You're about to hear a collection of summaries from a book of Islamic jurisprudence. This work contains numerous sections covering a wide range of topics, including the details of worship, social ethics, business transactions, and judicial rulings according to the teachings of the Prophet Muhammad and the understanding of the early Muslim community. <break time="2.0s" /> Let's begin with the first section, titled The Times of Prayer.
The Times of Prayer.
Establishing the Prayer Times. <break time="1.0s" />
The times for the five daily prayers were established for the Prophet Muhammad by the angel Jibril, who descended and prayed at each of the prescribed times. The Companions and early Muslims followed these timings diligently. Aisha narrated that the Prophet would pray the Asr, or afternoon, prayer while the sun was still high and sunlight was pouring into her room. Similarly, after the Subh, or dawn, prayer, women leaving the mosque could not be recognized in the lingering darkness, indicating it was prayed early. The Prophet clarified the window for the Subh prayer by praying once at the earliest light and the next day when it was significantly brighter, stating, quote, "The time is between these two," end quote. <break time="1.0s" />
Umar ibn al-Khattab, in his letters to his governors, provided detailed descriptions of the prayer times based on celestial observations. He instructed that Zuhr, or midday, should be prayed from when the afternoon shade was the length of a forearm until a person's shadow matched their height. The time for Asr, or afternoon, was when the sun was still pure white, bright enough for a rider to travel for several miles before sunset. Maghrib, or sunset, was to be prayed once the sun had set. Isha, or night, began after the red glow, shafaq, disappeared from the western sky and lasted until the first third of the night had passed. Finally, Subh, or dawn, was to be prayed when the stars were still visible in the sky. Abu Hurayra offered a simpler guide based on shadows, stating that Zuhr is when your shadow equals your height, and Asr is when your shadow is twice your height. <break time="2.0s" />
The Importance of Timeliness and Catching the Prayer. <break time="1.0s" />
Strict adherence to prayer times was heavily emphasized. The Prophet warned that missing the Asr prayer is as calamitous as being deprived of one's family and all their wealth. Umar ibn al-Khattab once chided a man who missed the Asr prayer, saying, quote, "You have given yourself short measure," end quote. <break time="1.0s" />
However, there is a provision for those who join the prayer late. The Prophet taught that whoever manages to perform a single complete unit, or rak'a, of the Subh prayer before the sun has risen has successfully caught the prayer within its time. The same principle applies to the Asr prayer: catching one rak'a before the sun has set is sufficient to have performed the prayer on time. The early Muslims also understood that catching the bowing position, or ruku, of a rak'a meant that one had caught that entire unit of prayer. The Jumu'a, or Friday, prayer was also performed punctually, just after the sun had passed its meridian, after which people would take their midday nap. <break time="2.0s" />
Special Rulings and Circumstances. <break time="1.0s" />
Several rulings address specific situations related to prayer times. It is advised not to pray during the hottest part of the day. The Prophet explained, quote, "Scorching heat comes from the blast of Jahannam," end quote, and instructed believers to delay the Zuhr prayer until it grew cooler. He further related that the Fire was permitted two "breaths" a year by its Lord—one in summer causing intense heat, and one in winter causing intense cold. <break time="1.0s" />
If a person forgets a prayer or oversleeps, they should perform it as soon as they remember. The Prophet and his companions once overslept through the Subh prayer while on a journey. Upon waking after sunrise, he instructed them to move from that location, explaining that a shaytan was in that valley. They then performed the missed prayer as they normally would. The Prophet stated, quote, "A person who forgets a prayer should pray it when he remembers," end quote, citing the Quranic verse, quote, "Establish the prayer to remember Me," end quote. <break time="1.0s" />
For travelers, if they delay a prayer and arrive at their home destination while the prayer time is still valid, they should perform the prayer in its full form. If the time has already passed upon their arrival, they should pray the shortened version as prescribed for a traveler. <break time="2.0s" />
Conduct Related to Prayer. <break time="1.0s" />
Two points of etiquette regarding conduct in the mosque were mentioned. The Prophet said, quote, "Anyone who eats this plant should not come near our mosques," end quote, referring to garlic, so that the smell would not offend others. It was also observed that Salim ibn Abdullah would fiercely pull the cloth away from the mouth of any man he saw covering his mouth while in prayer, indicating disapproval of the practice. <break time="2.0s" />
This concludes the section on the times of prayer. We now turn our attention to the Book of Purity. <break time="2.0s" />
Book of Purity.
The Ritual Ablutions (Wudu' and Ghusl). <break time="1.0s" />
Ritual purity is a prerequisite for prayer. The minor ablution, wudu', is performed by washing the hands, rinsing the mouth, snuffing water into the nose and blowing it out, washing the face and arms up to the elbows, wiping the head, and washing the feet, with a strong warning that the heels must be washed thoroughly. Wudu' is required after impurities issue from the genitals or anus, or after sleeping while lying down. However, it is not required after eating cooked food, a practice established by the Prophet and his senior companions, nor after regurgitating food or washing a dead body. Actions that do necessitate a new wudu' include touching one's genitals or a man kissing his wife. The Prophet taught that the act of wudu' physically washes away wrong actions from each limb. <break time="1.0s" />
The major ablution, ghusl, is a full-body wash required after major ritual impurity, or janaba. The Prophet's method was to begin by washing his hands, then performing wudu' as for prayer, then rubbing water into the roots of his hair before pouring water over his entire body. Ghusl becomes obligatory when the, quote, "two circumcised parts," end quote, meet, even if no ejaculation occurs. If a person in a state of janaba wishes to eat or sleep before performing ghusl, they should first perform wudu'. <break time="2.0s" />
Concessions and Alternative Purification (Tayammum and Wiping). <break time="1.0s" />
In the absence of water, Islamic law provides an alternative method of purification called tayammum, or dry ablution. This ruling was revealed when the Prophet and his companions were on a journey and found themselves without water. Tayammum is performed by striking clean earth once, then wiping the face and the arms up to the elbows. It can be performed for both minor and major impurity, but if one who has performed tayammum finds water, they must then perform wudu' or ghusl before their next prayer. <break time="1.0s" />
Another concession is the practice of wiping over leather socks, or khuffayn. If a person performs wudu' and puts on leather socks while their feet are pure, they are permitted to simply wipe over the top of the socks instead of washing their feet for subsequent ablutions. The Prophet himself practiced this during his travels. <break time="2.0s" />
Rulings on Blood and Bodily Discharges. <break time="1.0s" />
The Book of Purity details how to handle various bodily discharges. For prostatic fluid, or madhy, the ruling is to wash the genitals and perform wudu'. However, some scholars like SaEid ibn al-Musayyab showed indulgence, stating that a minor discharge during prayer would not cause him to leave it. <break time="1.0s" />
For nosebleeds during prayer, opinions varied. While some, like Abdullah ibn Umar, would leave to perform wudu' and then complete the prayer, others, like Salim ibn Abdullah, would continue praying. In a case of an unstoppable nosebleed, it was advised to simply gesture for the bowing and prostration rather than invalidating the prayer. <break time="1.0s" />
The urine of an infant boy who is not yet eating solid food does not require a full washing of the garment; the Prophet simply sprinkled water over the affected area. If a Bedouin urinated in the mosque, the Prophet ordered a bucket of water to be poured over the spot to purify it. <break time="2.0s" />
Purification for Women. <break time="1.0s" />
Specific rulings address female purification. During menstruation, a woman is permitted to be intimate with her husband above her waist-wrapper, which should be tied securely. She should not resume prayer until she sees a clear white discharge, which is the sign of complete purity. If menstrual blood soils her clothes, she should rub and wash the area, after which she may pray in the garment. A pregnant woman who experiences bleeding should also refrain from prayer. <break time="1.0s" />
For a woman experiencing continuous non-menstrual bleeding, or istihada, she should identify the length of her normal cycle, refrain from prayer for that duration, and then perform ghusl. For the remainder of the month, she should bind her private parts with a cloth and perform wudu' for every prayer. Furthermore, a woman must perform ghusl if she has an erotic dream that results in a visible discharge, just as a man would. <break time="2.0s" />
General Principles of Purity. <break time="1.0s" />
Several general principles of purity are established. The Prophet declared that seawater is purifying and its dead creatures are lawful to eat. Animals that intermingle with people, like cats, are not considered impure and do not defile water they drink from. However, if a dog drinks from a vessel, it must be washed seven times. The use of the tooth-stick, or siwak, is highly encouraged as a means of purification, with the Prophet stating that if he did not fear overburdening his community, he would have commanded its use with every wudu'. <break time="2.0s" />
The Call to Prayer (Adhan and Iqama). <break time="1.0s" />
The call to prayer, or adhan, was established based on a dream shown to Abdullah ibn Zayd al-Ansari. Great spiritual reward is found in the call and in praying in the first row. When hearing the call, one should repeat what the announcer, or mu'adhdhin, says, and when the call to commence prayer, or iqama, is made, one should approach the mosque with calmness, not running. The voice of the mu'adhdhin will bear witness for him on the Day of Rising, and supplications made at the time of the adhan are often answered. Shaytan is said to retreat upon hearing both the adhan and the iqama. <break time="1.0s" />
In special circumstances, such as on a cold and rainy night, the phrase "Pray in your houses" may be added to the call. While traveling, it is permissible to call only the iqama for most prayers, though both the adhan and iqama are called for the Subh, or dawn, prayer. During Ramadan, one call to prayer would be made while it was still night, allowing people to continue their pre-dawn meal, and a second call was made at the true dawn by Ibn Umm Maktum to signal the start of the fast. The phrase "Prayer is better than sleep" was incorporated into the Subh adhan by the order of Umar ibn al-Khattab. <break time="2.0s" />
Having reviewed the principles of purity, we now proceed to the section on Prayer. <break time="2.0s" />
Prayer.
The Conduct of Prayer. <break time="1.0s" />
The Prophet used to begin the prayer by saying "Allahu akbar", or takbir, while raising his hands level with his shoulders, a practice he repeated when rising from the bowing position, or ruku. He would say the takbir every time he lowered himself into prostration or raised himself up, and this was his consistent practice. <break time="1.0s" />
The sunna for sitting during the tashahhud, or testimony of faith, is to place the right hand on the right thigh, forming a fist and pointing the index finger, while the left hand rests on the left thigh. The posture involves keeping the right foot vertical while laying the left foot flat and sitting on the left haunch. Several narrations provide the specific wording for the tashahhud, with slight variations from Umar ibn al-Khattab, Abdullah ibn Umar, and Aisha. One who joins the prayer late must still recite the tashahhud with the imam whenever the congregation sits for it. It is a grave mistake to raise one's head before the imam; a person who does so should immediately return to the correct position. Abu Hurayra stated that the forelock of one who moves before the imam is in the hand of a shaytan. <break time="2.0s" />
The Recitation in Prayer. <break time="1.0s" />
A prayer is considered incomplete if the Umm al-Qur'an, the first chapter, al-Fatiha, is not recited, unless one is praying behind an imam. The Prophet described this chapter as the "Seven Oft-Repeated" and the "Magnificent Qur'an," the like of which was not sent down in the Torah or the Gospel. When praying in a congregation where the imam is reciting silently, one should recite al-Fatiha to oneself. However, when the imam recites aloud, his recitation is sufficient, and those praying behind him should remain silent and listen, as reciting along with the imam was found to be a distraction to the Prophet. It is also commanded to say "Amin" when the imam finishes reciting al-Fatiha, for if one's "Amin" coincides with that of the angels, their past wrong actions will be forgiven. <break time="1.0s" />
Recitation of the Qur'an is forbidden during the bowing position, or ruku. One should also not recite so loudly as to disturb fellow worshippers, as the prayer is a confidential conversation with the Lord. Various surahs were recited by the Prophet and his companions during different prayers, such as Surah at-Tur and al-Mursalat in Maghrib, and Surah Yusuf and al-Hajj in Subh. <break time="2.0s" />
This concludes our look into the general conduct of prayer. Let's now explore the topic of Forgetfulness in the Prayer. <break time="2.0s" />
Forgetfulness in the Prayer.
Correcting Mistakes and Lapses in Prayer. <break time="1.0s" />
If one becomes uncertain about the number of prayer units, or rak'as, they have completed—for example, whether it was three or four—they should perform an additional rak'a to be certain and then complete two prostrations for forgetfulness, or sajdat as-sahw, from the sitting position before giving the final salutations, or taslim. This ensures the prayer is completed correctly; if the extra rak'a was a fifth, the two prostrations make it even, and if it was the fourth, the prostrations spite Shaytan. <break time="1.0s" />
The Prophet once forgot to sit for the tashahhud after two rak'as and stood up directly. To correct this, he performed the two prostrations for forgetfulness before saying the taslim. On another occasion, he mistakenly concluded the prayer after only two rak'as. When his companions pointed out the error, he stood up, completed the remaining two rak'as, said the taslim, and then performed the two prostrations for forgetfulness. <break time="1.0s" />
Distractions during prayer should be avoided. The Prophet once returned a fine striped garment because its pattern had distracted him while he prayed. In a notable example, Abu Talha al-Ansari was praying in his garden and became momentarily distracted by a beautiful pigeon seeking a way out. Feeling that his property had become a trial for him, he went to the Prophet and gave the entire garden away as charity. <break time="2.0s" />
Dealing with Forgetfulness and Doubt in Prayer. <break time="1.0s" />
The Prophet explained that when a person stands for prayer, Shaytan comes to confuse them to the point where they may not know how much they have prayed. In such a situation, the person should perform two prostrations, or sajdas, from the sitting position to compensate for the uncertainty. <break time="1.0s" />
The Prophet himself would forget, and he explained the purpose behind this, stating, quote, "I forget, or I am made to forget, in order that I may establish the sunna," end quote. His forgetfulness served as a divine teaching moment, demonstrating the correct procedure for the community to follow when they make mistakes in their own prayers. <break time="1.0s" />
For those who suffer from persistent distraction and doubt during prayer, the advice given by al-Qasim ibn Muhammad was to continue with the prayer. He noted that such feelings of incompleteness will likely persist until one finishes, suggesting that one should not give in to constant uncertainty but should complete the act of worship. <break time="2.0s" />
Having addressed forgetfulness, we now turn to the weekly congregational prayer, known as Jumu'a. <break time="2.0s" />
Jumu'a.
The Obligation and Virtues of Jumu'a. <break time="1.0s" />
The Jumu'a, or Friday, prayer is a central weekly congregation with specific obligations and virtues. The Prophet Muhammad emphasized that performing a full ritual bath, or ghusl, is incumbent on every male who has reached puberty before attending the prayer. For those who come to Jumu'a, both men and women, ghusl is required. There is great reward for arriving early; it is likened to sacrificing a camel for the first to arrive, then a cow, a ram, a hen, and an egg for those who come in successive periods. When the imam comes out to deliver the sermon, the angels, who were recording the arrivals, then sit to listen to the remembrance of Allah. <break time="1.0s" />
The Prophet also taught that there is a special time on Friday during which a Muslim who is standing in prayer will be given whatever they ask of Allah. It was further explained that one who is sitting and waiting for the prayer is also considered to be in a state of prayer, implying this special time is not limited to the formal prayer itself. Conversely, missing the Jumu'a prayer without a valid reason or illness is a serious matter; it is narrated that if someone misses it three times, Allah will set a seal on their heart. <break time="2.0s" />
Conduct During the Khutba (Sermon). <break time="1.0s" />
Strict silence and attention are required while the imam is delivering the khutba, or sermon. The Prophet warned that even saying "Listen" to your companion is considered idle talk, or laghw, and quote, "whoever engages in idle talk has no Jumu'a," end quote, meaning the reward is nullified. Uthman ibn Affan would stress that one must listen and pay attention even if they cannot hear the imam, as the portion of reward is the same for both. To enforce this, Abdullah ibn Umar was seen throwing pebbles at two men who were talking during the khutba to signal them to be quiet. It is the established practice, or sunna, to face the imam while he is delivering the khutba. <break time="2.0s" />
Rulings on Performing the Prayer. <break time="1.0s" />
The Prophet established that whoever catches one full unit, or rak'a, of the Jumu'a prayer has caught the prayer. If a person joins while the imam is in the second rak'a, they should pray one more rak'a on their own after the imam finishes. However, if they arrive after the imam has risen from the final bowing position, they have missed the Jumu'a prayer and must instead pray the four-rak'a Zuhr prayer. <break time="1.0s" />
The sunna for the imam is to deliver two khutbas, sitting down for a brief period between them. During the prayer itself, it is recommended for the imam to recite Surah al-Jumu'a aloud in the first rak'a and Surah al-Munafiqun aloud in the second. If a person is on a journey and stops in a town where Jumu'a is obligatory, they should lead the people in the Jumu'a prayer. If the town does not hold Jumu'a, then the traveler and the townspeople should pray Zuhr instead. <break time="2.0s" />
Personal Preparation and Etiquette. <break time="1.0s" />
Attending the Jumu'a prayer involves personal preparation and proper etiquette. The Prophet said there is nothing wrong with wearing two garments specifically for Jumu'a that are distinct from one's everyday work clothes. Abdullah ibn Umar would never go to Jumu'a without applying oil and perfume, except when he was in a state of ihram for pilgrimage. It is strongly disapproved of to arrive late and then step over the necks of people already seated in order to find a spot. Abu Hurayra stated that it would be better for a man to pray on the hot, rocky ground of al-Harra than to do so. <break time="2.0s" />
Now, let's explore the special prayers performed during the month of Ramadan. <break time="2.0s" />
Prayer in Ramadan.
The Prophet's Practice and Counsel. <break time="1.0s" />
The Prophet Muhammad encouraged spending the nights of Ramadan in prayer, though he did not make it a definite order. He stated, quote, "Anyone who stands in prayer in the night during Ramadan with belief and expecting the reward will be forgiven all his past wrong actions," end quote. <break time="1.0s" />
One year, he led the prayer in the mosque for a few nights, and a growing number of people joined him. However, on the third or fourth night, he did not come out to lead them. The next morning, he explained that his only reason for not coming out was his fear that this congregational night prayer would become obligatory for the community. He passed away while the matter remained a voluntary, individual act of worship. <break time="2.0s" />
The Establishment of the Congregational Prayer. <break time="1.0s" />
During the time of Umar ibn al-Khattab's caliphate, he observed that people were praying in scattered, separate groups in the mosque during the nights of Ramadan. Believing it would be better to unify them, Umar gathered everyone to pray behind a single reciter, Ubayy ibn Ka'b. <break time="1.0s" />
When Umar later saw the people praying together in congregation, he remarked, quote, "This is an excellent innovation!" end quote. He also noted his preference for praying in the last part of the night, saying, quote, "But the one they sleep through is better than the one they are praying," end quote, as the people at that time were praying at the beginning of the night. <break time="2.0s" />
The Number of Rak'as. <break time="1.0s" />
There are different narrations regarding the number of prayer units, or rak'as, performed during the time of Umar. One account from as-Sa'ib ibn Yazid states that Umar ordered Ubayy ibn Ka'b and Tamim ad-Dari to lead the people in eleven rak'as. The recitation was so long that people would lean on their staffs, and they would not finish until close to dawn. Another narration from Yazid ibn Ruman states that the people used to pray twenty-three rak'as at night during Ramadan in Umar's time. <break time="2.0s" />
Following the prayers in Ramadan, we will discuss the voluntary night prayer known as Tahajjud. <break time="2.0s" />
Tahajjud.
