An Islamic Catechism, The Ajwiba
from
A Reader on Islam: Passages from Standard Arabic
Writings Illustrative of the Beliefs and Practices of Muslims, Edited by
Arthur Jeffery, Mouton & Co · 1962 · 'S-Gravenhage
|
Catechisms for the instruction of youth in the principles and practices
of their religion are in use in Islamic countries as they are in Christian
lands. There are, however, no official Islamic Catechisms formally sanctioned
as authoritative by religious bodies and corresponding to such documents as
the Westminster Catechism, the Augsburg Confession or
the Full Catechism of Philaret. Many Muslim theologians of
repute have prepared such catechisms, some of which have had wide use
throughout the world of Islam. In more modem days, with the reorganization of
the educational system in Muslim countries, what may be regarded as
semi-official Catechisms have been issued for use in Schools and given the
sanction of local Ministries of Education. A good example is the Turkish Mfishiman
focukunun kitabi, compiled by Nurettin Artam and Nurettin Sevin, and
printed at Istanbul in 1948 by the Press of the Ministry of Education. Many
of these modern Catechisms show an awareness of Western criticism of Islam,
but that here translated, the popular al-Ajwiba al-jaliya, (the
Clear Answers), by Mubammad b. 'Abdallah al-Jurdani, an Egyptian religious
leader from Damietta, represents the old standard orthodoxy of the Shafi'ite
rite, little affected by modem ideas. The edition from which the translation
has been made is that edited and published by the Cairo bookseller Abmad
al-Maliji, bearing the imprint: "Fifth edition. Cairo, 1328 A.H."
(1910 A.D.). 8vo. 72 pp.
Clear Answers
to Religious Questions according to the Authorities
of the Shafi'ite Rite
It is an excellent book, of benefit to every student, but especially to
the pupils in the higher and elementary Schools, composed by Muhammad ibn
'Abdallah al-Jurdani of Damietta, the Shafi'ite, whom may Allah - exalted be
He - pardon.
In the Name of Allah, the Merciful, the Compassionate
Praise be to Allah for the gracious gift of Faith and Islam, and
blessings and peace be upon our Master, Muhammad, who made clear to us the
principles [of religion] and its rules.
He who hopes to attain those things that are desired, Muhammad ibn
'Abdallah al-Jurdani, says:
This book, a work that should be useful to every student, and
particularly to the pupils of the higher and elementary Schools, is something
that one of my beloved friends has been urging me to write. May Allah grant
both him and me a good end. I have named it Clear Answers to
Religious Questions according to the Authorities of the Shafi'ite Rite, and
I beg Allah-exalted be He-to grant me success in this endeavour by the favour
of His Prophet and all his family and Companions. He has power to do whatever
He wishes, and to answer He is able.
An exposition of faith
Question: What is Faith (iman)?
Answer: Faith is that you should believe in Allah-exalted be He -and in
His angels, His Books, His Apostles and the Last Day, and that you should
believe in the predestination of both good and evil.
Q.: What is the meaning of faith in Allah - exalted be He?
A.: It is that you should believe firmly in your heart, be convinced of
and confidently affirm that He is the true God who brought into existence all
created things, that to Him are to be ascribed the attributes of perfection,
that He is free from all defects and inabilities, and that some of His
attributes must be known in particular.
Q.: What are those attributes?
A.: They are: existence, primordialness, everlastingness,
non-phenornenality, self-subsistence, oneness, power, will, knowledge, life,
sensibility, speech, and it is not possible that there be attributed to Him
the opposites of these.
Q.: What are those opposites?
A.: They are: non-existence, recentness, ephemeralness, phenomenality,
need of anything, plurality, inability, unwillingness, ignorance, death,
insensibility, speechlessness. He-may He be exalted-may,in His own right, do
everything that is possible or may leave it undone. Nothing is by any means
incumbent on Him-exalted be He. The Most High has said (XXVIII, 68):
"Thy Lord creates what He wills, and exercises choice."
Q.: What is the meaning of faith in the angels?
A.: It is that you should firmly believe in and confidently affirm their
existence; that they are honoured servants of light nature who never disobey
Allah in what He commands them but do what they are bidden; that they are
bodies of light, i.e. are created from light, able to take various forms and
cover great distances in but a moment of time, and so numerous that Allah
Himself-exalted be He-alone knows their number. There are ten of them it is
necessary to know by their names.
Q.: Who are the ten?
A.: They are: Gabriel, the one entrusted with revelation; Michael, who is
in charge of the rains; Israf il, who has charge of the Trump; 'lzrai'il, who
has charge of the taking of [men's] spirits; Munkar and
Nakir, who are entrusted with the questioning [of the dead] in the grave;
Ridwan, who is the Grand Chamberlain (khazin) of the Garden
(i.e. Paradise); Malik, who is the Grand Chamberlain of the Fire (i.e.,
Hell); the two recorders of good and evil deeds, whose names are Raqib and
'Atid. Among them also are the Throne Bearers who at present are four, but to
whom four will be added on the Day.
Q.: What is the meaning of faith in the Books?
A.: It is that you should firmly believe and confidently affirm that they
are the speech of Allah - exalted be He - sent down to His Apostles upon whom
be blessings and peace- and that all that they contain is truth. Among them
are the Torah of our Master Moses, the Injil of our Master Jesus, the Zabur
of our Master David, and the Furqan, i.e. the Qur'an of our
Master Muhammad. May Allah's blessing and peace be upon him and upon them
all.
Q.: What is the meaning of faith in the Apostles?
A.: It is that you should firmly believe and confidently affirm that
Allah -exalted be He -sent them to mankind to guide them to the way of the
truth, and that four things must be rightly asserted of them, and four things
declared impossible on their part.
Q.:What are the four things that must be rightly asserted of them?
A.: They are truthfulness, faithfulness, intelligence and delivery of the
message.
Q.: What are the four things that must be declared impossible on their
part?
A.: They are untruthfulness, unfaithfulness, stupidity and the
concealment of the message. It is permissible to assert of them that they are
subject to such human traits as would not lead to any shortcoming in [the
fulfilment of] their high office, e.g. [need for] food and drink, any
sickness which is not repulsive, walking in the streets, buying and selling,
lawful marital intercourse with women, and sleeping with the eye though not
with the heart. Allah-exalted be He-supported them by wondrous miracles, such
as our Master Moses' changing a staff into a serpent, or water bursting from
the fingers of our Prophet -on whom be Allah's blessing and peace. The
greatest of his (i.e. Muhammad's) miracles is the Qur'an, which men and jinn were
incapable of imitating.
Q.: What is the number of the Apostles?
A.: They are many. None knows their number save Allah-exalted be He.
Nevertheless it is incumbent to recognize twenty-five of them by their names.
Q.: Who are these twenty-five?
A.: They are Adam, Idris, Noah, Hud, Salih, Lot, Abraham, Ishmael, Isaac,
Jacob, Joseph, Shu'aib, Aaron, Moses, David, Solomon, Job, Dhu'l-Kifl, Jonah,
Elijah, Elisha, Zachariah, John, Jesus and Muhammad. May Allah's blessing and
peace be on them all.
Q.: What is the Last Day, and what is meant by faith in it?
A.: The Last Day is the Day of Resurrection, and the meaning of faith in
it is confident assertion of its reality as a coming event, and
of all that it will comprise, such as the resurrection of created beings,
their giving an account [of deeds done in the flesh], the weighing of their
deeds, their passing over the Bridge, and the entering of some of them justly
into the Fire, and some of them by grace into the Garden.
Q.: What is the meaning of faith in predestination?
A.: It is that you should firmly believe and confidently affirm that
Allah -exalted be He-decreed both good and evil before the creation, that all
that has been and all that will be is by the predetermination of
Allah-exalted be He-by His decree and will. In the Traditions [there is a
saying] that faith in this drives away both anxiety and grief.
An exposition of Islam
Q.: What is Islam?
A.: It is that you should bear witness that there is no deity save Allah, and that you should bear
witness that Muhammad is the Apostle of Allah; that you should perform the
prayers, pay the legal alms, fast [during] Ramadan, and go on pilgrimage to
the House (i.e. the Meccan shrine) if you are able to make the journey
thereto.
Q.: What is the meaning of the two acts of witnessing?
A.: The meaning of the first is that you should know, confidently affirm
and acknowledge that there is no true object of worship in existence save
Allah-praised and exalted be He. The meaning of the second is that you should
know, confidently affirm and acknowledge that Muhammad is the Apostle of
Allah, whom He sent to all mankind. His age at that time was forty years. He
is the most excellent of created beings, be they in heaven or be they on
earth. He-upon whom be Allah's blessing and peace-was born in Mecca, the
ennobled city, which he left not till he had reached the age of fifty-three
years, when Allah-exalted be He-bade him emigrate from it to Madina, the
illuminated. So he emigrated from it to Madina where he died at the age of
sixty-three.
An exposition of his genealogy, his progeny, his
wives and his concubines-upon him be Allah's blessing and peace
Q.: What was his genealogy on his father's side?
A.: He was the son of 'Abdallah, son of 'Abd al-Muttalib, son of Hashim,
son of 'Abd Manaf, son of Qusaiy, son of Hakim, son of Murra, son of Ka'b,
son of Lu'ay, son of Ghalib, son of Fihr, son of Malik, son of an-Nadr, son
of Kinana, son of Khuzaima, son of Mudrika, son of Ilyas, son of Mudar, son
of Nizar, son of Ma'add, son of 'Adnan.
Q.: What was his genealogy on his mother's side?
A.: He was the son of Amina, daughter of Wahb, son of 'Abd Manaf, son of
Zuhra, son of Hakim, the one mentioned above in the genealogy of his father.
Q.: How many children did he have?
A.: Seven, three males and four females. In order of their birth they
were: Al-Qasim, then Zainab, then Ruqaiya, then Fatima, then Umm Kulthum,
then 'Abdallah, then Ibrahim. All of them were by his wife Khadija, save
Ibrahim, who was by his concubine, Mary the Copt.
Q.: How many wives did he have?
A.: They were twelve: Khadija daughter of Khuwailid, Sawda daughter of
Zam'a, 'A'isha daughter of Abu Bakr, Hafsa daughter of 'Umar, Zainab daughter
of Khuzaima, Hind daughter of Abu Umaiya, Zainab daughter of Jahsh, Juwairiya
daughter of al-Harith, Raihana daughter of Zaid, Ramla daughter of Abu
Sufyan, Safiya daughter of Huyaiy, and Maimuna daughter of al-Harith. Some
hold that Raihana belongs to the concubines not to the wives.
Q.: How many concubines did he have?
A.: They are three: Mary the Copt, who was presented to him by the
Muqawqas, ruler of Egypt; Nafisa, whom Zainab daughter of Jahsh gave to him,
and a third; Zulaikha of the Quraiza. According to those who hold that
Raihana was a concubine they would have been four.
An exposition of prayers services
Q.: What are prayers, and what is the meaning of performing them?
A.: Salat is the technical expression for the words and the acts
beginning with the takbir and ending with the taslim, [gone
through] in accordance with special regulations. The meaning of performing
them is the carrying them through without omitting any of the proper and
approved essentials, and avoiding anything that would invalidate [the
prayers].
On the number of obligatory prayers and an
exposition of the times for them, and the customs to be observed both before
and after them
Q.: How many prayer services is it necessary to observe each day and night?
A.: Five prayer services are incumbent upon every Muslim who is of age
and in the possession of his proper senses. Children should be bidden observe
them at the age of seven, and at the age of ten should be beaten for omitting
them, that thus they may become accustomed to observe them.
Q.: What is the first prayer service?
A.: It is the morning prayer. The number of its rak'as is
two, but they are customarily preceded by two rak'as The
time for it is [the period] from the breaking of the true dawn till the
rising of the sun.
Q.: What is the second prayer service?
A.: It is the midday prayer. The number of its rak'as is four,
which are customarily preceded by four and followed by four. The time for it
is from the [commencement of the] decline of the sun until the shadow of any
elongated object reaches the length of that object.
Q.: What is the third prayer service?
