FIQH 1-22-06 Hadith - "Whoever Allah wants to do Good for him, he'll make him comprehend the religion." [bukhari and Muslim] transliterate - "man yooreed Allah bihi khayrun ya3fa fi deen" Prophet prayed for Allah to give Ibn Abbas the understanding of the religion. What does the word "fiqh" mean? linguistically means "to understand" means 2 things: 1) knowing the rulings that pertain to the actions of the people.(like prayer, fasting) 2) The rulings themselves are also called "fiqh" - like knowing mubah, makruh, haram, halal. Relationship between Fiqh and Iman: - Fiqh is attached so much to the belief in Allah fo whoever doesn't believe in Allah won't pray or fast or care about Halal and Haram. - Allah called the believers to perform Wudu. "oh you who believe, wash your faces and your hands." notice he addresses the "believers" as if to say that the action of wudu goes hand in hand with belief. - Allah mentioned prayer and zakat and joined between them and the belief in teh day of judgment. Surah Baqarah Allah describes the characteristics of the believers as having "prayer, zakat and belief in the day of judgment"
Seven Subjects of Fiqh 1. rulings related to worship. "Ibadat" like wudu prayer fasting. "fiqh al-ibadaat" 2. rulings pertaining to "family law" such as marriage divorce and custody. "al ahwaal ash shakhseeya 3. rulings pertaining to the actions of people and treating each other. includes financial transactions and taking loans. Called "fiqh al muamalat" 4. rulings pertaining to the duties of the ruler. islamic politics - chooseing a khalifa and so on. "as-seeyasa as-shar3iah" 5. rulings pertain to the punishing the criminal and keeping the securtiy "al-3uqoobaat" 6. rulings pertain to organizing the relationship between the Muslim country and other countries. "as-seer" 7. rulings pertaining to akhlaq and modesty and best manners. "adab al-3aml" Why are there different opinions? islam is one religion yet we find many opinions regarding one issues, sometimes more than 40 opinions. Ramadan is 30 nights, yet there are 40 different opinions on when laylat al-qadr is regarded by ibn hajar in his commentary on al-bukhari. Rule: Disagreement is a human nature. that's how Allah created us. This shoudl not be an excuse for us to differ, yet it's happening and we should nto feel bad about it. Scholars differed, companions differed yet they didn't hate each other. ex. during the time of the 3rd battle, battles of khandak, Prophet ordered the companions not to pray Asr except in Bani Quraitha. Some of the companions understood the saying literally thinking they went to BQ and prayed asr late. Others thought the Prophet meant to rush us, so they went quickly but prayed Asr on time. Prophet approved both opinions even though they are different. ex. Allah mentions the story of Sulaiman and his father, Dawood. anbiya:79 "And remember Daweed and sulaiman, when they gave judgment int eh case of the field in which the sheep of certain people had pastured at night and We were witness to their judgment." Both are Prophet's of God yet they gave different judgments. "To Solomon We inspired the Right understanding of the matter: to each of them We gave Judgment and Knowledge. It as Our power that made the hills and the birds celebrate our praises, with David: it was We who did all these things." We must learn from this example, we are not like the
messengers of Allah and even they could make incorrect judgments, yet we hope to work with our knowledge and judgment.
Rule: None of the great imams intended to disagree with the Messenger (saw). Imam Shafi said "whatever is sahih, then that is my opinion." Also, imam ahmad said, don't write my opinions, take from where i took. Also, the hadith "all the sons of Adam sin and make mistakes" imam shafi said "people unanimously agreed that whoever knew the sunnah of the Messenger (saw), He cannot leave it for the opinion of anybody else." imam malik said "from everybody, you take the opinion and you reject it except the person in this grave." and he pointed at Prophet's (saw) grave. Why scholars differed? when you find an authentic hadeeth and an opinion of a shcolar in contradiction of the hadith then there are 3 major reasons for that: 1) He didn't think the Messenger (saw) said it. (disagree with authenticity) 2) He doesn't think that the hadith implies with the other scholar things. 3) he thinks the hadith is abrogated (mansookh) and another ruling is in place
1-28-06 Why Scholars Differed - Is it Permissible to follow one Madhab? Reasons for different opinions. - the great scholars didn't have access to all the hadith. There was a situation where Abu Bakr (ra) didn't know a point of inheritance. - being uncertain about the authenticity of a hadith. - hadith might not be valid - abrogated. example - prophet was asked "if you touch your private part, does it nullify wudu? prophet said no, i'ts part of your body" then later on the hadith is "let whoever touches their private part, make wudu" also the earlier example of the Prophet not letting people write hadith and then later letting some people. - the great scholars might not fully grasp a hadith as well. - also, human error like forgetfulness. example - ammar (ra) was with omar (ra) and they were travelling. He had janaba, but he needed to wash himself and he used tayyammum. the Prophet allowed him to do so and he used to tell the companions about the ruling, yet Omar reprimanded him for it. Omar had forgotten the ruling. - sometimes, there is no hadith. lots of room for interpretation and scholars differ. - also, different methodologies. - interpretation of language. multiple meanings of the same word. example, "hand" can mean wrist up, but can also mean elbow up. also, ila (alif lam ya) means "to" but also "into" like when Allah says "wash ila the elbow" does it include the elbow or not.. also, divorced woman should observe 3x quroo. could mean "opposite things" or also "the period" - different qira'a. Quran has different readings. example, maaliki yo mi deen. vs maliki (owner vs king). also qira'a ibn masood says you have to fast 3 days "continuously" if you break an oath to Allah. Other qira'a did not include this.. The evolution of fiqh. - during the life of the Propeht, he used to give fatwas to people. did the Prophet ever allow other people to give fatwa in his presence? -prophet allowed abu bakr to interpret a dream. -Prophet sent muadh to yemen as a mufti (one who gives fatwa). -example, group of companions outside of medina wanted to wash his impurity with tayyammum even though he had a head injury. the companions told him to wash and he died. The prophet reprimanded them saying "they killed him" but he didn't not disapprove of their having given a fatwa.
-Nobody ever said taht if you asked abu bakr for a fatwa, you can't go and ask omar later on. -The companions spread around after the death of the prophet and the companions took students in different places. (muad in damascus, ibn masood in iraq and ibn abbas in mekka). muad ibn jabal was sent to yemen and then he moved to damascus.. people moved all over. by that time, the schools of thought started to be established. ex, in my mecca, ibn abbas had some students like ikrima. Ibn masood started to teach in baghdad. ibn omar in medina. - their stuents went on to take students who went on to become great scholars. like al-rabi3, he taught in iraq but he only had access to the teachings of ibn masood. He used to teach "ibn masood said, ibn masood said" - do not think that there are only 4 madhabs. many were lost becauseshafi said about layth ibn sa'ad "he had more knowledge than malik but his students squandered his knowledge". Also, in medina, there were 7 famous scholars. it was well known: ibn al qayyum in his book of usul al-fiqh divides companions divided into 3 categories. first, is scholars who gave fatwa - there were only 7: "aisha, ibn omar, ibn abbas, ibn masood, zaid ibn thabit, omar, ali" second, scholars that gave less fatwas: abu bakr, uthman, etc etc. third, companions that only gave one or two fatwas: several. people are divided into 3 categories: 1- mujtahid - he's not allowed to copy. he has to do his best to derive a ruling. 2- student of knowledge - he can follow an opinion with an evidence. 3- layman - must follow an opinion of a knowledgeable person. - layman does not just have to follow one person, but cannot follow his own desire. (laymen cannot follow blindly in basic aqeeda) People think you must follow one imam from A-Z - no, only messenger of Allah. other people it's not permissible to follow anybody. Allah told people to ask people who know - sura nahl and sura anbiya. He didn't ask us to read the book of Allah and derive our own rulings. (sheikh picked a classical work of fiqh because in order to understand contemporary issues, you have you go back. also many issues were discussed by the hanafis that we use today like what happens if you are flying, what if you are carrying your stool - can you pray. these were not issues back then, but they are for us today.) 1-29-06 The 4 great imams (Fiqh did not exist as a science during the time of the Prophet. No books were written called “fiqh”. Most of the sciences were separated and written down after the year 100 called the “age of documenting”) imam abu hanifa this is his nickname. His real name is. An-Nauman ibn thabit. Born in 80H and died 150H so lived for 70 years. He was born in kufa. Ibn masood lived in kufa. His teacher was hammad ibn abi sulaiman the student of ibrahim an-nakhaie who was the student of alqama an-nakhaie. Ibn masood said “I know nothing except alqama knows it” Amir ashabi (a scholar) told abu hanifa to seek knowledge when he saw him with this father traveling for business. Imam abu hanifa had a place where he used to sell silk and cloths. At the age of 40 (120AH) he took the place of his shaikh hammad.