The Virtue and Conduct of Night Prayer (Tahajjud). <break time="1.0s" />
The night prayer, or tahajjud, is a highly meritorious act of worship. Such is its reward that if a person intends to pray at night but is overcome by sleep, Allah records the reward of the prayer for them, and their sleep is considered a gift of charity, or sadaqa. The Prophet Muhammad never neglected the night prayer; even if he was ill or tired, he would pray while sitting. He advised that if one becomes drowsy during prayer, they should lie down until the sleepiness passes, so they do not inadvertently supplicate against themselves instead of for themselves. <break time="1.0s" />
Following this example, Umar ibn al-Khattab would pray for a portion of the night and then wake his family to pray near the end of the night. It is considered disapproved to sleep before the Isha' prayer or to engage in conversation after it. All voluntary prayers, whether by day or night, should be performed in units of two rak'as, concluding each pair with a taslim, or salutation of peace. <break time="2.0s" />
The Witr Prayer. <break time="1.0s" />
The Witr, or odd-numbered, prayer was described by the Prophet as an additional prayer that Allah has given to the believers, to be performed between the Isha' prayer and the Subh prayer. He commanded his followers to make the Witr their last prayer of the night. While its status is not considered obligatory, or fard, its importance was affirmed by the consistent practice of the Prophet and the early Muslims. <break time="1.0s" />
There is flexibility in its timing. Aisha advised that one who fears they will sleep through the dawn should pray Witr before sleeping, while one who is confident they will wake up in the latter part of the night should delay it. This reflects the practices of Abu Bakr, who prayed Witr before bed, and Umar, who prayed it at the end of the night. The Prophet's own practice varied; he was observed praying a total of eleven or thirteen rak'as at night, which culminated in a single rak'a of Witr. He also prayed Witr as five or seven continuous rak'as, only sitting in the final one. <break time="2.0s" />
The Pre-Dawn Prayers (Witr and Fajr). <break time="1.0s" />
For a person who oversleeps and misses the Witr prayer during the night, there is a concession to perform it after dawn has broken but before the obligatory Subh prayer is performed. This was the practice of several companions, including Abdullah ibn Abbas and Ubada ibn as-Samit, though it is not meant to be done intentionally. <break time="1.0s" />
Separate from the Witr is the highly recommended two-rak'a prayer of Fajr. The Prophet would pray these two units very quickly after the adhan for Subh had been called, but before the iqama, the call to begin the congregational prayer, was given. He prayed them so swiftly that Aisha would wonder if he had even recited the opening chapter of the Qur'an. If one misses these two rak'as, they can be made up after the sun has risen. The Prophet disapproved of people performing these voluntary rak'as after the iqama for the obligatory prayer had already been called. <break time="2.0s" />
Next, we move to the topic of Prayer in Congregation. <break time="2.0s" />
Prayer in Congregation.
The Superiority and Importance of Congregational Prayer. <break time="1.0s" />
Praying in a congregation is vastly superior to praying alone. The Prophet Muhammad stated that prayer in a group is twenty-seven times better than the prayer of a man by himself. In another narration, he said it was twenty-five degrees better. The Prophet took attendance at the congregational prayer so seriously that he considered burning down the houses of men who failed to join the prayer without a valid excuse. Even a blind man who could hear the call to prayer was told he had no license to miss the congregation. <break time="1.0s" />
The Isha', or night, and Subh, or dawn, prayers were singled out as being the most difficult for hypocrites to attend. The Prophet emphasized their value, saying that if people knew the reward they contained, they would come to them even if they had to crawl. Uthman ibn Affan narrated that the Prophet said attending Isha' in a group is like praying for half the night, and attending Subh in a group is like praying for the entire night. <break time="2.0s" />
Rules for Praying with an Imam. <break time="1.0s" />
The imam, or prayer leader, is appointed to be followed. If the imam prays while sitting due to illness, the congregation behind him should also pray sitting. This was the Prophet's own practice during his final illness; he would sit beside Abu Bakr, with Abu Bakr following the Prophet's prayer and the people following Abu Bakr's lead. When leading a group, the imam is instructed to keep the prayer short out of consideration for those who are weak, ill, or old. However, when praying alone, one may make it as long as desired. If only two people are praying together, they should stand side-by-side rather than one behind the other. <break time="1.0s" />
It is permissible for someone who has already prayed at home to repeat the prayer with the congregation if they arrive at the mosque and find the prayer in progress. The Prophet instructed a man in this situation to, quote, "pray with the people even if you have prayed already," end quote. The first prayer is considered the obligatory one. However, the Maghrib, or sunset, and Subh prayers should not be repeated, as repeating the three-rak'a Maghrib prayer would make the total an even number, which is disliked. <break time="2.0s" />
Rulings on Individual Prayer Circumstances. <break time="1.0s" />
For those unable to stand for prayer due to illness, there is a clear hierarchy of postures. The Prophet advised, quote, "Pray standing. If you are not able, then sitting. If you are not able, then on your side," end quote. The prayer of one who sits is worth half the prayer of one who stands. The Prophet himself, in his later years, would pray his voluntary night prayers while sitting. He would recite while seated, and just before bowing, he would stand, recite a few more verses, and then bow from the standing position. <break time="1.0s" />
It is permissible for a man to pray in a single garment if he does not have two. The Prophet taught that if the garment is long enough, one should wrap it around themselves; if it is short, it should be worn as a waist-wrapper. A woman is permitted to pray in a shift, a long shirt or dress, and a head-covering, provided the shift is long enough to cover the tops of her feet. <break time="2.0s" />
The "Middle Prayer". <break time="1.0s" />
There were differing views among the companions regarding the identity of the "middle prayer" mentioned in the Qur'an. Aisha and Hafsa, the wives of the Prophet, stated that it refers to the Asr prayer. However, other companions like Zayd ibn Thabit identified it as the Zuhr prayer, while Ali ibn Abi Talib and Abdullah ibn Abbas said it was the Subh prayer. Imam Malik noted that his own preference was for the view that it is the Subh prayer. <break time="2.0s" />
Let's now discuss the rulings specific to Shortening the Prayer. <break time="2.0s" />
Shortening the Prayer.
Rulings for the Traveler. <break time="1.0s" />
A significant concession for travelers is the shortening of the four-rak'a prayers, Zuhr, Asr, and Isha, to two rak'as. Aisha narrated that prayer was initially prescribed as two rak'as for everyone; it was later increased to four for residents but remained at two for travelers. This concession applies to journeys of a certain distance, generally understood to be four mail-stages, or approximately forty-eight miles. A traveler should only begin shortening their prayers after they have left the houses of their settlement and should resume praying in full upon reaching their destination. <break time="1.0s" />
Travelers are also permitted to join certain prayers. The Prophet was observed joining the Zuhr and Asr prayers, as well as the Maghrib and Isha' prayers, during his journey to Tabuk. This joining of prayers is also permitted for residents during heavy rain. <break time="1.0s" />
If a traveler prays behind a resident imam, they must follow the imam and complete the full prayer. Conversely, when Umar ibn al-Khattab, as a traveler, led the residents of Makka, he prayed two rak'as and then instructed them to complete the remaining two on their own. While traveling, the Prophet would pray his voluntary prayers on his riding mount, facing whichever direction it was going. <break time="2.0s" />
Conduct and Etiquette Within the Prayer. <break time="1.0s" />
Proper conduct is essential for the validity and completion of prayer. The Prophet emphasized that straightening the rows is part of the completion of the prayer, and leaders like Umar and Uthman would not begin the prayer until they were assured the rows were perfectly aligned. A sunna from the Prophet's time is to place the right hand over the left forearm while standing in prayer. <break time="1.0s" />
There is a severe warning against passing in front of a person who is praying. The Prophet said that if the passer-by knew the gravity of the action, they would prefer to wait for forty, days, months, or years, rather than pass. However, passing in front of someone is not considered to break their prayer. <break time="1.0s" />
If something requires attention during prayer, men should say "Subhan'Allah", or Glory be to Allah, while clapping is reserved for women. One should also avoid praying while needing to relieve oneself. <break time="2.0s" />
Voluntary Prayers. <break time="1.0s" />
In addition to the five obligatory prayers, voluntary prayers are highly encouraged. The Prophet advised, quote, "Perform some of the prayers in your houses," end quote, indicating that praying voluntary prayers at home brings blessings to it. <break time="1.0s" />
The Duha, or forenoon, prayer is a notable voluntary prayer. The Prophet was seen praying eight rak'as in the forenoon during the Year of the Conquest of Makka. Aisha mentioned that while she never saw the Prophet regularly pray Duha, he would sometimes refrain from a good deed he loved for fear that it might become obligatory for the people. She herself, however, prayed it consistently. <break time="2.0s" />
General Virtues and Exhortations. <break time="1.0s" />
The desire for prayer is stimulated through various teachings. The 'middle prayer' mentioned in the Qur'an is identified by some companions, including Aisha, as the Asr prayer, though others identified it as Zuhr or Subh. The first of a person's actions to be judged on the Day of Rising will be the prayer; if it is accepted, the rest of their actions will be considered. <break time="1.0s" />
The Prophet described the worst type of thief as one who, quote, "steals his prayer," end quote, by not performing the bowing, or ruku, and prostrations, or sajda, properly and with tranquility. The actions most beloved to Allah are those that are done with consistency. When a man from Najd was told that Islam required only the five daily prayers, the fast of Ramadan, and Zakat, he swore he would do no more and no less. The Prophet remarked, quote, "He will be successful if he is telling the truth," end quote. <break time="2.0s" />
We will now discuss the prayers associated with the two festivals, or The Two Eids. <break time="2.0s" />
The Two Eids.
Preparation and Timing for the Eid Prayer. <break time="1.0s" />
To prepare for the Eid prayer, it is a recommended practice, or sunna, to perform a full ritual bath, or ghusl. Abdullah ibn Umar was known to do this on the morning of Eid al-Fitr before heading to the place of prayer. It is also the sunna to eat something before leaving for the Eid al-Fitr prayer, but this was not considered necessary for the Eid al-Adha. <break time="1.0s" />
A key distinction of the Eid prayers is that there is no adhan, or call to prayer, or iqama, or call to commence prayer. It has been the undisputed practice since the time of the Prophet Muhammad that neither call is made for Eid al-Fitr or Eid al-Adha. <break time="2.0s" />
The Structure of the Eid Prayer and Sermon. <break time="1.0s" />
The established sequence for the Eid congregation is that the prayer is performed before the sermon, or khutba. This was the consistent practice of the Prophet, as well as the caliphs Abu Bakr, Umar, and Ali after him. <break time="1.0s" />
The Eid prayer itself is unique in its number of takbirs, or saying "Allahu akbar". According to the practice of Umar ibn al-Khattab and the narration of Abu Hurayra, the imam says the takbir seven times in the first unit, or rak'a, and five times in the second rak'a, with both sets of takbirs occurring before the recitation of the Qur'an. If someone misses the congregational Eid prayer, it is not considered obligatory for them to make it up, but if they choose to, they should follow this same format. <break time="2.0s" />
Voluntary Prayers on the Day of Eid. <break time="1.0s" />
There were differing practices among the early Muslims regarding voluntary prayers on the day of Eid. Abdullah ibn Umar would not perform any voluntary prayers either before or after the main Eid prayer. Urwa ibn az-Zubayr also did not pray before the Eid prayer, but he would pray upon returning to his home. In contrast, Abd ar-Rahman ibn al-Qasim's father used to pray four rak'as before going out to the prayer ground. <break time="2.0s" />
Next, we address a special prayer for times of danger, known as The Fear Prayer. <break time="2.0s" />
The Fear Prayer.
The Fear Prayer (Salat al-Khawf). <break time="1.0s" />
The Fear Prayer is a special method for performing the congregational prayer during times of danger, such as a military engagement, when the community is facing an enemy. Several forms of this prayer were narrated. <break time="1.0s" />
In one method, the imam divides the congregation into two groups. He leads the first group in one rak'a, or unit of prayer, while the second group stands guard. The imam then remains standing while the first group completes their second rak'a individually. After they finish, they move to stand guard, and the second group comes forward. The imam then leads this second group in his own second rak'a, after which he remains seated while they complete their second rak'a. Finally, the imam says the concluding taslim, or salutation of peace, along with this second group. <break time="1.0s" />
A second variation, which Imam Malik preferred, also begins with the imam praying one rak'a with the first group. This group then completes their second rak'a on their own and moves to face the enemy. The second group then comes forward and prays their first rak'a with the imam, which is the imam's second. The imam concludes his prayer with the taslim, after which the second group stands up to complete their own remaining rak'a individually. <break time="1.0s" />
A third narrated method involves the first group praying one rak'a with the imam and then moving to the position of the second group without concluding their prayer. The second group then comes forward and prays a rak'a with the imam. After this, the imam says the taslim, having completed his two rak'as. Then, every individual in both groups stands and prays their remaining rak'a by themselves. <break time="1.0s" />
In circumstances of extreme fear, the prayer can be performed individually while standing or mounted on a riding beast, whether one is facing the qibla or not. As an example of prayer during a time of great danger, it is narrated that during the Battle of the Trench, the Prophet did not pray the Zuhr and Asr prayers until after the sun had set. <break time="2.0s" />
We now move to another special prayer, The Eclipse Prayer. <break time="2.0s" />
The Eclipse Prayer.
The Method of the Eclipse Prayer. <break time="1.0s" />
The Eclipse Prayer, or Salat al-Kusuf, is a special prayer performed during a solar or lunar eclipse. It consists of two rak'as, or units of prayer, but its structure is unique. Each rak'a includes two standings, two recitations, two bowings, or ruku', and two prostrations, or sajda. <break time="1.0s" />
The Prophet's practice was to begin the first rak'a with a very long period of standing and recitation. He would then perform a long bowing, rise and stand again for a long time, though shorter than the first standing, and then perform another long bowing, shorter than the first. After the second bowing, he would go into prostration. He would then repeat this entire sequence for the second rak'a. By the time he had finished the prayer, the sun had reappeared. The prayer was performed with such prolonged postures that some companions almost fainted from the length of the standing. <break time="2.0s" />
The Sermon and Teachings after the Prayer. <break time="1.0s" />
After completing the prayer, the Prophet would deliver a sermon, or khutba. He taught that the sun and the moon are two of Allah's signs and that they are not eclipsed for the death or life of any person. He instructed the community that when they witness an eclipse, they should immediately turn to Allah by making supplication, saying the takbir, "Allahu akbar", praying, and giving charity, or sadaqa. <break time="2.0s" />
Visions and Warnings. <break time="1.0s" />
During the eclipse prayer, the Prophet was granted visions of the unseen. He saw both the Garden, or paradise, and the Fire. He related that he saw the Garden and reached out to take a bunch of grapes from it, and had he done so, people could have eaten from it for as long as the world lasted. He also saw the Fire and stated that he had never seen a more hideous sight, noting that most of its inhabitants were women. When asked why, he attributed it to their ungratefulness, or kufr, particularly their ingratitude towards their husbands and for good treatment. <break time="1.0s" />
A central and repeated theme in the Prophet's sermon after the eclipse was a warning about the punishment of the grave. He stated that it had been revealed to him that people will be tried in their graves, and he instructed them to seek protection from this torment. <break time="2.0s" />
Next, we will discuss the practice of Praying for Rain. <break time="2.0s" />
Praying for Rain.
The Method of the Prayer for Rain. <break time="1.0s" />
The Prayer for Rain, or Salat al-Istisqa, is a special two-rak'a prayer performed during a drought to ask Allah for water. The established practice is for the imam to lead the two-rak'a prayer before delivering the sermon, or khutba. The recitation in both rak'as is done aloud. <break time="1.0s" />
After the prayer, the imam gives the sermon. During the supplication, he faces the qibla and, in a symbolic act of hope for a change in conditions, turns his cloak inside out, placing what was on his right side onto his left, and vice-versa. The people in the congregation do the same with their own cloaks while remaining seated. <break time="2.0s" />
Supplications for Rain. <break time="1.0s" />
When praying for rain, the Prophet Muhammad would supplicate, quote, "O Allah, give Your slaves and Your animals water to drink, and spread Your mercy and bring Your dead land back to life," end quote. <break time="1.0s" />
An account from Anas ibn Malik illustrates the Prophet's supplications for both the arrival and cessation of rain. During a severe drought, a man interrupted the Friday sermon to appeal for rain. The Prophet raised his hands and prayed, and clouds immediately began to gather, bringing rain that lasted for a full week. The following Friday, the same man, or another, complained that the excessive rain was causing destruction. The Prophet again raised his hands and prayed, quote, "O Allah, let the rain fall around us and not on us... on the mountain and hill-tops, the valley bottoms, and the places where trees grow," end quote. The clouds then cleared away from the city of Madina. <break time="2.0s" />
The Correct Belief Concerning Rain. <break time="1.0s" />
It is a core aspect of faith to understand that rain comes only by the will and mercy of Allah. The Prophet warned against attributing rainfall to the influence of stars. After a night of rain at Hudaybiya, he told his companions that Allah had said, quote, "Some of My slaves have begun the morning believing in Me, and others have begun it rejecting Me," end quote. <break time="1.0s" />
He clarified that the one who shows belief says, quote, "We had rain through the overflowing favour of Allah and His mercy," end quote. In contrast, the one who rejects Allah says, quote, "We had rain through such-and-such a star," end quote. The Prophet stated that this latter person rejects Allah and believes in the star. <break time="2.0s" />
Now we turn our attention to the direction of prayer, known as The Qibla. <break time="2.0s" />
The Qibla.
Respect for the Qibla. <break time="1.0s" />
The Qibla, the direction of prayer towards the Ka'ba in Makka, is to be shown great respect. The Prophet Muhammad forbade facing the Qibla or turning one's back to it while urinating or defecating. This prohibition, however, is understood to apply to open lands and deserts. An allowance exists for doing so within structures built for that purpose, such as lavatories. This interpretation is based on a narration from Abdullah ibn Umar, who saw the Prophet relieving himself on a rooftop while facing Jerusalem, which was the former Qibla. <break time="1.0s" />
Respect for the Qibla extends to the act of prayer itself. The Prophet saw spittle on the Qibla wall of the mosque, scraped it off, and instructed the people, quote, "Do not spit in front of you when you are praying, because Allah, the Blessed and Exalted, is in front of you when you pray," end quote. <break time="2.0s" />
The Change of the Qibla and Its Implications. <break time="1.0s" />
A pivotal event in Islamic history was the change of the Qibla from Jerusalem to the Ka'ba in Makka. This change occurred while the community in Quba' was in the middle of the Subh prayer. A man arrived and announced that a revelation had been sent down to the Prophet ordering the change. Upon hearing this, the entire congregation turned around in prayer to face the new Qibla. <break time="1.0s" />
This event informs the ruling for one who prays in the wrong direction out of ignorance. As long as a person has tried their best to determine the correct Qibla, their prayer is considered valid even if they are mistaken. <break time="2.0s" />
The Sanctity of the Prophet's Mosque. <break time="1.0s" />
The Prophet's mosque in Madina holds a special status. The Prophet stated that a single prayer in his mosque is better than a thousand prayers in any other mosque, with the exception of the Masjid al-Haram in Makka. He also designated a specific area within it as particularly blessed, saying, quote, "What is between my house and my minbar is one of the meadows of the Garden," end quote. <break time="2.0s" />
Women Attending the Mosque. <break time="1.0s" />
Regarding women's attendance at the mosque, the Prophet commanded, quote, "Do not forbid the female slaves of Allah from going to the mosques of Allah," end quote. However, Aisha later commented that if the Prophet had seen the changes in women's public conduct in her time, he would have forbidden them from the mosque, just as the women of the tribe of Israel had been forbidden. <break time="2.0s" />
Next, we will explore the rulings and etiquette related to The Qur'an. <break time="2.0s" />
The Qur'an.