A.: It is afternoon prayer. The number of its rak'as is four,
which are customarily preceded by four. The time for it is the period from
the end of the noon period till the setting of the sun.
Q.: What is the fourth prayer service?
A.: It is the evening prayer. The number of its rak'as is three,
which are customarily preceded by two and followed by two. The time for it is
from the setting of the sun till the redness of the evening twilight disappears.
Q.: What is the fifth prayer service?
A.: It is the night prayer. The number of its rak'as is four,
which are customarily preceded by two and followed by two, and then by the witr, the
least number [of rak'as] for which is one rak'a and
the most is eleven. The time for it is from the disappearance of the redness
of the evening twilight till the breaking of the true dawn.
An exposition of the conditions for the validity of
a prayer service
Q.: What are the conditions for the validity of a prayer service?
A.: They are five: that the body of the one who prays be in a state of
ritual purity from hadath; that his body and clothing and
the place where he is be in a state of ritual purity from uncleanness; that
his pudenda be covered; that he be facing the qibla, and
that he has entered one of the [prayer] periods explained above.
An exposition of hadath, its causes and what is made
unlawful by it
Q.: What is hadath?
A.: It is of two kinds, a lesser, which makes wudu' or tayammum obligatory,
and a greater, which makes ghusl or tayammum obligatory.
There are causes for both kinds.
Q.: What are the causes of the lesser?
A.: They are five: (1) anything coming out of the rectum, and anything
save semen from the genitals; (2) sleep, save what is possible while sitting
upright on the ground; (3) unconsciousness caused by drunkenness, sickness,
madness or swoon; (4) touching the human pudenda by the inner palm or the
fingers; (5) the coming together of the epidermis of male and female who have
reached the age of lustful desire
and are not [within the] prohibited [degrees of relationship]. These five
things make wudu' necessary and render five things unlawful
[till wudu' is performed].
Q.: What are those five things?
A.: Prayers, circumambulation, [listening to] the Friday sermon, touching
the Holy Book (mushaf) and carrying the same.
Q.: What are the causes of the greater hadath?
A.: Six things: (1) the emission of semen. This may be recognized either
by its [actual] ejaculation, or by the pleasure felt at its emission, or by
the presence of its smell, which when it is moist is like the smell of dough
or date-palm pollen and when it is dry like the smell of white of egg. (2)
Sexual intercourse by the insertion of the penis into the vulva or anus,
whether of human or animal, and even if no semen descends. (3) Childbirth.
(4) Menstruation, namely the blood which comes from the vagina of any female
who has reached the age of nine years, the shortest [period of whose flow] is
a night and a day and the longest fifteen days, though usually [it lasts] six
or seven [days]. (5) After-birth, namely the blood which comes as a
consequence of giving birth to a child, the shortest [period of whose flow]
is a moment, and the longest sixty days, though usually [it lasts] forty
days. (6) Death. These six make ghusl necessary, and the
first three of them render eight things unlawful until ghusl has
been performed.
Q.: What are those eight things?
A.: They are the five things already mentioned which are rendered
unlawful by the lesser [hadath, to which are to be added]
reading the Qur'an tarrying in a mosque, or even frequenting one.
Menstruation and afterbirth render twelve things unlawful.
Q.: What are those twelve things?
A.: They are the eight things already mentioned together with fasting,
divorce proceedings, marital intercourse, and fondling between the navel and
the knees.
An exposition of ritual purification
Q.: What is ritual purification?
A.: It is of five kinds: viz. wudu', ghusl, tayammum,
removal of filthiness, and purification after natural evacuations.
An exposition of wudu'
Q.: What is wudu'?
A.: It is the use of pure water on particular bodily members. With regard
to it there are elements that are obligatory and others that are customary,
and there are things which render it invalid.
Q.: What is pure water?
A.: It is that which has not been defiled, has not been used already for
some [other] incumbent duty, whose taste and colour and smell have not been
altered by mixture with any other pure thing such as musk, saffron, rosewater
or flowers.
Q.: What are the elements in wudu' which are obligatory?
A.: They are six: (1) the intention (niyya), whose place is in the
heart. It is customary for this to be uttered, e.g. by saying: "It is my
intention to remove hadath" or "to perform the
incumbent duty of wudu'" (2) the washing of the whole face;
it is necessary for the intention to accompany the beginning of the washing
as a part thereof; (3) the washing of the hands [and arms up] to the elbows;
(4) wiping part of the head [with the wet hand]; (5) washing the feet and the
ankles; (6) [doing all this in proper] order, so that a beginning is made with
the washing of the face contemporaneously with the [expression of] intention,
then washing the hands, then wiping the head and then washing the feet. It is
also laid down as a condition of its validity that there be no interruption,
and that the water flow upon the members.
Q.: What are the customary elements in wudu'?
A.: They are many. Among them are the cleansing of the teeth with the
tooth-stick and washing the palms of the hands at the beginning, and
commencing the washing by [pronouncing] the tasmiya with the
tongue, and expressing intention in the heart of [performing] the customary
elements of wudu' and then uttering it. Among them are the
rinsing of the mouth, snuffing water up the nostrils, wiping the whole of the
head, washing the ears along with the face-[washing], and wiping them along
with the head-[wiping], and likewise after it, with fresh water. [Among them
also are] finger-combing the thick hair of the beard and cheeks, though the
thin hair needs must be combed with the fingers. Among them is giving
precedence to the right over the left in washing the hands and the feet, and
rubbing the members and contiguous parts during the washing, and going over
whatever has to be washed three times. Also among them is the use of adhkar (invocations)
over the prominent members.
Q.: What are those invocations?
A.: They are that one should say at the washing of the hands, after the basmala:
"Praise be to Allah for Islam and for His grace. Praise be to Allah who
has made water a purifying agent and Islam a light. O Lord, with Thee I take
refuge from the evil suggestions of the satans, and with Thee, O Lord, I take
refuge should they be present. Allahumma, preserve my hands from all
disobedience to Thee." So at the time of the rinsing of the mouth one should
say: "Allahumma, keep me occupied with remembering Thee and thanking
Thee and worshipping Thee in goodly wise." At the snuffing of water into
the nostrils [one should say]: "Allahumma, grant that I may smell the
perfume of Paradise." At the washing of the face [one should say]:
"Allahumma, make my face white on the Day when Thou whitenest and
blackenest faces." At the washing of the right arm [one should say]:
"Allahumma, grant that I may receive my book in my right hand, and give
me an easy accounting." At the washing of the left arm [one should say]:
"Allahumma, give me not my book in my left hand or behind my back."
At the wiping of the head [one should say]: "Allahumma, forbid my hair
and skin to the Fire [of Hell]." At the wiping of the ears [one should
say]: "Allahumma, make me one of those who hearken to what is said and
follow what thereof is best." At the washing of the two feet [one should
say]: "Allahumma, make my feet firm on the Bridge on that Day when feet
shall slip." It is also good that one should say after completing it
(i.e. the wudu' ablution): "I bear witness that there
is no deity save Allah, the One who has no partner, and I bear witness that
our Master Muhammad is His servant and His Apostle. Allahumma, make me one of
those who repent, make me one of those who are purified. Glory be to Thee,
Allahumma! By Thy praise I bear witness that there is no deity save Thee. Thy
forgiveness do I seek. To Thee do I turn in penitence." Then one should
recite Sura XCVII: "We, indeed, sent it down", together with the
Throne Verse (11, 255/256), and then pray two rak'as, expressing
in both of them the intention to observe the sunna elements
of wudu', and the same in the case of ghusl.
Q.: What are the things which render wudu' invalid?
A.: They are the five things which are its cause, as above mentioned. The
occurrence of any one of these will make it invalid.
An exposition of ghusl
Q.: What is ghusl?
A.: It is bathing the body with pure water along with an expression of
intention. Thus one who is polluted [from sexual intercourse] expresses the
intention of removing the legal impurity, one who is [impure because]
menstruating [expresses the intention] of removing the legal impurity of]
menstruation, the one with after-birth that of removing the legal impurity
of] after-birth. It is quite correct for each one to express the intention of
removing all the greater hadath (i.e. without specifying
which particular kind). Conditional for its validity is the running of the
water on the body, and the absence of any impediment which would interfere
with its reaching it. Among its customary elements are the washing of the
palms of the hands beforehand, along with pronunciation of the tasmiya by
the tongue and an expression of intention in the heart to observe the
customary elements of ghusl. Then one should rinse the mouth,
snuff water into the nostrils, perform a complete wudu', and then
pour the water on the body, rubbing it and washing it thrice and
finger-combing the light hairs. The heavy hair must needs also be
finger-combed if otherwise the water would not get well into it.
An exposition of tayammum
Q.: What is tayammum?
A.: It is the use of sand (turab) on the face and hands to take
the place of [the water of normal] wudu' or ghusl when
water is unavailable, or is needed for satisfying the thirst of a venerated
animal, or when there is fear of harm arising from its use in cases of
sickness or wounds.
Q.: How is it performed?
A.: It is performed by smiting your two palms on the ground or on a
pillow or some such mat so that the turab may adhere to
them, while you express the intention of doing what is permitted for the
requirements of prayer. Then with it you wipe your whole face, occupying your
mind the meanwhile with the intention. Then you smite a second time and wipe
your arms to the elbows. Conditional for its validity is that it be performed
within the proper times for prayer, be preceded by the removal of whatever
uncleanness there may be on the body, that this be only by pure sand which
itself is dusty, and that there be no impediment which would hinder it from
reaching the members. Sunna elements in it are that but
little sand be used, that the fingers be separated during the process of
smiting, and that the fingers comb one another after the wiping. Any ring [on
the fingers] must be removed so that the sand may reach what is beneath it.
Q.: What invalidates it?
A.: It is invalidated by whatever invalidates wudu', by the disappearance
of that which prevented the use of water, and by the sight of water if tayammum was
being performed for lack thereof.
Q.: What is accomplished by a single performance of tayammum?
A.: By it is accomplished [the fulfilment of the] preliminaries for a
single obligatory cult performance, whether it be of prayer or
circumambulation or Friday sermon. If a second such is desired there must be
[separate] tayammum for it. As regards the supererogatory
(i.e. non-obligatory) cult performances a single performance of tayammum suffices
for them all, and a tayammum performed for an obligatory
cult performance may include them also.
Q.: Is there any condemnation for one who practises tayammum?
A.: Yes, if he practises tayammum because of the cold,
or if [he uses the excuse that there is] lack of water and then goes and
prays in a place where water will normally be found, though if he prays in a
place here water is generally lacking, or where its presence or absence is
equally likely, there is no condemnation.
An exposition of [what is meant by] uncleanness and
how it may be removed
Q.: What is najasa (uncleanness)?
A.: It is of three kinds: (1) gross-namely the uncleanness of the dog or
the pig or what comes from them; (2) light-namely the urine of a child under
two years and whose nourishment has not gone beyond milk; (3) medium-what is
other than these, which covers various things.
Q.: What are these various things?
A.: They are many. Among them are manure, urine, blood, pus, vomit, all
kinds of fluid intoxicants, milk that is not used for human consumption, wada and madha the
former of which is a thick, pearly-white fluid which exudes [from the
genitals], usually after urination, but also when one is carrying something
very heavy, and the latter thin, whitish or yellow fluid which exudes [from
the genitals], usually when there has been a stirring of lustful desire which
has not gone as far as [the orgasm of] pleasure. Among them are any dead save
[the dead bodies of] humans, fish or locusts. Some include among them hair,
fur, wool, feathers, since such things have a certain uncleanness. Any part
which may be removed from a living animal [to be treated] like the dead
thereof, unclean [if it is unclean], clean if it is clean], but any part
which may be removed from a human, fish or a locust is clean. Any part which
may be separated from other things is unclean save the hair, fur, wool and
feathers of what is used as food, for they are clean.
Q: How may gross [uncleanness] be removed?
A.: Its removal may be effected by washing what has been in contact seven
times in pure water, using pure sand (turab) in one [of the seven
washings]. Those washings which remove the traces of the thing itself are to
be counted as one [washing], and there needs must be six washings after it.
Q.: How may light [uncleanness] be removed?
