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Zakaat is one of the five fundamentals of Islaam.

The Prophet sallallahu alayhi wasallam said: Islaam is founded on Five Pillars: bearing witness that there is no God but Allah, and Muhammad Sallallahu alayhi wasallam is His servant and apostle; establishment of Salaat; paying of Zakaat; performance of Hajj; and fasting in Ramadhaan.
After Imaan, Salaat is the most important act of worship which has to be performed bodily and Zakaat is the main act of worship which is to be performed monetarily. Salaat and Zakaat has been mentioned together many times in the Qur'aan: " . . and establish regular Salaat and give regular Zakaat".
This substantiates the fact that Zakaat is the most important fundamental after Salaat. Those who fulfil this duty have been promised abundant reward in this World and in the Hereafter; and those who evade Zakaat have been sternly warned in the Qur'aan and Hadeeth of the consequences.

The word Zakaat means purification. As a term it is used to express poor tax of property bestowed in alms, as a sanctification of the remainder to the proprietor.

"Take from their wealth alms, that you may cleanse them and purify them thereby." (9:103)

Zakaat is binding on all the believers who have enough wealth. One of the benefits of Zakaat is that it purifies the wealth. But what is most interesting is that it will cause enhancement of wealth. The Glorious Qur'aan says,

"And what you give in usury, so that it may increase through (other) people's wealth it does not increase with Allah, but what you give in Zakaat, seeking Allah's Pleasure, then it is those who shall gain reward manifold..." (30:39)

It may be added here that a great warning has been given to those who do not pay Zakaat.

"And (there are) those who hoard gold and silver and do not spend it in the Cause of Allah so give them the tidings of a painful punishment." (9:34)

It is an institution of Islaam and founded upon an express command in the Qur'aan:
"And keep up Salaat and pay Zakaat and contribute for Allah's Sake a contribution." (73:20 )

"Only he shall attend the Mosques of Allah who believes in Allah and the Last Day, establishes Salaat and pays Zakaat." (9:18)

It is significant to note that the two injunctions, to establish Salaat and to pay Zakaat are mentioned together, in a number of verses in the Qur'aan as basic ordinances of Islaamic Faith. We may quote the following verses in addition to those quoted above.

"But if they repent, establish Salaat and pay Zakaat, they are your brethren in Faith." (9:11)

"And they were not ordered except that they should serve Allah being sincere to Him in the Deen as men pure in Faith, and establishing Salaat and paying Zakaat." (98:5 )

"These are verses of the Wise Book (the Qur'aan), a guidance and a mercy to the doers of good, who keep up the Salaat and pay the Zakaat." (31:24)

One who has the means and saves wealth following the instructions of religion and it remains spare and more than one's needs during the year, then an amount is to be paid according to the ratio of this spare wealth.

One who possesses such money and does not give Zakaat out of it according to Shari’at, is a sinner and will be punishable very severely on the Day' of Judgement.

::Benefits of Giving Zakaat::

The following are some of the many benefits mentioned in the Ahaadeeth for the one who gives his Zakaat:
Pleasure of Allah;
Increase in wealth;
Protection from losses;
Forgiveness and blessing from Allah;
Safety from calamities;
Protection from the wrath of Allah and from bad death;
Shelter on the Day of Judgement;
Security from seventy misfortunes;
Shield from the fire of Jahannam;
Safety from grief.

::Consequences Of Withholding Zakaat:;
::Consequences of not Paying Zakaat in this world::

When Allah Almighty sends a calamity to punish people for their sins, no power on earth can prevent its onslaught. Men may form thousands of plans but something decided by the Lord of the universe trust come to pass. Now a days, the calamity of famine, flood etc. has become a great problem for the whole world. If we wish to redeem the sufferings and cure malady we shall have to follow the remedy revealed to us by Allah. Rasoolullah Sallallahu alayhi wasallam has warned us fourteen hundred years ago, against all those evil practices which bring calamities and afflictions in this world.

The warning was given long ago and, now, the world has tested its truth by experience. Today the predictions are coming true. If only, people had acted according to the rules prescribed by Rasoolullah Sallallahu alayhi wasallam, who was undoubtedly the wisest of all wise men. It is beyond the scope of this article to discuss how specific evils cause specific afflictions, but we will bring to the attention of the readers, the Ahaadeeth related to the subject matter, non-payment of Zakaat.


::Zakaat - A cause of Famine::

Buraydah radhiyallahu anhu relates that Rasoolullah Sallallahu alayhi wasallam said,
"The nation that withholds Zakaat (i.e. does not pay it), Allah afflicts famine on them".

Tabraani

Ibne Umar radhiyallahu anhumaa relates that Rasoolullah Sallallahu alayhi wasallam once said,
"O Muhaajireen! there are five (dreadful) sins; if you fall into these - and I take refuge in Allah from the evil of these sins lest you fall into them - (you will face horrible disasters) "... "Thirdly, if people stop paying Zakaat, rain will be withheld from them, and were it not for the animals, not a single drop of rain would fall upon them."

Targheeb

A similar Hadeeth is also reported by Ibne Abbaas radhiyallahu anhumaa.


::Zakaat - A cause of Windstorm, Earthquake etc.::

Ali and Aboo Hurayrah radhiyallahu anhumaa reports that Rasoolullah Sallallahu alayhi wasallam said, "When people of my Ummah do fifteen things" ... "When Zakaat is looked upon as a penalty (i.e., people will pay Zakaat with a heavy heart, as though it is a penalty), then look for violent windstorms, earthquakes, men being swallowed by the earth, metamorphosis, stones being pelted from the skies, and calamities following one another in rapid succession, like beads of rosary falling one after the other when its string is cut."


::Destruction of property::

Umar radhiyallahu anhu narrates that Rasoolullah Sallallahu alayhi wasallam said,
"Wealth is generally lost on the land and the sea because Zakaat has not been paid on it."

Tabraani

Aa'ishah radhiyallahu anhaa narrates that Rasoolullah Sallallahu alayhi wasallam said,
"Zakaat will destroy the wealth in which it is."

Bazzaaz, Bayhaqee

Note: The wealth on which Zakaat is obligatory, but from which Zakaat has not been taken out will be steadily destroyed by way of Allah removing the barakat from the wealth.


::Consequences in the Hereafter::

"And those who hoard gold and silver and do not spend it in the way of Allah, give them tidings of a painful punishment. On that day it (i.e. the wealth) will be heated in the fire of Jahannam, then their foreheads and their flanks and their backs will be branded therewith and (it will be said to them): Here is (the treasure) which you hoarded for yourselves. Now taste that which you had been hoarding." (9:34-35)

Note: Majority of the Sahaabah and ulamaa are agreed that the severe punishment mentioned in this verse is for those who do not pay Zakaat. May Allah protect us from such severe punishments.

"And let not those who hoard up wealth which Allah has bestowed upon them of His bounty think that it is better for them. No, it is worse for them. That which they hoard will be made a collar (in the form of a snake and put around their necks) on the Day of Qiyaamah." (3:180)

Note: Imaam Raazi writes in his tafseer, 'This verse does not apply to the cases of Nafl (optional) spending. It applies to cases of failure in obligatory spending.'

This is substantiated by a Hadeeth in Bukhaari that Rasoolullah Sallallahu alayhi wasallam said,
"The person on whom Allah bestowed wealth, and he does not give Zakaat on it, then on the Day of Judgement, his wealth will be transformed for him into a large bald snake with two black spots over it's eyes; it will wind round his neck on the Day of Qiyaamah then grab both his jaws and say: 'I am your wealth, I am your treasure."' Then Rasoolullah Sallallahu alayhi wasallam recited the above verse.

Aboo Hurayrah radhiyallahu anhu reports that Rasoolullah Sallallahu alayhi wasallam said,
"If anyone possessing gold and silver does not pay what is due, then on the Day of Qiyaamah, his gold and silver will be made into sheets and will be heated in the fire of Jahannam. His side, forehead and back will then be branded with (the heated sheets), again and again, on that day, the duration of which will be fifty thousand years."

Bukhaari, Muslim

Once Rasoolullah Sallallahu alayhi wasallam saw gold bangles on the hands of two women. He inquired if they gave Zakaat for the bangles? They replied, "No." Rasoolullah Sallallahu alayhi wasallam said, "Do you wish that on the Day of Qiyaamah you be made to put on bangles of fire?" They replied, "No." He said, "Give Zakaat on them."

Tirmizi

The following facts are clear from the aforementioned discussion:

Zakaat is Fardh.
Significance of Zakaat is very great.
Failure to pay Zakaat will bring calamity and misfortune in this world and in the hereafter.
Allah the All-Merciful has bestowed upon us all favours. He has given us health and wealth, luxury and comfort, friends and children, life and wife. Every penny that we earn is by the Grace Of Allah. He has given us everything and asks for only 2.5% to be spent in his way upon those who are not capable of providing themselves. Remember, 2.5% at the end of each Islaamic year from the excess wealth (i.e., which remains after spending) is basically nothing.
If we pay Zakaat in full and abstain from greed, extravagance, there will not remain a single destitute among the Muslims. Rasoolullah sallallahu alayhi wasallam's Hadeeth is clear evidence for this claim. He said, "In the wealth of rich Muslims the amount which is sufficient for the poor among the Muslims has been made obligatory. The hardships of the poor among the Muslims regarding food and clothing are because of the deeds of the wealthy (i.e. their refusal to pay proper Zakaat). Beware! Allah will demand a stern reckoning from them and mete out a painful punishment."

Bear in mind that anything we leave behind is not ours. If we want to protect our hard- earned money and save it for use at a time when we shall need it badly, let us spend it in the way of Allah and deposit it in the bank of the hereafter.

May Almighty Allah help and guide us out of His Kindness and Grace to fulfil the obligation of Zakaat exclusively with a view to seeking His Pleasure. Aameen.



::Masaa'il (Laws & Rules) pertaining to Zakaat::

Mas’alah 1- Zakaat is essential and compulsory for one who possesses 612 grams of silver or about 88 grams of gold and one year has Passed over it and remains with him unused or consumed. If the quantity is less than this, then Zakaat will not be compulsory.
Mas’alah 2-If one had 90 grams of gold for four or six months and then the quantity was reduced before the prescribed quantity and again regained after two or three months then also Zakaat will be essential. . Thus if in the beginning or at the end of year one was rich and possessed the prescribed wealth and in the middle had less than that for sometime, then Zakaat is essential and one is not excused from its payment. But if the whole wealth is lost and again he gets it, then the period of one shall be counted from the day of regaining it.
Mas’alah 3-One had wealth more than the prescribed limit, but ode full year did not pass over it and was consumed before the end of the year, then payment of Zakaat will not be due.
Mas’alah 4-If one has Rs.4000/- upon which Zakaat is essential and he is also indebted for RS. 4000/-; then Zakaat is not due upon him whether the amount remains with him for fun one year or not.
Mas’alah 5-If one has RS. 4000/- and is indebted for RS. 2000/- then Zakaat will be due and essential for the remaining RS. 2000/-.
Mas’alah 6-Zakat is also essential and due upon gold or silver ornaments, utensils and silver or gold laces etc. whether they are in use or kept in a safe and is never used. Thus on everything of gold or silver Zakaat is essential provided that it is not less than the prescribed quantity.
Mas’alah 7-If gold and silver is not pure but alloyed, that is if lead is mixed with silver or brass with gold, then it should be judged whether the quantity of silver or gold is greater than lead or brass in the alloy. If the silver or gold is more, then the alloy will be treated as silver or gold and Zakaat will be essential if it is in the prescribed quantity.
Mas’alah 8-If one possesses some gold and some silver and neither of them is in the prescribed quantity, but if the total price of both is equal to the price of 612 grams of silver or 88 grams of gold, then Zakaat will be essential, not due if less. But if both gold and silver arc in prescribed quantity then there is no need to assess their value as Zakaat is due upon it.
Mas’alah 9- Suppose the rate of gold is Rs 4500/- per 10 gram and of silver RS. 100/- per 10 gram and one possesses 25 grams of gold and it remains with him for full one year, then Zakaat is due and essential on this gold because with the price of this gold i.e. RS. 11250/- 1125 grams of silver can be purchased and the prescribed limit of silver is 612 grams.
Mas’alah 10-If one had few hundred rupees with him more than his requirement and before the end of the year he received some more, then the additional ' money will not be counted separately and at the end of the year Zakaat on the entire sum will be due and essential as if he had the entire amount for the whole year.
Mas’alah 11-If one had I kg. of silver and before the end he received some gold also, then the gold will not be counted separately but jointly with the silver and Zakaat will be essential on both at the end of one year.
Mas’alah 12 -Besides gold and silver other goods like copper, iron, brass etc. and vessels made of them, clothes, shoes, etc. if am meant for sale, then their cost should be valued and if it comes equal to the price of 612 grams silver or 88 grams of gold, then at the end of year Zakaat will be due on these. But if their value is less than that, Zakaat will hot be due. But if these goods are not for sale, Zakaat will not be due at whatever value the goods may be.
Mas’alah 13-The household goods are exempted from Zakaat. There is no Zakaat on vessels-large or small, residential house clothes, necklaces of real pearls-whatever their quantity may be. In short, with the exception of silver and gold, every other thing (if not for sale) as exempted from Zakaat.
Mas’alah 14- If one owns several houses and they are let out on rent, there is no Zakaat on them ,whatever their value may be. In the same way someone purchased some utensils and lets them out on hire, then no Zakaat is due on them.
Mas’alah 15-clothes, however costly, are exempted from Zakaat but if they are embroidered with gold or silver thread and its cost, if removed, will be more than 612 grams of silver, then Zakaat will be due otherwise not.
Mas’alah 16-If anyone is in possession of some gold or silver find some merchandise goods also, then the value of all should be calculated and if it is equal to the price of 612 grants of Silver or 88 grams of gold, then Zakaat is due on all otherwise not.
Mas’alah 17-The merchandise goods are those which are purchased with the intention of trade; but if one purchased some rice for domestic use or for wedding purpose and later on sold it then Zakaat will not be due on this rice.
Mas’alah 18-If some money has been given as loan to some one, then Zakaat is due on this amount and must be paid by the lender. Loan is of three kinds i.e. gold and silver, cash or sold something and its price is due and ,vas realised after two or three years. If it is equal to the amount on which Zakaat is essential, then it is compulsory on the whole amount. If the amount was not realised in lump sum, then whenever eleven rupees are realised, Zakaat will be due and on subsequent instalments of that amount but not on less than that. Whenever eleven rupees are realised, Zakaat should be paid and for all the two or three years.
But if the amount loaned out is less than the prescribed limit, no Zakaat will be due.
But if he possesses some other trade goods also besides this,then its value should be calculated and if both exceed the limit then Zakaat will be due.