Reverence for the Physical Qur'an. <break time="1.0s" />
A profound reverence is required when handling the physical text of the Qur'an. A letter sent by the Prophet Muhammad stipulated that no one should touch the Qur'an unless he was in a state of ritual purity. Imam Malik elaborated that this respect extends to not even carrying the scripture by its strap or on a cushion unless one is pure. <break time="1.0s" />
While physical contact requires wudu', recitation from memory is permitted without it. Abdullah ibn Abbas would recite from the Qur'an after relieving himself but before making wudu'. Similarly, a menstruating woman may recite the Qur'an from memory, but she should not touch the book itself. However, a person in a state of major ritual impurity, or janaba, is not to recite from the Qur'an at all until they have performed ghusl. <break time="2.0s" />
Recitation and Study. <break time="1.0s" />
Regular engagement with the Qur'an is essential for a believer. The Prophet likened a person who knows the Qur'an to someone with a hobbled camel: if they pay constant attention to it, they retain it, but if they neglect it, it gets away. This emphasizes the need for continuous review. It is also preferred to recite with reflection and understanding rather than speed; Zayd ibn Thabit stated that he preferred reciting the Qur'an over ten days or two weeks rather than seven, in order to have time to pause and reflect on its meanings. <break time="1.0s" />
The Qur'an was revealed in seven different dialects, or ahruf, to make its recitation easy for various tribes. When reciting a verse that contains a point of prostration, it is recommended to perform a prostration. The Prophet taught that when a person does this, Shaytan withdraws in sorrow, lamenting that he refused to prostrate while the human obeyed and earned the Garden. However, this prostration is not obligatory; Umar ibn al-Khattab once recited such a verse from the minbar and, seeing the people preparing to prostrate, told them, quote, "Allah has not prescribed it for us unless we wish," end quote, and did not prostrate himself. <break time="2.0s" />
Virtues of Specific Chapters and Remembrance (Dhikr). <break time="1.0s" />
Certain chapters of the Qur'an and phrases of remembrance, or dhikr, hold special merit. The Prophet stated that Surah al-Ikhlas, Chapter one hundred twelve, is equivalent to one-third of the Qur'an. Surah al-Mulk, Chapter sixty-seven, is described as a "disputer" that will argue on behalf of its reciter on the Day of Judgment until they are forgiven. <break time="1.0s" />
The rewards for dhikr are immense. The Prophet taught that reciting "There is no god but Allah, alone, without any partner..." one hundred times a day is equivalent to freeing ten slaves, earns one hundred good actions, erases one hundred wrong actions, and provides protection from Shaytan for that day. Similarly, saying "Glory be to Allah and with His praise", or Subhan'Allah wa bi-hamdihi, one hundred times a day will have one's wrong actions removed, even if they are as abundant as the foam of the sea. <break time="2.0s" />
Supplication (Du'a'). <break time="1.0s" />
The act of supplication, or du'a', has its own etiquette. The Prophet advised believers to be firm in their requests and not to say, "O Allah, forgive me if You wish," because there is no one to compel Allah. He also taught patience, noting that a person's supplication is answered as long as they are not hasty and do not complain that their prayer has gone unanswered. The best of all supplications is that made on the Day of 'Arafa, and the best of all phrases said by any prophet is "There is no god but Allah, alone, without any partner". <break time="2.0s" />
Forbidden Times for Prayer. <break time="1.0s" />
There are specific times when voluntary prayer is forbidden. The Prophet forbade prayer during the moments of sunrise and sunset, and when the sun is at its highest point at the meridian. He explained that the sun rises and sets between the "horns of Shaytan". Umar ibn al-Khattab was known to strike people who were found performing voluntary prayers during these prohibited times. <break time="2.0s" />
Having discussed matters of life and worship, we now turn to the end of life, in the section on Burials. <break time="2.0s" />
Burials.
Rites of Preparing the Deceased. <break time="1.0s" />
The preparation of the deceased for burial involves specific rites of washing, or ghusl, and shrouding, or kafan. The Prophet Muhammad was washed for burial while still wearing a long shirt. For his daughter, he instructed that she be washed three or five times with water and lotus leaves, with camphor being applied in the final wash. Performing wudu' is not considered necessary after washing the dead. <break time="1.0s" />
For shrouding, the Prophet was wrapped in three white cotton garments, without a long shirt or a turban. Abu Bakr requested to be shrouded in his own washed garment along with two others, reasoning that, quote, "the living have greater need of the new than the dead," end quote. The general practice is to shroud a man in three pieces of cloth and a woman in five: a shift, a head-covering, a waist-wrapper, and two larger wrappings. <break time="2.0s" />
The Funeral Prayer and Procession. <break time="1.0s" />
The funeral prayer, or salat al-janazah, is performed with four takbirs, or saying "Allahu akbar". After the first takbir, one praises Allah and asks for blessings on the Prophet, followed by a supplication for the deceased. A narrated supplication includes asking Allah to forgive the deceased, to increase their good deeds if they were righteous, and to overlook their faults if they were a wrongdoer. It is not necessary to recite from the Qur'an during this prayer. The prayer is permissible after the Subh and Asr prayers, and it can be held in the mosque, as the Prophet himself prayed over the two sons of Bayda' inside the mosque. <break time="1.0s" />
During the funeral procession, the sunna is to walk in front of the bier. It is forbidden to follow the procession with a burning torch. Upon seeing a funeral procession, the Prophet instructed people to stand out of respect until it has passed by. <break time="2.0s" />
The Act of Burial and Respect for the Grave. <break time="1.0s" />
The Prophet was buried in the very spot where he died, inside Aisha's room, based on his teaching that, quote, "No Prophet was ever buried except in the place where he died," end quote. <break time="1.0s" />
Great respect must be shown for the graves of Muslims. The Prophet forbade sitting on graves and cursed those who exhume them. Aisha stated that breaking the bone of a deceased Muslim is as grave as breaking it while they are alive. <break time="2.0s" />
Grief, Fortitude, and the Afterlife. <break time="1.0s" />
While grief is natural, Islam prohibits excessive wailing and lamentation. The Prophet said that the deceased can be tormented by some of the weeping of their family. Instead, believers are encouraged to show fortitude, or sabr. The Prophet taught that a Muslim whose two or three children have died will be protected from the Fire. He also taught that trials and afflictions continue to strike a believer until they meet Allah completely purified of their wrong actions. A supplication for times of misfortune is taught: quote, "We belong to Allah, and to Him we are returning. O Allah, reward me in my misfortune and give me better than it in return," end quote. <break time="1.0s" />
Regarding the state of the soul after death, the Prophet said, quote, "The soul of the believer is a bird that sits in the trees of the Garden until Allah returns it to his body on the day He raises him," end quote. <break time="2.0s" />
Now we will discuss the obligatory charity, known as Zakat. <break time="2.0s" />
Zakat.
Principles of Zakat and Zakatable Wealth. <break time="1.0s" />
Zakat is an obligatory annual levy on the wealth of a Muslim. A core principle is that zakat is only due on wealth that has been in one's possession for a full lunar year, or hawl, and it must meet a minimum threshold known as the nisab. The primary categories of wealth subject to zakat are agricultural produce, livestock, gold and silver, and merchandise for trade. Wealth that is concealed to avoid this obligation is referred to as kanz, and it is considered a serious offense. It was the practice of early caliphs like Abu Bakr and Uthman to inquire if people had zakatable wealth when distributing stipends and to deduct the zakat directly. <break time="2.0s" />
Zakat on Currency, Trade, and Found Wealth. <break time="1.0s" />
Zakat is due on gold and silver after they have been held for a year. The nisab for gold is twenty dinars, and for silver, it is five awaq, or two hundred dirhams. For merchandise intended for trade, the value of the goods, combined with any cash on hand, is assessed annually. If the total value meets the nisab, zakat is paid on it. <break time="1.0s" />
Certain types of acquired wealth have special rules. Wealth extracted from mines is subject to zakat immediately upon extraction, without the one-year waiting period. For pre-Islamic buried treasure, known as rikaz, a tax of one-fifth, or twenty percent, is due upon its discovery, provided it was found without incurring significant expense or labor. However, personal items such as jewelry intended for wear, pearls, musk, and amber are not subject to zakat. <break time="2.0s" />
Zakat on Agricultural Produce. <break time="1.0s" />
The zakat on agricultural produce, known as 'ushr, or a tenth, applies to staple crops that can be stored, such as dates, grapes for raisins, olives, and various grains and seeds. The nisab for such produce is five awsaq, or approximately six hundred fifty-three kilograms. The rate of zakat is one-tenth, or ten percent, for crops watered by natural means like rain or springs, and one-twentieth, or five percent, for crops that require irrigation. To facilitate for farmers, dates and grapes may be estimated while still on the plant, allowing the owner to consume or sell them fresh and pay the zakat later based on the estimate. Perishable items like vegetables and most fruits are not subject to zakat. <break time="2.0s" />
Zakat on Livestock. <break time="1.0s" />
Zakat on grazing livestock is calculated based on specific herd counts. For camels, the nisab is five, for which one ewe is due. The amount increases in specific increments as the herd size grows. For cattle, the nisab is thirty, for which a two-year-old cow is due. For sheep and goats, the nisab is forty, for which one ewe is due. The collector should take an animal of average quality, not the best or the worst of the flock. The Prophet stated that a Muslim does not have to pay zakat on their personal horses or slaves used for service. <break time="2.0s" />
Zakat al-Fitr. <break time="1.0s" />
Distinct from the annual wealth tax, Zakat al-Fitr is an obligatory charity paid by every Muslim at the end of Ramadan. The Prophet prescribed its measure as one sa', a volumetric measure of approximately two point five to three kilograms, of a staple food like dates or barley, to be paid for oneself and every dependent under one's care. The wisdom in its timing is to ensure the poor have what they need for the celebration of Eid al-Fitr; therefore, it should be paid before the Eid prayer. <break time="2.0s" />
Administration and Special Cases. <break time="1.0s" />
Zakat is not permissible for a person who is not in need, with a few exceptions such as the zakat collector, a person in debt, or a warrior in the way of Allah. The family of the Prophet Muhammad is specifically forbidden from receiving zakat, as it is considered the "impurities" of people. The distribution of zakat funds is at the discretion of the ruler, or wali, who should prioritize the categories of recipients based on the greatest need. <break time="1.0s" />
Special rulings apply to certain situations. Zakat is due on the property of orphans, and their guardians were encouraged to invest the wealth so that it would not be slowly consumed by the annual levy. For debts, the lender pays zakat on the amount only after it has been collected. Zakat is not immediately due on inherited property until one year has passed from the day of possession. <break time="1.0s" />
This system is distinct from the jizya, a tax levied on the People of the Book, Jews and Christians, and Magians living under Muslim protection, which was imposed to humble them, whereas zakat is intended to purify the Muslim donor. <break time="2.0s" />
Next, we will cover the pillar of worship known as Fasting. <break time="2.0s" />
Fasting.
The Foundations of the Ramadan Fast. <break time="1.0s" />
The fast of Ramadan begins and ends based on the sighting of the new moon. The Prophet Muhammad instructed, quote, "Do not begin the fast until you see the new moon, and do not break the fast until you see it. If the new moon is obscured from you, then complete a full thirty days," end quote. For the fast to be valid, the intention to fast must be made before the break of dawn. It is a sign of goodness in the community to be quick in breaking the fast as soon as the sun has set. <break time="1.0s" />
The Prophet also taught that fasting is a shield against wrongdoing. A person who is fasting should avoid obscene speech and foolish behavior. If someone tries to argue with or insult them, they should simply respond, "I am fasting." The Prophet swore that the smell coming from the mouth of a fasting person is better in the sight of Allah than the scent of musk. In a sacred narration, Allah says, quote, "Fasting is for Me and I reward it," end quote. When the month of Ramadan arrives, the gates of the Garden are opened, the gates of the Fire are locked, and the shaytans are chained. <break time="2.0s" />
Conduct and Allowances During the Fast. <break time="1.0s" />
A person may begin their fast even if they wake up in a state of major ritual impurity, or janaba; they should perform the full ritual bath, or ghusl, after dawn and continue their fast. This was the practice of the Prophet himself. It is also permissible for a fasting person to kiss their spouse, as the Prophet used to do. However, this is a point of caution; while the Prophet had perfect self-control, others were advised to be careful, with some companions disapproving of it for young men. <break time="1.0s" />
The practice of wisal, which is fasting for two or more days consecutively without breaking the fast in between, is forbidden. When companions pointed out that the Prophet did this, he replied, quote, "I am not the same as you. My Lord feeds me and gives me to drink," end quote. <break time="2.0s" />
Exemptions and Making Up Fasts. <break time="1.0s" />
There are valid exemptions from fasting for travelers and the sick. During travels in Ramadan, the companions had the choice to fast or not, and neither group found fault with the other. A person who is ill with an ailment that makes fasting extremely difficult may also break their fast. In both cases, the person must make up the missed days at a later time. Aisha mentioned that she would sometimes have days to make up and would not be able to do so until the month of Sha'ban, just before the next Ramadan. <break time="1.0s" />
For one who intentionally breaks the fast in Ramadan without a valid reason, a severe expiation, or kaffara, is required. The Prophet prescribed a sequence of actions: freeing a slave, or if that is not possible, fasting for two consecutive months, or if that is not possible, feeding sixty poor people. For those who are chronically unable to fast, such as the very elderly, a compensation, or fidya, can be given by feeding one poor person for each day missed. A pregnant woman who fears for her child may also break her fast and pay the fidya, but she is still required to make up the missed fasts later. <break time="2.0s" />
Fasts Outside of Ramadan. <break time="1.0s" />
Fasting on the Day of 'Ashura', the tenth of Muharram, was a practice of the Quraysh in the pre-Islamic era, which the Prophet also observed. After the fast of Ramadan was made obligatory, fasting on 'Ashura' became a voluntary act. Conversely, the Prophet explicitly forbade fasting on the two days of celebration: Eid al-Fitr and Eid al-Adha. <break time="1.0s" />
Regarding the voluntary fast of six days in the month of Shawwal, Imam Malik noted that he had not seen the scholars of Madina practicing it. He believed they avoided it out of concern that people might mistakenly think it was a part of Ramadan, thereby adding to what is obligatory. <break time="2.0s" />
A related topic is the spiritual retreat in Ramadan, known as I'tikaf. <break time="2.0s" />
I'tikaf in Ramadan.
The Rules and Conduct of I'tikaf. <break time="1.0s" />
I'tikaf is a spiritual retreat performed by secluding oneself in a mosque for a period of worship. It is an act that must be accompanied by fasting; one cannot perform i'tikaf without also fasting. The person in i'tikaf must remain within the mosque and should only leave for essential human needs, such as relieving oneself. They are to avoid all worldly obligations, attending funerals, and sexual relations. The Prophet, when in i'tikaf, would have his wife Aisha comb his hair from outside the mosque, but he would not enter the house for any other reason. <break time="1.0s" />
A person should perform i'tikaf in a mosque where the Jumu'a, or Friday, prayer is held, to avoid the necessity of leaving one mosque to attend Jumu'a in another. While in i'tikaf, one may enter into a marriage contract, but any physical relationship is forbidden until the retreat is complete. <break time="2.0s" />
Duration and Special Circumstances. <break time="1.0s" />
The most common time for i'tikaf is during the last ten days of Ramadan. Those who perform it often remain in the mosque until they have attended the Eid al-Fitr prayer with the rest of the community. <break time="1.0s" />
If i'tikaf is interrupted for a valid reason, it can be made up. The Prophet once intended to perform i'tikaf but decided against it upon seeing his wives' tents also pitched in the mosque; he instead made it up by performing i'tikaf for ten days in the following month of Shawwal. Similarly, if a woman's i'tikaf is interrupted by her menstrual period, she should return home. Once she becomes pure, she should go back to the mosque and continue her i'tikaf from where she left off. <break time="2.0s" />
Seeking Laylat al-Qadr (The Night of Power). <break time="1.0s" />
A primary goal of performing i'tikaf in the last ten days of Ramadan is to seek Laylat al-Qadr, The Night of Power, a night described as being "better than a thousand months". This night was given to the Muslim community to compensate for their shorter lifespans compared to previous nations. <break time="1.0s" />
The Prophet was shown the exact date of this night in a dream but was later made to forget it. He instructed his followers to seek it in the last ten nights of Ramadan, particularly on the odd nights: the twenty-first, twenty-third, twenty-fifth, twenty-seventh, and twenty-ninth. In one instance, after being shown the night in a dream, he saw himself prostrating in water and mud the following morning. It rained that night, and he indeed had traces of mud on his forehead after the Subh prayer, which was the morning of the twenty-first. Other narrations also point to the last seven nights as being a likely period to find it. <break time="2.0s" />
This brings us to the next major pillar of Islam, the Hajj. <break time="2.0s" />
Hajj.
Entering the Sacred State of Ihram. <break time="1.0s" />
The Hajj pilgrimage begins with the pilgrim entering a sacred state known as ihram. This is done at designated points called mawaqit, which vary depending on the direction from which a pilgrim is approaching Makka. The Prophet designated Dhu al-Hulayfa for those coming from Madina, al-Juhfa for Syria, Qarn for Najd, and Yalamlam for Yemen. <break time="1.0s" />
Before entering ihram, it is a sunna to perform a full ritual bath, or ghusl. For men, ihram involves wearing two seamless white cloths and refraining from wearing shirts, trousers, turbans, or any sewn garments. For women, it involves refraining from wearing a face veil or gloves. Once the intention is made, the pilgrim begins reciting the Talbiya: "Labbayka Allahumma labbayk...", which means "I am at Your service, O Allah, I am at Your service...", which the Prophet instructed should be recited with a raised voice. <break time="2.0s" />
The Three Types of Hajj. <break time="1.0s" />
There are three ways to perform the pilgrimage, all of which were practiced by the companions of the Prophet. First, Hajj al-Ifrad, or The Single Hajj. The pilgrim enters ihram with the sole intention of performing Hajj, without an 'Umra. This was the type of Hajj performed by the Prophet himself. Second, Hajj at-Tamattu', or The Interrupted Hajj. The pilgrim first performs 'Umra during the months of Hajj, exits the state of ihram, and then re-enters ihram on the eighth of Dhu al-Hijja to perform the rites of Hajj. This type requires the pilgrim to offer a sacrificial animal. Third, Hajj al-Qiran, or The Combined Hajj. The pilgrim combines Hajj and 'Umra under a single state of ihram and does not exit it until the Day of Sacrifice. <break time="2.0s" />
The Rituals of Hajj in Sequence. <break time="1.0s" />
The core rites of Hajj are performed over several days, beginning on the eighth of Dhu al-Hijja. First is the Tawaf and Sa'y. Upon arriving in Makka, pilgrims perform the arrival Tawaf, which involves circling the Ka'ba seven times. The first three circuits are done at a hastened pace, a practice known as raml. This is followed by Sa'y, walking seven times between the two small hills of Safa and Marwa. <break time="0.5s" />
Next is The Day of Tarwiyah, the eighth of Dhu al-Hijja. Pilgrims proceed to the valley of Mina, where they spend the day and night in prayer. <break time="0.5s" />
This is followed by The Day of 'Arafa, the ninth of Dhu al-Hijja. This is the most essential day of Hajj. Pilgrims travel from Mina to the plain of 'Arafa and spend the day from noon until sunset in supplication and worship. This "standing" at 'Arafa is the central rite of the pilgrimage. <break time="0.5s" />
Then comes The Night at Muzdalifa. After sunset at 'Arafa, pilgrims travel to Muzdalifa, an area between 'Arafa and Mina. Here they perform the Maghrib and Isha' prayers together and spend the night. Women, children, and the weak are permitted to leave for Mina after midnight. <break time="0.5s" />
The following is The Day of Sacrifice, the tenth of Dhu al-Hijja. Before sunrise, pilgrims move from Muzdalifa back to Mina. There, they perform several key rites. Stoning, or Ramy, they throw seven pebbles at the largest of the three stone pillars, known as Jamrat al-'Aqaba. Then Sacrifice, or Hady, they offer a sacrificial animal. After that is Shaving or Cutting the Hair. Men either shave their heads completely or trim their hair, while women trim a small portion of their hair. <break time="0.5s" />
Finally, there is the Tawaf al-Ifada and the Days of Tashriq. After these rites in Mina, the pilgrim achieves a partial release from ihram, where all restrictions are lifted except for sexual relations. They then go to Makka to perform another essential Tawaf, the Tawaf al-Ifada. Following this, they return to Mina for two or three more days, the eleventh, twelfth, and thirteenth, during which they stone all three Jamras each day. The final rite before leaving Makka is the Farewell Tawaf. <break time="2.0s" />
Prohibitions and Penalties. <break time="1.0s" />
While in the state of ihram, a pilgrim is forbidden from using perfume, cutting their hair or nails, hunting land animals, engaging in sexual relations, or entering into a marriage contract. <break time="1.0s" />
Killing game is a serious violation. The penalty, or fidya, for it is to offer a domestic animal equivalent to the one killed, for example, a sheep for a gazelle, or to feed a number of poor people, or to fast for a corresponding number of days. However, it is permissible to kill five types of harmful creatures: scorpions, rats or mice, crows, kites, and wild dogs. <break time="1.0s" />
Violating the prohibition on sexual relations has the most severe consequences. If it occurs before the first release from ihram, before stoning the Jamrat al-'Aqaba and cutting the hair, it invalidates the Hajj. The pilgrim must complete the spoiled Hajj, perform it again the following year, and offer a sacrifice. <break time="2.0s" />
Special Circumstances and Concessions. <break time="1.0s" />
There are specific rulings for pilgrims facing unusual circumstances. A menstruating woman can enter ihram and perform all the rites of Hajj except for the Tawaf around the Ka'ba and the Sa'y between Safa and Marwa. She must wait until her period ends and she has purified herself to perform these rites. However, if she has already completed the essential Tawaf al-Ifada and her period begins afterward, she is excused from the Farewell Tawaf and may depart. <break time="1.0s" />
If a pilgrim is blocked from completing Hajj, either by an enemy or a severe illness, they may exit the state of ihram where they are. If blocked by an enemy, they do so by offering their sacrifice and shaving their head. If blocked by illness, they must pay a fidya, and when they are able, they should perform an 'Umra to formally exit ihram. They are then required to perform the Hajj again in a future year and offer a sacrifice. <break time="2.0s" />
From Hajj, we move to the topic of Jihad. <break time="2.0s" />
Jihad.