A.: Its removal may be effected by sprinkling pure water on whatever has
been in contact, till it is all covered, even though [the water] does not
flow off, provided that the traces of the thing itself had been removed from
the place before the sprinkling either by drying it off or by giving a
powerful squeeze so that there remain no moisture which can be separated out.
Q.: How may the middling [uncleanness] be removed?
A.: Should it be invisible, namely [an uncleanness] which leaves no
certain sign or trace in the way of taste or colour or odour, then its
removal may be effected by the running of pure water once over that which has
been in contact. Should it, however, be noticeable, namely something that has
left a clear sign or trace as described above, then its removal may be
effected by the removal of what is noticeable from the place where it has
been in contact, even though it be necessary to use some such thing as soap.
It is no matter if there remain a colour or an odour which resists removal.
An exposition of istinja'
Q.: What is the ruling about istinja'?
A.: It is necessary after every voiding of excrement from the anus or the
genitals, though not in the case of semen. It is effected by [the use of]
water or stones, and the combination of the two is preferable. If one should
desire to confine oneself to one of the two then water is preferable. The
essential thing in istinja' is to use a sufficient quantity
in cleansing the parts that it may reasonably be assumed that the uncleanness
has been removed. The sign of this is generally the appearance of hardness after
softness. If the istinja' has been by means of stones,
because one was confined to that, purification is conditional on five things.
Q.: What are those five things?
A.: They are: (1) that the excrement be not allowed to dry or transferred
from the place where it came to rest; (2) that there be no foreign matter
added thereto; (3) that [the rubbing by the stones] does not proceed beyond
the orifice in question; (4) that it be a triple wiping each one of which
goes over the place with three clean stones or with three applications of one
clean stone; (5) if cleansing is not effected by the three applications then
as many more must be applied as will effect it. It is no matter if some trace
is left which can only be removed by water or by small pebbles, for that is
pardonable.
An exposition of the covering of the pudenda
Q.: What are the pudenda which must be covered during prayer services .
and likewise during Circumambulation [of the Ka'ba]?
A.: In the case of a male or a slave-girl they are whatever is between
the navel and the knees. In the case of a free woman it includes all her body
save the face and the hands. The covering should be so complete as to prevent
any glimpse of its colour. The incumbent thing is that the covering should be
from above and from the sides not from below, so that should they be seen
from his collar-opening when he is bowing [in the prayer service], for
example, that would be harmful, in contradistinction to their being seen from
below his gown when he is prostrating, for that would do no harm. It is
needful, however, for a woman to cover her legs from below, for were they to
be seen from below the bed while she is standing thereon it would be harmful.
Q.: I have come to know about the [covering of the] pudenda during
prayers and Circumambulation, but what about the pudenda on other occasions?
A.: In the case of a man; as concerns his privacy they are the genitals
and the anus, as concerns the view of his women-folk who are forbidden to him
and his fellow males they are whatever is between the navel and the knees, as
concerns the view of strange women it is his whole body even though he be a
decrepit old man. In the case of a woman; as concerns her privacy and the view
of men who may [legitimately] enter the harim, and her fellow
believing women, they are whatever is between the navel and the knees, as
concerns the view of unbelieving women it is all her body save what is
normally visible during the daily tasks, viz. the head, the face, the neck,
the two arms as far as the upper arm, and the legs as far as the knees, as
concerns the view of strange men it is her whole body without anything at all
being excepted even though she be an old woman ugly to behold. Everything the
viewing of which is forbidden when it is attached [to the person] is equally
forbidden when it is unattached, so men are forbidden to look at a woman's
hair when it is unattached and vice versa. Everything which is forbidden to
the sight is also forbidden to the touch, so a man is forbidden to touch the
hand of a woman and vice versa.
An exposition of the qibla and of having it before
one
Q.: What is the qibla which it is necessary to have
before one at the time of prayer services?
A.: It is the illustrious Ka'ba, which it is necessary to have one's
breast facing while standing and sitting [during prayers], which one would
have before one's face and breast when reclining, before one's face and
soles, i.e. the soft lower parts beneath the feet, when lying on one's back.
What is taken into account here is a true, accurate facing, with a drawing
near to it in thought though far from it in body. [The qibla] may
be recognized by various things.
Q.: What are these things?
A.: They are many. One of them is to watch for the official mihrabs
which are set up to be seen by the one possessing sight, or to be touched by
the blind or [by one who is] in the dark. Another is to keep the star called
Qutb behind the left ear if you are in Egypt, behind the right ear if you are
in Iraq, but the one who is in Yemen keeps it in front of him somewhat to his
left, and one who is in Syria puts it behind him somewhat to his left.
An exposition of the essentials of prayer
Q.: What are the essentials (arkan) of prayer?
A.: They are thirteen. The first is the standing (qiyam), which is
incumbant on one who is able. If one is unable [to stand upright] let him
pray sitting, if he is unable [to do that] then let him pray reclining, and
if he is unable [even to recline] let him pray lying on his back. The second
is the intention (niyya), namely that one should say: "I express
my intention of praying the obligatory morning prayer", or "I
express my intention of praying the obligatory noon prayer", and so on.
The third is the takbira of making sacred at the first rak'a.
It [consists of saying]: "Allah is most great." Needs must the
intention be in mind at the time of this takbira. The fourth is
the recitation of the Fatiha (i.e. the opening Sura of the Qur'an) during the
standing position for every rak'a. The fifth is the bowing (ruku')
at every rak'a, in which one must bend till his palms reach
his knees, and pause quietly with his limbs resting in this position at least
long enough for [him to say]: "Subhanallah" (glory be to
Allah). The sixth is the straightening up at every rak'a so
that one resumes the standing position and pauses quietly therein. The
seventh is the prostration (sujud), twice in every rak'a,
in which one places his forehead, his knees, the inner part of his palms and
the inner part of his toes to the ground. Needs must the forehead be
uncovered and press heavily upon [the ground], while the buttocks are raised
higher and he pauses there quietly. The eighth is the sitting (julus)
between the two prostrations in every rak'a, and pausing quietly
therein. The ninth is the sitting at the final rak'a, viz. the
second at morning prayers, the third at evening prayers, and the fourth at
the others. The tenth is the testifying (tashahhud) during the
above-mentioned sitting. It consists in saying tahiyyat to
Allah, then: "Peace be upon thee, O Prophet, and Allah's mercy and
blessing. Peace be upon us and upon all pious worshippers of Allah. I bear
witness that there is no deity save Allah, and that Muhammad is the Apostle
of Allah." The eleventh is [calling down] blessings on the
Proplict--upon whom be Allah's blessing and peace--after finishing the
testifying. It [consists in saying]: "Allahumma, grant blessing to
Muhammad." The twelfth is the taslim, which consists in
saying once: "Peace be upon you." The thirteenth is that all the
above should be done in proper order as we have mentioned them.
An exposition of the customary elements in prayer
Q.: What are the customary elements in saying prayers?
A.: They are of two kinds, known respectively as ab'ad and hay'at.
Q.: What are the ab'ad?
A.: They are five things. The first is testifying (tashahhud)
during the second rak'a of every prayer that has three or four rak’as.
The second is to pray for blessings on the Prophet after it. The third is to
pray for blessings on the Prophet's family after praying for blessings on him
in the final act of testifying. The fourth is [to say] the qunut at
the rising erect in the second rak'a of the morning prayer
every day, and at the rising erect during the final rak'a of
the witr during the second half of the month of Ramadan The
fifth is to ask blessings and peace on the Prophet, his family and his
Companions after the qunut.
Q.: What is the qunut?
A.: It may consist in any formula containing eulogy and supplication,
such as: "Allahumma! forgive me, O Forgiving One", but the form
preferred is that you should say: "Allahumma! guide me among those whom
Thou hast guided; pardon me among those whom Thou hast pardoned; take me as a
friend among those whom Thou hast taken as friends; give me blessing in what
Thou has bestowed; preserve me from the evil of that which Thou hast decreed,
for Thou dost prescribe but no one prescribes to Thee. No one may be humbled
whom Thou dost take in charge, nor may any one to whom Thou art hostile be
exalted. Blessed art Thou, O our Lord, and exalted. To Thee be praise for
what Thou hast prescribed. I seek forgiveness from Thee, and to Thee do I turn
in penitence." Then you should say: "May Allah's blessing and peace
be upon our Master Muhammad, and upon his family and his Companions."
An exposition of what is required in a prostration
of unmindfulness
Q.: If any one should omit any of the above-mentioned ab'ad,
what should he do?
A.: There is no obligation in such a case. His prayers are valid whether
the omission was witting or unwitting. In either case, however, it is
customary for him to perform a prostration of unmindfulness at the end of his
prayers before saying the salam. This consists of two
prostrations with an expression of intention in his heart before prostrating.
Q.: Is this prostration [of unmindfulness] customary on any other
occasion?
A.: Yes. It is customary where [the worshipper is afraid that] something
may have dropped out, though [in such a case] the doing of it in addition
would be unobjectionable. For example, suppose that in a prayer of four rak'as
doubt arises [in the worshipper's mind] whether he has performed the rak'as
three or four times, since [the validity of the prayer] depends on the
correctness of the number, three would be short, so [to make sure] he ought
to add a rak'a. In such a case a prostration of unmindfulness
would be customary. It is customary also in other situations, as for example
in the case of the mutawwalat.
Q.: What are the hay'at of a prayer service?
A.: They are many, but should the one praying omit any of them his prayer
service is still valid, and he should make no prostration of unmindfulness on
account of them. Among them are the raising of the hands at the takbira of
sanctification, and [a similar raising of the hands] at every bowing (ruku')
and rising erect, also at the standing for the first testifying. Among them
is the placing of the palm of the right hand on the back of the left hand
below the heart but above the navel during the standing. Another is to sit
for a rest each time one rises from a second prostration. Another is to say
after the takbira of sanctification: "Great is Allah;
very great, and greatly to be praised. Glory be to Allah both in the morning
and in the evening." Another is to say the ta'awwudh before
repeating the Fatiha, and the ta'min after [repeating it],
at every rak'a. Another is to recite some verses of the Qur'an
after the ta'min at morning prayers and at the beginning rak'as
of all other prayer services. Another is to recite with a loud voice both the
Fatiha and the portion from the Qur'an which is recited after it at night and
at morning prayers, but to recite them softly during the daytime prayers.
Another is to pronounce the takbir fi 'l-hawa' at every
bowing (ruku') and every prostration (sujud), at the rising
from each prostration, and at the first testifying. Another is that at each
bowing (ruka') one should say three times: "Glory be to my Lord,
the Mighty One", and at the rising therefrom: "May Allah give ear
to him who praises Him", at the coming erect: "O our Lord, to Thee
be praise", at the prostration: "Glory be to my Lord, the Highest
One," three times, and at the sitting between the prostrations: "O
Lord, forgive me, have mercy on me, restore me, raise me up, give me
sustenance, guide me, preserve me and pardon me." Another is to use the
completest [possible] form of testifyingand praying for blessings on the
Prophet-upon whom be Allah's blessing and peace-at the final rak'a.
Q.: What is this completest form?
A.: It is that one should request of Allah tahiyyat, mubarakat, salawat, tayyibat,
[saying]: "Peace be upon thee, O Prophet, and Allah's mercy and
blessing. Peace be upon us and upon all pious servants of Allah. I bear
witness that there is no deity save Allah, and I bear witness that our
Master, Muhammad, is the Apostle of Allah. Allahumma! send blessings on our
Master Muhammad, and on the family of our Master Muhammad, as Thou didst send
blessings on our Master Abraham, and on the family of our Master Abraham; and
send blessedness on our Master Muhammad and on the family of our Master
Muhammad, as Thou didst send blessedness on our Master Abraham and on the
family of our Master Abraham in the worlds. Thou art the Praiseworthy, the
Glorious One." It is customary that, after [having said] that, one
should make in one's own words petition for whatever one may wish, though [to
make use of a form of supplication that has been] handed down by tradition is
preferable. Such a [traditional] form is: "Allahumma! I take refuge with
Thee from the torment of the tomb, from the torment of the Fire, from the
trials (fitna) of both life and death, and from the fitna of
the false Messiah. Then one should salaam to his right and
to his left, saying at each salaam: "Peace be upon thee and
the mercy of Allah."
