‫ِﺑﺪَاﯾَﺔُ اﻟﻌَﺎ ِﺑ ِﺪ َو ِﻛﻔَﺎﯾَﺔُ ﱠ‬

‫اﻟﺰا ِھ ِﺪ‬
Bidāyat al-ʿĀbid wa Kifāyat al-Zāhid
Commencement of the Worshiper
& Sufficiency of the Ascetic

ʿAbd al-Raḥmān b. ʿAbd Allāh al-Baʿli

(1110-1192 H)

Translation & Annotation

by
John N. Starling, III

Downloaded via sunniconnect.com

Edition 2.3, Ramaḍān 1440 | May 2019

Copyright © 2017 by John Starling

All rights reserved. No part of this publication may be reproduced in any

language, stored in any retrieval system or transmitted in any form or by
any means, whether electronic, mechanic, photocopying, recording or
otherwise, without express permission of the copyright owner.

ISBN: 978-0692960578
Contents
Foreword
Preface
Introduction to the Second Edition
About the Author
Purification
Istinjāʾ, Istijmār, Manners of the Restroom
Personal Hygiene
Wuḍūʾ
Wiping the Khuff
Invalidators of Wuḍūʾ
Ghusl
Tayammum
Removal of Najāsah
Various Impurities
Blood of Women
Prayer
Adhān and Iqāmah
Prerequisites, Pillars, Obligations, Recommendations
Prostration of Forgetfulness
Recommended Prayers
Prohibited Times
Congregational Prayer
Imāmship
Excused from Congregation
Prayer of the Ill
Shortening Prayer
Combining Prayer
Fear Prayer
 Friday Prayer
Friday Prayer Location
‘Eid Prayers
Takbīr of ʿEid
Eclipse Prayer
Rain Prayer
Funerals
Washing
Shrouding
Funeral Prayer
Burial
Condolences
Zakāt
Cattle & Sheep
Earthly Yield
Gold & Silver
Fiṭr
Distribution
Charity
Fasting
Obligations, Breaking the Fast, Intention
Fast Invalidators
Expiations & Recommended Acts
Voluntary Fasting
Iʿttikāf
Ḥajj
Miqāts
Iḥrām & Ḥajj Types
Prohibitions of Iḥrām
Expiations
 Appraisal of Game Animals
Sanctuary of Makkah & Madinah
Entering Makkah
Description of Ḥajj & ʿUmrah
Minā & Madīnah
Pillars & Obligations of Ḥajj
Hady, Uḍḥiyah & ʿAqīqah
Distribution of Hady
ʿAqīqah
Military Service
Recruitment & Spoils
Booty
Pacts
Breaking Pacts
Conclusion
Bibliography
About the Translator
 ٍ ‫َﺐ أَﺣْ َﻤﺪَ أَﺣْ َﻤﺪُ َﻣ ْﺬ َھ‬
‫ﺐ‬ ُ ‫َﻣ ْﺬھ‬
Aḥmad’s school is the most praiseworthy.

