Topic: Obligatory Knowledge

[samsparky]

It is obligatory on the Muslim rulers to order the killing of the person who does not pray out of laziness, if he does not repent.

However, this person is still deemed a Muslim.

It is obligatory on every Muslim to order his family and everyone else he is able to order with prayers if they do not pray.


If the caliph learns of someone who does not pray out of laziness, he orders him to perform that prayer.

Should the person refuse, the caliph must order this person’s execution.

If the prayer is a combinable one, the caliph waits until the time of the later of the combinable prayers goes out.

If the person still does not pray by that time, the caliph will have him killed.

If the prayer is not a combinable one, then the caliph will grant him until the time of that particular prayer is over.

Hence, if the caliph orders one to pray the SubH Prayer, and this person does not do so by sunrise, the caliph orders his execution.

If the caliph learns of one who did not pray the DHuhr Prayer, he grants him until sunset to do so.

If the sun sets and he still insists not to pray, the caliph will have him executed.


The one executed for refusing to perform the prayer is treated as a Muslim, i.e., he is washed, shrouded, prayed for, and buried in the Muslim cemetery.

This is unless one refused to pray because he denounced or belittled the prayers or believed that the prayers were not obligatory.

In this case, he is executed because he is an apostate, and is treated as one treats the dead apostate.


It is a communal obligation (farD kifaayah) on the Muslim, if able to order one’s family to perform the prayers as well as anyone else who neglects prayers.

One’s family here refers to one’s wife, children, and the like.

A communal obligation is the obligation, which if done by some members of the community, relieves the rest from performing it.

However, if neglected, then every member who was able to do it is sinful.

[samsparky]

Chapter 3

Ablution (WuDoo’)

Ablution (WuDoo’) is one of the conditions of the prayer.

Ablution is a condition for the validity of the prayer.

Prayers are invalid without purification.

Ablution effects purification.

Integrals of Ablution:

The integrals of ablution are six (6):

There are six matters a person must satisfy for his wuDoo’ to be valid.

All the other matters ordered in the Religion to perform during wuDoo’ are sunnah.

1. According to Imaam ash-Shaafi^iyy, to have the intention of purification (Tahaarah) for prayer - or any equivalent intention – when the water first touches the face. However, according to Imaam Maalik, it is enough if the intention preceded washing the face by a short time;

The first integral of wuDoo’ is the intention; one must have the intention in one’s heart to perform the purification for the prayers.

For instance, one establishes in one’s heart, I intend to perform wuDoo’, or I now intend to perform the obligations of wuDoo’, or the required purification for praying, or the like.

The intention is in the heart.

It is not sufficient for one to merely utter the words without having the intention in one’s heart.

According to the school of Imaam ash-Shaafi^iyy, may Allaah raise his rank, one must have the intention when the water first touches the face.

However, according to Imaam Maalik, it is sufficient if one’s intention for purification preceded washing the face by a short time.

2. To wash the whole face, from the normal hairline to the chin and from one ear to the other including the hair and skin, but not the inner part of the man’s thick beard;

One has to wash the entire face when performing wuDoo’.

The boundary of the face vertically is from the normal hairline to the chin, and horizontally from ear to ear.


One must wash all the skin and hair within these boundaries except the inner part of the man’s thick beard and ^aariDaan.

The ^aariDaan is the hair—other than the sideburns—growing on the jawbone (beneath the lower end of the ear) and is considered part of the beard.

(It is not the sideburns.)

If the hair of the beard is thin, then one must wash the hair and skin underneath it.

If one considers a string stretched from the normal hairline at the middle of the face to the pinna of the ear, then the hair below the string must be washed along with the face.

As to the hair on the other side, it is considered part of the head and one is not required to wash it with the face.

3. To wash the hands and the forearms up to and including the elbows and what is on them;

One must then wash the entire area from the tips of the fingers up to and including the elbows.

If one leaves out washing the elbows, one’s wuDoo’ is invalid.

It is better (sunnah) to start at the tips of the fingers and finish at the elbows.

4. To wet wipe the head or part of it - even if it is only one hair – within the boundary of the head;

The obligation is to wet wipe at least a part of the hair of the head or part of the skin of the head.

The vertical boundaries of the head are from the point of the normal hairline to the occiput.

If one washes even just part of a hair, which, as it normally falls, is contained within the boundaries of the head, it will be sufficient to fulfil this integral.

5. To wash the feet, including the ankles, or else to wet wipe the footgear (khuff) when the conditions of the footgear are fulfilled;

The fifth obligation of wuDoo’ is to wash one’s feet and ankles.