An exposition of the things which invalidate prayers
Q.: What are the things which invalidate prayers?
A.: They are ten things. (1) The first is the greater or lesser hadath.
(2) The second is the body or clothes of the one who prays or the place
[where he is praying] being affected by uncleanness (najasa). (3) The
third is the uncovering of his pudenda in any way. (4) The fourth is the
utterance of any intelligible sound, or two sounds should they be
unintelligible, other than [words of] recollection and supplication. (5) The
fifth is the occurrence of [any one of] a number of actions, such, for
example, as three steps, or three movements of the foot or the hand or the
head. [In this connection] the putting out and drawing back of the hand, if
uninterrupted [continuous motions], are counted as one movement, as likewise
the raising and lowering of it, even though it is to some other place. The
putting out of the foot, however, and the drawing it back are counted as two
movements, even though it is an uninterrupted continuous motion, as likewise
raising it and putting it down in another place. (6) The sixth is eating or
drinking, inserting a pick in the ear, or any such thing as that, which in
the case of one fasting would be considered as breaking the fast. (7) The
seventh is any turning away from the qibla. (8) The eighth is
altering the intention. (9) The ninth is the addition of any action to those
that are prescribed. (10) The tenth is interrupting [the prayers] even though
only by speaking.
An exposition of congregating for prayers
Q.: What is the ruling about congregating for prayer services?
A.: It is a fard kifaya on adult free men who are
performing prayers. The meaning of its being a fard kifaya is
that so long as some do it there is no sin resting on the others [who omit
it]. In a big town, however, the disposition [on the part of each believer]
to perform it is stipulated, so that the rites of religion may be publicly
manifested.
Q.: Are there reasonable excuses which would make its omission lawful?
A.: Yes. The sudden occurrence of rain or sickness or strong winds at
night or early morning, or if it is very muddy or very hot or cold, or in the
case of one being very hungry or thirsty when food and drink are there ready
prepared, or if one has eaten something that causes an unpleasant odour which
is hard to remove, or has been busied with preparing a corpse for burial, or
with getting rid of hadath, or where there is a lack of suitable
clothes.
Q.: What are the conditions for prayers in congregation?
A.: They are eleven. (1) The first is [an expression of] intention by the
one who stands behind the Imam (i.e. the prayer-leader), to imitate or follow
or accompany the Imam [in his leadership of the prayers], as though he should
say: "[I am] following or imitating the Imam [in this prayer
service]." (2) The second is that each should be aware of
the actions of his Imam which he must copy, either by seeing [the Imam
himself], or seeing the person who is behind [the Imam], or by hearing his
voice or the voice transmitted from him. (3) The third is that there should
be a possibility of reaching him (i.e. the Imam) by ordinary motion, even
though it means turning one's back on the qibla if one
should be in a mosque, or without turning one's back on the qibla if
neither are in a mosque. (4) The fourth is that no one should take a position
in advance [of the Imam]. (5) The fifth is that no one should be more than
three hundred cubits (dhira') behind him, if in any place other than a
mosque. (6) The sixth is that no one should get ahead of [the Imam] in the
performance of the prescribed actions more than two of such actions. (7) The
seventh is that no one should lag behind him for more than that. This is not
serious, however, if one has an excuse, such as being slow in recitation, in
which case one may be excused for being three of the longer prescribed
actions behind him, namely, the bowing (ruku') and the two
prostrations. (8) The eighth is that the Imam should not be an aratt,
i.e. one who employs idgham where idgham is
not called for, and so causes a change in consonants, as e.g. if one should
say al-muttaqim with doubled t [instead of
saying al-mustaqim]. (9) The ninth is that he should not be an althagh,
i.e. one who changes one consonant for another without idgham,
as, e.g. one who pronounces al-hamd with a h instead
of with a h, or one who says nathta'in with th instead
of [nasta'in] with an s. However, if the worshipper is
suffering from the same defects there is no harm. (10) The tenth is that
there be no cause why the prayers would have to be repeated, as is the case
where one performs tayammum for lack of water and then prays
in a place where water is normally to be found. (11) The eleventh is that
there should be no increase in any rak'a provided that
whoever follows behind the Imam be aware of what the Imam is going to do.
An exposition of the ruling with regard to the
masbuq and the muwafiq
(This short section is concerned with those who come late to
congregational prayers and find the Imam has already got so far with the
service. It tells them how and where to join in and how much of the service
they may count as legally fulfilling their duty to pray. It is not possible,
however, to translate it intelligibly into English for those who are not
intimately familiar with the various parts of a Muslim prayer service.)
An exposition of Friday prayers
Q.: What is the ruling about Friday prayers?
A.: They are a fard 'ain on every responsible free male
in residence who has no excuse by reason of illness or any of the other
excuses mentioned under Prayer in Congregation. A journey which would involve
missing them is forbidden after dawn on Friday. It consists of two rak'as
performed at the time of noon prayers and in substitution therefor. Thus it
counts among the five of its day, though if it should be held in a place
where there was no need for it then the midday prayers must be performed
after it.
Q.: Are there requirements for it beyond the requirements for other
prayer services?
A.: Yes. It is conditional on there being an assembly of forty to form a
congregation, and that [these forty] be free responsible males of those who
habitually dwell in the place, i.e. that they do not [customarily] depart
from it either winter, or summer save for some special need. [It is
conditional also on the prayers] being performed in a building, and that it
be preceded by two khutbas, each of which has its own essentials
and requirements.
Q.: What are their essentials (arkan)?
A.: They are five. (1) Praising Allah-exalted be He. (2) Prayer for
blessings upon His Prophet Muhammad-upon whom be Allah's blessing and peace.
(3) Exhortation to piety. These three are common to both of them. (4) The
fourth is the reciting of a verse [from the Qur'an] at the beginning of both,
though it is sunna for it to be [recited again] at the end
of the first. (5) Supplication for believers in the second.
Q.: What are the requirements for them?
A.: They are nine, viz. that they both be in Arabic; that they be at
noon; that they be listened to by forty persons assembled for them; that the
congregation rise for them and sit between them; that they be continuous with
the prayer service; that all pudenda be covered; and that there be ritual
purity from hadath and purity from any filthiness of body,
clothes or place; that when the preacher mounts the pulpit (minbar)
those present in the mosque be forbidden from going on with their prayers
even though they be obligatory prayers. However, should anyone enter just at
that moment, if it is in a mosque he should pray two brief rak'as
and then take his seat, and should he not have already prayed the earlier
prayer service of Friday then let him pronounce the intention of two rak'as,
thereby observing proper respect. It is customary to bathe on Friday and to
adorn oneself with one's best clothes, of which white are the preferred.
[Customary also] are the use of such good perfumes as one may have, getting early
to prayers, reciting the Sura of the Cave (XVIII), and calling down numerous
blessings upon the Prophet-upon whom be Allah's blessing and peace.
An exposition of prayers for one travelling
Q.: How does one who is travelling perform the prayer services?
A.: It is permissible for him to shorten the midday, afternoon and night
prayers by performing two rak'as for each, and for him to combine
noon, afternoon and evening prayers with the night prayer at the time for
whichever of them he wills, anticipating in the case of the first of them and
delaying in the case of the second, but on condition that his journey be a
legitimate one for a proper purpose, and that it be two stages or more in
length, as, for instance, a journey from Damietta to ar-Rahibain. Friday
[prayer] is like the noon prayer-time in the matter of lumping together the
prayers ahead of time if it is put instead of it. To both the shortenings and
the combinings, however, there are conditions.
Q.: What are the conditions for the shortening?
A.: They are (1) his expression of intention at the time of the taharrum,
(i.e. his putting himself in a state of remoteness from profane things), (2)
the continuance of the journey during the whole of the [time for the] prayer
service, (3) that he does not take as prayer-leader anyone who is ignorant
about his journey, nor someone who is completing [prayers previously missed];
(4) that he guard against anything which would invalidate his intention to
shorten, [and keep so guarding] during the continuance of the prayer.
Q.: What are the conditions for combining in advance?
A.: They are that he have the thought to perform the first completely,
and, beginning with that, make the intention to combine with it; that he
perform the prayer services continuously allowing for no break between them;
and that the journey continue till the contractual time of the last of them.
Q.: What are the conditions for delayed combination?
A.: They are that he express intention to delay at the time of the first
[of them], and that the journey continue till the completion of the two
prayer services.
An exposition of prayers for the two feasts
Q.: What is the ruling for prayer services for the two Feasts ?
A.: They are a verified sunna. The [proper] time for them is
the period between the rising of the sun and when it commences to decline,
but it is customary for them to be performed after the sun has risen about a
spear's length, i.e. seven cubits as judged by the eye. It is desirable that
they be performed even if the [proper] time for them has gone by. They
consist of two rak'as, with an expression of intention to fulfil
the sunna of the 'id al-fitr or the sunna of
the 'id al-adha.
Q.: How are they performed?
A.: In the same way as ordinary prayers save that in the first rak'a there
are customarily seven takbirs in addition to the takbira of
consecration, after the introductory procedures, and before the ta'awwudh,
and in the second [rak'a] five times after the takbira of
arising and before the ta'awwudh. It is customary also to
intercalate between the two takbiras the baqiyat salihat,
i.e. the phrases: "Glory be to Allah"; "praise be to
Allah"; "there is no deity save Allah"; and "Allah is
most great". It is customary for them to be performed as congregational
prayers, and for them to be followed by two khutbas in form like
the two Friday khutbas. It is customary for the preacher (khatib)
to pronounce nine takbirs at the opening of the first and seven
at the opening of the second, and at the 'id al-fitr to
expound to the congregation the regulations about almsgiving at the Feast,
and at the 'id al-adha the regulations about offering
sacrifice. Bathing is customary for both of the Feasts, as well as perfuming
the person with the finest of scents, adorning oneself with one's best and
most expensive clothes, and enlivening the night preceding each of them with
the well-known takbir. It is also customary to introduce this [takbir]
after every prayer from the dawn of the day of 'Arafat until
sunset on the last of the days of tashriq.
Q.: What is the form of this takbir?
A.: This much beloved [takbir] is as follows: "Allah is most
great! Allah is most great! Allah is most great! There is no deity save
Allah. Allah is most great! Allah is most great! To Allah be praise. Allah is
most great! Allah is most great! Very great [is He]. Much praise be to Allah.
Glory be to Allah, morning and evening. There is no deity but Allah alone. He
fulfilled His promise and aided His servant, strengthened his army and alone
put the squadrons to flight. There is no deity save Allah. We will worship
none save Him, keeping religion exclusively His even though the unbelievers
abhor it." Then one should say: "Allahumma! grant blessings upon
our Master Muhammad, on the Companions of our Master Muhammad, on the Helpers
of our Master Muhammad, on the wives of our Master Muhammad, on the
descendants of our Master Muhammad, and peace, even great peace."
An exposition of what needs must be done for a dead
person
Q.: What is it that should be done for one who has deceased?
A.: Four things are necessary. The first is that he should be washed,
which is done by his whole body being bathed once with pure
water. The second is that he should be shrouded after he has been washed. If
his estate can afford it there should be three wrappers, each of which covers
his whole body, but if that cannot be afforded, then one only. The third is
that there should be a prayer service over him. The fourth is that he should
be buried in a grave of such a kind as will prevent the smell of his
decomposition being noticeable, and will guard him from being dug up and
devoured by wild beasts. These four things, however, are obligatory only in
the case of a Muslim, other than one who has fallen a martyr on the field of
battle, or an untimely birth. In the case of an unbeliever who is a dhimmi,
or in the case of a martyr who has fallen in battle, only two things are
obligatory, viz. the shrouding and the burying. Prayer over them is
forbidden, as is also washing in the case of a martyr. As for the untimely
birth, if its life has been apparent, then it is treated as though it were an
adult, but if life was not apparent, even though its form was apparent,
everything save prayer is obligatory. If [it had developed so little that]
neither were apparent then nothing is obligatory.
An exposition of prayers over a dead person
Q.: How are prayers for the dead performed?