The Virtues of Jihad. <break time="1.0s" />
Jihad, or striving in the way of Allah, is presented as an act of immense virtue. The Prophet Muhammad described a person engaged in jihad as being like someone who is constantly fasting and praying without interruption until they return. Allah guarantees for the one who goes out for jihad that they will either be admitted to the Garden or returned safely to their home with rewards and booty. Any wealth given in the way of Allah is said to be multiplied seven hundred times. Such was the desire for the reward of jihad that after the Prophet mentioned the Garden, one of the Ansar who was eating dates threw them aside, took up his sword, and fought until he was killed. <break time="2.0s" />
The Rules of Conduct in War. <break time="1.0s" />
Islamic teachings prescribe a strict code of conduct during military expeditions. The Prophet forbade traveling with a copy of the Qur'an into enemy territory, fearing that it might be captured. He also strictly prohibited the killing of women and children. <break time="1.0s" />
In his instructions to an army, the first Caliph, Abu Bakr, commanded them to fight in the name of Allah but not to act treacherously, steal from the booty, mutilate the dead, or kill a child, a woman, or an old man. He further ordered them not to harm or burn date-palms, cut down fruit-bearing trees, or slaughter any animal except for food. Fulfilling a promise of safe conduct is an absolute obligation; Umar ibn al-Khattab threatened to execute any soldier who tricked an enemy into surrendering and then killed him. <break time="2.0s" />
The Spoils of War (Ghanima). <break time="1.0s" />
The spoils of war, known as ghanima, are subject to specific rules of division. One-fifth, or khums, of all booty is set aside for the cause of Allah. From the remaining four-fifths, a cavalryman receives two shares while a foot-soldier receives one. A soldier who personally slays an enemy is entitled to their personal effects, or salab. It is permissible for soldiers to eat food they find in enemy territory before the formal division of the spoils takes place. <break time="1.0s" />
Stealing from the spoils, or ghulul, is a major sin. The Prophet warned that it brings, quote, "disgrace, fire, and ignominy on the Day of Rising," end quote. He said of a man who was killed in battle but had stolen a cloak from the spoils that the cloak would, quote, "blaze with fire on him," end quote. <break time="2.0s" />
Martyrdom and Its Merits. <break time="1.0s" />
The status of a martyr, or shahid, is highly esteemed. The Prophet expressed his own desire for it, saying he wished he could be killed in the way of Allah, then brought back to life and killed again, and then brought back to life and killed again. He taught that on the Day of Rising, a martyr's wound will gush forth blood that is the color of blood but has the scent of musk. <break time="1.0s" />
The definition of a martyr is not limited to those killed in battle. The Prophet listed five categories of martyrs: one who dies from a plague, one who dies from a disease of the belly, one who drowns, one who is killed by a collapsing building, and one who is martyred in the way of Allah. Those who are killed on the battlefield are not to be washed or prayed over; they are to be buried in the clothes in which they died. However, one who is carried from the battle and dies later from their wounds, like Umar ibn al-Khattab, is to be washed and prayed over normally. <break time="2.0s" />
This concludes the discussion of Jihad. We now move to the topic of Vows and Oaths. <break time="2.0s" />
Vows and Oaths.
The Nature of Vows. <break time="1.0s" />
A vow is a solemn promise that must be taken seriously. The Prophet Muhammad established a clear principle regarding vows: quote, "If someone vows to obey Allah, he should obey Him. If he vows to disobey Allah, he should not disobey Him," end quote. This is illustrated by an account of a man who vowed to fast while standing in the sun without speaking or sitting. The Prophet ordered him to break the parts of his vow that constituted disobedience and self-harm, which were speaking, sitting, and seeking shade, but to complete the part that was an act of worship, the fast. Vows made to do something impossible or forbidden, such as sacrificing one's child, must be broken, and an expiation for a broken oath should be performed instead. <break time="1.0s" />
Vows also remain binding even after death. The Prophet instructed Sa'd ibn 'Ubada to fulfill a vow on behalf of his deceased mother. It was also the opinion of companions like Abdullah ibn Umar that if a person who vowed to walk for pilgrimage died, a relative should walk on their behalf. <break time="2.0s" />
Oaths and Their Expiation (Kaffara). <break time="1.0s" />
Islamic jurisprudence distinguishes between different types of oaths. First, Inadvertent Oaths. These are unintentional phrases spoken out of habit, such as saying "No, by Allah" in casual conversation, or swearing to something one believes is true but later turns out to be false. No expiation is required for these. Second, Binding Oaths. These are intentionally made promises to do or not do something. If a person breaks a binding oath, they must perform an expiation, known as kaffara. Third, Deliberately False Oaths. Swearing to a lie knowingly to deceive someone or gain something is a grave sin. Expiation does not suffice for this; one must seek Allah's forgiveness. <break time="1.0s" />
The Prophet taught that if a person makes an oath but later sees that a different course of action is better, they should break their oath, perform the kaffara, and proceed with the better action. <break time="1.0s" />
The kaffara for a broken oath is to feed ten poor people, with one mudd of wheat each, clothe ten poor people, or free a slave. If a person is unable to do any of these, they should fast for three days. <break time="2.0s" />
Specific Rulings on Vows. <break time="1.0s" />
There are specific rulings for common vows. If a person vows to walk to the Ka'ba for Hajj or 'Umra but becomes physically unable to continue, they should ride a mount to complete the journey. To compensate for breaking the vow to walk, they must then offer a sacrificial animal. <break time="1.0s" />
If a person makes a grand vow involving all of their property, such as giving it all away as charity, the precedent from the Prophet is to moderate it. When a companion named Abu Lubaba made such a vow, the Prophet told him, quote, "Giving away a third of it is enough for you," end quote. <break time="2.0s" />
Next, we address the rulings concerning Sacrificial Animals. <break time="2.0s" />
Sacrificial Animals.
Selecting the Sacrificial Animal. <break time="1.0s" />
Care must be taken when choosing an animal for the Eid sacrifice to ensure it is free from significant defects. The Prophet Muhammad specified four types of animals that should be avoided: a lame animal whose limp is obvious, a one-eyed animal whose blindness is clear, an animal that is clearly ill, and an emaciated animal with no fat on it. Following this principle, Abdullah ibn Umar would avoid sacrificing animals that were too young or had any physical defects. The desirable standard is to choose a fine, healthy animal, such as an "excellent horned ram". <break time="2.0s" />
The Timing of the Sacrifice. <break time="1.0s" />
The timing of the sacrifice is crucial to its validity. It must be performed after the Eid prayer on the Day of Sacrifice. Several companions who mistakenly sacrificed their animals before the prayer were ordered by the Prophet to offer another animal in its place. The period for offering the sacrifice extends for two days after the Day of Eid al-Adha, a ruling narrated from both Abdullah ibn Umar and Ali ibn Abi Talib. <break time="2.0s" />
The Meat of the Sacrifice. <break time="1.0s" />
Regarding the meat from the sacrificed animal, the Prophet initially forbade people from storing it for more than three days. This was done out of concern for poor people who had come to Madina and were in hardship. Later, when the community's circumstances improved, the Prophet rescinded this rule, telling the people, quote, "Eat, give sadaqa, provide for yourselves and store up," end quote. <break time="2.0s" />
General Rulings on the Sacrifice. <break time="1.0s" />
The Eid sacrifice is a highly recommended sunna for anyone who has the means to perform it, but it is not considered obligatory. A sacrifice is not required for a child who is still in the womb. While Abdullah ibn Umar disliked the idea of people sharing in the sacrifice of a single large animal like a camel or cow, it is permissible for a group to share in the cost of purchasing the animal and then to divide the meat among themselves. The Prophet himself was reported to have sacrificed one large animal on behalf of himself and his family. <break time="2.0s" />
Let's now turn to the proper method of Slaughtering Animals. <break time="2.0s" />
Slaughtering Animals.
The Core Requirements of Lawful Slaughter. <break time="1.0s" />
The fundamental requirement for a lawful Islamic slaughter is that the name of Allah is mentioned over the animal at the time of slaughter. The importance of this is underscored by an account of Abdullah ibn 'Ayyash, who became so insistent that his slave say Allah's name that he vowed never to eat the meat when the slave seemed dismissive. When the companions were uncertain about meat from desert people, the Prophet's initial instruction was to, quote, "Mention the name of Allah over it and eat," end quote, a ruling noted to be from the early period of Islam. <break time="1.0s" />
The physical act of slaughter must ensure the letting of blood. Abdullah ibn Abbas stated, quote, "You can eat anything that has had its jugular vein cut," end quote, and, quote, "Let the blood flow with whatever you like and mention the name of Allah," end quote. In situations of necessity, if a proper knife is not available, any sharp object may be used. The Prophet approved of eating a sheep that had been slaughtered with a sharp stone by a slave-girl who saw it was dying. <break time="2.0s" />
The Slaughter of the Foetus. <break time="1.0s" />
A specific ruling applies to a foetus found in the womb of a lawfully slaughtered animal. The Prophet Muhammad stated, quote, "The slaughter of the mother is the slaughter of the foetus," end quote. This means that if a pregnant animal is slaughtered correctly, the fully-formed foetus inside is also considered lawful to eat without a separate slaughter being performed for it. <break time="2.0s" />
Disapproved Actions in Slaughter. <break time="1.0s" />
Certain actions during the slaughtering process are disapproved of. It is disliked to break the animal's neck or spinal cord, or to begin skinning it, before it is confirmed to be completely dead and has stopped moving. There were differing opinions among the companions regarding an animal that moved after being slaughtered; Abu Hurayra permitted eating it, while Zayd ibn Thabit forbade it, questioning, quote, "Does a corpse move?" end quote. <break time="2.0s" />
Next, we will cover the topic of Game. <break time="2.0s" />
Game.
Lawful Methods of Hunting. <break time="1.0s" />
For hunted game to be permissible, or halal, to eat, the method of its capture is critical. Game that is killed by blunt force, such as with a stone or a throwing stick that does not pierce the animal, is not lawful to eat. However, if a weapon like a throwing stick or an arrow pierces a vital organ, the animal is permissible. If a wounded animal is found the next day, it is disapproved to eat it, as one cannot be certain whether the wound or something else caused its death. <break time="1.0s" />
It is also lawful to hunt with trained animals, such as dogs or birds of prey like falcons and hawks. One may eat what a trained animal catches, whether it kills the game or not, and whether it eats from the catch or not. The name of Allah should be mentioned when the trained animal is sent out after the prey. <break time="2.0s" />
Rulings on Sea Creatures. <break time="1.0s" />
The rules for creatures from the sea are more lenient. Based on the Qur'anic verse, "The game of the sea and its flesh are lawful for you," companions of the Prophet such as Abdullah ibn Umar and Zayd ibn Thabit affirmed that it is permissible to eat animals that have been cast up by the sea. Since sea creatures are permissible to eat even when found dead, it does not matter who catches them; fish caught by a Magian, for instance, are lawful. <break time="2.0s" />
Prohibited and Disapproved Land Animals. <break time="1.0s" />
The Prophet Muhammad explicitly forbade the eating of any land animal that has fangs. This is considered the established practice. Additionally, it is disapproved to eat the meat of riding animals, which include horses, mules, and donkeys. <break time="2.0s" />
The Use of Hides and the Rule of Necessity. <break time="1.0s" />
While it is forbidden to eat an animal that has died of natural causes, or carrion, its hide can be made useful. The Prophet taught that, quote, "A skin is pure when it has been tanned," end quote. When he passed by a dead sheep, he asked why its skin was not being used, clarifying that only eating it was forbidden. <break time="1.0s" />
In situations of extreme necessity, such as starvation, a person is permitted to eat carrion. However, they should only eat enough to keep themselves alive and no more. It is considered better to eat carrion in such a dire situation than to steal another person's livestock or food. <break time="2.0s" />
We now turn to a special sacrifice made for a newborn, The Aqiqa. <break time="2.0s" />
The Aqiqa.
The Nature and Ruling of the 'Aqiqa. <break time="1.0s" />
The 'aqiqa is a sacrifice made on behalf of a newborn child. When the Prophet Muhammad was asked about it, he first commented that he disliked the name because of its linguistic similarity to the word for disobedience, 'uquq. He then clarified its ruling, stating, quote, "If anyone has a child born to him, and wants to sacrifice for his child, then let him do it," end quote. Imam Malik further explained that the 'aqiqa is a desirable and recommended sunna, but it is not obligatory. <break time="2.0s" />
The Rites of the 'Aqiqa. <break time="1.0s" />
The 'aqiqa consists of two main rites. First, The Sacrifice. The established practice is to sacrifice one sheep for a newborn, and this applies to both male and female children. Companions such as Abdullah ibn Umar and Urwa ibn az-Zubayr both followed this practice for their own children. The animal selected for the sacrifice must adhere to the same standards as the Eid sacrifice, meaning it must be free from any obvious defects, such as being lame, one-eyed, emaciated, or clearly ill. The family should eat from the meat and also give some of it away as charity. The meat and skin of the animal must not be sold. <break time="0.5s" />
Second, Shaving the Head and Giving Charity. Another rite associated with the 'aqiqa is to shave the newborn's hair, weigh it, and then give the equivalent weight in silver as charity, or sadaqa. This is based on the practice of Fatima, the daughter of the Prophet, who did this for her children Hasan and Husayn. <break time="1.0s" />
It is explicitly stated that the child should not be smeared with any of the blood from the sacrificed animal. <break time="2.0s" />
Next, we will discuss the Fixed Shares of Inheritance. <break time="2.0s" />
Fixed Shares of Inheritance.
The fixed shares of inheritance, or faraEid, are a set of rules outlined in the Qur'an and Sunna that govern the distribution of a deceased person's estate. The system prioritizes close family members, assigning them specific fractions of the property. <break time="2.0s" />
The Heirs with Fixed Shares (Ahl al-FaraEid). <break time="1.0s" />
These are the primary heirs who receive designated portions of the estate. <break time="0.5s" />
Direct Descendants, meaning Children and Grandchildren. If the deceased leaves both sons and daughters, the estate is divided among them with a male receiving a share equal to that of two females. If there is only one daughter, she receives half the estate; if there are two or more daughters and no sons, they collectively share two-thirds. In the absence of children, grandchildren through a son take their place, inheriting in the same manner. <break time="0.5s" />
Spouses, meaning Husband and Wife. A husband inherits half of his wife's estate if she has no children, and one-quarter if she does. A wife, or wives collectively, inherits one-quarter of her husband's estate if he has no children, and one-eighth if he does. <break time="0.5s" />
Parents, meaning Father and Mother. If the deceased has children, the father and mother each receive a one-sixth share. If there are no children, the mother receives one-third, or one-sixth if the deceased has siblings, and the father inherits the remainder as a paternal relative. <break time="0.5s" />
Grandparents. The paternal grandfather takes the place of the father if the father is deceased. A grandmother, maternal or paternal, receives a one-sixth share, which they share equally if both are alive. A grandmother does not inherit if a closer female link, the mother, is still alive. <break time="0.5s" />
Siblings. The rules for siblings depend on their relation to the deceased. Maternal half-siblings only inherit if the deceased has no descendants or ascendants, like a father or grandfather. One maternal sibling receives one-sixth, while two or more share one-third, with males and females receiving equal portions. Full and paternal half-siblings inherit as secondary heirs. A single full sister receives half, while two or more share two-thirds. If there are full brothers and sisters, they inherit the remainder of the estate, with the male receiving the share of two females. <break time="2.0s" />
The Paternal Relatives ('Asaba). <break time="1.0s" />
After all the heirs with fixed shares have received their portions, the remainder of the estate is distributed among the 'asaba, who are the male relatives on the father's side. The priority is given based on the closeness of the relationship to the deceased, starting with sons, then grandsons, then the father, then the paternal grandfather, then full brothers, then paternal half-brothers, and so on through the male lineage. <break time="2.0s" />
Principles and Prohibitions in Inheritance. <break time="1.0s" />
Several overarching principles govern the inheritance system. First, Difference in Religion. A Muslim cannot inherit from a non-Muslim, and a non-Muslim cannot inherit from a Muslim. People of two different non-Muslim religions also do not inherit from one another. Second, Simultaneous Death. If two people who would normally inherit from each other die at the same time, for example in a battle or an accident, and it cannot be determined who died first, neither inherits from the other. Their respective estates are passed on to their own living heirs. Third, Child of Li'an or Fornication. A child whose paternity is disowned through the process of li'an, or mutual cursing, or a child born of fornication inherits only from their mother's side. The mother and any maternal siblings receive their prescribed shares, and the remainder of the estate goes to the mother's patrons, if she was a freed slave, or to the general Muslim community. <break time="2.0s" />
From inheritance, we move to the institution of Marriage. <break time="2.0s" />
Marriage.