He had two famous students (they call them the companions of the sahiban): abu yusuf (nickname) yaqub ibn ibrahim al ansari (story about yaqub – he died 182H. he accompanied abu hanifa for 17 years. Abu hanifa used to spend money on him since he was really poor. Then he became a judge in 166H which was a great position. He later became the supreme judge (qadi wa quda – the judge of judges which is a title we only give to Allah but they called him that anyway). When he died, khalifa haroon ar-rashid let the janaza. Shows abu yusuf’s status.) mohammad ibn al-hasan ash-shaybani. Imam shafi used to say that he benefited a lot from him. He is credited with documenting most of the madhab of abu hanifa. Died in the year 189H. imam shafi said the only fat man I ever saw with knowledge was mohd ibn hasan. Another student . zufar ibn al huthail. 110-158. he took over after the death of abu hanifa. However, zufar did not write down anything so he’s not as famous as the other two. Statistically, hanafi madhab is the most prevalent in the muslim world. Many reasons for this. - state support. During the time of haroon rashid, the muslim world expanded a lot. So the state adopted this madhab. - historically, it developed first. Principles of the madhab of abu hanifa - book of Allah - Sunnah of the Messenger - Ijma. - Qiyaas. It’s important to note that abu hanifa lived in kufa because it was the center of trials much like it is today. A lot of people had deviations and sectarian. People were becoming muslim just to destroy islam, etc. so many people used to fabricate hadith against the messenger. One of the criticisms of abu hanifa is that he relies too much on qiyaas. The reason is that there were a lot of lies, etc. imam malik used to name kufa dar al-bard (where money is printed like the federal reserve) he meant that because they used to fabricate hadiths so much there. Famous books in the hanafi madhab Al-hidaya. Many scholars have come and explained this Al-mabsooT. Written by sarakhsi. A very large book. (means happy but also means extended). 40 volumes. Was dictated from memory while he was imprisoned. Imam Malik -Born in 93H. died 179H. so he lived 86 years. -Malik ibn anas took lots from shuyookh like nafi3 the freed slave of ibn omar and his famous shaikh was rabia3 ibn abi abdur-rahman. - He was the friend of abu jafar al mansour the second abbasi khalifa and he’s the one who pushed him to write his book al-muatta. After muatta was written, abu jafar said “I will make this the official reference” and imam malik said “no, don’t push people to follow it because people have traveled to different places and I might be wrong” - Imam shafi was the student of imam malik. He read the entire muatta with imam malik. Malik used to teach in the masjid an-nabi. He had a dream where he saw the Prophet putting perfume in his hands and he said “malik would spread my perfume”. The dream interpreters told him that he will spread the knowledge of the Prophet. - His story with al-mahdi, an abassid khalid after al-mansour. The leader of hajj is usually the khalifa. Mahdi sent gold money to malik as a present. The next day, mahdi sent his children and employees to fetch malik to come teach. Malik said people should come for knowledge. I will not go and teach. - the amir of medina was jafar ibn sulaiman. Imam malik was the most famous scholar of medina. Some people tried to destroy his reputation. They went to jafar as soon as jafar got into power and they said bad things about malik. Eventually, imam malik was lashed and tortured publically. This made him even more famous. - his book: al-muatta. He used to narrate the hadith and he has some comments, his students took his book and also his opinions. - another book. Al-mudawana.written by malik’s student, abdur-rahman ibn qasim used to ask malik about
each issue and write it down. Matn khalil = step 1. mudawana = step 2. - these days, the fiqh of imam malik is popular in north Africa. Why is that? Mudawana riwaya sahnoon, written by a man named sahnoon took the book of imam malik into that area and it became popular. Asad ibn furat was a military leader also took mudawana from abdur-rahman ibn qasim to north Africa. The students in north Africa wanted to copy mudawana from asad and asad refused saying that he went through too much to obtain it. Now the narration of asad is not famous and the narration of sahnoon is famous. Imam shafi Born 150. died 204. relatively short life for a scholar. same year abu hanifa died but shortly after abu hanifa died (people say there shouldn’t be two great scholars living at once. This is just fluff though). Born in Palestine in ghazza. His mother took him to mecca while he was 2 years old because he was from Quraish originally. He memorized the Quran when he was 7 years old. He had a really good memory. Whenever he read books, he used to cover the left side of the book so that he would see the right side first when turning the page. People still have some memories like this in Mauritania and other places where there are not a lot of distractions. Imam ahmad. 164-241H. Ahmad ibn Muhammad ibn hanbal ash-shaybani. We name him after his grandfather because his grandfather was more famous. We tend to do this. Mohd (saw) used to say he was the son of abdulmutalib.) he lived in Baghdad. He faced very big trials during his time (we’ll discuss during aqeeda). Bukhari, muslim, abu dawood – among the students of imam ahmad. Ahmad has a lot respect for shafi. 2-4-06 Imam Ashafie Life Virtues, school of thought. born in ghaza (palestine) in the year 150 A.H. - same year abu hanifa died (he died first) - some people say it's not appropriate to have two imams so Allah did not allow Shafi to be born before hanaifa died (cute). When he was 2, he was taken by his mother to ____. (he's related to the Prophet through abd manaf). - memorized Quran at age 7. He memorized al-muatta witin 9 nights when he was 10 y/o. - teacher in mekka allowed him to give fatwa when he was 15. his teacher was mufti of mecca. - he went to learn from imam malik - he read from his memory and imam malik liked that. - in 195, he moved to Baghdad for 2 years. In those 2 years, he changed a lot of things. Mohd ibn hassan ash-shaybani used to study with malik and also abu hanifa. Shafi also studied from mohd ibn hassan. Then he incorporated the qiyaas of kufa with the hadith of malik. Shafi revolutionized it all with risala, the foundational work of usul al-fiqh. - after the 2 years, he went back to mecca then back to baghdad in 198 then he moved to egypt until he died there in 204. he was 54. (imam nawawi was 45 yet look how prolific). (imam jawzi had 100,000 people in his halaqa. he would have a series of speakers that would hear and repeat, etc. People used to show up early and reserve seats and sell the good spots) Levels of Fuqaha in the Shafi school 1. Ahl ijtihad fi madhab - peopel who are able to do ijtihad within the madhab. ex. Al-Muzani - student of imam shafi and took over shafi's halaqa when shafi died. 2. Ahl ijtihad fi masah fi madhab people who are able to do ijtihad within the issues while it's not reported from the imam. ex. al-ghazali - he has books on various issues. 3. ahl al takhreej - they can explain a saying of the Imam or specify two things mentioned. 4. ahl al Tarjeeh" - those are able to choose one of the two opinions like ar-rafie and nawawi. (nawawi is almost one of the last real scholars of the shafi school. Most shafis that came after him followed his opinions that he chose within the madhab. Why choose school of Ashafie?
- (why choose any school? well first of all, from the time of the imams, we have hundreds of thousands of students. we only have a few books from each school that have comparative fiqhs. majmoo3 by imam nawawi but incomplete, then subki, still incomplete, only recently completed) - imam shafi said, whenever there is a sahih hadith, that is my madhab - also, he got to travel - it's simple, some very nice books. Start simple. Just like what ibn qudama did - he wrote 4 books in order. (sheikh says when he started studying 15 years ago, he wanted all 4 madhabs and he bought mugni and majmoo3 and started reading and after 2 months, he stopped. Then he went back and did one madhab simply... not until after 15 years did he take out al mugni to read the chapter on hajj cover to cover to understand teh differences). Important books 1. al majmoou for imam an-nawawi - he stopped at musarra(the book of transactions). in the book he explained the madhib. he explained the other schools of thought as well. 2. Al bayan for imam imrani from yemen. imam nawawi took a lot from imrani. 3. text of abu shuja, ahmad ibn al husain al asfahani. this is our book "matn abu shuja". He lived more than 100 years. One day when he was with a group of younger people and he jumped over a river. His students asked him how he could do it in his age and he responded "when i was young, I saved my body from haram and now it is protecting me.
2-5-06 Divisions of Sections in Fiqh fiqh is generally divided into 7 categories. Why do scholars usually start their books with purification? Wudu is more important and relevant and repeated in our lives. (Malikis started their books with salat, not wudu. their point is that wudu is not obligatory until the time to pray has come. If we sit around and dont pray, we dont need wudu. They start with the timings of salat.) usually the order will be ibadaat - "purification, prayer, zakat, fasting, hajj". Then afterwards they'll do the book of transactions. Nikah counts as a transaction - counts as both ibadaat and transaction. Next, Jihad. Some people put Jihad as a pillar of Islam so they put it after Hajj. Others who put it here said that first, you have relationship with Allah, then relationship with Muslims, then you deal with nonMuslims. The book of ritual purification Definition of Tahara Linguistically, it means purification Definition of Fuqaha - raff al-haddath wa izadat al-haddath. removal of hadath (whatever prevents you from worshipping). Also, some said it was "doing things to prepare yourself for ibadat" In order to make wudu, you need water, so the books of fiqh will usually start with water. Water three types of water: 1. tahoor - purifying water that we can use to purify yourself. You can make wudu with it - like rainwater. Allah said "and we revealed from heaven purifying water" sura furqan. 2. tahir - pure water that does not make you impure if it touches you but you cannot make wudu with it like kool-aid or coffee. 3. Najas - impure water. (fun issue - what if you have two bottles of water, and one of them is najas and you don't know which one? how do you pray? you do wudu and salat twice, one with each bottle) imam shafi's 4th type of water: "purifying but disliked to use" - water that is used to heat metal like copper
or metal pots only because it causes sickness like leprosy, etc. it would make your wudu makrooh. Even if it cooled down again. imam nawawi disagreed with this. Tahoor - purifying water. Defined as uncontaminated water. flood water is by consensus ok unless there is noticeable change. can be stagnant as long as it is unchanged. Tahir - pure. cannot use for wudu or ghusl. color, smell, or taste has changed. The condition is that water must be in it's original state. Unchanged in smell, taste, and color as long as it's not too much. example - 1 drop of urine into 2 gallons of water. halal. 7 types of purifying water - rain, well, river, spring, hail, snow, sea. Prophet (saw) was asked about saltwater - he said it was tahoor.