A.: You should stand facing the qibla, with pudenda covered,
ritually pure from all hadath and uncleanness, having the
corpse in front of you. Then you should say: "I express intention of
praying four obligatory takbiras over this dead person", or
"over such deceased Muslims as are present". Then you should say:
"Allah is most great", while keeping in mind this intention. Then
you should recite the Fatiha, and then say: "Allah is most great",
and call down blessings upon the Prophet-upon whom be Allah's blessing and
peace-in any form [you please], though it is preferable for it to be [in the
form of] the Abrahamic prayer. After this you make supplication for the
deceased. Then you should say: "Allah is most great", and salaam to
your right and to your left.
Q.: How is supplication made for the deceased person?
A.: It is effected by any form of supplication which has reference to the
after life, such as: "Allahumma! have mercy on him", or
"Allahumma! forgive him." The most perfect form, however, if it is
an adult, is to use the well-known supplication: "Allahumma! this is Thy
servant, and the son of Thy two servants, who has departed from the joy and
ampleness of this world, from his beloved and his friends therein, into the
darkness of the tomb and what will meet him there. He has been wont to
testify that there is no deity save Thee alone, that Thou hast no partner,
and that Muhammad is Thy servant and Thy Apostle. Thou knowest better about
him than we do. Allahumma! he comes as a guest to Thee, and Thou art the best
One to whom to come as guest. He has become a poor man seeking Thy mercy, and
Thou hast no need to punish him. We have come to Thee now in earnest
supplication as intercessors for him. Allahumma! if he was one who did good
increase his good works, and if he was one who did evil then overlook it in
his case and meet him with Thy mercy. In Thy good pleasure protect him from
the distress (fitna) of the tomb and its torment. Enlarge for him his
grave, moving back the earth from his sides. Meet him with Thy mercy,which
keeps one safe from Thy punishment, till Thou dost resurrect him in safety
for Thy Paradise, by Thy mercy, Thou most merciful of those who show
mercy."' You should make masculine the pronoun in the case of a male and
feminine in the case of a female, save the pronoun for Him to Whom men come
as guests, for it is always masculine, since it refers back to an unexpressed
attribute, viz. Him who is the most generous of those to Whom men come as
guests. If it is the funeral of an infant one should say instead:
"Allahumma! make him a predecessor of his parents, an advance payment, a
treasure laid up, an exhortation, an object of reflection, an intercessor,
and by him make heavy their balances [at the weighing]. Pour out upon their
hearts patient endurance, deprive them not of remuneration for him, and
distress them not after him." It is also customary that before the salam in
the case of a funeral prayer, both for an adult and for a child, one should
say: "Allahumma! deprive us not of remuneration for him, and distress us
not after him, but forgive both us and him."
An exposition of legal alms (zakat)
Q.: What is zakat?
A.: It is a portion of one's wealth given to the poor and such like, with
intent to seek the favour of Allah-exalted be He-in a particular way. It is
of two kinds, zakat of property, and zakat of
body.
An exposition of zakat of property
Q.: What is the property on which zakat must be
assessed?
A.: It must be assessed on camels, cattle and flocks, provided that they
are pasturing, i.e. that they are going out to pasture on common herbage land
and are not being used for cultivation or such things, that they reach the
assessable number (nisab), and that they have been owned for a year.
It must be assessed also on gold, silver and moveable trade goods, provided
that they reach the assessable amount (nisab) and have been owned for
a year. It is assessable also on the fruit of the date-palm, the grape-vine,
the grain of the greater fodder plants such as capers, barley, dhurra,
rice, lentils, broadbeans, chickpeas, kidney-beans, Indian peas, provided
that they appear to be in a healthy condition and reach the assessable
amount. In all the above it makes no difference whether they are the property
of a mature adult or not.
An exposition of the assessable amount and what is
obligatory thereon
Q.: What is the nisab in the case of camels, and what is
the assessment thereon?
A.: For five [camels] the assessment is a year old ewe from the sheep or
a two year old she-goat. For ten the [assessment] is two ewes; for fifteen
three ewes; for twenty four ewes; for twenty-five a year old pregnant
she-camel; for thirty-six a two year old she-camel in milk; for forty-six a hiqqa,
i.e. a three year old she-camel; for sixty-one a jadha'a, i.e. a
four year old she-camel; for seventy-six two milch camels; for ninety-one two hiqqas;
for a hundred and twenty-one three milch camels; for a hundred and thirty a hiqqaand
two milch camels; and thereafter for every forty a milch camel and for every
fifty a hiqqa.
Q.: What is the nisab for cattle and what is the
assessment thereon?
A.: For thirty of them, whether full-blooded cattle or water-buffaloes (jawamis)
a tabi' i.e. a one year old calf; for forty a musinna,
i.e. two year old calf; for sixty-two tabi's, thereafter for
every thirty tabi' and for every forty a musinna.
Q.: What is the nisab for flocks and what is the
assessment thereon?
A.: For forty of them, whether sheep or goats, a ewe; for a hundred and
twenty-one two ewes; for two hundred and one three ewes; for four hundred
four ewes; and thereafter for every hundred a ewe.
Q.: What is the nisab for gold and what is the
assessment thereon?
A.: Its nisab is twenty mithqals free from
alloy and worth twelve Egyptian guineas save an eighth. The assessment on
this nisab is the fourth of a tenth, i.e. half a mithqal.
What is above that is at the same rate.
Q.: What is the nisab for silver and what is the
assessment thereon?
A.: Its nisab is two hundred dirhams pure,
and worth twenty-seven new Egyptian riyals save a third. The
assessment on this nisab is the fourth of a tenth, i.e. five dirhams.
What is above that is at the same rate.
Q.: What is the nisab for trade goods and what is the
assessment thereon?
A.: Its nisab is as the nisab for gold
and silver in the matter of value. The assessment is that you evaluate at the
end of the year in which you bought [the goods]. If it was at gold standard
you evaluate by that and take the zakat from it, and if it
was at silver standard you evaluate by that and take the zakat from
it.
Q.: What is the nisab for fruits and grain and what is
the assessment thereon?
A.: The nisab for them is five camel-loads. The
assessment thereon is two tenths for land watered without trouble, otherwise
the half thereof. What is above that is at the same rate.
Q.: What is the measure of these five [camel-loads]?
A.: In Egyptian ratl it is one thousand four hundred and
twenty-eight and four sevenths; or in Egyptian measure (kail) it is
four irdabs and a sixth, which is fifty Damietta kails.
[Such measures really concern] fruits in their dried state, such as dried
dates and raisins, but fruits that are not dried are measured as though they
were dry. In the case of the grain it means grain free from rubbish, dirt and
the husks that are uneatable.
An exposition of zakat of the body, which is also
called zakat of breaking the fast (fitr)
Q.: What is zakat of the body?
A.: It is a sa' of the usual provisions of a country,
which each person gives for himself. The requirement is that it be his own
possession and that it be in excess of his mouth-provisions and the
mouth-provisions of those whom he has to feed on the feast and its final
night. Also it must be in excess of what [he needs to sell so as to provide
for] his clothing and his dwelling, his domestic servant, furniture,
coverings and vessels.
Q.: Is he obliged to give on the part of others than himself?
A.: Yes. It is an obligation on him to give on the part of his wife, his
slaves, his poor relations, his domestic servant and the servant of his wife,
if they have nothing appointed to them in the way of spending money, clothes
or wages.
Q.: What are the conditions for its being obligatory?
A.: Its conditions are that part of Ramadan and part of Shawwal have been
reached, though it is valid even if it has been given at the beginning of
Ramadan The preferable time for it to be given is after the dawn prayer and
before the prayer of the feast (at the close of Ramadan].
Q.: What is the amount of the sa'?
A.: It is four handfuls with the palms held level and joined. Its amount
in Egyptian rails is four and a half and a quarter and a seventh
of an ounce. In Egyptian kail measure it is two qadahs
by the old kail, which today is larger than it used to be, as is
proved by what the Malikite as-Safati quotes from al-Ujhuri to the effect
that the Egyptian kail is a qadah and a
third and that the Egyptian rub' equals three [qadahs].
Now the Egyptian rub' is half a Damietta kail.
It is manifest that what is meant is sound grain free from clay and other
such [impurities].
An exposition of those to whom zakat gifts may be
given
Q.: Who are the recipients of the various forms of zakat?
A.: It may be given to the eight classes mentioned in the Qur'an (Sura
IX, 60). The first group among them and the one most commonly to be found in
this country [consists of] four: The poor (faqir), the unfortunate (miskin),
the debtor (gharim), and the traveller (ibn as-sabil). An
opinion that finds much favour is that zakat of the body may
be given to three poor [persons] or unfortunates, though others say that it
may be given only to one. It has been handed down from the three Imams and
from later authorities that it is permissible to give the zakat from
property also to three of any of those who may have a share. This was the
opinion favoured by ar-Ruyani, whence the fatwa declaring
this usage in our rite to be free from blame.
Q.: Who is a poor man (faqir)?
A.: He is one who possesses nothing and can earn nothing at all, or he is
one who possesses or earns less than half of what would be sufficient for him
and for those in his keeping to live in a state that is not immoderate [on
the one hand], nor bare subsistence [on the other].
Q.: Who is an unfortunate (miskin)?
A.: He is one who possesses or earns only half of what he needs, or more
than half so long as it does not reach the amount that would be sufficient
for him. The meaning of "sufficient" in the case of one who is
earning is "sufficient for day by day", or in the case of one not
earning sufficient for the rest of his life", which normally lasts
sixty-two years.
Q.: Who is a debtor (gharim)?
A.: There are four kinds. The first is he who puts himself into debt in
order to prevent dissension between litigants in a crime against body or
property. The second is he who has borrowed money for some matter of general
advantage such as entertainment of a guest, or the building of a bridge or a
mosque. He may be given [from zakat] what he has borrowed for
that [purpose], provided that the debt has fallen due and he has not paid it.
The third is he who has borrowed for himself in connection with some
[pecuniary] embarrassment that was nothing illegal. He may be given [from zakat]
the amount of his debt if it has fallen due and he is unable to pay it. The
fourth is one who [is in debt because he] has given a guarantee. He may be
given [zakat money] if he is in difficulties and the debt is due,
whether he was guarantor to a destitute fellow or to a person in easy
circumstances who does not pay what he owes, if his guaranteeing was without
this person's permission.
Q.: Who is a traveller?
A.: He is one who is passing along, that is, who is going by the town
where the zakat is, or one who is starting on a journey from
it. He may be given [from zakat] if he has need, in that he
cannot find the wherewithall to provide what he needs for his journey.
Q.: Are there any conditions [laid down] about the one who receives the zakat?
A.: Yes. It is laid down that he must be a Muslim, a free man, not
someone dependent on a subvention from a relative or a spouse, and not a
member of the Houses of Hashim or al-Muttalib, for [zakat] is not
given to an unbeliever or to a slave or to one dependent on a subvention from
a male, nor is it given to a Hashemite or a Muttalibite even though they are
not able to draw their dues from the public Treasury. Some, however, say that
it is permissible to give to them if they are unable [to get their dues].
Q.: Is there any need to express intention (niyya) when giving zakat?
A.: Yes. It needs to be expressed when giving it, for it is not valid
without the expression of intention by the almsgiver as he pays it or sets it
aside out of his property. It is sufficient [if the intention is expressed] after
[the withdrawal] and before the payment. Expression of intention by one of
two partners dispenses the other [from having to express it]. Moreover,
expression of intention need only be in the heart, though it is customary to
pronounce it aloud. For zakat of property one should say:
"This is zakat from my property", and for zakat of
body one should say: "This is zakat of my body" or
"of my breaking the fast". Should there be some doubt about the
intention after it has been paid it is no matter.
An exposition of fasting
Q.: What is fasting (saum) ?
A.: It is the refraining from breaking the fast for the whole of the day,
along with expression of intention.
Q.: What are its regulations?
A.: It is obligatory during Ramadan, also for [expiating] a vow, and for
atonement, and is approved in other cases.
Q.: How is Ramadan recognized?
A.: It is recognized by seeing the new moon [of that month], or by the
completion of the thirty days of Sha'ban.
