔJ� ÔW]O=M�« ÔtÚM� Ì’u ÏB Ú�Ó�
—UO² ÚšôUÐ …Ó¡UI² ÚÝô«ÓË Ì…Ód ÓýU³Ô 0 ¡UM ÚL² ÚÝô«ÓË ŸUL'«ÓË »«d ]A�«ÓË ÂUF]D�«
FASTING
Fasting [sawm] is the third pillar of Islam. It is the well-known
abstinence but with certain special characteristics. Among them are
making a daily intentionduring the preceding night,and abandoning
all things which break the fast, including food, drink, sexual
intercourse, masturbation and self-induced vomiting.
wðü« WÓFÚ³ ]��« ¡UCÚŽÓ_« Ós� vÓ�UÓFÓð ÔtK�« ÔtÔ¼Ód ÚJÓ¹ U]LÓŽ Õ—«uÓ'« ^nÓ� ÂÚu ]B�« ÂU Ó9 Ús� ÓË
Ô5 LÓO�«ÓË ÔWÓLO L]M�«ÓË ÔWÓ³OG�«ÓË Ô» c ÓJ�« ÓrzU ]B�« ÓÊÚd DÚHÔ¹ Ïf ÚL Óš Y¹ bÓ(« wHÓ� U¼ÔdÚ�–
—U¦ ÚJ² ÚÝô« Ô ÓbÓŽÓË Ì‰ö ÓŠ vÓKÓŽ —UDÚ�ù« Í=dÓ Ó% ÂÚu ]B�« ÂU Ó9 Ús�ÓË Ì…ÓuÚN ÓAÐ Ôd ÓE]M�«ÓË ÔWÓЖUJ�«
qÚ�Ó_« Ós�
Among the things which perfect the fast is the refraining of the
limbs from things which God the Exalted dislikes. The‘seven limbs’
which need to be restrained will be discussed later. It has been said
in a hadith that ‘five things nullify the act of the fasting person: lies,
backbiting, slander, false oaths and looking with desire.’66
Among the things which perfect the fast are: hastening to break the
fast with halâlfood67
and not eating a great deal.
66
Narrated by al-Daylamî on the authority of Anas ibn Mâlik.
67
One should not break one’s fast with prohibited food, which includes pig meat,
carrion, blood and anything bought from illegally gained money.
29. 28
The Essentials of Islam
tK�UÐÓË ÔrÓKÚŽÓ√ ÔtK�«ÓË ŸÚd ]A�« w� WÓK {UH�« ÂU]¹Ó_« UL]O Ý ô ÂÚu ]B�« Ós� Ô—U¦ ÚJ² ÚÝô« wGÓ³ÚMÓ¹ÓË
oO�Úu]²�«
It is good to fast often, especially on the days that Islam has considered
special68
.
God knows best and success is from Him.
68
These include the 10th
of Muharram, six days of Shawwâl and the ninth of Dhul
Hijja. It is also meritorious to fast on Mondays and Thursdays and on the three
middle days of the lunar month.
30. 29
Chapter Two: Worship
Ô…U� ]e�«
‰«uÚ�Ó_« Ÿ«uÚ½Ó√ ÔWÓ�dÚFÓ� rK Ú�Ô*« vÓKÓŽ ÔV −Ó²Ó� Âö ÚÝù« ÊU�Ú—Ó√ ÔlЫӗ Ów¼ÓË Ô…U�]e�« U]�Ó√ ÓË
Ów¼ÓË Ô «d ]AÓFÔ*«ÓË ÔÊ bÚFÓ*«ÓË Ô“U�=d�«ÓË Ô…Ó—U−=²�«ÓË Ê«bÚI]M�«ÓË ÔrÓF]M�« Ów¼ÓË UNO� WÓ³ ł«u�«
WÓLzU ]��« rÓF]M�« ÈÓu Ý ULO� Ó…U�Ó“ öÓ� Ô—UL=¦�«ÓË Ô»uÔ³Ô(«
ZAKÂT69
Zakât of Assets
Zakât is the fourth pillar of Islam. Therefore every Muslim must
know the type of possessions on which it is compulsory. These are:
livestock[na’am]70
,goldandsilver71
[naqd],tradegoods[tijâra],buried
treasure [rikâz], gold and silver mines [ma’dan], and mu’ashsharât72
,
which are seed crops and fruits.There is no zakât on animals other
than livestock grazing on public land.
Ÿ«uÚ½Ó_« Á cÓ¼ w� Ô◊ÓdÓ² ÚAÔ¹ÓË …Ó—U−=²�«ÓË œuÔI^MK� Ô◊ÓdÓ² ÚAÔ¹ Óp� ÓcÓ�ÓË UNÓ� Ô‰ÚuÓ(« Ô◊ÓdÓ² ÚAÔ¹ÓË
w²]�« —UL=¦�«ÓË »uÔ³Ô(« ÔV ł«ÓËÓË d ÚAÔF�« ÔlÚÐÔ— …—U−=²�«ÓË sÚ¹ ÓbÚI]M�« ÔV ł«ÓËÓË ÎUCÚ¹Ó√ Ô»UB=M�«
Ôd ÚAÔF�« ÌWÓ½ÔRÓ� dÚOÓGÐÓË d ÚAÔF�« Ôn ÚB½ ÌWÓ½ÔRÓ 0 ÚXÓOIÔÝ
A precondition of the zakât becoming obligatory is the passing of
one lunar year, which is also a condition for money and trade goods.
69
Zakat generally means‘increase’ and‘purification’. Its legal definition is‘that which
is taken as a portion of one’s wealth according to specific characteristics.’ (Shâtiri,
Yaqut, 56)
70
Na’am include camels, sheep and goats.
71
Zakât must be paid on all money that has been saved for a year if it equals the
nisâb (see note 73).
72
This includes dates, grapes, wheat, barley and the like.
31. 30
The Essentials of Islam
Another condition is that they reach the nisâb73
, the lower limit
above which zakât becomes obligatory [fard].
The amount that has to be paid on money and trade goods is 2.5%.
On crops and fruits grown by irrigation the zakât is 5%; if the land
is not irrigated it is 10%.
d ÚDH�« Ô…U�Ó“
ÓÂÚuÓ¹ ÔtÔðuÔIÓ¹ ÚsÓ� uÔ�ÓË tðuÔ� ÚsÓŽ ÚXÓK ÓCÓ� «–≈ ÌrK Ú�Ô� =qÔ� vÓKÓŽ ÏWÓ³ ł«Ë d ÚDH�« Ô…U�Ó“ ÓË
w� ÔW]O=M�« ÔV Ó&ÓË Ór]K ÓÝÓË t�¬ÓË tÚOÓKÓŽ ÔtK�« v]K Ó� =w³]M�« =bÔ 0 Ìœ«bÚ�Ó√ ÔWÓFÓÐÚ—Ó√ ÔtÓ²ÓKÚOÓ�ÓË bOF�«
lO LÓ'«
Zakât al-Fitr
The Zakât of Fitr has to be paid by every Muslim who possesses
more than his actual needs and the needs of his dependents on the
Eid day and the evening preceding it. Its amount is four mudd74
of
the Prophet, upon him and his family be peace.