2-11-06 Wudu define: in language, from wada'a (means light). "washing specifc parts in a specific way." (wow, daad, wow, hamza). wudu is the purification. wadu wiht a fatha is the water you use to make wudu. - Prophet said the parts of the body you wash in wudu will glow on the day of judgment. - Prophet said if you perform wudu perfectly and pray two rakats with khushoo, all your past sins will be forgiven. - Prophet said when you wash your hands, the sins will come out of yoru fingers, when you wash your face, etc. - Prophet said your sins are forgiven as the drops fall from your elbow. (some scholars said try to retain your wadu on your limbs) - brand on the day of judgment. try to always stay in wudu - guarantee for admittance to Jannah. Prophet heard Bilal's footsteps in jannah. Prophet asked him why and he said that whenever he made wudu, he would pray two rakats. Pillars of purification - required actions of wudu. if you miss these, your wudu is not accepted and your prayer is not accepted. 1. Intention - hadith: "reward of a deed is only by the intention" - if someone washes the body parts of wudu accidently like while playing with water, does it count? no - does it need to be stated? definition of niya - determination of the heart to do something. so does not need to be pronounced. 2. Washing the face - Allah says when you make wudu, wash the face. - definition of the face: face starts from the top of the forehead to the bottom of the chin and from ear to ear. this is an arabic language definition. 3. washing the hands and arms with the elbows. Yes, the elbows are included. Prophet was observed to wash his elbow and none of the sahaba neglected it. 4. wiping part of the head with wet hands - what is the difference between wiping and washing? washing is to pour water and wiping means to use your hand to rub, even when dry. which is why we say wipe with wet hands. This is an arabic language definition. - "part of the head". difference of opinion in shafi madhab - some say a few hairs, some say three fingers. 5. washing the feet with the ankles. - the ankles are included. this is understood by the language. 6. performing these acts in the order indicated. what is the evidence that only these things are required? Quran 5:6. " O you who believe! When you
intend to offer As-Salât (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles ."
evidence: a bedouin came to the prophet and asked "How do I make wudu?" and the Prophet said "make wudu as Allah commanded you to" and that is the Prophet. authentic hadith. it's in mustadrak al hakim, ibn hajar and nawawi says it's sahih. - this aya does not involve intention. - this aya does not seem to state the order. but it does. the aya says wash your face, wash your hands/elbows, wipe your heads, and wash your feet. if the order didn't matter, the language would say wash your heads, hands/elbows, feet, and THEN wipe your head. instead, the language is relaly obvious that the commands are given in order. Also, the Prophet said "start with what God started with" - if someone washes twice is the wudu accepted? yes. if someone starts with the left hand, is the wudu accepted? yes. wiping part of the head ok? yes. someone is bald and skips head step cuz no hair? no, must wipe head. - if someone washes face, then feet, then head, arms, feet. he did an extra step out of order. wudu accepted? yes. he did the right steps in order. - what if someone washes step 1 and then answers his phone for 10 minutes, and then does step 2. is it ok? the condition is usually that his parts must stay dry. (it is considered makrooh to only do the rukn and leave the mustahab) 2-12-06 remember last time, six pillars of wudu. Proofs? Pillar one is from bukhari, rest are in Quran. Recommended acts of Wudu? 10 1. Saying Bismillah 2. Washing the hands - this time just the hands to the wrists. - however even if you do this, you have to later wash from the tip of your finger to the end of your elbow) 3. Rinsing the mouth. mudmuda. - must move the water in your mouth - don't necessarily have to have the water touch the back of your mouth (my question - is this part of maliki madhab?) 4. Flushing the inside of the nose with the water. it's called "Istinsha" and istinsha means to breath. - you do this with the mudmuda together. this is in sahih bukhari and sahih muslim related by anas ibn malik and it is part of the shafi madhab. - the way you do this is to take the water into your mouth and with the same water in your hand you sniff into your nose. Then you spit and blow your nose.. repeat that process 3 times. 5. Wiping the whole head with both hands - part of the head is fard. the whole head is sunnah 6. Wiping the ears with wet fingers. - must get new water after wiping your head. not after each of three times, just new water for a new body part. 7. Runing the water between the beard fingers and toes. 8. cleaning the right side before the left side. 9. performing these acts three times - not quoting bismillah. - (question: what about doing doing one wipe wudu three whole times.) 10. performing these acts in succession (meaning without long interruptions) - not wajib Evidences
1. saying bismillah "when you start wudu, say Bismillah" authentic. sunan abi dawood. prophet said "no valid wudu without starting it Bismillah." many riwaya but many of them weak. ibn kathir mentioned this in explaining sura maida verse six. 2. washing hands hadith in sahih al bukhari. hadith of othman. 3. rinsing mouth hadith of othman and others. prophet said "when you perform wudu, do mudmuda" 4. flushing the nose other riwaya of others included the nose. 5. wiping the whole head shafis said the language does not exclude whole head so better to include it. Also, same hadith of othman. 6. wiping ears with wet fingers sahih muslim - narrated sahih muslim. 7. wiping the fingers toes and beard this is not in hadith othman. another hadith says this in sunan tirmidhi and ibn majah. also, Prophet said when you run the wudu, the sins will come out from your fingers. sunan tirmidhi and ibn majah 8. starting with the right side. hadith othman. Also, it was reported that he always started with the right side. 9. performing these acts 3 times. - difference of opinion on this. some people say wipe the head once. shafi says the hadith that says to do things 3 times does not distinguish the head. but others say there is specific hadith singling out the ear and the head. however, in madhab imam shafi, we wipe the head 3 times. (dont learn this yet) 10. performing these acts in succession: similar to salat. do you make gaps in your prayers. that's what the prophet did. questions from the sheikh can you do one wipe wudu 3 times? no can you wash more than 3 times? no, prophet said this was transgression. can you wash twice? sahih al bukhari the Prophet did it many different ways. sometimes twice, sometimes once, sometimes three times. sheikh says use your wisdom - if the water is too cold, do it once, if people are waiting, shorten it, etc. how much water did the Prophet use? he used two "mood" - like two palmfuls of water. and used to wash his body with about one "saa'a" gallon.
what nullifies wudu 1. whatever comes out of the uethra or the rectum 2. sleeping not in a sitting position. - there are 7 opinions on this. madhab of shafi means you can sleep sitting and your wudu is fine. 3. losing one's mind - intoxication counts, unconscious counts. 4. directly touching the skin of a foreign woman (Proof = 5:6 - lams means touching. also 4:43) - means you can use your sleeve and it's fine - daughter does not nullify. - foreign woman "anybody you could marry" - hair does not count - she touches you counts - teeth, nails, dont count. - wife counts!!! - there are four opinions on this - this is shafi school. 5. touching one's genital organs with the inside of one's hand. - why inside of the hand? because generally you touch with the inside on purpose. you touch with the outside accidently.
Proof: Prophet said “if you touch your genitals, make wudu” 6. touching one's anus. Qiyaas from touching genitals. questions camel's meat? no, not in shafi madhab. however, imam nawawi said yes so the real shafi madhab is perhaps yes vomiting? no. bleeding? NO. the majority of scholars actually said no. 2-18-06 Ghusl why not mentioned before wudu? simply because we do it more six things necessitate ghusl 1 - contact between the male and female genital organs (even if no ejaculation - contact is enough) evidence - hadith "when the two circumcised parts meet, it requires ghusl" 2 - ejaculation. evidence - umm sulaym asked the Prophet "Allah is not shy of the truth, does a woman have to make ghusl if she ejaculated in her dream? Prophet said if she feels something wet" 3 - death - someone who died must be washed. this is fard kifaya. exception for shaheed - dont need the details evidence - by consensus 4 - menstruation evidence - in the Quran 5 - being in pureperium (nifas) being in post-natal state evidence - derived from menstruation 6 - giving birth evidence - if discharging semen (intercourse) requires ghusl, then the result of it. scholars divide between 5 and 6 - this especially in the shafi school. if a woman gives a dry birth, she needs ghusl. then after the post-natal bleeding, needs a ghusl. in most cases, 5+6 are the same and a woman does not have to do a ghusl after giving birth.. just after she's dont doing the post-natal stuff. what about friday? prophet said "it's an obligation to pray on friday" - not in madhab of imam shafi what about becoming muslim? it was not proven that every person who became muslim took a ghusl required acts of ghusl 1 - having the intention (especially in shafi school) 2 - removing any impurity that is on the body. 3 - washing with water the whole body and hair. (they mean body hair) umm salama asked if she has to untie her hair for ghusl. Prophet said it's only that you pour water three times over yourself. recommended acts of ghusl 1 - saying bismillah evidence - whenever you start anything, say bismillah. also included in the wudu 2 - performing these acts in succession 3 - performing ablution before ghusl. 4 - running the hand over the body - means wiping or rubbing. evidence - this is not mentioned in hadith, why is this recommended? 2 reasons - need to wash entire body, you wipe over the entire body to ensure. secondly, if you use a small amount of water, this is the only way to ensure you wash your whole body. when jabar was asked about the amount of water the prophet used to make ghusl, he said it was like a sa'a (about one gallon). maliki school says wiping is fard
because it is the only way to cover the whole body. 5 - cleaning the right side before the left side. scholars said there are two forms to perform ghusl. one the prophet used to do and the other is sufficient. Prophet's way: (according to many ahadith) - took water and he removed his impurity and washed private parts - then washed hands and did wudu - then poured water over your head 3 times - then washed right side and left side. (in some narrations he washed everything except for his feet and then when he was done with ghusl he stepped out of the mud and washed his feet) sufficient way: if you have impurity you clean it, if you dont, you just wash your body evidence: (there is a hadith that the prophet used to pour water over his entire body) - this counts as your wudu
Wiping over the foot covering conditions: 1 - wearing the foot covering after completing the wudu or ghusl. (means cannot wash the right foot, put on a khuff, wash the left foot, cannot put on a khuff) evidence - mughayra ibn shaab saw the prophet performing wudu and he went to take them off so that the Prophet could wash. the prophet said "dont because I put them on while I was clean" 2 - the foot covering must at least cover the whole foot with the ankles evidnce - it's the same part you washed in your wudu. so most shoes do not count because they dont cover the ankle. so boots will count but most dress shoes dont. hi-top sneakers count. is it permissible if you have holes in it? it's allowed, but you should be careful. The companions did not have the perfect khuff. every foot covering has holes. 3 - one must be able to walk continuously with his feet in the foot covering. (this is mostly shafi). means if the floor is hot, you dont feel the temperature. so very thin socks dont count. if you can feel the temperature of the water when you wipe, it's probably too thin. Sheikh says, the socks we use with our shoes is too thin evidence - analogy. if you are able to make the water reach your foot, there is no point in using your permission. The point of allowing the khuff is to make things easier because usually the khuff is difficult to take off. 4 - the foot covering has to be clean pig leather is not allowed things that invalidate wiping on the foot covering. 1 - taking off the foot covering it will act as though he did hadath 2 - expiration of the designated time period in which wiping on the foot covering is permissible. shafi school says when you lose the wudu is when you start the 24 hour time period. so if you make wudu at 10, put on khuffs at 11, lose your wudu at 12, wipe the khuffs at 1, you count the 24 hour permission time at 12. 3 - whatever necessitates ghusl.