Mas’alah 19-The second kind of loan is when neither cash is lent nor anything of trade is sold, but sold ,wearing clothes or some of the domestic goods and their price was realised after several years and its amount is such on which Zakaat is due, then Whenever it is realised Zakaat is essential for all the years. But if the whole amount is not realised at a time but is paid in instalments, then so long as RS. 700/- are not realised Zakaat will not be due and whenever this amount is received, Zakaat for all the years is essential.
Mas’alah 20-The third kind of Joan is that a wife's dowry is due towards the husband and it was paid after several years. Then its Zakaat will be due from the time it is realised but not of earlier when it was not paid by the husband, provided that it remains with her for one full year.
Mas’alah 21-If a wealthy man, liable for Zakaat, pays Zakaat before the end of year, then the payment is in order and the obligation will be discharged. But if a person has no wealth but in the expectation of receiving some wealth pays Zakaat in advance for that wealth, then the Zakaat will not be in order. When he gets the wealth and one full year passes over it, he should again pay Zakaat.
Mas’alah 22-If a wealthy person pays Zakaat in advance for several years, then it is permissible. But if any year the wealth increases than the estimate for that year, then extra Zakaat shall have to be paid.
Mas’alah 23-One has one thousand rupees more than his need and expects to receive one thousand rupees more and paid Zakaat for RS. 2000/- before receiving the amount. It is in order. But if at the end of year the amount retrains less than the prescribed limit (Nisaab), then Zakaat is remitted and the amount paidwill be treated as Sadqa-e-Naafilah i.e. an amount paid over andabove the obligation.
Mas’alah 24 -A whole year passed over a man's wealth and before its Zakaat was paid, the wealth ,vas stolen, then Zakaat is also excused. But if he himself gave it away to someone or destroyed it intentionally, then the due Zakaat shall have to be paid and it will not be remitted.

Mas’alah 25-If at the end of one year, anyone gave away all of his wealth as charity, then Zakaat is also remitted.
Mas’alah 26-One had two hundred rupees, but at the end of the year one hundred rupees were stolen or he gave away as charity, the Zakaat for one hundred rupees only will be due.
Mas’alah 27-Wben one full year has passed over anyone's wealth, Zakaat should be paid immediately as it is not appreciable to delay it as it is possible that one may die suddenly and the responsibility will remain upon his shoulders. If anyone did pay Zakaat for one year and the next year also passed, even then he Should repent and pay Zakaat for both the wars, otherwise would be a sinner. In short Zakaat should be paid within life-time and should not allow to remain due.
Mas’alah 28-It is essential to pay fortieth part of the wealth as Zakaat or two and a half percent of the money.
Mas’alah 29-When the Zakaat is given to a poor it should be the intent in mind that he is giving Zakaat. If the intent was not there, then Zakaat is not paid and it should be paid again.
Mas’alah 30-The whole amount of Zakaat may be given to One or several persons' either at a time or in several days or months. It is better to give it to a poor in such quantity which may be sufficient for him for that day.
Mas’alah 31-It is execrable to give to one person so much amount upon which Zakaat is due. But if given, the obligation will be discharged. To give less than that is permissible and not execrable.
Mas’alah 32-If anyone asks for loan and it is known that he is in poor circumstances or not good in repayment of loan and will never pay, and loan was given to him out of Zakaat money with the intent of Zakaat then Zakaat is paid even though the other person thinks it to be loan.
Mas’alah 33-If an amount was given as reward to someone but with the intent of Zakaat in, mind, even then Zakaat is paid.
Mas’alah 34-If ten rupees are due towards anyone and the amount to be-paid as Zakaat is also ten rupees, then the due amount cannot be remitted thinking that it would be Zakaat. But if ten rupees are given to him with the intention of Zakaat then the obligation of Zakaat will be fulfilled and this money may be taken back in settlement of the loan.
Mas’alah 35-If anyone did not pay Zakaat himself and gave it to someone else to pay, then it is permissible, even if the other person does not intend while paying that it is Zakaat, the Zakaat will be settled.
Mas’alah 36-Ifanyone instructs another person to pay Zakaat on his behalf and he pays it, then the obligation of Zakaat is fulfilled and he can take back the amount spent by him in payment of Zakaat.
Mas’alah 37-If anyone was not asked to pay Zakaat on behalf of someone and he paid without his permission, then Zakaat is not settled, even if now the other person recognise it to have been paid on his behalf. It should be paid again.

::ZAKAAT ON PRODUCE OF LAND::

Mas’alah 1-If a certain place or town was in possession of non-believers who lived there. It was taken over by Muslims after battle and Islam was propagated there. The Muslim ruler appropriating the lands of non-believers distributed it among the Muslims, then such lands will be called ‘Ushree according to religious code. If the residents of that place accept Islam voluntarily even then its lands will be called ‘Ushree. All the land in Arabia is ‘Ushree.
Mas’alah 2-If anyone inherits such Ushree land from his ancestors or purchases it from a Muslim who held it as ‘Ushree, then Zakaat is essential on whatever is produced in the land in the following way :

If the produce in land is without irrigation and With rain water only or anything was produced in wet land on the bank of a river without being irrigated with its water, then it is essential to give one-tenth of the produce as Zakaat or charity i.e. one kg. out often kg. But if the land is irrigated, then one-twentieth of its total produce should be given away in charity.

The same rule applies to orchards and such other lands, howsoever small the produce may be, this charity is essential and the large or small quantity of produce makes no difference.
Mas’alah 3-The same rule applies to all kinds of produce like grain, vegetables, fruits and flowers etc.
Mas’alah 4-If honey is obtained from Ushree land, hills or forests the same charity is also due on it.
Mas’alah 5-If Ushree land is purchased by a non-believer, then it no longer remains an Ushree land, but if it is purchased again by a Muslim from -this non-Muslim or acquires it somehow or other, even then it will not be Ushree and shall remain non-Ushree.
Mas’alah 6-The quantity of one-tenth or one-twentieth of the produce to be given in charity, is to be given by the personwho produces it. But if the land has been let out on the Share of produce, then both the parties should give out of their respective shares.


::WHO IS ENTITLED TO RECEIVE ZAKAAT?::

Mas’alah 1-Anyone who possesses the prescribed quantity of wealth as explained above, is a wealthy, man according to religious code. For such a person it is not permissible to receive Zakaat.
Also if anyone possesses property of the value of prescribed limit though it is not meant for business but more than his need, then such a person is also not entitled to receive Zakaat, though he himself is not liable to pay Zakaat.
Mas’alah 2-One who does not possess so much of wealth or has very little even to be sufficient for one day, he is called a poor. Paying to and receiving by such persons of Zakaatt money is in order and permissible.
Mas’alah 3-Large vessels, carpets, shaamiyaanah (canopy) etc. which are needed in certain ceremonies and not in daily use are not included in necessary goods.
Mas’alah 4-The house, wearing apparel and other things of daily use are all necessary possessions and anyone possessing these will not be counted as wealthy whatever may be their value and it is permissible to give him Zakaat. Also books and other necessities of an educated person are included among his necessary possessions.
Mas’alah 5-lf anyone possesses several houses which he has lent out on rent and lives on their income or someone owns a village or two and has income from them, but he has such a large family and dependants that the income does not suffice and lives in strain and also does not possess any such thing upon which Zakaat is essential, then to pay Zakaat to such a person is permissible.
Mas’alah 6-If anyone possesses one thousand rupees, but is also indebted equal to the same amount, then it is permissible to give Zakaat tar him. But if he is indebted for less than one thousand rupees and after deducting the amount of debt so much is left on which Zakaat is due, -then it is not permissible to give him Zakaat, but if the remaining amount is less, then it is permissible.
Mas’alah 7-If a person is very wealthy, but while travelling it so happened that everything was stolen and was left with nothing to return home. Then it is permissible for such a person to receive Zakaat. So if a Haajee (pilgrim) spent all his money and was left with no money to return home, though he may be possessing wealth at home, then it is permissible to give him Zakaat.
Mas’alah 8-It is not permissible to give Zakaat to a non-believer. It should be given to Muslims only. But other charity, besides Zakaat, Ushr, Sadqa-e-Fitr and Kaffaarah (recompensation money), is permissible to be given to non-believers.
Mas’alah 9-It is not proper and permissible to build a mosque with Zakaat money, or to arrange funeral and burial of an unclaimed dead body or to pay the debt of a deceased or to spend it in any other item of charity. The obligation of Zakaat will not be discharged unless given to the needy.
Mas’alah 10-It is not proper and permissible to give Zakaat to one's parents or grand-parents etc. (from whom he was born) or to his children or grand children, great-grandsons and maternal grand children, i.e. those who are included in his issues. The husband also cannot give it to his wife or the wife to the husband.
Mas’alah 11-With the exception of the above mentioned relatives, it is permissible to give Zakaat to other relatives such as, brother, sister, niece, maternal niece, uncle, father’s sister, mother’s sister, maternal uncle, step-mother, step-father, step-grand father, mother-in-law and father-in-law etc.

Mas’alah 12-It is not permissible to give Zakaat to a minor child whose father is wealthy. But if the child, male or female. is matured and is himself not wealthy but his father is, then it is permissible to give hi n of her Zakaat.
Mas’alah 13 -If the father of a minor child is poor but his. mother is wealthy, then it is permissible to give him Zakaat.
Mas’alah 14-It is not permissible to give Zakaat to Sayyid, Alavees, the descendent of Hadhrat, Abbaas, Hadhrat Ja’far, Hadhrat Aqeel or Hadhrat Haaris Bin Abdul Muttalib, But besides Zakaat Ushr, Nazr, Kaffaarah and Sadqa-e-Fitr, other charities may be given to them.
Mas’alah 15-It is permissible to give Zakaat to domestic servants, maid-servants, nurses etc. but it should not be counted in their wages. But may be given as reward intending it as Zakaat.
Mas’alah 16-It is permissible to give Zakaat to a woman who suckled him as a child or by a woman to a child who was suckled by her.
Mas’alah 17-If a woman's Mehr (Dower) is one thousand rupees but her husband is very poor and cannot pay, then it is permissible to give her Zakaat. It is also permissible to give Zakaat to a woman whose husband, though wealthy, does not pay her dower or she has remitted it. But not to a woman who is convinced that her husband will pay the dower whenever it is demanded.
Mas’alah 18- If Zakaat was given to someone thinking him to be a poor and later on it was discovered that he was wealthy or Sayyid, or it was given in darkness and later on it revealed that the person Was such a relative to whom. it is ,not permissible, then in all such cases the obligation of Zakaat is met and it is not necessary to give it again. But if that who received it, finds that it was Zakaat for which he is not entitled, then he should return it. If after giving Zakaat to someone it was confirmed -that he was a non-believer, then Zakaat is not paid and it should be paid again.
Mas’alah 19-If there is doubt about a person whether he is rich or poor, then without ascertaining the correct position Zakaat should not be given. If it was given without enquiry, then it should be judged in mind as to which side is weighty. If it is felt that the man is poor, then the Zakaat is proper and settled and should not be given again. But if after giving Zakaat it was found that the man was rich, then it should be paid again and it is not settled.
Mas’alah 20-In giving Zakaat and all other charities, greatest consideration should be kept for relatives and they should be given preference over others, but without telling them that it was charity lest they may feel it. It has been reported in Traditions that giving of charity to relatives has double reward-one or giving charity and the other for doing good to relatives. Whatever is left after giving them, be given to others.
Mas’alah 21-It is execrable to send Zakaat of one city to the Other. But if one's relatives are living in another city it may be sent to them, or the people of the other city more needy then this city or they are engaged. in religious work, than sending Zakaat for them is not execrable. Its giving to students, religious teachers, scholars and men of piety is of great merit.