An exposition of the essential conditions for the
observance of the Ramadan fast
Q.: What are the essential conditions for its observance?
A.: They are three, viz. residence [in a place], having strength for it,
and not being in a state of menstruation or going through childbirth. It is
permissible for a traveller to break it if he is on a long and lawful
journey, and he suffers no disability thereby provided that his journey had
begun before the fast, i.e. that he had commenced journeying before dawn [on
any day of Ramadan], but he must redeem it after completing [the journey].
Also it is permissible for it to be broken by one who is incapable [of
carrying it through], if it has caused him some serious indisposition owing
to his being sick or old, or a woman being pregnant or nursing. However, an
expiation for it is obligatory on the elderly person, or the one who is sick
and whose cure is not to be hoped for, and this [expiation] is a mudd of
food of the usual provisions of the country for every day [of the days he has
missed fasting]. If the case is that of a sick person whose cure may be hoped
for, [the fast] must be redeemed. The same holds in the case of a pregnant
woman or one nursing, if [they break the fast] out of fear for themselves,
even though [they may have feared] also for the child. If the fear was only
for the child they must make an expiation along with redeeming [the fast]. It
is permissible for a woman in menstruation or childbirth to break it for so
long as the conditions of being in menstruation or childbirth continue, and
such must redeem it after they are ritually purified, but without any
expiation.
An exposition of the conditions for the validity of
the fast, its essentials, its customary elements, and the things that are
considered reprehensible during it
Q.: What are the conditions for the validity of the Fast?
A.: They are four, viz. that one be a Muslim, in possession of his
faculties, free from [the impurities] of menstruation or childbirth for the
whole day, and unaffected by swooning or drunkenness for any part thereof.
Q.: What are the essentials (arkan) of fasting?
A.: They are two, viz. an expression of intention, and abstaining between
dawn and sunset from the things that would break it.
Q.: What is the time for the expression of intention?
A.: The time for it embraces the whole night during an incumbent fast, so
it is allowable for the expression of intention to be made at any point
therein, but it is not allowable during the day, so were one to forget it at
night and dawn breaks while he is still forgetful that day cannot be counted
for him [as a fast day], so he must refrain during it if it is in Ramadan and
redeem it after the Feast. In the case of an incumbent fast it is obligatory
to particularize the expression of intention, i.e. to mention expressly
whether it is [the fast of] Ramadan or [a fast] in expiation of a vow, or as
an atonement. As for the supererogatory fasts it is allowable to express the
intention for them either by night or by day before it passes away, on
condition that there does not precede it anything that would invalidate the
fast. In their case it is not obligatory to particularize, and some doubt
after sunset about the expression of intention for the previous day is no
matter [for concern]. As for doubt during the day, it is harmful if one does
not recollect that he has expressed intention, even after some days.
Q.: What are the things that break a fast?
A.: They are four things. The first of them is vomiting. The second is
coition in either orifice before or behind. The third is the emission of
semen, whether by masturbation or by contact with a female. This breaks it
absolutely if [the contact has been such as would] invalidate one's wudu' ablution,
and breaks it even when [the contact was of a kind that] would not have
invalidated a wudu' ablution if [the contact] was with
lustful desire. The fourth is the appearance of any flux from what is called
the hollow of an orifice, such as the mouth, the ear, the nose, the genitals,
the anus, the breasts. A breach of the fast by any one of the above is
conditional upon its being deliberate, conscious and by choice. For such a
breach redemption only is obligatory, save in the case of coition where it is
obligatory for the active participant to make an atonement as well as a
redemption.
Q.: What is an atonement?
A.: It is the setting free of a healthy believing slave. If that is not
possible let him fast for two months in succession. Should he be unable [to
do that] let him give in charitable alms sixty mudd of the
normal provisions of the country to sixty unfortunates or poor persons with
expression of the intention to make atonement [for a broken fast].
Q.: What are the customary elements in fasting?
A.: They are three. The first of them is hastening with the breaking [of
the fast] when it is evident that evening has come . The preferable thing is
to have this precede the evening prayer service even though it be only by
some little thing such as ripe dates or dry dates or water or a sweetmeat.
The second is to have the tasahhur after half the night [has
gone], with a view to helping with the fasting, and sufficing with a little food
or drink. What is preferable is that it should be with what breaking the fast
calls for, and that it be delayed till near the dawn, so that one is finished
with it while there are still five degrees of the night remaining. The third
is to restrain the tongue from what does not concern one, and to restrain the
soul from its lustful desires.
Q.: What are the things disapproved of during a fast?
A.: They are five. The first is chewing, as e.g. the chewing of gum, for
whatever crumbles from it and is swallowed with the spittle would cause a
breaking of the fast. The second is tasting food even though none of it
reaches the stomach, for it might and that would be breaking the fast. The
third is frequenting the public baths, for luxury of that kind is out of harmony
with fasting. The fourth is the use of the toothpick (siwak) from noon
till sunset, because it removes the food particles which ought to be left.
The fifth is kissing, embracing and fondling, even though it does not bring
on an emission, for it might and that is one of the things forbidden during
an incumbent fast.
An exposition of the regulations concerning one who
delays redeeming a fast, or who dies without redeeming it
Q.: What is the regulation concerning one who has delayed redeeming a
fast which he missed in Ramadan till the next [Ramadan] has come?
A.: If the delay was inexcusable then along with the redemption he must
make an expiation of a mudd for each day [he did not fast],
and this will accumulate as the years do.
Q.: What is the regulation concerning one who dies with a Ramadan fast
unredeemed?
A.: Should he die after it had been possible for him to have redeemed it,
his heir (wali) shall undertake the fast for him, or [alternatively]
shall set apart every day a mudd, if he has not delayed the
redemption till another Ramadan has come, but should he have [so delayed it],
then two mudd are obligatory, a mudd for
the delay and a mudd for the omission, i.e. if he has not
undertaken a [redemptive] fast for him.
An exposition of the days on which fasting is
forbidden and those on which it is customary
Q.: What are the days on which fasting is forbidden?
A.: They are the day of the 'Id al-Fitr and the day of
the 'Id al-Adha, along with the three following days, the day
when there is doubt (see p. 492) without any reason, and likewise the second
half of [the month of] Sha'ban, in which fasting is forbidden unless there is
some reason other than just that of uniting it to what precedes it.
Q.: What are the days on which fasting is customary?
A.: They are many. Among them are the Monday and Thursday of each week,
the white days of each month, i.e. the thirteenth and following days, six
days of Shawwal each year, the days of 'Arafat and 'Ashura' also,
though the fasting of the former covers two years but that of the latter one
year.
An exposition of the greater and lesser pilgrimage
Q.: What are the greater and lesser pilgrimage?
A.: They are the visitation of special places for the performance of
special rites.
Q.: What are the regulations for them?
A.: The regulations for them are that they are obligatory once in a
lifetime if circumstances permit, and each has its essentials (arkan)
and its obligatory rites.
Q.: What are the conditions under which they are obligatory?
A.: They are five, viz. that one be a Muslim, a free man, of adult
standing, in possession of his faculties, and able.
Q.: What is [the meaning of being] able?
A.: It means having sufficient to defray the expenses of the journey [to
the Holy City] over and above one's normal obligations, one's
dwelling, provision for one's children for the period of going and returning,
for the stay in Mecca and the other places for the customary time. It also
means that the way must be safe for [the journey to and fro]. In the case of
a woman it is laid down that she be accompanied by her husband, or some male
who can be with her lawfully, or by two or more trustworthy women. In the
case of a blind man [it is conditional] on his ability to procure a guide who
will keep with him, lead him and guide him, whether he is mounted or
dismounted.
Q.: How are they performed?
A.: They may be performed in [any one of] three ways. The first is [the
way of] ifrad, i.e. you perform the Hajj first and after
finishing it you perform the 'Umra the same year. This is the preferred way.
The second is [the way of] tamattu', i.e. you perform the 'Umra
first, and then after finishing it perform the Hajj It comes next in
preference to the ifrad The third is [the way of] qiran,
i.e. you perform both of them together, or [start] with an 'Umra, and then
perform the Hajj before beginning its circumambulations, going through the
rites of the Hajj so that both are completed together. It is incumbent on
everyone who does it by way of tamattu' or qiran to
offer blood, if he is not among those present in the sacred mosque and does
not return to the stations (mawaqit) of the Hajj. The 'Umra of him who
performs by way of tamattu' must take place during the
pilgrimage month and he must perform the Hajj the same year.
Q.: What is this [offering of] blood?
A.: It is a sheep or goat appropriate for sacrifice, i.e. without defect,
a year old if it is a sheep, or two years if it is a goat. What is obligatory
is that it be sacrificed and its flesh distributed among the poor and the
unfortunate who are on pilgrimage. If [such a sacrificial offering] is beyond
the person's means he must fast for ten days, three during the pilgrimage and
seven when he returns home to his own land.
An exposition of the essentials (arkan) of the Hajj
and the 'Umra and their obligations
Q.: What are the essentials of the Hajj?
A.: They are six: (1) sacralization (ihram) during it; (2)
standing at 'Arafat; (3) circumambulating the Ka'ba; (4) running between Safa
and Marwa; (5) shaving the hair from the head; (6) doing these important
things in the proper order. [This latter] means that the putting on the ihram should
have precedence over everything else, that the standing should precede the
circumambulation and the shaving off of the hair, that the circumambulation
should precede the running, if this has not been performed after the
circumambulation of arrival.
Q.: What are the essentials (arkan) of the 'Umra?
A.: They are the same as the arkan of the Hajj, save the
standing [at 'Arafat]. [To observe] proper order is incumbent in all the arkan namely
that one put on the ihram, then circumambulate, then do running,
then remove the hair.
Q.: What are the obligations of the Hajj?
A.: They are five: (1) to maintain the sacralization (ihram)
throughout it from the station (miqat) onwards; (2) to pass the night
at Muzdalifa; (3) to pass the night at Muna; (4) to cast the pebbles; (5)
refraining from prohibited things (i.e. things which would invalidate the
sacral character caused by the assumption of the ihram). Some add
a sixth, namely the farewell circumambulation, but it is generally agreed
that this is a lesser obligation demanded of everyone who wants to leave
Mecca whether he be a pilgrim or not. Its omission may, be made good by [an
offering of] blood similar to the blood [offering] of the tamattu'.
Q.: What are the obligations of the 'Umra?
A.: They are two: (1) to maintain the sacralization throughout it from
the station onwards; (2) refraining from forbidden things.
Q.: What is the difference between an essential and an obligation?
A.: An essential is an element on which the validity [of the performance]
depends and such cannot be made good by an [offering of] blood,
whereas an obligation does not have the validity dependent upon it, though he
who omits one [of these obligations] is a sinner and must offer blood for his
omission.
An exposition of the sacralization
Q.: What is the ihram which is the first essential element
of both the Hajj and the 'Umra?
A.: It consists in an expression of intention to enter into a state of
godliness (nusk), an expression made in the heart, though it is
customary for it to be pronounced aloud, the one intending to make the
pilgrimage saying: "I express intention of pilgrimage and to that end
have devoted myself to Allah-exalted be He." In like manner the one who
is intending to perform the 'Umra says: "I express intention of
visitation, and thereby have devoted myself to Allah-exalted be He." He
who is intending to perform by way of qiran says: "I
express intention of both pilgrimage and visitation, and thereby have devoted
myself to Allah-exalted be He." Needs must this expression of intention
be at its proper time, viz. from the beginning of [the month of] Shawwal to
the dawn of the day of sacrifice (yaum an-nahr). Were one to express
the intention at some other time it would be a compact [only] for an 'Umra.
Certain things are customary for one who intends to enter on [this state of] sacralization.
Q.: What are these things?
A.: They are that he should perform a ghusl with an
expression of intention to perform ghusl for the purpose of
entering [into a state of] sacralization. Then he should clothe himself in a
lower wrap (izar) and an upper wrap (rida'), both of them white
and new. Then he should pray two rak'as as a sunna of
the sacralization at some time other than the karaha. Then he
should express [his] intention, and introduce the talbiya immediately
after expressing the intention, pronouncing it frequently as long as he is in
the state of sacralization, especially at any change of position such as
mounting or dismounting, going up or coming down, coming together or
separating, welcoming night or welcoming day. The form [of the talbiya]
is: "Labbaika Allahumma! labbaika! labbaika! Thou hast no partner.