2-19-06 tayammum - def. dry ablution linguistically means to intend conditions for tayammum
1 - availability of an excuse such as traveling or illness. (cannot use at the airport.. you have water. this thing about travelling is just an example from desert folk) 2 - arrival of the time of prayer (means cannot do tayammum at 10am and expect to pray zuhr with it 3 hours later) 3 - seeking water - have to actually look 4 - difficulty with using water (like boiling water and stuff) evidence: hadith: "amr ibn al as used tayammam despite having been in janaba. when asked why he said the Quran says dont kill yourself. Prophet said it was fine" also, what if a lion is between you and the water 5 - the unavailability of water after seeking it. required acts of tayammum 1 - having the intention 2 - wiping the face with the hand 3 - wiping the hands and arms to, and including the elbows (evidence: similar to wudu - this is madhab imam shafi.) 4 - performing these acts in the order indicated dirt has to be from the earth, it has to have dust (which means if you strike you'll see stuff rising). things that have invalidate tayammum 1 - whatever invalidates wudu (all six things) 2 - seeing water at the time of prayer even if it's minutes before, you have to make wudu even if you are praying and you hear running water, it breaks your tayammum and you have to leave your salat and make your wudu. once you have prayed and you find water, you dont have to repeat. also a hadith where a companion did not repeat his salat after finding water 3 - apostasy. why is this mentioned here and nothing else? sheikh doesn't know
Prohibitions during menstruation and pureperium 1 - praying 2 - fasting 3 - reciting the Quran (shafi school - cannot even recite the Quran) ibn masood said "the prophet used to teach us Quran except if he was junub" prophet said "neither the junub nor the ha'ad can recite the Quran) 4 - touching and holding the Quran (means a mas'haf) 5 - entering a masjid - ask*** 6 - circumambulating the ka'bah (tawaf) 7 - sexual intercourse 8 - attaining pleasure in the area of the body that is between the belly button and the knees (shafi school) evidence - Prophet used to order aisha to cover herself with an izar. shafi school said this is a proof that it is all forbidden. other evidence five things that are prohibited if one is in state of janaba 1 - praying 2 - reciting the Quran 3 - touching and holding the Quran 4 - circumambulating the ka'bah tawaf 5 - staying in a mosque - different from ha'ad who cannot enter. junub could enter but cannot stay. evidence - some of the companions had no home and lived in the masjid. they would get junub and leave. that is the difference. (notice that fasting is not mentioned here. aisha said sometimes fajr would come and the Prophet is still
junub. also sexual intercourse is allowed in junub) three things prohibited if one is muhdith (minor impurity from urination or defecation) 1 - praying 2 - circumambulating the ka'bah (tawaf is like salat except you're allowed to talk) 3 - touching and holding the Quran - ask*** ***haydh and nifas (important point) nifas - remember we discussed there could be a delivery without blood and then nifas afterwards. What is the longest time period for nifas? 60 days in the madhab of imam shafi. they said most of it is 40 days but the maximum is 60 days. after 60 days she has to fast and pray. some other madhabs say 40. evidence (there is no evidence from Quran or sunnah) - "hadith - she used to sit for 40 days" so that is the name. imam shafi said though there are times when a woman could last more than 40, but not longer than 60. so it's based on his reasoning. haydh - maximum time period. 15 days for menses. on the 16th day she has to pray. women divided into 3 types: 1 - mumayza - can distinguish between menses and regular blood (prophet said the blood is black/dark) 2 - mu3taada - regular period 3 - mubtadia - beginning period (young and doenst know) earliest a woman can get her period - 9 years old. If a woman gets her period before that, we do not tell her to stop praying. what about women that are continuously bleeding (there was a woman the time of the Prophet who bled for 7 years continuously) - have to know what kind of blood you're talking about. if it's mumayza, and you can distinguish, then follow your period, and then clean away all other times - need wudu for each prayer. If it's #2, then go by your previous period (if she was regular at 7 days period, then follow your old period). if #3, she looks to her mother/sister 3-4-06 first test
03-11-06 The Book of prayer = َصلهjoining the kinship = ِصلهconnection Linguistically = connection, dua, iman, etc. Definition of = specifc saying and actions beginning with takbeer and ending with tasleem In order for prayer to become mandatory, 2 conditions 1. Entering into islam. Proof: Hadith muath. When the Prophet sent him to yemen and said what will you do? Muath said I will call them to la ilaha illalah. Prophet said “if they obey you call them to salat.” Bukhari. 2. Reaching the appropriate age.(age of pubety + having a sane mind) Proof: Hadith “the pen is lifted for 3 types of people, the crazy, the sleeping person and the prepubescent.” - How do you answer the proof against this that “teach prayer at 7, beat them at 10” – why beat them if they don’t have to pray? Answer is that this is simply teaching. - definition of puberty – “when you can reproduce.” This is a general rule. But they mention things like when voice is changing and growing pubic hair. Conditions for prayer to be correct/accepted.
1. The person must be free of any ritual impurity Proof: 5:6, 4:43, “when you come to prayer 2. Covering the genitals “awra” with a clean garment Proof: homework 3. Standing on ground that is free of any impurities Proof: after the homework 4. having the knowledge that the time of prayer has arrived Why do we say knowledge? Isn’t it enough that the time of prayer has arrived. Proof: all ibada must have certainty. Ijma on prayer times, also hadith gibrael that teaches the prayer times. Quran, verily, salat is prescribed at the prescribed times. 4:103. 5. facing the qiblah Proof: 2:144 (first aya of baqara) changing the qibla from Jerusalem to kaaba. Turn your faces towards the direction of kaaba.
3-12-06 Required Actions for Prayers (12): 1. Intention Proof: Hadith “actions are but intentions” 2. Standing upright when the person is able to stand Proof: hadith “pray standing if you can pray standing. Pray sitting if you cannot.” 3. Saying “Allahu Akbar” to initiate the inviobility of the prayer. Proof: hadith of ali in sahih al bukhari “the key to prayer is purification, the beginning is takbeer, and the end of it is tasleem.” 4. Reciting al-Fatiha including bismillah. Proof: Hadith abu hurayra “there is no salat without the opening of the book”. Shafi considers bismillah part of the sura. 5. Bowing down and settling in the act. Proof: Hadith: “The Prophet told the man to pray again x3 and then the Prophet told him how to pray.” (settling means khushu). 6. Standing upright after bowing and settling in the act. Proof: same hadith as #5 7. Prostrating and settling in the act. Proof: same hadith as #5 8. Sitting between the two prostrations: Proof: same hadith as #5 9. Sitting at the end of the prayer and reciting tashahhud. Proof: same hadith as #5 10. Making salah upon the Prophet Proof: same hadith as #5 11. saying “as-salam alaikum” once to your right. Proof: There is actually ijma on this that you only have to do once to the right. Only dhahiri considers doing both right and left. 12. Performing these acts in order. Proof: “same hadith as #5” in that hadith, he told him “then” do this and “then” do this. Recommended Acts before beginning the prayer (2) 1. Adhan Proof: Same hadith about the Bedouin he taught how to pray. He did not tell him to do the adhan or the iqama 2. Iqama Proof: same as #1.
Recommended acts after the beginning of the prayer. (2)(needs sujood as-sahu if missed) 1. reciting tashahhud during the middle sitting, Proof: hadith “once the Prophet prayed and he did not sit for the tashahhud and he stood up, when he was reminded he did not go back, he did sujood as-sahu at the end.” If the tashahhud was fard, he would have gone back. 2. making qunut during the Dawn prayer and during the Witr prayer in the second half of Ramadan. Proof: authentic hadith “Prophet used to read the Qunut” but this was for all prayers. Then it was also mentioned that he did it during Fajr, so he did it then. Preferred acts of prayer (15)(does not need sujood as-sahu if missed) 1. Rasing the hands during takbirah that initiates the inviobility of the prayer and just before bowing down and when standing upright after bowing. Proof: Hadith – “the Prophet used to do it”. hadith of the Bedouin – the prophet did not tell him to do the hands. Some people disagreed with this by saying the Bedouin had already done it and the Prophet didn’t tell him to do what he already did. 2. Putting the Right hand over the Left hand. Proof: hadith sahih bukhari “the prophets were commanded to put the right hand over the left hand in prayer” 3. Reciting the opening invocation “subhana kalla humma..” Proof: The Prophet used to do it 4. Saying “Audhu billahi min ash-shaytan ar-rajeem” Proof: sura isra, “whenever you recite the Quran, seek refuge in Allah.” Also, the Prohpet used to do it in prayer. 5. Reciting loudly during the designated prayers. Proof: The Prophet used to let the companions hear what he was reading during zuhr and asr. 6. reciting in one’s heart during the designated prayers. 7. Saying “amin” after reciting fatiha. Proof: sahih al bukhari “when the imam says amin, you repeat it. If it matches the angels, your sins are forgiven.” 8. Reading a sura after the fatiha. (not after zuhr, asr, maghrib, isha after the first 2. you can of course, but the sunnah is not to read.) Proof: ?? 9. saying “Allahu Akbar” before each main act (such as standing, bowing, prostrating, sitting) Proof: The Prophet used to do it and “he used to say allahu akbar after each main act” 10. saying “sami’a Allahu liman haimda, rabbana laka al-hamd” when you stand upright after bowing. Proof: 11. Glorifying Allah during bowing and prostration. Proof: 12. Putting the hands on the thighs while sitting down. Proof: not required because the Prophet did not tell the Bedouin to do it. 13. Iftirash during all sittings except the last one. (left foot under the butt, right foot up on toes). 14. Tawarruk during the last sitting. Tawarruk means to put the left foot under the right foot like in the last rakat. Proof: hadiths that say iftirash and also tawarruk both came from the Prophet. Shafi tried to reconcile. 15. saying salam alaikum once more to the left.