Abū Ismāʿīl al-Anṣāri

396-481
Foreword
In the name of Allāh, the Most-Generous the Most-Merciful. All praise
belongs to Allāh, the Lord of the worlds, and may peace and prayers be
upon our Prophet Muḥammad, his family, companions, and all that follow
them in the best manner until the Day of Judgment.
Seeking religious knowledge is from the most virtuous ways Muslims can
spend their time. Accordingly, granting people access to it in a simple and
easy manner, especially those who do not speak Arabic, is from the best of
deeds.
The lofty aspirations of our virtuous brother Shaykh Abu Ibrāhīm John
Starling, from the United States of America, has led to the English
translation of Bidāyat al-ʿĀbid wa Kifāyat al-Zāhid by the Imām ʿAbd al-
Raḥmān b. ʿAbd Allāh al-Baʿli al-Ḥanbalī. This is extremely important
work due to the lack of translated Fiqh books, especially concise juristic
manuals.
Shaykh Abu Ibrāhīm has studied this manual, coordinated through
‘WhatsApp’, and received an ijāzah from the penurious servant. I ask that
Allāh bless his efforts and benefit the Muslims from his work.
Dr. Muṭlaq b. Jāsir b. Muṭlaq al-Jāsir
Department of Comparative Fiqh
Faculty of Sharia, University of Kuwait
Ramaḍān 25, 1438 H
Preface
The following is a dual language presentation of Imām al-Baʿli’s, Bidāyat
al-ʿĀbid wa Kifāyat al-Zāhid. I have relied upon the author’s explanation as
a primary reference during the translation process. On occasion, I have
given precedence to Shaykh Dr. Muṭlaq al-Jāsir’s commentary and
corrections of the published text.
I have tried to make this manual as accessible to the reader as possible,
while maintaining the codified nature of the original text. The untrained
reader will require a qualified teacher to unlock its code. I have
intentionally avoided adding additions, explanations between brackets, and
footnotes unless I felt it necessary, such as with many of the chapter
headings. My hope with this translation is to encourage students to learn
Arabic as well as to acquaint themselves with the Ḥanbalī school, the style
of the jurist, and revive the master/apprentice relationship in scholarship.
I would like to thank Shaykh Dr. Muṭlaq al-Jāsir for teaching me this text,
writing the foreword, and for his service to Islām and the Ḥanbali school. I
ask that Allāh reward him immensely and grant him success in this life and
the next. I must also thank my good friend and colleague Shaykh Rashīd
Aḥmadi for painstakingly reviewing the translation with me multiple times.
Many thanks are also extended to my mother-in-law, Umm ʿAbd Allāh for
initial proofing and editing, as well as her lovely daughter, Umm Ibrāhīm,
for her unwavering support. I ask that Allāh reward those involved and
overlook any faults and mistakes.
Introduction to the Second Edition
After an unexpectedly positive reception of the first edition, I felt
compelled to undertake a revision of the translation, which suffered from
numerous typos, grammatical errors, and a handful of erroneous
conclusions.
Besides merely correcting the above-mentioned flaws in the text, I decided
to add further value to this edition by including numerous footnotes to
define technical Islamic terms and clarify several extremely codified
phrases. For the Arabic student, I have reviewed the original Arabic text for
accuracy, comparing it with several primary resources, and added 90-95%
of the diacritical marks.
For a more aesthetically pleasing presentation, I have reformatted the book
so that the English translation is on the left side and the Arabic text is on the
right.
I ask that Allāh accept and bless this effort and forgive me for any faults, as
I do not expect that it is perfect.
I would like to thank everyone who sent constructive feedback on the first
edition, especially Shaykh Majed Jarrar, whose suggestions were
invaluable. May Allāh reward you immensely!
About the Author
The shaykh, jurist, scholar, and skilled Imām ʿAbd al-Raḥmān b. ʿAbd
Allāh b. Aḥmad al-Ḥalabi al-Dimashqi al-Ḥanbali was born on 21, Jumādā
al-Ūlā, 1110H in Baʿlabak. He was raised in a house filled with knowledge;
his father, grandfather and great-grandfather were all revered scholars along
with his older brothers Shaykh Muḥammad al-Ḥanbali and Shaykh Aḥmad
the author of al-Rawḍ al-Nadā, the explanation of Kāfī al-Mubtadī.
After he reached the age of discernment, he began his study of the Qurʾān
with his father, completing it by the age of 10. He then began seeking
knowledge with his first teacher, Shaykh ʿAwwād al-Ḥanbali al-Nābulsi
who taught him al-Ājrūmiyyah in Arabic grammar and Akhṣar al-
Mukhtaṣarāt/The Supreme Synopsis in Fiqh. He studied with Shaykh
‘Awwād for many years, gradually developing and maturing in his
knowledge.
After his father passed away, he remained under the tutelage of his brother
and scholar, Shaykh Abu al-Muwāhib al-Ḥanbali, for five years, learning
Fiqh and Ḥadīth. He also studied with the scholar Abd al-Qadir al-Taghlibi
al-Ḥanbali, author of Nayl al-Maʾārib, for 15 years, learning Ḥadīth, Fiqh,
Arabic grammar, Inheritance, and Usūl. Upon the completion of his studies,
he was granted a general ijāzah. He also attended the lessons of the scholar
Shaykh Ismāʿīl al-Ajlūni, author of Kashf al-Khafāʾa, on Saḥīḥ al-Bukhāri
under the Nasr Dome in the Umayyad Masjid for approximately nine years
and was granted a general ijāzah. Later, he traveled to Aleppo and remained
there studying Ḥadīth, Logic, Usūl, Grammar, and Rhetoric. He had
numerous teachers and received many accolades from them, as well as
ijāzahs. He also possessed the shortest chain of narration to Saḥīḥ al-
Bukhāri, which was a mere 10 narrators.
Imām al-Baʿli was praised by many scholars and was known for seeking
knowledge his entire life from his numerous teachers.
Al-Murādi said, “the shaykh, the scholar, the virtuous, the righteous, was a
Faqīh, proficient in the Islamic Sciences; in particular, the various
recitations…”
Ibn Badrān said, “He was a Faqīh, an expert, eloquent, a poet…”. Shaykh
ʿAbd al-Hayy al-Kettāni said, “The shaykh, the scholar, the reciter, and
possessor of isnād…”.
He authored numerous books which are noted below.
An abridgement of al-Jāmiʿ al-Ṣaghīr of al-Suyūti called Nūr al-Akhyār wa
Rawḍ al-Abrār fi Ḥadīth al-Nabi al-Musṭafā al-Mukhtār which he confined
to the ḥadīth transmitted by Imāms Aḥmad, al-Bukhāri, and Muslim.
An explanation of the previous book entitled, Fatḥ al-Sitār wa Kashf al-
Mukhtār.
A concise manual of worship entitled Bidāyat al-ʿĀbid wa Kifāyat al-Zāhid.
An explanation of the previous book entitled, Bulūgh al-Qāṣid Jull al-
Maqāṣid.
An explanation of Ibn Balbān’s Akhṣar al-Mukhtaṣarāt entitled, Kashf al-
Mukhadarāt wa Riyāḍ al-Muzhirāt.
A scholarly poem abridging al-Raḥbiyyah entitled, al-Durrat al-Maḍiyah fi
Ikhtisār al-Raḥbiyyah.
An explanation of the previous poem entitled al-Fawaʾid al-Marḍiyyah.
A poem entitled Naẓm al-Ājrūmiyyah.
ʿAbd al-Raḥmān al-Baʿli remained in Aleppo with support from numerous
righteous people who supplied him with a livable wage and whatever he
needed to live until his passing in 1192H. May Allāh shower him with
mercy.
Author’s Introduction
In the name of Allāh the Most-Gracious, Most-Merciful. All praise belongs
to Allāh who bestows understanding of the faith upon whom He wills from
the servants and grants success in worship and veracity to those obedient to
Him. We ask Allāh for eternal and continuous prayers and peace for our
leader Muḥammad, the guide to the path of truth, for his family, his
honorable leading and exemplary companions, and all who perfectly follow
them until the Day of Return.
I have sought Allāh’s guidance in authoring a beneficial and concise manual
restricted to the acts of worship based on the jurisprudence of the highly
regarded Imām Abū ʿAbdullāh Aḥmad b. Ḥanbal to encourage the disciple
and grant access to those seeking benefit. I have called it, ‘Bidāyat al-ʿĀbid
wa Kifāyat al-Zāhid’. I request that Allāh accept it and to benefit everyone,
both inquirer and inquired of, who busies themselves with it, for indeed He
is the most generous in whom to place one’s hope.
 ‫ُﻣﻘَ ِ ّﺪ َﻣﺔُ اﻟ ُﻤ َﺆ ِﻟّ ِ‬
‫ﻒ‬
‫ﻋﺘِ ِﮫ ِﻟ ْﻠ ِﻌﺒَﺎدَةِ‬
‫طﺎ َ‬‫اﻟﺮ ِﺣ ِﯿﻢ‪ ،‬اﻟ َﺤ ْﻤﺪُ ِ ﱠ ِ اﻟﱠﺬِي ﻓَﻘﱠﮫَ ﻓِﻲ دِﯾﻨِ ِﮫ َﻣ ْﻦ ﺷَﺎ َء ِﻣﻦَ اﻟ ِﻌﺒَﺎدِ‪َ ،‬و َوﻓﱠﻖَ أ َ َھ َﻞ َ‬ ‫اﻟﺮﺣْ َﻤ ِﻦ ﱠ‬ ‫ﺑِﺴ ِْﻢ ﱠ ِ ﱠ‬
‫ﺴﺎدَةِ‬ ‫ﺻ َﺤﺎ ِﺑ ِﮫ اﻟ ﱠ‬ ‫َ‬
‫ﻋﻠَﻰ آ ِﻟ ِﮫ َوأ ْ‬ ‫اﻟﺮﺷَﺎدِ‪َ ،‬و َ‬ ‫ﻖ ﱠ‬ ‫ﺳ ِﯿّ ِﺪﻧَﺎ ُﻣ َﺤ ﱠﻤ ٍﺪ اﻟ َﮭﺎدِي ِإﻟَﻰ َ‬
‫ط ِﺮﯾ ِ‬ ‫ﻋﻠَﻰ َ‬ ‫ﺴ َﻼ ُم َ‬ ‫ﺼ َﻼة ُ َواﻟ ﱠ‬
‫ﺴﺪَادِ‪َ ،‬واﻟ ﱠ‬ ‫َواﻟ ﱠ‬
‫ﺼﻠَﺔً إِﻟَﻰ ﯾَ ْﻮ ِم اﻟ َﻤﻌَﺎد ِ‪.‬‬‫ﺻ َﻼة ً دَاﺋِ َﻤﺔً ُﻣﺘ ﱠ ِ‬
‫ﺎن َ‬ ‫ﺴ ٍ‬ ‫اﻟﻘَﺎدَةِ اﻷ َ ْﻣ َﺠﺎدِ‪َ ،‬و َ‬
‫ﻋﻠَﻰ ﺗ َﺎﺑِ ِﻌﯿ ِﮭ ْﻢ ﺑِﺈِﺣْ َ‬
‫ت ﺗ َْﺮ ِﻏﯿﺒﺎ ً ِﻟﻠ ُﻤ ِﺮﯾﺪِ‪َ ،‬وﺗ َ ْﻘ ِﺮﯾﺒﺎ ً‬ ‫ﻋﻠَﻰ اﻟ ِﻌﺒَﺎدَا ِ‬ ‫َﺼ ًﺮا ﻓِﯿ ِﮫ َ‬ ‫ﺼ ٍﺮ ُﻣ ِﻔﯿﺪٍ‪ُ ،‬ﻣ ْﻘﺘ ِ‬ ‫أ َ ﱠﻣﺎ ﺑَ ْﻌﺪُ ﻓَﻘَ ْﺪ ا ْﺳﺘَﺨ َْﺮتُ ﱠ َ ﻓِﻲ َﺟ ْﻤﻊِ ُﻣ ْﺨﺘ َ َ‬
‫ﺳ ﱠﻤ ْﯿﺘُﮫُ "ﺑِﺪَاﯾَﺔَ اﻟﻌَﺎﺑِ ِﺪ َو ِﻛﻔَﺎﯾَﺔَ‬ ‫ﻋ ْﺒ ِﺪ ﱠ ِ أَﺣْ َﻤﺪَ ﺑ ِْﻦ ُﻣﺤ ﱠﻤ ٍﺪ ﺑ ِْﻦ َﺣ ْﻨﺒَ ٍﻞ‪َ ،‬و َ‬ ‫ِﻟ ْﻠ ُﻤ ْﺴﺘ َ ِﻔﯿﺪِ‪ ،‬ﻓِﻲ ﻓِ ْﻘ ِﮫ ِاﻹ َﻣ ِﺎم اﻟ ُﻤﺒَ ﱠﺠ ِﻞ‪ ،‬أَﺑِﻲ َ‬
‫ﺴﺆُو ٍل‪ِ ،‬إﻧﱠﮫُ أ ْﻛ َﺮ ُم‬ ‫ﺳﺎﺋِ ٍﻞ َو َﻣ ُ‬ ‫اﻟﺰا ِھﺪ ِ "‪َ ،‬و ِﻣﻦَ ﱠ ِ ﺗَﻌَﺎﻟَﻰ أ َ ْرﺗ َِﺠﻲ ﻟَﮫُ اﻟﻘَﺒُﻮ َل َواﻟﻨﱠ ْﻔ َﻊ ِﻟ ُﻜ ِّﻞ َﻣ ْﻦ ا ْﺷﺘَﻐَ َﻞ ِﺑ ِﮫ ِﻣ ْﻦ َ‬ ‫ﱠ‬
‫َﻣﺄ ْ ُﻣﻮل ٍ‪.‬‬
Purification
It is the removal of a ḥadath[1] and elimination of a khabath[2].
Water is of three types: ṭahūr; ṭāhir; and najis.
Ṭahūr is what remains in its natural state. It is intrinsically pure and an
abluent. It is categorically permissible to use.
Ṭāhir is what has greatly changed in color, taste, or odor due to a ṭāhir
object. It is intrinsically pure, but not an abluent. It is permissible to use,
except to remove a ḥadath or a khabath.
Najis[3] is what has changed due to najāsah[4], except on the location being
purified. It is categorically impermissible to use, unless in dire need[5].
An abundant amount is two qullahs or more and a meager amount is lesser
than that. They are equivalent to 107.7 Damascus pounds or whatever is
comparable[6].
Ṭāhir vessels are permissible to keep and use, as long as they are neither
gold nor silver.
 ‫ﺎر ِة‬
‫ﻄ َﮭ َ‬ ‫ﺎب اﻟ ﱠ‬ ‫ِﻛﺘ َ ُ‬