If one leaves out washing the ankles, one’s wuDoo’ is invalid.

One can instead wet wipe the footgear (khuff) when the conditions of the footgear (khuff) are fulfilled.

Some of the conditions to consider shoes a valid footgear (khuff) are for the shoes to:

1.Be pure (Taahir);
2.Cover the feet including the ankles;
3.Withstand walking back and forth in errands without them being torn apart;
4.Be worn when one is in the state of complete purity (Tahaarah).

More details about this matter are mentioned in the more comprehensive books of the Religion.

6. To observe the aforementioned order.

One must observe the proper order of washing/wiping the body parts for one’s wuDoo’ to be valid.

So, one must start with the intention of purification when the water first touches the face, then wash the entire face, then wash the hands and forearms, up to and including the elbows, then wet wipe the head, then wash the feet with the ankles.

If one does not observe this aforementioned order, one’s wuDoo’ is invalid.

Allaah mentioned this order in the Qur’aan in Suratul-Maa’idah, Ayah 6.

Allaah said:

?? ?? ?? ?? ?? ?? ?? ?? ? ?? ??

It means: [O you who believed, if you stand up to perform prayers, then wash your faces and your hands up to (and including) the elbows, and wet wipe your head and wash your feet with the ankles.]

[samsparky]

Invalidators of Ablution

Ablution is invalidated by:

1. The emission of anything from the eliminatory outlets, except maniyy;

2. Touching the penis, vagina, or anus of a human with the inside part of the bare hand;

3. Touching the skin of the marriageable woman who attained to an age at which she is normally desired;

4. Losing sanity or consciousness, except if one is sleeping with one’s buttocks firmly seated.

The invalidators of ablution are only these four matters that are mentioned above.

1. The first is the emission of any material other than the maniyy from the eliminatory outlets, whether usual or unusual. By itself, the emission of the maniyy does not invalidate one’s wuDoo’, however, it makes the purificatory bath (ghusl) obligatory.

2. Touching the penis, vagina, or anus of the human with the inside part of the bare hand invalidates ones wuDoo’. The inside part of the  hand is defined as the area of the hand which does not show when one places one’s hands together, palm to palm with fingers spread, and applying a slight pressure. Touching the penis, vagina, or anus with the back of the hand does not invalidate one’s wuDoo’. Likewise touching these areas with a barrier between the hand and the organ doe not invalidate one’s wuDoo’.

3. Touching the skin of the marriageable woman who attained to an age at which she is normally desired means touching, skin on skin, a person of the opposite sex to whom one is allowed to be married. This is with the condition that both the toucher and the touched have reached an age when normally they would be desired, even if they did not yet reach the age of puberty.

Although touching the skin of one’s wife invalidates one’s wuDoo’ (and hers), touching the skin of the woman whom one can not marry in any case does not invalidate the wuDoo’ of either. For example, if the man touches his mother, daughter, sister, aunt, mother-in-law, or the like, neither the man nor the woman’s wuDoo’ is invalidated. Similarly, by touching the skin of her uncle, her father-in-law, or her son by wet-nursing, the woman does not invalidate her wuDoo’. Although it is forbidden, touching the tooth, hair, or nail of a marriageable woman does not invalidate one’s wuDoo’.

4. If one becomes insane, even for one moment, one’s wuDoo’ is invalidated. As well, every kind of loss of consciousness invalidates one’s wuDoo’ –even sleeping- unless the person falls asleep with his buttocks firmly seated, in such a way that it is certain one does not pass gas, and one wakes up in the same position in which one sleeps – whether sitting legs crossed on the ground or stretched out or on a chair or the like.

[samsparky]

Chapter 4
Cleaning Oneself after Defecation and Urination (Istinjaa’)

Istinjaa’ is obligatory after the emission of any wet material from the eliminatory outlets, except maniyy.

Istinjaa’ is performed with water by rinsing the soiled area until it becomes pure, or else by wiping the soiled area three times or more until the area is clean (although a trace that can only be removed with water may be left), with an uprooting, pure, solid, and unrespectable material such as stone or paper. Istinjaa’ may be performed in this way even if water is present, provided the wet najas-filth (najaasah) is not displaced or has not dried before cleaning it, or else water must be used.

Performing istinjaa’ (or cleaning one’s eliminatory outlet) after the emission of any wet material other than the maniyy is obligatory for the validity of the prayers.

The maniyy is an exception because it is pure (Taahir).