Things that invalidate the Prayer (11) 1. talking intentionally (except when correcting the imam) Proof: ayah sura bakara “and stand up for Allah in khushu”. Also the incident where a sahaba talked in prayer and the Prophet explained to him afterwards not to.
2. excessive movement – what is excessive? Anything that contradicts khushu. 3. urinating or defecating 4. ritual impurity – how is this different from number 3? Proof: hadith where the Prophet took off his shoe during salat. So this includes impurities, not just ritual impurity. 5. exposure of the awra 6. changing the intention 7. directing one’s back toward the qiblah. 8. Eating 9. Drinking Proof: hadith muawiya “Salat is for xyz… remembering Allah, reciting Quran..” 10. Laughing loudly Proof: khushu 11. Apostasy
3-18-06 Some rulings about salat. Miscellaneous. Some are specific to shafi: 1. it is permissible for a slave to be the imam of a free person and for an adolescent to be the imam of an adult. Evidence for slaves: omar used to let salim ibn hudaifa lead the prayer. Evidence for youths: sahih al bukhari. there was a tribe didn’t know a lot of Quran.. when they converted, the Prophet had a 7 y/o because he knew the most. The ruling is so long as he knew the actions of prayer. Amr banu salama was his name I think. 2. It is not permissible for a woman to be the imam of a man. Evidence: First, ijma, secondly, hadith “if a man visits people, let them not lead him, and let the one who leads them be a man from them.” 3. It is not permissible for someone who does not know how to recite the Quran to be the imam of a reciter of the Quran.” Evidence: Prophet said “there is no salat for the one who does not read sura fatiha” Conditions for shortening (to two units) a four-unit prayer (5). 1. being a traveler for a purpose in which there is no disobedience to Allah; 3 types of traveling: - safar ta3’a – traveling for the obedience of Allah. - safar masiya – traveling to sin - safar mubah – traveling for permissible purposes Shafi opinion is They say you can only shorten the prayer for traveling to obey and traveling for permissible. Basically all cases in which your intention is not to disobey Allah. Evidence: can’t take permission of Allah to disobey Allah. 2. distance of the journey is at least sixteen farsakhs. - each farsakh is 3 miles. So more than 48 miles. - Some scholars consider intention, some scholars think the distance is key. - Time period – once you leave your house, you can shorten. Cannot do it in your house. Also, once you arrive where you are going, you can only shorten your prayers for 4 days. If you know you are going to stay longer than 4 days, you start praying normally immediately upon arrival. Evidence: this is the deed of the companions. Ibn omar and abdallah used to shorten the prayer after that. 3. the prayer to be performed is, before being shortened, a four-unit prayer. Evidence: The Prophet did it this way. 4. making the intention to shorten the prayer when the prayer’s inviolability is being initiated. - means cannot start 4-rakat zuhr and then think to yourlsef “oh man, I can just do two since I’m traveling”
evidence: hadith “actions are but intentions” 5. not to be the imam of a resident of the area. Evidence: Prophet said “the imam is a sign to be followed” Conditions to make Juma obligatory: 1. Entering into Islam 2. Reaching puberty Evidence: same as salat. 3. Being sane; (in Arabic, at-takleef, means being responsible for your actions so can include puberty with sanity) 4. being a free man, not a slave. evidence: Prophet said “the prayer of juma is mandatory on everyone except a woman, a slave, and a sick person” 5. being male evidence: evidence: Prophet said “the prayer of juma is mandatory on everyone except a woman, a slave, and a sick person” 6. being healthy evidence: Prophet said “the prayer of juma is mandatory on everyone except a woman, a slave, and a sick person” 7. being a resident of the area evidence: traveler’s do not have to attend. They are allowed to shorten anyway, they do not have to attend the congregation. Conditions for performing the Juma 1. the area must be urban or residential def – in order for a village or a town to have a juma, there has to be a leader, a judge, and a marketplace. 2. the members of the congregation are at least forty in number evidence - hadith: (sheikh said it’s weak). (hanbali say 12, ahnaf say 3, shafi say 40). Look to the last ayah of sura juma. Must be men – members of the congregation means people who are required to attend. 3. the designated time has not yet elapsed. Ex. If there’s 2 minutes left, do you give a quick khutbah and pray juma or do you pray zuhr? zuhr Required acts of Juma 1. two sermons during which the imam stands up and between which he sits down. - cannot deliver the entire khutbah just sitting or just standing. Evidence: that’s how the prophet always did it. 2. two rakats. 3. performing the prayer in congregation.
3-19-06 Question – 2 sermons you stand up and sit down in both. What constitutes a sermon? Some scholars said one ayah. Some said 3 minutes. Preferred acts of Juma prayer – not required but preferred. 1. Ghusl (scholars say after the subH prayer to count for juma.. not the night before) 2. Wearing White clothes. Evidence: the Prophet said the best of your clothes are the white ones. So shafi said it’s recommend since you are meeting everybody. 3. Trimming your nails 4. Wearing Perfume Evidence: all these things are mentioned in the hadith of the messenger. Generally we make
ourselves look as good as possible (at the time of the sahaba, people used to come straight from work, so some of them are sweating and stuff. So the Prophet recommended them to take a shower) (what do you do on Friday? - read surat al kahf. whenever you read surat al kahf, there is a light that comes from heaven. - read surat al insaan during the subH - dua is accepted during some hour. Some say it’s when the imam climbs the pulpit, and the last hour of the day. The last hour before maghrib. - being intimate with your spouse before your shower on Friday. - prayer for the prophet. Allah humma salli… After Friday: recommended to mention the name of Allah a lot. This is the sunnah.
Praying in Congregation. congregational prayers and the eid prayers are established traditions (sunnah muaqada) of the Prophet, peace be upon them. Sunnah muaqada is stronger than just something the prophet did a few times here and there.. he did it always. But it’s still not wajib for shafi. So if you leave it, you’re not blameworthy. 2 opinions in shafi madhab for congregational prayers: - sunnah muaqada – it’s not wajib but it’s a strong sunnah - fard kifaya – someone in the community should be doing it Wrong Evidence: the fact that the Prophet did not burn the houses when he said he wished he could. This is a proof for theother side though since they said the prophet didn’t do it because of women and children who are blameworthy. Also hadith of blind man. Evidence: the real evidence – the Prophet said “praying in congregation is 27 times better than praying individually” Shafi is not saying to skip the prayer or saying that you can excuse yourself. People today hear “oh it’s just sunnah alhamd I don’t have to do it”
Timing of Prayers. 1 – Dhuhr: it starts from the meridian “zawal” until the shade of everything becomes equal to the length of it after the shade of meridian. (you add the slight shadow at meridian.. a few centimeters, etc.) (note: zawal in Arabic means removal.. to remove) (note – we start with thuhr because when Gibrael came to the Prophet, he started with dhuhr.) 2 – Asr: it begins when the shade becomes more than the length until it’s twice the length. (note: to pray after the time that the shadow is twice the length, it is waq durura. If you do not have a good excuse, it is as though you missed the prayer. 1) virtuous times – best time to pray. Always the beginning of the time. Evidence: Because the Prophet said “one of the best deeds is to pray at the beginning of the time. 2) Permissible times – within the time period.. like between the shadows. 3) Necessity times – like if you wake up and it’s past the asr time before maghrib, you pray asr and it counts as though you prayed in time. If you don’t have an excuse, it’s qadha. ) 3 – Maghrib: sunset begins at the time that you don’t see the disc of the sun anymore, not the rays of light. And ends at the time of isha. Evidence: hadith that the prophet prayed in maghrib with sura al-araf (which takes an hour and he can’t pray out of time). Also another hadith says maghrib is until the red twilight. (note: the “new” opinion of imam shafi that he adopted after he left iraq and went to Egypt was that you have less than 30 minutes. Just enough time that when it starts, you do ghusl, 2 rakats to enter the masjid, 3 rakats for maghrib, and 2 rakats afterwards. Evidence: hadith gibrael he came at the beginnings of the prayer times on day one and at the end of the prayer times on day two but maghrib he came at the same time. This means one time for maghrib)
4- Isha: begins when the red twilight ends until 1/3 of the night. Question – can you pray isha until the adhan of the subh prayer? (note: until 1/2 of the night has finished is another opinion) (note: you calculate the night from sunset to dawn. Sunset is when maghrib begins and dawn is when you cannot eat anymore in fasting. If maghrib is at 5:30pm and subH is 4am then your night is 10 ½ hours. Shafi opinion is that isha ends at 9:10 and majority opinion is that isha ends at 10:45pm) (note: it is considered virtuous to pray with the imam but it is also preferred that the imam delay the isha because that’s what the prophet did. Once they were sitting in the masjid and he delayed it until almost ½ of the night and omar said “oh prophet people are about to sleep and the prophet said this is the time if it were not difficult on you. Another hadith is that the Prophet would pray when the people were gathered) (note: whoever slept or forgot a prayer, let him pray the moment you remember) 5 – Subh: it starts from dawn until Isfar. (note: isfar is the beginning of the light of the sun. like 30 minutes later is sunrise. seeing the disc is sunrise.. the light is what you look for. They say “isfar is when you can distinguish things and color without light. Generally, this is like 1.5 hours) (note: shurook = sunrise) (virtuous time = dawn for the first 10-20 minutes. Permissible time = is after the 10-20 minutes until isfar. Necessity time = after isfar until sunrise)
3-25-06 Virtue of Prayer: It’s important to know the virtues, otherwise people might fall into just doing the required things. In fiqh classes, they don’t’ normally discuss the virtues in fiqh class, they just focus on the rulings: - it’s a pillar of Islam - it was the only ibada that was ordained by Allah directly (miraj) not thru girbrael - it includes sujood, the nearest position to Allah.