73
The nisâb for money is the market value of 84.7 gms of gold or 592.9 gms of silver.
For crops, it is 6 sa’ which is 609.84 Kg. For livestock, it is either 5 camels, 30 cows
or 40 sheep or goats.
74
This is 2.03 litres of the main staple crop of the area in which it is given. One
mudd is 0.5075 litres.
32. 31
Chapter Two: Worship
b ÓŠÓ√ WÓH BÐ Ìn B]²Ô� ÌrK Ú�Ô� >d ÔŠ vÓ�≈ ]ô≈ Ó…Ód ÚDH�«ÓË Ó…U�]e�« Ó·d ÚBÓ¹ ÚÊÓ√ Ô“u Ô−¹ ôÓË
Îv�ÚuÓ� ôÓË >w³K]DÔ� ôÓË >w L ýU¼ ÓdÚOÓž ÔtÓ½ÚuÓ�ÓË 5 J Ú�*«ÓË dOIÓH�U� WÓO½UL]¦�« ·UM Ú�Ó_«
ÚrÔNÚM� Ós¹œu ÔłÚuÓ*« Ô»UFO² ÚÝ« ÔV −Ó¹ÓË ULÔNÓ�
Intention is required for all (above mentioned types of zakât). It is
not permitted to give zakât or zakat al-fitr except to a Muslim who
is characterised by one of the eight characteristics75
, such as being a
poor or destitute person, and is not a Hâshimî or a Muttalibî76
nor
their freed slaves. It is necessary to pay to all of these groups.77
75
The Qurân says: ‘Alms are for the poor and the destitute and those employed to
administer the (funds), for those in bondage and in debt, and in the cause of God, and
the wayfarer.’ (Tauba 9:60)
76
Descendent of the Prophet, who is entitled to some of the khums, a 20% portion
of war gains.
77
Zakat of Assets should be distributed to all of the eight categories mentioned in
note 75. (Mawawi Bahja, 20)
33. 32
The Essentials of Islam
^Z Ó(«
>d ÔŠ Ìn]K ÓJÔ� ÌrK Ú�Ô� =qÔ� vÓKÓŽ Ï÷ÚdÓ� ÓuÔ¼ÓË Âö ÚÝù« ÊU�Ú—Ó√ Ôf�U Óš ÓuÔNÓ� ^ZÓ(« U]�Ó√ ÓË
w� tÚOÓ�≈ ÔÃU² Ú×Ó¹ U� ÓpKÚ Ó1 ÚÊÓ√ Ów¼ÓË WÓŽUD² ÚÝô« ◊Úd ÓAÐ Î…]dÓ� dÔLÔF�« w� Ô…Ód ÚLÔF�« « ÓcÓ�ÓË
tŽu ÔłÔ— vÓ�≈ ÔtÔ²ÓIÓHÓ½ ÔtÔ�ÓeÚKÓð ÚsÓ� ÓWÓIÓHÓ½ÓË ÎUÐUÓ¹≈ÓË ÎUÐU¼– =ZÓ(« vÓ�≈ ÁdÓH ÓÝ
HAJJ
Hajj is the fifth of the pillars of Islam. It is an obligation on every
free, legally responsible [mukallaf]78
Muslim,as is the ‘Umra79
,once
in one’s life, on condition that one has the ability to go.‘Ability’ here
means that one possesses what is needed to travel for the pilgrimage
and back again and payment for all the expenses of those he is legally
obliged to support until his return.
Ï Ó4ÔÝÓË Ï U³ ł«ËÓË ÏÊU�Ú—Ó√ Ó¡UO ÚýÓ√ ÔWÓŁöÓŁ =ZÓ(« Ô‰ULÚŽÓ√ ÓË
The acts of the Hajj are of three types: the integral elements [arkân],
the duties [wajibât], and the sunan.80
…Ód ÚLÔF�«ÓË =ZÓ(« ÔÊU�Ú—Ó√
Ó‰uÔIÓ¹ ÚÊÓ√ ^V Ó×Ó² Ú�Ô¹ÓË …Ód ÚLÔF�« ËÓ√ =ZÓ(« w� ‰u Ôš ^b�« ÔW]O½ ÓuÔ¼ÓË Ô«d ÚŠù« ÏW Ó� ÚL Óš ÔÊUÓ�Ú—Ó_UÓ�
]ô≈ =ZÓ(UÐ Ô«d ÚŠù« ^` BÓ¹ ôÓË Óv�UFÓð tK� tÐ ÔXÚ�Ód ÚŠÓ√ÓË Ó…Ód ÚLÔF�« ËÓ√ ]ZÓ(« ÔXÚ¹ÓuÓ½ Óp�Ó– ÓlÓ�
78
An adult in possession of his or her senses and hence legally accountable.
79
The lesser pilgrimage described below.
80
For arkân, see note 55. A wâjib is a compulsion that in the case of Hajj can be
atoned for if missed. The sunan are the recommended actions also called mandûb
(see note 32).
34. 33
Chapter Two: Worship
d Ú×]M�« WÓKÚOÓ� d Ú−Ó� ÔŸuÔKÔÞ U¼Ôd š¬ÓË W ]−(« Í– Ôd ÚAÓŽÓË … ÓbÚFÓI�« ËÔ–ÓË Ï‰«]u Óý Ów¼ÓË ÁdÔN ÚýÓ√ w�
ÔdO BÚI]²�« ËÓ√ ÔoÚKÓ(«ÓË ÔwÚF ]��«ÓË W Ó{U�ù« Ô·«uÓÞÓË ÓWÓ�ÓdÓFÐ Ô·uÔ�Ôu�« ÊU�Ú—Ó_« w�UÐÓË
UNÚM� ÓfÚOÓKÓ� Ó·uÔ�Ôu�« ]ô≈ =ZÓ(« ÔÊU�Ú—Ó√ Ów¼ …Ód ÚLÔF�« ÔÊU�Ú—Ó√ ÓË
The arkân of the Hajj are five:
Ihrâm81
; this is the intention to perform the Hajj or the‘Umra. It is
preferred that one utters the words‘I intend to perform the Hajj or
the ‘Umra, and I sanctify myself thereby for God the Exalted.’ It is
not valid to enter ihrâm for Hajj except in the Hajj months, which
are Shawwâl, Dhu’l-Qa’da, and the ten days of Dhu’l-Hijja, the last of
which is dawn on the Day of Sacrifice (10th
Dhu’l-Hijja).
The remaining arkân are:
the Standingat ‘Arafât82
,
the tawâf of ifâda83
,
the sa’y84
,
and the shaving or cutting of the hair85
.
