ISM Fiqh Level 8 ISM Page F8.1 AQAID SECTION

Transcription

1 ISM Fiqh Level 8 ISM Page F8.1 AQAID SECTION

2 ISM Fiqh Level 8 ISM Page F8.2 Class 9 AQAED - CLASS 9 TABLE OF CONTENTS TOPICS PAGE Terminology and Vocabulary 2 Adalah Justice of God 3 Divine Justice in the Natural Systems 5 Nabuwwah Prophethood 6 The Duties of the Prophets 7 Characteristics of the Prophets 8 Appointment of the Prophets 9 Infallibility of the Prophets 10 A Prophet vs. A Common Man 11 Why were Prophets Human Beings and not Angels? 13 Miracles Visible Sign of Prophethood 14 A Prophet vs. A Scientist 15 Total Number of Messengers 17 Husayni Madrasah DSM Aqaed 1

3 ISM Fiqh Level 8 ISM Page F8.3 Class 9 AQAED SECTION Basic Beliefs of Islam (Roots of Religion) Terminology and Vocabulary Adalah (Adl): Aimmah: Anbiya: Aql: Attest: Credentials: Emulate: Infallibility: Social Welfare: Substantiate: Divine Justice of Allah (SWT) Plural of Imam Plural of Nabi (A Prophet) Intellect; Sense of Reasoning; Mental Power Confirm; Prove Qualifications Follow; Try to be like Error-free; Sinlessness Assistance to the General Public Confirm; Verify; Validate Husayni Madrasah DSM Aqaed 2

4 ISM Fiqh Level 8 ISM Page F8.4 Adalah Justice of God Class 9 The second fundamental belief in Isl am is Adalah (Adl), which refers to the Divine Justice of Allah (SWT). To b elieve in Adl m eans to bel ieve th at all actions of Allah (SW T) are in accordance with perfect justice and reason. One sect of Sunni Musl ims (Ash arites) completely denies the Just ice of Allah (SWT). They beli eve that Allah (SWT) has full power to act, as He likes. So by His Power and Authority, He can throw a good-doer int o Hell-fire and an ev ildoer into Paradise, and no one can protest against His Order. But another group of Sunni Musl ims and Shia Muslims assert t hat Allah (SWT) is th e Sup reme Power and Authority, and no one can challenge H is actions or decisions, BUT, He is Perfect an d th erefore al l His act ions an d de cisions are always based on justice. What is the Meaning of Justice? The meaning of justice is sometimes confused with equality. A person who does not know the correct meaning of justice may ask many improper questions, such as: Why are there some rich and many poor people in the World? Why are men physically stronger and women weak and frail? Why do some people have long lives while some die very young? Why are there black and white people? All these facts and m any other r ealities in the world can confuse a perso n if he believes in Divine Justice but does not know the r ight meaning of justice. It is important to n ote that justice do es not mean equality; th ese two con cepts h ave different meanings entirely. Imam Ali (A) has given an ac curate d efinition o f justi ce. H e s aid th at ju stice means to place a thing in its right place. In contrast, injustice means not placing the thing in its due place. For example, if w e sit on the tab le a nd put our books on the chair then that is injustice as they are not in their right places. Similarly, if we pay equal wages to a highly qu alified pro fessor an d an ord inary t eacher, or we give equ al m arks to both, a hardworking and lazy student, then this is not justice. Husayni Madrasah DSM Aqaed 3

5 ISM Fiqh Level 8 ISM Page F8.5 Class 9 Justice dem ands that e veryone m ust receive what th ey deserve. H ence, a professor should ge t more sal ary t hen a n or dinary t eacher; a st udent shoul d be graded according to the quality of his/her work. Equal treatment, or equal distribution, is not justice, rather it is injustice. Thus, e quality is not a co ndition fo r ju stice, rath er individu al righ ts an d appropriate dealings is justice. Divine Justice therefore ensures that everyone gets his/her rights in proportion to his/her needs and abilities. It is also important to bear in mind that the cases of injustice that we see all over the World i s beca use of hu man favoritism a nd unj ustness. Alla h (SWT) i s Just and He w ill punish such people on t he Day of Judgment for t heir unfairness in dealings. The Holy Q ur'an c onfirms that th e d ecisions a nd de alings of Al lah ( SWT) a re always based on pe rfect justice. He is th e Lord of the Universe and He can do anything He likes, a s there can never be ev en t he sl ightest opposit ion or resistance against His will, but it is one of His attributes that He is Just (Adl). Hence, He can thr ow a go od m an in th e Hell- fire by Hi s Mi ght, b ut H e w ill never do so because of His Justice and Benevolence. He shall pa rdon many people bef itting for th e H ell-fire b ecause H e is Compassionate, Merciful and Kind. His Mercy outshines His Justice. The Holy Qur'an clearly states: Allah is never unjust in the least degree. An Nisa (4): 40 We shall set up scales of justice on the Day of Judgment, so that not a single soul will be dealt with unjustly in the least. Anbiya (21): 47 Allah Commands justice, kindness and charity to one s kindred, and forbids indecency and oppression. An Nahl (16): 90 These vers es m ake it v ery cl ear w hy Adalah is consi dered among th e b asic beliefs of Islam. Husayni Madrasah DSM Aqaed 4

6 ISM Fiqh Level 8 ISM Page F8.6 Divine Justice in the Natural Systems Class 9 The definition of justice discussed by Imam Ali (A) can precisely be observed in the Divine Laws of nature governing the Universe. Scientists have amazingly confirmed that th ey find everything in the right place. There is nothing in the universe that is disorderly and haphazard. Scientists confirm that there is a precise balance between the Sun, Earth and other planets. If this balance is disturbed, the entire Solar System will collapse. The bal ance, whi ch i s a be autiful de monstration o f Divine Just ice, is f ound in every atom in the universe. Since the atom is the basic unit of matter, this means that justice prevails everywhere in the universe. Professor J.B. S Hald ane, a very fam ous biologist, r esearched an d ev entually wrote s everal arti cles on b eing th e r ight size. I n th ese int eresting arti cles, he proves that every living creature (man, animals, insects, etc.) has the right size, that is, their bod ies perfectly m eet th e n eeds of th eir living con ditions an d circumstances. Thus the whole U niverse and it s uncountabl e compone nts are the witnesse s of Divine Justice, the Adalah of Allah (SWT). The Holy Qur'an confirms the scientific view of the universe: He has raised the Heavens and has set up a standard balance for everything. Ar Rahmaan (55): 7 Husayni Madrasah DSM Aqaed 5

7 ISM Fiqh Level 8 ISM Page F8.7 Nabuwwah Prophethood Class 9 The Prophets are divine leaders chosen by the Almighty to guide mankind toward the path of righteousness. They were the perfect Role Models in their tim es and were the embodiment of virtues. Every action they performed was for the sake of Allah (SWT). Ponder: o Have you seen the beautiful flowers that flourish in the gardens? o Or the trees that bear abundant fruit in orchards? o How long does it take for a tiny seed to grow into a fruit-bearing tree? o How com plex are th e step s that a f lower must go t hrough in order to mature into a beautiful blossom? o Who g uides th e tr ees and the f lowers so that th ey fulfill th eir a im in existence? According to our belief in Tawheed, we know t hat all creatures are designed by Allah (SWT). The co ntinuation of th eir existence (their growth an d maturity) is also under the direction of the Almighty. Who else besides Allah (SWT) can make the seed bloom into a tree? All other creations are similar to the tree and benefit from Divine Guidance. This movement towards perfection (f ulfilling the objective of one s creation) can be referred to as General Guidance. Human beings dif fer from other creations in one major aspect. They posses the power to think, m ake their decisions and consider th eir choices. Al lah (SWT) bestowed this favor in its highest form on human beings only. Some of the other creations have the same capability, but with limitations. Human beings, like other forms of creation, do receive the general guidance. But their sp ecial powers of Aql a nd reasoni ng can not b e catered for by this sam e guidance. So, who shows human beings the difference between good and evil? Who guides man towards the right ideals and values? It ha s always be en t he P rophets w ho have tak en up t he re sponsibility of showing man t he path of salvation. They were the Warners and the Bearers of Truth. Having bestowed upon them a Divine Command, all the Prophets were given the task of guiding the inte llect of man t owards progress and maturity in this world and the Hereafter. Husayni Madrasah DSM Aqaed 6

8 ISM Fiqh Level 8 ISM Page F8.8 The Duties of the Prophets Class 9 The Holy Qur'an precisely describes the responsibility of each Pro phet towards his nation. It is He, who sent forth among the unlettered an apostle of their own, to recite to them the revelations, to purify them, and to instruct them in the scriptures and wisdom. Al Jumu ah (62): 2 From the abo ve v erse, we der ive th e conclusion t hat ther e ar e fou r m ain assignments for the Prophets. No ot her individual except a di vine representative is capable to perform these tasks: 1. To guide mankind onto the right path. 2. To in form the p eople a bout th e u nseen and h idden r ealities w hich th ey shall never know, or be able to perceive by themselves. 3. To purify their souls and to develop their morals to divine standards. 4. To certify the actions of the people on the Day of Judgment. 1 st Duty To Guide Mankind This was the first and the m ain duty o f all the Prop hets. To complete this task efficiently and adequ ately, A llah ( SWT) provided th e Pro phets w ith bo th, a theoretical book conta ining core concepts, and a p ractical b ook ou tlining the Shari a. All action s and activities o f th e Pro phets w ere totally acc ording to the Div ine Will. In t his way, the li fe of the Pr ophet itself was a n open book. All Prophets taught their respe ctive na tions all essential th ings that ar e necessary fo r a meaningful life in this world, and for the ultimate success of the Eternal world. 2 nd Duty To Inform People about the Hidden and Unseen Realities This was the second import ant work of the Prophets. There are many facts and truths, which are totally beyond human reach. Man can never know them unless a reliable person from Allah (SWT) tells and explains these facts. Husayni Madrasah DSM Aqaed 7

9 ISM Fiqh Level 8 ISM Page F8.9 3 rd Duty To Purify the Souls and to Develop High Morals Class 9 This is th e th ird im portant du ty o f t he P rophets. Th e Q ur an declar es Prophethood as a great favor of Allah (SWT) to m ankind and a source of His unlimited Mercy. O Mankind! There has come to you indeed an admonition from your Lord, and a healing for what is in the hearts, and a guidance and a mercy for the believers. Yunus (10): 57 4 th Duty To Certify the Actions of People on the Day of Judgment The Qur'an informs us that on the Day o f Judgment, the Prophets and their true successors, t he Ai mmah, wi ll be a sked t o give full report s of thei r respective nations. One day We shall call together all people with their (respective) Imam; those who are given their record in their right hand will read it, and they will not be dealt with unjustly in the least. Bani Israail (17): 71 Characteristics of the Prophets Apart fr om their m any e xceptional featu res, a ll Pr ophets ha ve fi ve things i n common. 1. All Prophets were appointed by Allah (SWT) and none of them was selfappointed, or appointed by the public. 2. All Prophets were infallible and perfect human beings. No angel was sent as a Nabi or Rasul. All Prophets were m ales. No wom an was appo inted by Allah (SWT) as a Nabi or Rasul. 3. All Prophets were endowed with some kind of unique and distinct signs. 4. All Prophets taught the basic beliefs of Islam, that is, There is no god but Allah (SWT), who has no partner; and th at there shall be a Day of Judgment; duri ng w hich each person will get rewarded according to his/her deeds. 5. All Prophets successfully completed their task. Husayni Madrasah DSM Aqaed 8

10 ISM Fiqh Level 8 ISM Page F8.10 Appointment of the Prophets Class 9 All of the Prophets were appointed by Allah (SWT), and none out of the 124,000 messengers, was a self-appointed one, or a nominee chosen by the general public. The reason why Allah (SW T) Him self shou ld appoint th e P rophet is a selfexplanatory fact. The nature of Prophet s work clearly demands that he should be appointed by A llah (SWT), and not by th e publ ic or by the i ndividual hi mself. This rule shall also apply to the successors of the Prophets. The Prophets are therefore divinely chosen people who are capable of: Receiving Divine Guidance from the Almighty Lord Communicating this guidance to the people living in the physical world They are the most trustworthy, selfless and noble people. It is Allah (SWT) alone who can judge who can successfully perform this task and, hence is suitable to be a Prophet. The Holy Qur'an attests to this rule in the following verses: Allah knows best whom to entrust with His Message. An aam (6): 124 He [the Messenger] is taught by One who is Mighty in Power. An Najm (53): 5 Thus, no ordi nary pe rson, no matter how in telligent and knowl edgeable, ca n qualify to this cr iterion e xcept the o ne who is appoi nted by Allah ( SWT), the Almighty. Husayni Madrasah DSM Aqaed 9