The Marriage Contract and Consent. <break time="1.0s" />
The process of marriage begins with a proposal, and Islamic etiquette dictates that a man should not ask for a woman's hand in marriage when another Muslim has already done so and she has shown interest. Consent is a cornerstone of the marriage contract. A woman who has been previously married has more right over herself than her guardian and must give her explicit consent. For a virgin, her permission must also be sought, and her silence is considered a sign of consent. A marriage should be public and not kept secret; Umar ibn al-Khattab considered a marriage witnessed by only one man and one woman to be a forbidden "secret marriage". <break time="2.0s" />
The Bride-Price (Mahr) and Wedding Feast (Walima). <break time="1.0s" />
An essential component of the marriage is the mahr, or bride-price, which is a gift from the groom to the bride. This becomes her property and is obligatory upon the consummation of the marriage. The mahr does not need to be extravagant; the Prophet once married a man to a woman for the portion of the Qur'an that he had memorized, as the man possessed nothing else. Any gift that is made a condition of the marriage contract also belongs to the woman. <break time="1.0s" />
After the marriage is contracted, it is a sunna to hold a wedding feast, or walima. The Prophet instructed Abd ar-Rahman ibn 'Awf after his marriage, quote, "Hold a feast, even if it is only with a sheep," end quote. It is considered obligatory to accept an invitation to attend a walima. <break time="2.0s" />
Prohibited Marriages and Relationships. <break time="1.0s" />
Islamic law specifies several categories of women who are forbidden for a man to marry. A man cannot be married to two sisters at the same time, nor can he be married to a woman and her paternal or maternal aunt simultaneously. Marrying one's mother-in-law is forbidden, even if the marriage to her daughter was never consummated. <break time="1.0s" />
Other types of unions are also prohibited. Temporary marriage, or mut'a, was explicitly forbidden by the Prophet on the Day of Khaybar. A man is not permitted to marry a woman who has been triply divorced from him unless she first marries another man, consummates that marriage, and is then subsequently divorced or widowed. A marriage contracted for the sole purpose of making her lawful for the first husband again, or muhallil, is forbidden. Furthermore, a woman cannot get married while she is in her post-divorce or post-widowhood waiting period, or Eidda. <break time="2.0s" />
Rulings on Marriage with Slaves and Non-Muslims. <break time="1.0s" />
There are specific regulations regarding marriage with slaves. A man who is already married to a freewoman is generally not permitted to also marry a slave-girl. Furthermore, a freeman who has the means to marry a freewoman should not marry a slave-girl, unless he fears falling into fornication. <break time="1.0s" />
While a Muslim man is permitted to marry a free, chaste woman from the People of the Book, Jews and Christians, it is not lawful for him to marry a Christian or Jewish slave-girl. This is because the Qur'anic permission for such marriages specifies free women, or muhsanat, while the permission to marry slave-girls is restricted to believing, Muslim, slave-girls. <break time="2.0s" />
Rights of Newlyweds and the Effect of Conversion. <break time="1.0s" />
When a man who has other wives marries a new wife, she is granted a special period of time with him. A virgin bride is entitled to seven consecutive nights, and a previously married woman is entitled to three. After this initial period, the husband must divide his time equally among all of his wives. <break time="1.0s" />
If one spouse in a non-Muslim marriage converts to Islam, the marriage is not immediately nullified. If the other spouse also converts to Islam before the wife's waiting period, or Eidda, has expired, their original marriage remains valid. This was the case with the wife of Safwan ibn Umayya, who became Muslim at the Conquest of Makka. He later converted within the respite given to him by the Prophet, and they remained married. <break time="2.0s" />
Following marriage, we will now cover the rulings on Divorce. <break time="2.0s" />
Divorce.
Methods of Divorce. <break time="1.0s" />
A divorce can be initiated by the husband through a clear pronouncement. If a man pronounces divorce on his wife three times, either in one sitting or on separate occasions, it is considered an irrevocable divorce. After this, he cannot remarry her unless she first marries another man, consummates that marriage, and is then subsequently divorced or widowed. Using exaggerated numbers, such as saying "I divorce you a hundred times," is considered a form of mockery, and the divorce is still counted as a final, triple divorce. <break time="1.0s" />
A divorce can also be effected through euphemistic statements if that is the husband's intention. Phrases like, "Your rein is on your withers," were considered a valid divorce if the husband confirmed he meant separation by them. Furthermore, a husband can grant his wife the authority to decide her own status. If she chooses to separate from him, a divorce takes place. If she chooses to remain with him, no divorce occurs. <break time="2.0s" />
Special Forms of Marital Separation. <break time="1.0s" />
Beyond the standard pronouncement by a husband, there are four other distinct forms of separation. First, Ila', or Vow of Abstention. If a husband takes an oath to abstain from sexual relations with his wife, a four-month period begins. At the end of this period, he must either end his vow and resume relations or grant her a divorce. If he does neither, a divorce is enacted by the authorities. Second, Zihar, or Prohibitive Comparison. This occurs when a man declares his wife to be "like my mother's back," a pre-Islamic formula making her sexually unlawful for him. To resume the marriage, he must perform an expiation, or kaffara: freeing a slave, fasting for two consecutive months, or feeding sixty poor people. Third, Khul', or Divorce for Compensation. A wife has the right to seek a separation from her husband by returning her bride-price or offering some other form of compensation. This was established when the wife of Thabit ibn Qays came to the Prophet and expressed her inability to live with him, and the Prophet instructed her to return the garden she had received as her bride-price in exchange for a divorce. Fourth, Li'an, or Mutual Cursing. If a husband accuses his wife of adultery but lacks the required four witnesses, the couple undergoes a process of mutual cursing in front of a judge. This results in their permanent and irrevocable separation, and any child from the disputed pregnancy is legally attributed to the mother alone. <break time="2.0s" />
The Waiting Period (Eidda) and Mourning. <break time="1.0s" />
After a divorce or the death of her husband, a woman must observe a waiting period, or Eidda, during which she cannot remarry. The duration and rules vary. For Divorce, a woman who menstruates observes an Eidda of three full periods of purity. A slave-girl's Eidda is two periods. A divorced woman should remain in her husband's house for the duration of her Eidda. For Widowhood, a widow's Eidda is four months and ten days. During this time, she must remain in her home and abstain from all forms of adornment, such as perfume, dyed clothing, and kohl. For Pregnancy, if a divorced or widowed woman is pregnant, her Eidda ends immediately upon giving birth, regardless of how much time has passed. <break time="2.0s" />
Rights of the Divorced Woman. <break time="1.0s" />
A woman who is irrevocably divorced is generally not entitled to maintenance from her ex-husband, unless she is pregnant, in which case he must provide for her until she gives birth. It is also recommended for a man to give his divorced wife a compensatory gift, or mut'a, such as a slave-girl, as a gesture of goodwill. <break time="1.0s" />
Crucially, if a man divorces his wife while he is on his deathbed, it is viewed as an attempt to unlawfully disinherit her. In such a case, the woman retains her right to inherit from his estate, even if her Eidda period has ended. <break time="2.0s" />
Now we will discuss the topic of Suckling. <break time="2.0s" />
Suckling.
The Principle of Foster Relationship. <break time="1.0s" />
The central principle of fosterage in Islam is that, quote, "suckling makes unlawful what birth makes unlawful," end quote. This means that if a woman breastfeeds an infant, she becomes the infant's foster-mother, her husband becomes the foster-father, and her children become foster-siblings. This foster-kinship creates the same prohibitions regarding marriage as a blood relationship. For example, a man cannot marry his foster-mother or his foster-sister. This relationship extends to the foster-father's family as well; if a man has two wives and one nurses a boy while the other nurses a girl, those two children are considered foster-siblings and cannot marry, because the milk from both wives is attributed to the same man. <break time="2.0s" />
Conditions for Establishing Fosterage. <break time="1.0s" />
For a valid foster-kinship to be established, the suckling must occur within a specific time frame. The consensus among the companions and early scholars is that kinship is only established if the nursing takes place within the first two years of the child's life. Abdullah ibn Umar and SaEid ibn al-Musayyab stated that suckling is only effective while the child is "small" or "in the cradle." Any breastfeeding that occurs after the first two years is considered merely food and does not create any kinship or marriage prohibitions. <break time="1.0s" />
Within this two-year period, even a small amount of milk is sufficient to establish the relationship. Narrations state that even "a single suck" or "only a drop" makes the foster-relatives unlawful for marriage. <break time="2.0s" />
The Special Case of Suckling an Adult. <break time="1.0s" />
There is a unique and exceptional case recorded involving an adult man named Salim, the freed slave of Abu Hudhayfa. Salim had been raised by Abu Hudhayfa and his wife, Sahla bint Suhayl, as a son. When he reached adulthood, Sahla became concerned about him freely entering her presence. The Prophet Muhammad gave her a special license, telling her, quote, "Give him five drinks of your milk and he will become a mahram by that," end quote. <break time="1.0s" />
Aisha took this as a precedent and would use this method for men she wished to be able to enter her presence. However, the rest of the Prophet's wives refused to adopt this practice, considering it a special permission granted only for the unique circumstances of Salim. Their refusal to apply it generally reinforces the standard rule that fosterage is only established by suckling within the first two years of life. <break time="2.0s" />
Now we move from family law to the sphere of commerce, starting with Business Transactions. <break time="2.0s" />
Business Transactions.
The Prohibition of Riba (Usury). <break time="1.0s" />
A central theme in Islamic business transactions is the strict prohibition of riba, or usury. This applies to exchanges of specific commodities, primarily currencies and staple foods. The Prophet Muhammad laid down clear rules: gold must be exchanged for gold and silver for silver only in equal measure and weight, and the exchange must be immediate, or hand to hand. While gold can be exchanged for silver in differing amounts, the transaction must still be completed on the spot, with no delay in payment from either side. Any stipulated increase or delay in such exchanges is considered usury. <break time="1.0s" />
This principle extends to staple foodstuffs. Like-for-like items, such as one type of date for the same type, must be bartered in equal measure and without delay. If one wishes to trade a lower-quality food item for a higher-quality one of the same type, for example, two sacks of ordinary dates for one sack of premium dates, this is forbidden. The correct procedure, as taught by the Prophet, is to first sell the lower-quality item for money, like dirhams or dinars, and then use that money to purchase the higher-quality item. Any loan that includes a pre-stipulated benefit or increase for the lender is also a form of usury. <break time="2.0s" />
Avoiding Uncertainty and Deception (Gharar). <break time="1.0s" />
Transactions must be free from major uncertainty, or gharar, and deception. The Prophet forbade several types of sales that fell into this category. Selling Unripe Produce: It is forbidden for both buyer and seller to transact on fruit until it has clearly begun to ripen and is safe from blight. This is to avoid the uncertainty of whether the crop will mature successfully. Unseen Goods: Sales based on a mere touch, or mulamasa, or by one party throwing an item to another, munabadha, without proper inspection are prohibited. Selling the Unborn: Selling what is in the wombs of female animals is a forbidden transaction due to the extreme uncertainty of the outcome. Deceptive Bidding, or Najsh: The Prophet forbade the practice of najsh, where a person who has no intention of buying an item places bids to artificially inflate its price for a genuine buyer. Ambiguous Pricing: It is forbidden to offer an item for "two prices in one," such as stating, "It is ten dinars in cash or fifteen on credit," without settling on one of the two options during the transaction. <break time="2.0s" />
The Principle of Possession. <break time="1.0s" />
A critical principle, especially concerning foodstuffs, is that a person must take full and complete possession of goods before they are entitled to resell them. The Prophet forbade selling food before it has been delivered and received. In his time, people who bought food in the market were ordered to move it from the spot of purchase to a different location before they could sell it to another party. This prevents the trading of mere receipts or claims on goods without the actual transfer of the goods themselves. <break time="2.0s" />
Rulings on Goods and Contracts. <break time="1.0s" />
The body of law on business transactions covers numerous other areas. Defects and Liability: A seller is liable for any undisclosed defects in their goods. A buyer who discovers a defect has the right to return the item. In the case of a purchased slave who is found to have a pre-existing defect, the buyer can return them; if the slave is a female with whom the buyer has had intercourse, he may owe compensation if she was a virgin. Hoarding: It is forbidden to hoard staple foods to manipulate the market and drive up prices. Umar ibn al-Khattab stated, "There is no hoarding in our market," and that a merchant who brings goods and sells them at the market rate is blessed, while a hoarder is cursed. Right of Withdrawal, or Khiyar: Both the buyer and seller have the right to retract a sale as long as they have not physically parted from the place of the transaction, unless they agree to a specific option period. Bankruptcy: If a buyer goes bankrupt before paying the seller, the seller has the primary right to reclaim his specific goods from the bankrupt person's estate, taking precedence over other creditors with respect to those goods. <break time="2.0s" />
Next, we will discuss a specific type of business partnership known as Qirad. <break time="2.0s" />
Qirad.
Qirad is a form of Islamic partnership capital, famously defined by an incident involving the sons of Umar ibn al-Khattab. They took public funds from a governor, traded with them, and made a profit. Umar ruled that it was a qirad, and he took back the principal capital along with half of the profit for the treasury, allowing his sons to keep the other half as their share for their labor. <break time="1.0s" />
This established the core principle of qirad: one party, the investor, provides capital, while another party, the agent, provides labor and expertise to trade with it. The resulting profit is then shared between them according to a pre-agreed ratio. <break time="2.0s" />
The Capital and Profit. <break time="1.0s" />
The capital provided in a qirad contract must be in currency, such as gold or silver coin; it is not permissible to use goods or wares as the initial capital. The agent acts as a trustee and is not required to guarantee the principal amount; any loss of capital is borne by the investor, unless it is due to the agent's negligence or misconduct. <break time="1.0s" />
The profit must be stipulated as a ratio or percentage, for example, one-half or one-third, for each party. It is not permissible for either the investor or the agent to stipulate a fixed, guaranteed amount of profit for themselves, as this would change the nature of the contract from a partnership to one of hire. Before any profit can be distributed, the investor must first receive their entire principal capital back in full. <break time="2.0s" />
The Rights and Responsibilities of the Agent. <break time="1.0s" />
The agent is entrusted with managing the capital. If the business requires travel, the agent is permitted to take their expenses for necessities like food and clothing from the capital, provided the amount is reasonable and the capital can support it. However, they cannot take expenses if they are not traveling for the business. <break time="1.0s" />
The agent must adhere to any valid conditions set by the investor. For example, the investor may forbid the agent from trading in certain goods, like livestock, or from selling on credit. The agent is trusted with the funds, and their word is generally accepted if they claim a loss, unless there is a clear reason to doubt their honesty. <break time="2.0s" />
Prohibited Conditions and Actions. <break time="1.0s" />
Several conditions are forbidden as they corrupt the nature of the qirad partnership. First, Guaranteeing the Capital. The investor cannot require the agent to guarantee the principal against loss. Second, Restricting Trade to a Specific Person. The investor cannot demand that the agent buy goods only from a specific, named individual. Third, Combining with Other Contracts. A qirad cannot be tied to another contract, such as a personal loan. It is not permissible for the investor to give the agent a loan with the expectation that the agent will in turn manage the investor's qirad capital. This would be a loan that brings a stipulated benefit, which is a form of usury. Fourth, Taking a Fixed Fee. The agent cannot be paid a fixed wage, as this would make it a contract of hire, not a partnership. The agent's only compensation is their agreed-upon share of the profit. <break time="2.0s" />
Another form of partnership, specific to agriculture, is Cropsharing. <break time="2.0s" />
Cropsharing.
The Principle and Permissibility of Cropsharing. <break time="1.0s" />
Cropsharing is a form of agricultural partnership that was practiced and approved by the Prophet Muhammad. After the conquest of Khaybar, he established an agreement with the Jewish inhabitants, allowing them to continue cultivating the land on the condition that the fruit harvest would be divided between them and the Muslims. This established cropsharing as a lawful contract where a property owner who is unable to work their land can entrust it to an agent or worker in exchange for a pre-agreed share of the produce, such as a half, a third, or a quarter. Such contracts can be made for a single season or for multiple years. <break time="2.0s" />
The Responsibilities of the Worker and Owner. <break time="1.0s" />
A valid cropsharing contract has a clear division of responsibilities. The worker, or agent, is responsible for all the labor and ongoing maintenance of the property. This includes providing the seeds, watering the crops, cleaning irrigation canals, pollinating the palms, pruning branches, and harvesting the fruit. <break time="1.0s" />
The property owner, in turn, provides the land and its existing infrastructure. The owner cannot be stipulated to provide any outlay, such as seeds. Furthermore, the owner cannot obligate the worker to undertake major new capital improvements like digging a new well or building a cistern. The compensation for both parties must come exclusively from their agreed-upon shares of the harvest; neither party can stipulate an additional fixed payment of gold or silver for themselves. <break time="2.0s" />
Rulings on Slaves in a Cropsharing Agreement. <break time="1.0s" />
If the agricultural property includes slaves who work on it, they are considered part of the agreement. The worker manages them for the purpose of cultivating the land. The property owner cannot make a condition to exclude one of these slaves from the agreement to use for their own personal work. If any of the slaves who are part of the property die or become ill, the responsibility falls on the owner, not the worker, to replace them. The worker, for their part, is not permitted to use the property's slaves for any labor outside the scope of the cropsharing contract. <break time="2.0s" />
Scope and Timing of the Contract. <break time="1.0s" />
Cropsharing is permitted for date-palms, grapevines, and any other fruit trees or picked crops that require tending and which the owner cannot manage on their own. A crucial condition for the contract's validity is its timing: it must be made before the fruit has ripened and its good condition is clear. A contract made after the produce is already sound and ready for sale is not considered a valid cropsharing agreement, but rather a contract for harvesting labor. <break time="2.0s" />
Now we turn to the matter of Renting Land. <break time="2.0s" />
Renting Land.
Renting Land for a Fixed Price. <break time="1.0s" />
It is permissible to rent agricultural land in exchange for a fixed price in gold or silver, or cash. This ruling is affirmed by prominent early scholars, including SaEid ibn al-Musayyab and Salim ibn Abdullah, who both stated there was no harm in the practice. Salim ibn Abdullah was so confident in this ruling that when reminded of a narration prohibiting the renting of fields, he remarked, quote, "If I had a field, I would rent it out," end quote. The companion Abd ar-Rahman ibn 'Awf was also known to have rented land, and he continued to do so until his death. <break time="1.0s" />
The basis for some confusion on the matter comes from a narration by Rafi' ibn Khadij, in which he stated that the Prophet Muhammad forbade renting out fields. However, in the same section, when Rafi' was asked specifically about renting land for gold and silver, he clarified, quote, "There is no harm in it," end quote. This suggests that the initial prohibition was related to other forms of rental common at the time, such as paying with a share of the produce from a specific, designated plot, which involves uncertainty, or gharar. <break time="1.0s" />
While the companion Abdullah ibn Umar initially used to rent out his land, he stopped after hearing the general prohibition from Rafi' ibn Khadij. However, after his death, his sons resumed the practice of renting out their land, indicating the established and accepted view was that renting for a fixed cash price is lawful. <break time="2.0s" />
This leads us to the legal concept of Pre-emption in Property. <break time="2.0s" />
Pre-emption in Property.