::SADQA-E-FITR::

Mas’alah 1- Any Muslim who has so much that Zakaat is due on him or on whom Zakaat is not essential but has goods more then his need on whose value Zakaat could be due, whether the property is for trade or not and whether a year has passed on it or not, it is essential for him to give Sadqah on Eid day and this charity is called Sadqa-e-Fitr.
Mas’alah 2-If one possesses a large house of substantial value and also has costly clothes and other goods of necessity, but no ornaments, or in such quantity upon which Zakaat is not due, then Sadqa-e-Fitr is not essential for him.
Mas’alah 3-If a person has two houses, in one of them ho resides and the other is vacant or is let out on rent, then the other house is more than his need and if its price is such on which Zakaat becomes due for him, the Sadqa-e-Fitr is essential for him and giving of Zakaat to him is also not proper. But if he depends upon the income of this house then it will also be counted in his necessary goods and then Sadqa-e-Fitr will not be essential for him and it will also be permissible for him to take Zakaat.
In short, one fu: whom it is permissible to take Zakaat and Sadqa-e-Fitr, then Sadqa-e-Fitr is not due and essential for him. But it is essential for those who are not entitled to take Zakaat or Sadqa-e-Fitr.
Mas’alah 4-If anyone possesses more property then his need but he is indebted also, then if after deducting the amount of debt so much is left on which Zakaat is due, Sadqa-e-Fitr will also be due, but not if it is less.
Mas’alah 5 -On Eid-day at the time of Fajr prayer, Sadqa-e-Fitr becomes due, but if one dies before Fajr prayer, then Sadqa-e-Fitr is not due on him and it should not be paid out of his left-over property.
Mas’alah 6-It is better to give Sadqa-e-Fitr before going for Eid-prayer, but if not offered before, then it may be paid after-wards.
Mas’alah 7-If anyone paid Sadqa-e-Fitr in Ramadhaan before Eid, then it is discharged and need not pay it again.
Mas’alah 8-If anyone did not pay Sadqa-e-Fitr on Eid-day, then it is not remitted and it should be paid on any day.
Mas’alah 9-Sadqa-e-Fitr is due for oneself and on behalf of minor children but not for major children. It maybe paid on behalf of an insane. The major children should pay their own.
Mas’alah 10-If minor child possesses so much property on which Sadqa-e-Fitr is due, then it should be paid out of it.
Mas’alah 11- Sadqa-e-Fitr is essential for both-one who observed fasts in Ramadhaan and one who did not due to any reason.
Mas’alah 12- If wheat or its flour or powder of parched wheat is given as Sadqa-e-Fitr, then it should be one kg and 667 grams. in weight, but as a precaution full two kg. of these be given. But if barley or its flour is given, then it should be double of this quantity.
Mas’alah 13-If some other grain, other than wheat and barley, is given (grain or millet) then its value should be equal to the value of above mentioned quantity of wheat or barley.
Mas’alah 14- If no wheat or barley etc. was given, but the cost of the presented quantity was given, that, it is much better.
Mas’alah 15-The Sadqa-e-Fitr of one person may lie given to one poor or be distributed among several. Both procedures are correct.
Mas’alah 16- It is also permissible if Sadqa-e-Fitr of several persons is given to one poor only.
Mas’alah 17-Those entitled to take Zakaat are also eligible to take Sadqa-e-Fitr.

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ISLAMIC LECTURE IN AUDIO by FAREED ABDALLAH>>> REFLECTIONS ON THE MONTH OF RAMADAAN