11 ISM Fiqh Level 8 ISM Page F8.11 Infallibility Infallibility of the Prophets Ismat ul-anbiya Class 9 Prophets are M a soom, whi ch means that they are f ree from al l ki nds of sin, mistake an d e vil. This in fallibility is a r esult o f th eir kn owledge abo ut the Almighty, Allah (SWT). Due to the deep understanding of the Prophets, they do not commit any sort of sin or even attempt to be in the company of the evil-doers. The Arabic word to express this unique quality is: Ismah, meaning the immunity from committing a sin, or even making a mistake. Thus, every a ction of a Prop het is always accur ate and correct, and can no t be questioned for verification. This Ismah also allows them to receive: The Wahy, which is the Heavenly Message that the Prophets receive and in turn convey to humanity. They never go wrong in guiding and leadin g the people tow ards true pat h of Allah (SWT) and they are always under His Protection. The Q ur'an has asce rtained t hat Prophet s neve r do anything out of t heir ow n desire or u nder any p ressure. They al ways follow the Com mandments of Allah (SWT), whether they act in private or in public. He [the Messenger] does not speak out of his own desire. An Najm (53): 3 Another strong evidence for the infallibility of the Pro phets is that Allah (SWT) has asked all mankind to follow the footsteps of the Holy Prophet (S) without any reservation. This Divine Command in itself is a valid pro of that His Prophets always do the right thing, and there is no chance of any error. Say: If you do love Allah, follow me. Allah will love you. Aali Imran (3): 31 Thus, from the verses of the Qur'an and also through common sense, the Prophets are therefore totally free from all kinds of indecencies and human errors. Husayni Madrasah DSM Aqaed 10

12 ISM Fiqh Level 8 ISM Page F8.12 A Prophet vs. A Common Man Class 9 In physical appearance, all Prophet s an d thei r successors (Anbiya, Rasul and Aimmah) are like common human beings. They all have the same body as we do, with the same needs as we have, such as, they used to eat food, drink water, sleep and rest, get married, have children, die after certain age, etc. But d espite thes e m any com mon char acteristics, al l Pr ophets we re hi ghly elevated souls with special signs and extraordinary characters. The Holy Qur'an has described this unique combi nation of sim ilarity and difference of the Prophet s personality. Say: I am only a man like you, (but) it is revealed unto me that your God is but one God. Al Kahf (18): 110 From th is v erse o f the H oly Q ur'an, w e c an in fer tw o im portant f acts o f their personality: 1. In general physic al appe arance, a Pro phet is no t different f rom common human beings, and his body functions wholly like them. 2. In addition to this bo dily resemblance, he also receives Divine Revelations. This ad ditional and excep tional qu ality of the P rophet, i.e. cap ability o f communicating with A llah (SWT), which no or dinary human being can do, makes him indescribably higher than all human beings. This difference is beyond any imagination. This exceptional quality of the Prophet, of being prominently like a common man but at the same time remarkably different from man, is not a mystery or unusual. We can explain it rationally and scientifically with the following example. Husayni Madrasah DSM Aqaed 11

13 ISM Fiqh Level 8 ISM Page F8.13 Similarity and Difference between a Diamond and Charcoal Class 9 Every student of chemistry knows this fact very well that pure Carbon occurs in nature in f our d ifferent f orms D iamond, Gr aphite, A morphous Ca rbon a nd Fullerene. This m eans that as far as th e ch emical com position of Ch arcoal ( which is Amorphous Carbon) and Diamond is concerned, they both are utterly the same. Diamond i s entirely made up of C arbon. And b lack char coal ( common woo d charcoal) also consists mainly of Carbon. Hence, t here can be no di spute or argum ent when we say that a Dia mond a nd wood Charcoal are basically the same (pure Carbon), but remarkably different in value and worth. This is a scien tific fact, which n one can deny. But, can we exch ange Diamond with coal? Can we present a wedding ring made up of black Charcoal to our newly-wed wife telling her that basically it is the same as a Diamond? Despite the b asic similarity of or igin (both are basically Carbon), Diamond and Charcoal are totally different. Diamond is extremely costly and Charcoal is pretty cheap. Diamond is t he h ardest and m ost lasting substa nce, while Charcoal i s easily breakable and powdery. Exactly in the s ame way, we can u nderstand the similarity and the d ifference of the Prophets and the common person. They all are basically the s ame hum an beings, but they are remarkably different in character and values. If anyone quotes the above verse of the Holy Qur'an and says that th e Prophets and Aimmah are just like us, then they are not acting sensibly. They are lacking the knowledge and facts about the Prophets and Aimmah. Apart fro m this pur e scien tific argum ent, we ca n also sh ow gr eat d ifferences among t he pe ople l iving a round us. So me are high ly ed ucated, i ntelligent, an d extremely rich, while others are uneducated, dull, and extremely poor. Basically, they all are the same, but in actuality, there is a world of difference. Husayni Madrasah DSM Aqaed 12

14 ISM Fiqh Level 8 ISM Page F8.14 Why were Prophets Human Beings and not Angels? Class 9 This question was aske d by the people to many Prophets. The Holy Qur'an has given a very rational explanation of this subject matter. Nothing prevents man from having faith when guidance is revealed to them, but the excuse: why has Allah sent a human being as an apostle? Say: Had the earth been a safe place for angels to dwell in, We would have sent to them an angel from Heaven as an apostle. Bani Israail (17): 94 A be autiful e xplanation t o this que stion ha s bee n gi ven by M. J. C hirri, in hi s monumental book Inquiries about Islam, which says: A Prophet is an example to mankind. He should share with them the same nature, the same ability, and the same limitation. But his personality (disposition) must be attractive for the general people to emulate. If the Prophet was of a different nature, people will not be able to follow his example. When perfection is shown by a Prophet, it becomes possible for his followers to imitate with the tho ught in m ind, th at b oth ar e h umans, an d hence wh at is possible for the Prophet, is possible for me. But if an angel showed a high degree of moral ity, the hum an being m ay not attempt to fol low his exam ple th inking that what is p ossible f or him may be impossible for me since he is not from the same nature. There is another reason to believe that mankind should receive human Prophets. We un derstand that a Prop het is e xpected t o sub stantiate hi s tr uthfulness by demonstrating to people extraordinary actions. By doing so, people would realize that the individual who is a Prophet has indeed been empowered by Allah (SWT) because what he does is beyond m an s natural ability. This will not work if the Prophet is not human, and is an angel. A human Prophet may sho w his t ruthfulness by t aking a n unaided fl ight. Should an angel do the same, it w ill n ot d emonstrate h is n atural a bility, si nce th e angel m ay not be affected naturally by gravitation. Indeed there is for you in the Apostle of Allah (SWT), an excellent pattern of conduct. Al Ahzaab (33): 21 Husayni Madrasah DSM Aqaed 13

15 ISM Fiqh Level 8 ISM Page F8.15 Miracles Visible Sign of Prophethood Class 9 When a person makes a claim, it is his duty to give a satisfactory proof in support of his cl aim. For exam ple, w hen th e ambassador, who i s among a nation s highest-ranking di plomat, a rrives t o ta ke charge of hi s of fice, he f irst del ivers authentic papers certifying his position. The government in that country will never entertain any person in th at capacity unless he shows valid cred entials as an evidence of h is cand idacy fo r th at position. The same rule applies for Prophethood. Thus, if a person c laims that he is the Pr ophet of Allah (SWT), it is his religious duty to sh ow sa tisfactory ev idence in support of h is statem ent. In Islam ic terminology, su ch eviden ce is kn own as miracle or Ayah, m eaning sign o f Prophethood. The Holy Qur an discusses that every Prophet sent by Allah (SWT) was endowed with som e kind of s upernatural power, by m eans of w hich h e w as ab le to demonstrate on e or m ore m iracles to prove his Prophetho od as genui ne and Divine. Think and Respond 1. Discuss the various miracles provided by Allah (SWT) to the Prophets. 2. How were the miracles utilized by the Prophets? 3. What reaction did the miracles have on the people? Husayni Madrasah DSM Aqaed 14

16 ISM Fiqh Level 8 ISM Page F8.16 A Prophet vs. A Scientist Class 9 There is a stark difference between a Prophet and a Scientist. In fact, there is no comparison. However, for the sake of understanding the unparalleled position of the Prophet, few basic differences are being mentioned here. 1. A Prophet demonstrates miracles to prove his Prophethood. A miracle is a certain act, whi ch leaves the people astounded, a nd t hat act ca n not be done by anyone else. A scienti st can also de monstrate s omething, w hich ca n as tound people, but t hat act ca n be perform ed by m any other scien tists of hi s ca liber. No scientist h as ever shown anything, which was impossible by another scientist to perform. 2. The Prophet tells abo ut the future or about the unseen, w hich has never been pro ved wrong. Scie ntists also te ll m any things abo ut fu ture on the basis of cert ain knowledge a nd e xperiments, but ma ny of t heir re ports have been proved wrong by other scientists. 3. Scientists h ave ex traordinary talent, s harp m emory, an d in credible thinking facultie s. Th ey have designe d a n Electron Microscope of tremendous magnifying power to se e an object a s small as 1/250,000,000 inch. T hey ha ve al so de signed hi gh pow er tele scope t o see e xtremely distant objects. Using the penetrating eyes of these powerful tools Scientists can see inside an i nvisible atom and t he outmost galaxy, but de spite t hese powerful instruments at their disposal, they can not see inside the grave, and what shall happen after the death. On the other hand, the Pr ophets have a quite different power and that i s of r eceiving a bsolutely ac curate ne ws f rom a t otally i nvisible wor ld a world, which wi ll al ways rem ain beyond the range of a hi ghly sophisticated telescope or microscope. All great Prophets w ere given s ome kind of sp ecial m iracle to estab lish th eir authority over the people of their nation. These miracles were in accordance with the specialization of their time. For i nstance, in order t o prevail over the m agicians who were special ists in camouflaging the ropes as snakes, Prophet Musa was given th e miracle whereby his staff turned into a deadly serpent. Husayni Madrasah DSM Aqaed 15

17 ISM Fiqh Level 8 ISM Page F8.17 Class 9 During the t ime Pr ophet Isa, Gr eek medicine was at it s peak, an d th erefore he was bestowed with the miracle of bestowing life unto the dead, curing the lepers and those who were born blind. The m iracle of t he Holy Prophet (S) the H oly Q ur'an is a miracle for all nations that will emerge until Day of Reckoning. The Holy Qur'an will remain a challenge in every field of study and every sphere of specialization. Thus, the scien tists can a ccomplish a lot of useful work i f they w holeheartedly recognize the Prophets as their teachers and guides. The above explanation clarifies that the Almighty made special arrangements for the guidance o f mankind. However, we find people w ho deny the existence of God, and also do not accept the divinity of Prophets and/or their successors. Such people speak or w rite negatively about God and his c hosen Prophets. Any such statement is termed as blasphemy. Blasphemy involves: Denying the existence of God. Defamation (insult) of the name of God. Saying evil things about God; Asserting incorrect beliefs about God. Speech, thought or action manifesting contempt against God. Words that are spoken against God. Any display of gross irreverence towards a ny person ( Prophets a nd Aimmah), or anything deemed worthy of exalted esteem (respect). Any act s, utterances and writings show ing sligh test d isrespect to (all o r any of) the Prophets and/ or Aimmah. Husayni Madrasah DSM Aqaed 16

18 ISM Fiqh Level 8 ISM Page F8.18 Total Number of Messengers Class 9 The exact number and names of all Prophets is not known, but according to one famous hadith, there were 124,000 Prophets. Among these P rophets, the n ames of 25 Prophets have been mentioned in the Holy Qur'an. They are as follows: 1. Prophet Adam 2. Prophet Idris (Enoch) 3. Prophet Nuh (N oah) 4. Prophet Hud 5. Prophet Saleh 6. Prophet Ibrahim (Abraham) 7. Prophet Ismail (Ishmael) 8. Prophet Ishaq (Isaac) 9. Prophet Lut (Lot) 10. Prophet Yaqub (Jacob) 11. Prophet Yusuf (Joseph) 12. Prophet Shuaib 13. Prophet Ayub (Job) 14. Prophet Musa (M oses) 15. Prophet Haroon (Aaron) 16. Prophet Dhul-Kifl (Ezekiel) 17. Prophet Dawood (David) 18. Prophet Sulayman (Solomon) 19. Prophet Ilyas (Elias) 20. Prophet Al-Yasha (Elisha) 21. Prophet Yunus (Jonah) 22. Prophet Zakariya (Zachariah) 23. Prophet Yahya (John the Baptist) 24. Prophet Isa (Jesus) 25. Prophet Muhammad (S) In a particular sequence of verses of th e Holy Qur'an, the n ames of 17 Prophets have been mentioned: We gave him Ishaq and Yaqub: each did We guide; And before him We guided Nuh, and among his progeny: Dawood, Sulayman, Ayub, Yusuf, Musa, and Haroon. Thus do We reward those who do good. And Zakariya and Yahya and Isa and Ilyas; all in the ranks of the religious. And Ismail and Al-Yasha and Yunus and Lut; And every one We made to excel in the Worlds. An aam (6): Husayni Madrasah DSM Aqaed 17

19 ISM Fiqh Level 8 ISM Page F8.19 SECTION

20 ISM Fiqh Level 8 ISM Page F8.20 FIQH SYLLABUS CLASS 9 (12 YEARS OLD) LESSON: LESSON 5: LESSON 6: LESSON 7: LESSON 8: LESSON 9: LESSON 10: LESSON 11: LESSON 12: LESSON 13: LESSON 14: LESSON 15: LESSON 16: LESSON 17: LESSON 18: TOPIC INTRODUCTION TO SALAATUL JAMAAT SALAATE JAMAAT CONGREGATIONAL PRAYER HOW TO JOIN SALAAT-E-JAMAAT SALAAT-E-JUM'A - FRIDAY PRAYER METHOD OF PRAYING SALAAT-E-JUM A TAYAMMUM GHUSL TAQLID GENERAL DISCUSSION REGARDING TAQLID MUTAHHIRAAT INTRODUCTION & EXPLANATION OF WATER MUTAHHIRAAT: EARTH, SUN, ISTIHALA & INQILAB MUTAHHIRAAT: INTIQAL, ISLAM & TABA IYAT MUTAHHIRAAT: ZAWAL-E-AIN, GHAIBAT-E-MUSLIM, MUTAHHIRAAT: ISTIBRA & REMAINING BLOOD FROM SLAUGHTER LESSON 19: DETAILS ON NAJASAT 1 LESSON 20: DETAILS ON NAJASAT 2 LESSON 21: LESSON 22: LESSON 23: LESSON 24: LESSON 25: INTRODUCTION TO JABIRA PRACTICAL APPLICATION OF JABIRA SIFAATE SUBUTIYA SIFAATE SALBIYYAH CONTEMPORARY ISSUES My Fiqh Teacher is Phone Number Fiqh Boys Page 9B.1