‫ث َوزَ َوا ُل اﻟ َﺨﺒَﺚ ِ‪.‬‬ ‫ع اﻟ َﺤﺪَ ِ‬ ‫ارﺗَﻔَﺎ ُ‬
‫ﻲ ْ‬ ‫َو ِھ َ‬
‫طﺎ ِھ ٌﺮ‪َ ،‬وﻧ َِﺠﺲ ٌ‪.‬‬ ‫ﻮر‪َ ،‬و َ‬ ‫ط ُﮭ ٌ‬ ‫اﻟﻤﯿَﺎهُ ﺛَﻼَﺛَﺔ ٌ‪َ :‬‬ ‫َو ِ‬
‫ﻄﻠَﻘﺎ ً‪.‬‬‫ﻮز ا ْﺳﺘِ ْﻌ َﻤﺎﻟُﮫُ ُﻣ ْ‬
‫َﯿﺮ ِه‪ ،‬ﯾَ ُﺠ ُ‬ ‫ﻮر ﻓِﻲ ﻧَ ْﻔ ِﺴ ِﮫ ُﻣ َ‬
‫ﻄ ِ ّﮭ ٌﺮ ِﻟﻐ ِ‬ ‫ط ُﮭ ٌ‬ ‫ﻋﻠَﻰ ِﺧ ْﻠﻘَﺘِ ِﮫ َ‬ ‫ﺎﻟﻄ ُﮭﻮر ُ‪ُ :‬ھ َﻮ اﻟﺒَﺎﻗِﻲ َ‬ ‫ﻓَ ﱠ‬
‫ﻏﯿ ُْﺮ ُﻣ َ‬
‫ﻄ ِ ّﮭ ٍﺮ‬ ‫طﺎ ِھ ٌﺮ ﻓِﻲ ﻧَ ْﻔ ِﺴ ِﮫ َ‬ ‫ﻄﺎ ِھ ٍﺮ‪َ ،‬و ُھ َﻮ َ‬ ‫ﯾﺤ ِﮫ ِﺑ َ‬‫ط ْﻌ ِﻤ ِﮫ أ َ ْو ِر ِ‬
‫ﯿﺮ ِﻣﻦ ﻟَ ْﻮﻧِ ِﮫ أ َ ْو َ‬ ‫اﻟﻄﺎ ِھﺮ ُ‪َ :‬ﻣﺎ ﺗَﻐَﯿ َﱠﺮ َﻛﺜِ ٌ‬ ‫َو ﱠ‬
‫ث وزَ َوا ِل َﺧﺒَﺚ ٍ‪.‬‬ ‫ﻏﯿ ِْﺮ َر ْﻓﻊِ َﺣﺪَ ٍ‬ ‫ﻮز ا ْﺳﺘِ ْﻌ َﻤﺎﻟُﮫُ ﻓِﻲ َ‬ ‫ِﻟﻐَﯿ ِْﺮ ِه‪ ،‬ﯾَ ُﺠ ُ‬
‫ورة ٍ‪.‬‬‫ﻀ ُﺮ َ‬ ‫ﻄﻠَﻘﺎ ً ِإ ﱠﻻ ِﻟ َ‬‫ﯿﺮ‪َ ،‬وﯾَﺤْ ُﺮ ُم ا ْﺳﺘِ ْﻌ َﻤﺎﻟُﮫُ ُﻣ ْ‬ ‫ﻏﯿ ِْﺮ َﻣ َﺤ ِّﻞ ﺗ َْﻄ ِﮭ ٍ‬‫ﺳ ٍﺔ ﻓِﻲ َ‬ ‫َواﻟﻨﱠ ِﺠﺲ ُ‪َ :‬ﻣﺎ ﺗَﻐَﯿ َﱠﺮ ِﺑﻨَ َﺠﺎ َ‬
‫ﺳﺒُ ُﻊ ِر ْ‬
‫ط ٍﻞ ﺑِﺎﻟ ِﺪّ َﻣ ْﺸ ِﻘ ّ‬
‫ﻲِ‬ ‫طﺎ ٍل و ُ‬ ‫ﺳ ْﺒﻌَﺔُ أ َ ْر َ‬
‫ط ٍﻞ َو َ‬ ‫ِﯿﺮ َﻣﺎ دُوﻧَ ُﮭ َﻤﺎ‪َ ،‬و ُھ َﻢ ا‪ِ :‬ﻣﺎﺋَﺔُ ِر ْ‬ ‫َﺎن ﻓَﺄ َ ْﻛﺜ َ ُﺮ‪َ ،‬واﻟﯿَﺴ ُ‬ ‫ﯿﺮ ﻗُﻠﱠﺘ ِ‬ ‫َواﻟ َﻜﺜِ ُ‬
‫َو َﻣﺎ َواﻓَﻘَﮫ ُ‪.‬‬
‫ﺐ وﻓِﻀﱠﺔ ٍ‪.‬‬ ‫ﻏﯿ َْﺮ ذَ َھ ٍ‬ ‫طﺎ ِھ ٍﺮ ﯾُﺒَﺎ ُح ا ِﺗ ّﺨَﺎذُهُ َوا ْﺳﺘِ ْﻌ َﻤﺎﻟُﮫُ َ‬ ‫َو ُﻛ ﱡﻞ إِﻧَﺎءٍ َ‬
Istinjāʾ, Istijmār, Manners of the Restroom
Istinjāʾ is the act of removing whatever comes out of a tract with water or
stone, etc. It is obligated due to everything that comes out except flatulence,
anything ṭāhir, or something unsoiled.
Istijmār is not valid unless performed with something ṭāhir, permissible,
dry, and cleansing. Cleaning with a stone, etc. is concluded when nothing
remains except for traces only removable by water.
The following are prerequisites: that it be made with three wipes or more
which cleanse; the excrement must not surpass its normal location; and if
water is used, it must completely clean the area, the assumption of which is
sufficient.
It is impermissible to use manure, bone, or food, including animal feed.
Neither wuḍūʾ nor tayammum are valid when made before it.
It is impermissible to: linger longer than one’s pressing need; defecate in
water; defecate or urinate in a watering place, on a traversed path, in used
shade, or under a fruit bearing tree of harvest; or to face or turn one’s back
to the qiblah[7] in open space.
 ‫ﻓَ ْ‬
‫ﺼ ٌﻞ‬
‫َﺎرجٍ إِ ﱠﻻ ِ ّ‬
‫اﻟﺮﯾـ َﺢ‬ ‫ﺐ ِﻣ ْﻦ ُﻛ ِّﻞ ﺧ ِ‬ ‫اﺟ ٌ‬‫ﺳﺒِﯿ ٍﻞ ﺑِ َﻤﺎءٍ أ َ ْو َﺣ َﺠ ٍﺮ َوﻧﺤ ِﻮ ِه‪َ ،‬و ُھ َﻮ َو ِ‬ ‫َواﻻ ْﺳﺘِ ْﻨ َﺠﺎ ُء إِزَ اﻟَﺔُ َﻣﺎ ﺧ ََﺮ َج ِﻣ ْﻦ َ‬
‫ﻏﯿ َْﺮ اﻟ ُﻤﻠَ ﱠﻮث ِ‪.‬‬ ‫اﻟﻄﺎ ِھ َﺮ َو َ‬ ‫َو ﱠ‬
‫ﺎﻹ ْﻧﻘَﺎ ُء ﺑِ َﺤ َﺠ ٍﺮ َوﻧَﺤْ ِﻮ ِه أ َ ْن ﯾَ ْﺒﻘَﻰ أَﺛ َ ٌﺮ َﻻ ﯾ ُِﺰﯾﻠُﮫُ إِ ﱠﻻ‬ ‫َﻖ‪ ،‬ﻓَ ِ‬ ‫ﻄﺎ ِھ ٍﺮ ُﻣﺒَﺎحٍ ﯾَﺎﺑِ ٍﺲ ُﻣﻨ ّ ٍ‬ ‫ﺎر ﱠإﻻ ﺑِ َ‬ ‫ﺼ ﱡﺢ اﻻ ْﺳﺘِﺠْ َﻤ ُ‬ ‫َو َﻻ ﯾَ ِ‬
‫اﻟ َﻤﺎء ُ‪.‬‬
‫ﻋ ْﻮدُ اﻟ َﻤ َﺤ ِّﻞ َﻛ َﻤﺎ‬ ‫ﺿ َﻊ اﻟﻌَﺎدَةِ‪َ ،‬وﺑِ َﻤﺎءٍ َ‬ ‫َﺎرجٍ َﻣ ْﻮ ِ‬ ‫ﻋﺪَ ُم ﺗَﻌَﺪِّي ﺧ ِ‬ ‫ت ﻓَﺄ ْﻛﺜ َ ُﺮ ُﻣﻨَ ِﻘّﯿَﺔٍ‪َ ،‬و َ‬ ‫ث َﻣ ْﺴ َﺤﺎ ٍ‬ ‫ط ﻟَﮫ ُ‪ :‬ﺛ َ َﻼ ُ‬ ‫ﺷ ِﺮ َ‬ ‫َو ُ‬
‫ﺿﻮ ٌء َو َﻻ ﺗَﯿَـ ﱠﻤ ٌﻢ ﻗَ ْﺒﻠَﮫ ُ‪.‬‬‫ﺼ ﱡﺢ ُو ُ‬ ‫طﻌَ ٍﺎم َوﻟَ ْﻮ ِﻟﺒَ ِﮭﯿ َﻤﺔٍ‪َ ،‬و َﻻ ﯾَ ِ‬‫ﻈ ٍﻢ َو َ‬ ‫ﻋ ْ‬ ‫ث َو َ‬‫ظﻨﱡﮫُ َﻛﺎف ٍ‪َ .‬و َﺣ ُﺮ َم ِﺑ َﺮ ْو ٍ‬ ‫َﻛﺎنَ ‪َ ،‬و َ‬
‫ﻖ َﻣ ْﺴﻠُﻮكٍ ‪ََ ،‬و ِظ ٍّﻞ ﻧَﺎﻓِﻊٍ‪،‬‬ ‫طﮫُ ﺑِ َﻤﺎءٍ ‪َ ،‬وﺑَ ْﻮﻟُﮫُ َوﺗَﻐ ﱡَﻮ ُ‬
‫طﮫُ ﺑِ َﻤ ْﺮ َوةٍ َوﺑِ َ‬
‫ﻄ ِﺮﯾ ٍ‬ ‫ْﺚ ﻓَ ْﻮقَ ﻗَ ْﺪ ِر َﺣﺎ َﺟﺘِ ِﮫ‪ ،‬وﺗَﻐ ﱡَﻮ ُ‬ ‫َو َﺣ ُﺮ َم ﻟُﺒ ٌ‬
‫ﻀﺎء ٍ‪.‬‬ ‫ﺑﺎرھَﺎ ِﺑﻔَ َ‬‫ﺼﺪُ‪َ ،‬وا ْﺳﺘِ ْﻘﺒَﺎ ُل ﻗِ ْﺒﻠَ ٍﺔ َوا ْﺳﺘِ ْﺪ ُ‬ ‫ﻋﻠَ ْﯿ َﮭﺎ ﺛ َ َﻤ ٌﺮ ﯾُ ْﻘ َ‬
‫ﺷ َﺠ َﺮةٍ َ‬‫ﺖ َ‬ ‫َوﺗَﺤْ َ‬
Personal Hygiene
The siwāk[8] is categorically recommended, except after the zawāl[9] ,which
is disliked for someone fasting. Before the zawāl, it is permissible with a
moist stick, though preferred with a dry one. Whoever uses something
besides a stick has not conformed to the sunnah.
It is emphasized before: prayer; recitation; when making wuḍūʾ; waking
from sleep; entering the masjid; due to a change of breath; etc.
It is recommended to do the following: begin with the right side for siwāk,
purification, and all affairs; use oil and kuḥl[10]; look in the mirror; apply
perfume; shave the pubic region; trim the mustache[11]; cut the nails; and
pluck the armpits.
Though early childhood is best, it is obligatory to circumcise[12] both male
and female at the age of puberty.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ﺐ‪َ ،‬وﯾُ ْﺴﺘ َ َﺤﺐﱡ ﺑِﯿَﺎﺑِ ٍﺲ‪َ ،‬وﻟَﻢ‬ ‫ط ٍ‬ ‫اﻟﺰ َوا ِل ﻓَﯿُ ْﻜ َﺮهُ‪ ،‬وﯾُﺒَﺎ ُح ﻗَ ْﺒﻠَﮫُ ﺑِﻌُﻮ ٍد َر ْ‬
‫ﺼﺎﺋِ ٍـﻢ ﺑَ ْﻌﺪَ ﱠ‬ ‫ﻄﻠَﻘﺎً‪ ،‬ﱠإﻻ ِﻟ َ‬ ‫ﻮن ُﻣ ْ‬
‫ﺴ َِﻮاكُ َﻣ ْﺴﻨُ ٌ‬ ‫َواﻟ ّ‬
‫َﺎك ِﺑﻐَﯿ ِْﺮ ُ‬
‫ﻋﻮد ٍ‪.‬‬ ‫ﺴﻨﱠﺔَ َﻣ ْﻦ ا ْﺳﺘ َ‬
‫ﺐ اﻟ ﱡ‬‫ُﺼ ِ‬ ‫ﯾ ِ‬
‫ﺻ َﻼةٍ َوﻗِ َﺮا َءةٍ َو ُوﺿُﻮءٍ ‪َ ،‬وا ْﻧﺘِﺒَﺎ ٍه ِﻣ ْﻦ ﻧ َْﻮ ٍم‪َ ،‬ودُ ُﺧﻮ ِل َﻣﺴ ِْﺠ ٍﺪ َوﺗَﻐَﯿ ِﱡﺮ َراﺋِ َﺤ ِﺔ ﻓَ ٍﻢ َوﻧَﺤْ ِﻮه ِ‪.‬‬ ‫َوﯾُﺘ َﺄ َ ﱠﻛﺪُ ِﻋ ْﻨﺪَ َ‬
‫ﱡﺐ‪،‬‬ ‫ﻈ ٌﺮ ﻓِﻲ ِﻣ ْﺮآةٍ‪َ ،‬وﺗ َ َ‬
‫ﻄﯿ ٌ‬ ‫‪،‬وا ْﻛﺘِ َﺤﺎ ٌل‪َ ،‬وﻧَ َ‬ ‫َﺎن َ‬‫ﻮر َوﺷَﺄﻧِ ِﮫ ُﻛ ِﻠّ ِﮫ‪َ ،‬وا ِدّھ ٌ‬ ‫ط ُﮭ ٍ‬ ‫ﺳ ّﻦ َ‪ :‬ﺑُﺪَا َءة ٌ ِﺑﺎﻷ َ ْﯾ َﻤ ِﻦ ﻓِﻲ ِﺳ َﻮاكٍ َو َ‬ ‫َو ُ‬
‫ﻒ إِﺑْﻂ ٍ‪.‬‬‫ظ ْﻔ ٍﺮ‪َ ،‬وﻧَﺘْ ُ‬‫ب‪َ ،‬وﺗ َ ْﻘ ِﻠﯿ ُﻢ ُ‬
‫َﺎر ٍ‬
‫ﻒﺷ ِ‬ ‫َوا ْﺳﺘِﺤْ ﺪَادٌ‪َ ،‬و َﺣ ﱡ‬
‫ﻀﻞ ُ‪.‬‬ ‫َ‬
‫ﺻﻐ ٍَﺮ أﻓ َ‬ ‫ُ‬ ‫ُ‬
‫َﺎن ذَ َﻛ ٍﺮ َوأ ْﻧﺜَﻰ ِﻋ ْﻨﺪَ ﺑُﻠﻮغٍ‪َ ،‬وزَ َﻣﻦَ ِ‬ ‫ﺐ ِﺧﺘ ُ‬ ‫َوﯾَ ِﺠ ُ‬
Wuḍūʾ
Wuḍūʾ is the application of ṭahūr water on four designated body parts in a
specific manner. Mentioning Allāh’s name for it, ghusl, tayammum,
washing the hands after waking from a night’s sleep that has invalidated
wuḍūʾ, and washing the deceased is obligatory. It is obligatory to wash both
hands three times when waking from a night’s sleep, after making an
intention and mentioning Allāh’s name.
Wuḍūʾ has eight prerequisites, they are: cessation of what obligates it;
intention, a prerequisite for every form of purification except eliminating
khabath, etc.; Islām; sanity; discernment; permissible ṭahūr water; removal
of what prohibits it; and istinjāʾ.
It has six obligations, they are: washing the face (which includes the mouth
and nose); washing the hands, including the elbows; wiping the entire head,
including the ears; washing both feet, including the ankles; sequence; and
continuity (both of which are not required for ghusl).
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫اﺟﺒَﺔٌ ﻓِﯿ ِﮫ‪،‬‬ ‫ﺻﺔٍ‪َ ،‬واﻟﺘﱠﺴ ِْﻤﯿَﺔُ َو ِ‬ ‫ﺼﻮ َ‬ ‫ﺻﻔَ ٍﺔ َﻣ ْﺨ ُ‬ ‫ﻋﻠَﻰ ِ‬ ‫ﺎء اﻷ َ ْرﺑَﻌَ ِﺔ َ‬ ‫ﻀ ِ‬‫ﻮر ﻓِﻲ اﻷ َ ْﻋ َ‬ ‫ط ُﮭ ٍ‬‫ﺿﻮ ُء ا ْﺳﺘِ ْﻌ َﻤﺎ ُل َﻣﺎءٍ َ‬ ‫اﻟﻮ ُ‬ ‫َو ُ‬
‫ي‬‫ﻏ ْﺴ ُﻞ ﯾَﺪَ ْ‬ ‫ﺐ َ‬ ‫ﻏ ْﺴ ِﻞ َﻣ ْﯿﺖٍ‪َ ،‬وﯾَ ِﺠ ُ‬ ‫ﺾ ِﻟ ُﻮﺿُﻮءٍ ‪َ ،‬و َ‬ ‫ي ﻗَﺎﺋِ ٍـﻢ ِﻣ ْﻦ ﻧ َْﻮ ِم ﻟَ ْﯿ ٍﻞ ﻧَﺎﻗِ ٍ‬ ‫ﻏ ْﺴ ِﻞ ﯾَﺪَ ْ‬ ‫ﻏ ْﺴ ٍﻞ‪َ ،‬وﺗَﯿَـ ﱡﻤ ٍﻢ‪َ ،‬و َ‬ ‫َوﻓِﻲ ُ‬
‫اﻟﻘَﺎﺋِ ِـﻢ ِﻣ ْﻦ ﻧ َْﻮ ِم اﻟﻠﱠ ْﯿ ِﻞ ﺛ َ َﻼﺛﺎ ً ﺑِﻨِﯿﱠ ٍﺔ َوﺗَﺴ ِْﻤﯿَﺔ ٍ‪.‬‬
‫ﻏﯿ َْﺮ ِإزَ اﻟَ ِﺔ َﺧﺒَ ٍ‬
‫ﺚ‬ ‫ﺎرةٍ ﺷ َْﺮ ِﻋﯿﱠ ٍﺔ َ‬
‫ط َﮭ َ‬ ‫ط ِﻟ ُﻜ ِّﻞ َ‬‫ﻲ ﺷ َْﺮ ٌ‬ ‫ُﻮﺟﺒُﮫُ‪َ ،‬واﻟ ِﻨّﯿﱠﺔُ‪َ ،‬و ِھ َ‬ ‫ع َﻣﺎ ﯾ ِ‬ ‫ﻄﺎ ُ‬ ‫نﻗِ َ‬
‫ﻮء ﺛ َ َﻤﺎﻧِﯿَﺔ ٌ‪ :‬ا ْ‬ ‫ﺿ ِ‬ ‫اﻟﻮ ُ‬ ‫ط ُ‬ ‫ﺷ ُﺮو ُ‬ ‫َو ُ‬
‫اﻻ ْﺳﺘِ ْﻨ َﺠﺎء ُ‪.‬‬‫ﺻﻮﻟُﮫُ‪َ ،‬و ِ‬ ‫ﻮر اﻟ ُﻤﺒَﺎ ُح‪َ ،‬وإِزَ اﻟَﺔُ َﻣﺎ ﯾَ ْﻤﻨَ ُﻊ ُو ُ‬ ‫اﻟﻄ ُﮭ ُ‬‫ﯿﺰ‪َ ،‬واﻟ َﻤﺎ ُء ﱠ‬ ‫اﻹﺳ َْﻼ ُم‪َ ،‬واﻟﻌَ ْﻘﻞُ‪َ ،‬واﻟﺘ َْﻤﯿِ ُ‬ ‫َوﻧَﺤْ ِﻮھَﺎ‪َ ،‬و ِ‬
‫ّ‬ ‫ْ‬
‫اﻟﺮأ ِس ُﻛ ِﻠ ِﮫ َو ِﻣ ْﻨﮫُ‬ ‫اﻟﻤ ْﺮﻓَﻘَﯿ ِْﻦ‪َ ،‬و َﻣ ْﺴ ُﺢ ﱠ‬ ‫ﻏ ْﺴ ُﻞ اﻟﯿَﺪَﯾ ِْﻦ َﻣ َﻊ ِ‬ ‫ﻒ‪َ ،‬و َ‬ ‫َ‬
‫ﻏ ْﺴ ُﻞ اﻟﻮَﺟْ ِﮫ‪َ ،‬و ِﻣ ْﻨﮫُ ﻓَ ٌﻢ َوأ ْﻧ ٌ‬ ‫ﺿﮫُ ِﺳﺘﱠﺔ ٌ‪َ :‬‬ ‫َوﻓُ ُﺮو ُ‬
‫ﻏﺴْﻞ ٍ‪.‬‬ ‫ﺎن َﻣ َﻊ ُ‬ ‫ﻄ ِ‬‫ﯿﺐ‪َ ،‬و ُﻣ َﻮ َاﻻةٌ‪َ ،‬وﯾَ ْﺴﻘُ َ‬ ‫اﻟﺮﺟْ ﻠَﯿ ِْﻦ َﻣ َﻊ اﻟ َﻜ ْﻌﺒَﯿ ِْﻦ‪َ ،‬وﺗ َْﺮﺗِ ٌ‬ ‫ﻏ ْﺴ ُﻞ ِ ّ‬ ‫َﺎن‪َ ،‬و َ‬ ‫اﻷُذُﻧ ِ‬
Wiping the Khuff
It is permitted to wipe over the khuffs, etc., if the following seven
prerequisites are met: wearing them after a complete purification with
water; concealing the obligatory area; having the ability to walk (as per
custom) in them; that they be independently fixed; permissible; ṭāhir; and
that they not reveal the skin. After wearing them, both the resident and the
traveler on a sinful journey are to wipe after a ḥadath for a day and a night.
The traveler on a journey, which is not sinful in nature, of sufficient
distance to shorten prayer is to wipe for three days and their nights. If
someone were to wipe during travel and then settle, as a resident and then
travel, or doubted when the wiping period began, they are not to exceed the
wiping period of a resident.
It is permitted to wipe over a cast, which does not exceed the required size,
if worn after purification. If it does exceed that, or was put on while impure,
it must be removed. Due to formidable harm, tayammum is to be made
along with wiping that which exceeds the required size and was worn in a
state of purity.
If a portion of an obligatory part is revealed, something which necessitates
ghusl occurs, or the time period expires, wuḍūʾ is invalidated.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ﺳﺘْ ُﺮ ُھ َﻤﺎ ِﻟ َﻤ َﺤ ِّﻞ‬‫ط َﮭﺎ َر ٍة ِﺑ َﻤﺎءٍ ‪ ،‬و َ‬ ‫ﺴ ُﮭ َﻤﺎ ﺑَ ْﻌﺪَ َﻛ َﻤﺎ ِل َ‬ ‫ﺷ ُﺮوط ٍ‪ :‬ﻟُ ْﺒ ُ‬ ‫ﻋﻠَﻰ اﻟ ُﺨـﻔﱠﯿ ِْﻦ َوﻧَﺤ ِﻮ ِھ َﻤﺎ ِﺑ َ‬
‫ﺴ ْﺒﻌَ ِﺔ ُ‬ ‫ﻮز اﻟ َﻤ ْﺴ ُﺢ َ‬ ‫ﯾَ ُﺠ ُ‬
‫ﺻ ِﻔ ِﮭ َﻤﺎ‬ ‫ﻋﺪَ ُم َو ْ‬ ‫ﺎرة ُ َ‬
‫ﻋ ْﯿﻨِ ِﮭ َﻤﺎ‪َ ،‬و َ‬ ‫ط َﮭ َ‬ ‫ﻋ ْﺮﻓﺎً‪ ،‬وﺛُﺒُﻮﺗ ُ ُﮭ َﻤﺎ ِﺑﻨَ ْﻔ ِﺴ ِﮭ َﻤﺎ‪َ ،‬وإﺑَﺎ َﺣﺘ ُ ُﮭ َﻤﺎ‪َ ،‬و َ‬ ‫ﺎن َﻣ ْﺸﻲ ٍ ِﺑ ِﮭ َﻤﺎ ُ‬ ‫وإﻣ َﻜ ُ‬
‫ض‪ْ ،‬‬ ‫ﻓَ ْﺮ ٍ‬
‫ﺺ ِﺑ ِﮫ‬ ‫ﺼ ٍﺮ ﻟَ ْﻢ ﯾَ ْﻌ ِ‬ ‫ﺳﻔَ َﺮ ﻗَ ْ‬ ‫ﺴﺎ ِﻓ ٌﺮ َ‬ ‫ث ﺑَ ْﻌﺪَ ﻟُﺒ ٍْﺲ ﯾﻮﻣﺎ ً وﻟَﯿﻠَﺔً‪َ ،‬و ُﻣ َ‬ ‫ﺴﻔَ ِﺮ ِه ِﻣ ْﻦ َﺣﺪَ ٍ‬ ‫ﺎص ِﺑ َ‬ ‫ﻋ ٍ‬ ‫ﺴ ُﺢ ُﻣ ِﻘﯿ ٌﻢ َو َ‬ ‫اﻟﺒَﺸ ََﺮة َ‪ .‬ﻓَﯿَ ْﻤ َ‬
‫ﻋﻠَﻰ‬ ‫اء اﻟ َﻤﺴْﺢِ ﻟَ ْﻢ ﯾَ ِﺰ ْد َ‬ ‫ﺳﺎﻓَ َﺮ‪ ،‬أ َ ْو ﺷ ﱠَﻚ ﻓِﻲ ا ْﺑﺘِﺪَ ِ‬ ‫ﻀ ٍﺮ ﺛ ُ ﱠﻢ َ‬ ‫ﺎم‪ ،‬أ َ ْو ﻓِﻲ َﺣ َ‬ ‫ﺳﻔَ ٍﺮ ﺛ ُ ﱠﻢ أَﻗَ َ‬‫ﺴ َﺢ ﻓِﻲ َ‬ ‫ﺛَﻼﺛَﺔً ِﺑﻠَﯿَﺎ ِﻟﯿ ِﮭ ﱠﻦ‪ ،‬ﻓَﻠَ ْﻮ َﻣ َ‬
‫َﻣﺴْﺢِ ُﻣ ِﻘﯿﻢ ٍ‪.‬‬
‫ﺎرةٍ َوﻟَ ْﻢ ﺗ ُ َﺠﺎ ِو ْز ﻗَ ْﺪ َر اﻟ َﺤﺎ َﺟ ِﺔ‪َ ،‬و ِإ ْن َﺟ َﺎوزَ ﺗْﮫُ أ َ ْو َﻛﺎنَ‬ ‫ﻋﻠَﻰ َ‬
‫ط َﮭ َ‬ ‫ﺿﻌَ َﮭﺎ َ‬ ‫ﯿﺮةٍ ِإ ْن َﻛﺎنَ َو َ‬ ‫ﻋﻠَﻰ َﺟ ِﺒ َ‬ ‫ﻮز اﻟ َﻤ ْﺴ ُﺢ َ‬ ‫َوﯾَ ُﺠ ُ‬
‫ﺎر ٍة‬ ‫ط َﮭ َ‬ ‫ﻋﻠَﻰ َ‬ ‫ﻋ ٍﺔ َ‬ ‫ﺿﻮ َ‬‫ﺿ َﺮرا ً ﺗَﯿَـ ﱠﻤ َﻢ َﻣ َﻊ َﻣﺴْﺢِ َﻣ ْﻮ ُ‬ ‫َﺎف َ‬ ‫ﻋ َﮭﺎ‪ ،‬ﻓَﺈِ ْن ﺧ َ‬ ‫ﺐ ﻧ َْﺰ ُ‬ ‫ﺎر ٍة َو َﺟ َ‬
‫ط َﮭ َ‬ ‫ﻏﯿ ِْﺮ َ‬‫ﻋﻠَﻰ َ‬ ‫ﺿﻌَ َﮭﺎ َ‬ ‫َو َ‬
‫ُﻣ َﺠ َﺎوزَ ةٍ َﻣ َﺤ ِّﻞ اﻟ َﺤﺎ َﺟﺔ ِ‪.‬‬
‫ﺿﻮء ُ‪.‬‬ ‫اﻟﻮ ُ‬ ‫ﻄ َﻞ ُ‬ ‫ﺖ اﻟ ُﻤﺪﱠة ُ ﺑَ َ‬
‫ﻀ ْ‬‫ﺐ اﻟﻐُ ْﺴ ُﻞ أ َ ْو ا ْﻧﻘَ َ‬ ‫ُﻮﺟ ُ‬ ‫ﺼ َﻞ َﻣﺎ ﯾ ِ‬ ‫ض أ َ ْو َﺣ َ‬ ‫ﺾ َﻣ َﺤ ِّﻞ ﻓَ ْﺮ ٍ‬ ‫ظ َﮭ َﺮ ﺑَ ْﻌ ُ‬ ‫َو ِإ ْن َ‬
Invalidators of Wuḍūʾ
There are eight invalidators of wuḍūʾ which are: excretion of anything from
a tract, of urine or feces from the rest of the body (be it a lot or a little); or