Ruling if someone does not pray. Few details: if he says I don’t have to pray or prayer is not required, unless he is a new muslim or ignorant, he is not a muslim anymore. If he believes that it is mandatory, but simply does not pray, the majority of scholars say he is Muslim. Imprison him for 3 days. If he still does not, behead him. He is killed, but he is still muslim, so he is buried in the muslim cemetery and his wife inherits. Shafi says, if he misses one prayer out of laziness, and the time for the second prayer is finished, then you can behead him. All the scholars agree that the people who don’t pray deserve to be beheaded. The difference is over who is beheaded as a muslim or not. This is all based on the hadith “between iman and kufr is leaving the prayer” Sheikh says this ruling is not applicable at all – only by a ruler of a muslim state.
When is it nor permissible to pray? 1. after subh prayer until the sunrise 2. At the sunrise until it’s “up” – (means the sun is above the horizon the length of a spear). Some say it takes the a few minutes, some say it takes 15 minutes or so). 3. before zawal when it’s midday. (when the sun is at a 90 degree angle with the ground. A few
minutes afterwards, you can call the adhan for dhuhr. ) 4. After Asr until the sunset 5. At the sunset until the sun is totally gone. What’s the evidence for these times? For the sunrise and sunset, people used to worship the sun, we have a hadith forbidding it. For the zenith, the Prophet said hellfire is at it’s hottest then so avoid prayer at this time. You can pray at these times if you need to make up a fard prayer. Shafi say you can pray tahiyat al masjid during the prohibited times (this is based on the hadith – everybody should pray two rakats when coming to the masjid. Also based on hadith bilal who said I pray 2 rakat whenever I do wudu). The prohibition is for praying without reason like nafls. Sheikh said you do not do istikhara after asr or during other prohibited times since you initiate it. How are you considered a follower of the imam? What if you’re watching TV and you’re following the imam of mecca? Is your prayer accepted? What about your hotel room at haram? One of Two conditions: 1. seeing or hearing the imam or the one who conveys on behalf of him naturally, OR 2. continuous lines sheikh also said all sorts of things afterwards about the hotel at haram being ok, being anywhere in the masjid being ok.
3-26-06 Eid Salat Eid Invocation is repeated for: - Eid Al-Fitr from the sunset of the night of Eid until the imam brings the Eid prayer. Proof: this is in sura baqara, when Ramadan is over, start the takbeerat. - Eid Al-Adha after each of the obligatory prayers from the dawn of the day of Arafah (the day before eid) through the afternoon of the fourth (and last) day of Eid. So how many days total? 5 days. You start from dawn. This is the opinion of Imam Shafi. Other scholars say that you start with eid.
Eclipse Prayer The solar-Eclipse Prayer is an established tradition so it’s sunnah of the Prophet (saw) If it’s designated time passes, it shall not be made up. - after the each of the solar-eclipse prayer and the lunar eclipse prayer, two sermons are given (just like eid) - one should recite in his heart during the solar-eclipse prayer and loudly during the lunar-eclipse prayer.
Rain Prayer Invoking Allah for rain. You do it similar to eid - You make takbirah seven times in the first rakah and five times in the second rakah. Fear Prayer Three types: 1) the enemy is not in the direction of the qibla - in this case the imam divides the congregation into two groups, first group stand facing the
enemy and the second group stand behind the imam. 2) The enemy is in the direction of the qibla - the imam arranges the congregation into two lines. One line prostrates while the second line remains guarding the first. When the imam stands, the second line prostrates and catches up. 3) The enemy has been engaged (in the middle of fighting) - in this case each fighter prays as he can, mounted or on foot, facing the qiblah or not. Proof for fear prayer – sura nisa “while they are in the prayer, they are guarding and they have weapons with them” Funeral prayer Four things are obligatory: 1) bathing him (ritually – means either ghusl or tayammum) 2) shrouding him 3) performing prayer on him 4) burying him Two types of deceased are not bathed or prayed upon: 1) a martyr killed fighting the infidels (the prophet mentioned different martyrs.. like the woman who dies giving birth – you still prayer over her) 2) a stillborn fetus
Athan Linguistically means to inform or announce. Definition: informing of the arrival of the time of prayer 19 words in adhan, 11 in iqama. Authentic adhan as it was taught to abu mahdura (in sahih muslim and abu dawood) is slightly different. You recite 4x Allahu akbar. Then you go ashadu laillahaillah x2 and ashadu ana muhamad.. x2 and THEN go back ashadu laillahaillah x2 and ashadu ana muhamad.. x2. Iqama = 11. proof is how bilal did it in bukhari and Muslim. This is shafi school. Why do you say the dua of adhan? To get the intercession of the prophet (saw). When the athan is called, you do five things: 1. you listen to the adhan 2. you repeat with the muaddin (hadith, repeat after the muaddin) 3. say la hawla.. after haya ala as-salat 4. saying the prayer and the salam on the Prohpet (saw) after the athan (in the same hadith as reading after the muaddin.. says “then send the prayer and blessing to me) 5. Dua – specific for the athan. (you can also add some more.. Prophet said you can pray 2 rakats after hearing an athan)
4-01-06 Book of purification – things that are missing that we should have covered. Utensils
It is forbidden to have golden and silver utensils or use them. You can’t have them for decoration. Shafi forbids it. Shafi does not forbid platinum and diamond or whatever is more extravagant. The Prophet (saw) forbade their use and he said if you are drinking from a gold or silver cup, it’s like you are putting fire in your stomach. A little bit is allowed. How much? Some say whatever you need to fix it or something. The Prophet had his cup fixed with silver. So if the Prophet said not to use them, we also forbid the means to it. If we have a decorational cup, it’s nto really a utensil anymore so maybe it’s ok, but generally should nto have these thigns.
Is it permissible to use the water if something falls in it? Ant, fly, MOUSE? Answer: Anything that does not have blood (like insects), does not contaminate the water. Anything that has blood and has died makes the water najas unless the water is more than qulutain and the water is not changed. If the animal is alive and it’s a dog or a pig, then the water is najas. If the animal is alive, it’s fine to fall in if it’s dead if it’s a fish or a grasshopper. What if you don’t have enough water? You made wudu until you run out. Then you no longer have water, and you make tayummum from beginning to end.
Using siwak is recommended especially in the following cases: 1. after wudu and before prayer. 2. After waking 3. if you have bad breath using siwak is not recommended after midday (zawal) if someone is fasting. Because of the hadith “the bad breath is more beloved to Allah than musk.”
Relieving oneself. It is a must to clean yourself from urine and feces. The Prophet (saw) said “clean the urine. The majority of the punishment of the grave is people who don’t clean the impurities from themselves.” It is better to use both water and stones. It is sufficient to use stones only under 3 conditions: (it’s halal because the Prophet once asked for three stones to be brought to him that are not bones or 1. it has to be pure 2. it should remove the impurity, not spread it (cannot use glass, for example) 3. it cannot be honored (cannot use a page from a book, or a dollar) It’s forbidden to face or turn your back to the Qibla in the desert when you relieve yourself. “The Prophet said not to, but move East or West” (qibla was south when they lived in medina”) The person who has enuresis performs wudu for every prayer (same for the woman who is always menstruating). It’s ok to make your wudu at the time of prayer and leak or pass gas again in the next five
minutes while waiting for iqama. Allah does not want to burden you. (this rule does not apply to a healthy person. If a healthy person passes gas while waiting for iqama, he must repeat his wudu.) All scholars agree that the size of a coin of impurity is allowed. (all of your impurity together adds up to a coin). The reason is that using stones only is accepted by ijma and using only stones will not clean you 100% so some kind of permission must exist. 4-2-06 Finishing up what is left from the book of salat. A brief note on qulutain. – 198 liters or about 50 gallons Types of optional prayer – 2 types 1 – the type that is recommended to be done in congregation. - Eid prayer - Eclipse prayer - Rain prayer 2 – the type that is conducted individually - regular timed prayer (ratibah). 12 rakats: 2 before fajr, 2 before thuhr and 4 after, 2 after maghrib, and 2 after isha. - irregular (anytime the occasion comes, you do it): Witr (min, 1 rakat, maximum 11, normally 3). Must be an odd number of rakat. Shafi opinion based on a hadith - First rakat, surah 3la, second rakat read al-kafiroon, third rakat read, ikhlas, falaq, nas. It is permissible to pray all the rakats with one salam. Tashahud only done once in witr.. so even if you pray five, you do tashahud at the end of the fifth. The forenoon prayer is 2 rakat and the best is 8. The prostration for recitation is recommended for the one who recites the Quran. Called sujood at-tilawa. It is not permissible to do sujood tilawa in the prayer for reciting surat saad – shafi calls it sujood shukr (which you can do outside of salat). There are 15 with surat saad and 14 without it. (if you do sujood tilawa in surat saad, your prayer is null since it will be considered like you added something therefore it is void). It is recommended to say two takbirat and salam after the prostration for recitation. The way you do it in Shafi, you stand up, put your hands up, Allahu Akbar like takbir al-ihram, then you go straight down into sujood and as you go, you say Allahu Akbar again, then you prostrate once, then Allahu Akbar, salam. Shafi says it’s like prayer so you need to face Qibla and be properly covered. There are a couple of duas. Look in the fortress of the muslim.
4-8-06 Prayer of Forgetfulness If you doubt how many rakat you already prayed whether three or four then you consider praying three and prostrate for forgetfulness. In shafi, sujud as-sahu is before salam always.