Fasting: According to Five Islamic Schools of Law

By: 'Allamah Muhammad Jawad Maghniyyah Translated from the Arabic by Mujahid Husayn
Fasting in the month of Ramadan is one of the 'pillars' of the Islamic faith. No proof is required to establish its being obligatory (wajib) and one denying it goes out of the fold of Islam, because it is obvious like salat, and in respect of anything so evidently established both the learned and the unlettered, the elderly and the young, all stand on an equal footing.
It was declared an obligatory duty (fard ) in the second year of the Hijrah upon each and every mukallaf (one capable of carrying out religious duties, i.e. a sane adult) and breaking it (iftar) is not permissible except for any of the following reasons:
1. Hayd and nifas: The schools concur that fasting is not valid for women during menstruation and puerperal bleeding.
2. Illness: The schools differ here. The Imamis observe: Fasting is not valid if it would cause illness or aggravate it, or intensify the pain, or delay recovery, because illness entails harm (darar) and causing harm is prohibited (muharram). Moreover, a prohibition concerning an 'ibadah (a rite of worship) invalidates it. Hence if a person fasts in such a condition, his fast is not valid (sahih). A predominant likelihood of its resulting in illness or its aggravation is sufficient for refraining from fasting. As to excessive weakness, it is not a justification for iftar as long as it is generally bearable. Hence the extenuating cause is illness, not weakness, emaciation or strain, because every duty involves hard- ship and discomfort.
The four Sunni schools state: If one who is fasting (sa'im) falls ill, or fears the aggravation of his illness, or delay in recovery, he has the option to fast or refrain. Iftar is not incumbent upon him; it is a relaxation and not an obligation in this situation. But where there is likelihood of death or loss of any of the senses, iftar is obligatory for him and his fasting is not valid.
3. A woman in the final stage of pregnancy and nursing mothers.
The four schools say: If a pregnant or nursing woman fears harm for her own health or that of her child, her fasting is valid though it is permissible for her to refrain from fasting. If she opts for iftar, the schools concur that she is bound to perform its qada' later. They differ regarding its substitute (fidyah) and atonement (kaffarah). In this regard the Hanafis observe: It is not at all wajib. The Malikis are of the opinion that it is wajib for a nursing woman, not for a pregnant one. The Hanbalis and the Shafi'is say: Fidyah is wajib upon a pregnant and a nursing woman only if they fear danger for the child; but if they fear harm for their own health as well as that of the child, they are bound to perform the qada' only without being required to give fidyah. the fidyah for each day is one mudd, which amounts to feeding one needy person (miskeen).1
The Imamis state: If a pregnant woman nearing childbirth or the child of a nursing mother may suffer harm, both of them ought to break their fast and it is not valid for them to continue fasting due to the impermissibility of harm. They concur that both are to perform the qada' as well as give fidyah, equaling one mudd, if the harm is feared for the child. But if the harm is feared only for her own person, some among them observe: She is bound to perform qada' but not to give fidyah, others say: She is bound to perform qada' and give fidyah as well.
4. Travel, provided the conditions necessary for salat al-qasr, as mentioned earlier, are fulfilled as per the opinion of each school. The four Sunni schools add a further condition to these, which is that the journey should commence before dawn and the traveler should have reached the point from where salat becomes qasr before dawn. Hence if he commences the journey after the setting in of dawn, it is haram for him to break the fast, and if he breaks it, its qada' will be wajib upon him without a kaffarah. The Shafi'is add another condition, which is that the traveler should not be one who generally travels continuously, such as a driver. Thus if he travels habitually, he is not entitled to break the fast. In the opinion of the four Sunni schools, breaking the fast is optional and not compulsory. Therefore, a traveler who fulfills all the conditions has the option of fasting or iftar. This is despite the observation of the Hanafis that performing salat as qasr during journey is compulsory and not Optional.
The Imamis say: If the conditions required for praying qasr are fulfilled for a traveler, his fast is not acceptable. Therefore, if he fasts, he will have to perform the qada' without being liable to kaffarah. This is if he starts his journey before midday, but if he starts it at midday or later, he will keep his fast and in the event of his breaking it will be liable to the kaffarah of one who deliberately breaks his fast. And if a traveler reaches his hometown, or a place where he intends to stay for at least ten days, before midday without performing any act that breaks the fast, it is wajib upon him to continue fasting, and in the event of his breaking it he will be like one who deliberately breaks his fast.
5. There is consensus among all the schools that one suffering from a malady of acute thirst can break his fast, and if he can carry out its qada' later, it will be wajib upon him without any kaffarah, in the opinion of the four schools. In the opinion of the Imamis, he should give a mudd by way of kaffarah. The schools differ in regard to acute hunger, as to whether it is one of the causes permitting iftar, like thirst. The four schools say: Hunger and thirst are similar and both make iftar permissible. The Imamis state: Hunger is not a cause permitting iftar except where it is expected to cause illness.
6. Old people, men and women, in late years of life for whom fasting is harmful and difficult, can break their fast, but are required to give fidyah by feeding a miskeen for each fast day omitted: similarly a sick person who does not hope to recover during the whole year. The schools concur upon this rule except the Hanbalis, who say: Fidyah is mustahabb and not wajib.
7. The Imamis state: Fasting is not wajib upon one in a swoon, even if it occurs only for a part of the day, unless where he has formed the niyyah of fasting before it and recovers subsequently, whereat he will continue his fast.
Disappearance of the Excuse:
If the excuse permitting iftar ceases such as on recovery of a sick person, maturing of a child, homecoming of a traveler, or termination of the menses --it is mustahabb in the view of the Imamis and the Shafi'is to refrain (imsak) from things that break the fast (muftirat) as a token of respect. The Hanbalis and the Hanafis consider imsak as wajib, but Malikis consider it neither wajib nor mustahabb.
Conditions (Shurut) of Fasting:
As mentioned earlier, fasting in the month of Ramadan is wajib for each and every mukallaf. Every sane adult (al-baligh al-'aqil) is considered mukallaf. Hence fasting is neither wajib upon an insane person in the state of insanity nor is it valid if he observes it. As to a child, it is not wajib upon him, though valid if observed by a mumayyiz. Also essential for the validity of the fast are Islam and niyyah (intention). Therefore, as per consensus, neither the fast of a non-Muslim nor the imsak of one who has not formed the niyyah is acceptable. This is apart from the afore-mentioned conditions of freedom from menses, puerperal bleeding, illness and travel.
As to a person in an intoxicated or unconscious state, the Shafi'is observe: His fast is not valid if he is not in his senses for the whole period of the fast. But if he is in his senses for a part of this period, his fast is valid, although the unconscious person is liable to its qada', whatever the circumstances, irrespective of whether his unconsciousness is self-induced or forced upon him. But the qada' is not wajib upon an intoxicated person unless he is personally responsible for his state. The Malikis state: The fast is not valid if the state of unconsciousness or intoxication persists for the whole or most of the day from dawn to sunset. But if it covers a half of the day or less and he was in possession of his senses at the time of making niyyah and did make it, becoming unconscious or intoxicated later, qada' is not wajib upon him. The time of making niyyah for the fast in their opinion extends from sunset to dawn.
According to the Hanafis, an unconscious person is exactly like an insane one in this respect, and their opinion regarding the latter is that if the insanity lasts through the whole month of Ramadan, qada' is not wajib upon him, and if it coves half of the month, he will fast for the remaining half and perform the qada' of the fasts missed due to insanity. The Hanbalis observe: Qada' is wajib upon a person in a state of unconsciousness as well as one in a state of intoxication, irrespective of whether these states are self-induced or forced upon them. In the opinion of the Imamis, qada' is only wajib upon a person in an intoxicated state, irrespective of its being self-induced or otherwise; it is not wajib upon an unconscious person even if his loss of consciousness is brief.
Muftirat:
The muftirat are those things from which it is obligatory to refrain during the fast, from dawn to sunset. They are:
1. Eating and drinking (shurb) deliberately. Both invalidate the fast and necessitate qada' in the opinion of all the schools, though they differ as to whether kaffarah is also wajib. The Hanafis and the Imamis require it, but not the Shafi'is and the Hanbalis. A person who eats and drinks by an oversight is neither liable to qada' nor kaffarah, except in the opinion of the Malikis, who only require its qada'. Included in shurb [ drinking] is inhaling tobacco (smoking)
2. Sexual intercourse, when deliberate, invalidates the fast and makes one liable to qada' and kaffarah, in the opinion of all the schools. The kaffarah is the manumission of a slave, and if that is not possible, fasting for two consecutive months; if even that is not possible, feeding sixty poor persons. The Imamis and the Malikis allow an option between any one of these; i.e. a mukallaf may choose between freeing a slave, fasting or feeding the poor. The Shafi'is, Hanbalis and Hanafis impose kaffarah in the above-mentioned order; i.e. releasing a slave is specifically wajib, and in the event of incapacity fasting becomes wajib. If that too is not possible, giving food to the poor becomes wajib.
The lmamis state: All the three kaffarahs become wajib together if the act breaking the fast (muftir) is itself haram, such as eating any- thing usurped (maghsub), drinking wine, or fornicating. As to sexual intercourse by oversight, it does not invalidate the fast in the opinion of the Hanafis, Shafi's and Imamis, but it does according to the Hanbalis and the Malikis.
3. Seminal emission (masturbation; al-'istimna'): There is consensus that it invalidates the fast if caused deliberately. The Hanbalis say: If madhy is discharged due to repeated sensual glances and the like the fast will become invalid. The four schools say: Seminal emission will necessitate qada' without kaffarah. The Imamis observe: It requires both qada ' and kaffarah.
4. Vomiting: It invalidates the fast if deliberate, and in the opinion of the Imamis, Shafi'is and Malikis, also necessitates qada'. The Hanafis state: Deliberate vomiting does not break the fast unless the quantity vomited fills the mouth. Two views have been narrated from Imam Ahmad. The schools concur that involuntary vomiting does not invalidate the fast.
5. Cupping (hijamah) is muftir only in the opinion of the Hanbalis, who observe: The cupper and his patient both break the fast. 6. Injection (of vitamines or other nutritions) invalidates the fast and requires qada' in the opinion of all the schools. Imami legists observe: It also requires kaffarah if taken without an emergency.
7. Inhaling a dense cloud of suspended dust invalidates the fast only in the opinion of the Imamis. They say: If a dense suspended dust, such as flour or something of the kind, enters the body the fast is rendered invalid, because it is something more substantial than an injection or tobacco smoke which are also invalidating.
8. Application of kohl invalidates the fast only in the opinion of the Malikis, provided it is applied during the day and its taste is felt in the throat.
9. The intention to discontinue the fast: If a person intends to discontinue his fast and then refrains from doing so, his fast is considered invalid in the opinion of the lmamis and Hanbalis; not so in the opinion of the other schools.
10. Most Imamis state: Fully submerging the head, alone or together with other parts of the body, under water invalidates the fast and necessitates both qada' and kaffarah. The other schools consider it inconsequential.
11. The Imamis observe: A person who deliberately remains in the state of janabah after the dawn during the month of Ramadan, his fast will be invalid and its qada' as well as kaffarah will be wajib upon him. The remaining schools state- His fast remains valid and he is not liable to anything.
12. The Imamis observe: A person who deliberately ascribes some- thing falsely to God or the Messenger (S) (i.e. if he speaks or writes that God or the Messenger said so and so or ordered such and such a thing while he is aware that it is not true), his fast will be invalid and he will be liable to its qada' as well as a kaffarah. A group of Imami legists go further by requiring of such a fabricator the kaffarah of freeing a slave, fasting for two months, and feeding sixty poor persons. This shows the ignorance or malice of those who say that the Imamis consider it permissible to forge lies against God and His Messenger (S).
Fasting, According to Five Islamic Schools of Law
(Part II)
By: 'Allamah Muhammad Jawad Maghniyyah
The Various Kinds of Fasts:
The legists of various schools classify fasts into four categories: Wajib, mustahabb (supererogatory), muharram (forbidden), and makruh (reprehensible).
Obligatory fasts:
All the schools concur that the wajib fasts are those of the month of Ramadan, their qada', the expiatory fasts performed as kaffarah, and those performed for fulfilling a vow. The Imamis add further two, related to the Hajj and i'tikaf. We have already dealt in some detail with the fast of Ramadan, its conditions and the things that invalidate it. Here we intend to discuss its qada' and the kaffarah to which one who breaks it becomes liable. Other types of obligatory fasts have been discussed under the related chapters.
Qada' of the Ramadan Fasts:
1. The schools concur that a person liable to the qada' of Ramadan fasts is bound to perform it during the same year in which the fasts were missed by him, i.e. the period between the past and the forth- coming Ramadan. He is free to choose the days he intends to fast, excepting those days on which fasting is prohibited (their discussion will soon follow). However it is wajib upon him to immediately begin their qada' if the days remaining for the next Ramadan are equal to the number of fasts missed in the earlier Ramadan.
2. If one capable of performing the qada' during the year neglects it until the next Ramadan, he should fast during the current Ramadan and then perform the qada' of the past year and also give a kaffarah of one mudd (1) for each day in the opinion of all the schools except the hanafi which requires him to perform only the qada' without any kaffarah. And if he is unable to perform the qada' such as when his illness continues throughout the period between the first and the second Ramadan -he is neither required to perform its qada' nor required to give kaffarah in the opinion of the four schools, while the Imamis say: He will not be liable to qada' but is bound to give a mudd as kaffarah for each last day missed.
3. If one is capable of performing the qada' during the year but delays it with the intention of performing it just before the second Ramadan, so that the qada' fasts are immediately followed by the next Ramadan, and then a legitimate excuse prevents him from performing the qada' before the arrival of Ramadan, in such a situation he will be liable only to qada' not to kaffarah.
4. One who breaks a Ramadan fast due to an excuse, and is capable of later performing its qada' but fails to perform the qada' during his lifetime, the Imamis observe: It is wajib upon his eldest child to perform the qada' on his behalf. The Hanafis, Shafi'is, and Hanbalis state: A sadaqah of a mudd for each fast missed will be given on his behalf. According to the Malikis, his legal guardian (wali) will give sadaqah on his behalf if he has so provided in the will: in the absence of a will it is not wajib.
5. In the opinion of the four schools, a person performing the qada' of Ramadan can change his intention and break the fast both before and after midday without being liable to any kaffarah provided there is time for him to perform the qada' later.
The Imamis observe: It is permissible for him to break this fast before midday and not later, because continuation of the fast become compulsory after the passing of the major part of its duration and the time of altering the niyyah also expires. Hence if he acts contrarily and breaks the fast after midday, he is liable to kaffarah by giving food to ten poor persons; if he is incapable of doing that, he will fast for three days
Fasts of Atonement (kaffarah):
The fasts of atonement are of various kinds. Among them are atonement fasts for involuntary homicide, fasts for atonement of a broken oath or vow, and atonement fasts for zihar. These atonement fasts have their own rules which are discussed in the related chapters. Here we shall discuss the rules applicable to a person fasting by way of kaffarah for not having observed the fast of Ramadan. The Shafi'is, Malikis and Hanafis say: It is not permissible for a person upon whom fasting for two consecutive months has become wajib consequent to deliberately breaking a Ramadan fast to miss even a single fast during these two months, because that would break their continuity. Hence, on his missing a fast, with or without an excuse, he should fast anew for two months.
The Hanbalis observe: If he misses a fast due to a legitimate excuse, the continuity is not broken.
The Imamis state: It is sufficient for the materialization of continuity that he fast for a full month and then a day of the next month. After that he can skip days and then continue from where he had left. But if he misses a fast during the first month without any excuse, he is bound to start anew; but if it is due to a lawful excuse, such as illness or menstruation, the continuity is not broken and he/she will wait till the excuse is removed and then resume the fasts. The Imamis further observe: One who is unable to fast for two months, or release a slave or feed sixty poor persons, has the option either to fast for 18 days or give whatever he can as sadaqah. If even this is not possible, he may give alms or fast to any extent possible. If none of these are possible, he should seek forgiveness from God Almighty .
The Shafi'is, Malikis and Hanafis state: If a person is unable to offer any form of kaffarah, he will remain liable for it until he comes to possess the capacity to offer it, and this is what the rules of the Shari'ah require .
The Hanbalis are of the opinion that if he is unable to give kaffarah, his liability for the same disappears, and even in the event of his becoming capable of it later, he will not be liable to anything. The schools concur that the number of kaffarahs will be equal to the number of causes entailing it. Hence a person who breaks two fasts will have to give two kaffarahs. But if he eats, drinks or has sexual intercourse several times in a single day, the Hanafis, Malikis and Shafi'is observe: The number of kaffarahs will not increase if iftar occurs several times, irrespective of its manner. The Hanbalis state: If in a single day there occur several violations entailing kaffarah, if the person gives kaffarah for the first violation of the fast before the perpetration of the second, he should offer kaffarah for the latter violation as well, but if he has not given kaffarah for the first violation before committing the second, a single kaffarah suffices. According to the Imamis, if sexual intercourse is repeated a number of times in a single day, the number of kaffarahs will also increase proportionately, but if a person eats or drinks a number of times in a single day, one kaffara will suffice.
Prohibited Fasts:
All the schools except the Hanafi concur that fasting on the days of 'Id al-Fitr and 'Id al-'Adha is prohibited (haram). The Hanafis observe: Fasting on these two 'Ids is makruh to the extent of being haram
The Imamis say: Fasting on the days of Tashriq is prohibited only for those who are at Mina. The days of Tashriq are the eleventh, twelfth and thirteenth of Dhu al-Hijjah.
The Shafi'is are of the opinion that fasting is not valid on the days of Tashriq both for those performing Hajj as well as others. According to the Hanbalis, it is haram to fast on these days for those who do not perform Hajj, not for those performing it. The Hanafis observe: Fasting on these days is makruh to the extent of being haram.
The Malikis state: It is haram to fast on the eleventh and the twelfth of Dhu al-Hujah for those who do not perform Hajj, not for those performing it.
All the schools excepting the Hanafi concur that it is not valid for a woman to observe a supererogatory fast without her husband's consent if her fast interferes with the fulfillment of any of his rights. The Hanafis observe: A woman's fasting without the permission of her husband is makruh, not haram.
The Doubtful Days:
There is consensus among the schools that imsak is obligatory upon one who does not fast on a "doubtful day" ( yawm al-shakk) that later turns out to be a day of Ramadan, and he is liable to qada' later.
Where one fasts on a doubtful day that is later known to have been a day of Ramadan, they differ as to whether it suffices without requiring qada'.
The Shafi'i, Maliki and Hanbali schools observe: This fast will not suffice and its qada' is wajib upon him. In the opinion of the Hanafis, it suffices and does not require qada '.
Most Imamis state: Its qada' is not wajib upon him, except when he had fasted with the niyyah of Ramadan.
Supererogatory Fasts:
Fasting is considered mustahabb on all the days of the year except those on which it has been prohibited. But there are days whose fast has been specifically stressed and they include three days of each month, preferably the 'moonlit' days (al-'ayyam al-bid), which are the thirteenth, fourteenth and fifteenth of each lunar month. Among them is the day of 'Arafah (9th of Dhu al-Hijjah) Also emphasized are the fasts of the months of Rajab and Sha'ban. Fasting on Mondays and Thursdays has also been emphasized. There are other days as well which have been mentioned in elaborate works. There is consensus among all the schools that fasting on these days is mustahab.
Reprehensible (Makruh) Fasts:
It is mentioned in al-Fiqh 'ala al-madhahib al-'arba'ah that it is makruh to single out Fridays and Saturdays for fasting. So is fasting on the day of Now Ruz (21st March) in the opinion of all the schools except the Shafi'i, and fasting on the day or the two days just before the month of Ramadan.
It has been stated in Imami books on fiqh that it is makruh for a guest to fast without the permission of his host, for a child to fast without the permission of its father, and when there is doubt regarding the new moon of Dhu al-Hijjah and the consequent possibility of the day being that of 'Id.
Evidence of the New Moon:
There is a general consensus among Muslims that a person who has seen the new moon is himself bound to act in accordance with his knowledge, whether it is the new moon of Ramadan or Shawwal. Hence it is wajib upon one who has seen the former to fast even if all other people don't (2), and to refrain from fasting on seeing the latter even if everyone else on the earth is fasting, irrespective of whether the observer is 'adil or not, man or woman. The schools differ regarding the following issues:
1. The Hanbalis, Malikis and Hanafis state: If the sighting (ru'yah) of the new moon has been confirmed in a particular region, the people of all other regions are bound by it regardless of the distance between them; the difference of the horizon of the new moon is of no consequence.
The Imamis and the Shafi'is observe: If the people of a particular place see the new moon while those at another place don't, in the event of these two places being closeby with respect to the horizon, the latter's duty will be the same; but not if their horizons differ.
2. If the new moon is seen during day, either before or after mid- day, on 30th Sha'ban, will it be reckoned the last day of Sha'ban (in which case, fasting on it will not be wajib) or the first of Ramadan (in which case fasting is wajib)? Similarly, if the new moon is seen during the day on the 30th of Ramadan, will it be reckoned a day of Ramadan or that of Shawwal? In other words, will the day on which the new moon is observed be reckoned as belonging to the past or to the forth- coming month?
The Imamis, Shafi'is, Malikis and Hanafis observe: It belongs to the past month and not to the forthcoming one. Accordingly, it is wajib to fast on the next day if the new moon is seen at the end of Sha'ban, and to refrain from fasting the next day if it is seen at the end of Ramadan.
3. The schools concur that the new moon is confirmed if sighted, as observed in this tradition of the Prophet (S) ('Fast on seeing the new moon and stop fasting on seeing it'). They differ regarding the other methods of confirming it. The Imamis observe: It is confirmed for both Ramadan and Shawwal by tawatur (i.e. the testimony of a sufficiently large number of people whose conspiring over a false claim is impossible), and by the testimony of two just men, irrespective of whether the sky is clear or cloudy and regardless of whether they belong to the same or two different nearby towns, provided their descriptions of the new moon are not contradictory. The evidence of children, fasiq men and those of unknown character is not acceptable.
The Hanafis differentiate between the new moons of Ramadan and Shawwal; they state: The new moon of Ramadan is confirmed by the testimony of a single man and a single woman, provided they are Muslim, sane and 'adil (just). The Shawwal new moon is not confirmed except by the testimony of two men or a man and two women. This is when the sky is not clear. But if the sky is clear -and there is no difference in this respect between the new moon of Ramadan and Shawwal -it is not confirmed except by the testimony of a considerable number of persons whose reports result in certainty. In the opinion of the Shafi'is, the new moon of Ramadan and Shawwal is confirmed by the testimony of a single witness provided he is Muslim, sane, and 'adil. The sky's being clear or cloudy makes no difference in this regard.
According to the Malikis, the new moon of Ramadan and Shawwal is not confirmed except by the testimony of two 'adil men, irrespective of the sky's being cloudy or cloudless. The Hanbalis say: The new moon of Ramadan is confirmed by the testimony of an 'adil man or woman, while that of Shawwal is only confirmed by the testimony of two 'adil men.
4. There is consensus among the schools, excepting the Hanafi, that if no one claims to have seen the new moon of Ramadan, fasting will be wajib after the thirtieth day allowing thirty days for Sha'ban.
According to the Hanafis, fasting becomes wajib after the twenty- ninth day of Sha'ban.
This was with respect to the new moon of Ramadan. As to the new moon of Shawwal, the Hanafis and the Malikis observe: If the sky is cloudy, thirty days of Ramadan will be completed and iftar will be wajib on the following day. But if the sky is clear, it is wajib to fast on the day following the thirtieth day by rejecting the earlier testimony of witnesses confirming the first of Ramadan regardless of their number.
The Shafi'is consider iftar as wajib after thirty days even if the setting in of Ramadan was confirmed by the evidence of a single witness, irrespective of the sky's having been cloudy or clear.
According to the Hanbalis, if the setting in of Ramadan was con- firmed by the testimony of two 'adil men, iftar following the thirtieth day is wajib, and if it was confirmed by the evidence of a single 'adl, it is wajib to fast on the thirty-first day as well. In the opinion of the Imamis, both Ramadan and Shawwal are confirmed after the completion of thirty days regardless of the sky's being cloudy or clear, provided their beginning was confirmed in a manner approved by the Shari'ah.
_________ FOOTNOTES:
(1) Approximately 800 grams of wheat or something similar to it.
(2) But the Hanafis observe: If he testifies before a qadi who rejects his testimony, it is wajib upon him to perform its qada' without liability to kaffarah (al-Fiqh 'ala al-madhahib al-'arba'ah).