Labbaika! Praise and grace are Thine, as is the kingdom. Thou hast no
partner." Then when he reaches the sacred area of Mecca, if he is making
a Hajj or a qiran it is customary that he should make a
circumambulation of arrival, and if he is making the 'Umra he should make the
circumambulation of the 'Umra, which is one of its essential elements.
An exposition of the standing at 'Arafat
Q.: What is the standing (wuquf) at 'Arafat, which is the second
of the essentials of the Hajj?
A.: What is desired is the presence of the person in a state of
sacralization on part of its soil, whether sitting, riding or walking, for
what is desired is not actual standing in the usual sense of the word [but
rather being there]. The time for it is from the passing away of the Day of
'Arafat till daybreak of the Day of Sacrifice. It is sufficient to be present
for any part of this time even if only for a moment. It is customary,
however, to remain there until sunset in order to have both night and day
share in the standing. [The pilgrim] is urged to occupy himself [during the
standing] with ejaculations of tasbih, tahmid, tahlil, takbir, istighfar and talbiya along
with recitation of the Qur'an, and calling down blessings and peace upon the
Prophet, the Chosen one.
Q.: Should one miss this standing by not reaching 'Arafat before
daybreak, what should he do?
A.: It is obligatory for him to expiate by performing an 'Umra, a
redemption which must be made the following year, and an [offering of] blood
similar to the blood-offering of the tamattu'.
An exposition of the circumambulation
Q.: What is the circumambulation of the Ka'ba which is the third of the
essential elements of the Hajj and the second of the essentials of the 'Umra?
A.: It consists in circling around it. In [the case of] the 'Umra it
comes after assuming a state of sacralization for it, but in the [case of
the] Hajj it comes after the standing when the first half of the night of
sacrifice has passed. It has its conditions and its customary elements.
Q.: What are its conditions?
A.: They are that it be performed seven times within the mosque area in
which are the Ka'ba the Shadharwan and the stone of Ishmael, with the pudenda
covered, as is the case for performing prayers, and the purification of the
body from hadath, along with the purification of the body, the
clothing and the place of circumambulation from all uncleanness. It should
begin at the Black Stone, with the left side of the body opposite it, and
walking in the direction of the door of the Ka'ba, keeping it at the left at
every step. These conditions are not peculiar to the tawaf on
this occasion, but are general for every tawaf, even if one is
not in a state of godliness (nusk), as, for example, a tawaf [in
fulfilment] of a vow, or a supererogatory [tawaf] other than that of
arrival. There needs must be an expression of intention [in such cases],
though for a tawaf in a state of godliness there is no need
for any expression of intention, though one is customary, as a recognition
that this is an essential element of a Hajj or an 'Umra. One's purpose to
make a tawaf, however, must needs be expressed, for were one to
make a circuit around the Ka'ba without being aware of it, that, [though
actually a circumambulation], would not be a valid tawaf. So
there needs must be an expression of intention, whether for an obligatory or
for an approved [tawaf], when one is opposite the Black Stone at the
beginning of a circumambulation.
Q.: What are its customary elements?
A.: They are many. Among them is that the walking should be done
barefooted, unless there is the excuse of severe heat. Another is that there
should be no talking save about things that are good. Another is to get near
to the Ka'ba so long as this is not harmful and does not cause distress by
crowding. Another is to touch the Black Stone with the right hand, to kiss it
and to place one's forehead on it at the beginning of each circuit. If,
because of the crowding, it is not possible to kiss it and place [the
forehead on it], then one may confine oneself to touching it, or if that is
not possible, then to point one's hand towards it from a distance and kiss
the hand after the touching or pointing. Another is to touch the Yemenite
corner with one's right hand at each circuit, or if this is not possible to
point one's hand towards it from a distance and kiss it after the touching or
the pointing. Another is uniting the circuits and dividing them up. Another
is to walk quickly, to have the left shoulder covered and the right
uncovered, and to interpolate remembrances and traditional supplications, so
let any one who desires them seek for them in the manasik. It is
customary after [the circumambulation] to pray a prayer of two rak'as
with expression of intention [to fulfill] the customary elements of tawaf.
It is preferable that [this prayer] be performed behind the maqam.
An exposition of the running
Q.: What is the running between as-Safa and al-Marwa, which is the fourth
of the essentials of the Hajj and the third of the essentials of the 'Umra?
A.: It consists in going back and forth between the two, either walking
or riding. In the 'Umra it takes place after the circumambulation thereof,
and in the Hajj after the tawaf of arrival and before the
standing at 'Arafat. Should one not do it then he may delay it until after
the essential circumambulation which is called the tawaf al-ifada.
It has its conditions and its customary elements.
Q.: What are its conditions?
A.: They are: (1) that it be performed seven times. The going from asSafa
to al-Marwa is counted as one, and the return therefrom to as-Safa as
another; (2) that it be in the track for running recognized at the present
time; (3) that it start from as-Safa on the odd numbers and from al-Marwa on
the even; (4) that the whole distance between them be accomplished, either
walking or riding, for if a single step be omitted the rite is invalid.
Q.: What are its customary elements?
A.: They are many. Among them is going out to it from the Gate of as-Safa
immediately following the circumambulation and such things as are connected
therewith. Others are the covering of the pudenda, being pure from hadath and
any uncleanness, walking on foot if one is able, doing the times continuously
and dividing each time. Another is for a male [but not a female pilgrim] to
mount to the height of a man's stature up both as-Safa and al-Marwa, turn
towards the qibla, and there pronounce the traditional
commemoration. This may be done likewise during the walking [between them].
So let anyone who wishes look for it in the manasik.
An exposition of the removal of the hair
Q.: How is the hair removed from the head in this which is the fifth
essential of the Hajj and the fourth of the 'Umra?
A.: There is no special method. It may be done by any one of the various
methods of removing hair, such as shaving, cutting or plucking, but the
preferred way is shaving for the male and cutting for the female. The obligation
is satisfied by the removal of only three hairs, but it is customary to go
over the whole head, shaving it for a male and cutting it for a female to
finger-tip length with the exception of the hanging locks (dhawa'ib),
which are not cut. The time for the removal [of the hair] in the case of one
performing the 'Umra is at the time of his completing the running, and it is
preferable that it be at Marwa. In the case of one performing the Hajj [the
time for it] is half way through the night of Sacrifice after the standing,
and it is preferable that it be done at Muna early in the forenoon after the
casting of the pebbles (jamrat al-'Aqaba), and before the tawaf
al-ifada.
An exposition of the stations
Q.: What is the station at which it is obligatory to assume a state of
sanctification whether for the Hajj or for the 'Umra?
A.: For people coming from Madina it is Dhu'l-Hulaifa called [nowadays]
'Ali's Wells. For those coming from Egypt it is al-Juhfa, better known as
Rabigh. For those coming from Najd of the Hijaz, and from Yemenite Najd it is
Qarn, a mountain in [the neighbourhood of] at-Ta'if. For those coming from
Yemenite Tihama it is Yalamlam, the mountain better known as as-Sa'diya. For
people coming from 'Iraq and Khurasan it is Dhat 'Irq, a ruined village on
one of the roads from at-Ta'if
Q.: Are these five stations especially for the people above mentioned?
A.: No. They are for them and for anyone else who passes that way. When
folk reach [these stations] it is obligatory that they put themselves in
sacral state there, or when they come over against them to the right or to
the left.
Q.: What does a man do who does not come by way of any of these stations
that have been mentioned?
A.: If his place of residence is between the sacred precincts and one of
these stations it is obligatory for him to put himself in sacral state in his
residence, whether for the Hajj or for the 'Umra. If he is in Mecca, and
wants to make the Hajj, his station is Mecca itself, so he is under
obligation to put himself in sacral state at any place therein [where he may
be]. Anyone who is in [Mecca], or on the sacred territory, and wants to
perform the 'Umra, his station is the area outside the sacred boundaries of
the city, so he must go out there from wherever he is when he wishes to put
himself in sacral state. The preferable thing is that he prepare himself for
the sacral state at al-Ji'rana, a place between at-Ta'if and Mecca. The place
next most preferable is at-Tan'im, known as 'A'isha's mosques, and the next
al-Hudaibiya, a place on the Jidda road.
Q.: What is the regulation about one who puts himself in a sacral state
after passing beyond one of the stations?
A.: His ihram is legal though he has sinned and must
make [an offering of] blood like the blood offering of the tamattu'.
This is if he has passed beyond it while desiring to be in a state of
godliness. If he passed beyond it without having had any such desire, but
then came to desire it, he is to put himself in a sacral state at the point
where the desire came upon him, and there is [in that case] no sin on his
part and no need of [an offering of] blood.
An exposition of passing the night at Muzdalifa
Q.: What is this passing the night at Muzdalifa which is one of the
obligatory elements of the Hajj?
A.: What is intended [by the regulation] is the arrival at any part of it
after the standing at 'Arafat, even though only for a moment, during the
second half of the night of sacrifice. It is not laid down as a condition
that one should stay there, so it suffices to have passed by it at this
[specified] time, and it is customary for women and feeble persons to hurry
on with the journey from it to Muna, but for others it is customary to remain
there so as to be able to perform the morning prayers there. Then they stand
at al-mash'ar al-haram, which is a small hill at its extremity,
busying themselves with commemorations and supplications until the day is
bright, and only then go on to Muna. When they enter [Muna] they lose no time
in casting the jamrat al-'Aqaba and then have their heads
shaved or cropped, whereby they secure the first desacralization by which
they are released from all the prohibitions of the state of sacralization
save those connected with women, viz. contracting a marriage, coition, or the
preliminaries thereto. The preferable thing is, for one who is able, to go on
to Mecca after this in order to perform a circumambulation and a running
[between Safa and Marwa] after it, if he did not perform the running after
the tawaf of arrival. In this way he secures the second
desacralization whereby he is released from the rest of the prohibitions.
Then after that he may return to Muna in order to pass the night there and
cast the pebbles. It is permissible, however, to omit the return to Mecca and
to remain in Muna till one has fulfilled all the requirements of passing the
night there and casting [the pebbles]. Then when one has finished with that
and has entered Mecca he should perform the circumambulation and the running.
To delay these beyond the day of sacrifice, however, is disapproved.
Q.: What is the ruling concerning the one who has omitted passing the
night [at Muzdalifa]?
A.: His pilgrimage is valid, though he has sinned and must make [an offering
of] blood, like the offering of the tamattu'.
An exposition of the passing of the night at Muna
Q.: What is this passing of the night at Muna, which is one of the
obligatory elements of the Hajj?
A.: It consists in being there for the major part of each night of nights
preceding the three days of tashriq, assuming one has not made
the first return [to Mecca], but should one have made that return he drops
the third night and likewise the casting of the day following. The major part
of each night is interpreted as anything more than half, even if only a
moment [or so more than half].
Q.: What is the first return?
A.: It is the journeying from it on the second of the days of Tashriq.
Conditional for its validity are that one make the journey after the sun has
begun to decline yet before sunset, that it be after the completion of [the
rite of] casting, and that one express the intention of returning before
departing from Muna. It is thus evident that anyone who wishes to do this
will return to Muna after the casting of the jamrat al-'Aqaba and
then express his intention, for the jamra is not a part of
this [rite], but is outside it.
Q.: What is the ruling concerning one who omits this passing the night at
Muna?
A.: His pilgrimage is valid though he has sinned. For [his] omission of
the three nights he must make [an offering of] blood, like the blood offering
of the tamattu'; for omission of one night [he must distribute] a mudd,
and for two nights two mudd.
An exposition of the jimar and the casting of pebbles
at them
Q.: What are the jimar at which [pebbles] are to be
cast?
A.: They are well known places at Muna, three in number. The first is the jamra which
is just behind the mosque at al-Khaif. The second is the middle jamra,
and midway between these there is a pillar that has been built up. The third
is the jamrat al-'Aqaba, which is a wall contiguous to the hill.