The Right of Pre-emption (Shuf'a) Explained. <break time="1.0s" />
The right of pre-emption, known in Islamic law as shuf'a, is a principle that applies to shared, undivided property. The Prophet Muhammad established that partners in a property have the right of pre-emption as long as the property has not been divided. Once boundaries have been set and the property is formally divided, the right of pre-emption no longer applies. This right is specific to co-owners or shareholders in real estate, such as houses and land. <break time="1.0s" />
The purpose of this right is to allow a co-owner to prevent an undesirable third party from becoming their new partner. If one partner sells their share of the undivided property to an outsider, the other partner, the pre-emptor, has the first right to purchase that share from the new buyer for the exact same price and under the same terms. <break time="2.0s" />
How the Right is Exercised. <break time="1.0s" />
To exercise the right of pre-emption, the co-owner must match the original transaction's terms. If the share was sold for cash, the pre-emptor must pay that amount in cash. If the share was sold in exchange for goods, like an animal or a slave, the pre-emptor must pay the equivalent cash value of those goods. If the sale was on credit, the pre-emptor can also purchase it on the same credit terms, provided they are financially reliable or can provide a suitable guarantor. <break time="1.0s" />
The pre-emptor must claim the entire share that was sold; they cannot choose to purchase only a portion of it. The right is "all or nothing". If the original buyer has already made improvements to the property, such as planting trees, the pre-emptor must compensate them for the value of those improvements. The right must be claimed in a timely manner after the partner learns of the sale; an excessive delay can lead to the forfeiture of the right. <break time="2.0s" />
Scope and Limitations. <break time="1.0s" />
The right of pre-emption applies specifically to undivided real estate. It does not apply to property that has already been formally divided with clear boundaries, nor does it apply to specific items such as wells, male date-palm trees, roads, animals, or clothing. It also does not apply to a pure gift, where a partner gives their share away without receiving any form of compensation. However, if the "gift" involved some form of recompense, pre-emption can be claimed by paying the value of that recompense. The right of pre-emption is hereditary; if a co-owner dies, their heirs inherit the right to exercise it. <break time="2.0s" />
Now, let's explore the broader topic of legal Judgements. <break time="2.0s" />
Judgements.
The book of "Judgements" covers a wide array of legal principles and specific rulings based on the teachings of the Prophet Muhammad and the practice of the early Caliphs and companions. These judgments form a basis for Islamic jurisprudence, touching upon evidence, property, family law, and major crimes. <break time="2.0s" />
Principles of Evidence: Testimony and Oaths. <break time="1.0s" />
The foundation of Islamic judgment rests on clear evidence. The Prophet taught that the best witnesses are those who come forward with their testimony before being asked. The testimony of a suspect person or someone with a vested interest in the case is not accepted. However, if a person has previously received a hadd, or prescribed, punishment, their testimony can be accepted again if they show sincere repentance. <break time="1.0s" />
A cornerstone of the judicial process is the principle of accepting the testimony of a single just witness when it is supported by an oath from the plaintiff. If the plaintiff brings one witness but refuses to take an oath himself, the defendant is then offered the oath. If the defendant swears to his innocence, the case against him is dropped. Oaths for significant matters were often taken near the Prophet's minbar, or pulpit, to impress upon the individual the gravity of their words. <break time="2.0s" />
Judgements Concerning Property. <break time="1.0s" />
Detailed rulings govern financial disputes and property rights. For Pledges, or Rahn: A person who holds an item as a pledge for a loan cannot simply seize the item if the debt is not paid by an agreed-upon date. The lender is only entitled to the value of their loan from the sale of the pledged item. For Lost and Found Property, or Luqata: A person who finds lost property must announce it publicly for one year. If the owner claims it, it must be returned. If not, the finder may make use of it. This does not apply to a lost camel, which is expected to be able to survive on its own until its owner finds it. For Gifts: A gift given to a relative or as charity cannot be taken back. A father cannot revoke a gift given to his son or daughter if the child has already used that gift as a basis for marriage or has incurred debts based on that wealth. <break time="2.0s" />
Rulings on Personal and Family Law. <break time="1.0s" />
Judgements in this section address sensitive personal and family matters. For Rape: A man who rapes a free woman is subject to the prescribed hadd punishment and must also pay her the equivalent of a bride-price for a woman of her status. The victim bears no legal penalty. For Paternity: The Prophet established the legal principle: "A child belongs to the household where he was born and the adulterer has stones". This means a child born to a married woman is legally the child of her husband. For Abandoned Children: An abandoned child is considered free, and their care is the responsibility of the person who finds them, with maintenance costs to be covered by the Muslim treasury. <break time="2.0s" />
Judgements on Land and Community Rights. <break time="1.0s" />
The rulings also extend to the use of land and resources, emphasizing community rights. For Reviving Land: The Prophet stated, "If anyone revives barren land, it belongs to him". However, Umar ibn al-Khattab ruled that if a person fences off land but fails to cultivate it for three years, they forfeit their claim to it. For Water Rights: It is forbidden to withhold surplus water from others if doing so prevents pasturage from growing. Umar also ruled that a person must allow their neighbor to run an irrigation ditch through their property if it is the only way for the neighbor's land to be watered. For Liability for Animals: If livestock causes damage, liability depends on the time of day. The owners are responsible for guarding their animals during the day, while landowners are responsible for protecting their property at night. <break time="2.0s" />
Judgements on Major Crimes. <break time="1.0s" />
This section addresses several major crimes. For Adultery and Murder: If a man finds another man with his wife and kills him, he must produce four witnesses to the act of adultery. If he cannot, Ali ibn Abi Talib ruled that he must be handed over to the family of the slain man for retaliation. For Apostasy, or Ridda: The Prophet's judgment was, "If someone changes his religion – then strike off his head!". Imam Malik clarifies this is applied differently depending on the circumstance. One who secretly holds heretical beliefs but feigns Islam is to be executed without being asked to repent. One who openly leaves Islam for another religion is first called to repent; if they refuse, the execution is carried out. <break time="2.0s" />
Next, we move to the subject of Wills and Testaments. <break time="2.0s" />
Wills and Testaments.
The Command to Make a Will and Its Limits. <break time="1.0s" />
The Prophet Muhammad emphasized the importance of estate planning, stating, quote, "It is the duty of a Muslim man who has something to be given as a bequest not to spend two nights without having a written will in his possession," end quote. A person retains the right to change or revoke their will at any time during their life. <break time="1.0s" />
However, the power to bequeath is not absolute. The most significant limitation, established by the Prophet, is that bequests are restricted to a maximum of one-third of the total estate. When Sa'd ibn Abi Waqqas was on his deathbed and wanted to bequeath half of his property, the Prophet forbade it, advising, quote, "A third, and a third is a lot. Leaving your heirs rich is better than leaving them poor to beg from people," end quote. <break time="2.0s" />
Who Can Make a Will and to Whom. <break time="1.0s" />
The ability to make a will is granted even to a child who has not reached puberty but is old enough to have sound judgment. The will of a simpleton is also considered valid, provided its contents are reasonable. <break time="1.0s" />
A crucial principle of Islamic inheritance law is that a bequest cannot be made to a legal heir who is already entitled to a fixed share of the estate. The Prophet explained, quote, "Allah has given every person with a right his right, so there is no bequest to an heir," end quote. A person can, however, bequeath more than one-third of their estate if they get permission from their legal heirs while on their deathbed, and this permission cannot be revoked by the heirs after the person has died. <break time="2.0s" />
Validity of Wills in Special Circumstances. <break time="1.0s" />
The one-third limit on bequests applies specifically to situations where death is considered imminent. This includes a person who is terminally ill, a woman in active labor, or a soldier present in a line of battle. In these circumstances, any gifts, sales, or bequests are treated as coming from the one-third portion of their estate. In contrast, a healthy person has full command over all their property and is not restricted by this limit when making gifts or other transactions. <break time="2.0s" />
Related Judgements. <break time="1.0s" />
The book of "Wills and Testaments" also includes several other rulings. First, Custody of Children: A mother has the primary right to the custody of her child, as long as she does not remarry. Second, Liability for Slaves: A master is liable for any damages or injuries caused by his slave. The liability is limited to the value of the slave; the master can either pay the compensation or surrender the slave to the injured party. Third, Accepting Gifts: The Prophet advised that if one receives a gift or property without having asked for it or expected it, one should accept it. "Take it," he said, "use it for your needs or give it as sadaqa... If not, then do not seek it". <break time="2.0s" />
We will now discuss the legal framework surrounding Setting Free and Wala'. <break time="2.0s" />
Setting Free and Wala'.
The Act of Emancipation. <break time="1.0s" />
Setting a slave free is presented as a highly virtuous act. The Prophet Muhammad, when asked what kind of slave was most excellent to free, replied, quote, "The most expensive and the most valuable to his master," end quote. A person can free a slave voluntarily as an act of charity, even on behalf of a deceased relative. <break time="1.0s" />
When a slave is co-owned, and one owner frees their share, the slave must be completely emancipated if the person freeing their share has enough money to justly compensate the other owner or owners for their portion. If they cannot afford to do so, the slave is only partially freed. A master whose only property is slaves can only free a number of them equivalent to what can be covered by one-third of his total assets, which is the portion of an estate that can be bequeathed. Once a slave is set free, their own property goes with them, and the former master cannot impose any further conditions of service. <break time="2.0s" />
The Unbreakable Bond of Wala' (Patronage). <break time="1.0s" />
The act of setting a slave free creates a permanent legal and social bond of kinship known as wala', or patronage. The most fundamental rule of this bond was established by the Prophet in the case of a slave-girl named Barira. Her masters wished to sell her but retain the wala'. Aisha wanted to buy and free her, but only if the wala' would belong to her. The Prophet declared the masters' condition void, establishing the definitive principle: quote, "The wala' only belongs to the person who has set a person free," end quote. <break time="1.0s" />
This bond of kinship is inalienable; the Prophet forbade either selling the right of wala' or giving it away as a gift. It is a permanent relationship that follows the one who performed the act of emancipation. <break time="2.0s" />
Inheritance and Wala'. <break time="1.0s" />
The bond of wala' functions as a form of kinship in matters of inheritance. If a freed person dies and has no legal heirs from their bloodline, such as children or paternal relatives, their former master—the patron—inherits their property. <break time="1.0s" />
Furthermore, the right of wala' is itself inherited. If the patron dies, the right to inherit from any slaves they freed is passed down to the patron's male children and their male paternal relations. This right is not inherited by the patron's daughters. The wala' is attracted by the one who performs the act of emancipation, and its rights and responsibilities are then passed down through their lineage. <break time="2.0s" />
Next, we will discuss a specific type of contract for freedom, The Mukatab. <break time="2.0s" />
The Mukatab.
A mukatab is a slave who has entered into a formal contract, known as a kitaba, with their master to purchase their own freedom for a specified sum, typically paid in installments. This contract puts the slave on a clear path to emancipation. <break time="2.0s" />
The Mukatab and the Path to Freedom. <break time="1.0s" />
The legal status of a mukatab is unique. While they remain technically a slave as long as any portion of their contracted payment is outstanding, they possess a greater degree of autonomy than other slaves. If a mukatab is unable to complete the payments, they revert to their former status as a regular slave. The kitaba is a binding contract that the master cannot revoke, nor can the master sell the mukatab to another person once it has been written. <break time="1.0s" />
A mukatab becomes fully free the moment the final payment is made. If they are able to pay the full amount before the final installment is due, the master is obligated to accept it, and the mukatab is freed immediately. Upon emancipation, their inviolability as a free person is complete, their testimony becomes legally valid, and any bequests they make in a will are permitted. <break time="2.0s" />
Financial Rights and Obligations. <break time="1.0s" />
When a kitaba contract is made, any property the slave already possesses goes with them into the contract, and they are entitled to earn and accumulate further wealth to pay off their debt. If a mukatab dies before completing their payments but leaves behind enough property to cover the remainder, the contract is settled from their estate. After any debts to other people are paid, the remaining property is inherited by the mukatab's children who were born during the period of the contract. <break time="1.0s" />
It is also a recommended practice for the master to "give them some of the wealth Allah has given you", from Quran chapter twenty-four verse thirty-three, which was understood by the early Muslims to mean that the master should forgive or reduce the final installment of the kitaba payment as an act of charity. <break time="2.0s" />
Legal Status and Liability. <break time="1.0s" />
The mukatab bears legal responsibility for their actions. If a mukatab commits a crime that requires the payment of blood-money, they are first asked to pay it from their own property. If they are unable to pay, their master is given a choice: either pay the blood-money on their behalf, in which case the kitaba is nullified and the mukatab reverts to being a full slave, or surrender the mukatab to the injured party as compensation. <break time="1.0s" />
If a master has intercourse with his female mukatab, or mukataba, and she conceives, she is given the choice to either remain a mukatab or to become an umm walad, a status where she would be automatically freed upon her master's death. <break time="2.0s" />
Emancipation and the Bond of Wala'. <break time="1.0s" />
Upon the completion of the kitaba, the bond of patronage, known as wala', is permanently established between the freed person and the master who wrote the contract. This means that the former master and his paternal male relatives become the legal heirs of the freed person if they die without leaving any heirs of their own. This right of wala' cannot be transferred; even if the master sells the kitaba contract to a third party, the wala' still belongs to the original master who granted the path to freedom. <break time="2.0s" />
Another path to freedom is through the declaration of The Mudabbar. <break time="2.0s" />
The Mudabbar.
A mudabbar is a slave who has been promised freedom by their master upon the master's death. This promise, known as tadbir, creates a unique legal status for the slave. <break time="2.0s" />
The Irrevocable Promise of Freedom. <break time="1.0s" />
The declaration of tadbir is a binding and irrevocable act. Unlike a simple bequest in a will, which can be changed or cancelled by the testator at any time, a master who declares a slave to be a mudabbar cannot rescind that promise. The slave is guaranteed to be set free upon the master's death, subject to certain conditions related to the master's estate. <break time="2.0s" />
Freedom as a Bequest. <break time="1.0s" />
The emancipation of a mudabbar is legally treated as a bequest from the master's will. As with all bequests, it is executed from the one-third of the master's estate that can be willed away. If the value of the mudabbar is within this one-third portion, they become completely free. However, if the master dies and his only property is the mudabbar slave, only one-third of the slave is freed, while the remaining two-thirds become the property of the master's legal heirs. <break time="2.0s" />
The Mudabbar's Status During the Master's Life. <break time="1.0s" />
While the master is alive, the mudabbar remains a slave but with a protected status. The master is not permitted to sell a slave he has declared to be a mudabbar. If a female slave, or mudabbara, is given this status, any children she bears afterward automatically inherit her status and are also freed upon the master's death. Furthermore, if the master has intercourse with his mudabbara, she also gains the status of an umm walad, which provides an additional layer of protection against being sold. <break time="2.0s" />
Debts and Liability. <break time="1.0s" />
The promise of freedom is contingent upon the master's financial state at the time of his death. The payment of the master's debts takes legal precedence over the execution of bequests. Therefore, if the master dies while in debt, and his estate is not large enough to cover both the debts and the value of the mudabbar, the mudabbar will be sold to pay the creditors, and the promise of freedom is nullified. <break time="1.0s" />
If a mudabbar themselves commits a crime that requires the payment of blood-money, their master is given a choice: he can either pay the compensation on the slave's behalf, or he can surrender the mudabbar to the injured party. <break time="2.0s" />
Now, we will cover the topic of prescribed punishments, or Hudud. <break time="2.0s" />
Hudud.
Hudud are the fixed punishments prescribed in Islamic law for specific, serious crimes. This section outlines the rulings for unlawful sexual intercourse, false accusation, and theft. <break time="2.0s" />
Punishments for Unlawful Sexual Intercourse (Zina). <break time="1.0s" />
The punishment for zina differs based on the marital status of the offender. For a Married Person, or Muhsan: A person who is married or has been married and commits adultery is subject to the punishment of stoning to death, or rajm. This ruling was affirmed by Umar ibn al-Khattab, who stated that the "verse of stoning" was part of the revelation and was acted upon by the Prophet and the caliphs after him. The Prophet applied this punishment to a Jewish couple based on the law in their own scripture and to a Muslim man, Ma'iz al-Aslami, after he confessed four separate times. For an Unmarried Person: An unmarried person who commits fornication is to be punished with one hundred lashes and exiled for one year. For Slave-girls: A slave-girl who commits fornication is to be flogged. If she repeats the offense, she is to be flogged again and then sold, even if for a negligible price. A person who is a victim of rape is not subject to any punishment; the hadd is applied only to the rapist. <break time="2.0s" />
The Punishment for Slander (Qadhf). <break time="1.0s" />
Qadhf is the crime of falsely accusing a chaste, free person of committing zina. The prescribed punishment for this is eighty lashes. This hadd is a right of the person who was slandered, and they have the option to forgive the offender, in which case the punishment is not carried out. If the slandered person is deceased, their heirs can demand that the punishment be enacted. A man who denies the paternity of his child without resorting to the process of li'an is also subject to the punishment for slander against his wife. <break time="2.0s" />
The Punishment for Theft (Sariqa). <break time="1.0s" />
The hadd punishment for major theft, or sariqa, is the cutting off of the hand. For this punishment to be applied, two critical conditions must be met. First, Custody, or Hirz. The item must be stolen from a secure location where it was guarded, such as a house or a fold for sheep. The Prophet specified that the hand is not cut for stealing fruit from a tree or an animal from an open mountain pasture, but it is cut if the same items are stolen from a place of storage or an enclosure. Second, Threshold, or Nisab. The value of the stolen item must meet a minimum threshold. This was established by the Prophet's practice and the statements of his wife Aisha as being a quarter of a gold dinar or more. Uthman ibn Affan once applied this punishment for the theft of a citron that was valued at three dirhams, the equivalent of a quarter dinar at the time. <break time="1.0s" />
This punishment does not apply to acts of embezzlement, snatching goods openly, or denying a trust. It is also not applied to a family member or a slave with access to a house who steals from within it. <break time="2.0s" />
Principles of Application. <break time="1.0s" />
A hadd punishment can only be applied when the crime is proven either by clear evidence or by a clear and persistent confession from the offender. The Prophet was reluctant to punish based on confession alone, questioning the confessor repeatedly to ensure they were of sound mind and understood the consequences. A confession that is later retracted is accepted, and the punishment is averted. Once a case has been formally brought before a ruler, intercession to waive the punishment is no longer accepted. <break time="2.0s" />
Next, we address the rulings concerning Drinks. <break time="2.0s" />
Drinks.
The rulings on drinks in this section focus primarily on the absolute prohibition of all intoxicants, the legal punishment for their consumption, and preventative measures to avoid them. <break time="2.0s" />
The Absolute Prohibition of Intoxicants. <break time="1.0s" />
Any drink that causes intoxication is forbidden, or haram, regardless of the material it is made from. This principle was established by Umar ibn al-Khattab, who, upon finding a man smelling of alcohol, stated that if he confirmed the man's drink was intoxicating—even if it was claimed to be simple boiled fruit juice—he would be punished. The Prophet Muhammad confirmed this by forbidding a specific intoxicant called al-ghubayra'. <break time="1.0s" />
This prohibition extends beyond consumption. The Prophet taught, quote, "The One who made drinking it unlawful has made selling it unlawful," end quote. This was demonstrated when a man who brought the Prophet a gift of wine was told to pour it out on the ground after he suggested selling it. <break time="2.0s" />
The Legal Punishment (Hadd) for Drinking. <break time="1.0s" />
The prescribed legal punishment, or hadd, for drinking an intoxicant was established at eighty lashes. This was based on the counsel of Ali ibn Abi Talib to Caliph Umar ibn al-Khattab. Ali reasoned that when a person drinks, they become intoxicated; when intoxicated, they may speak confusedly; and in that state, they may level false accusations, or slander. Since the punishment for slander was eighty lashes, it was deemed an appropriate penalty for the act that leads to it. For a slave who drinks wine, the punishment is forty lashes. <break time="2.0s" />
Preventative Measures. <break time="1.0s" />
To prevent the unintentional creation and consumption of alcohol, the Prophet forbade certain practices for making nabidh, a drink made by soaking dates or raisins in water. First, Forbidden Containers. It was forbidden to prepare nabidh in gourds or jugs smeared with pitch. These types of containers could accelerate the fermentation process, making it difficult to know when the drink had become intoxicating. Second, Forbidden Mixtures. It was also forbidden to prepare nabidh by mixing different types of fruit together, such as dates with raisins, or nearly ripe dates with fresh dates. Each type was to be prepared separately, again to avoid rapid and unpredictable fermentation. <break time="2.0s" />
Spiritual Consequences. <break time="1.0s" />
In addition to the legal punishment in this world, there is a severe spiritual consequence for drinking wine. The Prophet Muhammad warned, quote, "If someone drinks wine in this world and does not turn from it in repentance, it will be unlawful for him in the Next World," end quote. <break time="2.0s" />
We will now discuss the system of compensation for harm, known as Blood Money. <break time="2.0s" />
Blood Money.