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What Is Necessary for a Valid Salah

Al-Fatihah must be recited during the Salah

Abu Hurairah reported that the Prophet said, "Whoever prays a prayer and does not recite the opening chapter of the Qur'an has not prayed correctly." [Ahmad, al-Bukhari and Muslim]

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What Invalidates Salah

Talking Intentionally About Something Other Than Salah

Zaid ibn Arqam relates: "We used to talk while we were in salah and a person would speak to the person next to him until the verse was revealed: 'And stand before Allah in devout obedience' and we were then commanded to observe silence during the salah." [Related by the group.]

Ibn Mas'ud reports: "We used to greet the Messenger of Allah while he was in salah and he would respond to our greeting. When we returned from Abyssinia, we greeted him [during prayer] but he did not respond to our salutation. We said to him: 'O Messenger of Allah, we used to greet you while you were in salah and you used to respond to us!' He then said: 'Prayer demands one's complete attention.'" [Bukhari and Muslim]

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Praying the Entire Salah Behind the Rows, All By Yourself

Wabsah relates that the Messenger of Allah saw a man praying behind the rows by himself and the Prophet ordered him to repeat his salah. [related by the five save an-Nasa'i].

The Messenger of Allah was asked about a man who prays by himself behind the rows and he said: "He is to repeat his salah." [Ahmad. At-Tirmidhi called this hadith hasan and Ahmad's chain is good.]

'Ali ibn Shaiban relates that the Messenger of Allah saw a man praying behind the row and he waited for him and (when he finished) told him: "Go forward (and join the row) for the salah of a person standing alone behind the rows is not valid." [related by Ahmad, Ibn Majah, and al-Baihaqi. Ahmad says it is hasan. Ibn Sayyid an-Nass said its narrators are well-known, trustworthy people.]

The majority stick to the hadith of Abu Bakra who said that he preformed part of the prayer, behind the row, and the Prophet did not order him to repeat his salah. Repeating the salah signifies overzeal in practicing what is recommended and better.

Turning the Entire Upper Body Away from the Qiblah During Fard (Obligatory) Salah, Without Genuine Need

'Aishah says: "I asked the Messenger of Allah about turning in salah and he said: 'It is the portion that the Satan steals from the slave's prayer.'" [Ahmad, al-Bukhari, an-Nasa'i, and Abu Dawud]

Abu ad-Darda' narrates from the Prophet : "O people, be careful about turning for there is no salah for the one who turns. If you must do it, do it in the voluntary prayers and not in the obligatory prayers." [related by Ahmad]

Anas relates that the Messenger of Allah said to him: "Be careful about turning during the salah as turning in the salah is disastrous. If you must do it, then do it in the voluntary prayers but not in the obligatory prayers." [related by at-Tirmidhi who calls it sahih]

In the hadith of al-Harith al-Ash'ari , the Prophet said: "Allah gave Yahya, son of Zakariyah, five commands that he was to abide by and was to order the tribe of Isra'el to abide by..." One of them was, "Verily, Allah orders you to pray, and when you pray, do not tum for Allah looks to the face of His slave in salah as long as he does not turn." [Ahmad and an-Nasa'i]

Abu Dharr reported that the Prophet said: "Allah faces the slave while he is in the salah and keeps facing him as long as he does not turn. If [the slave] turns, [Allah] turns away from him." [Ahmad and Dawud. Dawud said its chain of narrators (isnad) is sahih]

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Making Many Actions that Lead a Viewer To Believe That You Are Not in Salah

An-Nawawi says: "If a person performs a lot of actions that are not part of the salah, he invalidates his salah, and, on this point, there is no difference of opinion. If the acts are few, then they do not invalidate the salah and, on this point, there also is no difference of opinion. This is the exact position. However, there does exist a difference of opinion over what exactly constitutes a few actions and many actions...". He says that the exact definitions of too much and too little are determined by generally accepted standards. One is not harmed in his salah by common acts such as nodding in reply to a salutation, taking off one's shoes, raising the headdress and putting it back in place, putting on or taking off a light garment, carrying or holding a small child, preventing someone from passing in front of the person in prayer, covering one's spittle in one's clothing and similar other actions. As for the other acts, those which are considered to constitute many actions (e.g., taking many consecutive steps, performing actions repeatedly) they invalidate the prayer.

An-Nawawi also says: "The scholars are in agreement that many actions invalidate the prayer if they are performed consecutively [i.e., one after another]. If one separates the actions, for instance, taking a step and then stopping for a while, then taking another step or two, and then another two steps, after a pause (though a short one) between them, then the salah will not be harmed, even if he in this manner should take a hundred or more steps. There is no difference of opinion on this point. As for light actions, such as moving one's finger in glorifying Allah or in itching, and so forth., these do not invalidate the prayer according to the well-known, authentic opinion, even when they are done repeatedly and consecutively, but they are disliked."

AshShaf'i says: "Even if one counts the verses on one's fingers, it would not invalidate one's salah, but it is best to avoid [such an act]."

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Laughing Hearty During Salah

Ibn al-Mundhir records that there is a consensus of opinion that laughing (during the salah) invalidates the prayer. An-Nawawi says: "This is the case if one laughs aloud, and produces sound. Most of the scholars say that there is no problem with smiling. If one is overcome by laughter and cannot control it, his salah will not become invalid if it is of minor nature. If it is a hearty laughter, it will invalidate the salah. Custom would determine whether it is a major or a minor laughter."

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What Does Not Invalidate Salah

Talking out of Necessity About the Salah

Abu Hurairah says: "The Messenger of Allah led us in either the noon or after-noon prayers and he made the taslim after praying just two rak'at. Dhul Yadain said to the Prophet: 'O Messenger of Allah, has the salah been shortened or have you forgotten [part of it]?' The Prophet said: 'It has not been shortened, nor did I forget any part of it." He said: 'Yes, O Messenger of Allah, you did forget.' Thereupon the Prophet asked (the people): 'Is Dhul Yadain correct in what he says?' The people said: 'He is correct, you offered only two rak'at.' Then, the Prophet prayed the two remaining rak'at and made the taslim, said the takbir and performed the sajdah, sat and made the takbir and performed the sajdah again, and finally said the takbir and sat again." [Bukhari and Muslim]

One should first say "SubhanAllah" (if male) or clap (if female) to alert the imam to a vital mistake in salah. If this is not sufficient, speaking may be necessary.

Al-Auza'i's [Rahimahu 'Llah] comments are: "Whoever intentionally speaks during the salah, seeking some benefit to the salah, does not invalidate his salah." He said that if a person recites aloud in the 'asr and someone behind him says: "It is the 'asr," (i.e., the recital is not to be aloud) then the latter person would not invalidate his salah.

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Holding/Carrying a Child During Salah

'Abdullah ibn Shidad relates that his father said: "The Messenger of Allah came to us either during the noon or afternoon prayers and he was carrying Hassan or Hussain. The Prophet proceeded to the front and put him down and made the takbir for the salah. During the salah, he made a long sajdah. I raised my head and saw the child on the back of the Messenger of Allah while he was in sajdah. I returned to my sajdah. When the Messenger of Allah finished the salah, the people said to him: 'O Messenger of Allah, you prostrated during your salah so long that we suspected you were thinking about some matter or you were receiving some revelation.' He said: 'None of that happened but my son was resting and I hated to rush him until he had finished what he desired."' [related by Ahmad, an-Nasa'i, and al-Hakim]

The Prophet came out towards us, while carrying Umamah, the daughter of Abi Al-As (his grand-daughter) over his shoulder. He prayed, and when he wanted to bow, he put her down, and when he stood up, he lifted her up. [Sahih Bukhari, Volume 8, Book 73, Number 25: Narrated Abu Qatada]

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Taking Actions to Prevent an Animal, Child, or Adult from Passing Between Praying Person and His or Her Sutrah

GROUP SALAH. During group salah, women should have means to assure that her children will not interupt the salah of others by walking in front of their sutrah. She may hold a child, have another person watch it during salah, confine the child with a 'play pen' or otherwise, or allow an older child to sit quietly if confident that the child is not likely to wander away and perhaps put himself or others in danger. The point here is that she should take responsibility and prevent her children from wandering away from supervision.

Once while he was praying, two girls from the tribe of 'Abd al-Muttalib were fighting behind him and he separated them with his arms while he was praying. Ahmad's version says that they grabbed unto his knees and he separated them without leaving the salah.

The Imam who is leading the salat is responsible for making efforts to prevent anyone from passing between him and his sutrah. However, it is permissible for individuals to walk between the rows of the congregation. Sometimes it may be necessary for a follower to pick up and carry or move a child out of the way, such as if it is in your place of prostration, but know that the sunnah act of repulsing (pushing if necessary) anyone that tries to pass in front of you only applies to the imam leading the prayer or to the individual salah as we will explain below.

INDIVIDUAL SALAH. In a person's individual salah, she may also carry a child. If she has more than one young child, and if no older children or adults are available to monitor her small children, she should safely and comfortably confine the children so that they cannot wander into danger or cross her sutrah. In the event that she has no means to confine them, she should do her best to do her salah with the children safely in her grasp and be sure that no-one wanders off beyond a safe distance, and that she prevents anyone from crossing her sutrah. Women often get worn out from disciplining their young children, but this is one instance when she should not be lax... be consistent in restricting children's movement during salah. Encourage children with a sufficient attention span and with the patience to remain in place, to perform salah with the mother.

When he was praying, a boy came to him and he motioned to him to move back, and he moved back. Then a girl tried to pass in front of him, he beckoned her to move back, but the girl passed, and when he finished, he said: "They are more determined." [Ahmad recorded it and it is also in the Sunan.]

Abu al-Waddak said: "A young person tried to pass in front of Abu Sa'id while he was praying. Abu Sa'id held him off and then the young man tried again. Abu Sa'id pushed him off. This happened three times and when [Abu Sa'id] finished [the prayer], he said: 'The salah is not invalidated by anything but the Messenger of Allah said: 'Repulse [the person who is trying to pass in front of you] to the best of your ability for he is a devil.'" [Abu Dawud]

The Prophet said, "If while you are praying, somebody intends to pass in front of you, prevent him; and should he insist, prevent him again; and if he insists again, fight with him (i.e. prevent him violently e.g. pushing him violently), because such a person is (like) a devil." [Bukhari 4.495]

Abu Saleh as-Saman said: "I will narrate to you what I heard and saw from Abu Sa'id al-Khudri. One day I was with Abu Sa'id and he was offering salah on Friday facing something which concealed him from the people when a young man from the tribe of Mu'ait came and tried to pass in front of Abu Sa'id. He pushed him back. He tried again and Abu Sa'id struck him harder. The two scuffled. The man went to Marwan to complain. Abu Sa'id also went to Marwan. Marwan asked: 'What has happened between you and the son of your brother that caused him to complain?' Abu Sa'id said: 'I heard the Prophet say: 'If any of you prays toward a sutrah and someone tries to pass in front of you, then turn him away. If he refuses, use force for he is a devil."' [Bukhari and Muslim]

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Clearing One's Throat to Allow Someone to Enter

'Ali ibn Abi Talib said: "I had a certain time at which I would visit the Messenger of Allah. When I came to him, he would permit me to enter. If I found him praying, he would clear his throat and I would enter. If he was free, he would give me permission to enter." This is recorded by an-Nasa'i and Ahmad. Ahmad's version says: "I could enter upon the Prophet during the day or night. If I came to him while he was praying, he would clear his throat [as a sign that I may enter]." [related by Ahmad who used to act by it and he was not of the opinion that clearing one's throat invalidated the salah.]