21 ISM Fiqh Level 8 ISM Page F8.21 Index of additional material Level 8 Fiqh Hajj Philosophy of Jihad Amr bil Marood and Nahi anil Munkar Awareness of the Living Imam

22 ISM Fiqh Level 8 ISM Page F8.22 Chapter 11: Shakiyaat-e-Salaah: 11.1 Doubts to Ignore and Those That Invalidate Prayers Even though Muslims try to pray their salaah with the utmost care and concentration, sometimes we doubt about how a certain part of the salaah was prayed. There is every chance that we made an error in our prayers. If anybody should have doubts about their salaah, they should think for a moment about their doubt and try to shake it off. If this fails, then they should act according to the rules set down There are 23 cases of doubts (Shakiyaat) that may arise during salaah: - 6 of them can be ignored - 8 of them make Salaah batil - 9 of them can be corrected You Should Ignore Doubts That Arise - After the salaah has been finished. - After the event has been performed. E.g. To have a doubt in sajdah as to whether you did ruku - After the time has passed. E.g. To have a doubt at the time of Maghrib, as to whether you prayed Asr. - More than once regarding the number of raka ah you have prayed. - Either on the part of one who leads the prayer (the IMAM) or on the part of the follower. In this case if the question arises as to who should be treated as extra sure, the leader or the follower, the person in doubt should follow the one who is sure. - During a Mustahab prayer Your Salaah Is Batil and Has To Be Offered Again If You Have A Doubt - In a 2 raka ah salaah like Fajr or if you are praying Qasr, then Dhuhr, Asr and Isha - In a 3 raka ah salaah, i.e. Maghrib 56 Grade 6 Fiqh

23 ISM Fiqh Level 8 ISM Page F In a 4 raka ah salaah, before the 2 nd sajdah, as to whether it is the 2 nd or 3 rd rakah - In a 4 raka ah salaah, the number of raka ah already prayed - IN A 4 RAKAHAH Salaah, AS TO WHETHER IT IS THE: - 1 st, 2 nd or 3 rd rakah - 2 nd, 5 th or higher rakah - 2 nd, 6 th or higher rakah - 3 rd, 6 th or higher rakah Grade 6 Fiqh 57

24 ISM Fiqh Level 8 ISM Page F Worksheet: Doubts to ignore and those that invalidate prayers True or False: Circle either T for True or F for False. 1. Muslims should perform their prayers with intense care and full attention. 2. Shak means doubt. T F 3. Yakeen means a little more than a doubt. T F 4. You should ignore doubts that arise after the salaah is finished T F 5. If you get a doubt regarding the first or second rakah, you must take it as the second rakah and finish praying. Multiple Choice: 1. Your Salaah is batil if your doubt occurs in a. A two raka ah salaah b. A three raka ah salaah c. Both a) and b) d. A four raka ah salaah 2. If you have a doubt regarding your Maghrib Salaah after the time of maghrib has passed then you should: a. Ignore the doubt b. Pray the salaah over again c. Pray the qadha for maghrib d. None of the above 3. If during Salaatul Dhuhr, before your second sajdah you wonder whether you are on your 2 nd rakah or your 3 rd then your salaah is a. Wajib b. Batil c. Still accepted d. Mustahab T T F F 58 Grade 6 Fiqh

25 ISM Fiqh Level 8 ISM Page F Doubts regarding the number of raka ah You Can Correct the Following Doubts Without Having To Pray Again If - The doubt occurs in a 4 raka ah salaah WHEN? DOUBT WHETHER? DECISION? CORRECTION? After 2 nd sajdah of 2 nd rakah 2 nd or 3 rd rakah Take it as 3 rd After 2 nd sajdah of 2 nd rakah 2 nd or 4 th rakah Take it as 4 th After 2 nd sajdah of 2 nd rakah 2 nd, 3 rd or 4 th rakah Take it as 4 th AND After 2 nd sajdah of 2 nd rakah 4 th or 5 th rakah Take it as 4 th After 2 nd sajdah of 2 nd rakah 3 rd or 4 th rakah Take it as 4 th OR Qiyam before ruku 4 th or 5 th rakah Sit down at once AND finish salaah OR AND Qiyam before ruku 3 rd or 5 th rakah Sit down at once AND finish salaah AND Qiyam before ruku 3 rd, 4 th or 5 th rakah Sit down at once AND finish salaah & & & Qiyam before ruku 5 th or 6 th rakah Sit down at once AND finish salaah & = Salaat-e-Ihtiyaat (standing/sitting) = Sajdah-e-Sahw Grade 6 Fiqh 59

26 ISM Fiqh Level 8 ISM Page F Worksheet: Doubts regarding the Number of Rakahah Multiple Choice: Circle the letter of the best answer. 1. What should you do if you get a doubt regarding the second and third rakah of Maghrib and you cannot remove it? a) Take it as the third rakah and finish your prayer. Then pray Salaat-e-Ihtiyaat. b) Take it as the second rakah and finish your prayer. Then do Sajdah e Sahw. c) You have to pray again. 2. What is the second step you should do when you get a doubt in prayer? a) Ask yourself if it is a doubt regarding the second and third rakah of prayer. b) Ask yourself if it is a doubt regarding a prayer of two or three raka ah. c) Try to remove your doubt. Short Answer Questions: Answer the following questions. 1. Whenever we have a doubt in the number of raka ah we have completed, what is the first thing we should try to do before anything else? 2. Suppose you re praying Asr prayers, and while performing the ruku, you wonder whether this is your second or third rakah. In this case, what should you do, if you cannot remove your doubt? 60 Grade 6 Fiqh

27 ISM Fiqh Level 8 ISM Page F Suppose you re praying Dhuhr prayers, and while performing the ruku, you wonder whether this was your third or fourth rakah. In this case, what should you do, if you cannot remove your doubt? 4. Suppose you re praying Isha prayer, and while performing ruku, you wonder whether this was your fourth or fifth rakah. In this case, what should you do, if you cannot remove your doubt? Grade 6 Fiqh 61

28 ISM Fiqh Level 8 ISM Page F8.28 Chapter 12: Shakiyaat-e-Salaah cont d 12.1 Salaat-e-Ihtiyaat When your doubt is such that you can read Salaat e- Ihtiyaat instead of repeating the whole prayer this is what you would do: After finishing salaah without looking away from qiblah or doing anything that makes salaah batil, you remain seated or stand up depending on what is required AND: - Do niyyah: "I am praying Salaat-e-Ihtiyaat 1 (or 2) rakahah wajib qurbatan il Allah." - Then do Takbiratul Ehram. - Recite only Suratul Fatiha - Finish salaah as usual o If you have to recite 2 rakahah then you should stand up for the 2 nd rakah after sajdah. o Recite Suratul Fatiha only o Finish salaah in the usual way. Salaah-e-Ihtiyaat: - Does not have a 2 nd Surah or Qunoot - Should be offered silently - Its Niyyah should not be uttered Salaat-e-Ihtiyaat is prayed either: 1 Rakah or 2 Rakahah or 2 Rakahah 62 Grade 6 Fiqh

29 ISM Fiqh Level 8 ISM Page F Sajdah-e-Sahw Sajdah-e-Sahw becomes Wajib, when - You talk by mistake in salaah - You recite salaam at the wrong place, by mistake - You forget tashahud. - In a 4 rakahah salaah you have a doubt after the 2 nd sajdah as to whether it is the 4 th or 5 th rakah or 4 th or 6 th rakah. - You added or left out by mistake any such thing, which is not rukn How to Perform Sajdah-e-Sahw Soon after finishing Salaah: - Do niyyah: "I am doing Sajdah-e-Sahw in lieu of tashahud (or salaam or sajdah or qiyam, etc; as the case may be wajib qurbatan ilallah". - Then go to sajdah and say the following once. o "BISMILLAHI WA BILLAHI ASSALAAMU ALAIKA AIYUHAN-NABIYYU WA RAHMATULLAHI WA BARAKATUH". - Then rise from Sajdah and sit, but don't recite anything. - Then go to Sajdah again and recite: o "BISMILLAHI WA BILLAHI ASSALAAMU ALAIKA AIYUHAN-NABIYYU WA RAHMATULLAHI WA BARAKATUH", as you did in the first Sajdah, - Then rise from sajdah - Recite tashahud and salaam. If after the prayer, but before the qadha of sajdah or tashahud, any actions are done which invalidate salaah, then it is necessary to do qadha and Sajdah-e-Sahw and then repeat the prayer. If you have forgotten tashahud or one sajdah in the salaah, it is wajib to do qadha at once after salaah; then do Sajdah-e-Sahw. If you forget one Sajdah or Tashahud but remember it before the Ruku of the next Rakah, you should return and perform it. If, however, you remember after Salaah is completed, then you will have to offer 2 Sajdah-e-Sahw as a recommended precaution. Grade 6 Fiqh 63

30 ISM Fiqh Level 8 ISM Page F8.30 SECTION II: Special Occasions Grade 6 Fiqh 71

31 ISM Fiqh Level 8 ISM Page F8.31 Chapter 14: The Month of Ramadhan and its Significance The month of Ramadhan is a very special month for the Muslims. It is a month of fasting and prayers, a month of worship and sacrifice, and a month of Mercy and purification. Fasting during the day and praying at night is not easy. But it helps us become stronger in our faith. It gets us closer to Allah and away from evil thoughts and deeds. It is a month where we can get rid of all our sins and start afresh. Ramadhan is also important because it is the month in which the Holy Qur an was revealed. It was sent to guide us, and during this month, Muslims try to recite as much of it as possible. So let us see what the Holy Qur an and the ahadith have to say about this very special month The Holy Qur an on Ramadhan The month of Ramadhan is that in which the Qur an was sent down, a guidance for mankind, with clear signs of guidance and the criterion of right and wrong. So everyone of you who is present (at home) during that month should spend it in fasting... Allah desires ease for you, and He does not desire difficulty for you. And (He desires) that you complete the period, and glorify Allah for having guided you, and that you may give thanks. - Surah al-baqarah, Chapter 2, verse Some Ahadiths on Ramadhan Ramadhan burns the sins and faults as fire burns wood. - Holy Prophet (s) Whoever, during this month of Ramadhan, fasts during the day, stands up in prayer for part of the night, controls his desires and emotions, controls his tongue, keeps his eyes down, and does not hurt the feelings of others, will become free of sins as the day he was born. - Imam Muhammad al-baqir (a) The day of your fast should not be like other ordinary days. When you fast, all your senses eyes, ears, tongues, hands, and feet must fast with you. - Imam Ja far as-sadiq (a) 72 Grade 6 Fiqh

32 ISM Fiqh Level 8 ISM Page F A Sermon on Ramadhan It has been narrated that once, just before Ramadhan; the Holy Prophet (s) gathered his companions and talked to them about the approaching month of Ramadhan. It is a beautiful sermon on the significance of Ramadhan. Let us read some passages from the sermon: O people! The month of Allah has come with His mercies and blessings. This is the month that is the best of months in the eyes of Allah. Its days are the best among the days. Its nights are the best among the nights. Its hours are the best among the hours... This is the month in which you have been invited by Him. You have been given the chance to receive honors from Allah, the Merciful... In this month, if you fast as ordained, then every breath you take has the reward of Tasbeeh, and your sleep has the reward of worship. Your good deeds are rewarded more than usual and your dua s are accepted... While fasting, remember the hunger and thirst of the Day of Judgement, give charity to the poor and needy, pay respects to your elders, have sympathy for your youngsters, and be kind to your relatives... Guard your tongue against unworthy words, your eyes from scents that are not worth seeing, and your ears from sounds that should not be heard... O people! Your back is breaking under the heavy load of your sins, so prostrate yourself before Him for long intervals and make it lighter... Anyone who offers sunnah prayers in this month, Allah will save him from Hell. Whoever, in this month, offers one wajib prayer, for him the angels will write the rewards of seventy such prayers offered by him in another month... The gates of paradise remain open in this month. Pray that they may not be closed on you. The gates of hell are closed, pray to Allah that they may never be opened for you. - The Holy Prophet (s) Source: Grade Six Laws Notes from Al-Muntazir Madrassah. Grade 6 Fiqh 73