excretion of other things such as vomit or blood if considered abundant
(relative to each person’s own view); loss of consciousness (except the
dozing of someone standing or sitting); washing the deceased or a portion
thereof; eating camel meat, even if raw, (a cause which is purely devotional,
as its other parts do not invalidate it e.g. drinking its milk or meat stock);
touching an attached human sex organ[13] or anus, even if deceased, with the
hand (excluding the testicles and the location of a severed sex organ); the
desirous touch of the opposite gender without a barrier (even via extra
appendage to another); and apostasy.
Everything which requires ghusl requires wuḍūʾ, except death, which only
requires ghusl; wuḍūʾ is recommended. It is not invalidated due to
impermissible speech, or the removal of hair, nails, etc. Whoever doubts the
performance of purification or the occurrence of a ḥadath, even while not in
prayer, is to act upon what they are certain of.
 ‫ﻓَ ْ‬
‫ﺼ ٌﻞ‬
‫ﻄﻠَﻘﺎً‪َ ،‬و ُﺧ ُﺮو ُج ﺑَ ْﻮ ٍل أ َ ْو ﻏَﺎﺋِﻂٍ ِﻣ ْﻦ ﺑَﺎﻗِﻲ اﻟﺒَﺪَ ِن ﻗَ ﱠﻞ أَو َﻛﺜ ُ َﺮ أ َ ْو‬ ‫ﺳﺒِﯿ ٍﻞ ُﻣ ْ‬ ‫ﻮء ﺛ َ َﻤﺎﻧِﯿَﺔ ٌ‪ :‬ﺧ ِ‬
‫َﺎر ٌج ِﻣ ْﻦ َ‬ ‫ﺿ ِ‬ ‫اﻟﻮ ُ‬ ‫ﺾ ُ‬ ‫ﻧ ََﻮاﻗِ ُ‬
‫َ‬
‫ِﯿﺮ ﻧ َْﻮ ٍم ِﻣ ْﻦ ﻗَﺎﺋِ ٍـﻢ أ ْو َﺟﺎ ِﻟ ٍﺲ‪،‬‬‫ﻋ ْﻘ ٍﻞ ِإ ﱠﻻ ﯾَﺴ َ‬ ‫ﺴ ِﺒ ِﮫ‪َ ،‬وزَ َوا ُل َ‬ ‫َ‬
‫ﺶ ﻓِﻲ ﻧَ ْﻔ ِﺲ ُﻛ ِّﻞ أ َﺣ ٍﺪ ِﺑ َﺤ َ‬ ‫َ‬
‫ﻏﯿ ِْﺮ ِھ َﻤﺎ َﻛﻘَ ْﻲءٍ أ ْو دَ ٍم ِإ ْن ﻓَ ُﺤ َ‬ ‫َ‬
‫ب ﻟَﺒَﻨِ َﮭﺎ َو َﻣ َﺮ ِ‬
‫ق‬ ‫ﺷ ْﺮ ِ‬ ‫ﺾ ﺑِﺒَ ِﻘﯿَ ِﺔ أَﺟْ ﺰَ اﺋِ َﮭﺎ‪َ ،‬و ُ‬ ‫ﻀ ِﮫ‪َ ،‬وأ َ ْﻛ ُﻞ ﻟَﺤْ ِﻢ إِﺑِ ٍﻞ‪َ ،‬وﻟَﻮ ﻧَـﯿْﺌﺎ ً ﺗَﻌَﺒﱡﺪاً‪ ،‬ﻓَ َﻼَ ﻧَ ْﻘ َ‬ ‫ﺖ أ َ ْو ﺑَ ْﻌ ِ‬ ‫ﻏ ْﺴ ُﻞ َﻣ ِﯿّ ٍ‬ ‫َو ُ‬
‫ﺼﯿَﺘَﯿ ِْﻦ‪َ ،‬و َﻻ َﻣ َﺤ ﱡﻞ اﻟﻔَ ْﺮجِ‬ ‫اﻟﺨ ْ‬ ‫ﺲ ِ‬ ‫ﺼ ٍﻞ أ َ ْو َﺣ ْﻠﻘَ ِﺔ دُﺑ ُِﺮ ِه َوﻟَ ْﻮ َﻣ ِﯿّﺘﺎ ً ِﺑﯿَ ِﺪ ِه َﻻ َﻣ ﱡ‬‫ﻲ ٍ ُﻣﺘ ﱠ ِ‬‫ﺲ ﻓَ ْﺮجِ آدَ ِﻣ ّ‬ ‫ﻟَﺤْ ِﻤ َﮭﺎ‪َ ،‬و َﻣ ﱡ‬
‫ﺸ ْﮭ َﻮةٍ ﺑِ َﻼ َﺣﺎﺋِ ٍﻞ‪َ ،‬وﻟَ ْﻮ ﺑِﺰَ اﺋِ ٍﺪ ِﻟﺰَ اﺋِﺪٍ‪َ ،‬و ِ ّ‬
‫اﻟﺮدﱠة ُ‪.‬‬ ‫ﺲ ذَ َﻛ ٍﺮ أ َ ْو أ ُ ْﻧﺜَﻰ اﻵﺧ ََﺮ ِﻟ َ‬ ‫اﻟﺒَﺎﺋِ ِﻦ‪َ ،‬وﻟَ ْﻤ ُ‬
‫ﺾ‬ ‫ﺴ ﱡﻦ‪َ ،‬و َﻻ ﻧَ ْﻘ َ‬ ‫ﺿﻮ َء‪ ،‬ﺑَ ْﻞ ﯾُ َ‬‫اﻟﻮ ُ‬ ‫ﺐ اﻟﻐُ ْﺴ َﻞ َﻻ ُ‬ ‫ُﻮﺟ ُ‬‫ﻏﯿ َْﺮ َﻣ ْﻮتٍ؛ ﻓَﺈِﻧَﮫ ﯾ ِ‬ ‫ﺿﻮ ًءا َ‬ ‫ﺐ ُو ُ‬ ‫ﻏ ْﺴﻼً أ َ ْو َﺟ َ‬ ‫ﺐ ُ‬ ‫َو ُﻛ ﱡﻞ َﻣﺎ أ َ ْو َﺟ َ‬
‫ﺻ َﻼةٍ ﺑَﻨَﻰ‬ ‫ﻏﯿ ِْﺮ َ‬ ‫ث َو ْﻟﻮ ﻓِﻲ َ‬ ‫ﺎرةٍ أ َ ْو َﺣﺪَ ٍ‬ ‫ظ ْﻔ ٍﺮ َوﻧَﺤْ ِﻮ ِھ َﻤﺎ‪َ ،‬و َﻣ ْﻦ ﺷ ﱠَﻚ ﻓِﻲ َ‬
‫ط َﮭ َ‬ ‫ﺷ ْﻌ ٍﺮ َو ُ‬ ‫ﺑِ َﻜ َﻼ ٍم ُﻣ َﺤ ﱠﺮ ٍم‪َ ،‬و َﻻ ﺑِﺈِزَ اﻟَ ِﺔ َ‬
‫ﻋﻠَﻰ ﯾَ ِﻘﯿﻨِﮫ ِ‪.‬‬ ‫َ‬
Ghusl
There are seven mandatory causes for ghusl[14], which include the
following: secretion of orgasmic fluid (Ghusl is obligatory even if its mere
secretion is sensed and ejaculation is prevented[15]. If ghusl is thus
performed and then it apathetically discharges, it is not repeated); its
ejaculation—even if bloody[16]—from its location (with consideration given
to an orgasm of someone not sleeping, etc.); the insertion of a primary male
glans, or its equivalent, into a primary sexual opening including an anus
(even that of an animal or corpse) and of someone with whom intercourse is
performed, even while asleep; acceptance of Islām by a disbeliever (even if
they were an apostate and/or have done nothing which requires ghusl while
in the state of disbelief); the excretion of menstrual or postpartum blood (it
is not required for a delivery absent of bleeding); and death (a cause for
which ghusl is purely devotional) of other than the martyred in battle or the
wrongly killed.
The prayer place for ‘Eid (not for funeral prayers) is considered a masjid in
which seeking commercial profit is prohibited.
 ‫ﺼ ٌﻞ‬ ‫ﻓَ ْ‬
‫ﺴ َﻞ ﻟَﮫُ‬ ‫ﺐ اﻟﻐُ ْﺴﻞُ‪ ،‬ﻓَﻠَ ْﻮ ا ْﻏﺘ َ َ‬ ‫ﺴﮫُ ﻓَﻠَﻢ ﯾَ ْﺨ ُﺮجْ َو َﺟ َ‬ ‫ﺲ ﺑِﺎ ْﻧﺘِﻘَﺎ ِﻟ ِﮫ ﻓَ َﺤﺒَ َ‬‫ﻲٍ‪ ،‬ﻓَﻠَ ْﻮ أ َ َﺣ ﱠ‬‫ﺳ ْﺒﻌَﺔ ٌ‪ :‬ا ْﻧﺘِﻘَﺎ ُل َﻣﻨِ ّ‬ ‫ﻮﺟﺒَﺎتُ اﻟﻐُ ْﺴ ِﻞ َ‬ ‫ُﻣ ِ‬
‫ﯿﺐ‬ ‫ﺛ ُ ﱠﻢ ﺧ ََﺮ َج ِﺑ َﻼ ﻟَﺬةٍ ﻟَ ْﻢ ﯾُ ِﻌ ْﺪهُ‪َ ،‬و ُﺧ ُﺮو ُﺟﮫُ ِﻣ ْﻦ َﻣ ْﺨ َﺮ ِﺟ ِﮫ َوﻟَ ْﻮ دَﻣﺎً‪َ ،‬وﺗ ُ ْﻌﺘَﺒَ ُﺮ ﻟَﺬة ٌ ﻓِﻲ َ‬
‫ﻏﯿ ِْﺮ ﻧَﺎﺋِ ٍـﻢ َوﻧَﺤْ ِﻮه ِ‪َ .‬وﺗ َ ْﻐ ِﯿ ُ‬ ‫ﱠ‬ ‫ﱠ‬
‫ﺖ ِﻣ ﱠﻤ ْﻦ ﯾُ َﺠﺎ َﻣ ُﻊ ﻣﺜْﻠُﮫُ َوﻟَ ْﻮ ﻧَﺎﺋِﻤﺎً‪َ ،‬وإِﺳ َْﻼ ُم‬ ‫ﻲ ٍ َوﻟَ ْﻮ دُﺑُﺮا ً ِﻟﺒَ ِﮭﯿ َﻤ ٍﺔ أ َ ْو َﻣ ِﯿّ ٍ‬ ‫ﺻ ِﻠﯿﱠ ٍﺔ أ َ ْو ﻗَ ْﺪ ِرھَﺎ ﻓِﻲ ﻓَ ْﺮجٍ أ َ ْ‬
‫ﺻ ِﻠ ّ‬ ‫ﺸﻔَ ٍﺔ أ َ ْ‬ ‫َﺣ َ‬
‫ﺐ‬ ‫ﺎس‪ ،‬ﻓَ َﻼ ﯾَ ِﺠ ُ‬ ‫ْﺾ‪ ،‬و ُﺧ ُﺮو ُج دَ ِم ﻧِﻔَ ٍ‬ ‫ُﻮﺟﺒُﮫُ‪َ ،‬و ُﺧ ُﺮو ُج َﺣﯿ ٍ‬ ‫َ‬
‫َﻛﺎﻓِ ٍﺮ‪َ ،‬وﻟَ ْﻮ ُﻣ ْﺮﺗَﺪّا ً أ ْو ﻟَ ْﻢ ﯾُﻮ َﺟ ْﺪ ِﻣ ْﻨﮫُ ﻓِﻲ ُﻛ ْﻔ ِﺮ ِه َﻣﺎ ﯾ ِ‬
‫ظ ْﻠﻤﺎ ً‪.‬‬ ‫ﺷ ِﮭﯿ ِﺪ َﻣ ْﻌ َﺮ َﻛ ٍﺔ و َﻣ ْﻘﺘُﻮ ٍل ُ‬ ‫ﻏﯿ َْﺮ َ‬‫ﻮت ﺗَﻌَﺒﱡﺪا ً َ‬ ‫ﻋ ْﻨﮫُ‪َ ،‬و َﻣ ٌ‬ ‫ت َ‬ ‫ﺑِ ِﻮ َﻻدَةٍ َ‬
‫ﻋ َﺮ ْ‬
‫ﺼ ْﻨﻌَ ٍﺔ ﻓِﯿﮫ ِ‪.‬‬‫ﺐ ِﺑ ُ‬ ‫ﺴ ٌ‬‫ﺼﻠﱠﻰ اﻟ ِﻌﯿ ِﺪ َﻻ اﻟ َﺠﻨَﺎﺋِ ِـﺰ َﻣﺴ ِْﺠﺪٌ‪َ ،‬وﯾَﺤْ ُﺮ ُم ﺗ َ َﻜ ﱡ‬ ‫َو ُﻣ َ‬
Prerequisites of Ghusl
The seven prerequisites of ghusl are: cessation of what requires it; intention;
Islām; sanity; discernment; purifying permissible water; and removal of
whatever prevents its contact. It is obligatory that water wet the entire body,
along with the inside of the mouth and nose, as well as what appears of a
woman's vulva when she sits to relieve herself. Assumption is sufficient for
completeness. Whoever intends either a recommended or an obligatory
ghusl will be sufficed for the other.
Sleeping while sexually impure is disliked without wuḍūʾ. Constructing
bath-houses, selling and renting them, reciting in them, and giving greetings
of peace in them is also disliked; but not dhikr. It is permissible to enter
them while clothed and secure from the occurrence of something
impermissible, disliked if otherwise feared, and impermissible if known or
if a woman were to enter without justification.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ﻮر‬‫اﻟﻄ ُﮭ ُ‬‫ﯿﺰ‪َ ،‬واﻟ َﻤﺎ ُء ﱠ‬ ‫ُﻮﺟﺒُﮫُ‪َ ،‬واﻟ ِﻨّﯿﱠﺔُ‪َ ،‬و ِاﻹﺳ َْﻼ ُم‪َ ،‬واﻟﻌَ ْﻘﻞُ‪َ ،‬واﻟﺘ َْﻤ ِﯿ ُ‬ ‫ع َﻣﺎ ﯾ ِ‬ ‫ﺳ ْﺒﻌَﺔ ٌ‪ :‬ا ْﻧ ِﻘ َ‬
‫ﻄﺎ ُ‬ ‫ط اﻟﻐُ ْﺴ ِﻞ َ‬ ‫ﺷ ُﺮو ُ‬ ‫َو ُ‬
‫ﻈ َﮭ ُﺮ‬‫اﺧ َﻞ ﻓَ ِﻤ ِﮫ َوأ َ ْﻧ ِﻔ ِﮫ َﺣﺘﱠﻰ َﻣﺎ ﯾَ ْ‬ ‫ﺿﮫُ أ َ ْن ﯾَﻌُ ﱠﻢ ِﺑﺎﻟ َﻤ ِ‬
‫ﺎء َﺟ ِﻤﯿ َﻊ ﺑَﺪَﻧِ ِﮫ َودَ ِ‬ ‫ﺻﻮﻟَﮫ ُ‪َ .‬وﻓَ ْﺮ ُ‬ ‫اﻟ ُﻤﺒَﺎ ُح‪َ ،‬و ِإزَ اﻟَﺔُ َﻣﺎ ﯾَ ْﻤﻨَ ُﻊ ُو ُ‬
‫اﺟﺒﺎ ً‬ ‫ﻏ ْﺴﻼً َﻣ ْﺴﻨُﻮﻧﺎ ً أ َ ْو َو ِ‬ ‫اﻟﻈ ﱡﻦ ِﻓﻲ ِاﻹ ْﺳﺒَﺎغِ‪َ ،‬و َﻣ ْﻦ ﻧ ََﻮى ُ‬ ‫ِﻣ ْﻦ ﻓَ ْﺮجِ ْاﻣ َﺮأ َ ٍة ِﻋ ْﻨﺪَ ﻗُﻌُﻮ ِدھَﺎ ِﻟ َﺤﺎ َﺟ ِﺘ َﮭﺎ‪َ ،‬وﯾَ ْﻜ ِﻔﻲ ﱠ‬
‫ﻋ ْﻦ اﻵﺧَﺮ ِ‪.‬‬ ‫أَﺟْ ﺰَ أ َ َ‬
‫ﺴ َﻼ ُم َﻻ اﻟ ِﺬّ ْﻛ ُﺮ‪،‬‬ ‫ﺎرﺗُﮫُ َواﻟ ِﻘﺮا َءة ُ ِﻓﯿ ِﮫ‪َ ،‬واﻟ ﱠ‬ ‫ﺐ ِﺑ َﻼ ُوﺿُﻮءٍ ‪َ ،‬وﯾُ ْﻜ َﺮهُ ِﺑﻨَﺎ ُء اﻟ َﺤ ﱠﻤ ِﺎم َوﺑَ ْﯿﻌُﮫُ َو ِإ َﺟ َ‬ ‫َو ُﻛ ِﺮهَ ﻧ َْﻮ ُم ُﺟﻨُ ٍ‬
‫ﻋ ِﻠ َﻢ أ َ ْو دَ َﺧﻠَﺘْﮫُ أ ُ ْﻧﺜَﻰ ِﺑ َﻼ ُ‬
‫ﻋ ْﺬ ٍر‬ ‫ﯿﻒ ُﻛ ِﺮهَ‪َ ،‬و ِإ ْن َ‬ ‫اﻟﻮﻗُﻮعِ ﻓِﻲ ُﻣ َﺤ ﱠﺮ ٍم ُﻣﺒَﺎ ٌح‪َ ،‬و ِإ ْن ِﺧ َ‬ ‫ﺴﺘْ َﺮةٍ َﻣ َﻊ أ َ ْﻣ ِﻦ ُ‬
‫َودُ ُﺧﻮﻟُﮫُ ِﺑ ُ‬
‫َﺣ ُﺮم َ‪.‬‬
Tayammum
Tayammum is a specific application of earth on the face and hands as a
replacement for water-based purification due to a legal inability, except for
filth not found on the body or remaining in the masjid due to a need.
Its three prerequisites are: entrance of the prayer time; absence of water due
to it being withheld, etc.; or due to fear of either physical or financial harm
resulting from its usage, etc. Whoever finds water which is not sufficient for
purification is obliged to use it and then perform tayammum[17]. It is made
with ṭahūr permissible unfired earth that has dust which sticks to the hand.
In its absence, one is to pray what is required, as they are, not adding more
than what is sufficient and is not obliged to repeat it.
Its obligations include: wiping the face and the hands to the wrists; both
sequence and continuity for a minor ḥadath, i.e. equivalent to wuḍūʾ; and
specifying an intention legalizing what tayammum is being performed for
of either ḥadath or najāsah. An intent for one is not sufficient for the other,
however an intention for both is sufficient.
It is invalidated by the following: whatever invalidates wuḍūʾ; the time
expiring; the presence of water (if tayammum was performed due to its
absence); the termination of what permitted it; or the removal of what was
wiped over.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ﻋ ْﻨﮫُ ﺷ َْﺮﻋﺎ ً‬ ‫ﻋﺠْ ٍﺰ َ‬ ‫ﺎرةِ ﻣﺎءٍ ِﻟ ُﻜ ِّﻞ َﻣﺎ ﯾُ ْﻔﻌَ ُﻞ ﺑِ ِﮫ ِﻋ ْﻨﺪَ َ‬ ‫ط َﮭ َ‬‫ﻮص ِﻟ َﻮﺟْ ٍﮫ َوﯾَﺪَﯾ ِْﻦ ﺑَﺪَ ُل َ‬ ‫ﺼ ٍ‬ ‫ب َﻣ ْﺨ ُ‬ ‫اﻟﺘَﯿَ ﱡﻤ ُﻢ ا ْﺳﺘِ ْﻌ َﻤﺎ ُل ﺗ ُ َﺮا ٍ‬
‫ﺚ ِﺑ َﻤﺴ ِْﺠ ٍﺪ ِﻟﺤﺎ َﺟﺔ ٍ‪.‬‬ ‫ﻏﯿﺮ ﺑَﺪَ ٍن‪َ ،‬وﻟُ ْﺒ ٍ‬‫ﻋﻠَﻰ ِ‬ ‫ﺳ ٍﺔ َ‬ ‫ِﺳ َﻮى ﻧَ َﺠﺎ َ‬
‫ﻄﻠَﺒِ ِﮫ أ َ ْو ا ْﺳﺘِ ْﻌ َﻤﺎ ِﻟ ِﮫ‬ ‫ﻋ ْﻨﮫُ َوﻧَﺤْ ِﻮ ِه أ َ ْو ِﻟﺨ ْ‬
‫َـﻮﻓِ ِﮫ ﺑِ َ‬ ‫ﺎء ِﻟ َﺤـ ْﺒ ِﺴ ِﮫ َ‬‫ﺼ َﻼةِ‪َ ،‬وﺗَﻌَﺬﱡ ُر اﻟ َﻤ ِ‬ ‫ﺖ اﻟ ﱠ‬ ‫طﮫُ ﺛ َ َﻼﺛَﺔ ٌ‪ :‬دُ ُﺧﻮ ُل َو ْﻗ ِ‬ ‫ﺷ ُﺮو ُ‬ ‫َو ُ‬
‫ﺎرﺗَﮫُ ا ْﺳﺘ َ ْﻌ َﻤﻠَﮫُ ُو ُﺟﻮﺑﺎ ً ﺛ ُ ﱠﻢ ﺗَﯿَـ ﱠﻤ َﻢ‪َ ،‬وأ َ ْن ﯾَ ُﻜﻮنَ‬ ‫ط َﮭ َ‬ ‫ﻏﯿ ِْﺮ ِھ َﻤﺎ‪َ ،‬و َﻣ ْﻦ َو َﺟﺪَ َﻣﺎ ًء َﻻ ﯾَ ْﻜ ِﻔﻲ َ‬ ‫ﺿ َﺮرا ً ِﺑﺒَﺪَﻧِ ِﮫ ْأو َﻣﺎ ِﻟ ِﮫ أ َ ْو َ‬ ‫َ‬
‫ﺐ‬‫ﺴ ِ‬ ‫ﻋﻠﻰ َﺣ َ‬ ‫َ‬ ‫ْ‬
‫ض ﻓﻘﻂ َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﺻﻠﻰ اﻟﻔ ْﺮ َ‬ ‫ﱠ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ﺒﺎر ﯾَ ْﻌﻠﻖ ﺑِﺎﻟﯿَﺪِ‪ ،‬ﻓﺈِن ﻟ ْﻢ ﯾَ ِﺠﺪ ذ ِﻟ َﻚ َ‬ ‫ُ‬ ‫َ‬ ‫ُ‬
‫ق ﻟﮫ ُ ﻏ ٌ‬ ‫َ‬ ‫ﻏﯿ ِْﺮ ُﻣﺤْ ﺘ َِﺮ ٍ‬ ‫ﻮر ُﻣﺒَﺎحٍ َ‬ ‫ب ط ُﮭ ٍ‬‫َ‬ ‫ﺑِﺘ ُ َﺮا ٍ‬
‫ﻋﻠَﯿْﮫ ِ‪.‬‬
‫ﻋﺎدَة َ َ‬‫ئ‪َ ،‬و َﻻ ِإ َ‬‫ﻋﻠَﻰ ُﻣﺠْ ِﺰ ٍ‬ ‫ﺻ َﻼﺗِ ِﮫ َ‬ ‫َﺣﺎ ِﻟ ِﮫ‪َ ،‬و َﻻ ﯾَ ِﺰﯾﺪُ ﻓِﻲ َ‬
‫ﻲ ﺑِﻘَﺪَ ِر َﻣﺎ ﻓِﻲ‬ ‫ﺻﻐ ََﺮ‪َ ،‬و ِھ َ‬ ‫ث أَ ْ‬ ‫ﯿﺐ‪َ ،‬و ُﻣ َﻮ َاﻻة ٌ ِﻟ َﺤﺪَ ٍ‬ ‫ﻋ ْﯿ ِﮫ‪َ ،‬وﺗ َْﺮﺗِ ٌ‬‫ﺿﮫ ُ‪َ :‬ﻣ ْﺴ ُﺢ َوﺟْ ِﮭ ِﮫ‪َ ،‬وﯾَﺪَ ْﯾ ِﮫ إِﻟَﻰ ُﻛﻮ َ‬ ‫َوﻓُ ُﺮو ُ‬
‫إن‬ ‫ﻋ ْﻦ اﻵﺧ َِﺮ‪َ ،‬و ْ‬ ‫ﺳﺔٍ‪ ،‬ﻓَﻼ ﺗ َ ْﻜ ِﻔﻲ ﻧِﯿﱠﺔُ أ َ َﺣ ِﺪ ِھ َﻤﺎ َ‬ ‫ث أ َ ْو ﻧَﺠﺎ َ‬ ‫ﯿﻦ ﻧِﯿﱠ ِﺔ ا ْﺳﺘِﺒﺎ َﺣ ِﺔ ﻣﺎ ﯾَﺘَﯿَ ﱠﻤ ُﻢ ﻟَﮫُ ِﻣ ْﻦ َﺣﺪَ ٍ‬ ‫ُوﺿُﻮءٍ ‪َ ،‬وﺗ َ ْﻌ ِﯿ ُ‬
‫ﻧ ََﻮا ُھ َﻤﺎ أَﺟْ ﺰَ أ َ‪.‬‬
‫ﺎء ِإ ْن ﺗَﯿَـ ﱠﻤ َﻢ ِﻟﻔَ ْﻘ ِﺪ ِه‪َ ،‬وزَ َوا ُل اﻟ ُﻤ ِﺒﯿﺢِ ﻟَﮫُ‪َ ،‬وﺧ َْﻠ ُﻊ َﻣﺎ‬ ‫اﻟﻮ ْﻗﺖِ‪َ ،‬و ُوﺟﻮدُ اﻟ َﻤ ِ‬ ‫ﺿﻮ َء‪َ ،‬و ُﺧ ُﺮو ُج َ‬ ‫اﻟﻮ ُ‬ ‫َوﯾُـﺒ ِْﻄﻠُﮫُ ﻣﺎ ﯾُـﺒ ِْﻄ ُﻞ ُ‬
‫ﻋﻠَﯿْﮫ ِ‪.‬‬‫ﺴ ُﺢ َ‬ ‫ﯾ ُْﻤ َ‬
Removal of Najāsah
Seven washes are required for everything contaminated by najāsah so long
as they cleanse it. If not, then it is washed until purified with ṭahūr water
coupled with scratching and scrubbing if needed (as long as the location is
not damaged) and wringing absorbent material (outside of the water source)
after every wash if possible. One of the washes must be done with ṭahūr
earth if the soiled object was contaminated by a dog or a swine. A
remaining taste is detrimental, but not a color, smell, or both if difficult to
remove. It is sufficient to douse the urine of a baby boy (who has yet to eat