One is not obligated to perform istinjaa’ from what exits dry, without wetness.


It is valid to perform istinjaa’ with a stone (or its equivalent), with water, or with both stone and water.

In using a stone or its equivalent only, one must wipe the outlet at least three times, until the place is clean.

If the outlet is cleaned by only two wipes, one still has to wipe one more time, to make three wipes.

If three wipes are not enough to clean the area, one continues wiping until the spot is clean.


The equivalent of a stone is any material that is:

1. uprooting (hence, one cannot use a smooth material like glass or bamboo);

2. pure (hence, one cannot use the dry stools of an animal);

3. solid (hence, one cannot use something like sand);

4. dry (hence, wet tissue cannot be used);

5. religiously unrespectable (hence, one may not use something religiously respectable, like a paper containing religious information, or the cover torn from a MuSHaf, or food both equally humans and animals eat. However, it is permissible to use food known to be mainly food for animals only).


When using a stone or its equivalent to perform istinjaa’, it is enough that the physical najaasah is removed-even though its trace may be left. The trace meant here is that which can be removed only with water or with small pieces of baked clay.

If the najaasah was spread from its place of exit, one cannot use the stone exclusively to perform istinjaa’; one must use water with or without using the stone. For example, if the urine spreads from the place it exits, past the head of the penis for the man or spread to the mouth of the vagina of the woman (i.e., the place where the penis enters), one must also use water. As well, if the defecation spreads beyond the area where the buttocks meet when standing, then using the stone alone to perform istinjaa’ is not sufficient. Moreover, if the urine or defecation dries before removing it, then using the stone alone is not sufficient.

It is also valid to only use water to perform istinjaa’, and if one has the choice of using only water or a stone, then using water is better. To perform istinjaa’ using water, one pours the water on the exit while rubbing the exit with one’s hand until the place is clean from the physical najaasah and its trace. The Sunnah is to use one’s left hand to rub the exit.

The best way to perform istinjaa’ is to use the stone (or the like) first (to remove the physical presence of the najaasah), then to follow with water (to remove the traces).   

[princess123]

masha'Allah

baraka-llahu fiki sis samsparky

The issue of istinjaa is unfortunately one which people are beginning to neglect these days.

[samsparky]

aameen wa feeki dear sis.

Chapter 5
The Purificatory Bath (Ghusl)

Among the conditions of prayer is purification from the state of major ritual impurity (Hadath akbar) by performing the purificatory bath (ghusl).

Dry purification (tayammum) is performed when one cannot perform ghusl.

Purification is a condition for the validity of prayers. Just as one who is in the state of minor ritual impurity (Hadath aSghar) must clear oneself of that state for the prayers by performing wuDoo’ or the dry purification (tayammum) when unable to use water, the one who is in a state of major ritual impurity must clear oneself of that state for the validity of the prayer.

To purify oneself from the major ritual impurity (Hadath akbar) one performs the purificatory bath (ghusl). When one cannot perform the purificatory bath, one instead performs the dry purification (tayammum) using soil to enable one to pray (although performing tayammum does not purify one from the state of major ritual impurity).

One is required to perform the purificatory bath after any of these five (5) matters occurs:

1.The emission of maniyy;
2.Sexual intercourse;
3.Termination of menses (HayD);
4.Termination of postpartum bleeding (nifaas);
5.Childbirth.

The occurrence of any one of these five matters causes the person to be in a state of major ritual impurity and obligates the person to purify himself from that state for the validity of his prayer. The occurrence of other than these five matters does not make the purificatory bath (ghusl) an obligation on one.

Washing the dead Muslim is not a matter pertaining to purifying him from the state of major ritual impurity. Moreover, performing this ghusl is not an obligation on the dead person himself, because he is no longer accountable. Rather, this ghusl is performed for him out of honouring him. Performing the ghusl for the dead Muslim is a collective obligation on the Muslim community.


1.   The emission of maniyy:

The exiting of one’s own maniyy renders the purificatory bath (ghusl) obligatory. One can judge the fluid that exits from oneself as maniyy if one observes that the fluid has any one of the following signs:

a.It exits with a sense of pleasure;

b.It exits in spurts;

c.When dry, it smells like egg white and when wet, it smells like dough or the male spadix of the palm tree.

By these signs, one would differentiate between maniyy and other fluids. Observing any one of these signs is enough to judge the material as maniyy. However, it is not necessary that all the signs be present to judge the fluid as maniyy.