33 ISM Fiqh Level 8 ISM Page F Dua of Imam Zain ul-abideen (a) on Ramadhan: In the Sahifa e-sajjadiyyah, the book of dua s by the fourth Imam, there are two dua s on Ramadhan. One welcomes the month, and another bids it farewell. Accordingly, one is recited at the beginning of the month, and the other at the end. Let us take a look at some passages from the dua s for welcoming Ramadhan: And praise belongs to God who established this month, the month of Ramadhan, the month of fasting, the month of submission, the month of purity, the month of putting to test, the month of standing in prayer, in which the Qur an was sent down as a guidance to the people... He gave this month superiority over all other months, by the many sacred things and well-known perfections... to honor it... Then He made one of its nights superior to the nights of a thousand months, and named it the Night of Decree... O God... erase our sins, along with the erasing of the crescent moon, and make us avoid the ill effects of our actions, with the passing of its days, until it leaves us behind, while within it You purify us of our sins and remove from us our evil deeds... O God, fill this month with our worship of You, decorate its times with our obedience toward You, help us during its daytime with its fast, and in its night with prayer and dua toward You, humility toward You, and lowliness before You... - Sahifa e-sajjadiyyah, Dua Grade 6 Fiqh

34 ISM Fiqh Level 8 ISM Page F Worksheet: The Month of Ramadhan and its Significance True or False: Circle either T for True or F for False. In Ramadhan, we can get rid of our sins and start afresh T F Fasting and praying helps us become stronger in our faith. T F Ramadhan is also important, because the Sahifa e-sajjadiyyah was revealed in this month. T F Multiple Choice: Circle the letter of the best answer. 1. What general point is the first two ahadith on Ramadhan trying to say? That we should try to be good in Ramadhan. That Ramadhan is a month in which we can erase our sins. That we should start a fire by burning wood. 2. What general point is the third hadith on Ramadhan trying to say? That we should not look, hear, speak, work, or walk during this month That we should fast by staying away from food and drinks That we should fast, not only by staying away from food and drinks, but also by generally staying away from any sins. 3. What is one thing the Holy Prophet (s) said about Ramadhan in his famous sermon? That in this month, the doors of heaven are open and the doors of hell are closed That in this month, the doors of hell are open, and the doors of heaven are closed That in this month, the Holy Prophet (s) was born Grade 6 Fiqh 75

35 ISM Fiqh Level 8 ISM Page F8.35 Short Answer Questions: Answer the following questions. 1. Look at the sermon by the Holy Prophet (s) about the month of Ramadhan. Other than fasting and prayers, describe four things we should try to do during this month? 2. In your own words, why you think the month of Ramadhan is a special month? Try to think of your own reasons and don t worry about being wrong. 76 Grade 6 Fiqh

36 ISM Fiqh Level 8 ISM Page F8.36 Chapter 15: Fasting and its Benefits Fasting is an act of worship prescribed by Allah. To fast means to stay away from food and drinks, as well as wrong deeds. The fast is like a living thing it has a body and a soul. To stay away from food and drinks is the body of the fast. To stay away from wrong deeds is its soul. If we are not trying hard to be better Muslims by fasting, our fast will be a body without a soul. Imam Ja far As-Sadiq (a) has said: Your day of fast should not be like other ordinary days. When you fast, all your senses eyes, ears, tongue, hands and feet must fast with you. Here is how: Eyes Keep your eyes off unlawful things and use this special gift of God for good acts such as reading the Qur'an and dua s. Ears Keep away from hearing unlawful gossip, lies, and music. Tongue do not tell lies or useless stories; do not spread rumors or gossip about other persons; and use the power of speech in spreading the word of Allah. Hands do not hurt others by your actions; instead try to help them as far as you can. Feet do not go toward forbidden places; rather go toward the places where Allah is remembered. Above all, your heart and mind must be with you in fasting, because the fast, in its real sense, will not be complete unless your thoughts, your emotions, your actions, and all aspects of your life become pure and free from impurity. Fasting takes place from dawn (before sunrise) to dusk (after sunset). Generally, fasting is a mustahab act of worship. It is especially mustahab during the months of Rajab and Sha ban. But during the month of Ramadhan, fasting becomes wajib. It is in this month, that Muslims all over the world keep their fasts. There are many benefits of fasting. In this lesson we will look at seven of them. 1. Fasting brings us closer to Allah. When we sacrifice our food and drink, we will obviously find ourselves in hardship. And when we go through hardship for the sake of Allah, it will naturally bring us closer to Allah. As a result, when we break our fasts, Allah will be very pleased with us, and our dua s at that time will be accepted. Grade 6 Fiqh 77

37 ISM Fiqh Level 8 ISM Page F Fasting teaches us patience. We all need food and water to survive. To deny ourselves food and water requires a lot of strength and patience. So when we fast for a whole month in Ramadhan, we build up a lot of patience. As a result, the next time we are really hungry and we know food is not going to be available for the next few hours we will know how to be patient. Similarly the patience will trickle to other occasions where it is required. 3. Fasting helps us know how it feels to be poor. There are so many poor people in the world today who are suffering from hunger because they do not have enough money to buy food. By fasting ourselves, we will know how hard it is for these poor people. At least, we can break our fasts with a nice dinner they cannot. As a result, fasting encourages us to help others who are less fortunate than us. 4. Fasting brings about thankfulness to Allah. Many times, we forget about all the blessings Allah has given us. We take everything for granted. For example, in a normal day, we go through breakfast, lunch, and dinner without a thought of where it came from. But by fasting, we learn the value of a thing as simple as a glass of water. This helps us be thankful for the favors of Allah 5. Fasting brings about self-control. We already mentioned how fasting will bring about patience to hunger. For example, if we are fasting we will not give in to our desire to eat no matter how hungry we are. But fasting will also bring about selfcontrol in other things. For example, the next time we feel angry at someone, we will be able to control ourselves and act in a positive way. This self-control will help us stay away from other disliked deeds as well. 6. Fasting breaks our pride. No matter how much wealth we have, or how high our position in life is, every Muslim has to fast in the month of Ramadhan. In this way, all the Muslims around the world are at an equal footing. Fasting may also make us realize we are fortunate that Allah made us among the people that can afford food; we could just as easily have been born in the poverty stricken areas of the world. 7. Fasting is good for the health. Let us think of our stomachs as a machine that works non-stop. We have three meals each day breakfast, lunch, and dinner 78 Grade 6 Fiqh

38 ISM Fiqh Level 8 ISM Page F8.38 and in between, we have snacks. Now if we fast, then at least our stomachs will get some rest. Fasting is also good, because it gets rid of bad habits such as smoking. If practiced properly, fasting can lead to better health. Let us pray to Allah to bless us all during the holy month of Ramadhan. May He accept our fasts, our prayers, and our good deeds. May He forgive us for our wrong doings and guide us in our lives. Sources: Grade Six Laws Notes from Al-Muntazir Madrassah and Islam for Children by A.V. Denffer. Grade 6 Fiqh 79

39 ISM Fiqh Level 8 ISM Page F Worksheet: Fasting and its Benefits Circle either T for True or F for False. Fasting is an act of worship. T F To stay away from bad deeds is the soul of fasting. T F Fasting takes place from dusk to dawn. T F Fasting is mustahab in Ramadhan. T F Circle the best answer. 1. How do we fast with our eyes? a) We try to use our eyes to read the Qur an and dua s. b) We try to sleep as much as possible. c) We keep blinking to give our eyes some rest. 2. How do we fast with our tongues? a) We don t eat anything. b) We don t tell lies, but rather we try to spread the word of Allah. c) We don t stick out our tongues. 3. How does fasting bring about thankfulness to Allah? a) During our fasts, since we are so hungry, we realize the value of food, and so when we get it at the end of the day, we will thank Allah for it. b) We thank our parents for making us dinner at the end of the day. c) By fasting, we thank Allah for giving us all that He has. 80 Grade 6 Fiqh

40 ISM Fiqh Level 8 ISM Page F8.40 Answer the following questions: 1. What are the seven benefits of fasting that we learned? 2. How does fasting help us know how it feels to be poor? 3. How is fasting good for the health? Grade 6 Fiqh 81

41 ISM Fiqh Level 8 ISM Page F8.41 Chapter 16: Sawm People Exempted From Fasting They are of 2 categories: Those who will not fast and have no qadha to give; Those will give qadha later, when the holy month of Ramadhan is over. 1. Men and women who are not capable of fasting because of advanced old age are totally exempted. They do not have to give qadha later. 2. Those elderly people who find it very difficult to fast are also exempted; but they have to pay a redemption (Fidyah) of ONE MUDD (i.e. 3/4 kg) of food or an equivalent amount of money in lieu of each fast, to the poor and needy. It is recommended that preference be given to wheat or barley. 3. A person, who, due to certain illness, is unable to sustain and endure thirst, is exempted. However, in view of the sanctity of the holy month, s/he should not drink water to quench the thirst fully. Such a person will pay fidyah in place of each fast, and will give qadha if the illness is later remedied. 4. A mother in the advanced stage of pregnancy will not fast if fasting is harmful to her or the baby. She will give fidyah in place of the fasts and will give qadha later. 5. A mother who is nursing her child is exempted if she fears that fasting might reduce the supply of milk for the child. She will give fidyah in place of each fast she has missed and will give qadha later Fasting When Traveling 1. Traveling means having reached outside the boundaries of the city, town or village, on your way to a journey that is a total of 28 miles or more. On a day one has the intention of traveling; one will not break the fast while still at home or in the city. The fast will be broken once you cross the boundary of your hometown. 2. At any place where you pray Qasr, you will not fast. If you have traveled to a place where your stay will be less than 10 days, you will pray Qasr for the prayers of 4 rakahah, and you will not fast. You will give qadha later. 82 Grade 6 Fiqh

42 ISM Fiqh Level 8 ISM Page F The people whose job is that of traveling, e.g. pilot, crew, drivers, etc or one who undertakes a journey for a sinful purpose, must fast even while they are traveling, and their prayer will not be Qasr, either. 4. To travel for the sole purpose of not fasting is allowed, but it is better if you do not do that. 5. If you travel from the place where you live AFTER the time of DHUHR, you will complete the fast. However, if you travel BEFORE the time of DHUHR, you will not fast. 6. The day you arrive back from your trip, if you reach the boundary of your hometown BEFORE the time of DHUHR, and you have not done anything that will break your fast, then you must fast on that day. However, if you reach the boundary of your hometown AFTER the time of DHUHR you will not fast and give qadha after Ramadhan. 7. If a person makes a vow for a Sunnah fast on a particular day and s/he finds that s/he has to travel on that day, then, because s/he had specified the day s/he was going to keep the Sunnah fast, s/he can fast while journeying; the same applies to a person who makes a vow to keep a Sunnah fast on a particular day regardless of whether s/he is going to travel on that day or not. However, if a person makes a vow to fast but does not specify the day then s/he cannot fast if s/he is going to travel. 8. A traveler can observe a Sunnah fast in Medina on three days if their main purpose is for praying for the fulfillment of their needs, and it is better that those three days are Wednesday, Thursday and Friday. 9. If a person does not know that a traveler cannot fast and finds out during the fast, his/her fast becomes batil; however, if s/he does not find out about it until sunset, their fast is valid. Grade 6 Fiqh 83

43 ISM Fiqh Level 8 ISM Page F Worksheet: People Exempt from Fasting 1) Fidyah is: a) Money given to the poor for missed fasting b) An elderly person who cannot fast c) A certain amount of food given to the poor for missed fasting d) Money and food given to the poor for missed fasting 2) Fidyah is for: (circle all that apply) a) A pregnant woman b) A sick person c) Extremely advanced old age people d) A poor person who has no food for iftar 3) It is always o.k. to fast while traveling. a) True b) False 4) If traveling in Ramadhan for less than 10 days, a) Pray Qasr and keep fasting b) Do not pray Qasr and keep fasting c) Pray Qasr and do not fast d) Do not pray and do not fast 5) The people that will give qadha for missed fasts are: (circle all that apply) a) Sick person who does not get better b) Nursing mother c) Person who travels for work d) A person returning from a journey after Dhuhr 6) Maryam returns from a journey before Dhuhr. Should she fast? a) Yes b) No 84 Grade 6 Fiqh

44 ISM Fiqh Level 8 ISM Page F8.44 LESSON 5: INTRODUCTION TO SALAAT-UL-JAMAAT Definition: Salaat-ul-Jamaat means prayers that are offered in gathering (i.e. at least 2 people). Benefits Praying in congregation provides us with rewards both in this world and the hereafter; some of which are listed and illustrated below: Love & Co-operation Unity & Prestige of Islam Discipline / Islamic Equality Unlimited Reward Allah has put a very big reward for Salaat-ul-Jamaat. Our Holy Prophet (S) and our Imams (A) have placed great emphasis on Salaat-ul-Jamaat. Therefore, whenever we get an opportunity we should offer congregational prayers. Rewards Reward doubles after the 4 th person joins The Salaat No of Persons Present for Salaat-ul-Jamaat After the 11 th person joins, only Allah knows the reward we get Fiqh Boys Page 9B.8

45 ISM Fiqh Level 8 ISM Page F8.45 LESSON 6: SALAAT-UL-JAMAAT CONGREGATIONAL PRAYER Importance of Salaat-ul-Jamaat The following are a few examples of the importance of offering the congregational prayers. For a full listing please refer to Islamic Laws (page 262) times better than the prayers offered alone It is not permissible to neither absent oneself from nor abandon congregational prayers intentionally When Salaat-ul-Jamaat id being offered, it is Mustahab for a person who has already offered his prayers alone, to repeat the prayers in congregation Conditions of Salaat-ul-Jamaat The following are a few examples of the conditions of offering the congregational prayers. For a full listing of please refer to Islamic Laws (page ) As a precaution, Mustahab prayers cannot be offered in congregation in any situation except: o Istisqa prayers (invoked for rain); or o Prayers which were obligatory during The presence of Ma soom Imam (A.S) but became Mustahab during his occultation like Eid ul Fitr and Eid ul Azha 1462 The Imam of The congregation prayers should be: Baligh, adil, of legitimate birth, Sane and be able to recite The Salaat correctly Imam stands in the front line 1479 Follower performs all acts a little after The Imam Mustahab Acts 1. Learned and pious persons occupy the first row Rows of The congregation are properly arranged and that there is no gap between the persons standing in one row; all standing shoulder to shoulder Fiqh Boys Page 9B.9