food due to craving) with water until soaked. Rocks, basins, and land which
have been soiled by liquid, even that of a dog or a swine, are to be sprayed
with an abundant amount of water or until its color and smell are removed,
as long as it is not impossible to remove one or the other. If the water is still
present i.e. on the boy’s urine, land, etc., they become purified even with
the presence of the water.
Land is not purified by the sun, wind, or due to drying. Najāsah is not
purified with fire; if so, its ash is najis. Alcohol is purified when it naturally
turns to vinegar or due to moving it without intending acetification. Its
container is similar[18]. If najāsah is concealed, it must be washed until it has
surely been properly cleaned.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫إن‬‫ص ِﻟ َﺤﺎ َﺟﺔٍ‪ْ ،‬‬ ‫ﺖ َوﻗَ ْﺮ ٍ‬ ‫ﻮر َﻣ َﻊ َﺣ ّ ٍ‬ ‫ﺖ‪َ ،‬و ِإ ﱠﻻ ﻓَ َﺤﺘﻰ ﺗ ُ ْﻨﻘَﻰ ِﺑ َﻤﺎءٍ َ‬
‫ط ُﮭ ٍ‬ ‫ت ِإ ْن أ ْﻧﻘَ ْ‬‫ﺴ َﻼ ٍ‬ ‫ﻏ َ‬ ‫ﺳ ْﺒ ُﻊ َ‬ ‫ط ِﻟ ُﻜ ِّﻞ ُﻣﺘَﻨَ ِ ّﺠ ٍﺲ َ‬ ‫ﯾُ ْﺸﺘ ََﺮ ُ‬
‫ﺎء‪َ ،‬و َﻛ ْﻮ ُن ِإﺣْ ﺪَاھَﺎ ﻓِﻲ ُﻣﺘَﻨَ ِ ّﺠ ٍﺲ‬ ‫ب ُﻛ ﱠﻞ َﻣ ﱠﺮةٍ ﺧ ِ‬
‫َﺎر َج اﻟ َﻤ ِ‬ ‫ﺎن ﻓِﯿ َﻤﺎ ﺗَﺸ ﱠَﺮ َ‬ ‫ﺼ ٍﺮ َﻣ َﻊ ْإﻣ َﻜ ٍ‬ ‫ﻋ ْ‬ ‫ﻀ ﱠﺮ ْر اﻟ َﻤ َﺤ َﻞ‪َ ،‬و َ‬ ‫ﻟَﻢ ﯾَﺘ َ َ‬
‫ئ ِﻓﻲ ﺑَ ْﻮ ِل‬ ‫ﻋﺠْ ﺰا ً‪َ .‬وﯾُﺠْ ِﺰ ُ‬ ‫ط ْﻌ ٍﻢ َﻻ ﻟَ ْﻮ ٍن أ َ ْو ِرﯾـﺢٍ أ َ ْو ُھ َﻤﺎ َ‬ ‫ﻀ ﱡﺮ ﺑَﻘَﺎ ُء َ‬ ‫ط ُﮭﻮر ٍ‪َ .‬وﯾَ ُ‬ ‫ب َ‬ ‫ﯾﺮ ِﺑﺘ ُ َﺮا ٍ‬ ‫ﺐ أ َ ْو ِﺧ ْﻨ ِﺰ ٍ‬‫ِﺑ َﻜ ْﻠ ٍ‬
‫ﺖ‬ ‫ﺴ ْ‬‫ض ﺗَﻨَ ﱠﺠ َ‬ ‫اض َوأ َ ْر ٍ‬ ‫ﺻ ْﺨ ٍﺮ َوأَﺣْ َﻮ ٍ‬ ‫ﻀ ُﺤﮫُ‪َ ،‬و ُھ َﻮ ﻏ َْﻤ ُﺮهُ ِﺑ َﻤﺎءٍ ‪َ ،‬وﻓِﻲ ﻧَﺤْ ِﻮ َ‬ ‫ﺸ ْﮭ َﻮةٍ ﻧَ ْ‬ ‫طﻌَﺎﻣﺎ ً ِﻟ َ‬ ‫ﻏ َﻼ ٍم ﻟَ ْﻢ ﯾَﺄ ْ ُﻛ ْﻞ َ‬ ‫ُ‬
‫ﻋ ْﻦ‬ ‫ﺳ ِﺔ َو ِرﯾ ُﺤ َﮭﺎ‪َ ،‬ﻣﺎ ﻟَ ْﻢ ﯾَ ْﻌ َﺠ ْﺰ َ‬ ‫ﯾﺮ ُﻣ َﻜﺎﺛ َ َﺮﺗ ُ ُﮭ َﻤﺎ ِﺑ َﻤﺎءٍ َﺣﺘﱠﻰ ﯾَ ْﺬھ َ‬
‫َﺐ ﻟَ ْﻮ ُن اﻟﻨﱠ َﺠﺎ َ‬ ‫ﺐ أ َ ْو ِﺧ ْﻨ ِﺰ ٍ‬ ‫ِﺑ َﻤﺎ ِﺋــﻊٍ‪َ ،‬وﻟَﻮ ِﻣ ْﻦ َﻛ ْﻠ ٍ‬
‫ض َوﻧَﺤْ ِﻮھَﺎ‪،‬‬ ‫ي ﻓِﻲ ﺑَ ْﻮ ِل اﻟﻐُ َﻼ ِم َوﻓِﻲ اﻷ َ ْر ِ‬ ‫ب أ َ َﺣ ِﺪ ِھ َﻤﺎ‪َ ،‬وﻟَ ْﻮ ﻟَ ْﻢ ﯾَﺰَ ْل اﻟ َﻤﺎ ُء ﻓِﯿ ِﮭ َﻤﺎ أ َ ْ‬ ‫ِإ ْذھَﺎ ِﺑ ِﮭ َﻤﺎ أ َ ْو ِإ ْذھَﺎ ِ‬
‫ﻋﻠَﯿ ِﮭ َﻢ ا‪.‬‬‫ﺎء َ‬ ‫ﺎء اﻟ َﻤ ِ‬ ‫ان َﻣ َﻊ ﺑَﻘَ ِ‬
‫ﻄ ُﮭ َﺮ ِ‬ ‫ﻓَﯿَ ْ‬
‫ﺖ ﺧ َّﻼً‬ ‫َﺎر ﻓَ َﺮ َﻣﺎدُھَﺎ ﻧ َِﺠﺲ ٌ‪َ .‬وﺗ َْﻄ ُﮭ ُﺮ ﺧ َْﻤ َﺮة ٌ ا ْﻧﻘَﻠَﺒَ ْ‬ ‫ﺳﺔٌ ِﺑﻨ ٍ‬ ‫ض ِﺑﺸ َْﻤ ٍﺲ َو ِرﯾـﺢٍ َو َﺟﻔَﺎفٍ ‪َ ،‬و َﻻ ﻧَ َﺠﺎ َ‬ ‫َو َﻻ ﺗ َْﻄ ُﮭ ُﺮ أ َ ْر ٌ‬
‫ﺴ َﻞ َﺣﺘ َﻰ ِﯾﺘَﯿَﻘﱠﻦَ َ‬
‫ﻏ ْﺴﻠَﮫَ ا‪.‬‬ ‫ﺳﺔ ٌ َ‬
‫ﻏ َ‬ ‫ﺖ ﻧَ َﺠﺎ َ‬ ‫ﺼ ِﺪ اﻟﺘ ﱠ ْﺨ ِﻠﯿ ِﻞ‪َ ،‬ودَﻧﱡ َﮭﺎ ِﻣﺜْﻠُ َﮭﺎ‪َ ،‬و ِإ ْن ُﺧ ِﻔﯿَ ْ‬ ‫ِﺑﻨَ ْﻔ ِﺴ َﮭﺎ أ َ ْو ِﺑﻨَ ْﻘ ٍﻞ َﻻ ِﻟﻘَ ْ‬
Various Impurities
Liquid intoxicants, as well as birds and beasts (that are inedible and
physically larger than a cat), are najis. Every carcass, besides humans, fish,
and locusts, is najis. A small amount, per custom, of dirt from the
roadways, which is known to be najis, is overlooked; otherwise it is ṭāhir[19].
The leftovers of a ṭāhir animal are not disliked i.e. their excess food and
drink, except for that of non-sequestered chickens and mice. If a cat, etc., or
a child were to eat najāsah and then drink from a small amount of water, it
would be considered ṭāhir—even if before leaving.
 ‫ﻓَ ْ‬
‫ﺼ ٌﻞ‬
‫ﻏﯿ َْﺮ‬‫ﺴﺔ ٌ َ‬‫ﺲ‪َ ،‬و ُﻛ ﱡﻞ َﻣ ْﯿﺘ َ ٍﺔ ﻧ َِﺠ َ‬ ‫اﻟﻄﯿ ِْﺮ َواﻟﺒَ َﮭﺎﺋِ ِـﻢ ِﻣ ﱠﻤﺎ ﻓَ ْﻮقَ اﻟ ِﮭ ِ ّﺮ ِﺧ ْﻠﻘَﺔً ﻧ َِﺠ ٌ‬
‫اﻟ ُﻤ ْﺴ ِﻜ ُﺮ اﻟ َﻤﺎﺋِــ ُﻊ َو َﻣﺎ َﻻ ﯾُﺆْ َﻛ ُﻞ ِﻣ ْﻦ ﱠ‬
‫ﺳﺘُﮫُ َو ِإ ﱠﻻ ﻓَ ُﮭ َﻮ‬
‫ﺖ ﻧَ َﺠﺎ َ‬ ‫ﻋ ْﺮﻓﺎ ً ِإ ْن ُ‬
‫ﻋ ِﻠ َﻤ ْ‬ ‫َﺎرعٍ ُ‬ ‫ﯿﻦ ﺷ ِ‬ ‫ِﯿﺮ ِط ِ‬ ‫ﻋ ْﻦ ﯾَﺴ ِ‬ ‫ﺴ َﻤ ِﻚ َواﻟ َﺠ َﺮاد ِ‪َ .‬وﯾُ ْﻌﻔَﻰ َ‬ ‫ﻲ ِ َواﻟ ﱠ‬ ‫َﻣ ْﯿﺘ َ ِﺔ اﻵدَ ِﻣ ّ‬
‫طﺎ ِھﺮ ٌ‪.‬‬‫َ‬
‫َﯿﺮ دَ ﱠﺟﺎ َﺟ ٍﺔ ُﻣﺨ ﱠَﻼةٍ َوﻓَﺄ ْ ٍر‪َ ،‬وﻟَﻮ أ َ َﻛ َﻞ ِھ ﱞﺮ‬ ‫ﻌﺎﻣ ِﮫ َوﺷَﺮا ِﺑ ِﮫ ﻏ َ‬ ‫ط ِ‬ ‫ﻀﻠَﺔُ َ‬ ‫طﺎ ِھ ٍﺮ‪َ ،‬و ُھ َﻮ ﻓَ ْ‬ ‫ﻮان َ‬ ‫ﺳﺆْ ُر َﺣﯿَ ٍ‬ ‫َو َﻻ ﯾُ ْﻜ َﺮهُ ُ‬
‫ﻄ ُﮭﻮر ٌ‪.‬‬ ‫ِﯿﺮ ﻓَ َ‬ ‫ﯿﺐ ِﻣ ْﻦ ﻣﺎءٍ ﯾَﺴ ٍ‬ ‫ﺳﺔٌ ﺛ ُ ﱠﻢ ﺷ َِﺮ َ‬
‫ب َوﻟَ ْﻮ ﻗَ ْﺒ َﻞ أ َ ْن ﯾَ ِﻐ َ‬ ‫َوﻧَﺤْ ُﻮهُ أ َ ْو ِط ْﻔ ٌﻞ ﻧَ َﺠﺎ َ‬
Blood of Women
The earliest age of menstruation is nine and the latest is 50. A pregnant
woman does not menstruate. Its shortest period is one day and night and the
longest is 15 days; most of the time it is six or seven. The shortest period of
purity between two menstrual cycles is 13 days; most of the time it is the
remainder of the month. There is no limit on how long it can be.
It is impermissible for her to perform prayer (which does not have to be
made up), to fast (which must be made up), or to have intercourse with her
(which requires one or one-half[20] dinār as an expiation[21]); other intimate
acts are however permitted.
Postpartum bleeding has no limit on its shortest duration; its maximum is
40 days. It is ruled as such when whatever is delivered possesses human
characteristics. Becoming clean during its duration is considered purity;
intercourse during it is disliked. It is treated like menstruation in its rulings
except for both the marital waiting period and maturity.
 ‫ﺼ ٌﻞ‬ ‫ﻓَ ْ‬
‫ﺎﻣ ُﻞ َﻻ ﺗ َِﺤﯿﺾ ُ‪َ .‬وأَﻗﻠﱡﮫُ ﯾَ ْﻮ ٌم َوﻟَ ْﯿﻠَﺔٌ‪َ ،‬وأ َ ْﻛﺜ َ ُﺮهُ‬ ‫ﺳﻨَﺔً َواﻟ َﺤ ِ‬ ‫ﺴﻮنَ َ‬ ‫ْﺾ ﺗ َﻤﺎ ُم ﺗَﺴْﻊِ ِﺳﻨِﯿﻦَ ‪َ ،‬وأ َ ْﻛﺜ َ ُﺮهُ ﺧ َْﻤ ُ‬ ‫َوأَﻗَ ﱡﻞ ِﺳ ِّﻦ َﺣﯿ ٍ‬
‫ﻋﺸ ََﺮ ﯾَﻮﻣﺎً‪َ ،‬وﻏَﺎ ِﻟﺒُﮫُ ﺑَ ِﻘﯿﱠﺔُ‬ ‫َﯿﻦ ﺛَﻼﺛَﺔَ َ‬
‫ﻀﺘ ِ‬ ‫ﺳﺒْﻊ ٌ‪َ .‬وأَﻗَ ﱡﻞ ﱡ‬
‫اﻟﻄ ْﮭ ِﺮ ﺑَﯿْﻦَ اﻟ َﺤـ ْﯿ َ‬ ‫ﺖ أ َ ْو َ‬ ‫ﻋﺸ ََﺮ ﯾَ ْﻮﻣﺎً‪ ،‬وﻏﺎ ِﻟﺒُﮫُ ِﺳ ﱞ‬ ‫ﺴﺔ َ َ‬ ‫ﺧ َْﻤ َ‬
‫ﺸ ْﮭ ِﺮ‪َ ،‬وﻻ َﺣﺪﱠ ِﻷ ْﻛﺜ َ ِﺮه ِ‪.‬‬ ‫اﻟ ﱠ‬
‫َﺎر أ َ ْو‬
‫ﺐ ﻓِﯿ ِﮫ دِﯾﻨ ٌ‬ ‫ط ُﺆھَﺎ ﻓِﻲ ﻓَ ْﺮجٍ‪َ ،‬وﯾَ ِﺠ ُ‬ ‫ﻀﯿ ِﮫ‪َ ،‬و َو ْ‬ ‫ﺻ ْﻮ ٍم َوﺗ َ ْﻘ ِ‬
‫ﻀﯿ َﮭﺎ‪َ ،‬وﻓِ ْﻌ ُﻞ َ‬ ‫ﺻ َﻼةٍ‪َ ،‬و َﻻ ﺗ َ ْﻘ ِ‬ ‫ﻋﻠَﯿ َﮭﺎ ﻓِ ْﻌ ُﻞ َ‬‫وﯾَﺤْ ُﺮ ُم َ‬
‫ﺎرةً‪َ ،‬وﺗُﺒَﺎ ُح اﻟ ُﻤﺒَﺎﺷ ََﺮة ُ ﻓِﯿ َﻤﺎ دُوﻧَﮫ ُ‪.‬‬ ‫ﺼﻔُﮫُ َﻛﻔﱠ َ‬ ‫ﻧِ ْ‬
‫ﺎن‪َ ،‬واﻟﻨﱠﻘَﺎ ُء‬ ‫ﺴ ِ‬ ‫ْ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫ّ‬
‫ﺎس َﻻ َﺣﺪﱠ ِﻷَﻗَ ِﻠ ِﮫ‪َ ،‬وأ ْﻛﺜ َ ُﺮهُ أ ْرﺑَﻌُﻮنَ ﯾَ ْﻮﻣﺎً‪َ ،‬وﯾَﺜﺒُﺖُ ُﺣ ْﻜ ُﻤﮫُ ِﺑ َﻮﺿْﻊِ َﻣﺎ ﯾَﺘَﺒَﯿ ُﱠﻦ ﻓِﯿ ِﮫ ﺧَﻠ ُﻖ ِاﻹ ْﻧ َ‬ ‫َواﻟ ِﻨّﻔَ ُ‬
‫ﻏﯿ َْﺮ ِﻋﺪﱠةٍ َوﺑُﻠُﻮغ ٍ‪.‬‬ ‫ﺎﻣ ِﮫ َ‬ ‫ْﺾ ﻓِﻲ أَﺣْ َﻜ ِ‬ ‫ط ُء ﻓِﯿ ِﮫ َو ُھ َﻮ َﻛ َﺤﯿ ٍ‬ ‫اﻟﻮ ْ‬
‫ُﻜﺮهُ َ‬ ‫ط ْﮭ ٌﺮ‪َ ،‬وﯾ َ‬‫زَ َﻣﻨُﮫُ ُ‬
Prayer
The five prayers are obligatory upon every Muslim of legal capacity except
for anyone who is menstruating or experiencing postpartum bleeding.
Whoever, in denial, abandons it has committed apostasy and is subject to
apostasy laws.
 ‫ﺼﻼ ِة‬ ‫ﺎب اﻟ ﱠ‬ ‫ِﻛﺘ َ ُ‬
‫ﻋﻠَ ْﯿ ِﮫ‬ ‫ارﺗَﺪﱠ‪َ ،‬و َﺟ َﺮ ْ‬
‫ت َ‬ ‫ﻋﻠَﻰ ُﻛ ِّﻞ ُﻣ ْﺴ ِﻠ ٍﻢ ُﻣ َﻜﻠﱠﻒٍ إِ ﱠﻻ َﺣﺎﺋِﻀﺎ ً َوﻧُﻔَ َ‬
‫ﺴﺎ َء‪َ ،‬و َﻣ ْﻦ ﺗ ََﺮ َﻛ َﮭﺎ ُﺟ ُﺤﻮدا ً ﻓَﻘَ ْﺪ ْ‬ ‫ﺲ َ‬ ‫ﺐ اﻟﺨ َْﻤ ُ‬ ‫ﺗ َِﺠ ُ‬
‫أَﺣْ َﻜﺎ ُم اﻟ ُﻤ ْﺮﺗَﺪِّﯾﻦ َ‪.‬‬
Adhān and Iqāmah
The adhān and iqāmah are both communal obligations upon free men; it is
recommended for individuals and during travel. They are not valid unless in
sequence and continuous, per custom, with an intention by a Muslim male
who is sane, discerning, speaking, upright (even if only apparently so), and
called after the time enters, except for fajr, which is valid after mid-night.
The adhān comprises 15 phrases without tarjīʿ[22]. The iqāmah comprises 11
phrases without doubling. Tarjīʿ is permissible in the adhān, as is doubling
the iqāmah.
After the adhān is made, it is impermissible to exit the masjid without an
excuse or intent to return. Calling the adhān in the right ear of a newborn
and the iqāmah in the left is recommended.
 ‫ﺼ ٌﻞ‬ ‫ﻓَ ْ‬
‫ﺎن إِ ﱠﻻ َﻣ َﺮﺗﱠﺒَﯿ ِْﻦ‬‫ﺼ ﱠﺤ ِ‬ ‫ﺳﻔَﺮاً‪َ ،‬وﻻ ﯾَ ِ‬ ‫ﺎن ِﻟ ُﻤ ْﻨﻔَ ِﺮ ٍد َو َ‬
‫ﺴﻨﱠ ِ‬‫اﻟﺮ َﺟﺎ ِل اﻷَﺣْ َﺮار ِ‪َ .‬وﯾُ َ‬ ‫ﻋﻠَﻰ ِ ّ‬ ‫ﺿﺎ ِﻛﻔَﺎﯾَ ٍﺔ َ‬ ‫ان َو ِاﻹﻗَﺎ َﻣﺔُ ﻓَ ْﺮ َ‬ ‫اﻷَذَ ُ‬
‫َﯿﺮ ﻓَﺠْ ٍﺮ‬ ‫ﺖ ِﻟﻐ ِ‬ ‫ظﺎ ِھﺮاً‪ ،‬ﺑَ ْﻌﺪَ دُ ُﺧﻮ ِل َو ْﻗ ٍ‬ ‫ﻋ ْﺪ ٍل َوﻟَﻮ َ‬ ‫ﻖ َ‬ ‫ﻋﺎﻗِ ٍﻞ ُﻣ َﻤ ِﯿّ ٍـﺰ ﻧ ِ‬
‫َﺎط ٍ‬ ‫ﻋ ْﺮﻓﺎً‪ِ ،‬ﺑﻨِﯿﱠ ٍﺔ ِﻣ ْﻦ ذَ َﻛ ٍﺮ ُﻣ ْﺴ ِﻠ ٍﻢ َ‬ ‫ُﻣﺘ َﻮا ِﻟﯿَﯿ ِْﻦ ُ‬
‫ﻋ ْﺸ َﺮة َ ﺑِﻼ ﺗ َﺜْﻨِﯿَﺔٍ‪َ ،‬وﯾُﺒَﺎ ُح‬
‫ﻲ إِﺣْ ﺪَى َ‬ ‫ﻋ ْﺸ َﺮة َ َﻛ ِﻠ َﻤﺔً ﺑَﻼ ﺗ َْﺮ ِﺟﯿﻊٍ‪َ ،‬و ِھ َ‬ ‫ﺲ َ‬ ‫ﻒ اﻟﻠﱠ ْﯿ ِﻞ‪َ ،‬و ُھ َﻮ ﺧ َْﻤ َ‬ ‫ﺼ ِ‬ ‫ﺼ ﱡﺢ ﻟَﮫُ ﺑَ ْﻌﺪَ ﻧِ ْ‬ ‫َوﯾَ ِ‬
‫ْ‬
‫ﺗ َْﺮ ِﺟﯿﻌُﮫُ وﺗ َﺜﻨِﯿَﺘُﮫ ا‪.‬‬
‫ْﺚ ﯾُﻮﻟَﺪُ‪،‬‬ ‫ان ﻓِﻲ ﯾ ُْﻤﻨَﻰ أُذُﻧَﻲ َﻣ ْﻮﻟُﻮ ٍد َﺣﯿ ُ‬ ‫ﺳ ﱠﻦ أَذَ ٌ‬ ‫ﻋ ْﺬ ٍر أ َ ْو ﻧَﯿﱠ ِﺔ ُر ُﺟﻮع ٍ‪َ .‬و ُ‬ ‫َو َﺣ ُﺮ َم ُﺧﺮو ٌج ِﻣ ْﻦ َﻣﺴ ِْﺠ ٍﺪ ﺑَ ْﻌﺪَهُ ﺑِ َﻼ ُ‬
‫َو ِإﻗَﺎ َﻣﺔٌ ﻓِﻲ اﻟﯿُﺴ َْﺮ ى‪.‬‬
Prerequisites, Pillars, Obligations, Recommendations
The six prerequisites for the validity of prayer include: purity from a
ḥadath; entry of the time; concealment of the ʿawrah[23]; avoidance of
impurities; facing the qiblah; and making an intention—its location is the
heart, its reality is a resolution to do something, and it is not waived in any
situation. Its prerequisites are: Islām, sanity, and discernment. The time to
make it is at the onset of worship or just before it.
The 14 pillars of prayer are: standing in an obligatory prayer; takbīrat al-
iḥrām[24]; recitation of al-Fātiḥah; bowing; raising from it; straightness;
prostration; raising from it; sitting between the two prostrations; tranquility
in action i.e. stillness even if briefly; the final tashahhud (the pillar of which
is, “O Allāh send Your prayers upon Muhammad,” after what is sufficient
of the first tashahhud which is, “All greetings are for Allāh, peace upon
you, O prophet, and the mercy of Allāh. Peace be upon us and upon Allāh’s
righteous servants. I bear witness that there is no deity worthy of worship
but Allāh and that Muhammad is the messenger of Allāh.”); sitting for it
and the two salāms[25]; the two salāms; and sequence.
It has eight obligations: takbīr (besides iḥrām); tasmīʿ[26] (for the Imām and
individual); taḥmīd[27]; the first tasbīḥah[28] in bowing and prostration; “My
Lord forgive me” between the two prostrations (for everyone); the first
tashahhud; and its sitting. Its recommendations (both statements and
actions) do not invalidate it if they are categorically abandoned.
It has 11 recommended statements: an opening supplication; seeking
refuge; saying “In the name of Allāh”; saying “āmīn”; reciting a chapter (in
fajr, Friday, ‘Eid, voluntary prayers, and the first two of both maghrib and
four-rakʿah prayers); audible recitation of the Imām; the statement “[A
praise that] fills the heavens and the earth and what lies between them and
whatever else You please” after the taḥmīd (for a non-follower); what
exceeds one tasbīḥ; asking forgiveness; supplication in the last tashahhud;
and qunūt[29] in witr.
There are 45 recommended actions and manners. It is disliked for anyone
praying to turn, close their eyes, or touch pebbles, etc.
 ‫ﻓَ ْ‬
‫ﺼ ٌﻞ‬