81
Ihrâm is the intention to do Hajj, ‘Umra or both and in the case of men is
accompanied by the donning of two white seamless sheets. This is a sacred state
where certain things become prohibited, as described later in the text.
82
One must be in the valley of ‘Arafât near Makkah at some time between noon
and sunset.
83
Circumambulation of the Sacred House as described below.
84
Moving between the hills of Safa and Marwa, as described below.
85
One shaves or cuts one’s hair as a symbol of leaving the state of ihrâm. Women
do not shave their hair.
35. 34
The Essentials of Islam
The integral elements of the‘Umra
They are the same as the arkân of the Hajj with the exception of the
Standing at‘Arafât, which is not one of them.
Ô·«u ]D�«
ÓlÚ³ ÓÝ ÓÊu ÔJÓ¹ ÚÊÓ√ÓË W ÓÝU−]M�« Ós�ÓË Ú5ÓŁ ÓbÓ(« Ós� Ô…Ó—UN]D�«ÓË …Ó—ÚuÓF�« ÔdÚ² ÓÝ ·«u]DK� ÔV −Ó¹ ÓË
ÔtÚMÓŽ Ï×Uš ÓuÔ¼ÓË Á—U�Ó¹ ÚsÓŽ ÔXÚOÓ³�«ÓË b − Ú�Ó*« w� Ì U�ÚuÓÞ
Tawâf and Sa’y
Necessary for the tawâf are the covering of the ‘awra,86
the state of
tahâra87
from things which invalidate it and from najâsah88
and that
the tawâf is seven circles inside the mosque and keeping the House
[Ka’ba] on one’s left; and that one is not actually inside the Ka’ba.
ÔwÚF ]��«
…ÓËÚdÓ*UÐ Ór² Ú�Ó¹ÓË UH ]B�UÐ Ó√ ÓbÚ³Ó¹ ÚÊÓ√ÓË Ì·«uÓÞ ÓbÚFÓÐÓË ÎUFÚ³ ÓÝ ÔwÚF ]��« ÓÊu ÔJÓ¹ ÚÊÓ√ ÔV −Ó¹ ÓË
The sa’y must be done seven times, must be after the tawâf and must
begin at al-Safâ and end at al-Marwa.
86
See note 42.
87
That is not in a state of janâba (see earlier) and in a state of wudû.
88
See note 44.
36. 35
Chapter Two: Worship
=ZÓ(« Ô U³ ł«Ë
Ów�UOÓ� ÔXO³Ó*«ÓË d Ú×]M�« ÓWÓKÚOÓ� ÓWÓH�ÓœÚeÔ 0 ÔXO³Ó*«ÓË UIO*« Ós� Ô«d ÚŠù« =ZÓ(« Ô U³ ł«Ë ÓË
Ÿ«œÓu�« Ô·«uÓÞÓË ÔwÚ�]d�«ÓË ÎvÓM 0 o¹d ÚA]²�«
The Duties [wâjibât] of the Hajj
The wâjibât of the Hajj are being in a state of ihrâm from the mîqât89
,
the spending of the night before the Day of Slaughter at Muzdalifa;
spending the nights of tashrîq at Minâ90
; the throwing of stones
against the pillars91
;and the Farewell Tawâf92
.
=ZÓ(« Ô Ó4 ÔÝ
ôÓË Ôt ^− ÓŠ ]` BÓ¹ ÚrÓ� ÎUMÚ�Ô— Ó„ÓdÓð ÚsÓLÓ� U³ ł«u�«ÓË ÊU�Ú—Ó_« ÈÓu Ý U� ^q ÔJÓ� Ô Ó4 ^��« U]�Ó√ ÓË
ÔtÔðuÔHÓð ô ÊU�Ú—Ó_« Ós� ÏWÓŁöÓŁÓË ÔÁÔdÚOÓž ôÓË ÏÂÓœ ÔÁÔdÔ³ Ú−Ó¹ ôÓË tÐ ÓwðÚQÓ¹ v]² ÓŠ t�«d ÚŠ≈ Ús� ^q ×Ó¹
Ôt ^− ÓŠ ]` Ó� U³ ł«u�« Ós� ÎU¾ÚO Óý Ó„ÓdÓð ÚsÓ�ÓË ÔoÚKÓ(«ÓË ÔwÚF ]��«ÓË Ô·«u]D�« Ów¼ÓË ÎUÒO ÓŠ Ó«œ U�
Ús JÓ�ÓË tÚOÓKÓŽ Ó¡ Úw Óý öÓ� Ó4 ^��« Ós� ÎU¾ÚO Óý Ó„ÓdÓð ÚsÓ�ÓË Ú— ÓcÚFÔ¹ ÚrÓ� ÚÊ≈ ÏrÚŁ≈ tÚOÓKÓŽÓË ÏÂÓœ ÔtÓ�eÓ�ÓË
ÔWÓKO CÓH�« ÔtÔðuÔHÓð
89
Literally miqât means‘limit’. Here it means the time and place proper for the rite.
One can not go beyond the specified boundaries of the sacred area except in a state
of ihrâm.
90
The days of tashriq are 11th
, 12th
and 13th
of Dhul Hijja.
91
On the morning of the Day of Slaughter seven small pebbles are thrown at a
pillar known as jamaratul ‘aqaba. In the afternoon of the days of tashriq, seven small
pebbles are thrown at each of the three pillars in Mina.
92
One should perform tawâf again when one intends to leave the Holy City.
37. 36
The Essentials of Islam
The Sunan of the Hajj
The sunan include all acts which should be done but which are not
included among the arkân or the wâjibât.
Missing out a part of the Hajj
Whoever misses out a rukn, his Hajj will not be valid and it is not
permitted for him to leave the state of ihrâm until he completes it.
An atonement payment of the penalty known as dam93
will not
make up for it nor will anything else. Three of the arkân will always
be binding as long as the person performing the Hajj is alive. They
are:
the tawâf,
the sa’y
and the shaving (or cutting) of the hair.
Whoever misses out a wâjib, his Hajj is valid but he has to make a
sacrificial slaughter. He will be in a state of sin if he misses it out
without a legitimate excuse. But whoever misses out a sunnah, his
Hajj is valid and he is not in a state of sin and does not have to
pay a dam penalty; although he has missed out on a great deal of
blessing.
«d ÚŠù« Ô U�]d Ó×Ô�
dÚF ]A�«ÓË dÚH ^E�« ÔWÓ�«“≈ÓË ULN CÚFÓÐ ÚËÓ√ Ú5Ó�dÚÔ;« …Ó√ÚdÓ*« t ÚłÓËÓË q Ôł]d�« ”Ú√Ó— ÔdÚ² ÓÝ ÔÂÔd Ú×Ó¹ ÓË
ÔŸUL '«ÓË ÕUJ=M�« ÔbÚIÓŽ ÔÂÔd Ú×Ó¹ÓË Ê ÓbÓ³�« lO L Ół ÔV^O ÓDÓðÓË WÓO Ú×=K�«ÓË ”Ú√]d�« dÚF Óý ÔsÚ¼ÓœÓË
93
Sacrificial slaughter, usually of a sheep.