46 ISM Fiqh Level 8 ISM Page F8.46 LESSON 7: HOW TO JOIN SALAAT-UL-JAMAAT Scenario s Imam in 1 st Rakaat, better to join in: Imam in 2 nd Rakaat better to join in: Imam in 3 rd \ 4 th Rakaat, better to join in: Imam in 3 rd \ 4 th Rakaat (Qiyam): If you do not know which Rakaat it is always join in: You enter The Mosque it is The last Sajdah, you perform your Niyyat and Takbiratul Ihram and Then go into: Extra note: Where to join in Congregational Prayers Qiyam Ruku Sajdah Tashahud Salaam Join and recite Surah Al Hamd and if you cannot finish The recitation by The time The Imam rises from Ruku you have to change your Niyyat to furada. Raising of The knees from The ground is also followed in Tashahud and Salaam when you join in 2 nd, 3 rd and 4 th Rakaat. During Tashahud and Salam, raise your knees and place your palms on The floor rise up to your 1 st Rakaat when Imam completes Salam. Fiqh Boys Page 9B.10

47 ISM Fiqh Level 8 ISM Page F8.47 LESSON 8: SALAAT-UL-JUM'A - FRIDAY PRAYER Definition Jum a prayers (weekly congregational prayers) are prayed every Friday throughout The year and are referred to as Friday prayers Benefits Jum a prayer has to be prayed in Jamaat, Therefore all the benefits of praying in congregation apply. Importance Suratul Jum a, Surah No. 62, Verse 9 says, O you who believe! When The call is made for prayer on Friday, Then hasten to The remembrance of Allah and leave off trading; that is better for you, if you know Wajib-e-Ayni & Wajib-e-Takhyiri (Relating to Salaat-ul-Jum a) Prayers to be performed on Friday Imam Term Definition Dhohr Jum a Asr Present Wajib-E-Ayni Obligatory act Absent Wajib-E- Takhyiri Choice of alternatives (Choose between two or more wajibats, but s/he cannot leave both) You can choose between These two but cannot leave out both. Conditions for Salaat-ul-Jum a: ONLY 1 FRIDAY PRAYER MAY BE HELD IN RADIUS OF 3 MILES, 720 YARDS 2 KHUTBAS DELIVERED BY THE IMAM BEFORE THE PRAYER 1 ST SERMON MUST BE ON VERSES FROM THE HOLY QURA AN KHUTBA MUST BE LISTENED BY ATLEAST 4 (BETTER 6) PERSONS AT LEAST 5 (BETTER 7) PERSONS INCLUDING THE IMAM MUST BE PRAYED IN JAMAAT 1 ST SERMON MUST BE ON CURRENT AFFAIRS Fiqh Boys Page 9B.11

48 ISM Fiqh Level 8 ISM Page F8.48 LESSON 9: METHOD OF PRAYING SALAAT-UL-JUM A RECITE SURATUL HAMD & SURATUL JUM A RECITE SURATUL HAMD & SURATUL MUNAFIQOON Fiqh Boys Page 9B.12

49 ISM Fiqh Level 8 ISM Page F8.49 LESSON 10: TAYAMMUM We perform Tayammum when There is no water available It is not possible to get water, due to illness, weakness, or fear It is harmful to one s health Using The water available will mean others will have to go without Water is only enough to make The body or clothes Pak There isn t enough time to perform Wudhu or Ghusl The only water available is Ghasbi Tayammum can be done on EARTH Not Available SAND / CLAY Not Available Not Available DUST Not Available STONE SNOW / ICE Not Available MUD WALL Not Available Do NOT perform Tayammum Pray Qadha later The Things on Which Tayammum Is Performed - Must be PAK Must not be GHASBI or USURPED 702 Fiqh Boys Page 9B.13

50 ISM Fiqh Level 8 ISM Page F8.50 LESSON 10: METHOD OF PERFORMING TAYAMMUM Niyyat 2. Strike both your palms on The thing that you are doing I am performing Tayammum on e.g. Earth Tayammum (give reason) Wajib Qurbatan ilallah 3. Put both your palms where your hair starts to grow and pull them down to the tip of your nose. 4. Wipe The Entire Part Of The Back Of The Right Hand With The Palm Of The Left Hand And Repeat The Same With The Right Hand Over The Left Mustahab Act: To strike the hands on the earth again and wipe the back of The Hands again 709 Wipe the Right hand first then the Left hand 713 Unless you are performing 2 Tayammum together, one instead of a Ghusl and The other instead of Wudhu, There is no need to specify what The Tayammum is for Fiqh Boys Page 9B.14

51 ISM Fiqh Level 8 ISM Page F8.51 Chapter 4: Ijtihad and Taqleed - Part I Islam is a complete way of life and has laws for every aspect of life. Laws are necessary for a human being because he or she has to live with others and needs to consider the rights of others. When people live in a society, there must be rules that everyone has to follow. If there were no laws people would be free to act as they pleased. Most would think only of themselves. If everyone acted like this, human rights would be trampled, and there would be no order and justice in society and the world would be a terrible place to live in. But if laws are necessary, who should make them? OR One man? A group of men? OR Allah The Creator Should one man make laws for everybody? Or should a group of men make the laws collectively? Or should the Creator make them? If people were left to make their own laws, they would make laws according to their own desires. For example, if a fast-driver was making a law, then he would make sure that there was no speed limits on the roads; and if a wealthy man was making a law, then he would make sure that rich people did not have to pay tax. But when the Creator makes laws, He makes them for the good of all human beings. He does not favor anyone for He loves us all equally. There is also another reason why the Creator should make the laws. Think of a person who has invented something like a computer. When he sells his computer, he also writes an instruction booklet for the users. He writes the instructions, because he knows exactly how the computer works and how to use it. 26 Grade 6 Fiqh

52 ISM Fiqh Level 8 ISM Page F8.52 If we follow his instructions, the computer will work nicely If we don t follow his instructions, we may damage the computer. In the same way, since Allah is our Creator, He knows what makes us happy, what will harm us, and what will help us achieve real success. That is why; Allah is the one who writes the Laws for us. He has sent an instruction booklet for life in this world. If we follow His instructions properly, we will achieve true success. If we don t, we may ruin ourselves. Allah sent His laws for human beings through the angels to His chosen people, His Messengers. These Messengers had the duty of conveying Allah s Laws to the people. ALLAH ANGELS MESSENGERS PEOPLE The Laws were compiled into books for the people to read and follow they were instruction booklets for a successful life. For us, the laws were sent through the Angel Jibraeel to the Holy Prophet Muhammad (s). Many times, Prophet Muhammad (s) received messages directly from Allah. The verses revealed to our Prophet were compiled in a book called the Holy Qur an. So the Qur an is the main source of Laws. When the Holy Prophet (s) was alive, he explained the rules of the Qur an. The Qur an is a guide, but a silent one. The Prophet is a talking guide who accompanies the book. What he said and did, to show us how to follow the Laws of Allah, is known as hadith. The ahadith (plural) are the second source of laws. After the death of the Holy Prophet (s), the Divine Imams (a) were the guides of the people. They continued teaching and guiding people the way the Prophet had. The duty of every Imam was to convey the laws revealed to the Prophet, and help people understand and follow them. What Imams said and did to guide the people are also known as ahadith. Source: Grade Six Laws Notes from Al-Muntazir Madrassah. Grade 6 Fiqh 27

53 ISM Fiqh Level 8 ISM Page F Worksheet: Ijtihad and Taqleed - Part I Circle either T for True or F for False. Islam is a complete way of life and has laws for every aspect of life. T F If we don t follow our Creator s instructions, we will ruin ourselves. T F Allah sends his laws through the messengers to the angels to us. T F The Qur an is the second source of laws. T F Circle the letter of the best answer. 1. Why shouldn t people make the laws? a. Because people are too busy to make laws. b. Because people will think only about themselves when making laws. c. Because angels make the laws for them. 2. What are ahadith? a. A collection of what the Prophet (s) and the Imams (a) said and did. b. A weird Arabic word. c. The main source of laws. Short Answer Questions: Answer the following questions. 3. What are the two sources of laws? 28 Grade 6 Fiqh

54 ISM Fiqh Level 8 ISM Page F What happens if there were no laws? 5. Why should Allah be the one who makes our laws? 6. What is the role of the Prophet and the Imams? Grade 6 Fiqh 29

55 ISM Fiqh Level 8 ISM Page F8.55 Chapter 5: Ijtihad and Taqleed - Part II In our last lesson, we learnt that the Holy Prophet (s) used to explain the laws of the Qur an to the people. We also learnt that after the Prophet (s) died; the Holy Imams (a) became the guides of the people. For us, the Imam of our time is the twelfth Imam (s). Now since the twelfth Imam is in ghaybah (disappearance), the people need a guide. They need somebody to help them follow the Laws of Allah somebody who knows a lot about the Qur an and the hadith. This person is known as a mujtahid. A mujtahid is an expert in Ijtihad (forming laws by studying the Qur an and the hadith). A mujtahid is also the representative of the twelfth Imam. Apart from the Qur an and the hadith, the mujtahid makes use of aql (intelligence) and ijma (agreement with other mujtahids). Because we cannot all be experts in Fiqh (Islamic Laws) and practice ijtihad, we need to follow those who can. So when somebody practices ijtihad and becomes a mujtahid, we do his taqleed. To do someone s taqleed means to follow the rules a mujtahid compiles. These rules are known as fatwas and are collected in a book called the Risalah. However, Muslims are not allowed to follow others (even a mujtahid) when it comes to usool-e-deen, the beliefs of Islam. For example, our belief in only one God should not be based on a fatwa of a Mujtahid. The five main roots of religion must be understood and accepted by us on our own. We should be convinced individually on the truth of these beliefs. Once we believe in Allah and His prophets, we need to act as Allah has commanded. These actions are the furoo-e-deen, the branches of religion. We do not have to understand these on our own, because once we have faith in Allah, we will accept that the Laws He has sent down are for our own good. Therefore, when the mujtahids present these laws to us, we will follow them. The Roots of Religion (Usool-e-Deen) we must understand on our own. The Branches of Religion (Furoo-e-Deen) we must follow from a Mujtahid. 30 Grade 6 Fiqh

56 ISM Fiqh Level 8 ISM Page F8.56 Following an expert is not something unusual. For example, when we go to our doctor, we trust that the doctor is an expert in medicine and knows what is good for the illness we have. If he or she asks us to do anything, we will do it without asking for an explanation. So, even if our doctor gives us medicine that may taste really bad, we will still take it because the doctor knows better than us about medicine. In the same way, a mujtahid is an expert in the field of religious laws. He has studied the religion for years. We follow his laws not because we cannot think for ourselves, but because we cannot all be experts in such a big field. Thus when a Shia becomes baligh, he or she makes the niyyah (intention) of doing taqleed of a particular mujtahid. Ijtihad is a very important practice of Islam. Both the Qur an and the hadith mention the importance of experts in religion to guide others. 1. From the Qur an: In Surah al-bara at, also known as Surah at-tawbah, Almighty Allah says, And why should not a part from every section of them (the Believers) go forth to become learned in the Religion, and to warn their people when they return to them, so that they may beware? (Chapter 9, Verse 122) 2. From the hadith: A hadith from our sixth Imam (a) says. If there is anyone among the Fuqaha who is in control over his own self, protects his religion, suppresses his evil desires and is obedient to the commands of his Master, then the people should follow him. A Hadith from our twelfth Imam (a) says, For any new circumstances that you are worried about, you should turn (for Guidance) to the narrators of our Hadith, for they are my proof over you just as I am Allah s proof. Source: Grade Six Laws Notes from Al-Muntazir Madrassah. Grade 6 Fiqh 31

57 ISM Fiqh Level 8 ISM Page F Worksheet: Ijtihad and Taqleed - Part II Circle either T for True or F for False. 1. Imam Ali (a) is the Imam of our time. T F 2. We cannot all be experts in fiqh. T F 3. We must do taqleed of a mujtahid regarding usool-e-deen. T F 4. A mujtahid is the representative of the 12 th Imam. T F Place the matching letter in the spaces on the left. 5. Forming laws by studying the Qur an and hadith. a) Ghaybah 6. Islamic Laws. b) Taqleed 7. To follow a mujtahid. c) Risalah 8. The disappearance of the 12 th Imam. d) Fatwa 9. The rules given by a mujtahid. e) Ijtihad 10. An expert in forming Islamic Laws. f) Fiqh 11. A book of Islamic rules. g) Mujtahid Answer the following questions. 12. Why do the people need a guide - Why don t they just interpret the Qur an themselves? 32 Grade 6 Fiqh

58 ISM Fiqh Level 8 ISM Page F Give an example of following an expert (different than the doctor example). 14. What advantage do Shias have over other sects of Islam who do not have ijtihad? If you need a clue, read the hadith by the 12 th Imam (a). 15. Write down the name of two present day mujtahids that you could do taqleed of. Grade 6 Fiqh 33