Blood money, or diyah, is the financial compensation paid to a victim or their heirs for homicide or bodily harm. The rules distinguish between intentional acts, which primarily call for retaliation, and accidental acts, where compensation is the required remedy. <break time="2.0s" />
The Principle of Blood Money (Diyah). <break time="1.0s" />
The value of a full diyah for taking a life was set by the Prophet Muhammad at one hundred camels. Caliph Umar ibn al-Khattab later standardized this for urban populations as one thousand gold dinars or twelve thousand silver dirhams, depending on the currency of the region. This full amount serves as the basis for calculating compensation for various injuries. <break time="2.0s" />
Retaliation (Qisas) vs. Blood Money. <break time="1.0s" />
A crucial distinction is made based on the intent behind the crime. For Intentional Murder, the primary right of the victim's family is retaliation, or qisas, meaning a "life for a life". The family may choose to pardon the killer and accept blood money instead, but they cannot be forced to do so. A group of people who jointly murder one person can all be subject to retaliation. For Manslaughter or Accidental Killing, in cases where the killing is unintentional, there is no retaliation. Blood money is the only and obligatory remedy. The killer in an accidental case does not inherit from the victim's property. <break time="2.0s" />
Liability: Who Pays? <break time="1.0s" />
The responsibility for paying the diyah depends on the nature of the crime. For Intentional Murder, if the victim's family accepts blood money, the payment is the sole responsibility of the murderer, to be paid from their own personal property. For Accidental Killing, the payment is a collective social responsibility. It is paid by the killer's tribe or paternal relatives, or 'aqila. This collective liability generally applies to amounts equal to or greater than one-third of a full diyah; for smaller amounts, the individual is responsible. <break time="2.0s" />
Diyah for Specific Injuries. <break time="1.0s" />
The sunna prescribes fixed compensation values for specific injuries, calculated as fractions of the full diyah. A Half Diyah, or fifty camels, is for the loss of one eye, one hand, or one foot. A One-Third Diyah, or approximately thirty-three camels, is for a deep wound to the abdomen or a wound that penetrates to the brain. For Fingers and Teeth, the compensation is ten camels for each finger and five camels for each tooth. For Head Wounds, a wound that exposes the bone is five camels. <break time="2.0s" />
Rulings for Women, Slaves, and Non-Muslims. <break time="1.0s" />
The value of the diyah is adjusted for different victims. For Women, for injuries valued at less than one-third of a full diyah, a woman's compensation is equal to a man's. For injuries valued at one-third or more, her compensation is half that of a man's. For a Foetus, the compensation for causing a miscarriage is called a ghurra, which the Prophet defined as a male or female slave. This was later standardized to one-tenth of the mother's diyah. For Slaves, compensation for injuring a slave is based on the reduction in their market value. For certain major injuries, it is a set fraction of the slave's total price. For People of Dhimma, or protected non-Muslims, the blood money for a Jew or Christian living under Muslim protection is half the blood money of a free Muslim. <break time="2.0s" />
Now, let's look at a special judicial procedure, The Oath of Qasama. <break time="2.0s" />
The Oath of Qasama.
The Oath of Qasama is a special legal procedure in Islamic law used to resolve cases of homicide where the killer is unknown, but strong circumstantial evidence or suspicion points to a particular group or community. The process is based on a precedent from the time of the Prophet Muhammad. <break time="2.0s" />
The Principle and Procedure of the Oath. <break time="1.0s" />
The qasama was established after a man from the Ansar, Abdullah ibn Sahl, was found murdered in the Jewish territory of Khaybar. His relatives accused the Jews, but there were no witnesses. The Prophet laid out the procedure, which begins with the accusers. <break time="1.0s" />
First is The Oath of the Accusers. The relatives of the victim are given the first opportunity to resolve the case. They must gather fifty men from among their eligible blood-relatives to swear fifty oaths, formally accusing a specific individual from the suspected group. If they fulfill this, they are entitled to their claim, which is either retaliation, a life for a life, in the case of intentional murder or blood-money in the case of manslaughter. <break time="1.0s" />
Second is The Oath of the Accused. If the victim's family cannot or will not take the fifty oaths, for instance, because they were not witnesses, the right to swear is then passed to the accused party. Fifty men from the accused group must swear fifty oaths of their innocence. If they do so, they are acquitted of the charge. <break time="1.0s" />
The Resolution. In the original case, the victim's family refused to swear because they had not witnessed the crime, and they also refused to accept the oaths of the accused. In this situation of impasse, the Prophet himself paid the blood-money from the public treasury to resolve the dispute and prevent further conflict. <break time="2.0s" />
Distinctions in Qasama Cases. <break time="1.0s" />
The rules of the qasama differ slightly depending on whether the killing is deemed intentional or accidental. For Intentional Murder, the oath can only be taken by the male paternal relatives, or 'asaba, of the victim. Women do not participate in the swearing. The outcome of a successful oath by the accusers is retaliation against a single, named individual from the accused party. If even one of the primary heirs, like a son, refuses to take the oath, the claim for retaliation is dropped. For Manslaughter, in cases of accidental killing, the goal is to secure blood-money, not retaliation. In this situation, female heirs of the victim are also permitted to take the oath. The number of oaths each heir swears is proportional to their share of the inheritance. If the oaths are completed, the blood-money is paid and distributed among all the legal heirs according to the standard rules of inheritance. <break time="2.0s" />
Exclusions from Qasama. <break time="1.0s" />
The specific procedure of the fifty-oath qasama does not apply to cases involving the killing of slaves. Such cases are to be resolved through the standard judicial process, which may involve the testimony of a single witness combined with an oath from the claimant. <break time="2.0s" />
This leads us to A Comprehensive Book of various teachings. <break time="2.0s" />
A Comprehensive Book.
This comprehensive book contains various teachings and narrations, with a particular focus on the virtues of the city of Madina and rulings on public health and governance. <break time="2.0s" />
The Sanctity and Virtues of Madina. <break time="1.0s" />
The Prophet Muhammad held the city of Madina in high esteem and made special supplications for it. He prayed, quote, "O Allah! Bless them in their measure and bless them in their sa' and mudd," end quote. He asked Allah to grant Madina double the blessings that the Prophet Ibrahim had asked for Makka. <break time="1.0s" />
He declared the area between Madina's two tracts of black volcanic rock a haram, or sanctuary, just as Ibrahim had made Makka a sanctuary. Within this area, it is forbidden to cut down trees or hunt animals. The Prophet also described the city as a purifier, saying, quote, "Madina is like the blacksmith’s furnace. It removes impurities and purifies the good," end quote. He promised that he would be a witness or an intercessor on the Day of Rising for anyone who patiently endures the hardships of living in Madina. <break time="2.0s" />
Prophecies Concerning Madina. <break time="1.0s" />
Several prophecies regarding Madina are narrated. When the Prophet and his companions first arrived, many fell ill with a fever. The Prophet prayed to Allah to make them love Madina even more than Makka, to bless its economy, and to, quote, "Remove its fever and put it in al-Juhfa," end quote. He also gave the glad tidings that angels guard the entrances to Madina, and neither the plague nor the Dajjal, the Antichrist, will ever be able to enter it. In a more somber prophecy, he foretold a time when Madina would be abandoned at its most prosperous, left for wild animals to roam its mosque. <break time="2.0s" />
Rulings on Plagues and Epidemics. <break time="1.0s" />
A foundational principle of Islamic public health is established in this section. When Caliph Umar ibn al-Khattab was traveling to Syria, he learned of a plague outbreak there. After consulting the companions, he decided to turn back. When questioned if this was "fleeing from the decree of Allah," Umar replied with his famous statement, quote, "Yes, we flee from the decree of Allah to the decree of Allah," end quote, explaining that taking precautionary measures is also part of God's decree. <break time="1.0s" />
His decision was then confirmed by a narration from Abd ar-Rahman ibn 'Awf, who related the Prophet's definitive ruling on the matter: quote, "If you hear that a land has plague in it, do not advance to it. If it comes upon a land where you are, do not depart in flight from it," end quote. <break time="2.0s" />
The Expulsion of Non-Muslims from the Arabian Peninsula. <break time="1.0s" />
Based on one of the last statements of the Prophet, quote, "Two dins shall not co-exist in the Arabian Peninsula," end quote, Caliph Umar ibn al-Khattab undertook the expulsion of Jewish communities from Khaybar, Najran, and Fadak. <break time="2.0s" />
Next, we will explore the theological concept of The Decree. <break time="2.0s" />
The Decree.
The Reality of the Divine Decree (Qadar). <break time="1.0s" />
The core principle discussed in this section is that all events, without exception, occur by the Divine Decree, or Qadar, of Allah. The Prophet Muhammad affirmed this reality in a narration about a debate between the Prophets Adam and Musa. When Musa rebuked Adam for his action that led to humanity's exit from the Garden, Adam responded by asking how he could be blamed for something that was decreed for him before he was even created. The Prophet concluded, "Adam got the better of Musa," validating the principle of pre-decree. <break time="1.0s" />
This concept is all-encompassing. The Prophet stated, quote, "Everything is by a decree – even incapacity and ability," end quote. This belief was held by the companions, who would say, "Everything is by a decree". <break time="2.0s" />
The Decree and Human Actions. <break time="1.0s" />
While everything is pre-decreed, this does not negate human action. A hadith narrated by Umar ibn al-Khattab explains the relationship between the two. The Prophet taught that when Allah created Adam, He brought forth all of his descendants and designated some for the Garden and some for the Fire. When asked what the purpose of actions was, if everything was already decided, the Prophet explained that when Allah creates a person for the Garden, He makes it easy for them to perform the actions of the people of the Garden, and they continue to do so until they die and enter it. The same applies to those created for the Fire. <break time="1.0s" />
This illustrates that the decree unfolds through a person's actions. Another narration balances the two realities by stating, quote, "No one will die until his provision is completed for him, so behave correctly in seeking it," end quote. This confirms that one's provision is pre-determined, but it simultaneously commands a person to strive for it through proper and righteous means. <break time="2.0s" />
The Prohibition of Speculative Debate. <break time="1.0s" />
While belief in the decree is fundamental, engaging in deep, speculative debates about its nature is discouraged. Umar ibn 'Abd al-'Aziz, upon finding people discussing the Decree, forbade them from speaking about it. The emphasis is on acceptance of the principle rather than attempting to fully comprehend its divine mechanics. <break time="2.0s" />
The Path of Guidance. <break time="1.0s" />
In the context of the Divine Decree, the Prophet provided a clear path to avoid going astray. He said, quote, "I have left two things with you. As long as you hold fast to them, you will not go astray. They are the Book of Allah and the Sunna of His Prophet," end quote. This serves as the practical guidance for humanity; rather than being paralyzed by questions about the unseen decree, a person's responsibility is to adhere to the clear guidance revealed in the Qur'an and the Prophet's example. <break time="2.0s" />
From belief, we move to action, specifically the importance of Good Character. <break time="2.0s" />
Good Character.
The Centrality of Good Character. <break time="1.0s" />
Good character is presented as the essence of the Islamic faith. The Prophet Muhammad stated, quote, "I was sent to perfect good character," end quote, highlighting it as the core of his mission. His final advice to his companion Mu'adh ibn Jabal, as he was setting off on a journey, was simply, quote, "Make your character good for the people," end quote. The spiritual value of this is immense; it is said that a person, through their good character alone, can attain the same rank as someone who stands in prayer all night and fasts during the heat of the day. <break time="2.0s" />
Key Virtues of Islamic Character. <break time="1.0s" />
Several key virtues are emphasized as components of a noble Islamic character. First, Ease and Forbearance. The Prophet's personal example was to always choose the easier of two options, so long as it did not involve a wrong action. He never sought revenge for any personal slight and would only become angry if a limit set by Allah was violated. He was never seen striking a servant or a woman. Second, Leaving What Doesn't Concern One. A sign of the excellence of a person's faith is their ability to leave aside matters that do not concern them. Third, Modesty. This is described as the defining trait of Islam. The Prophet said, "Every din has a character, and the character of Islam is modesty." He also stated that "Modesty is part of belief". Fourth, Controlling Anger. True strength is not physical prowess but emotional and spiritual discipline. The Prophet taught, quote, "A strong person is not the person who throws his adversaries to the ground. A strong person is the person who contains himself when he is angry," end quote. <break time="2.0s" />
Maintaining Brotherhood and Avoiding Discord. <break time="1.0s" />
Maintaining strong bonds of brotherhood and avoiding social strife are paramount. It is not lawful for a Muslim to shun their brother for more than three nights. The Prophet taught that if two people are estranged, the better of the two is the one who initiates the greeting of peace first. He commanded his followers, quote, "Do not be angry with each other and do not envy each other and do not turn away from each other, and be slaves of Allah, brothers," end quote. <break time="1.0s" />
The act of mending discord between people is considered an act of worship greater than supererogatory prayer and charity. The spiritual consequences of holding a grudge are severe; on Mondays and Thursdays, when the deeds of people are presented to Allah, every believer is forgiven except for two people who harbor enmity for each other. It is said of them, quote, "Leave these two until they have made a reconciliation," end quote. <break time="2.0s" />
An outward expression of one's character can be found in their Dress. <break time="2.0s" />
Dress.
Principles of Islamic Dress. <break time="1.0s" />
The guiding principle of dress in Islam is to reflect Allah's blessings with beauty and dignity. The Prophet Muhammad taught that "Allah is beautiful and loves beauty" and that "Allah loves to see the effect of his blessing on his slave". When the Prophet saw a companion wearing threadbare clothes despite owning better ones, he instructed him to wear the good garments, saying a man should wear a combination of his clothes. <break time="2.0s" />
Prohibitions for Men. <break time="1.0s" />
There are specific dress prohibitions for men. The Prophet forbade men from wearing gold rings, and Imam Malik noted his disapproval of men, whether young or old, wearing any gold. Pure silk garments are also forbidden for men. When the Prophet gave Umar ibn al-Khattab a silk robe, he clarified, "I did not give it to you to wear," confirming that such garments are for those who have "no portion in the Next World". <break time="1.0s" />
A major prohibition for men relates to arrogance, specifically expressed by trailing the lower garment below the ankles. The Prophet warned, "A person who trails his garment out of arrogance will not be looked at by Allah on the Day of Rising". He further stated that whatever part of a man's lower garment falls below the ankles is in the Fire. <break time="2.0s" />
Rulings for Women's Dress. <break time="1.0s" />
For women, the emphasis is on modesty and ensuring the clothing provides full and non-transparent coverage. It is disapproved for women to wear thin or sheer garments that do not properly conceal them. Aisha once saw a relative wearing a thin head-covering, which she tore and replaced with a thick one. The Prophet warned against those who are "dressed in this world and will be naked on the Day of Rising," referring to those who wear revealing or transparent clothing. <break time="1.0s" />
To ensure proper coverage, a woman's garment should be long. When asked about this, the Prophet advised that it should trail by a hand-span, and if that was not enough to cover her, then by "the length of a forearm and let her not increase it". <break time="2.0s" />
General Etiquette. <break time="1.0s" />
The teachings also cover everyday etiquette. Regarding footwear, the Prophet instructed that a person should not walk in only one sandal; they should either wear both or go barefoot. He also taught the proper manner of putting on and taking off sandals: "When you put on sandals, begin with the right foot. When you take them off, begin with the left foot". <break time="2.0s" />
Next, we move to The Description of the Prophet. <break time="2.0s" />
The Description of the Prophet.
The Physical Description of the Prophets. <break time="1.0s" />
The Prophet Muhammad was of medium height, with a complexion that was neither excessively pale nor very dark. His hair was neither curly nor straight. When he died at the age of sixty, he had fewer than twenty white hairs in his hair and beard. <break time="1.0s" />
In a dream, the Prophet saw himself at the Ka'ba and described two figures. One was 'Isa ibn Maryam, or Jesus, a dark man with beautiful, well-combed hair from which water was dripping, who was circling the Ka'ba. The other was the Dajjal, or the Antichrist, a stout, ruddy man with curly hair who was blind in his right eye, which was described as looking "like a floating grape". <break time="2.0s" />
The Sunna of Fitra (Natural Disposition). <break time="1.0s" />
The fitra refers to the natural, pure disposition of a person. The Prophet listed five practices that are part of the fitra: First, Circumcision. Second, Shaving the pubic hair. Third, Trimming the moustache. Fourth, Paring the nails. And fifth, Plucking the armpit hair. Trimming the moustache involves shortening it until the edge of the upper lip is visible, but not shaving it off completely. <break time="2.0s" />
Etiquette of Eating and Drinking. <break time="1.0s" />
A collection of teachings outlines the proper etiquette for eating and drinking. Eating with the Right Hand: The Prophet strictly forbade eating with the left hand. He once encountered a man who refused to use his right hand out of pride, and the Prophet made a supplication against him, after which the man was unable to raise his right hand to his mouth again. Moderation in Eating: The Prophet taught that "The Muslim eats in one intestine and the unbeliever eats in seven," illustrating that belief brings contentment and moderation in consumption. Passing to the Right: When sharing a drink in a gathering, the sunna is to pass the vessel to the person on your right. The Prophet once had a young boy on his right and elders on his left; he offered the drink to the boy first, establishing the principle of "The right, then the right". Drinking: While the Prophet forbade breathing or blowing into a drinking vessel, numerous companions, including Umar, Ali, and Uthman, were seen drinking while standing, indicating its permissibility. It is forbidden to drink from silver vessels. <break time="2.0s" />
General Conduct and Admonitions. <break time="1.0s" />
This section also contains various points of personal conduct and wisdom. Hospitality: A guest's primary right of welcome is for one day and one night, and the general period of hospitality is for three days. Anything provided beyond that is considered charity. Moderation with Meat: Umar ibn al-Khattab warned against excessive consumption of meat, saying, "Beware of meat. It has addictiveness like the addictiveness of wine". Superstition: The Prophet ordered that string necklaces and bells, which were often worn by camels as superstitious charms, be broken and removed from their necks. Kindness to Animals: Abu Hurayra advised a man to be good to his sheep, clean their pens, and pray in their quarters, "for they are among the animals of the Garden". <break time="2.0s" />
We will now discuss the phenomenon of The Evil Eye. <break time="2.0s" />
The Evil Eye.