38. 37
Chapter Two: Worship
U�]dÓ Ô;« w� q Ôł]d�U� Ô…Ó√ÚdÓ*«ÓË Ì‰uÔ�ÚQÓ� >w A ÚŠÓË >Í=dÓÐ ÌÊ«uÚO ÓŠ =qÔ� Ô·öÚð≈ÓË ÔtÔðU�]bÓIÔ�ÓË
It is not permitted for a man to cover his head, or for a woman to
cover her face, while in the state of ihrâm. They are not permitted
to cover even part of them94
. Nor are they permitted to cut95
their
nails or hair or to put oil on the hair of the head or beard, or to wear
perfume on any part of the body. It is not permitted to perform
the marriage ceremony or to have sexual intercourse or indulge in
foreplay, or to harm any edible wild land animal. The woman and
the man are the same with regard to these prohibitions.
94
That is, the man can not cover part of his head and the woman can not cover part
of her face.
95
Or remove them by any other means such as pulling or plucking.
40. 39
w �UFÓ*« Ós � VÚK ÓI�« Ôk ÚH �
WÓFÚ³ ]��« ¡UCÚŽÓ_« ÔkÚH Š «cÓ�ÓË ÌrK Ú�Ô� =qÔ� vÓKÓŽ ÏV ł«Ë w �UFÓ*« Ós� VÚKÓI�« ÔkÚH Š ÓË
ÌrK Ú�Ô� =qÔ� vÓKÓŽ Ì Ú5ÓŽ Ô÷ÚdÓ�
Ús� Ô◊uÔMÔI�«ÓË tK�« d ÚJÓ� Ús� ÔsÚ�Ó_«ÓË Óv�UFÓð tK�« w� ^p ]A�« VÚKÓI�« w �UFÓ� Ús LÓ�
tK�« WÓŽUDÐ ÔV Ú−ÔF�«ÓË Ô¡U¹=d�«ÓË Óv�UFÓð tK�« œU³Ž vÓKÓŽ Ôd^³ ÓJ]²�«ÓË Óv�UFÓð tK�« WÓL ÚŠÓ—
rK Ú�Ô*« vÓKÓŽ WÓLÚF=M�« ÔWÓO¼«dÓ� b Ó�Ó(« vÓMÚFÓ�ÓË tK�« bO³ÓŽ vÓKÓŽ ÔbÚI(«ÓË Ôb Ó�Ó(«ÓË Óv�UFÓð
Ô¡uÔÝÓË Óv�UFÓð ÔtK�« ÓV ÓłÚËÓ√ U 0 Ôq Ú�Ô³�«ÓË tK�« WÓO BÚFÓ� vÓKÓŽ Ô—«d Ú�ù« UNÚM�ÓË UNÔ�UIÚ¦² ÚÝ«ÓË
ÚËÓ√ ÌʬÚdÔ� ÚËÓ√ ÌWÓO BÚFÓ� ÚËÓ√ ÌWÓŽUÞ Ús� ÔtK�« Ór]EÓŽ U* ÔdOG ÚB]²�«ÓË tK�« oÚK Ó�ÐÓË tK�UÐ =s]E�«
U] 2 Óp�Ó– ÔiÚFÓÐ ÚqÓÐ UJKÚNÔ*« YzU³Ó)«ÓË w �UFÓ*« Ós� Óp�Ó– ^qÔ�ÓË Ì—U½ ÚËÓ√ ÌW]M Ół ÚËÓ√ ÌrÚKŽ
Óp�Ó– Ús� Óv�UFÓð tK�UÐ Ô–UOF�«ÓË dÚH ÔJ�« w� Ôq š ÚbÔ¹
Keeping the Heart from Vices96
This is a duty [wâjib] for every Muslim. Likewise, the preserving of
the‘seven limbs’ is a compulsion on every individual Muslim.
96
Literally,‘keeping the heart from acts of disobedience’. Ba Ma’bad says of the word
‘heart’:‘What is intended here is the divine and subtle entity that is the place of the
Gaze of God.’ (Ba Ma’bad Dalâ’il 44). It is to the limbs like a ruler to his subjects.
CHAPTER THREE
MORALS
41. 40
The Essentials of Islam
The Vices of the Heart
These are:
• doubt [shakk]97
about the existence of God, the Exalted
• considering oneself out of the realm of God’s plan or beyond
His Mercy98
• considering oneself superior to the other slaves of God
[takabbur]99
• showing off [riyâ]100
• self glorification in one’s obedience to God [‘ujb]101
• spite towards others [hiqd]102
, and
• envy [hasad]. The meaning of hasad is dislike and annoyance at
the gifts God has given to another Muslim, and wishing they
would lose them.
97
Doubt is caused by ignorance, distraction, and sin. The sound heart naturally
perceives the miraculous order of the universe and the spirit, and sees God therein.
98
The Qurân states: Did they then feel secure against the Plan of God? But no one can
feel secure from the Plan of God, except those (doomed) to ruin. (al-‘Arâf 7:99). And:
Despair not of God’s mercy! Truly God forgives all sins.’ (al-Zumar 39:53).
99
The Messenger, upon him be peace said: ‘It is sufficient evil for a man that he
despises his brother Muslim.’ (Muslim on the authority of Abu Huraira)
100
The Messenger,upon him be peace said:‘Whoever acts to be heard and seen,God
will cause his falsity to be heard and seen.’ (al-Bukhârî, on the authority of Jundub)
101
Ahmad ibn Zayn defines ‘Ujb as‘belief that one’s self is perfect and being happy
about it while forgetting the blessing God has granted it and lack of fear that it may
disappear’. (al-Habashi, Sharh al-‘Aynia, 324)
102
The Messenger, upon him be peace said:‘Do not hate one another, or envy one
another, or turn your backs on one another. Instead, be brothers as God’s servants.’
(al-Bukhârî, on the authority of Anas).
42. 41
Chapter Three: Morals
Among them also are:
• persistence in disobedience of God
• miserliness over things that God has made compulsory for you
• bad thoughts about God and about people
• considering unimportant the things which God has made
important, including obedience, disobedience, the Qurân,
knowledge, the Garden and the Fire.
All of these are acts of disobedience, and will lead to one’s
destruction. In fact some of them lead to one entering into the state
of kufr, disbelief. God’s refuge is sought from that.