Returning the Greeting (As sala'amu alaikum) with a Motion of Hand or Head

'Abdullah ibn 'Umar says: "I asked Suhaib: 'How did the Messenger of Allah respond to the people when they greeted him while he was praying?' He said: 'He would signal to them with his hand.'" [Ahmad, at-Tirmidhi, Abu Dawud, an-Nasa'i, and Ibn Majah]

Jabir said: "The Messenger of Allah sent me somewhere while he was going to the tribe of Mustaliq. I came to him and he was praying while on the back of his camel. [When] I spoke to him, he and Zubair motioned with their hands. I heard him reciting and saw him gesturing with his head. When he finished, he said: 'What have you done about the thing I sent you for? Nothing kept me from talking to you save that I was in salah.'" [Ahmad and Muslim]

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Crying or Other Sounds of Sadness

'Abdullah ibn ash-Schikhir relates: "I saw the Messenger of Allah praying and his chest was 'buzzing', like the buzzing of a cooking pot, due to crying." This is related by Ahmad, Abu Dawud, an-Nasa'i, and at-Tirmidhi. The latter classifies it as sahih.

'Umar prayed fajr and recited Surah Yusuf, and when he reached the verse "I expose my distress and anguish only unto Allah," he raised his voice in crying. [Bukhari, Sa'id ibn Mansur, and ibn al-Mundhir]

'Abdullah ibn ash-Schikhir relates: "I saw the Messenger of Allah praying and his chest was 'buzzing', like the buzzing of a cooking pot, due to crying." [Ahmad, Abu Dawud, an-Nasa'i, and at-Tirmidhi. The latter classifies it as sahih]

Praying in a different room, or with a curtain or wall between you and the Imam, as long as you can hear the opening takbir.

Al-Bukhari records: "Al-Hassan said: 'There is no problem if you pray and between you and him [the imam] there is a river.' Abu Majliz said: 'Follow the imam, even if between you and him there is a road or a wall, as long as you can hear the opening takbir.'"

Sa id ibn Mansur, ash-Shaf'i, al-Baihaqi, and al-Bukhari, in his comments, relate from Abu Hurairah that he prayed at the top of the mosque while following the imam. Anas used to pray in the room of Abu Naf'i to the right of the mosque and the room was his height's high and its door faced the mosque of Basrah and Anas would pray in it, following the imam. The companions did not say anything about it. This is related by Sa'id ibn Mansur in his Sunan.

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Disliked Acts in Salah

NO-NO's

The following are disliked, but are not believed to invalidate your salah.

Don't make salah if needing to relieve oneself in the bathroom. Go to the bathroom first.

Thauban reports that the Messenger of Allah said: "There are three acts which are not allowed: For a person to lead a people in prayer and then make supplications for himself without including them, for then he would be dishonest to them; to look inside a house without obtaining permission, for if he does so (it is as if) he has already entered it (without permission); and to offer prayer while he needs to answer the call of nature until he relieves himself." [related by Ahmad, Abu Dawud, and at-Tirmidhi who calls it hasan]

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Don't make salah if the food is already served. Eat first.

'Aishah reported that she heard the Messenger of Allah say: "No one should pray when the food is served nor when one needs to answer the call of nature." [related by Ahmad, Muslim, and Abu Dawud]

Al-Khattabi says: "The Prophet ordered that one should begin with one's meal in order to satisfy his need. In this way, he will come to the salah in calm and his desire or hunger will not disturb the completion or perfection of his ruku' and sajjud and the rest of the acts of the salah."

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Don't look upwards. Don't look around. Fix your eyes downward on the area where you will make sajda.

Abu Hurairah reports that the Messenger of Allah said: "Those who raise their sight to the sky during the prayer should stop doing so or their sight may be taken away." This is related by Ahmad, Muslim, and an-Nasa'i.

'Aishah reports that the Messenger of Allah prayed in a cloak which had some designs on it. He said: "These designs have distracted me. Take [this cloak] to Abu Jahm [i.e., the person who gave it to the Prophet] and bring me a plain cloak." [al-Bukhari and Muslim].

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Don't make excessive movements, unless out of necessity.

An-Nawawi says: "...moving one's finger in glorifying Allah or in itching, and so forth., these do not invalidate the prayer according to the well-known, authentic opinion, even when they are done repeatedly and consecutively, but they are disliked."

AshShaf'i says: "Even if one counts the verses on one's fingers, it would not invalidate one's salah, but it is best to avoid [such an act]."

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Don't intertwine your fingers while preparing for Salah or during the Salah.

Ka'b relates that the Messenger of Allah said: "When one of you makes wudu', perfects the wudu', and leaves with the intention of going to the mosque, he should not intertwine his fingers as he is [considered to be] in salah." [Ahmad, Abu Dawud, and atTirmidhi]

Abu Sa'id al-Khudri says: "I entered the mosque with the Messenger of Allah while a man was sitting in the middle of the mosque with his fingers intertwined. The Messenger of Allah motioned to him but the man did not notice or understand him. The Messenger of Allah turned and said: 'If one of you is in the mosque, he should not intertwine his fingers as intertwining of the fingers is from the Satan, and you are in the prayer while you are in the mosque until you leave it."' [Ahmad]

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Men should not pray with garment hanging beneath the ankle

Do not tuck or fold clothes (such as in an attempt to raise the garment above the ankle)

The Prophet was ordered (by Allah) to prostrate on seven parts and not to tuck up the clothes or hair (while praying). Those parts are: the forehead (along with the tip of nose), both hands, both knees, and (toes of) both feet. [Bukhari 1.773, Narrated Ibn Abbas]

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Do not always pray without shoes.
"He used to stand (in prayer) bare-footed sometimes and wearing shoes sometimes." [Abu Dawood & Ibn Maajah. It is a mutawatir hadeeth as Tahaawi has mentioned.

He (saaws) said: When one of you prays, he should wear his shoes or take them off and put them between his feet, and not harm others with them. [Abu Dawood & Bazzaar (53, az-Zawa'id); Haakim declared it saheeh and Dhahabi agreed.]

Be different from the Jews, for they do not pray in their shoes nor in their khuffs (leather socks). [Abu Dawood & Bazzaar (53, az-Zawa'id); Haakim declared it saheeh and Dhahabi agreed.]

The Messenger of Allah (saaws) prayed with us one day. Whilst he was engaged in the prayer he took off his shoes and placed them on his left. When the people saw this, they took off their shoes. When he finished his prayer he said, Why did you take your shoes off? They said, 'We saw you taking your shoes off, so we took our shoes off.' He said, Verily Jibreel came to me and informed me that there was dirt - or he said: something harmful - (in another narration: filth) on my shoes, so I took them off. Therefore, when one of you goes to the mosque, he should look at his shoes: if he see in them dirt - or he said: something harmful - (in another narration: filth) he should wipe them and pray in them. [Abu Dawood, Ibn Khuzaimah & Haakim, who declared it saheeh and Dhahabi and Nawawi agreed. The first one is given in Irwaa' (284)]

When he removed them, he would place them on his left [Abu Dawood, Ibn Khuzaimah & Haakim, who declared it saheeh and Dhahabi and Nawawi agreed.]

The Prophet saaws would say: When one of you prays, he should not place his shoes on his right nor on his left, where they will be on someone else's right, except if there is no one on his left, but he should place them between his feet. [Abu Dawood, Nasaa'i & Ibn Khuzaimah (1/110/2) with a saheeh isnad]

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What to say when still learning how to recite ayats for salah

Says al-Khattabi, "Basically, one's prayer does not suffice if he does not recite al-Fatihah. If one can recite neither al-Fatihah nor other portions of the Qur'an, he should recite at least seven verses of a similar meaning from the Qur'an. If he can not learn any part of the Qur'an (due to some innate inability, poor memory, or because it's a foreign language), he should say the tasbeeh (Subhaan Allah - Glory be to Allah), the tamheed (al-Hamdu lillah - All praise is due to Allah), and tahleel (La ilaha illal-lah - There is no God except Allah). It is related that he said, "The best remembrance after the speech of Allah is Subhaan Allah, al-Hamdu lillah, La ilaha illal-lah and Allahu akbar." This is supported by Rafa'ah ibn Rafa', who narrated that the Prophet, peace and blessings of Allah be upon him, said, "If you have something from the Qur'an, recite it. If not, then say the tamheed, takbir and the tahleel and then bow."

This hadith is related by Abu Dawud, at-Tirmidhi, an-Nasa'i and al-Baihaqi. The former considers it as hassan.

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Group Fard (Obligatory) Salah

Women cannot be denied their request to attend the masjid, but it is important to note that women are not required to attend the masjid for salah, as it is superior in blessings for them to perform it in their home. Perhaps this is due to the fitnah of having to prepare and bring the children with her, and perhaps it is to supplement her right to privacy and protect her reputation. Allahu Alam (Allah is All-Knower, i.e. Allah knows best).

Ibn 'Umar reports that the Prophet said: "Do not prevent the women from going to the mosques, although their houses are better for them." [Ahmad and Dawud]

Umm Humaid as-Sa'diyah came to the Messenger of Allah and said: "O Messenger of Allah, I love to pray with you." The Prophet said: "I am aware of that, but your salah in your residence is better for you than your salah in your people's mosque. And your salah in your people's mosque is better than your salah in the [larger] congregational Mosque." [Ahmad and at-Tabarani]

Men, on the other hand, are required to gather for salah when there are as little as three muslims in the community. This is to protect them from going astray and being devoured by the Shaytaan.

Abu ad-Darda' reports that the Messenger of Allah said: "If there are three men in a village or desert and salah is not established among them, then the Satan takes mastery over them. So be with the congregation since the wolf devours the remote (stray) sheep." [Abu Dawud with a hasan chain]

'Abdullah ibn Mas'ud says: "If anyone would like to meet Allah tomorrow as a Muslim, he should persevere in abserving these five prayers whenever the call for them is made, for Allah has chosen for your Prophet the way of right guidance. And the [five prayers in congregation] are part of this right guidance. If you were to pray them in your houses, as this man who stays behind in his house, you would be leaving a sunnah of your Prophet. If you leave the sunnah of your Prophet, you would go astray. Verily, I have seen a time when no one stayed away from them [the congregational prayers] except for the hypocrites who were well known for their hypocrisy. A man would be brought, supported by two people [due to his weakness] until he was placed in a row." [Muslim]

The Prophet was reported on an occasion to be so mad at those men who did not attend the community prayer, that he expressed a desire to set fire to their houses.

Abu Hurairah also reports that the Prophet said: "By Him in whose hand is my soul! I have considered ordering a fire to be kindled and then ask someone to lead the people in salah. And then go to the men [who did not attend the prayer] and burn their houses over them." [Bukhari and Muslim]

In addition, traveling farther to join a larger congregration provides a greater award from Allah, swt.

Abu Musa narrates that the Prophet said: "The one who gets the greatest reward for a prayer is the one who walks the farthest distance." [Muslim]

Stand directly next to the person you are praying next to; do not leave a gap in between.

Hadith - Dawud 667, Narrated Anas ibn Malik

The Prophet (peace be upon him) said: Stand close together in your rows, bring them near one another, and stand neck to neck, for by Him in Whose hand my soul is, I see the devil coming in through openings in the row just like a small black sheep.

Hadith - Dawud 666, Narrated Abdullah ibn Umar

The Prophet (peace be upon him) said: Set the rows in order, stand shoulder to shoulder, close the gaps, be pliant in the hands of your brethren, and do not leave openings for the devil. If anyone joins up a row, Allah will join him up, but if anyone breaks a row, Allah will cut him off.

Ibn 'Umar says: "There is no step that carries a greater reward than the step a man takes to an empty gap in a row in order to fill it." [Related by al-Bazar with a hasan chain]

Abu Umamah reports that the Prophet sallallahu alehi wasallam said: "Straighten your rows and put your shoulders close to each other and be gentle with each other and fill in the gaps for the Satan passes through what is between you like small sheep [are able to pass through gaps]." [Related by Ahmad and at-Tabarani with a chain that has no fault in it]

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Nawafil Salah

Nawafil salah are prayers said in addition to Fard (Obligatory) salah, including the Sunnah prayers of Fajr, Zuhr, 'Asr, Maghrib and 'Isha. The Prophet saaws performed these prayers often, but not always. They are unlike the Fard salah, and are not required to be done all the time; to exceed the Prophet (saaws) in his frequency, becomes a sin of being extreme in the religion.

Abdullah ibn 'Umar reports that the Prophet sallallahu alehi wasallam said: "Make some of your prayers in your houses and do not turn your houses into graves." This statement is related by Ahmad and Abu Dawud.

Abu Dawud records from Zaid ibn Thabit on sound authority that the Messenger of Allah said: "A person's salah in his house is better than his salah in my mosque, except for the fard salah."