‫ﺳ ِﺔ‪،‬‬ ‫َﺎب اﻟﻨﱠ َﺠﺎ َ‬ ‫ﺳﺘْ ُﺮ اﻟﻌَ ْﻮ َر ِة‪َ ،‬واﺟْ ِﺘﻨ ُ‬ ‫اﻟﻮ ْﻗﺖِ‪َ ،‬و َ‬ ‫ﺎرة ُ اﻟ َﺤﺪَثِ‪َ ،‬ودُ ُﺧﻮ ُل َ‬ ‫ط َﮭ َ‬ ‫ﺼ َﻼ ِة ِﺳﺘﱠﺔ ٌ‪َ :‬‬ ‫ﺻ ﱠﺤ ِﺔ اﻟ ﱠ‬ ‫ط ِ‬ ‫ﺷ ُﺮو ُ‬ ‫َو ُ‬
‫ط َﮭﺎ‬ ‫ﺷ ُﺮ ُ‬ ‫ﻂ ِﺑ َﺤﺎل ٍ‪َ .‬و ُ‬ ‫ﺸ ْﻲ ِء‪َ ،‬و َﻻ ﺗ َ ْﺴﻘُ ُ‬ ‫ﻋﻠَﻰ اﻟ َ‬ ‫ﺐ‪َ ،‬و َﺣ ِﻘﯿﻘَﺘُﮫَ ا‪ :‬اﻟﻌَ ْﺰ ُم َ‬ ‫َوا ْﺳﺘِ ْﻘﺒَﺎ ُل اﻟ ِﻘ ْﺒﻠَ ِﺔ‪َ ،‬واﻟ ِﻨّﯿﱠﺔُ‪َ ،‬و َﻣ َﺤﻠﱡ َﮭﺎ اﻟﻘَ ْﻠ ُ‬
‫ﯿﺰ‪َ ،‬وزَ َﻣﻨُﮭﺎ أ َ ﱠو ُل اﻟ ِﻌﺒَﺎدَ ِة أ َ ْو ﻗُﺒَ ْﯿﻠُ َﮭﺎ ِﺑﯿَﺴِﯿﺮ ٍ‪.‬‬ ‫ِاﻹﺳ َْﻼ ُم‪َ ،‬واﻟﻌَ ْﻘﻞُ‪َ ،‬واﻟﺘ َْﻤ ِﯿ ُ‬
‫اﻹﺣْ َﺮ ِام‪َ ،‬وﻗِ َﺮا َءة ُ اﻟﻔَﺎﺗِ َﺤ ِﺔ‪َ ،‬و ُر ُﻛﻮعٌ‪َ ،‬و َر ْﻓ ٌﻊ‬ ‫ﯿﺮة ُ ِ‬ ‫ض‪َ ،‬وﺗ َ ْﻜ ِﺒ َ‬ ‫ﻋﺸَﺮ َ‪ :‬ﻗِﯿَﺎ ٌم ﻓِﻲ ﻓَ ْﺮ ٍ‬ ‫ﺼ َﻼَةِ أ َ ْرﺑَﻌَﺔَ َ‬ ‫ﺎن اﻟ ﱠ‬ ‫َوأ َ ْر َﻛ ُ‬
‫ﻮس ﺑَﯿْﻦَ اﻟﺴﱠﺠْ ﺪَﺗَﯿ ِْﻦ‪َ ،‬و ُ ْ‬
‫ﻮن َو ِإ ْن‬ ‫ﺴ ُﻜ ُ‬ ‫ﻲ اﻟ ﱡ‬ ‫ط َﻤﺄ ِﻧﯿ ِﻨﺔٌ ِﻓﻲ ِﻓ ْﻌ ٍﻞ‪َ ،‬و ِھ َ‬ ‫ﺳ ُﺠﻮدٌ‪َ ،‬و َر ْﻓ ٌﻊ ِﻣ ْﻨﮫُ‪َ ،‬و ُﺟﻠُ ٌ‬ ‫ِﻣ ْﻨﮫُ‪َ ،‬وا ْﻋ ِﺘﺪَا ٌل‪َ ،‬و ُ‬
‫ئ‬‫ﻋﻠَﻰ ُﻣ َﺤ ﱠﻤﺪ ٍ" ﺑَ ْﻌﺪَ َﻣﺎ ﯾُﺠْ ِﺰ ُ‬ ‫ﺻ ِّﻞ َ‬ ‫اﻟﺮ ْﻛ ُﻦ ِﻣ ْﻨﮫ ُ‪" :‬اﻟﻠﱠ ُﮭ ﱠﻢ َ‬ ‫ﻮس ﻟَﮫُ‪َ ،‬و ِﻟﻠﺘ ﱠ ْﺴ ِﻠﯿ َﻤﺘَﯿ ِْﻦ َو ﱡ‬ ‫ﯿﺮ‪َ ،‬و ُﺟﻠُ ٌ‬ ‫ﺸ ﱡﮭﺪٌ أ َ ِﺧ ٌ‬ ‫ﻗَ ﱠﻞ‪َ ،‬وﺗ َ َ‬
‫ﻋﻠَ ْﯿﻨَﺎ‬
‫ﺳ َﻼ ٌم َ‬ ‫ﻲ َو َرﺣْ َﻤﺔُ ﱠ ِ‪َ ،‬‬ ‫ﻋﻠَﯿ َْﻚ أَﯾﱡ َﮭﺎ اﻟﻨﱠ ِﺒ ﱡ‬ ‫ﺳ َﻼ ٌم َ‬ ‫ئ ِﻣ ْﻨﮫ ُ‪" :‬اﻟﺘ ﱠ ِﺤﯿﱠﺎتُ ِ ﱠ ِ‪َ ،‬‬ ‫ﺠﺰ ُ‬ ‫ﺸ ﱡﮭ ِﺪ اﻷ َ ﱠو ِل‪َ ،‬واﻟُ ْﻤ ِ‬ ‫ِﻣ ْﻦ اﻟﺘ ﱠ َ‬
‫َﺎن‪َ ،‬واﻟﺘ ﱠ ْﺮﺗِﯿﺐ ُ‪.‬‬ ‫ﺳﻮ ُل ﱠ ِ "‪َ ،‬واﻟﺘ ﱠ ْﺴ ِﻠﯿ َﻤﺘ ِ‬ ‫ﺼﺎ ِﻟ ِﺤﯿﻦَ ‪ ،‬أ َ ْﺷ َﮭﺪُ أ َ ْن َﻻ ِإﻟَﮫَ ِإ ﱠﻻ ﱠ ُ‪َ ،‬وأ َ ﱠن ُﻣ َﺤ ﱠﻤﺪا ً َر ُ‬ ‫ﻋﻠَﻰ ِﻋﺒَﺎ ِد ﱠ ِ اﻟ ﱠ‬ ‫َو َ‬
‫ُ‬
‫ﯿﺮ ِﻟﻐَﯿ ِْﺮ ِاﻹﺣْ َﺮ ِام‪َ ،‬وﺗَﺴ ِْﻤﯿ ٌﻊ ِﻹ َﻣ ٍﺎم َو ُﻣ ْﻨﻔَ ِﺮدٍ‪َ ،‬وﺗَـﺤْ ِﻤﯿﺪٌ‪َ ،‬وﺗ َ ْﺴ ِﺒﯿ َﺤﺔٌ أوﻟَﻰ ِﻓﻲ ُر ُﻛﻮعٍ‬ ‫اﺟﺒَﺎﺗ ُ َﮭﺎ ﺛ َ َﻤﺎﻧَ ِﯿﺔ ٌ‪ :‬ﺗ َ ْﻜ ِﺒ ٌ‬‫َو َو ِ‬
‫ﺳﻨَﻨُﮫَ ا‪ :‬أ َ ْﻗ َﻮا ٌل‬ ‫ﻮس ﻟَﮫ ُ‪َ .‬و ُ‬ ‫ﺸ ﱡﮭﺪٌ أ َ ﱠو ٌل‪َ ،‬و ُﺟﻠُ ٌ‬ ‫َﯿﻦ ِﻟ ْﻠ ُﻜ ِّﻞ‪َ ،‬وﺗ َ َ‬
‫"ربّ ِ ا ْﻏ ِﻔ ْﺮ ل ي" ﺑَﯿْﻦَ اﻟﺴﱠﺠْ ﺪَﺗ ِ‬ ‫ﺳ ُﺠﻮدٍ‪ ،‬و َ َ‬ ‫َو ُ‬
‫ﻋ ْﺸ َﺮة َ َو ِھﻲ َ‪ :‬ا ْﺳ ِﺘ ْﻔﺘ َﺎ ٌح‪َ ،‬وﺗَﻌَ ﱡﻮذٌ‪،‬‬ ‫ﺴﻨ َُﻦ اﻷ َ ْﻗﻮا ِل ِإﺣْ ﺪَى َ‬ ‫ﺷ ْﻲءٍ ِﻣ ْﻨ َﮭﺎ ُﻣ ْ‬
‫ﻄﻠَﻘﺎ ً ‪.‬ﻓَ ُ‬ ‫ﻄ ُﻞ ِﺑﺘ َْﺮ ِك َ‬ ‫َوأ َ ْﻓﻌَﺎ ٌل َﻻ ﺗ َ ْﺒ ُ‬
‫ب َو ُرﺑَﺎ ِﻋﯿﱠﺔٍ‪،‬‬ ‫ﻄ ﱡﻮعٍ‪َ ،‬وأُوﻟَﺘ َ ْﻲ َﻣ ْﻐ ِﺮ ٍ‬ ‫ﻮرةٍ ﻓِﻲ ﻓَﺠْ ٍﺮ َو ُﺟ ُﻤﻌَ ٍﺔ َو ِﻋﯿﺪٍ‪َ ،‬وﺗ َ َ‬ ‫ﺳ َ‬ ‫"آﻣﯿﻦ َ "‪َ ،‬وﻗِ َﺮا َءة ُ ُ‬ ‫َوﺑَ ْﺴ َﻤﻠَﺔٌ‪َ ،‬وﻗَﻮل ُ‪ِ :‬‬
‫ﺖ‬ ‫ض‪َ ،‬و ِﻣ ْﻞ َء َﻣﺎ ِﺷﺌْ َ‬ ‫ﻤﺎء‪َ ،‬و ِﻣ ْﻞ َء اﻷ َ ْر ِ‬ ‫ﺴ ِ‬ ‫"ﻣ ْﻞ َء اﻟ ﱠ‬ ‫ﻮم ﺑَ ْﻌﺪَ اﻟﺘﱠﺤْ ِﻤﯿﺪ ِ‪ِ :‬‬ ‫ﻏﯿ ِْﺮ َﻣﺄ ْ ُﻣ ٍ‬
‫َو َﺟ ْﮭ ُﺮ ِإ َﻣ ٍﺎم ِﺑ ِﻘ َﺮا َء ٍة‪َ ،‬وﻗَﻮ ُل َ‬
‫ﻮت ﻓِﻲ‬ ‫ﯿﺮ‪َ ،‬وﻗُﻨُ ٌ‬ ‫ﺸ ﱡﮭ ٍﺪ أ َ ِﺧ ٍ‬‫ﻋﺎ ٌء ﻓِﻲ ﺗ َ َ‬ ‫ﺳ َﺆا ُل اﻟ َﻤ ْﻐ ِﻔ َﺮةِ‪َ ،‬ودُ َ‬ ‫ﻋﻠَﻰ َﻣ ﱠﺮةٍ ﻓِﻲ ﺗ َ ْﺴ ِﺒﯿﺢٍ‪َ ،‬و ُ‬ ‫ﺷ ْﻲءٍ ﺑَ ْﻌﺪ ُ" َو َﻣﺎ زَ ادَ َ‬ ‫ِﻣ ْﻦ َ‬
‫ِوﺗْﺮ ٍ‪.‬‬
‫ﺼﻰ‪،‬‬ ‫ﺲ اﻟ َﺤ َ‬ ‫ﻋ ْﯿﻨَ ْﯿ ِﮫ‪َ ،‬و َﻣ ﱡ‬‫ﯿﺾ َ‬ ‫ﺎت‪َ ،‬وﺗ َ ْﻐ ِﻤ ُ‬ ‫ﺼ ِﻠّﻲ ْاﻟﺘِﻔَ ٌ‬ ‫ﺲ َوأ َ ْرﺑَﻌُﻮن َ‪َ .‬وﯾُ ْﻜ َﺮهُ ِﻟﻠ ُﻤ َ‬ ‫ت ﺧ َْﻤ ٌ‬ ‫ﺳﻨ َُﻦ اﻷ َ ْﻓﻌَﺎ ِل َﻣ َﻊ اﻟ َﮭ ْﯿﺌَﺎ ِ‬ ‫َو ُ‬
‫ﻧﺤﻮ ذَ ِﻟﻚ َ‪.‬‬‫َو ُ‬
Prostration of Forgetfulness
The prostration of forgetfulness is recommended due to forgetfully making
a legislated statement in the wrong place, permitted if a recommended act is
abandoned, and obligatory if a bowing, prostration, standing, or sitting is
added.
The prayer is invalidated if the obligatory prostration of forgetfulness is
intentionally abandoned, the time of which is before the salām. If someone
gets up, abandoning or forgetting the tashahhud, they are obliged to return
to perform it. Returning is disliked if they have stood completely, and
impermissible if they have begun recitation. If they return after beginning
recitation, the prayer is invalidated — except for that of someone forgetful
or ignorant.
If someone produces a ḥadath, speaks (even if forgetfully), audibly laughs,
or clears their throat without need (producing two or more letters), it is
invalidated, but not if they sleep and then speak, weep out of reverential
fear, or are overcome by coughing, sneezing, or yawning, etc.
Anyone who doubts in a pillar or number of rakʿahs is to act upon certainty
i.e. the least amount. Doubt has no effect after its completion.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ﺳ ْﮭﻮاً‪َ ،‬وﯾُﺒَﺎ ُح إِذَا ﺗ ََﺮ َك َﻣ ْﺴﻨُ ْﻮﻧﺎً‪،‬‬ ‫ﺼ ِﻠّﻲ إِذَا أَﺗ َﻰ ﺑِﻘَ ْﻮ ٍل َﻣ ْﺸ ُﺮ ْوعٍ ﻓِﻲ َ‬
‫ﻏﯿ ِْﺮ َﻣ َﺤ ِﻠّ ِﮫ َ‬ ‫ﺴ ْﮭ ِﻮ ِﻟﻠ ُﻤ َ‬ ‫ﺳ ُﺠﻮدُ اﻟ ﱠ‬ ‫ﺴ ﱡﻦ ُ‬ ‫ﯾُ َ‬
‫َ‬ ‫َ‬
‫ﺳ ُﺠ ْﻮدا ً أ ْو ﻗِﯿَﺎﻣﺎ ً أ ْو ﻗُﻌُ ْﻮدا ً‪.‬‬ ‫َ‬
‫ﺐ ِإذَا زَ ادَ ُر ُﻛ ْﻮﻋﺎ ً أ ْو ُ‬ ‫َوﯾَ ِﺠ ُ‬
‫ﻋ ْﻦ‬ ‫ﺼ ِﻠّﻲ َ‬ ‫ﺾ اﻟ ُﻤ َ‬ ‫ﺴ َﻼ ِم‪َ ،‬وإِ ْن ﻧَ َﮭ َ‬ ‫ﺐ اﻟﱠﺬِي َﻣ َﺤﻠﱡﮫُ ﻗَ ْﺒ َﻞ اﻟ ﱠ‬ ‫اﺟ ِ‬ ‫اﻟﻮ ِ‬
‫ﺴ ْﮭ ِﻮ َ‬ ‫ﺳ ُﺠ ْﻮ ِد اﻟ ﱠ‬ ‫ﺼ َﻼة ُ ﺑِﺘَﻌَ ﱡﻤ ِﺪ ﺗ َْﺮ ِك ُ‬ ‫ﻄ ُﻞ اﻟ ﱠ‬ ‫َوﺗ َ ْﺒ ُ‬
‫ﺖ‬ ‫ع ﻓِﻲ اﻟ ِﻘ َﺮا َءةِ‪َ ،‬وﺑَ َ‬
‫ﻄﻠ َ ْ‬ ‫ﺸ ﱠﮭﺪَ‪َ ،‬و ُﻛ ِﺮهَ ِإ ْن ا ْﺳﺘَﺘ َ ﱠﻢ ﻗَﺎﺋِﻤﺎً‪َ ،‬و َﺣ ُﺮ َم ِإ ْن ﺷ ََﺮ َ‬ ‫ع ِﻟﯿَﺘ َ َ‬
‫اﻟﺮ ُﺟﻮ ُ‬ ‫ﺸ ﱡﮭ ٍﺪ أ َ ْو ﻧَﺎ ِﺳﯿﺎ ً ﻟَ ِﺰ َﻣﮫُ ﱡ‬‫ﺗ َْﺮ ِك ﺗ َ َ‬
‫َﺎس َو َﺟﺎ ِھﻞ ٍ‪.‬‬ ‫ﻏﯿ ِْﺮ ﻧ ٍ‬ ‫ﺻ َﻼة ُ َ‬ ‫ﺸ ُﺮوعِ ﻓِﻲ اﻟ ِﻘ َﺮا َءةِ َ‬ ‫ﺎﻟﺮ ُﺟﻮعِ ﺑَ ْﻌﺪَ اﻟ ﱠ‬ ‫ﺑِ ﱡ‬
‫َﺎم ﻓَﺘ َ َﻜﻠﱠ َﻢ أ ْوَ‬
‫ﺖ‪َ ،‬ﻻ ِإ ْن ﻧ َ‬ ‫َ‬
‫ﺳ ْﮭﻮا ً أ ْو ﻗَ ْﮭﻘَﮫَ أ ْو ﺗَﻨَﺤْ ﻨَ َﺢ ِﺑ َﻼ َﺣﺎ َﺟ ٍﺔ ﻓَﺒَﺎنَ َﺣ ْﺮﻓَ ِ‬
‫ﺎن ﺑَ َ‬
‫ﻄﻠ َ ْ‬ ‫َ‬ ‫ﱠ‬
‫ث أو ﺗ َ َﻜﻠ َﻢ َوﻟَ ْﻮ َ‬‫َ‬ ‫َ‬
‫َو ِإ ْن أﺣْ ﺪَ َ‬
‫ُب َوﻧَﺤْ ُﻮه ُ‪.‬‬ ‫ﺎس أ َ ْو ﺗَﺜَﺎؤ ٌ‬ ‫ﻄ ٌ‬ ‫ﻋ َ‬‫ﺳﻌَﺎ ٌل و ُ‬‫ﻏﻠَﺒَﮫُ ُ‬ ‫ﺐ َﺧ ْﺸﯿَﺔً أ َ ْو َ‬ ‫ا ْﻧﺘ َ َﺤ َ‬
‫ﺸ ِّﻚ ﺑَ ْﻌﺪَ ﻓَﺮا ِﻏﮫَ ا‪.‬‬‫ﻋﺪَ ِد َر َﻛﻌَﺎتٍ‪َ ،‬و َﻻ أَﺛ َ َﺮ ِﻟﻠ ﱠ‬ ‫ﻋﻠَﻰ اﻟﯿَ ِﻘﯿ ِْﻦ َو ُھ َﻮ اﻷَﻗَ ﱡﻞ َﻣ ْﻦ ﺷ ﱠَﻚ ﻓِﻲ ُر ْﻛ ٍﻦ أ َ ْو َ‬ ‫َوﯾَ ْﺒﻨِﻲ َ‬
Recommended Prayers
The most virtuous physical voluntary act after military service and seeking
knowledge is voluntary prayer. The most emphasized of which is the
eclipse prayer, followed by seeking rain, tarāwīḥ, and then witr (the least of
which is one rakʿah and the most is 11). The least complete is three with
two salāms; one is permitted when prayed continuously.
Its period is between ʿishāʾ and fajr. Qunūt is preferably made after bowing,
saying aloud, “O Allāh, we seek Your help, Your guidance and Your
forgiveness, and repent to You. We believe in You, trust in You, and we
praise You beneficently. We thank You and do not deny You. O Allāh, You
alone do we worship and to You we pray and bow down prostrate. To You
we hasten to worship and to serve. Our hope is for Your mercy and we fear
Your punishment. Surely, Your inevitable punishment of the disbelievers is
at hand.”
“O Allāh, guide us with those whom You have guided, and strengthen us
with those whom You have given strength. Take us to Your care with those
whom You have taken to Your care. Bless us in what You have given.
Surely, You command and are not commanded. None whom You have
committed to Your care shall be humiliated and none whom You have taken
as an enemy shall taste glory. You are Blessed, Our Lord, and Exalted. O
Allāh, we seek refuge with Your pleasure from Your anger. We seek refuge
in Your forgiveness from Your punishment. We seek refuge in You from
You. We cannot count Your praises, You are as You have praised Yourself.”
Then prayers are sent upon the Prophet (peace be upon him). The follower
says “āmīn”. The individual singularizes the pronoun. The face is then
wiped over with both hands, while both in and out of prayer.
There are 10 emphasized routine prayers: two rakʿahs before ẓuhr; two
rakʿahs after it; two rakʿahs after maghrib; two rakʿahs after ʿishāʾ; and two
rakʿahs before fajr. The most emphasized of them is fajr, followed by
maghrib and then the others.
Tarāwīḥ consists of 20 rakʿahs made in congregation during Ramaḍān.
Salām is made for every two rakʿahs with an intention before each set. Its
time is between the emphasized routine prayer of ʿishāʾ and witr in the
masjid; the beginning of the night is preferred. Subsequently, witr is made
in congregation.
 ‫ﺼ ٌﻞ‬ ‫ﻓَ ْ‬
‫ﻮف‪ ،‬ﻓَﺎ ْﺳﺘِ ْﺴﻘَﺎ ٌء‪ ،‬ﻓَﺘ ََﺮا ِو ْﯾ ٌﺢ‪ ،‬ﻓَ ِﻮﺗْ ٌﺮ‪،‬‬ ‫ﺴ ٌ‬ ‫ﻄ ﱡﻮعِ‪َ ،‬وآ َﻛﺪُھَﺎ ُﻛ ُ‬ ‫ﺻ َﻼة ُ اﻟﺘ ﱠ َ‬ ‫اﻟﺠ َﮭﺎ ِد َواﻟ ِﻌ ْﻠ ِـﻢ َ‬ ‫ﻄ ﱡﻮعِ اﻟﺒَﺪَ ِن ﺑَ ْﻌﺪَ ِ‬ ‫ﻀ ُﻞ ﺗ َ َ‬ ‫أ َ ْﻓ َ‬
‫ﺳ ْﺮدا ً‪.‬‬‫اﺣ ٍﺪ َ‬
‫ﻮز ِﺑ َﻮ ِ‬‫ﺴ َﻼ َﻣﯿ ِْﻦ‪َ ،‬وﯾَ ُﺠ ُ‬ ‫ث ِﺑ َ‬ ‫ﻋ ْﺸ َﺮة َ‪َ ،‬وأ َ ْدﻧَﻰ اﻟ َﻜ َﻤﺎ ِل ﺛ َ َﻼ ٌ‬ ‫َوأَﻗَﻠﱡﮫُ َر ْﻛﻌَﺔٌ‪َ ،‬وأ َ ْﻛﺜ َ ُﺮهُ ِإ َﺣﺪَى َ‬
‫اﻟﺮ ُﻛﻮعِ ﻧَ ْﺪﺑﺎ ً ﻓَﯿَﻘُﻮ ُل َﺟ ْﮭﺮا ً‪" :‬اﻟﻠﱠ ُﮭ ﱠﻢ إِﻧﱠﺎ ﻧَ ْﺴﺘ َ ِﻌ ْﯿﻨُﻚُ‬ ‫َﺎء َواﻟﻔَﺠْ ِﺮ‪َ ،‬وﯾ ْﻘﻨُﺖُ ﻓِﯿ ِﮫ ﺑَ ْﻌﺪَ ﱡ‬ ‫َو َو ْﻗﺘُﮫُ َﻣﺎ ﺑَﯿ ِْﻦ اﻟ ِﻌﺸ ِ‬
‫ﻋﻠَﯿ َْﻚ اﻟ َﺨﯿ َْﺮ ُﻛﻠﱠﮫُ‪َ ،‬وﻧَ ْﺸ ُﻜ ُﺮ َك‬ ‫ﻋﻠﯿ َْﻚ‪َ ،‬وﻧُﺜْﻨِﻲ َ‬ ‫ب ِإﻟَﯿ َْﻚ‪َ ،‬وﻧُﺆْ ِﻣ ُﻦ ِﺑ َﻚ‪َ ،‬وﻧَﺘ ََﻮ ﱠﻛ ُﻞ َ‬ ‫َوﻧَ ْﺴﺘ َ ْﮭ ِﺪﯾ َْﻚ َوﻧَ ْﺴﺘ َ ْﻐ ِﻔ ُﺮ َك‪َ ،‬وﻧَﺘ ُ ْﻮ ُ‬
‫ﺼ ِﻠّﻲ َوﻧَ ْﺴ ُﺠﺪُ‪َ ،‬وإِﻟَﯿ َْﻚ ﻧَ ْﺴﻌَﻰ وﻧَﺤْ ِﻔﺪُ‪ ،‬ﻧ َْﺮ ُﺟﻮ َرﺣْ َﻤﺘ ََﻚ َوﻧ َْﺨﺸَﻰ‬ ‫ﱠﺎك ﻧَ ْﻌﺒُﺪُ‪َ ،‬وﻟَ َﻚ ﻧُ َ‬ ‫َوﻻ ﻧَ ْﻜﻔُ ُﺮ َك‪ ،‬اﻟﻠﱠ ُﮭ ﱠﻢ إِﯾ َ‬
‫ﺎر ُﻣ ْﻠ ِﺤﻖ ٌ‪".‬‬ ‫اﻟﺠﺪﱠ ِﺑﺎﻟ ُﻜﻔﱠ ِ‬ ‫ﻋﺬَاﺑَ َﻚ ِ‬ ‫ﻋﺬَاﺑَ َﻚ‪ِ ،‬إ ﱠن َ‬ ‫َ‬
‫ْﺖ‪َ ،‬وﻗِﻨَﺎ ﺷ ﱠَﺮ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ﺎر ْك ﻟﻨَﺎ ﻓِﯿ َﻤﺎ أ ْﻋﻄﯿ َ‬ ‫ْﺖ‪َ ،‬وﺑَ ِ‬ ‫ﱠ‬ ‫ْ‬ ‫ﱠ‬
‫ْﺖ‪َ ،‬وﺗ ََﻮﻟﻨَﺎ ﻓِ ْﯿ َﻤﻦ ﺗ ََﻮﻟﯿ َ‬ ‫ﻋﺎﻓَﯿ َ‬ ‫ْ‬
‫ﻋﺎﻓِﻨَﺎ ﻓ ْﯿ َﻤﻦ َ‬ ‫ْﺖ‪َ ،‬و َ‬ ‫ْ‬
‫"اﻟﻠ ُﮭ ﱠﻢ ا ْھ ِﺪﻧَﺎ ﻓِ ْﯿ َﻤﻦ َھﺪَﯾ َ‬ ‫ﱠ‬
‫ﺖ َرﺑﱠﻨَﺎ‬ ‫ﺎر ْﻛ َ‬
‫ْﺖ‪ ،‬ﺗَﺒَ َ‬ ‫ﻋﺎدَﯾ َ‬‫ْﺖ‪َ ،‬و َﻻ ﯾَ ِﻌ ﱡﺰ َﻣ ْﻦ َ‬ ‫ﻋﻠَﯿ َْﻚ‪ِ ،‬إﻧﱠﮫُ َﻻ ﯾَ ِﺬ ﱡل َﻣ ْﻦ َواﻟَﯿ َ‬ ‫ﻀﻰ َ‬ ‫ﻀﻲ َو َﻻ ﯾُ ْﻘ َ‬ ‫ْﺖ‪ِ ،‬إﻧﱠ َﻚ ﺗ َ ْﻘ ِ‬‫ﻀﯿ َ‬ ‫َﻣﺎ ﻗَ َ‬
‫ﻋﻠَﯿ َْﻚ‬ ‫ﺼﻲ ﺛَﻨَﺎ ًءا َ‬ ‫ﻋﻘُﻮﺑَﺘِ َﻚ‪َ ،‬وﺑِ َﻚ ِﻣ ْﻨ َﻚ َﻻ ﻧُﺤْ ِ‬ ‫َﻄ َﻚ‪َ ،‬وﺑِﻌَ ْﻔ ِﻮ َك ِﻣ ْﻦ ُ‬ ‫ﺳﺨ ِ‬ ‫ﺎك ِﻣ ْﻦ َ‬ ‫ﺿ َ‬ ‫ْﺖ‪ ،‬اﻟﻠﱠ ُﮭ ﱠﻢ إِﻧﱠﺎ ﻧَﻌُﻮذُ ﺑِ ِﺮ َ‬ ‫َوﺗَﻌَﺎﻟَﯿ َ‬
‫ﻋﻠَﻰ ﻧَ ْﻔﺴِﻚ َ‪".‬‬ ‫ْﺖ َ‬‫ﺖ َﻛ َﻤﺎ أﺛْﻨَﯿ َ‬ ‫أ َ ْﻧ َ‬
‫ﺴ ُﺢ َوﺟْ َﮭﮫُ‬ ‫ﯿﺮ‪ ،‬ﺛ ُ ﱠﻢ ﯾَ ْﻤ َ‬‫ﺳﻠﱠ َﻢ َوﯾ َُﺆ ِ ّﻣ ُﻦ َﻣﺄ ْ ُﻣ ْﻮ ٌم‪َ ،‬وﯾُ ْﻔ ِﺮدُ ُﻣ ْﻨﻔَ ِﺮدٌ اﻟﻀ ِﱠﻤ َ‬‫ﻋﻠَ ْﯿ ِﮫ َو َ‬‫ﺻﻠﱠﻰ ﱠ ُ َ‬ ‫ﻲِ َ‬ ‫ﻋﻠَﻰ اﻟﻨﱠﺒِ ّ‬ ‫ﺼ ِﻠّﻲ َ‬ ‫ﺛ ُ ﱠﻢ ﯾُ َ‬
‫ﺼ َﻼَة ِ‪.‬‬‫َﺎر َج اﻟ ﱠ‬ ‫ِﺑﯿَﺪَ ْﯾ ِﮫ ُھﻨَﺎ َوﺧ ِ‬
‫ب‪َ ،‬و َر ْﻛﻌَﺘ ِ‬
‫َﺎن‬ ‫َﺎن ﺑَ ْﻌﺪَ اﻟ َﻤ ْﻐ ِﺮ ِ‬‫َﺎن ﺑَ ْﻌﺪَھَﺎ‪َ ،‬و َر ْﻛﻌَﺘ ِ‬ ‫ﻈ ْﮭ ِﺮ‪َ ،‬و َر ْﻛﻌَﺘ ِ‬ ‫َﺎن ﻗَ ْﺒ َﻞ اﻟ ُ‬ ‫ﻋ ْﺸﺮ ٌ‪َ :‬ر ْﻛﻌَﺘ ِ‬ ‫ﺐ اﻟ ُﻤ َﺆ ﱠﻛﺪَة ُ َ‬ ‫اﻟﺮ َواﺗِ ُ‬ ‫َو ﱠ‬
‫ب ﺛ ُ ﱠﻢ َ‬
‫ﺳ َﻮاء ٌ‪.‬‬ ‫َﺎن ﻗَ ْﺒ َﻞ اﻟﻔَﺠْ ِﺮ‪َ ،‬وآ َﻛﺪُھَﺎ اﻟﻔَﺠْ ُﺮ‪ ،‬ﺛ ُ ﱠﻢ اﻟ َﻤ ْﻐ ِﺮ ُ‬ ‫َﺎء‪َ ،‬و َر ْﻛﻌَﺘ ِ‬ ‫ﺑَ ْﻌﺪَ اﻟ ِﻌﺸ ِ‬