The Reality and Remedy of the Evil Eye. <break time="1.0s" />
The Prophet Muhammad affirmed that "the evil eye is real" and that if anything were able to outstrip the divine decree, it would be the evil eye. The teachings provide both a cure and a preventative measure for it. <break time="1.0s" />
The primary remedy for someone afflicted by the evil eye involves the person who cast it. The Prophet instructed the person who had admired Sahl ibn Hunayf's skin, causing him to fall ill, to perform wudu', or ritual washing. The water from this wudu' was then poured over Sahl from behind, and he recovered immediately. The preventative measure is for a person, upon seeing something they admire in their brother, to say, "May Allah bless you", or tabarakallah, to avert any potential harm. <break time="1.0s" />
For protection, especially for children who were seen as susceptible, the Prophet permitted the use of talismans containing verses of the Qur'an. When he saw that the sons of Ja'far ibn Abi Talib were thin and was told it was due to the evil eye, he said, "Make talismans for them". <break time="2.0s" />
The Spiritual Virtue of Illness. <break time="1.0s" />
Suffering from illness is portrayed not as a punishment, but as a means of purification and a sign of Allah's favor. The Prophet taught that "Allah afflicts the one for whom He desires good". He explained that illness serves to wipe out a person's wrong actions, to the extent that it is better than dying without having been tried by sickness. Furthermore, when a believer is ill, Allah instructs the recording angels to continue writing down the reward for the best of the good deeds the person used to perform when they were healthy. <break time="2.0s" />
Seeking Treatment and Supplication. <break time="1.0s" />
Islam encourages actively seeking remedies for illness. The Prophet taught, "The One who sent down the disease also sent down the remedy," indicating that believers should seek out medical treatment. The companions practiced remedies like cauterization for palsy and had talismans made for scorpion stings. <break time="1.0s" />
Alongside physical treatment, spiritual healing through supplication, or du'a', is paramount. The Prophet would make supplications for the sick, and he taught a specific supplication for pain: place your right hand on the afflicted area, rub it seven times, and say, "I seek refuge with the might of Allah and His power from the evil of what I am experiencing". <break time="2.0s" />
Specific Treatments and Public Health. <break time="1.0s" />
Specific remedies mentioned include cooling a fever with water, as the Prophet said that fevers are "from the blast of Jahannam". A nuanced approach to contagion is also taught. While superstitious beliefs in contagion as an autonomous force are rejected, the Prophet gave the practical public health instruction that the owner of sick livestock must not allow them to graze or water at the same place as healthy livestock, explaining that it is harmful. Finally, visiting the sick is a highly virtuous act; the Prophet said, "When a man visits an invalid, he plunges into mercy". <break time="2.0s" />
Next, we will cover the topic of Hair. <break time="2.0s" />
Hair.
This section covers two distinct topics: the proper care and styling of hair according to the sunna, and the spiritual acts of seeking refuge in Allah and loving others for His sake. <break time="2.0s" />
The Sunna and Care of Hair. <break time="1.0s" />
The teachings of the Prophet Muhammad provide specific guidance on personal grooming. He commanded men to trim the moustache and let the beard grow. Practices that were forbidden include qaza', which is shaving only a part of a child's head while leaving other parts unshaven, and the use of hairpieces, which the Prophet said was a reason for the destruction of the tribe of Israel. <break time="1.0s" />
A general principle is that one should take good care of their hair. The Prophet stated, "Whoever has hair should honour it". When a companion with long hair, Abu Qatada, asked about its care, the Prophet affirmed he should honour it, which led Abu Qatada to oil it frequently. The Prophet also corrected a man who entered the mosque with a disheveled hair and beard, sending him out to groom himself and remarking upon his return, "Is this not better than that one of you should come with his head dishevelled as if he were a shaytan?". Some companions, including Umar ibn al-Khattab, used to dye their hair with henna. <break time="2.0s" />
Seeking Refuge and Loving for Allah's Sake. <break time="1.0s" />
This section provides powerful supplications for seeking protection. The Prophet taught specific phrases to seek refuge with the "complete words of Allah" from various evils, including His anger, the evil of His slaves, the suggestions of devils, or shaytans, nightmares, and the evil of all created things. Saying such supplications was a source of protection; the Prophet taught that one who says in the evening, "I seek refuge with the complete words of Allah from the evil of what He has created," would be protected from harm, such as a scorpion sting. <break time="1.0s" />
The virtue of loving others for the sake of Allah is also highlighted as a path to earning Allah's love. In a sacred narration, or hadith qudsi, Allah the Exalted said, "My love is obliged for those who love each other in Me, and those who sit with each other in Me, and those who visit each other in Me and those who give to each other generously in Me". The Prophet also taught that among the seven types of people whom Allah will shade on the Day of Judgment are "two men who love each other in Allah and meet for that and part for that". <break time="2.0s" />
Now, we will explore the topic of Visions. <break time="2.0s" />
Visions.
The Status of True Dreams in Islam. <break time="1.0s" />
True dreams from righteous individuals hold a special status in Islam, as they are considered to be the only part of prophethood that remains after the death of the Prophet Muhammad. The Prophet stated, "A good dream of a man who is right-acting is a forty-sixth part of prophethood". He would often ask his companions after the morning prayer if any of them had seen a dream the previous night. <break time="1.0s" />
These true dreams are also referred to as mubashshirat, meaning "good news". This is linked to the verse in the Qur'an which says, "There is good news for them in the life of this world and in the Next World". The Prophet further elaborated that as the end of time approaches, the dreams of a believer will hardly ever be false, because a believer's dream is a part of prophethood, and "whatever is from prophethood is not false". <break time="2.0s" />
The Prohibition of Games of Chance. <break time="1.0s" />
Games of dice are strictly forbidden. The Prophet Muhammad said, "Whoever plays games of dice has disobeyed Allah and His Messenger". The early Muslims took this prohibition very seriously. When Aisha, the wife of the Prophet, learned that tenants in her house possessed dice, she sent them a message threatening to evict them unless they removed the dice. Similarly, when Abdullah ibn Umar found one of his family members playing with dice, he beat the person and destroyed the game pieces. Imam Malik extended this disapproval to chess and other idle games, considering them a form of falsehood. <break time="2.0s" />
Let's turn to the etiquette of social interaction with the topic of Greetings. <break time="2.0s" />
Greetings.
The Etiquette of Giving and Returning the Greeting. <break time="1.0s" />
The Islamic greeting of peace, or salam, is governed by specific etiquette. The Prophet Muhammad taught that a person who is riding should be the one to initiate the greeting to a person who is walking. When one person in a group offers the greeting, it is sufficient for the entire group. <break time="1.0s" />
A specific instruction was given for responding to greetings from Jews and Christians. The Prophet said, "When one of the Jews gives you a greeting, he only says, 'Death be upon you' which is as-Samu 'alaykum," which sounds very similar to the actual greeting of peace. He therefore instructed Muslims to respond simply with, "And upon you", or wa 'alayka. <break time="1.0s" />
Imam Malik noted that while he saw no harm in greeting an elderly woman, he disliked offering the greeting to a young woman. <break time="2.0s" />
The Wording of the Greeting. <break time="1.0s" />
The standard verbal greeting is "Peace be upon you and the mercy of Allah and His blessing", or as-Salamu 'alaykum wa rahmatullah wa barakatuhu. The companion Abdullah ibn Abbas stated that "the greeting ends with the word blessing," indicating that one should not add excessive phrases beyond this established formula. This disapproval of exaggeration was also shown by Abdullah ibn Umar. <break time="1.0s" />
For the specific situation of entering an empty house, the recommended greeting is, "Peace be upon us and on the slaves of Allah who are right-acting", or as-salamu 'alayna wa 'ala 'ibadillahi's-salihin. <break time="2.0s" />
The Spiritual Significance of the Greeting. <break time="1.0s" />
The act of giving the greeting and joining a gathering carries spiritual weight. The Prophet once observed three men who came upon his circle in the mosque. Two approached and gave the greeting, while the third turned and left. The Prophet explained their states: "One of them sought shelter with Allah, so Allah gave him shelter. The other was shy, so Allah was shy to him. The other turned away, so Allah turned away from him". This demonstrates that the simple act of greeting and joining a righteous gathering is a means of seeking closeness to Allah. <break time="2.0s" />
Next, we move to a section of General rulings. <break time="2.0s" />
General.
Etiquette of Home and Social Interaction. <break time="1.0s" />
Proper etiquette is a cornerstone of Muslim society. When visiting someone's home, one must ask for permission to enter three times. If permission is not granted after the third request, one should leave. Even when living in the same house, a son must ask permission before entering his mother's room to respect her privacy. <break time="1.0s" />
When a person sneezes, it is proper to invoke a blessing for them. This should be done for the first, second, and third sneeze. If the person sneezes again, one should say, "You have a cold," as it is no longer a sign requiring a blessing. Furthermore, if the call to prayer is made while food is being served, one should finish their meal first and not rush to the prayer. <break time="2.0s" />
Rulings on Animals and Creatures. <break time="1.0s" />
Various rulings pertain to interactions with animals. The Prophet forbade keeping dogs, unless they are used for herding livestock or for hunting. He warned that whoever keeps a dog for any other reason will have two large measures, or qirats, deducted from the reward of their good deeds every day. In contrast, sheep are viewed favorably; the Prophet said that tranquility is found among the people who own sheep, and that a time will come when the best property for a Muslim will be a flock of sheep with which he flees to the mountains to protect his religion from trials. <break time="1.0s" />
The meat of lizards is permissible to eat, though the Prophet himself disliked it as it was not from the food of his people. Regarding snakes found in homes, the Prophet instructed that they be given a warning for three days before being killed, as some of them may be jinn who have become Muslim. An exception is made for very dangerous types, such as those with two white stripes or short-tailed ones, which may be killed on sight. <break time="2.0s" />
Beliefs, Omens, and the Unseen. <break time="1.0s" />
The presence of pictures and images in a house is strongly disapproved of. The Prophet stated that angels do not enter a house in which there is a dog or pictures. He refused to enter Aisha's home after she bought a cushion with pictures on it, explaining that the makers of images will be punished on the Day of Rising. <break time="1.0s" />
The Prophet also addressed the concept of ill omens, saying, "If it exists, it is in a horse, a woman, and a house". He warned that dissension, or fitna, would arise from the East, "from where the helpers of Shaytan arise". To guard against evil influences during travel, he encouraged people to travel in groups of three or more, stating, "One rider is a shaytan. Two riders are two shaytans, and three are a riding party". <break time="2.0s" />
Conduct of Slaves and Masters. <break time="1.0s" />
The teachings emphasize the rights of slaves. A master must provide their slaves with proper food and clothing and must not assign them work that is beyond their capability. Umar ibn al-Khattab would personally inspect the villages on Saturdays to ensure no slave was being overburdened. A slave who is faithful and gives good counsel to his master while also worshipping Allah correctly is promised a double reward. <break time="2.0s" />
Now, let us discuss The Oath of Allegiance. <break time="2.0s" />
The Oath of Allegiance.
The Oath of Allegiance (Bay'a). <break time="1.0s" />
The oath of allegiance, or bay'a, was a pledge given to the Prophet Muhammad to "hear and obey". A crucial condition that the Prophet always added to this oath was the phrase, "In what you are able". This demonstrates that the pledge was not an absolute command beyond a person's capacity, but was tempered by what they were reasonably able to do. <break time="1.0s" />
The specific terms of the oath given by a group of women to the Prophet included pledging not to associate anything with Allah, or shirk, not to steal, not to commit adultery, not to kill their children, not to produce any slander or lies, and not to disobey in what is known to be right. <break time="1.0s" />
A specific ruling regarding the women's oath of allegiance is also noted. When the women sought to give their hands to the Prophet to seal the pledge, he informed them, "I do not shake hands with women." He clarified that his verbal commitment was sufficient and equally binding, stating, "My word to a hundred women is like my word to one woman". <break time="2.0s" />
We will now turn to the critical topic of Speech. <break time="2.0s" />
Speech.
The teachings in this section emphasize that speech is a weighty matter with profound consequences for one's faith, character, and social relationships. <break time="2.0s" />
The Power and Danger of the Tongue. <break time="1.0s" />
The tongue is portrayed as one of the most critical faculties a person must control. The Prophet Muhammad gave a stark warning about the impact of words, saying that a person might utter a phrase pleasing to Allah without realizing its importance, and for it, Allah records His pleasure for them until the Day of Rising. Conversely, a person might say something displeasing to Allah, thinking it insignificant, and for it, Allah records His wrath for them until that Day. <break time="1.0s" />
The gravity of this is such that the Prophet promised the Garden to whomever Allah protects from the evil of "what is between his jaws and what is between his legs", which is the tongue and the private parts. The first Caliph, Abu Bakr, was once seen pulling his own tongue, and when asked to stop, he replied, "This has brought me to dangerous places". <break time="2.0s" />
Prohibited and Disliked Speech. <break time="1.0s" />
Several forms of speech are explicitly forbidden or strongly discouraged. Accusations of Disbelief: The Prophet issued a severe warning, saying, "If a man says to his Muslim brother, ‘O unbeliever!’ it is true about one of them". General Condemnation: It is forbidden to make blanket statements of pessimism about the community. The Prophet said, "When you hear a man say, ‘The people are ruined,’ he himself is the most ruined of them all". Backbiting: This is considered a major sin, likened by Aisha to the act of eating the flesh of one's dead brother. Complaining about Time: The Prophet forbade complaining about or cursing time and fate, explaining, "Allah is time". Being Two-Faced: The Prophet described one of the most evil people as the two-faced person who shows one face to a group of people and a different face to others. <break time="2.0s" />
The Imperative of Truthfulness. <break time="1.0s" />
Truthfulness is presented as a pillar of good character that leads to salvation, while lying leads to ruin. Abdullah ibn Mas'ud related from the Prophet, "You must tell the truth. Truthfulness leads to right action. Right action leads to the Garden. Beware of lying. Lying leads to corruption and corruption leads to the Fire". He also warned that a person who continuously lies will have their heart become black, and they will be recorded in the sight of Allah as a liar. When the wise sage Luqman was asked how he achieved his high rank, he cited "truthful speech, fulfilling the trust and leaving what does not concern me". <break time="2.0s" />
Social Etiquette in Speech. <break time="1.0s" />
To protect social harmony, the Prophet taught, "When there are three of you, two should not converse privately to the exclusion of the third... in case it should cause him sorrow". One should also guard against excessive speech that is devoid of the remembrance of Allah, as 'Isa ibn Maryam, or Jesus, warned that it hardens the heart. <break time="2.0s" />
Collective Responsibility and the Prophet's Legacy. <break time="1.0s" />
The consequences of evil speech and actions can extend to the entire community. When Umm Salama asked if a community could be destroyed even with righteous people among them, the Prophet replied, "Yes, if there is much wickedness". Umar ibn 'Abd al-'Aziz clarified that when an evil act is committed openly and not stopped, the punishment can befall everyone. <break time="1.0s" />
Finally, the section concludes with the Prophet's teaching about his legacy. He stated that prophets do not leave behind material wealth like dinars and dirhams to be inherited. Instead, his legacy is for knowledge and guidance, and any material possessions he left behind were to be considered sadaqa, or charity, for the community. <break time="2.0s" />
Now, we will discuss the nature of Jahannam. <break time="2.0s" />
Jahannam.
The Nature of Jahannam (Hellfire). <break time="1.0s" />
Jahannam, or Hellfire, is described as having an intensity far beyond any fire known in this world. The Prophet Muhammad taught that the fire kindled by humans is merely one-seventieth part of the fire of Jahannam. When his companions remarked that earthly fire was already severe enough, he clarified that the fire of Jahannam is sixty-nine times more intense. <break time="1.0s" />
In addition to its heat, its appearance is also described as being unlike worldly fire. Abu Hurayra related that the fire of Jahannam is not red, but rather is "blacker than tar". <break time="2.0s" />
Next, we turn to the virtue of giving charity, or Sadaqa. <break time="2.0s" />
Sadaqa.
The Virtue and Encouragement of Giving Charity. <break time="1.0s" />
Giving charity, or sadaqa, from good earnings is a highly virtuous act, as Allah only accepts what is good. The Prophet Muhammad taught that such a gift is placed in the palm of the All-Merciful, who nurtures it until it becomes as large as a mountain, much like a person raises a foal or a young camel. This was exemplified by the companion Abu Talha, who, upon hearing the Qur'anic verse, "You will not attain true goodness until you give of what you love," gave away his most cherished property, a garden named Bayraha, as sadaqa. <break time="1.0s" />
No act of charity is considered too small. The Prophet encouraged giving to a beggar even if they appear well-off enough to arrive on a horse, and he told believing women not to despise giving to a neighbor, "even if it is only a roasted sheep’s trotter". When asked what the best form of sadaqa was, he replied, "What a man with little property strives to give. Begin with those you support". <break time="2.0s" />
The Dignity of Refraining from Begging. <break time="1.0s" />
While giving charity is encouraged, asking for it is discouraged. The Prophet taught that "the upper hand is better than the lower hand," clarifying that the upper hand gives while the lower hand asks. He defined a truly poor person, or miskin, not as one who goes around begging for small amounts, but as one who has a genuine need but refrains from asking out of modesty. <break time="1.0s" />
There is a distinction between asking for something and receiving an unsolicited gift. When Umar ibn al-Khattab received a gift from the Prophet, he initially returned it, thinking it was better not to take anything. The Prophet corrected him, explaining that receiving a provision from Allah without asking is not the same as begging. After hearing counsel from the Prophet on the matter, the companion Hakim ibn Hizam vowed to never ask anyone for anything for the rest of his life, a vow he faithfully kept. It is taught that sadaqa does not decrease wealth, and Allah increases a person in worth for their restraint. <break time="2.0s" />
Prohibitions Regarding Charity. <break time="1.0s" />
Sadaqa is forbidden for the family of the Prophet Muhammad. When a collector of sadaqa brought the collected funds to the Prophet, he asked if it was a gift. When told it was sadaqa, the Prophet replied, "We do not eat sadaqa". This is because sadaqa is considered to be "people’s impurities which they wash off themselves". <break time="2.0s" />
Let's now consider the importance of Knowledge. <break time="2.0s" />
Knowledge.
Seeking Knowledge. <break time="1.0s" />
Luqman the Sage counseled his son to sit with and keep close to learned men. He explained that Allah gives life to hearts with the light of wisdom in the same way that Allah gives life to dead earth with the abundant rain of the sky. <break time="2.0s" />
We will now discuss The Supplication of the Unjustly Wronged. <break time="2.0s" />
The Supplication of the Unjustly Wronged.
Umar ibn al-Khattab gave a strong warning to fear the supplication of a person who has been unjustly wronged, because their prayer is answered by Allah. <break time="2.0s" />
The Supplication of the Oppressed. <break time="1.0s" />
While appointing an official named Hunayy to be in charge of a protected pasture, or hima, Umar instructed him not to harm the people and to specifically fear the prayer of the oppressed. <break time="1.0s" />
Umar elaborated on this principle by telling the official to allow people with small herds of camels and sheep to use the pasture. However, he was told to be wary of the large herds belonging to wealthy men like Abd ar-Rahman ibn 'Awf and Uthman ibn 'Affan. Umar reasoned that if the livestock of the wealthy were to perish, they had other resources like gold and silver to fall back on. But if the livestock of the poor were to perish, they would come to him crying for help, and he could not neglect them. He expressed that water and pasturage were less valuable to him than gold and silver, and his primary concern was for the well-being of the poor, whose supplication he feared if they were wronged. <break time="2.0s" />
Finally, we conclude with The Names of the Prophet. <break time="2.0s" />
The Names of the Prophet.
The Prophet Muhammad stated that he has five names. <break time="2.0s" />
The Five Names of the Prophet. <break time="1.0s" />
According to a narration from Muhammad ibn Jubayr ibn Mut'im, the Prophet said he had five names. <break time="0.5s" />
First, Muhammad. <break time="0.5s" />
Second, Ahmad. <break time="0.5s" />
Third, al-Mahi, meaning "the effacer," by whom Allah effaces disbelief. <break time="0.5s" />
Fourth, al-Hashir, meaning "the gatherer," before whom people are gathered. <break time="0.5s" />
And fifth, al-'Aqib, meaning "the last". <break time="2.0s" />
This concludes this collection of summaries from a book of Islamic jurisprudence.