59 ISM Fiqh Level 8 ISM Page F8.59 Chapter 6: Ijtihad and Taqleed - Part III 6.1 Who Can Be a Mujtahid? The knowledge of a mujtahid is tremendous. Before he can be accepted as a mujtahid, he has to go through many courses of scientific knowledge. Since the responsibility of a mujtahid is very great, it is obvious that not everyone can be a mujtahid. Therefore, before a person can be a mujtahid, he must have the following qualities/qualifications: 1. He must be sane (sensible). 2. He must be baligh. 3. He must be a Shia Ithna asheri. The mujtahid must believe in the twelve Imams (a) as the rightful successors of the Holy Prophet (s). We cannot follow a learned person from any other sect. 4. He must be male. 5. He must be alive. Doing taqleed (following) of a deceased mujtahid is not allowed. Referring to mujtahids who have died cannot solve the problems of our time. A mujtahid living in our time will be able to understand our problems and guide us accordingly. 6. He must be adil. This means he must have a pious character and does not commit any major sins. Having knowledge alone is not enough. The mujtahid must also be a devoted follower of the faith. 7. He should be a legitimate child (born of married persons). Apart from the above qualities, the mujtahid whose taqleed we do must also be a lam. This means, from all the mujtahids he must be the most learned. There are many mujtahids at a time, so it is better to follow the one who has a greater degree of expertise than the others. 6.2 How to Decide Which Mujtahid to Follow We should do taqleed of a mujtahid who is the most learned. But how do we know 34 Grade 6 Fiqh

60 ISM Fiqh Level 8 ISM Page F8.60 who is the most learned from all the mujtahids who are alive? There are three basic ways of finding out, which mujtahid is a lam: 1. When a person personally knows the various mujtahids and can judge who is the most learned. 2. When two learned and adil people say that a particular mujtahid is a lam. The only condition for this is that two other learned and adil persons do not contradict the first two. 3. When a group of learned and adil people certify that a mujtahid is a lam and we are satisfied with their statement. 6.3 A Few Mujtahids are: It might be useful to know the names of a few mujtahids in our times. Some of them 1. Ayatollah Seyyed Ali Khamene i 2. Ayatollah Seyyed Ali Seestaani 3. Ayatollah Sheikh Naser Makarem Shirazi Source: Grade Six Laws Notes from Al-Muntazir Madrassah. Grade 6 Fiqh 35

61 ISM Fiqh Level 8 ISM Page F Worksheet: Ijtihad and Taqleed - Part III Circle either T for True or F for False. One quality of a mujtahid is that he must be a baligh. T F A mujtahid can be of any sect, whether Shia or Sunni. T F A mujtahid has a lot of knowledge. T F When two learned and adil people say that we can do taqleed of a T F certain mujtahid, and two other learned and adil people say that we cannot do taqleed of that mujtahid, then it is okay if we follow the first two people s advice. Ayatollah Khu i is one of the learned mujtahids that is alive today. T F Circle the correct letter: What does a lam mean? It means a person who is pious. It means a person who is learned. It means a mujtahid who is the most learned. What is one way we can know if we can do taqleed of a certain mujtahid? If at least two learned and pious people say we can. If the mujtahid himself says we can. If the government of Canada says we can. Answer the following questions: Name the mujtahid that you do taqleed of. If you don t already know, you can ask your parents. 36 Grade 6 Fiqh

62 ISM Fiqh Level 8 ISM Page F8.62 Write down five of the seven qualities a person must have before he can be a mujtahid? Group Work: Complete the following exercise in class. Let us get an idea of what a mujtahid may do. Look up at least three versus from the Holy Qur an on salaah (Prayer). In the space provided, write down where you found the three verses (write down the chapter number and the verse number for each verse), and then answer the following two questions: How easy is it to make laws from these verses alone? If you had some ahadith, would it make your job much easier? Grade 6 Fiqh 37

63 ISM Fiqh Level 8 ISM Page F8.63 LESSON 14: MUTAHHIRAAT INTRODUCTION & EXPLANATION OF WATER Mutahhiraat are those things that make Najis things Pak. 149 Taba iyat Islam Water Zawal e Ain Sun Inqilab Mutahhiraat Earth Ghaibate Muslim Intiqal Remaining Blood after Slaughter Istibra Istihala 1. Water WATER MUTLAQ [PURE WATER] MUDHAF [MIXED WATER e.g. milk, vinegar, soft drink, etc] WATER WHICH HAS NOT CHANGED COLOUR, TASTE OR SMELL. CAN MAKE NAJIS THINGS PAAK CANNOT MAKE NAJIS THINGS PAAK. BECOMES NAJIS WHEN IT COMES IN CONTACT WITH NAJIS THINGS EXAMPLES OF MUTLAQ WATER RAIN WATER RUNNING WATER e.g. tap water WELL WATER ABE KATHIR [Still water >Kurr] ABE KALEEL [Still water < Kurr] KUR 31/2 x 31/2 x 31/2 in length, width and depth Volume = cubic span Fiqh Boys Page 9B.21

64 ISM Fiqh Level 8 ISM Page F8.64 Water Makes Najis Things Pak If: It is Pure and not mixed - It is Pak itself - It does not become Mudhaf (mixed) when a Najis thing is being washed - No small particles remain after washing The Najis thing Water that is less than Kurr becomes Najis When it comes into contact with Najasaat 26 Examples of cleaning najasat with water ONCE WITH ABE KATHIR ONCE WITH ABE KALEEL 7 TIMES WITH ABE KALEEL 7 TIMES WITH ABE KATHIR Fiqh Boys Page 9B.22

65 ISM Fiqh Level 8 ISM Page F8.65 LESSON 15: MUTAHHIRAAT: EARTH, SUN, ISTIHALA & INQILAB 2. Earth 184 The earth makes the soles of our feet and shoes Pak if: - The earth is Pak - The earth is dry - The Najasaat has stuck from The earth - The thing that has stuck on The sole of The foot or shoe is cleared e.g. dog pooh 3. Sun 192 The Sun makes the earth, buildings and walls Pak if: - The Najis area is sufficiently wet - Any Najasaat is stuck it is removed first - There is no obstruction between The Najis area and The Sun - Only The Sun makes it dry and that it s not too windy - The whole Najis area becomes dry in one go. NB - The Sun DOES NOT make the trees, grass, windows or doors PAK. 193 Fiqh Boys Page 9B.23

66 ISM Fiqh Level 8 ISM Page F Istihala It literally means TRANSFORMATION If a Najis thing changes in such a way that it cannot be called what it originally was it becomes Pak. 196 E.g. If Najis wood is burnt and is reduced to ashes, and then the ashes are Pak Najis wood burning Pak ashes NB However, if the change is not such that it cannot be associated to the original Najis thing, then it doesn t become Pak. e.g. If Najis wheat is ground into flour or used to bake bread it doesn t become Pak. Najis Najis Najis 5. Inqilab It literally means CHANGE Any Liquor which becomes vinegar by itself, or by mixing it with vinegar or salt, becomes Pak. 199 Najis wine Pak Vinegar Fiqh Boys Page 9B.24

67 ISM Fiqh Level 8 ISM Page F8.67 LESSON 16: MUTAHHIRAAT: INTIQAL, ISLAM & TABA IYAT 6. Intiqal It literally means TRANSFER OR CHANGE OF PLACE If an insect that is bloodless sucks the blood of human being, after a short period of time when this blood becomes part of the insect s body, it is Pak. 210 MOSQUITO SUCKS BLOOD OF HUMAN BLOOD IN THE MOSQUITO BECOMES PAK AFTER SOMETIME BLOOD OF HUMAN BECOMES MOSQUITO S 7. Islam When a Non-Muslim believes in The Oneness of God and The Prophet hood of Muhammad (s.a.w.), in whatever language, s/he becomes a Muslim and is Pak. 212 Pak Pak Pak 8. Taba iyat This is when a Najis thing becomes Pak as a result of another thing becoming Pak. 215 E.g. When a Kafir becomes a Muslim; his or her children who are not yet Baligh will also become Pak. 217 Mother becomes a Muslim Non-Baligh child becomes pak Fiqh Boys Page 9B.25

68 ISM Fiqh Level 8 ISM Page F Zawal-e-Ain This is the removal of Najis-ul-Ayn. That is, if there is a Najasat on The body of an animal, like blood, for example, it becomes Pak when The Najasat is rubbed off or just disappears. 222 Najasat Pak 10. Ghaibat-e-Muslim When The body, clothes, household utensils, etc, that have been in The possession of a Muslim, who is a strict follower of The Shariah, become Najis and Thereafter, The Muslim disappears, The Najis thing can be considered Pak, if you believe that s/he must have washed Them. 227 Najis goes away Returns Pak Fiqh Boys Page 9B.26

69 ISM Fiqh Level 8 ISM Page F8.69 LESSON 18: MUTAHHIRAAT: ISTIBRA & REMAINING BLOOD FROM SLAUGHTER 11. Istibra 226 Istibra Means Halaal Animals Become Najis When They Eat Refuse of Man COW, GOAT OR CHICKEN BECOMES NAJIS WHEN THEY EAT REFUSE OF MAN THESE ANIMALS CAN BE MADE PAK BY KEEPING THEM AWAY FROM NAJIS FOOD AND THEN FEEDING THEM WITH PAK FOOD FOR A SET NUMBER OF DAYS. FOR. 3 DAYS 20 DAYS 10 DAYS 12. Remaining blood from Slaughter: 231 When a Halaal animal is Slaughtered according to Shariah, and when its blood flows out in normal quantities, the remaining blood in the body is tahir Fiqh Boys Page 9B.27

70 ISM Fiqh Level 8 ISM Page F8.70 LESSON 19: DETAILS ON NAJASAT 1 1. Urine & Stool 85 The Urine and Stool of animals whose meat is Haraam and whose blood comes out with a gush is NAJIS. However, The Urine and Stool of any animals who do not both These requirements, is PAK. E.g.1: An elephant E.g. 2: A cow E.g. 3: A snake 2. Semen 88 The semen of human beings, and of every animal whose blood comes out with a gush, when its jugular vein is cut, is Najis. 3. Dead Bodies 89 All living things whose blood gushes out are NAJIS when they die. The dead body of a Muslim becomes PAK after being given Ghusl according to The Islamic Shariah. Fiqh Boys Page 9B.28

71 ISM Fiqh Level 8 ISM Page F8.71 LESSON 20: DETAILS ON NAJASAT 2 4. Blood 97 This is NAJIS of all living things whose blood comes out with a gush, regardless of whether their meat is Halaal or Haraam. However, the remaining blood of animals whose meat is HALAAL is PAK, if they have been slaughtered according to The Islamic Shariah Dogs and Pigs 106 All dogs and pigs living on land are NAJIS, to The extent that their hair, nails, teeth, bones and sweat are also NAJIS. 6. Kafirs 106 & 107 A Kafir is a person who does not believe in God or The Day of Judgement They are NAJIS to The extent that their hair, nails, teeth, bones and sweat are also NAJIS. 7. Alcoholic Drinks 112 All kinds of alcoholic drinks are NAJIS, whether it a liquid intoxicant or a mild beer. Fiqh Boys Page 9B.29

72 ISM Fiqh Level 8 ISM Page F8.72 LESSON 21: JABIRA INTRODUCTION & PRACTICAL APPLICATION JABIRA - The material or the medicine used for bandaging wounds. Wudhu Al-Jabira: Ghusl Al-Jabira: Wudhu on The bandage or a splint, which has been fixed on those parts of a person's body, which are related to Wudhu Ghusl you have to perform on a bandage or splint, which has been fixed on any part of your body. You would perform Wudhu al-jabira when: - The Jabira cannot be removed - Water is harmful to The wound - When There is an un-bandaged wound - When There is an un-bandaged fracture How Would You Perform Wudhu Al-Jabira For The unaffected areas, Wudhu will be performed as usual. For The affected areas: - If water is not harmful, Then you will pour enough water for it to go through The Jabira If water is harmful you will place a Pak piece of cloth over The wound and pass a wet hand over that area, Also, if The Jabira is Najis, you will place a Pak piece of cloth over The Jabira Then pass a wet hand over that area. When any part of Wudhu is partly covered with a Jabira but there isn t a fracture you will perform Wudhu Al-Jabira 331 Fiqh Boys Page 9B.30

73 ISM Fiqh Level 8 ISM Page F8.73 LESSON 22: PRACTICAL APPLICATION OF JABIRA When To Do Wudhu Al-Jabira Face PARTLY covered in Bandages. BUT NO FRACTURE Hands PARTLY covered in Bandages. BUT NO FRACTURE Feet PARTLY covered in Bandages. BUT NO FRACTURE When to Do Wudhu Al-Jabira and Tayammum Head PARTLY covered in Bandages. BUT NO FRACTURE Face FULLY covered in Bandages. Or even OPEN FRACTURE Hands FULLY covered in Bandages. Or even OPEN FRACTURE Feet FULLY covered in bandages. Or even OPEN FRACTURE Head FULLY covered in Bandages. Or even OPEN FRACTURE Fiqh Boys Page 9B.31