‫ﺴ ِﻠّ ُﻢ ِﻣ ْﻨﮫُ ُﻛ ﱠﻞ ﺛِ ْﻨﺘَﯿ ِْﻦ ﺑِﻨِﯿﱠ ٍﺔ أ َ ﱠو َل ُﻛ ِّﻞ َر ْﻛﻌَﺘَﯿ ِْﻦ‪َ ،‬و َو ْﻗﺘ ُ َﮭﺎ ﺑَﯿْﻦَ‬
‫ﻋﺔً‪ ،‬ﯾُ َ‬
‫ﻀﺎنَ َﺟ َﻤﺎ َ‬ ‫َواﻟﺘ ﱠ َﺮا ِو ْﯾ ُﺢ ِﻋ ْﺸ ُﺮ ْونَ َر ْﻛﻌَﺔً ﺑِ َﺮ َﻣ َ‬
‫ﻋﺔ ٍ‪.‬‬ ‫ﻀﻞُ‪َ ،‬وﯾ ُْﻮ ِﺗ ُﺮ ﺑَ ْﻌﺪَھَﺎ ِﻓﻲ َﺟ َﻤﺎ َ‬ ‫ﺳﻨﱠ ِﺔ ِﻋﺸَﺎءٍ َو ِوﺗْ ٍﺮ ِﻓﻲ َﻣﺴ ِْﺠﺪٍ‪َ ،‬وأ َ ﱠو ُل اﻟﻠﱠﯿ ِﻞ أ َ ْﻓ َ‬ ‫ُ‬
Voluntary Prayers
Ṣalāt al-layl is the most virtuous. The last half of the night is better than the
first. Qiyām al-layl[30] is recommended and commenced with two short
rakʿahs; its intention is made before sleep. Abundant bowing and
prostration are more virtuous than prolonged standing.
Ṣalāt al-ḍuḥā is recommended every other day. It is, at least, two rakʿahs
and, at most, eight. Its duration is from the end of the prohibited time until
just before the zawāl. Taḥiyyat al-masjid[31], Sunnat al-wuḍūʾ[32], and
praying between maghrib and ʿishāʾ prayers, considered a part of qiyām al-
layl, are recommended.
Ṣalāt al-istikhārah is recommended, even for something good, which is then
done immediately after it. Ṣalāt al-ḥājah[33], for Allāh the Most-High or for a
fellow man, is recommended, as is ṣalāt al-tawbah[34]. The prostration of
recitation, within a short break, is recommended for the reciter and listener.
The prostration of gratitude is recommended when a blessing is renewed or
harm is avoided.
 ‫ﻓَ ْ‬
‫ﺼ ٌﻞ‬
‫ﺴ ﱡﻦ ﻗِﯿَﺎ ُم اﻟﻠﱠ ْﯿ ِﻞ‪َ ،‬وا ْﻓﺘِﺘ َﺎ ُﺣﮫُ ﺑِ َﺮ ْﻛﻌَﺘَﯿ ِْﻦ‬ ‫ﻀ ُﻞ ِﻣﻦَ اﻷ َ ﱠو ِل‪َ ،‬وﯾُ َ‬ ‫ﯿﺮ أ َ ْﻓ َ‬‫ﻒ اﻷ َ ِﺧ ُ‬ ‫ﺼ ُ‬ ‫ﻀﻞُ‪َ ،‬واﻟ ِﻨّ ْ‬ ‫ﺻ َﻼة ُ اﻟﻠﱠ ْﯿ ِﻞ أ َ ْﻓ َ‬ ‫َو َ‬
‫طﻮ ِل اﻟ ِﻘﯿَﺎم ِ‪.‬‬ ‫ﻀ ُﻞ ِﻣ ْﻦ ُ‬ ‫َ‬
‫ﺴ ُﺠﻮ ِد أ ْﻓ َ‬ ‫اﻟﺮ ُﻛﻮعِ َواﻟ ﱡ‬ ‫ْ‬
‫َﻮم‪َ ،‬و َﻛﺜ َﺮة ُ ﱡ‬ ‫َﺧ ِﻔﯿﻔَﺘَﯿ ِْﻦ‪َ ،‬وﻧِﯿﱠﺘُﮫُ ِﻋ ْﻨﺪَ اﻟﻨ ِ‬
‫ﺖ اﻟﻨﱠ ْﮭﻲ ِ إِﻟَﻰ ﻗُﺒَ ْﯿ ِﻞ‬ ‫ﺎن‪َ ،‬و َو ْﻗﺘ ُ َﮭﺎ ِﻣ ْﻦ ُﺧ ُﺮوجِ َو ْﻗ ِ‬ ‫َﺎن‪َ ،‬وأ َ ْﻛﺜ َ ُﺮھَﺎ ﺛ َ َﻤ ٍ‬‫ﻀ َﺤﻰ ِﻏﺒﺎ‪َ ،‬وأَﻗَﻠﱡ َﮭﺎ َر ْﻛﻌَﺘ ِ‬ ‫ﺻ َﻼة ُ اﻟ ﱡ‬ ‫ﺴ ﱡﻦ َ‬ ‫َوﺗ ُ َ‬
‫ﻮء‪َ ،‬و ِإﺣْ ﯿَﺎ ُء َﻣﺎ ﺑَﯿْﻦَ اﻟ ِﻌﺸَﺎﺋَﯿ ِْﻦ‪َ ،‬و ُھ َﻮ ِﻣ ْﻦ ﻗِﯿَ ِﺎم اﻟﻠﱠﯿْﻞ ِ‪.‬‬ ‫ﺿ ِ‬ ‫ﺳﻨﱠﺔُ ُ‬
‫اﻟﻮ ُ‬ ‫ﺴ ﱡﻦ ﺗ َِﺤﯿﱠﺔُ اﻟ َﻤﺴ ِْﺠﺪِ‪َ ،‬و ُ‬ ‫اﻟﺰ َوال ِ‪َ .‬وﺗ ُ َ‬ ‫ﱠ‬
‫ﺻ َﻼة ُ اﻟ َﺤﺎ َﺟ ِﺔ إِﻟَﻰ ﱠ ِ ﺗَﻌَﺎﻟَﻰ أ َ ْو إِﻟَﻰ‬ ‫ﺴ ﱡﻦ َ‬ ‫َﺎرةِ َوﻟَ ْﻮ ﻓِﻲ َﺧﯿ ٍْﺮ‪َ ،‬وﯾُﺒَﺎدَ ُر ﺑِ ِﮫ ﺑَ ْﻌﺪَهَ ا‪َ .‬وﺗ ُ َ‬ ‫اﻻ ْﺳﺘِﺨ َ‬ ‫ﺻ َﻼة ُ ِ‬ ‫ﺴ ﱡﻦ َ‬ ‫َوﺗ ُ َ‬
‫ﺷ ْﻜ ٍﺮ‬ ‫ﺳ ُﺠﻮدُ ُ‬ ‫ﺴ ﱡﻦ ُ‬ ‫ئ َو ُﻣ ْﺴﺘ َِﻤﻊ ٍ‪َ .‬وﯾُ َ‬ ‫ﺎر ٍ‬ ‫ﺼ ٍﻞ ِﻟﻘَ ِ‬
‫ﺼ ِﺮ ﻓَ ْ‬ ‫ﺳ ُﺠﻮدُ ﺗِ َﻼ َوةٍ َﻣ َﻊ ﻗَ ْ‬ ‫ﺴ ﱡﻦ ُ‬‫ﺻ َﻼة ُ اﻟﺘ ﱠ ْﻮﺑَﺔ ِ‪َ .‬وﯾُ َ‬ ‫ﺴ ﱡﻦ َ‬ ‫ﻲ ٍ‪َ .‬وﺗ ُ َ‬ ‫آدَ ِﻣ ّ‬
‫ِﻋ ْﻨﺪَ ﺗ َ َﺠﺪﱡ ِد ﻧِ ْﻌ َﻤ ٍﺔ أَو ا ْﻧ ِﺪﻓَﺎعِ ﻧِ ْﻘ َﻤﺔ ٍ‪.‬‬
Prohibited Times
There are five prohibited times which are: from the start of the second fajr
until the sun rises; from ʿaṣr until the sun sets; from its rising until it has
risen a spear’s height; at its zenith until it falls; and at its setting until it
completes. In these times, it is absolutely prohibited to begin a voluntary
prayer apart from the following: an obligatory make-up prayer; two rakʿahs
for ṭawāf[35]; the recommended prayer of fajr (performed on time); or a
funeral prayer after fajr or ʿaṣr.
‫ب‪،‬‬ ‫ﺼ ِﺮ ِإﻟَﻰ اﻟﻐُ ُﺮو ِ‬ ‫ﺻ َﻼةِ اﻟﻌَ ْ‬ ‫ﺸ ْﻤ ِﺲ‪َ ،‬و ِﻣ ْﻦ َ‬ ‫طﻠُﻮعِ اﻟ ﱠ‬‫ﺎن ِإﻟَﻰ ُ‬ ‫طﻠُﻮعِ ﻓَﺠْ ٍﺮ ﺛ َ ٍ‬ ‫ﺴﺔ ٌ‪ِ :‬ﻣ ْﻦ ُ‬ ‫َوأ َ ْوﻗَﺎتُ اﻟﻨﱠ ْﮭﻲ ِ ﺧ َْﻤ َ‬
‫ﺎﻣ َﮭﺎ َﺣﺘﱠﻰ ﺗ َُﺰو َل‪َ ،‬و ِﻋ ْﻨﺪَ ُ‬
‫ﻏ ُﺮوﺑِ َﮭﺎ َﺣﺘ َﻰ ﯾَﺘِ ﱠﻢ‪ ،‬ﻓَﯿَﺤْ ُﺮ ُم ﻓِﯿ َﮭﺎ‬ ‫طﻠُﻮ ِﻋ َﮭﺎ إِﻟَﻰ ْ‬
‫ارﺗِﻔَﺎ ِﻋ َﮭﺎ ﻗَ ْﺪ َر ُر ْﻣﺢٍ‪َ ،‬و ِﻋ ْﻨﺪَ ﻗِﯿَ ِ‬ ‫َو ِﻋ ْﻨﺪَ ُ‬
‫ﺳﻨﱠﺔُ ﻓَﺠْ ٍﺮ أَدَا ًء‪َ ،‬و َﺟﻨَﺎزَ ة ٌ ﺑَ ْﻌﺪَ ﻓَﺠْ ٍﺮ‬ ‫ط َﻮافٍ ‪َ ،‬و ُ‬‫ض‪َ ،‬وﻓِ ْﻌ ُﻞ َر ْﻛﻌَﺘ َﻲ َ‬ ‫ﻀﺎ ُء ﻓَ ْﺮ ٍ‬ ‫ﻄﻠَﻘﺎً‪َ ،‬ﻻ ﻗَ َ‬ ‫ا ْﺑﺘِﺪَا ُء ﻧَ ْﻔ ٍﻞ ُﻣ ْ‬
‫ﺼﺮ ٍ‪.‬‬‫ﻋ ْ‬ ‫َو َ‬
Congregational Prayer
Congregational prayer, for the five offered prayers, is obligatory upon
capable free men—even while traveling. It is not a prerequisite and thus
valid from an individual, whose reward will not diminish with an excuse.
It is convened with two (even with a woman or bondservant, but not a
young child for an obligatory prayer), apart from Friday and ‘Eid prayers.
It is impermissible to lead prayer in a masjid that has an appointed Imām. It
is invalid except with his permission, the absence of his disdain, or his
tardiness as the time wanes.
Whoever makes takbīr before the Imām’s first taslīm has joined the
congregation and whoever catches the bowing has caught the rakʿah.
It is recommended to join the Imām, however found. Whatever is caught
with him is its end, and what is made up is its beginning. The following are
shouldered by the Imām for the follower: reciting; the prostration of
forgetfulness and recitation; having a sutrah; the supplication of qunūt; and
the first tashahhud, if preceded by one rakʿah.
It is preferred to begin its actions after the Imām, coinciding with him in
them or the salām is disliked. It is impermissible to precede him. Making
takbīr al-iḥrām, while coinciding with him, or before he concludes, does not
count. Intentionally, without excuse, or forgetfully making salām before
him, without repeating it after him, is invalid.
It is preferred for the Imām to lighten it, while maintaining completion; to
make the recitation in the first longer than the second; and to wait for
anyone coming in, so long as it does not harm the follower(s).
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ﺖ ﺷ َْﺮطﺎً‪،‬‬ ‫ﺳﻔَﺮاً‪َ ،‬وﻟَ ْﯿ َ‬
‫ﺴ ْ‬ ‫اﻟﺮ َﺟﺎ ِل اﻷَﺣْ َﺮ ِار اﻟﻘَﺎد ِِرﯾﻦَ َوﻟَ ْﻮ َ‬ ‫ﻋﻠَﻰ ِ ّ‬ ‫اﺟﺒَﺔٌ ِﻟﻠﺨ َْﻤ ِﺲ اﻟ ُﻤ َﺆدﱠاةِ َ‬ ‫ﻋ ِﺔ َو ِ‬ ‫ﺻ َﻼة ُ اﻟ َﺠ َﻤﺎ َ‬ ‫َ‬
‫ﻋﺬر ٍ‪.‬‬‫ْ‬ ‫ﺺ أﺟْ ُﺮهُ َﻣ َﻊ ُ‬ ‫َ‬ ‫َﺼ ﱡﺢ ِﻣ ْﻦ ُﻣ ْﻨﻔَ ِﺮ ٍد َو َﻻ ﯾَ ْﻨﻘُ ُ‬ ‫ﻓَﺘ ِ‬
‫ﻲ ٍ ﻓِﻲ ﻓَ ْﺮض ٍ‪َ .‬و َﺣ ُﺮ َم أ َ ْن ﯾَ ُﺆ ﱠم ﺑِ َﻤﺴ ِْﺠ ٍﺪ ﻟَﮫُ‬ ‫ﺼﺒِ ّ‬‫ﻋ ْﺒ ٍﺪ َﻻ ﺑِ َ‬ ‫ﻏﯿ ِْﺮ ُﺟ ُﻤﻌَ ٍﺔ َو ِﻋﯿﺪٍ‪َ ،‬وﻟَ ْﻮ ﺑِﺄ ُ ْﻧﺜَﻰ أ َ ْو َ‬ ‫َوﺗ َ ْﻨﻌَ ِﻘﺪُ ﺑِﺎﺛْﻨَﯿﻦَ ﻓِﻲ َ‬
‫اﻟﻮ ْﻗﺖ ِ‪.‬‬‫ﻖ َ‬ ‫ﺿ ْﯿ ِ‬‫ﻋﺪَ ِم َﻛ َﺮا َھﺘِ ِﮫ‪ ،‬أ َ ْو ﺗ َﺄ َ ﱡﺧ ِﺮ ِه َو ِ‬
‫َﺼ ﱡﺢ ِإ ﱠﻻ َﻣ َﻊ ِإ ْذﻧِ ِﮫ و َ‬ ‫ﺐ‪ ،‬ﻓَ َﻼ ﺗ ِ‬ ‫ِإ َﻣﺎ ٌم َراﺗِ ٌ‬
‫اﻟﺮ ْﻛﻌَﺔ َ‪.‬‬‫ع أ َ ْد َر َك ﱠ‬‫اﻟﺮ ُﻛﻮ َ‬ ‫ﻋ ِﺔ‪َ ،‬و َﻣ ْﻦ أ َ ْد َر َك ﱡ‬ ‫َو َﻣ ْﻦ َﻛﺒ َﱠﺮ ﻗَ ْﺒ َﻞ ﺗ َ ْﺴ ِﻠﯿ َﻤ ِﺔ ِاﻹ َﻣ ِﺎم اﻷُوﻟَﻰ أ َ ْد َر َك اﻟ َﺠ َﻤﺎ َ‬
‫ﻋ ْﻦ َﻣﺄ َ ُﻣ ٍ‬
‫ﻮم‬ ‫ﻀﯿ ِﮫ أ َ ﱠوﻟُ َﮭﺎ‪ ،‬وﯾَﺘ َ َﺤ ﱠﻤ ُﻞ َ‬ ‫آﺧ ُﺮھَﺎ‪َ ،‬و َﻣﺎ ﯾَ ْﻘ ِ‬ ‫ْﻒ أ َ ْد َر َﻛﮫُ‪َ ،‬و َﻣﺎ أ َ ْد َر َك َﻣﻌَﮫُ ِ‬ ‫ﺎﻣ ِﮫ َﻛﯿ َ‬ ‫ﺳ ﱠﻦ دُ ُﺧﻮﻟُﮫُ َﻣ َﻊ ِإ َﻣ ِ‬ ‫َو ُ‬
‫ﺳﺒِﻖَ ﺑِ َﺮ ْﻛﻌَﺔ ٍ‪.‬‬‫ﺸ ﱡﮭﺪا ً أ َ ﱠوﻻً إِذَا ُ‬‫ﻋﺎ َء ﻗُﻨُﻮتٍ‪َ ،‬وﺗ َ َ‬ ‫ﺳﺘْ َﺮة ً َودُ َ‬
‫ﺳ ْﮭ ٍﻮ َوﺗِ َﻼ َوةٍ‪َ ،‬و ُ‬ ‫ﺳ ُﺠﻮدَ َ‬ ‫ﻗِ َﺮا َءةً‪َ ،‬و ُ‬
‫ﺳﺒَﻘَﮫُ َﺣ ُﺮ َم‪َ ،‬و ِإ ْن َﻛﺒ َﱠﺮ‬ ‫ﻼم ُﻛ ِﺮهَ‪َ ،‬و ِإ ْن َ‬ ‫ﺳ ٍ‬ ‫ع ﻓِﻲ أ َ ْﻓﻌَﺎ ِﻟ َﮭﺎ ﺑَ ْﻌﺪَ ِإ َﻣ ٍﺎم‪ ،‬ﻓَﺈِ ْن َواﻓَﻘَﮫُ ﻓِﯿ َﮭﺎ َوﻓِﻲ َ‬ ‫َواﻷ َ ْوﻟَﻰ أ َ ْن ﯾَ ْﺸ َﺮ َ‬
‫ﻄﻠَﺖ ْ‪.‬‬ ‫ﺳ ْﮭﻮا ً َوﻟَﻢ ﯾُ ِﻌ ْﺪهُ ﺑَ ْﻌﺪَهَ ﺑَ َ‬‫ﻋ ْﺬ ٍر أ َ ْو َ‬‫ﻋ ْﻤﺪا ً ﺑِ َﻼ ُ‬ ‫ﺳﻠﱠ َﻢ ﻗَ ْﺒﻠَﮫُ َ‬ ‫ِﻹﺣْ َﺮ ٍام َﻣﻌَﮫُ أ َ ْو ﻗَ ْﺒ َﻞ إِﺗْ َﻤ ِ‬
‫ﺎﻣ ِﮫ ﻟَﻢ ﺗ َ ْﻨﻌَ ِﻘ ْﺪ‪َ ،‬وإِ ْن َ‬
‫ﻋﻠَﻰ‬ ‫ﺸ ﱠﻖ َ‬ ‫اﺧ ٍﻞ ِإ ْن ﻟَﻢ ﯾَ ُ‬ ‫ﺎر دَ ِ‬‫ﻈ ُ‬‫ﻋ ْﻦ اﻟﺜﱠﺎﻧِﯿَ ِﺔ‪َ ،‬وا ْﻧﺘِ َ‬ ‫ﯿﻒ َﻣ َﻊ ِاﻹﺗْ َﻤ ِﺎم‪َ ،‬وﺗ َْﻄ ِﻮﯾ ُﻞ ﻗِ َﺮا َءةِ اﻷُوﻟَﻰ َ‬ ‫ﺳ ﱠﻦ ِﻹ َﻣ ٍﺎم اﻟﺘ ﱠ ْﺨ ِﻔ ُ‬ ‫و ُ‬
‫َﻣﺄ ُﻣﻮم ٍ‪.‬‬
Imāmship
The most entitled to lead the prayer is the best reciter and most
knowledgeable. The reciter who does not know the rulings of prayer
precedes the illiterate jurist, followed (in subsequent order) by the eldest,
the noblest, and the most pious and scrupulous; lots are then drawn.
The home resident and Imām of the masjid (even if a bondservant) are more
deserving, except for someone who wields authority over them. A free man
is preferred over the fully and partially subjugated, and the partially
subjugated is preferred over the fully subjugated. The resident, the seeing,
the townsman, anyone with wuḍūʾ, the lender, and the renter are all
preferred over their opposites.
Leadership of a sinner is categorically invalid, except for jumuʿah and ʿEid
if unable to pray behind another.
It is valid behind the blind, deaf, uncircumcised, a man with severed hands,
feet, or nose, and someone who often solecises without changing the
meaning. It is not valid behind a mute or disbeliever. There is no leadership
for someone unable to meet a prerequisite or pillar (except with those like
him), apart from the appointed Imām of a masjid, whose deficiency will
likely end. He is to pray seated and those behind him are to sit; it is valid to
stand.
Neither a woman nor a hermaphrodite can lead men or hermaphrodites, nor
can the discerning lead the mature in an obligatory prayer. There is no
imāmship for the following: the deliberately impure or contaminated with
najāsah (it is however valid for the follower if both he and the follower
were ignorant until its completion); or an illiterate (i.e. someone that cannot
properly read al-Fātiḥah, who renders a diphthong what is not to be
rendered as such, or who solecises in a way which changes the meaning and
is incapable of correcting himself), except for those with a similar
condition(s).
To stand in front of the congregation is recommended. Even for iḥrām, the
prayer is invalid if performed in front of him (based on the back of the
foot). An individual or hermaphrodite is obliged to stand on his right, which
is permitted for a woman, though preferred that she stands behind him. The
prayer is not valid on his left while his right is vacant or if performed
alone[36] for the duration of at least one rakʿah.
If both are in the masjid, following is categorically valid if the Imām’s
movements are known. If they are not gathered inside, it is stipulated that
the Imām, or those behind him, are seen, even if just during a part of it.
It is disliked for the Imām to be elevated a cubit or more above the follower,
but not vice versa. Attending a masjid or congregation after eating onion,
radish, etc. is disliked until the odor subsides.
 ‫ﻓَ ْ‬
‫ﺼ ٌﻞ‬