VÚKÓI�« ÔWÓŽUÞ
ÔW Ó×O B]M�«ÓË Ôl Ô{«u]²�«ÓË Ô’ö Úšù«ÓË Ô5IÓO�«ÓË Óv�UFÓð tK�UÐ ÔÊU1ù« VÚKÓI�« WÓŽUÞ Ús� ÓË
tK�« rÓF½ vÓKÓŽ Ôd ÚJ ^A�«ÓË tK�« dzUF Óý ÔrO EÚFÓðÓË =s]E�« Ôs Ú� ÔŠÓË Ô¡U� ]��«ÓË Ó5 LK Ú�ÔLÚK�
ÚuÓ�ÓË sÓ ;«ÓË ÷«dÚ�Ó_« ÔqÚ¦� ¡öÓ³�« vÓKÓŽ ÔdÚ³ ]B�«ÓË rÓF=M�« dzU ÓÝÓË WÓŽU]D�«ÓË Âö ÚÝùU�
ÔWÓI=¦�«ÓË w �UFÓ*« sÓŽ ÔdÚ³ ]B�«ÓË WÓŽU]D�« vÓKÓŽ ÔdÚ³ ]B�«ÓË ”U]M�« j^K Ó�ÓðÓË ‰U*« bÚIÓ�ÓË W]³ ŠÓ_«
t�uÔÝÓ—ÓË tK�« ÔW]³ Ó×Ó�ÓË ÊUDÚO ]A�«ÓË fÚH]M�« Ô…ÓË«bÓŽÓË UOÚ½ ^b�« ÔiÚGÔÐÓË tK�« Ós� ‚Ú“=d�UÐ
ÔdÚOÓžÓË tÚOÓKÓŽ Ôq^�Óu]²�«ÓË tK�« sÓŽ U{=d�«ÓË Ó5 (U ]B�«ÓË Ó5FÐU]²�«ÓË t²ÚOÓÐ qÚ¼Ó√ÓË t²ÓÐU× Ó�ÓË
WÓO −ÚMÔ*« W]O³ÚKÓI�« U³ ł«u�« Ós� Óp�Ó–
The Virtues of the Heart
These include:
• belief in God
43. 42
The Essentials of Islam
• certainty [yaqîn]103
• sincerity [ikhlâs]104
• humility [tawâdu]105
• sincere behaviour [nasîha] towards the Muslims106
• generosity
• keeping a good opinion of others107
• honouring the rites and sacred sites [sha’â’ir] of God108
• gratitude for the gifts of God, including Islam, obedience and all
His other gifts
• steadfastness [sabr] in trials such as sickness, tests, the death
of loved ones, loss of possessions, and the rule of people;
consistency [sabr] in obedience to God; patient avoidance
[sabr]109
of disobedience
103
Imâm al-Haddâd says,‘certainty is power, firmness and stability of faith so great
that it becomes as a towering mountain which no doubts can shake.’ (al-Haddâd,
The Book of Assistance, 7.)
104
Ibn‘Umar was once asked about sincerity, and he replied:‘It is present when one
wishes to be praised for something only by God.’
105
Not considering yourself better than anyone.
106
Every Muslim is a brother to every other Muslim; he neither traduces,humiliates
nor despises him.’ (Muslim on the authority of Abu Huraira.). It is clearly contrary
to the Prophetic behaviour to show these bad characteristics to people of any
belief.
107
‘0 you who believe! Shun much suspicion, for truly, some suspicion is a sin.’ (al-
Hujurât 49: 12)
108
‘And whoever reveres the sha’â’ir of God, truly, that is from the piety of hearts.’ (Hajj
22:32)
109
Sabr is here translatedinthreedifferentwaystoshowthethreedifferentmeanings
of the word. Chapter 28 of The Book of Assistance is dedicated to this subject.
44. 43
Chapter Three: Morals
• confidence about one’s provision [rizq]110
• dislike of the dunyâ, the temporal world111
• hostility towards the nafs112
, the lower ego, and towards Satan
[Shaytân]
• love of God, His Messenger and his companions, his family,
the second generation of Muslims [tâbiûn], the righteous ones
[sâlihûn]
• satisfaction with God [ridâ] 113
• dependence on God [tawakkul]114
, and
• other acts of the heart which are obligatory and save the heart.
Õ—«uÓ'« w �UFÓ�
qÚ�Ó√ÓË Ìd J Ú�Ô� =qÔ� »Úd ÔýÓË UÐ=d�« qÚ�Ó√ ÔqÚ¦� s ÚDÓ³�« w �UFÓLÓ� Õ—«uÓ'« w �UFÓ� U]�Ó√ ÓË
ÔtÔ�uÔÝÓ—ÓË ÔtK�« ÓsÓFÓ� ÚbÓ�ÓË UÐËÔd ÚAÓ*«ÓË ôuÔ�ÚQÓ*« Ós� tÚOÓKÓŽ ÔtK�« ÓÂ]d ÓŠ U� =qÔ�ÓË rO²ÓO�« ‰U�
110
Rizq is the regular sustenance which God has pronounced will come to us if we
trust in Him.
111
Dunyâ refers to the world in which we temporarily live. The Messenger, upon
him be peace, said if the dunyâ was worth as little as a gnat’s wing in God’s sight He
would not give a kâfir even a drink. The dunyâ, therefore is no more than a bridge to
be crossed, a world of tests which we must properly respond to.
112
The lowest soul and Satan drive one towards evil. Rejecting their seductions will
lead to one’s heart being healthy and protected from falling into sin and disgrace.
By denying the lowest soul it moves from its basest state to a more refined and
praiseworthy state.
113
Ridâ contentment with whatever He does. When someone is contented with,
God, God is contented with him. Cf. Qur’an 98:8.
114
The Qurân says: Say: God is enough for me. Upon Him do the reliant depend. (al-
Zumar 39:38)
45. 44
The Essentials of Islam
UNÐÚd Ôý vÓKÓŽ ÓÊUŽÓ√ ÚsÓ� ]qÔ�ÓË d ÚLÓ)« Ó»—Uý ÓsÓFÓ�ÓË tKÚ�Ó√ vÓKÓŽ ÓÊUŽÓ√ ÚsÓ� ]qÔ�ÓË UÐ=d�« Óq�¬
UNÓ� ÓlzU³�« v]² ÓŠ
THE VICES OF THE LIMBS
The Vices of the Stomach
These include the consumption of ribâ115
, usury, drinking any
intoxicant, consuming the wealth of an orphan, and all foods and
drinks which God has made forbidden [harâm].
God and his Messenger have cursed the consumer of ribâ and
whoever helps in its consumption. The Messenger (upon whom
be blessings and peace) cursed the drinker of wine116
and whoever
helped him in its drinking, including the one who sold it to him.