An-Nawawi says: "The Prophet sallallahu alehi wasallam encouraged one to offer nawafl in one's house because then the prayers are more private and will have less of a chance of being done for show and will be free from defects that vitiate good deeds. Furthermore, this will be a blessing for the house as mercy and angels will descend on it while Satan flees from it."

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Do not make sunnah salat after Fajr or after Asr.

Hadith - Bukhari 7.709
The Prophet had forbidden: (A) the Mulamasa and Munabadha (bargains), (B) the offering of two prayers, one after the morning compulsory prayer till the sun rises, and the other, after the 'Asr prayer till the sun sets. (C) He also forbade that one should sit wearing one garment, nothing of which covers his private parts, (D) and prevent them from exposure to the sky; (E) he also forbade Ishtimal-as-Samma'.

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Jumu'ah Salah
Abu Hurairah reports that the Prophet said: "Whoever makes ghusl on the day of Jumu'ah and then goes to the mosque and prays what has been prescribed for him, and remains quiet while the imam delivers the khutbah, and then prays with the imam, he will have forgiven for him what is between that Jumu'ah and the next and an additional three days." [Muslim]

Ibn Umar and AbuHurayrah heard Allah's Messenger say on the planks of his pulpit: People must cease to neglect the Friday prayer, or Allah will seal their hearts and then they will be among the negligent. [Muslim]

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Who must attend?

Salatul Jumu'ah is an obligation upon every free, adult, sane, resident Muslim who has the ability to attend the salah and does not have a valid excuse to miss it. Salatul Jumu'ah, however, is not obligatory on the following:

1. Women and children. Concerning this category there is no difference of opinion.

2. The person who is ill and faces hardship if he goes to the mosque, or who fears that his illness will be increased by going to the mosque, or whose recovery will be delayed. This also includes the person who is nursing a very ill person if, especially, the ill person cannot manage in the absence of the nursing person.

Tariq ibn Shihab reports that the Prophet sallallahu alehi wasallam said: "Al-Jumu'ah is a duty upon every Muslim in the community, save four: a slave, or a woman, or a child, or a person who is ill." An-Nawawi says that its chain is sahih according to the conditions set by al-Bukhari and Muslim. Ibn Hajr says that more than one person has graded it sahih.

3. For the traveler, even if he is staying at a certain place during the time of the beginning of salatul Jumu'ah, it is not obligatory. This is based on the fact that the Prophet sallallahu alehi wasallam traveled and did not perform the salatul Jumu'ah but only prayed the zuhr and 'asr together during the time of the zuhr prayers. The caliphs after him and others also acted in a similar manner.

4. One who is in debt and cannot repay his debt and therefore fears that he will be imprisoned, and one who fears that he will be harmed by an oppressive ruler: Ibn 'Abbas reports that the Prophet sallallahu alehi wasallam said: "Whoever hears the call to the salah and does not respond to it [i.e.,by coming to the salah], there will be no prayer for him unless he has an excuse." The people inquired: "O Messenger of Allah, what is a [valid] excuse?" He answered: "Fear or illness." This is related by Abu Dawud with a sahih chain.

5. Environmental restraints like rain, mud, extreme cold, and so on. Ibn 'Abbas said to the mu'adhdhin on a rainy day: "When you say 'I testify that Muhammad is the Messenger of Allah,' do not say 'Come to the prayer,' but say 'Pray in your houses."' The people objected to that and he told them: "One better than me did so [the Prophet sallallahu alehi wasallam]. Al-Jumu'ah is an obligation but I dislike that you should go out walking in the mud and slush." Abi Malih reports that his father had witnessed the day of Jumu'ah with the Prophet and it was raining and the people were troubled by their shoes so he ordered them to pray in their stopping places. This is related by Abu Dawud and Ibn Majah.

All of these people are not obliged to pray the Friday salah although they are obliged to pray the zuhr. Should one of them pray salatul Jumu'ah, it will still be valid for him or her and he will no longer be obliged to pray the zuhr. And the women during the time of the Prophet attended the mosque and used to pray al-Jumu'ah with him.

[this section on who must attend was taken in entirity from Fiqh 2.131a]

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Paying Attention when the Imam is Giving the Jumua Khutba (Sermon)

Hadith - Al-Muwatta 5.8

Yahya related to me from Malik from Abu'n Nadr, the mawla of Umar ibn Ubaydullah, from Malik ibn Abi Amir that Uthman ibn Affan used to say in khutbas, and he would seldom omit it if he was giving the khutba, "When the imam stands delivering the khutba on the day of jumua, listen and pay attention, for there is the same portion for someone who pays attention but cannot hear as for someone who pays attention and hears. And when the iqama of the prayer is called, straighten your rows and make your shoulders adjacent to each other, because the straightening of the rows is part of the completion of the prayer." Then he would not say the takbir until some men who had been entrusted with straightening the rows came and told him that they were straight. Then he would say the takbir.


The Noble Qur'an 7:204

So, when the Qur'ân is recited, listen to it, and be silent that you may receive mercy. [i.e. during the compulsory congregational prayers when the Imâm (of a mosque) is leading the prayer (except Sûrat Al-Fâtiha), and also when he is delivering the Friday-prayer Khutbah]. [Tafsir At-Tabari, Vol.9, Pages 162-4]


Bukhari 2.51, Narrated Abu Hurairah

The Prophet said, "When it is a Friday, the angels stand at the gate of the mosque and keep on writing the names of the persons coming to the mosque in succession according to their arrivals. The example of the one who enters the mosque in the earliest hour is that of one offering a camel (in sacrifice). The one coming next is like one offering a cow and then a ram and then a chicken and then an egg respectively. When the Imam comes out (for Jumua prayer) they (i.e. angels) fold their papers and listen to the Khutba."

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Don't leave the jumuah..

Bukhari 2.58, narrated Jabir bin Abdullah

While we were praying (Jumua Khutba & prayer) with the Prophet (p.b.u.h), some camels loaded with food arrived (from Sham). The people diverted their attention towards the camels (and left the mosque), and only twelve persons remained with the Prophet. So this verse was revealed: "But when they see Some bargain or some amusement, They disperse headlong to it, And leave you standing." (62.11)


Noble Qur'an 62:11

And when they see some merchandise or some amusement [beating of Tambur (drum) etc.] they disperse headlong to it, and leave you (Muhammad SAW) standing [while delivering Jumu'ah's religious talk (Khutbah)]. Say "That which Allâh has is better than any amusement or merchandise! And Allâh is the Best of providers."

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FAJR SALAH


Hadith - Bukhari 1:530, Narrated Abu Huraira

Allah's Apostle said, "Angels come to you in succession by night and day and all of them get together at the time of the Fajr and 'Asr prayers. Those who have passed the night with you (or stayed with you) ascend (to the Heaven) and Allah asks them, though He knows everything about you, well, "In what state did you leave my slaves?" The angels reply: "When we left them they were praying and when we reached them, they were praying."


Hadith - Bukhari 1:531, Narrated Abu Huraira

Allah's Apostle said, "If anyone of you can get one Rak'a of the 'Asr prayer before sunset, he should complete his prayer. If any of you can get one Rak'a of the Fajr prayer before sunrise, he should complete his prayer."

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ASR SALAH

The Noble Qur'an Al-Baqarah 2:238

Guard strictly (five obligatory) As­Salawât (the prayers) especially the middle Salât (i.e. the best prayer ­ 'Asr).[] And stand before Allâh with obedience [and do not speak to others during the Salât (prayers)].

Hadith

Allah's Apostle said, "Whoever misses the 'Asr prayer (intentionally) then it is as if he lost his family and property."


Hadith - Bukhari 1:530, Narrated Abu Huraira

Allah's Apostle said, "Angels come to you in succession by night and day and all of them get together at the time of the Fajr and 'Asr prayers. Those who have passed the night with you (or stayed with you) ascend (to the Heaven) and Allah asks them, though He knows everything about you, well, "In what state did you leave my slaves?" The angels reply: "When we left them they were praying and when we reached them, they were praying."


Hadith - Bukhari 1:531, Narrated Abu Huraira

Allah's Apostle said, "If anyone of you can get one Rak'a of the 'Asr prayer before sunset, he should complete his prayer. If any of you can get one Rak'a of the Fajr prayer before sunrise, he should complete his prayer."

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ISHA SALAH


Hadith - Bukhari 1:543, Narrated Abu Barza

Allah's Apostle disliked to sleep before the 'Isha' prayer and to talk after it.

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IF IMAM MAKES AN ERROR DURING SALAH

Hadith - Bukhari 1:652, Narrated Sahl bin Sa'd As-Sa'idi

"...If something happens to anyone during his prayer he should say Subhan Allah. If he says so he will be attended to, for clapping is for women."

If the Imam, or yourself if praying by yourself, makes a mistake in the salah of neglecting to include something or adding to it (such as accidentally doing an extra rakat and realizing it later), s/he should make two prostrations, known as the prostrations of forgetfulness.

Hadith - Dawud 1020, Narrated Abdullah ibn Abbas

The Prophet (peace be upon him) named the two prostrations of forgetfulness disgraceful for the devil.

Hadith - Dawud 1024, Narrated Abu Sa'id al-Khudri

The Prophet (peace be upon him) said: When one of you prays, and he does not know whether he prayed more or less rak'ahs (than those prescribed by the Shari'ah), he should perform two prostrations while he is sitting. If the devil comes to him, and tells him (suggests him): "You have been defiled," he should say: "You have told a lie," except that he feels smell with his nose, or sound with his ears (then his ablution will break). These are the wording; of the tradition reported by Aban.

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SAFETY

The Noble Qur'an Al-Baqarah 2:239

And if you fear (an enemy), perform Salât (pray) on foot or riding. And when you are in safety, offer the Salât (prayer) in the manner He has taught you, which you knew not (before).

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PRAYING IN A CHURCH

Fiqh-us-Sunnah 2.75

Abu Musa al-Ash'ari and 'Umar ibn 'Abdulaziz prayed in a church. Ash-Sh'abiy, 'Ata, and Ibn Sireen did not see anything wrong with praying in a church [if one happened to be in a church at the time of salah]. Al-Bukhari says: "Ibn 'Abbas would pray in churches [under unusual circumstances] except for those with statues or sculptures." The Muslims of Najran wrote to 'Umar saying that they found no place cleaner or better to pray in than a church. 'Umar wrote to them: "Sprinkle it with water and leaves and pray therein." According to the Hanafi and Shaf'i schools, it is disliked to pray in such places in general.

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Islam is submission to Allah. This submission begins in the Name of Allah, The compasionate,the merciful. Compassion which is a condition of the heart is inseperable from mercy which is anact of compassion. The First verse that follows will be the praise and thanks to Allah, which willbe grasped throughout the message of the Quran, in every condition. So in submission to Allah, it is ever and ever Alhamdu lillahi Rabbil Aalameen, i.e.The Praise belongs to Allah, Lord of the worlds.
Certainty: Condition of "La ilaha ill Allah"
Shaykh `Obaid bin `Abdullah bin Sulaiman al-Jabiri

Facilitation by Allah in Explaining the Evidences of the Conditions of "La ilaha ill Allah"
© 1995 Jam`iat Ihyaa Minhaaj al-Sunnah, UK
Introduction:
In explaining the testimony of faith, Muslim scholars have listed seven conditions of the shahadah, which a Muslim must fulfill so that s/he may be acknowledging the unity of Allah in open and in secret.

These seven are:

1. Al-`Ilm (Knowledge of the meaning of the shahadah, its negation and affirmation)
2. Al-Yaqeen (Certainty – perfect knowledge of it that counter-acts suspicion and doubt)
3. Al-Ikhlaas (Sincerity which negates shirk)
4. Al-Sidq (Truthfulness that permits neither falsehood nor hypocrisy)
5. Al-Mahabbah (Love of the shahadah and its meaning, and being happy with it)
6. Al-Inqiad (Submission to its rightful requirements, which are the duties that must be performed with sincerity to Allah (alone) seeking His pleasure)
7. Al-Qubool (Acceptance that contradicts rejection).

Below is an explanation of the second condition. For other conditions, please refer to the book itself. Islaam.com Ed.]
The Second Condition
Certainty: al-Yaqeen
Certainty – it is perfect knowledge of it that counter-acts suspicion and doubt.
The evidence of certainty is His, the Exalted, saying:

Only those are the believers who have believed in Allah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allah. Those! They are the truthful. [Surah al-Hujurat (49):15]

Allah made certainty, without doubt (or suspicions), a condition of true belief (in Allah and His Messenger), since the doubter is from the ranks of the hypocrites (the Munafiqun).
It is narrated from Abu Hurairah radhiallahu `anhu that the Messenger of Allah sallallahu `alayhi wa sallam said: "The servant meeting Allah having testified that there is no deity worthy of worship except Allah and that I am the Messenger of Allah, not doubting them shall enter the Jannah (paradise)." [Muslim – the Book of Iman]
In another narration: "… meeting Allah having testified … is not excluded from Al-Jannah (paradise)." [Muslim – Book of Iman]
It is also narrated from Abu Hurairah (radhiallahu `anhu) in a long hadith ending with, that the Messenger of Allah said: "…whomever you meet behind this wall, testifying that there is no deity worthy of worship except Allah, his heart certain of it, give him the glad tidings of Al-Jannah (paradise)."
His saying: "Only those are the believers who have believed in Allaah and His Messenger…"

"Only…" - confirms that those mentioned are included and all others are excluded.