Making up prayers Ex. If you start the maghrib prayer with the jama in the end of the second rakat while the sheikh is in tashahhud, then you do tashahhud with the sheikh, then you do imam’s 3rd rakat, and when he does tashahhud, you have to make up two rakats. Do you start from the beginning and pray first raka without tashahhud and the second rakat with it? No, you count imam’s third rakat as your first and then you pray second with tashahhud and third with tashahhud. The effect is that you pray 4 tashahhud in 3 rakats. Similarly, in asr, if you join in the end of the second rakat, and follow the imam for the imam’s 3rd and 4th rakat thus not praying any sura after fatiha, yet you count them as your rakat 1&2, so afterwards you make up your 3rd and 4th and thus you pray 4 rakat without reading any sura. In shafi school, when you join a congregation, you count what you’ve done with the imam as the beginning of your salat, and when you stand up after the imam’s final tashahhud, you complete what you didn’t do. Hanafi opinion is to make up with you didn’t pray so you count the imam’s 3rd rakat as your third and you go back and do first two rakat. The hadith is “when you join a congregation, make up with you missed.” But in other narrations, it says “complete” what you missed.
Description of the Imam The imam is 3 types: 1 – people have mistakes (like he’s not doing sunnah of the salat). It’s permissible to pray behind him 2 – people have disbelieving actions or bida You don’t pray behind them 3 – people commit sins openly. Like perhaps a masjid who smokes or shaking hands with women or something. The ruling is makruh.
It is not permissible for the resident to combine prayers due to sickness or fear. (imam nawawi eventually overturned this). Imam shafi only allows the traveler to combine. (fear meaning jihad). It is permissible to combine dhuhr with asr and maghrib with isha due to rain with three conditions: 1) to pray in the time of the first one of them. So either at the time of dhuhr or the time of maghrib. You can pray asr at dhuhr time or isha at maghrib time. You cannot delay dhuhr until asr time. 2) To pray in a Masjid. 3) The rain has to be at the time of the beginning and the end of the first prayer. Eid Prayer The time for Eid prayer starts by sunrise and ends by zawal (high noon). It’s preferred to be done after sunrise (the measurement of a spear so like 10-15 minutes. We usually do like 30 minutes). It’s recommended to pray eid in the musalla, meaning a place outside the masjid designated for eid. Eid does not have sunnah prayers before or after it. So no tahiyat al-masjid. No Athan or iqama. It is recommended to raise the hands with each takbir in the first and second rakat. It is recommended to recite surat Qaf in the first rakat and surat al qama in the second rakat.
Eclipse Prayer two rakats you do qiyam and two ruku. So you stand and read fatiha plus sura then ruku then stand and fatiha plus sura. Then prostrate – that’s the first rakat. Second rakat is the same way. It’s recommended to pray sura baqara in first qiyam and ali imran in second qiyam, nisa in 3rd and maidah in 4th. Some say time is the issue so just read like 200 ayats of baqara in the first qiyam, and then a little less in the 3rd.
Funeral prayer 4 takbirat without ruku or sujud After the first takbirah you read al fatiha After the second takbirah you say prayer on the prophet “allahuma Sali allah mohd..” After the 3rd takbirah you say the dua to the deceased. There is a sunnah dua for it. Several of them actually, but you don’t have to read a specific one. After the 4th takbirah you say the salam twice.
THE BOOK OF ZAKAT Zakah means purification, growth.. like to purify yourself and your money. Zakah is obligatory on five things: (1) (2) (3) (4) (5) livestock; gold, silver, and cash (cash is a new concept) crops; fruits Merchandise.
Anything that’s not on here, you don’t pay zakah. Ex. Honey? No zakah, it’s not a crop or a fruit, etc. I. Livestock includes camels, cattle, sheep. (no chickens). Six conditions to make zakah obligatory on livestock: 1. owner must be muslim 2. He must be a free person (not a slave) 3. he must be the sole possessor of the livestock. 4. The number of the livestock must meet the required nisab. 5. The owner must possess the livestock for a full year. (lunar year = 355 days) 6. The animals must graze freely (free range animals meaning you don’t pay for their food. So if you pay for their food, you don’t pay zakah on them. Overwhelming majority of scholars think this) Proof: prophet said “in the camels that graze” Ex. Your 6 y/o child receives 200 camels. Wali has to pay. Age, sanity, etc. is not a requirement. The Nisab of Camels: 1. the zakah on the first five camels is a sheep (less than five camels is no nisab) 2. the zakah on the ten camels is two sheep
3. the zakah on twenty camels is four sheep 4. the zakah on twenty-five camels is a she-camel - that has completed one year of age and entered into the second year (bint makhad) 5. the zakah on thirty-six camels is a she-camel. - that has completed two years of age and entered into the third year (bint Laboun) 6. the zakah on fourty-six camels is a she-camel. - that has completed three years of age and entered into the fourth year. (hiqqah) 7. the zakah on sixty-one camels is a she-camel. - that has completed four years of age and entered into the fifth year. (jatha’h) 8. 76 camels (two of #5), then 91 (two of #6) (don’t need to memorize this one) 9. after 91, extra 40 you pay 2 of #6 plus 2 sheep. Extra 50 you pay 2 of #6 plus 1 of #5.
4-15-06, 4-16-06 = test
4-22-06 Livestock Nisab of cattle: 1. the zakah on thirty head of cattle is a bull that has completed one year of age and entered into the second year 2. the zakah on forty head of cattle is a cow that has completed two years of age and entered into the third year. Nisab of sheep: 1. the zakah on forty sheep is either - a sheep that has completed one year of age and entered into the second year - a goat that has completed two years of age and entered into the third year. 2. the zakah on 121 sheep is two sheep 3. the zakah on 201 sheep is three sheep. 4. the zakah on 300 sheep is four sheep.
Gold Silver Cash Five Conditions for zakah obligatory on gold, silver, or cash. 1. Owner must be Muslim 2. Must be a free person 3. Must be sole possessor 4. Quantity must reach nisab 5. the owner must possess the gold, silver, or cash for a full year. (now that cash has lost the gold standard as of 1971, we can’t apply the zakah of gold directly to it since it’s not backed by gold anymore. However, we still apply zakah to cash because it’s currency. imam malik said that if people dealt with leather, there will be zakah on leather) Nisab of Gold 85 grams. Has to be 24k gold. No zakah on 84 grams.
It used to be (20 mithqal – 20 dinars) If someone has 87 grams (22 karat) – no zakat. Has to calculate out to 85 grams of pure gold. Nisab of silver 595 grams. (200 dirham in their day) This is much less than gold – probably around $300. Some scholars say that since silver is more stable than gold, we should calculate nisab based on silver. But this is much lower. What about other jewelry? No zakah.
4-23-06 Zakat on Crops Six Conditions to make zakat on crops obligatory. 1. Owner must be muslim 2. must be a free person 3. must be the sole possessor of the crops 4. type of food consumed by human beings as an essential meal (means the type of food that human beings eat as an essential part of their meal – rice corn, but not carrots) 5. they can be saved for later use. (meaning dry grains, corn, rice, etc. things you can save on its own, not olives, etc.) 6. Their quantity must meet the required nisab, (5 awsuq - wasq is 60 Sa’ = . (which is about 1430 pounds of shelled seeds). (each Sa’ is 4 handfuls – each handful is called a mud. *** You pay on the day of the harvest *** You pay 10% if it was watered by the rain, or else if you paid for the watering, you pay 5%. If you water it for 6 months, than you pay 7.5%. (the watering rule applies because you have to spend on it. So if you have to pay for laborers or a sprinkler system, etc. then you consider that cost as well into the zakat).
Fruits - Dates and Grapes (because they can be saved) Four conditions for zakah to be obligatory: 1. owner is muslim 2. free person 3. sole possessor of the fruits 4. quantity must meet the nisab (same as crops – 5 awsaq).
Eight Recipients of Zakat (sura tauba.. inama sadaqatu) 1. Poor – if you don’t have provision. Your expenses are higher than your provision. (like you have expenses of 1k, but you only make $200.) 2. Miskeen – you have provision, but you don’t have enough. (like you have expenses of 1k, but you only make $800.) 3. Zakat Employee – the person who collects it takes from it. 4. Mua’llafa Qulubuhum – the one who you want to gain their hearts, new muslims, etc. The Prophet (saw) gave 100 sheep to many muslim leaders and afterwards they became great muslims. You’re not buying iman, but you’re winning people’s hearts. 5. Jihad – to defend muslim countries, to preach to other countries through jihad.
6. releasing the captives. 7. Those in debt and they cannot pay it. 8. Ibn As-sabil – the one who travels and cannot afford to return.
Zakat on debt If someone has debt, does he have to pay the zakat if the debt reached the nisab? That is, if you have 24k and you give someone 10k to be returned. Do you pay zakat on 10k or 24k? Three cases: 1. The creditor has an evidence and the debtor is admitting the debt. Basically, it’s the creditor’s money, and the creditor has to pay zakat on it. 2. The creditor does not have an evidence, yet you can still get your money. The difference from one is that there is a slight chance you might not get paid. But you don’t pay zakat on it until you get the money. 3. The creditor doesn’t have an evidence and the debtor is denying the debt or he doesn’t’ have the money. You don’t pay the zakat. If one day he pays you, you pay zakat on it.
Zakat on Merchandise Two conditions to make it obligatory: 1. one lunar year 2. has to reach nisab (still has to be sole owner and muslim and other conditions. You treat merchandise just like cash) Zakat on Assets No zakat on assets that are prepared for use. If you live in a house that’s one million and you have a 200k investment home. You pay on the investment home. You pay zakat on rental property if you keep the money for a year.