74 ISM Fiqh Level 8 ISM Page F8.74 LESSON 11: GHUSL GENERAL MASAILS It means to have a bath in order to wash the body. Ghusl Wajib Mustahab Janabat Nadhr / Qasam / Ahad Jum a Eid ul Fitr Mayyit Mase Mayyit Refer to 651 for a whole list Conditions of Ghusl - Water must be Pak, pure (Mutlaq) and taken with permission (Mubah) Place where Ghusl is performed must be Mubah Niyyat should be of Qurbatan ilallah It must be performed without help All obstructions must be removed 386 Remember: There Is No Need: To make The body Pak before starting Ghusl For The body to be washed downwards from The head For Tartib delay between different actions of Ghusl is allowed 386 Methods of Ghusl 366 Tartibi Stages or Sequence Irtemasi Instant or Gradual Immersion Fiqh Boys Page 9B.15

75 ISM Fiqh Level 8 ISM Page F8.75 LESSON 11: HOW TO PERFORM GHUSL Ghusl-e-Tartibi = Ghusl in Stages & Sequence. 367 I am doing Ghusl for The pleasure of Allah, Qurbatan Ilallah Wash head to neck Wash the right half side of the body Wash the left half side of the body Ghusl-e-Tartibi can also be performed by washing the whole body together after washing the head and neck Ghusl-e-Irtemasi = Instant or Gradual immersion. 373 This is by washing the whole body at the same time and that can only be done by submerging the whole body into the water by diving into a river, sea or swimming pool. If however, you wish to perform The Ghusl-e-Irtemasi gradually, Then it is necessary that: - The whole body out of the water before starting The Ghusl. - Then you submerge your body gradually into the water with The intention of Ghusl. 374 When Performing Ghusle Irtimasi In One Go, You Must Ensure That The Water Reaches All Parts Of The Body At One Time. Fiqh Boys Page 9B.16

76 ISM Fiqh Level 8 ISM Page F8.76 LESSON 25: CONTEMPORARY ISSUES: Question: If a dog licks my body or clothes, how should I purify it? Answer: It is sufficient to wash it once. However, if the water is little, it is necessary to rid it of the water by wringing Question: Is it permissible to keep a dog? If not, why? Answer: It is permissible to keep a guard dog but it is Najis. Question: What is the fatwa regarding the use of perfumes on which it is "alcoholic"? Are these kinds of perfumes Najis and is it permissible to use them? Answer: Such perfumes are clean and it is permissible to use them. Question: What is the ruling concerning the alcohol found in some dental products like mouthwash and others? Answer: It is clean. Question: What is your opinion on Muslims eating in non-muslim or even Muslim owned and operated restaurants which serve Halaal food however also serve alcoholic drinks? If the alcohol is not being consumed at our table, does this change the ruling? Answer: If alcohol is not consumed at your table, there would be no objection and you can eat Halaal food in that restaurant. Yes, if going to such a restaurant is considered bad for the reputation of a Muslim, it is not permissible to eat in There Question: In The West, There are many public laundry places in which Muslims and non-muslims wash their clothes. Is it permissible for us to pray in the clothes washed in such facilities, especially when we have no knowledge whether or not the washing machines are connected to the kurr water2 at some stages of the washing, and whether or not it purifies the clothes in The process of washing? Answer: There is no problem in praying in those clothes that were pure before washing them [in such facilities] as long as you are not aware that they have become impure. [In other words, what goes in the public washing machine as pure comes out as pure unless you are sure that it has become impure.] Question: The people residing in Europe are of different faiths, nationalities and religions; and when we buy moist or wet food items, the shopkeeper may touch it with his hands. Since we do not know his religion, can we consider that food as pure? Answer: As long as it is not known that the hands of the shopkeeper were Najis, The food is to be considered Tahir Fiqh Boys Page 9B.37

77 ISM Fiqh Level 8 ISM Page F8.77 Question: What about The leather products made in a European country, if we are unaware of the source of that leather? It is said that some European countries import cheap leather from Muslim countries and then use it for manufacturing various products. Can we consider such leather pure? Are we allowed to say Salaat in Them? Can such a weak probability [about it originating from a Muslim country] be given any credence? Answer: If the probability of the leather originating from a zabiha (an animal slaughtered Islamically) source is so weak that people would not normally give any credence (for example, The probability of 2%), it is to be considered impure and this cannot be used in Salaat. But if the probability is not so weak, it can be considered pure and using it in Salaat would be permissible Question: What is the limit separating lawful from unlawful music? If the criterion is its being labelled entertainment or amusement then this is not clear according to convention because there are differences of opinion on that. Answer: The separating limit is its being of suitable quality for the gatherings of amusement and of immorality Question: What is the ruling on so-called music in present customary usage? Answer: It is of two kinds. One of them suits the places of amusement and entertainment and thus listening to it is prohibited. The other one is other than this and therefore is not prohibited Question: Some types of music are broadcast before the recitation of the Noble Quran or The Adhan, before the religious program begins or during. Is it permissible to listen to it? Also Musical interludes and music that precedes announcement of the news? Answer: The great majority of them are of the second type and thus are lawful Question: Is it permissible to listen to religious songs? Follow up: You mean religious phrases that are composed with musical tunes that are common amongst the people of amusement and entertainment? Response: Yes. Answer: It is prohibited to listen to them. The same ruling applies to all phrases that are not for pleasure and amusement such as supplication or dhikr but composed with these musical tunes Question: Classical music is believed to soothe excited nerves, and is also prescribed at times for treatment of some psychological ailments. Is it permissible for me to listen to it? Answer: Yes, it is permissible to listen to music which is not suited for the gatherings of amusement and entertainment Fiqh Boys Page 9B.38

78 ISM Fiqh Level 8 ISM Page F8.78 Question: Music with pictures that is associated with television films, popular serial programs, the aim of which is to raise the degree of excitement of the viewers in accordance with the atmosphere of the film. For example, if the exhibited scene is frightening, then this music helps in prompting fear and its effect on the viewers. Answer: The great majority of them are of the lawful type Question: The buying and selling of flutes, musical recordings and the like, from among the instruments of pleasure and amusement, is prohibited. However, there are instruments made for children's amusement. Is it permissible to buy and sell them? Answer: It is permissible as long as they are not classified among the instruments of forbidden pleasure and amusement Question: What is the ruling on saying assalaamu [alaikum] (Islamic salutation, meaning peace be with you) to The People of The Book or unbelievers? Also, is it permissible to send them seasonal greetings, such as on Christmas? Answer: There is no harm in initiating the salutation, albeit Makrooh (undesirable act) except out of necessity, under whose remit comes urf. Responding to Their salutation should be by uttering [The word] alaik (with you). There is no harm in greeting them on their occasions Question: Are shaking of hands with girls allowed? Answer: A Muslim man is not allowed to shake hands with a woman without a barrier, such as gloves, unless refraining from shaking hands will put him in a considerable harm or unbearable difficulty. In The latter case, he is allowed to shake hands to the extent of necessity only Question: There are two mosques in one city and Friday prayer is held in both of them? Given that they are very close to each other, is the prayer valid? Answer: If the distance between the two mosques is one Farsakh (5/5km approximately) or more, the prayers are in order Question: Does performing Friday (jumu'ah) prayer compensate for noon (Dhikr) prayer or not? Is Friday prayer superior to the noon prayer? Answer: Performing Friday prayer in such a way that all appropriate conditions are fulfilled, according to the shari'ah, is superior to performing noon (prayer). If the mukallaf performs it (Friday prayer) as such, then it (Friday prayer) replaces it (Dhikr) Question: Is Friday prayer obligatory? Answer: It is wajib-e takhyeri, meaning it is obligatory but optional at the same time; that is, if a person says Friday prayer, he does not have to say Noon Fiqh Boys Page 9B.39

79 ISM Fiqh Level 8 ISM Page F8.79 Question: Are The Sikhs considered to be among the followers of the past revealed religions like The Jews and The Christians? Answer: They are not counted among The People of the (Revealed) Books (The Ahlul Kitab). Question: Are The Buddhists among The Ahlul Kitab? Answer: They are not from them Question: The floor of most houses in The West is covered with carpet which is glued to the floor in such a way that it is difficult to lift it off. How can such a carpet be rendered pure (Tahir), if it becomes impure with urine or blood? The water used to purify in both the cases could be qalil or kathir. Please explain the ruling in both cases. Answer: If it is possible to wipe the water off the carpet by using a piece of cloth or a vacuum cleaner, it can be purified with qalil water, provided that the water is wiped off the carpet, in the process. Conversely, it must be purified by kathir water [i.e., by using a hose pipe connected to the tap]. Question: Can the clothes washed with liquid detergent in laundry facilities owned by a non-muslim be considered Tahir while knowing that Muslims as well as non-muslims wash their clothes there? Answer: If you do not know that the clothes have come into contact with a source of Najasah, you can consider Them Tahir (pure). Question: If blood is seen in the yolk or the white part of the egg, does it make the egg impure and Haraam for us? Is there a solution for it? Answer: The clot of blood inside the egg is pure, but it is Haraam [for consumption]. Therefore, the egg can be eaten by removing the blood from it, provided it not very minute and been absorbed in it. [In the latter case, is not removable, Then the egg becomes Haraam.] Question: The people residing in Europe are of different faiths, nationalities and religions; and when we buy moist or wet food items, the shopkeeper may touch it with his hands. Since we do not know his religion, can we consider that food as pure? Answer: As long as it is not known that the hands of the shopkeeper were Najis, The food is to be considered Tahir. Fiqh Boys Page 9B.40

80 ISM Fiqh Level 8 ISM Page F8.80 Chapter 18: FASTING 18.1 Wajib Fasts The Different Fasts and Their Conditions 1. Fast during the month of Ramadhan. 2. Qadha fast for the month of Ramadhan. 3. Fast becoming wajib on account of Kaffara. 4. When a father dies, it is wajib on the eldest son to fast his Qadha fasts. 5. Fast broken or left out intentionally. Fasting is Mustahab on all the days of the year except on those days on which it is Haraam to observe fast. Some are mentioned below Haraam Fasts 1. Eid-ul-Fitr. 2. Eid-ul-Hajj. 3. A fast kept despite illness Makruh Fast It is Makruh to fast on the 10th of Muharram (Ashura Day) Sunnah Fasts It is Sunnah to fast everyday however certain days are strongly recommended. 1. On all days of Rajab and Sha ban or on as many as is possible to fast, even if it is only one day. 2. On 13 th, 14 th and 15 th of every Lunar month. 3. The day of Nawroz (21 st March) 4. From the 4 th up to the 9 th of Shawwaal. 5. The 25 th and the 29 th day of Dhul Qa ada 102 Grade 7 Fiqh

81 ISM Fiqh Level 8 ISM Page F The first and last Thursday of every month AND the 1 st Wednesday after the 10 th of every month. 7. From the 1 st day to the 9 th day of the month of Dhulhijjah. 8. The 18 th of Dhulhijjah - Eid-e-Ghadeer. 9. The 24 th of Dhulhijjah - Eid-e-Mubahila. 10. The 1 st, 3 rd and 7 th day of Muharram. 11. The 17 th of Rabiul Awwal - Birthday of our Holy Prophet (S). 12. The 15 th of Jamaadul Awwal. 13. The 27 th of Rajab - the appointment of the Holy Prophet (S) to the prophetic mission (Bi'that) Calendar Showing All the Sunnah Fasts of a Year Muharram Safar M T W T F S S M T W T F S S Rabiul Awwal Rabiul Akhar M T W T F S S M T W T F S S Jamaadul Awwal Jamaadul Akhar M T W T F S S M T W T F S S Grade 7 Fiqh 103

82 ISM Fiqh Level 8 ISM Page F8.82 Rajab Sha ban M T W T F S S M T W T F S S Ramadhan Shawwaal M T W T F S S M T W T F S S Dhulqa ada Dhulhijjah M T W T F S S M T W T F S S Conditions of Fasting 1. Sanity. 2. Islam: Should be a Muslim and follow Islamic laws. 3. Not being in danger of illness by fasting. 4. Not being a traveler. Saum is an act of worship; its main aim is to stay away from forbidden things so as to earn "the pleasure of Allah by obeying Him." The most important thing is the niyyah (intention). There is no need to utter it. However one must have in mind why one is fasting; that is one must have in mind: "Qurbatan Ilallah", for the pleasure of Allah. 104 Grade 7 Fiqh

83 ISM Fiqh Level 8 ISM Page F8.83 Niyyah can be made for the whole month together on the eve of the first of Ramadhan or individually on the eve of each day. If you choose to make niyyah for the whole month together, then if you miss a fast for any reason in between, you will be required to make niyyah again. Fasting begins with the setting in of the time for Subh prayers. This time is called SUBHE SADIQ or FAJR. Fasting ends at MAGHRIB, which occurs a few minutes after sunset. Grade 7 Fiqh 105

84 ISM Fiqh Level 8 ISM Page F Worksheet: The Different Fasts and Their Conditions Put a T for true or an F for false for each of these statements: 1. It is wajib to fast during the month of Ramadhan. 2. It is wajib to perform Qadha for the fasts of Ramadhan that have been missed by someone who can fast. 3. Fast never becomes wajib on account of Kaffara. 4. A fast kept despite illness is makruh. 5. A fast on Eid-ul-Fitr is haraam. Fill in the blanks: 6. It is Sunnah to fast on all days of the months of and or on as many as is possible to fast, even if it is only one day. 7. It is Sunnah to fast on, and of every Lunar month. 8. It is Sunnah to fast on the first and last of every month AND the 1 st after the 10 th of every month. Answer the following: 9. One has to be sane to be able to fast. What are the three other conditions of fasting? 10. What should be your real niyyah for fasting? 106 Grade 7 Fiqh