ÊU�=K�« w �UFÓ�
ÚÊ≈ÓË ÔÁÓd ÚJÓ¹ U 0 ÓrK Ú�Ô*« Ó„UšÓ√ Ó„ÔdÚ�– Ów¼ÓË WÓ³OG�« ÔqÚ¦� ÎUCÚ¹Ó√ Ï…ÓdO¦Ó� ÊU�=K�« w �UFÓ� ÓË
U¼dÚOÓžÓË sÚF]K�«ÓË =V ]��«ÓË rÚ² ]A�«ÓË » c ÓJ�«ÓË WÓLO L]M�«ÓË ÎU�œU� ÓXÚMÔ�
115
Ribâ refers to any money loaned or received on interest. It is here classified as a
‘vice of the stomach’because of the Qurânic image: O you who believe! Do not devour
usury. (ali Imran 3:130)
116
‘Wine’ here includes all intoxicants. The Messenger said: ‘cursed is wine as its its
drinker, its pourer, its seller, its purchaser, its producer, its carrier, the one to whom it
is carried and the one who eats from its payment.’ (Abû Dawûd, Ibn Mâjah and al-
Tirmidhi on the authority of Ibn Abbâs)
46. 45
Chapter Three: Morals
The Vices of the Tongue
These are very numerous. They include backbiting, which is to
mention something about your Muslim brother [or sister] that they
would not like even if it be true, slander, lies, insults [shatm], abuse
[sabb]117
, cursing118
and many things beside these119
.
Ú5ÓF�« w �UFÓ�
d ÓE]M�«ÓË «—ÚuÓF�« d ÓEÓ½ÓË U]O³ÓM ÚłÓ_« ¡U�=M�« v�≈ d ÓE]M�« ÔqÚ¦� Ú5ÓF�« w �UFÓ� ÓË
t½Ú–≈ dÚOÓGÐ dÚOÓG�« XÚOÓÐ w� d ÓE]M�«ÓË rK Ú�Ô*« v�≈ —UI Úײ ÚÝôUÐ
The Vices of the Eye
These are things like looking at members of the opposite sex whom
you are not allowed to look at, looking at private things [‘awrât],
looking with scorn at a Muslim; and looking into someone’s house
without permission.
ÊÔ–Ô_« w �UFÓ�
U�]dÓ Ô;« Ós� Óp�Ó– dÚOÓžÓË WÓ³OG�« v�≈ ŸUL² ÚÝôU� ÊÔ–Ô_« w �UFÓ� ÓË
117
Imam al-Nawawi says that Sabb and Shatm are synonymous and both mean
‘speaking about someone’s honour negatively. It is also said that Sabb are painful
insults. The Messenger said ‘Insulting a Muslim is corruption (fusûq) and fighting
him is disbelief.’ (Muslim and al-Bukhârî on the authority of Ibn Mas’ud).
118
Nuri says that this even includes cursing animals or inanimate objects. (Nuri,
30)
119
In summary, the Messenger upon him be peace said: ‘Whoever believes in God
and the Last Day should speak goodness, or otherwise keep silent.’ (Muslim on the
authority of Abû Huraira)
47. 46
The Essentials of Islam
The Vices of the Ear
These are things like listening to backbiting and other things which
are harâm.
bÓO�« w �UFÓ�
öÓ�UFÔ*« dzUÝÓË WÓ�d ]��«ÓË WÓ½UO)«ÓË ÊÚ“Óu�«ÓË qÚO ÓJ�« w� nOH ÚD]²�U� bÓO�« w �UFÓ�ÓË
>o ÓŠ dÚOÓGÐ »Úd ]C�«ÓË qÚ²ÓI�U� WÓ�]dÓ Ô;«
The Vices of the Hand
These include cheating while weighing and measuring, deceiving,
stealing and all other forbidden actions such as killing or hitting
someone without legitimate reason.
q Úł=d�« w �UFÓ�
Óp�Ó– ÔdÚOÓž ÓË >o ÓŠ dÚOÓGÐ ÔÁ^d ÔCÓ¹ U� ÚËÓ√ tKÚ²Ó� ÚËÓ√ ÌrK Ú�Ô 0 ÌWÓ¹UF Ý w� Ôw ÚAÓ*« q Úł=d�« w �UFÓ� ÓË
‰≈ Ôw ÚAÓ*« ÓÂÔd ÓŠ U� =qÔ� Ús�
The Vices of the Feet
These include going out to slander [siâ’ya]120
a Muslim, or kill or
harm him without legitimate reason and everything else which it is
harâm to walk to.
120
Siâya is specifically slandering someone in front of a ruler or person with power
to inflict damage on the person being slandered. It is here translated with a more
general meaning. And God knows best.
48. 47
Chapter Three: Morals
ÃÚdÓH�« w �UFÓ�
ÃÚdÓH�« w �UFÓ� Ús� U¼dÚOÓžÓË bÓO�UÐ ¡UM ÚL² ÚÝô«ÓË ◊«u]K�«ÓË vÓ½=e�U� ÃÚdÓH�« w �UFÓ� ÓË
The Vices of the Private Parts
These are acts like zinâ121
, sodomy122
, masturbation, and other such
things.
Ê ÓbÓ³�« w �UFÓ�
ÓuÔ¼ÓË n ÚŠ]e�« Ós� —«dH�«ÓË sÚ¹ Ób�«uÚK� ‚uÔIÔF�U� Ê ÓbÓ³�« =q ÔJÐ ÔWÓO BÚFÓ*«ÓË Ê ÓbÓ³�« w �UFÓ�
”U]M�« rÚKÔþÓË r Š]d�« WÓFO DÓ� ÔqÚ¦� Ód�Ô– U� dÚOÓžÓË dzU³ ÓJ�« Ós�
The Vices of the Whole Body
These include unruliness towards one’s parents and fleeing from the
battle lines. These are considered to be from the major sins. Other
things which may be mentioned besides those already mentioned
include cutting off family ties, and abusing other people’s rights.
t³ Ú× Ó�ÓË t�¬ÓË Ìb]L Ó×Ô� U½ b=O ÓÝ vÓKÓŽ ÔtK�« v]K Ó�ÓË v Ó{ÚdÓ¹ÓË ^V ×Ô¹ U* Ô5FÔ*«ÓË Ôo=�ÓuÔ*« ÔtK�« ÓË
Ór]K ÓÝÓË
And God is the one who grants success and assists one towards
what He loves and is pleased with. And God sends blessings and
salutations upon our master Muhammad and his family and
companions.
121
Sexual relations with anyone whom one is not married.