If a woman has performed a purificatory bath after a sexual intercourse with her husband and afterwards has a discharge of maniyy from her vagina which she knows is her husband’s maniyy only (because she knows during the intercourse her own maniyy did not discharge) she does not re-perform a ghusl for the discharge of that maniyy (because it is not her own, nor is it mixed-hers and his). Rather she performs istinjaa’ and wuDoo’ only.

2.   Sexual intercourse:

Sexual intercourse, or the entrance of the head of the penis into the vagina, renders the ghusl an obligation on both the man and the woman, even if maniyy was not emitted during the intercourse. Also, sodomy renders the ghusl an obligation on both parties involved in that act—whether male or female.


These two matters, i.e., the emission of maniyy and sexual intercourse are matters common between the man and the woman, i.e., if either of these matters occurs to the man or the woman, then the ghusl becomes an obligation on them. There are three matters specific to the woman that cause her to be in a state of major ritual impurity and require, once they terminate, a purificatory bath (ghusl) to clear herself of this state. They are:

3.   menses (HayD);
4.   postpartum bleeding (nifaas);
5.   childbirth.

The purificatory bath (ghusl) becomes an obligation on the woman when her menses or post partum bleeding terminates. That is, when the blood of the menses stops (terminating the menses) or the blood that exits after delivery stops (terminating the postpartum bleeding period—even from a caesarean birth), then it becomes obligatory on the woman to perform the purificatory bath (ghusl) in order for her to pray.

The menses is defined as the usual blood that exits from the womb of the woman, neither as a result of illness, nor as a result of childbirth. The minimum time of the menses is the duration of a day and a night, i.e., twenty-four (24) hours of bleeding. So, if the duration of the bleeding adds up to less than twenty-four (24) hours, it is not considered blood of the menses. The maximum period is fifteen (15) days. So, bleeding which continues past fifteen (15) days is not considered blood of the menses.

The postpartum blood is the blood that comes out of the woman after delivery, because of delivery. It may last for only a moment. The maximum bleeding period after delivery is sixty (60) days. Bleeding after that time is not considered a postpartum bleeding, i.e., the blood of nifaas. Also, if the woman bleeds while giving birth, it is not considered the blood of nifaas.

Giving birth renders ghusl obligatory on the woman, whether or not she delivered at term or before, and whether or not she delivered a live or dead child. If the woman delivers and does not bleed afterwards, she still must perform ghusl for the prayers. Since the child originally developed from the combination of the maniyys of the man and the woman, its exit is similar to the exit of maniyy, which requires ghusl.

[samsparky]

Integrals of the Purificatory Bath

The integrals of the purificatory bath are two (2):

1. To have the intention to clear oneself of the state of major ritual impurity (Hadath akbar), or a similar intention;

2. To wash the whole body with water, including the skin and the hair, even if the hair is thick.

The integrals of the purificatory bath are two matters; matters other than these two are not obligatory. The first of the two integrals of the purificatory bath is the intention. The intention is established in the heart. One establishes the intention in one’s heart to clear oneself of the major ritual impurity when the water first touches one’s body. If one establishes the intention before pouring the water on one’s body, without having it when the water came in contact with one’s body, this washing is not valid. Note, however, that this is not a case of consensus. Rather, according to Imaam Maalik, for example, if one makes the proper intention shortly before starting to pour the water, one’s ghusl is still valid.

A valid intention is to establish in one’s heart, I now perform the ghusl to purify myself from the major ritual impurity (Hadath akbar), or to establish in one’s heart the intention to perform the obligatory ghusl, or what is similar to these intentions.

The second integral is to wash once the whole body, including the skin and the hair, with purifying water. One needs to let the water reach to the skin under the hair, even if the hair was thick. Washing three times is a recommended matter (sunnah). Any tangible najaasah on the body must be removed from the contaminated part of the body first for the lifting of the major ritual impurity from that part to be valid.

[amazing moon]

Bissmillah ^alayke my sister
your topics are very very valued and important masha'Allahu ta^ala 8-)

may Allah increase your and our knowledge and grant us all good endings :-) :-) :-)

[princess123]

Bissmillah ^alayke my sister
your topics are very very valued and important masha'Allahu ta^ala 8-)

may Allah increase your and our knowledge and grant us all good endings :-) :-) :-)

[samsparky]

Is anyone else looking at this thread in shock?

This and some other threads?

Oh well, It's a lesson we need to learn - memorise the Islamic Knowledge you learn before the texts are taken from you.

Take care everyone.

I will miss you.