85 ISM Fiqh Level 8 ISM Page F8.85 Chapter 19: Things That Invalidate the Fast or are Makruh 19.1 Things That Invalidate (Batil) the Fast If Done On Purpose 1. Eating and drinking. 2. Saying false things about Allah, Prophet (S) or the successors of the Holy Prophet (S). 3. Making dust reach one's throat. 4. Vomiting intentionally 19.2 Things that are Makruh when Fasting 1. Using eye drops or Surma, etc if its taste or smell can be felt in the throat. 2. Actions that would make you physically weak e.g. donating blood. 3. Inhaling snuff and smelling fragrance from herbs and flowers. 4. Tooth extraction or any other action that will cause you to bleed. 5. A wet toothbrush for brushing. 6. Putting water or using any kind of mouthwash unnecessarily. The above 6 things do not break your fast if you do them but it is better if you do not do them Kaffara for Not Fasting It is a great sin to eat or drink during the days of Holy Ramadhan, or deliberately commit acts that break the fast without a justifiable reason. Anyone who purposely does not fast, has to give Qadha as well as Kaffara. The Kaffara for each fast is: Either: (i) to free a slave. Or: (ii) to fast for 60 days. Or: (iii) to feed 60 poor to their fill or give 1 mudd* Grade 7 Fiqh 107

86 ISM Fiqh Level 8 ISM Page F8.86 * 1 mudd is equal to ¾ foodstuff like wheat, barley, etc. If you choose to fast for 2 months as Kaffara, you will have to fast for 31 days together and thereafter, you can complete the balance of 29 days in your own time. However, you will not begin fasting your 31 days when you know there will be a day in between when it is Haraam to fast; e.g. You will not begin fasting your Kaffara at the beginning of Dhulhijjah as on the 10 th of Dhulhijjah - Eid-ul-Hajj - it is Haraam to fast. If a person breaks his fast by a Haraam acts like: (i) (ii) Drinking alcohol, etc; OR Attributing lies to Allah, His Prophet (S) and Masumeen (A); S/he will have to give ALL 3 Kaffara together. 108 Grade 7 Fiqh

87 ISM Fiqh Level 8 ISM Page F Worksheet: Things That Invalidate the Fast or are Makruh Put a T for true or an F for false for each of these statements: 1. Saying false things about Allah, Prophet (S) or the successors of the Holy Prophet (S) will make your fast batil. 2. Making dust reach one's throat will not make your fast batil. 3. Vomiting intentionally will make your fast batil. 4. Actions that would make you physically weak e.g. donating blood would be makruh. 5. Putting water or using any kind of mouthwash unnecessarily would make your fast batil. 6. Tooth extraction or any other action that will cause you to bleed is makruh during fasting. 7. Anyone who purposely does not fast has to give Qadha as well as Kaffara. Fill in the blanks: 8. The Kaffara we would have to give for each fast missed is to fast for days or 60 poor people to their fill or give 1 mudd mudd is equal to foodstuff like,, and the like. 10. If a person breaks his fast by a acts s/he will have to give ALL 3 Kaffara together. Grade 7 Fiqh 109

88 ISM Fiqh Level 8 ISM Page F8.88 Chapter 20: Qadha fasts 1. If a person does something that breaks the fast when s/he is not sure of the timing and later finds that the time for Fajr had set in, or if s/he breaks his/her fast thinking it is already time to do so and finds out later that it wasn't, Qadha has to be kept for that fast. 2. If a person puts water in the mouth to feel cool or without any reason and the water is then swallowed by mistake, Qadha fast has to be kept. 3. If a person who was insane becomes sane, s/he is not required to fast those that s/he missed when s/he was insane. 4. When an unbeliever becomes a Muslim, s/he does not have to fast those that s/he missed out when s/he was an unbeliever. However, if a Muslim changes his/her Faith to accept another and then later becomes a Muslim again, s/he has to give Qadha for all those s/he missed out when s/he wasn't a Muslim. 5. If a person breaks his/her fast on account of compulsion, e.g. if s/he has to break his/her fast because there may be a danger to his/her life from other unbelievers around him/her, then s/he has to fast Qadha for the fasts missed. 6. If a person leaves out a fast for any reason that is valid, e.g. becoming ill during the month of Ramadhan, then s/he has to fast Qadha for those fasts after that Ramadhan but before the next Ramadhan. If however, s/he does not manage to complete the Qadha fasts before the next year, then s/he has to give one MUDD (3/4 kg) of foodstuff, (i.e. wheat, barley, etc), to a poor person for each fast missed out. After that those Qadha fasts can be kept at any time throughout the person's life. 7. If a person does not fast during Ramadhan due to illness or any other valid reason, and dies before the end of Ramadhan, it is not necessary to give Qadha fasts on their behalf. 8. A person who is fasting a Qadha fast for the month of Ramadhan can break his/her fast before Dhuhr, however if a person is fasting Qadha for someone who is dead, it is better not to break the fast after Dhuhr. 9. If a father has not kept a Wajib fast other than that of the month of Ramadhan, e.g. a fast that became Wajib on account of a vow, the eldest son should keep Qadha for that fast. However, if the father was hired to fast Qadha for another person and he did not observe them, it is not Wajib for the eldest son to offer them. 10. If the illness of a person continues for a few years, s/he should, after being cured, observe the Qadha fasts for the past year and give one MUDD of foodstuffs to a poor person, per fast for the previous years. 110 Grade 7 Fiqh

89 ISM Fiqh Level 8 ISM Page F Worksheet: Qadha Fasts What do you think? 1. Rubab has fasted today and goes to the table to have her iftar. The clock says 6:59 and it looks pretty dark outside. She reaches out and drinks her glass of mango juice. Her brother walks in and says, Hey iftar time was 7:02. Does she have to offer qadha for her fast? 2. Sana has been sick for 6 years. This year however she is much better Ramadhan is coming up in the next few months. She knows she has to fast this year and she is fine with that, but she is dreading the180 fasts she has to do of the last 6 years. What can you tell her that would give her some relief? 3. Zahid does not fast during Ramadhan due to illness. Unfortunately he dies before the end of Ramadhan. Is it necessary for anyone to give Qadha fasts on his behalf? 4. Kathy became a Muslim. She is worried about fasting those days she missed out before she became a Muslim. What can you tell her? Grade 7 Fiqh 111

90 ISM Fiqh Level 8 ISM Page F Mona changes her faith to accept another and then later becomes a Muslim again. She did not fast those days when she wasn t a Muslim. What should she do now? Put a T for True and F for false next to each statement: 1. If a father has not kept a wajib fast other than that of Ramadhan the eldest son should keep Qadha for that fast. 2. If a person puts water in the mouth and the water is then swallowed by mistake, Qadha fast has to be kept. 3. A person who is making up a Qadha fast for the month of Ramadhan can under no circumstance break his/her fast before Dhuhr. 4. If a person who was insane becomes sane, s/he is required to fast those that s/he missed when s/he was insane. 5. If a person breaks his/her fast on account of compulsion, then s/he has to fast Qadha for the fasts missed. 112 Grade 7 Fiqh

91 ISM Fiqh Level 8 ISM Page F8.91 Chapter 17: Hajj You and every organ of your body are responsible for your deeds. While you are in this "house of correction" get ready for the "house of justice". Exercise death before you die-go to Hajj! Qur an XVII: 36 All of us should think about going to Hajj but before we do so we need to be sure of a number of things. Let s review the conditions to be able to do Hajj. Hajj becomes Wajib on an individual when s/he becomes: Baligh - (reaches age of puberty) Aqil - Being sane and sound of mind Istitaah - (Being capable). This means: a. The ability to afford the expense of your journey for Hajj and the stay during Hajj. b. The ability to maintain those dependents that have remained at home. c. Upon return, enough means to maintain our self and our dependents. d. The journey to Hajj and returning from it must not involve any danger to our life, our wealth, or our family. e. One must be healthy. If we cannot go due to an illness but all the other conditions of Hajj are fulfilled then we can send someone on our behalf. f. One must have enough time to perform all the Wajib acts of Hajj; if we cannot do so then we have to keep the money aside and go in the following year. 85

92 ISM Fiqh Level 8 ISM Page F8.92 BEFORE going to Hajj we must also make sure that: Our money is clean; i.e. we have no debts especially Wajib debts like Khums and Zakaat. Our intention is purely for Hajj; i.e. our Niyyat is of Qurbatan Ilallah. We have prepared a Will and given away some Sadaqah for our journey. Wajib Hajj has two parts: 1. Umrah-e- Performed anytime between 1st Shawwal and 8th Tamattu Dhulhijjah. 2. Hajj-e-Tamattu Performed from 9th to 13th Dhulhijjah. One may do the first part of Hajj (the Umrah part) several days before the second part then stay in Mecca till the 9 th of Dhulhijjah approaches. We will study the first part of Hajj in this grade and the second part in later grades Umrah-e-Tamattu Before entering Mecca one must become a Muhrim i.e. being in a state of Ihram. Ihram is worn at designated places known as Meeqat (boundary). The following are the five Wajibats that have to be observed in Umrah-e-Tamattu: Niyyat, wearing Ihram in Meeqat and reciting Talbiyyah. Tawaaf of Kaaba. Salaat-e-Tawaaf at Maqam e Ibrahim or nearby. Sa ee - going seven times between the rocks of Safa and Marwa. Taqseer - trimming a bit of your hair or nails. In grade 5 we looked at making niyyat, wearing Ihram in Meeqat, and reciting Talbiyyah. In this grade we will learn more about the next 4 wajibat of Umrah-e- Tamattu. 86 Grade 6 Fiqh

93 ISM Fiqh Level 8 ISM Page F Tawaaf of Kaaba After you have worn the lhram, you can go to Mecca. You now have to go for tawaaf of the Kaaba. Tawaaf is Wajib. If you miss this, knowingly or otherwise, your Hajj is Baatil. The door of Kaaba Hajr-al-Aswad (the black stone) Starting point of Tawaaf Hijre Isma il Maqam e Ibrahim Wudhu is wajib for the tawaaf. When wudhu becomes batil during tawaaf then the following rules must be observed: If you have already completed four rounds, you will leave to do wudhu or ghusl, and return to continue further from where you have left. If you have not completed half the tawaaf, that is three and a half rounds, then your tawaaf is batil You will do wudhu and return to perform tawaaf all over again. If you have completed just half of tawaaf, i.e. three and half, you will go for wudhu or Ghusl and return to complete the rest. But in this case, it is better to repeat the whole tawaaf. It is necessary for man to have been circumcised. Tawaaf by an uncircumcised man is batil. This includes younger boys as well. If an uncircumcised boy does tawaaf-un-nisa, that tawaaf will be batil, and unless he performs tawaaf-un-nisa after being circumcised, he will not be able to take a wife. 87

94 ISM Fiqh Level 8 ISM Page F How to do Tawaaf The starting point and the ending point for each circuit during tawaaf is the Black Stone fixed to the wall of Kaaba. This is known as Al-Hajr-al-Aswad. When you have made your niyyat, stand just parallel to the Al-Hajr-al-Aswad and start the tawaaf. Each round is completed when you return to the starting point. At all the time during tawaaf, Kaaba must remain to your left. So if for any reason your left shoulder turns away from Kaaba, that particular sector of movement will not be included in tawaaf. You will have to return to the place where you were distracted and continue from there. Now, since Kaaba is in a cubical shape, it has four corners. As you reach the corners, you will make a gradual turn exercising care, as much as possible, that your shoulder remains parallel to Kaaba. There is a small wall in arc shape adjoining Kaaba on one side. This is Hijre Isma il (The graves of Hazrat Isma il, his mother Hazrat Hajirah and other Prophets). While making tawaaf, this arc must be included in the round. So do not pass between Kaaba and Hijre Isma il during tawaaf. Tawaaf must be carried out between Kaaba and Maqam e Ibrahim and not beyond. The number of circuits or rounds in each tawaaf is seven. Each round begins from Al- Hajr-al-Aswad and ends there. A tawaaf of less or more than seven rounds is baatil. What would you do when you are in doubt about the number of circuits or rounds? o The rules are simple to remember: All doubts after the completion of tawaaf or after having moved from the place of tawaaf should be ignored. o When you are certain of having completed the seven rounds, but are doubtful if you might have done more than seven rounds, such doubt should also be ignored. o If you are doing tawaaf which is wajib, all doubts during tawaaf would render it baatil. o When in doubt whether the round is third or fourth, for example, you will decide that it is third, complete the tawaaf and do it all over again. o Muwalat is necessary in tawaaf. This means that all seven rounds must follow each other in sequence. o Whilst you are doing tawaaf, you should engage yourself in reading dua, Qur an or Dhikr. 88 Grade 6 Fiqh

95 ISM Fiqh Level 8 ISM Page F Salaat of Tawaaf Two raka at of salaat is wajib immediately after completion of tawaaf. The salaat is said behind Maqam e Ibrahim, or at a place nearest to it Sa ee Sa ee is wajib and must be performed after Salaat of Tawaaf. Sa ee means to walk between the two rocks of Safa and Marwah. Each trip begins with Safa As you walk from Safa ending at Marwah, this is counted as your first trip. Your return from Marwah to Safa will be your second trip. You will end your 7 th trip at Marwah. In between Safa and Marwah, there are two pillars that are meant for Harwala. When one reaches these, one has to trot (walk faster). This is mustahab for men only Taqseer It means cutting off some hair or nails. It is better to do it immediately, or at Marwah. After taqseer, you can change into your normal clothes. 89