122
That is‘anal sex whether with a man or woman’. (Ba Mabad, Dalâil 51)
50. 49
W ]O F �U ]A�« Ô�u ÔM Ô�
UMÓ� Ú„—UÐÓË ÓXÚO]�ÓuÓð ÚsÓLO� UM]�ÓuÓðÓË ÓXÚOÓ�UŽ ÚsÓLO� UM�UÓŽÓË ÓXÚ¹ ÓbÓ¼ ÚsÓLO� U½ bÚ¼« ]rÔN]K�«
ÚsÓ� ^‰ cÓ¹ ô Ôt]½≈ÓË ÓpÚOÓKÓŽ v ÓCÚIÔ¹ ôÓË w CÚIÓð Óp]½SÓ� ÓXÚO ÓCÓ� U� ]d Óý UM�ÓË ÓXÚO ÓDÚŽÓ√ ULO�
ÓXÚO ÓCÓ� U� vÓKÓŽ Ôb ÚLÓ(« ÓpÓKÓ� ÓXÚOÓ�UFÓðÓË UM]ÐÓ— ÓXÚ�Ó—U³Óð ÓXÚ¹ÓœUÓŽ ÚsÓ� ^eFÓ¹ ôÓË ÓXÚOÓ�«Ë
vÓKÓŽ ÔtK�« v]K Ó�ÓË ÓpÚOÓ�≈ Ô»uÔ²Ó½ÓË Ó„ÔdHÚGÓ² Ú�Ó½ ÓXÚOÓ�ÚËÓ√ÓË tÐ ÓX ÚLÓFÚ½Ó√ UÓ� vÓKÓŽ Ôd ÚJ ^A�« ÓpÓ�ÓË
Ór]K ÓÝÓË t³ Ú× Ó�ÓË t�¬ÓË Ìb]L Ó×Ô� tIÚK Óš dÚO Óš
The Qunût of al-Shâfi’î
Transliteraton of the qunût prayer:
Allâhummaha ^hdinâ fiman hadayt,
wa ‘âfinâ fiman ‘âfayt,
wa tawallanâ fiman tawâllayt,
wa-bârik lanâ fima a’tayt,
wa qinâ sharra mâ qadayt
innaka taqdî wa lâ yuqdâ ‘alayk,
wa innahu lâ yadhillu man wâlayt,
wa lâ ya’izzu man ‘âdayt
tabârakta rabbanâ wa ta’âlayt
fa laka’l-hamdu ‘alâ mâ qadayt,
CHAPTER FOUR
QUNÛT
51. 50
The Essentials of Islam
wa laka’sh-shukru ‘alâ ma an’amta bihi wa awlayt,
wa nastaghfiruka wa natûbu ilayk,
wa salla ‘llâhu ‘alâ khayri khalqihi Muhammadin
wa ‘alâ âlihi wa ashâbihi wa sallam
Translation:
O God, guide us among those You have guided.
Restore us to a state of well being among those You have restored to a
state of well being.
Befriend us among those You have befriended.
Bless us with increase in what you have given.
Keep away any evil that You have ordained; for surely You ordain and
You are not ordained upon, and surely those You have befriended are
not put down and those You have taken as enemies are not empowered.
You are Blessed and Exalted; and all praise belongs to You for what You
have ordained, and to You is thanks for what You have bestowed upon
us and entrusted.
We seek Your forgiveness and we turn to You.
May God send prayers and blessings on the best of His Creation
Muhammad and on his family, and his companions.
52. 51
Adab Correct behaviour
Al- ‘The’: the Arabic definite article, e.g. al- Aqîda: ‘the
creed’
AH See Hijra
‘Aqîda Creed, or set of beliefs
‘Asr The Afternoon Prayer
Arkân Plural of rukn:“pillars” or“essentials”
’Awra Private parts
Barzakh The interplane between this world and the Hereafter
Duhâ Supererogatory mid-morning prayer
Dhu’1-Hjja The 12th month of the lunar year
Fard Obligation (pl furûd)
Farj Sexual organs
Fâtiha Opening chapter of the Qurân
Ghalabat zann Overwhelmingly strong supposition
Ghusl Washing of the whole body with a specific intention
Hadîth Saying of the Prophet or report of his action or
approval, or his description
Hajj Pilgrimage
Hamd Praise and thanks
GLOSSARY
53. 52
The Essentials of Islam
Harâm Forbidden
Hasad Envy
Hawd The Prophet’s Pool
Hijra Migration. Dates which refer to the Hijra or are
followed by AH,After the Hijra refer to the migration
of the blessed Prophet from Makka to Medina, which
took place on July 16 622 CE
Hiqd Spite
Hudûr “Presence”, concentration
‘Ibâda Worship, acts of worship
Ihrâm The state in which the Hajj is performed, the hajj
garments
Ikhlâs Sincerity, single-heartedness
Imâm Leader, prayer leader
Imân Belief
Irâda Wanting, aspiring
‘Ishâ’ The Night Prayer
I’tidâl Straightness, standing erect after the rukû’
Janâba A state which requires a ghusl
Janna The Garden of Paradise
Jum’a Friday congregational prayers, Friday
Jinn One of God’s creation made of fire and made
responsible for their actions
Ka’ba The Sacred House at Makka
54. 53
Glossary
Kâfir Disbeliever
Khalq Creation, mankind
Khums War gains given to the state
Khushû’ Submissive awareness
Khusûf Lunar eclipse
Khutba Sermon
Kusûf Solar eclipse
Madd A measure equal to 0.5057 litres
Ma’dan Mines
Maghrib Prayer performed immediately after sunset
Makrûh Reprehensible
Mandûb Recommended
Mîqât The boundary around Makka, the place at which the
pilgrimage begins
Miskîn Poor, destitute or unfortunate person
Mizân Balance
Mu’âshara Seed crops and fruit
Mubâh A morally neutral action
Muharram The first month of the lunar year
Mukallaf Someone with legal responsibility for his or her
actions
Munâfiq Hypocrite
Na’am Livestock
55. 54
The Essentials of Islam
Najâsa Filth
Naqdân Gold and silver, money
Niyya Intention
Qadâ God’s decree that something will occur
Qadar God’s implementation of His decree
Qahhâr The Subduer
Qibla Prayer direction, direction of the Ka’ba
Qunût Special supplication offered after rising from the
second rukû’ in the subh salât, morning prayer
al-Rahmân One of the 99 names of God (see note one)
al-Rahîm One of the 99 names of God (see note one)
Rak’a Cycle of actions within the ritual prayer (p1 raka’ât)
Ramadân The 9th month of the lunar year
Râtib Regular devotion (pl. rawâtib)
Ribâ Usury
Rikâz Buried gold or silver
Risâla Treatise or letter
Riyâ’ Showing off
Rukn Sing of arkân
Rukû’ A bowing position
Sabr Steadfastness
Sa’y The sevenfold procession between the hills of Safâ and
Marwa
56. 55
Glossary
Sahîh Sound, or healthy. A category of hadîth whose
authenticity has been proven
Sajda Prostration
Sâlât The ritual prayer
Sâlih Righteous (pl sâlihûn)
Sharî’a The moral, religious and legal code of Islam
Sha’â’ir Sacred acts or places
Shawwâl The 10th month of the lunar calendar
Shurût Preconditions (sing: shart)
Shukr Thanks
Sirât Path
Siwâk Tooth stick recommended by the Prophet for oral
hygiene
Subh The compulsory morning prayer (also called fajr)
Sunan The Way of the Prophet
Sunan (Pl. of sunnah) Hence, a written compilation of the
words and actions of the Prophet
Tâbi’i Followers, those Muslims who did not live during
the lifetime of the Prophet, but met some of his
Companions
Tahâra Purity, purification
Tarâwîh Night prayers performed during the month of
Ramadân
Tashâhhud The prayer of bearing witness or the prayer of greeting
which is read while sitting in the salât
57. 56
The Essentials of Islam
Tashrîq The days following the Day of Slaughter (9th Dhul
Hijja)
Taslîm The salutation which ends the salât
Tawâf The rite of circling around the Sacred House in
Makka
Tawâf ifâda The principal (circumambulation) of the Hajj rites
Tawfîq The gift of God which allows His slave to act rightly
‘Umra The lesser pilgrimage
Wâjib A duty
Witr The last prayer of the evening, which ends with an odd
number of raka’ât
Yaqîn Certainty
Zina Sexual intercourse outside marriage
Zuhr Early afternoon prayer
58. 57
‘Abdallâh ibn Ahmad Balfaqîh. Scholar of Hadramaut and the
teacher of Ahmad ibn Zayn al-Habashî.