This means that the people of true belief (Iman), both apparent and hidden, are oly those who believe in Allah and His Messenger. They believe without doubt or suspicion, by their word of mouth and deeds, and they strive in the cause of Allah with their wealth and their lives.

He, the Exalted, therefore says: "…Those! They are the truthful."

From the evidence of the verse (ayah): "…And afterward doubt not…" In this ayah is something that the compiler did not conclude, that the deed is derived from Iman (belief). This ayah is evidence that to strive in the cause of Allah is a "deed" which is an attribute of Iman (faith).

This is confirmed in the Sunnah by a hadith narrated by Abu Jumrah radhiallahu `anhu who said I was with Ibn `Abbas radhiallahu `anhu interpreting for him to the people, when a woman approached him and asked him about wine. He said: a deputation of `Abdul-Qais came to the Messenger of Allah sallallahu `alaihi wa sallam. The Messenger of Allah sallallahu `alaihi wa sallam asked: "Who are the deputation?" (or: Who are the people?) They replied: "Rabiah". He sallallahu `alaihi wa sallam said: Welcome to the people (or welcome to the deputation) neither dishonoured nor regretful. He (meaning Ibn `Abbas radhiallahu `anhu) said: They said: "O Messenger of Allah sallallahu `alaihi wa sallam, we came from a long distance and between us and you is the habitation of the unbelievers (kuffar) of Mudhar. We can only come to you during the prohibited month (i.e. when fighting is not allowed). Order us with a decisive order that we may convey to those we left behind, and (if we follow it) enter Al-Jannah (paradise)", He (Ibn `Abbas radhiallahu `anhu) said: "He [the Messenger of Allah sallallahu `alaihi wa sallam] ordered them (to do) four (things) and forbade them four (things). He (Ibn Abbas radhiallahu `anhu) said: "He ordered them to believe in Allah alone and said: "Do you know what belief in Allah entails?" They said: "Allah and His Messenger know best." He said: "To testify that there is no deity worthy of worship except Allah and that Muhamad is the Messenger of Allah and to perform regular prayers, to practice charity, to fast the month of Ramadhan and to give one fifth of your spoils (of war)…" etc. [Al-Bukhari, Book of Prayer Times]

The evidence, from the Sunnah, is that the Prophet sallallahu `alaihi wa sallam explained belief (Iman) by the visible Islamic deeds and practices.

It is in the Sahih Muslim and it has a story that Abu Hurairah radhiallahu `anhu said: "We were with the Prophet sallallahu `alaihi wa sallam on a journey until all the food the people had with them was exhausted. So some slaughtered some of their mounts. `Omar radhiallahu anhu said: "O Messenger of Allah (sallallahu `alaihi wa sallam) why not collect all that remains of the food of the people and invoke Allah." He did. Those who had wheat brought their wheat, those who had dates brought their dates. Mujahid (radhiallahu `anhu) said: "…and those who had date stones brought their date stones." I (Abu Hurairah radhiallahu `anhu) said: "and what did they do with the stones?" He said: "They sucked them and drank water afterwards." He said: "He invoked Allah until all the people had plenty of food (and he mentioned it)." [Muslim - the Book of Iman]

Regarding his sallallahu `alayhi wa sallam saying: "I bear witness that there is no deity worthy of worship except Allah and that I am the Messenger of Allah." To witness is to inform and testify. Man is obliged to testify that only Allah is worthy of worship and that He is one that the Prophet sallallahu `alaihi wa sallam is the Messenger of Allah.
His saying: "The servant meeting Allah having testified…" This is the evidence from the hadith as in the other narration stating: "The servant meeting Allah having testified… is not excluded from Al-Jannah (Paradise)."
To clarify his sallallahu `alaih wa sallam saying: "… he is not excluded from Al-Jannah (Paradise)", we must explain two things:

First:
To exclude from Al-Jannah (Paradise) is of two kinds:

• Permanent exclusion – in the case of unbelievers. This does not apply to those who meet Allah on Tawhid.
• Temporary exclusion – this may happen to some believers for major sins they committed as proven in the authentic traditions (Ahadith Mutawaterah) of intercession (Al-Shafa`a).

Second:
To say that permanent exclusion does not apply to those who meet Allah on Tawhid is strictly speaking conditional and the criteria applied is demanding. It begins with knowledge of the meaning of La ilaha ill Allah and acting upon it. Other conditions will be presented when the tradition narrated by `Otban on the condition of sincerity, is discussed.
It is narrated by Abu Hurairah that: "We were sitting around the Messenger of Allah (sallallahu `alaihi wa sallam). Abu Bakr (radhiallahu `anhu) and `Omar (radhiallahu `anhu) were with us. The Messenger of Allah (sallallahu `alaihi wa sallam) got up and departed. He was long in coming back and we were worried that he may be attacked, so we arose and I was the first to rise and go out seeking the Messenger of Allah (sallallahu `alaihi wa sallam). Eventually, I came to a wall belonging to the Ansar (helpers) of Bani an-Najjar. I went all around it to find a door but found none. I saw a small river going through an opening in the wall from a wall outside it. I drew myself together like a fox and entered on the Messenger of Allah (sallallahu `alaihi wa sallam). He exclaimed: "Abu Hurairah?" I said: "Yes, O Messenger of Allah." He said: "What is the matter with you?" I said: "You were wit us, arose and were late coming back. We were worried that you may be attacked and we became alarmed. I was the first to follow you, and came upon this wall. I drew myself together like a fox and these people are behind me." He said: "O Abu Hurairah," then gave him his sandals and said: "Take my sandals. Whomever you meet behind this wall and who witnesses that there is no deity worthy of worship except Allah, his heart certain in its belief, give him the glad tidings of Al-Jannah (Paradise)."

He mentioned the tradition and in it `Omar radhiallahu anhu asked: "O Messenger of Allah, may parents be sacrificed for you, did you send your sandals with Abu Hurairah (radhiallahu `anhu) to give glad tidings of Al-Jannah to whomever he met witnessing with certainty that there is no deity worthy of worship except Allah?" He said: "Yes." He said (meaning `Omar radhiallahu `anhu): "Then do not. I fear that people may depend upon it (meaning they will become lax). Let them do (good deeds). The Messenger of Allah sallallahu `alaihi wa sallam said: "Let them."

His saying: "Give him glad tidings." [If a man is given glad tidings his face becomes relaxed. That is because if a person is happy, the blood will rush to his face like water in plants]. The meaning is that the Messenger of Allah sallallahu `alaihi wa sallam knew that every Muslim that Abu Hurairah (radhiallahu `anhu) was going to meet will enter Al-Jannah (Paradise).

His saying: "…his heart is certain…" The condition of certainty requires the negation of suspicion and doubt and this is the main point of narration.

These traditions tell us:

First:
The belief in the Hereafter, judgment and recompense is necessary.
Second:
The excellence of Tawhid and that whoever dies upon it, certain in its belief will enter Al-Jannah (Paradise).
Third:
The (decision) of al-Shurah (consultation) is acceptable provided it is correct even if it were from one person. The idea is not to collect votes.

Fourth:
To prevent corruption/mischief is given preference over bringing benefits. This is in accordance with the Shari`ah not with human judgment. Evidences of that are to be found in the numerous texts which we are unable to recount here.

The Shahaadah and Its Importance

Shaykh Saleh al-Fouzan
Summarized from a treatise done by Dr. Saleh Al-Fouzan

Adopted from HUDAA Magazine, published by Masjid Al-Istiqaamah

IMPORTANCE
- Definitely there could be no greater and more important a statement than 'Laa ilaaha illa Allah' (there is no deity worthy of worship but Allah).

- It is the statement of declaration of belief in the Tawheed of Allah which is the dividing line between Imaan and kufr - It was the call of all of the previous Messengers and Prophets.

- Allah (T) Himself attested to the importance of this statement in the Quraan:

He (T) said: "...and know that Laa ilaaha ill Allah (that there is no deity worthy of worship but Allah)..." [47:19, 20:8, 3:18, 59:22-3]

As long as this statement is an obligation for an unbeliever to declare in order for him to become a Muslim, and also, since a person who pronounces it faithfully his property and life are safeguarded in this world, it becomes an obligation upon any Muslim who wants to understand the Deen of Islaam to realize its meaning, merits, principles, conditions and its place in life.

- Remembering Allah (Dhikr Allah) is one of the most important commandments of Allah. This He Himself commanded in many verses of the Quraan, especially after the performance of important religious obligations:

"...Then when you leave Arafat, remember Allah (by glorfying and praising Him) at the Mash`ar il-Haraam. And remember Allah (by invokingAllah for all good) as He has guided you..." [2:198]

"Then when you have accomplished your 'Manasik' (all the rights of Hajj); remember Allah as you remember your father with a strong remembrance..." [2:200]

He (T) also said:

"...and establish prayers for My remembrance." [20:14]

The best way to remember Allah is described to us in the Hadeeth of the Messenger (S), he said:

"...and the best (supplication) I and the other prophets who were sent who were sent before me proclaimed was: There is no deity worthy of worship but Allah, He is Alone and has no partner. To Him belongs the Ownership (of everything), and to Him belongs all Praise, and He has total power over all things." [Laa ilaaha ill Allah, wah.dahu laa shareeka lahu, lahul mulku wa lahul h.amdu wa huwa `alaa kulli shay'in Qadeer.] At-Tirmidhi

The Messenger of Allah (S) also said: "The best remembrance of Allah is to say 'laa ilaaha ill Allah' (there is no deity worthy of worship except Allah)."

All of the above points highlight the importance of this 'kalima' which we will try to explain in some more detail so that a clearer understanding of it can be achieved.

THE PLACE OF LAA ILAAHA ILL ALLAH IN THE LIFE OF A MUSLIM

- It is pronounced daily by him in:
(a) The call to prayer.
(b) At the beginning of their prayers
(c) During Tashahud.
(d) During times of 'Dhikr', which is before and after prayers, in the
late evening and also in the early mornings.
(e) With this 'Kalima' did Allah send all His Messengers.
(f) About it and its obligations will people be questioned
(g) To establish it when the swords of Muslims are drawn for Jihaad.
(h) The first question in the grave will be about this 'Kalima'.
(i) It is the key to Al-Jannah.
(j) It is what the Muslims are commanded to invite to as is estbalished in the Hadeeth of Muadh when he was sent to Yemen to call the people to Islaam. The Messenger of Allah (S) said: "You are going to encounter with a people of the Book, so let the first thing you call them to is the proclamation of 'laa ilaaha ill Allah' (there is no deity worthy of worship but Allah)..." [Bukhari]

THE MERITS OF THE 'KALIMAH' (LAA ILAAHA ILL ALLAH)

Abu Sa`eed al-Khudri said, that the Messenger of Allah (S) said:

"Moses (AS) said: O Lord! Teach me something that I can remember You with and I can supplicate You with. He (T) said: Say 'Laa ilaaha ill Allah', O Musaa. He (Musaa) said: All of your servants say this. He (T) said: If the seven Heavens and those who dwell in them other than Me and the seven Earths are put into one pan (of the scale) and 'Laa ilaaha ill Allaah' is put into the other; 'Laa ilaaha ill Allah' would be heavier." [Ibn Hibbaan and Haakim]

The Messenger of Allah (S) said:
v "The best Dhikr (remembrance) is 'Laa ilaaha ill Allah' (There is no deity worthy of worship but Allah)..."

The Messenger of Allah (S) said:

"A person from my Ummah will be summoned in the presence of all creatures on the Day of Judgement. Ninety-nine records (of his deeds) would be unfolded, each extending as far as the range of the vision can stretch, then he would be asked: 'Do you deny any of these deeds?' He will reply: 'No, My Lord.' He will be asked: 'Do you have any excuse or any good deed?' The man who will be scared will say: 'No' It will be said to him: 'Yes you have some good deeds. No iniquity will befall you.'

A card wll then be shown to him, on it will be written: 'Laa ilaaha ill Allah, Muhammad Rasool Allah.' He will say: 'O Allah! What cards and records are these.' It will be said to him: 'No injustice shall befall you.' The (ninety-nine) records will then be placed in one pan of the scale and the card on the other. The card will then outweigh the records." [At-Tirmidhi and Al-Haakim]

All of These Merits of the 'Kalimah' Are Summarized by Ibn Rajab As Follows:

- Al-Jannah is its reward.
- Uttering it before death will cause one to be admitted to the Jannah.
- It is a refuge from the Fire of Hell.
- It is a cause for a Muslim to be forgiven.
- It is the best of good deeds.
- It wipes out sins.
- It traverses all bariers in order to be accepted by Allah, the Almighty
- It is a statement whose pronouncer will be accepted by Allah.
- It is the best proclamation ever uttered by the Prophets.
- It is the best celebration of His praises.
- It is the best of deeds and it multiplies into many good deeds.
- It is a protection against Satan.
- It is a safety from the darkness and the punishment of the graves and from the Day of Resurrection.
- The eight doors of Paradise will be accessible to its pronuncer.
- People who pronounce it will certain come out of the Fire of Hell, even after they have been cast into it for falling short of observing its obligations.