4-29-06 Fasting Def. fasting, linguistically, means to abstain. Remember when maryam was asked about her baby, she said she was fasting, but she meant fasting from speech.. Abstaining from mufatirat (things that nullify fasting, food+drink, sexual desire) from dawn until sunset. What do you get from fasting – self control, patience. Awareness of Allah. Piety. Conditions of Fasting to become Obligatory (3) 1) being a muslim 2) sanity and reaching puberty 3) having the ability to fast (means not sick people, also free of things that prevent you from fasting like being on your period) Required acts of fasting (2) 1) intention. Hadith “whoever doesn’t intend to fast, he’s not fasting”) (some diff as to whether this is required for optional fasting, but regardless, we’re dealing with Ramadan) 2) not engaging in acts that void the fast such as eating, drinking, sexual intercourse, etc. Things that void the fast (9)
1) whatever reaches, by an intentional act, the stomach or the inside of your body directly (they say brain but this is what they mean – so an injection of medicine into the arm is okay but medicine into your mouth is not. Medicine in your ear or up your nose is not) 2) an enema or a douche (something that enters the front or the back – opposite of what breaks wudu – exiting the front or the back) 3) intentional vomiting 4) sexual intercourse 5) ejaculation due to physical contact with one’s wife or masturbation 6) Menstruation 7) Puerperium 8) Insanity 9) Apostasy
4-30-06 HAJJ Overview: Just looked at www.al-islam.com/eng
5-6-06
05/06/06 Saturday Fiqh Book of Fasting Kaffarah of Jimah Whoever engages in sexual intercourse intentionally during a day of Ramadan must perform two things: (1) Fasting another day. (2) Fulfill the Kaffarah. Many scholars say even if they are traveling and not fasting during the day in Ramadan, they need to abide by above rule. Kaffarah is 60 consecutive days of fasting after Ramadan. So cannot violate the sanctity of Ramadan. If cannot fast, you feed sixty people or free a slave. This ruling only pertains to sexual intercourse. Fasting debt: If someone dies and was required to fast for days he missed during previous Ramadans, his relatives or heirs must donate food on his behalf, that is equivalent to a mudd for every day he was required to fast. It is preferred, however, that a relative or an heir of his fasts on his behalf the required days. Can we pray on someone else’s behalf? NO. Hajj on someone else’s behalf? Yes.
If a pregnant or a nursing woman fears for herself and did not fast during Ramadan, then she must make up the missed days of Ramadan. But if she did not fast out of a concern for the wellbeing of her children, then she should make up the missed days of Ramadan and fulfill the Kaffarah as well. Here the kaffarah is different – this is regular kaffarah, which is feeding a person (a mudd). Other opinion is to just make up the missed days of Ramadan, not give Kaffarah. Shafie gave this opinion (of doing both) to reconcile with different opinions. I’tikaaf: It is an encouraged Sunnah of the messenger SAW. TWO conditions: Making the intention and staying in the Masjid. Some scholars say I’tikaaf in Ramadan (sunnah in Ramadan), but can be done in other months eg Shawwal as make up. Shafie said I’tikaf in any month is OK. Women can also do I’tikaaf, but not recommended according to Sheikh. Necessary conditions for Hajj to be obligatory SEVEN: 1) 2) 3) 4) 5) 6) Being a Muslim, Reaching puberty Sanity (2+3=At-takleef) Being a free person (ie not a slave). Availability of food and transportation. Safety of the road. Allah does not tell you that you have to kill yourself to do Hajj. If traveling is not safe, don’t have to perform Hajj. 7) Being able to walk. FIVE essential rites of pilgrimage (if you miss one of them, Hajj becomes invalid): (1) Making the intention to enter into Ihraam. (2) Standing in Arafah. (3) Circumambulating (Tawaaf) on day of Eid-Al-Adha (Tawaaful ifaadah). This Tawaaf is different from Tawaaf of entry into Mecca and Tawaaf-ul-Vida. Tawaaful-Ifaadah can be delayed till after Eid-Al-Adha – can also be done on 2 nd,3rd day as well, doing it on first day is very hard. (4) Walking between Al-Safa and Al-Marwah. (5) Shaving the head (according to one opinion – it is not a strong opinion). So really FOUR essential rites of Hajj fifth one is not essential. Essential Rites of Umrah: FOUR (1) (2) (3) (4) Entering into Ihraam. Circumambulating the Ka’bah (Tawaaf). Walking between Safa and Marwah. Shaving or trimming the hair (according to one of two opinions). Other opinion says it is not essential, it is Waajib.
Sunnah is to do one Umrah in one trip. Can do multiple Umrahs but not recommended. Essential = pillar, Hajj/Umrah is invalid without any one of them.
5-7-06 Hajj
The required rites of the pilgrimage (other than the essential ones): 1 – entering into Ihram only at occoasions specified by the Prophet (meaning the mawaqeet. Remember the map, if you’re coming from medina, you have to do ihram from medina. Ihram is rukn, doing ihram from the maqat is wajib. Meaning even if you violate where you violate the ihram, it does not nullify your hajj necessarily whereas the ihram itself is fard.) 2 – casting the pebbles three; meaning 7 stones at each of the 3. 3 – shaving the head (according to one opinion. Others say it is merely wajib, i.e. you slaughter an animal) 4 – spending a night at muzdalifah (strong opinion. Abu hanifa says it is merely recommended). 5 – spending the nights in mina on the days of tashriq (according to the strong opinion) – (on the 8th of dhul hijah, you stay in mina, but this is not wajib, only rukn) Why do we have different opinions? because the Prophet saw only did hajj once, in the 10th AH Recommended rites of the pilgrimage (7) 1 – performing the pilgrimage without the umrah. (according to shafi, you should just do hajj, not tamatu3, why? Because if you did hajj and umrah, maybe you’ll not come back – it’s recommended to come back again one day for only umrah. This was also the opinion of omar and abu bakr. Ibn abbas was upset and said “this is not what the Prophet (saw) said” and the people said to him “are you disagreeing with what abu bakr and omar say?” and ibn abbas said ) 2 – Chanting the tarbiya (i.e. saying labaik Allah humma labayk” which may be translated as “here I am, O lord, here I am”) (it has another meaning, that you are responding to Allah since we are invited to hajj.) 3 – tawaf around kabah at the beginning of the pilgrimage; (it is essential on the day of eid, only recommended when you arrive. Tawaf al qudum) 4 – spending the night at muzdalifah (it is a weak opinion that it is only recommended) 5 – praying two rakats after tawaf. 6 – spending the nights in mina on the day of tashriq (according to a minority opinion) 7 – tawaf al wada (farewell tawaf) Day 1st Dhul hijjah animal) Action ihram Ihram from miqat Tawaf of arrival Ruling Rukn wajib (still correct but slaughter an Sunnah
(most people do hajj at tamatu3 to make umrah first and then end their ihram until the 8th of dhul hijjah but then they have to slaughter an animal because they broke the ihram)
8th dhul hijjah 9th dhul hijjah (day of Arafat)
sleep in mina Stand in Arafa Sleep in muzdalifa
Sunnah Essential until sunset Wajib
10th dhul hijjah (eid)
stoning at mina(last onex7times)wajib
Shaving the head wajib Tawaf al-ifara Rukn Saiy Rukn Sleep in mina wajib These things don’t have to be done in order. The Prophet (saw) was asked by someone that they did tawaf before shaving their head and he said it was okay and there was no problem. 11th duhl hijjah 12th dhul hijjah 13th dhul hijjah stoning at mina(3x7times each) wajib stoning at mina(3x7times each) wajib stoning at mina(3x7times each) sunnah
Nine things forbidden in Ihram (9): 1) wearing a sewn garment (means cannot shape to your body, no sleeves, no gloves, etc. stitching on the garment is ok, but fastening with a button or clip is not okay. You can wear a watch or a ring. No hats, gloves. Belt is okay, shoes below the ankle are okay) 2) covering the head for men and uncovering the face for women (can have an umbrella – means directly covering) 3) shaving the head; 4) clipping the nails; 5) wearing perfume; 6) hunting 7) involving in marriage contract (because you came for ibada) 8) engaging in sexual intercourse (it will invalidate the hajj) 9) directly touching with desire, the skin of one’s spouse Obligatory Sacrifies while in Ihram (5) 1) if one does not perform an essential or required rite (a nusuk) of the pilgrimage, he must sacrifice a sheep 2) if one shaves his head or, in general, indulges in some of the forbidden things during ihram (such as wearing perfume), he must either offer a sacrifice or fulfill the kaffarah as prescribed in surat al-baqara. (can either fast 3 days of hajj, or slaughter an animal, or feed 10 people) 3) If one is unable to complete the essential or required rites (nusuks) of the pilgrimage (say, due to illness), he should terminate his ihram and sacrifice a sheep. Perhaps come next year (this happened to the Prophet during treaty of hudaibiya. He was prevented so they shaved their heads, slaughtered their animals, and came back next year) 4) If One hunts an animal, then there are two cases: a) if the hunted animal has an equal among domesticated animals., then he should either sacrifice its equal, or estimate its value and buy food equivalent to its value and give it in charity or fast a day for every mudd of food. b) If the hunted animal has no equal among domesticated animals, then he should estimate its value and buy food equivalent to its value and give it in charity or fast a day for every mudd of food. 5) If one engages in sexual intercourse, he must (also hajj is invalid, and come back next year). Also: a) sacrifice a she-camel, if he cannot afford it b) sacrifice a cow, if he cannot afford it c) sacrifice seven sheep, if not afford it d) estimate the value of a she-camel and buy food equivalent to its value and give it in charity if he couldn’t afford this, if not, e) fast a day for every day of mudd
It is forbidden, haram, to fast: 2 days of eid and the 3 days of thashriq (11th-13th of dhul hijjah). 29th of shaban – the day of doubt. If there is a cloud on the night before the 29th of shaban, you don’t fast the 30th of shaban “just in case” it might be Ramadan. You wait 30 days of shaban and then fast.