‘Abdallâh ibn Anîs (died 80 AH /700 ce). A Companion of the
Prophet.
Abû Hanîfa (d. 83/702). Imâm of one of the four orthodox schools
of Jurisprudence.
Abû Hurayra (d. 59/679). Companion of the Prophet, known for
his great ability to memorise hadîth.
Ahmad ibn Hanbal (d.241 /855).Imâm of one of the four orthodox
schools of jurisprudence.
al-Bayhaqi (d. 488/1066). Gatherer of hadîth, and Shâfi’ jurist.
al-Ghazâli (d. 505/1111). Great reviver of the religion, a Shâfi’ legal
expert, and writer of many books, among them Ihyâ’ ‘Ulûm al-Dîn.
al-Shâfi‘ (d. 204/820). Imâm of one of the four orthodox schools of
jurisprudence.
al-Shâtirî, A.(d.1360/1940). Scholar and jurist of Hadramawt.
Ali, Abdullah Yusuf (d. 1367/1948). Translator of the Qur’an.
Anas ibn Mâlik (d. 91/709). Companion and personal servant of
the Prophet.
Balfaqîh. See Ahmad ibn‘Abdallâh Balfaqîh.
Ibn Juzayy (d. 737/1336). Commentator on the Qur’an, Mâlikî
jurist and linguist.
PERSONS MENTIONED
IN THE TEXT
59. 58
The Essentials of Islam
Ibn Mâjah (d. 273/886). Compiler of the collection of hadîth.
known as the Sunan of Ibn Mâjah.
Mâlik ibn Anas (d. 179/792). Imâm of one of the four orthodox
schools of jurisprudence.
Quasem, M.A.. Contemporary Bangladeshi writer and translator of
the works of Ghazâlî.
al-Ţabarânî (d. 360/970). Compiler of the three hadîth. collections
known as al-Mu’jam al-Kabîr, al-Mu’jam al-Awsat and al-Mu’jam a1-
Saghîr.
al-Tirmidhî (d. 279/892). Compiler of a hadîth. collection known
as al-Jâmi’.
al-Sâbûnî, Contemporary Syrian scholar of the Qurân.
‘Umar ibn Sumayţ (d. 1393/1973). Great scholar, teacher, and chief
judge (Qâdî) of the Comoro Islands.
60. 59
WORKS IN ENGLISH (INCLUDING TRANSLATED
TEXTS)
THE HOLY QUR’AN. Text, Translation and Commentary by A.
Yusuf Ali. Brentwood (USA): Amana Corporation, 1989.
al-Bayhaqî, Imâm. The Seventy-Seven Branches of Faith (trans. by
A.H. Murad). Dorton, Bucks: Quilliam Press, 1990.
al-Ghazâlî, Imâm. The Remembrance of Death and the Afterlife (trans.
by T.J. Winter). Cambridge: Islamic Texts Society, 1989.
al-Ghazâlî, Imâm. Invocations and Supplications (trans. by K.
Nakamura). Cambridge: Islamic Texts Society, 1990.
al-Haddâd, Imâm. The Book of Assistance (trans. by M. al-Badawi).
Dorton, Bucks: Quilliam Press, 1989.
al-Haddâd, Ahmad Mashhür, The Key to Paradise (trans. by M.M.
Adam). London: privately printed, 1988.
Mâlik, Imâm. al-Muwatta’ (trans. by A. Bewley). Norwich: Diwan
Press, 1982.
Quasem, MA. Al-Ghazâlî on Islamic Guidance. Selangor, 1978.
al-Shâfi’î,Imâm.Risâla (trans.by M.Khadduri).Cambridge: Islamic
Texts Society, 1987.
REFERENCES AND
BIBLIOGRAPHY
61. 60
TEXTS IN ARABIC (WHERE NO TRANSLATION IS
AVAILABLE)
al-Bayhaqî, Imâm. Kitâb al-Asmâ wa’s-Sifât. Beirut: Dâr al-Kitâb al-
‘Arabî, 1985.al-‘Itiqad. Beirut: Dâr al-Kitãb al-‘Arabî, 1988.
al-Habashî, Ahmad bin Zein. Sharh al-‘Aynîya. Singapore: Karjâi,
1986.
al-Haddâd, Imâm. Risâlat al-Mudhâkara. Cairo: Dâr al-Sha‘b, 1960.
Ibn Juzayy al-Kalbî. Tafsîr Ibn Juzayy. Beirut: Dâr al-Kitâb al-‘Arabî,
1983.
al-Mutawalli, S.H. Mudhâkkirat al-tawhîd. Cairo: Maktabat al-
Kulliyyât al-Azhariyya, 1986.
al-Sâbûnî, M.A. Safwat al-Tafâsîr. Beirut: Dar al-Qurân al-Karîm,
1980.
al-Shâtirî, Ahmad. al-Yâqut al-Nafîs. Mombasa: al-Maktaba
al’Alawiyya, 1949.
al-Nawawî, Muhammad bin ‘Umar. Bahjat al-Wasâil bi Sharh al-
Masâil, private publication, no date.
al-Tabarânî. al-Mu’jam al-Kabîr. Beirut: Mu’assasat al-Kutub al-
Thaqâfiyya, 1986.
al-Tirmidhî. al-Jâmi’. Beirut: Dâr al-Fikr, 1983.
Bâ Ma’bad, Sâlih bin Matrân. Dalâil al-Nâfia’ ‘ala Mânî Risâlat al-
Jâmia’, Tarim: Markas al-Nur 2002
Ibn Mâjah. Sunan. Beirut: Dâr al-Kitâb al-‘Arabî, 1983.
Ibn Rushd (al-Hafîd). Bidâyat al-Mujtahid wa-Nihâyat al-Muqtasid.
Beirut: Dâr a1-Ma‘rifa, 1983.
Ibn Sumayt,‘Umar. Hadiyyat al-Ikhwân. Mombassa: al-Maktaba al-
’Alawiyya, 1960.