Q.: What is meant by casting at them?
A.: It is the throwing of stones. This is obligatory at the jamrat
al-'Aqaba only on the day of sacrifice, but at all three each day of
the three days of tashriq provided one has not made the
first return. Should one have done that he is released from the throwing on
the third day, as you have already learned from what was said above. The
[proper] time for the casting on the day of sacrifice is entered when half
the night that precedes it has elapsed, after the standing at 'Arafat. It is
preferable, however, that it be done after the sun has risen a spear's
length. The [proper] time for the casting on each of the days of tashriq is
entered when the sun has begun to decline. It is preferable however, to do it
immediately after the sun has begun to decline, before the noon prayers. The
time during which it is permissible to do the casting at all the jimar extends
to the last of the days of tashriq, so that should one omit the
casting on one day it may be made up during what remains of the three days,
though it is not valid to make it up after that.
Q.: Are there conditions for the validity of the casting?
A.: Yes. They are: (1) that there be seven [castings] at each jamra,
even though it be by a single stone which is cast and then picked up [and
cast again], though that may not be desirable; (2) that [the casting] be by
hand; (3) that it be at the target, which is what is in front of the jamrat
al-'Aqaba, and what is around the pillar in the case of the other two,
and that it be accurate within three cubits (adhru') ; (4) that the jimar be
stoned in proper order during the days of tashriq, beginning with
casting at that which is behind the mosque of al-Khaif till its [seven] are
completed, then at the middle one in the same manner, and then at the jamrat
al-'Aqaba.
Q.: What is the ruling with regard to one who omits this casting?
A.: His pilgrimage is valid, but he has sinned, and must make [an
offering of] blood, like the blood-offering of the tamattu', if
he has omitted it entirely, or has omitted as many as three castings. If,
however, he has omitted only one [casting] then [he must distribute] a mudd,
or if [he has omitted] two, then two mudd.
An exposition of things forbidden to one who is in a
state of sacralization
Q.: What are the things which the assumption of the ihram makes
forbidden, and which one in a sacral state must leave undone?
A.: They are: (1) the use of perfume for his body or his clothes; (2)
anointing the hair of his head or his face with anything that comes under the
name of unguent (duhn), such as olive-oil; (3) the removal of anything
from his nails or hair from any part of his body; (4) contracting a marriage;
(5) marital intercourse or indulging in any of the preliminaries thereto; (6)
taking part in hunting free wild animals which are edible, whether killing or
[only] injuring; (7) participating in any despoiling of trees or vegetation
on the sacred territory, whether by cutting or plucking. In these
prohibitions no distinction is made between male and female [for both must
observe them]. In addition, however, a male is forbidden in particular to
cover any portion of [his] head with anything that could be considered as a
recognizable covering, even though it be unsewn. He is also forbidden to
cover any [other] member of his body with anything that has been sewn,
whether by thread or not. For women there is a special prohibition against
covering any part of the face with anything that would touch it, even though
it be [something] unsewn. She is also forbidden to cover her arms with long
felt gloves though other covering is unobjectionable. An expiation is obligatory
for [the violation of] any of these prohibitions, save that [which concerns
contracting] a marriage, [for which no expiation is possible].
An exposition of expiation
Q.: What is this expiation?
A.: It varies according to the different things that are forbidden. In
the case of [an act of) coition which spoils [the valid performance of] the
Hajj or the 'Umra, what is obligatory is [the offering of] a badana on
the part of the active participant. If that is beyond his means then [let him
offer] a cow, or if that is not possible then seven sheep or goats, or if
that is not possible let him distribute in charity food to the value of a badana,
or if that is not possible let him fast a day for every mudd [he
should have distributed]. Coition which spoils a Hajj is that which takes
place before the two acts of desacralization, and coition which spoils an
'Umra is that which takes place before [the 'Umra] has been completed. One
who has [thus] spoiled his Hajj must complete it by repeating it the
following year, and one who has [thus] spoiled his 'Umra must complete it by
repeating it immediately. In this obligation to complete [a spoiled Hajj or
'Urnra] there is no distinction between the active participant in the [act
of] coition and the passive, [though the expiation is demanded only of the
active participant]. One who has killed [animals] by hunting is under
obligation to present as sacrifice the like number [of animals] from the
flocks and give [the flesh] in charity, or to reckon up their value and give
food to that amount for distribution, or fast the number [of days to which]
the muddwould have amounted. One who has not the like number [of
animals from the flock] may choose instead between giving in charity the
amount of their value or fasting [in days] the equivalent number of mudd.
The obligation on one who despoils a tree belonging to the sacred territory
is that if it should be a big one [he must offer] a cow, or if it were a
small one, about a seventh the size, [he must offer] a sheep. The one who did
the despoiling may choose whether he sacrifices the cow or the sheep and
gives [its flesh] in charity, or reckons up its value and distributes food to
that amount, or fasts for the number [of days] its mudd [would
have amounted to]. One who perfumes his body or clothes, or anoints the hair
of his head or face with an unguent, or cuts three nails or body hairs, or a
woman who veils her face or wears gloves, or a man who covers his head or
wears on his body anything sewn, or indulges in the preliminaries to coition,
or in an [act of] coition after that coition which spoiled [the validity of
his performance], or in between the two acts of desacralization, [any one of
these] is under obligation [to offer] a sheep which is to be sacrificed and
its flesh distributed, or instead to give in charity three sa' to
six unfortunates, each of whom must receive half a sa' or to
fast for three days. A person who may have removed only one nail or one hair
is under obligation [to offer] one mudd of food, and for two
hairs or two nails two mudd. It should be noted that in the case
of a real loss, such as in hunting, expiation therefor is obligatory even
though it were done in ignorance or forgetfulness, but in the case of a mere
ministering to personal pleasure, such as perfuming or clothing, an expiation
is obligatory [only when it was done] with intention and knowledge. In cases
where there is a mixture of the two, as in coition, shaving and paring nails,
there is a difference of opinion [among the learned theologians], the correct
opinion, however, is that coition falls with perfuming, whereas shaving and
nail-paring fall with hunting.
An exposition of blameworthy and praiseworthy habits
Q.: I beg of thee to bring this book to a close with the mention of those
blameworthy habits which one ought to avoid, and the praiseworthy habits with
which one ought to endue oneself.
A.: This, indeed, is a shoreless sea, but there is no harm in mentioning
a number of both kinds to the best of one's ability, and maybe I shall
thereby attain both reward and forgiveness.
Blameworthy habits
Among them are believing oneself to be perfect, and considering that one
has no further need of being instructed or given advice. Another is seeking
out peoples' defects, doing them harm, making mock of them, insulting them
and besmirching their honour. Another is giving aid in evil, favouring
dissensions, open disobedience and persisting therein hoping to be forgiven.
Others are covetousness, miserliness, the magnification of anything that one
gives [in charity], wastefulness, idleness, pretending poverty when one has
sufficient, abasing oneself in the presence of the rich because of their
riches. [Others] are pretending great piety but being remiss in worship,
immoderate laughter, injustice, proneness to suspicion, frittering away time
at meaningless things. [Others are] making accusations of lying or of acting
foolishly, name-calling, acting crossly before people, postponing a fixed
term, going back on a promise, wrongfully assuming the appearance of the
pious. [Others] are love of wicked men and taking them and unbelievers as
examples, ignorance, abjuring the truth, quarrelling, unjustly passing
judgment, cowardice and rancour. [Others are] profligacy, envy, cheating,
love of the world, treachery, hypocrisy, self-admiration, backbiting,
slandering, love of leadership, high rank, and fame, thinking oneself
superior to one's fellows, evil-thinking, rejoicing in another's evil,
gluttony, greediness, too high expectations, being obedient to women, seeking
compensation for obedience where there is no need. [Others are] carelessness
about remembering Allah-exalted be He, despairing of His mercy, considering
oneself secure from His devices, disregard of relatives, disobedience to
parents, undue indulgence in sleep, excessive indulgence in joking, shunning
a fellow Muslim, sitting in evil company, and others from which we beg Allah
that we may be kept by His grace and favour.
Praiseworthy habits
Among them are keeping silent about what is none of one's business,
lowering the eyes from things at which it is not lawful to look,
abstaining from unlawful things, being satisfied with what one has, seeking
forgiveness oft, reading (or reciting) the Qur'an and learning what is
needful thereto, following the Prophet's customary way of acting, modelling
one's conduct on that of pious men, being zealous in religious matters,
having regard for relatives and being filially obedient to parents, doing
good to one's relatives and neighbours, ministering to the necessities of
[Allah's] creatures, acting correctly towards both enemy and friend. (Others
are] humility, gentleness, compassion, bearing injuries, overlooking the
slips of one's brethren, avoiding interference in what occurred among the
Companions, leaving the company of the heedless, refraining from slandering
anyone's honour, refraining from any calumny against kings but rather praying
for their good estate and uprightness. [Others are] having high regard for
learned scholars and people of religion, honouring the grey-headed, proper
conduct towards Allah-exalted be He-and towards all that He has created,
rejecting any word of slander against the honour of a fellow Muslim,
honouring the elderly and being merciful towards the young, visiting those in
need, providing for guests, spreading peace without rejoicing in the good
that arises therefrom, abandoning the world and taking no joy in what it
brings. [Others are] treating folk without bias, returning greetings
smilingly, being uncovetous of what [you see] in the hands of others,
refraining from sitting in the marketplaces, restraining oneself from
interferring in what is due to the dead, being watchful to fulfill all cult
duties at their proper time, exerting oneself earnestly in faithful counsel,
taking account with oneself for one's actions, being regretful for remissness
in commission and omission, banishing ignorance by being instructed and
instructing, honouring knowledge and him who seeks it, withdrawing oneself
from [indulgence of] one's personal desires. [Others are] compensating for
injustices to those who suffered them, peace-making, loving what Allah loves
and hating what He hates, fearing Him and showing affection to the kindred of
His Apostle-upon whom be Allah's blessing and peace, maintaining friendly
relations with pious people, making humble supplication to Allah-exalted be
He-and submitting oneself to Him in all circumstances. [Others are] giving
assistance in works of goodness and piety, responding to supplication, aiding
the oppressed, relieving those stricken by loss, fasting oft, rising at night
[for prayers], being ever mindful of death and preparing oneself for it by
performing good deeds and avoiding such as are forbidden, attending funerals
and saying prayers thereat, visiting graves and taking warning therefrom,
visitation of the sick, stroking the heads of orphans, being well-pleased
with Allah's decrees and judgments, exerting oneself to one's utmost in what
will be pleasing to Allah, keeping oneself free from what is wicked, loving
one's country and exerting oneself for its improvement, being anxious for the
benefit of its inhabitants, being serviceable to the poor, sitting with them
and helping them financially. [Others are] praying for Muslims that [to
them] the hidden may be revealed, rejoicing in the improvement of the
community and sorrowing at its corruption, giving first place to what
Allah-exalted be He-has advanced and last to what He has given last place,
seeking refuge with Him from the fires [of Hell], and seeking His Paradise
with yearning. May Allah-exalted be He-make us inhabitants thereof, and grant
us the joy therein of looking upon His noble face, by the influence of the
high rank of His Prophet-upon whom be the most excellent of blessings and
peace.
This is the end of what Allah-exalted be He-has, by His grace and favour,
made easy of production by the hand of His poor servant Muhammad b. 'Abdallah
al-Jurdani of Damietta, the Shafi'ite May Allah, Most High, grant forgiveness
to him and to his parents and to all Muslims. Peace be upon the Messengers,
and praise be to Allah, Lord of the Worlds. This was brought to completion on
Friday, that exalted day, the 28th of the noble [month of] Sha'ban in the
year 1328 of the Hijra of the Master of all creatures-upon whom be Allah's
blessing and peace-as well as upon his family and his companions and their
followers, until the Last Day. Amen.
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Thin Rose of My Thoughts - Fikrimin İnce Gülü
Thursday, December 26, 2013
MUSLIM RELATED QUESTIONS - İSLAMLA İLGİLİ SORULAR
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