‫ﺳ ﱡﻦ‪ ،‬ﺛ ُ ﱠﻢ‬‫ﻲٍ‪ ،‬ﺛ ُ ﱠﻢ اﻷ َ َ‬ ‫ﻋﻠَﻰ ﻓَ ِﻘﯿ ٍﮫ أ ُ ِ ّﻣ ّ‬ ‫ﺻ َﻼ ِﺗ ِﮫ َ‬ ‫ئ َﻻ ﯾَ ْﻌﻠَ ُﻢ ِﻓ ْﻘﮫَ َ‬ ‫ﺎر ٌ‬‫اﻷَوﻟَﻰ ِﺑ ِﺎﻹ َﻣﺎ َﻣ ِﺔ اﻷَﺟْ َﻮدُ ِﻗ َﺮا َءة ً اﻷ َ ْﻓﻘَﮫُ‪َ ،‬وﯾُﻘَﺪﱠ ُم ﻗَ ِ‬
‫ف‪ ،‬ﺛ ُ ﱠﻢ اﻷَﺗْﻘَﻰ َواﻷ َ ْو َرعُ‪ ،‬ﺛ ُ ﱠﻢ ﯾُ ْﻘ َﺮعُ‪،‬‬ ‫اﻷ َ ْﺷ َﺮ ُ‬
‫ﺾ‪،‬‬ ‫ﻋ ْﺒ ٍﺪ َو ُﻣﺒَﻌﱠ ٍ‬‫ﺎن ِﻓﯿ ِﮭ َﻤﺎ‪َ ،‬و ُﺣ ﱞﺮ أَوﻟَﻰ ِﻣ ْﻦ َ‬ ‫ﻄ ٍ‬ ‫ﺳ ْﻠ َ‬ ‫ﻋﺒْﺪا ً أ َ َﺣ ﱡﻖ ﱠإﻻ ِﻣ ْﻦ ذِي ُ‬ ‫ﺖ َو ِإ َﻣﺎ ُم اﻟ َﻤﺴ ِْﺠ ِﺪ َوﻟَﻮ َ‬ ‫ﺐ اﻟﺒَ ْﯿ ِ‬‫ﺎﺣ ُ‬ ‫ﺻ ِ‬ ‫َو َ‬
‫ﯿﺮ‪َ ،‬و ُﻣ ْﺴﺘ َـﺄ ْ ِﺟ ٌﺮ‪ ،‬أَوﻟَﻰ ِﻣ ْﻦ‬ ‫ﺊ‪َ ،‬و ُﻣ ِﻌ ٌ‬ ‫ﺿ ٌ‬ ‫ي‪َ ،‬و ُﻣﺘ ََﻮ ِ ّ‬ ‫ﻀ ِﺮ ﱞ‬ ‫ﯿﺮ‪َ ،‬و َﺣ َ‬ ‫ﺼ ٌ‬ ‫ﺎﺿ ٌﺮ‪َ ،‬وﺑَ ِ‬ ‫ﻋ ْﺒﺪٍ‪َ ،‬و َﺣ ِ‬ ‫ﺾ أَوﻟَﻰ ِﻣ ْﻦ َ‬ ‫َو ُﻣﺒَﻌﱠ ٌ‬
‫ﺿ ِﺪّ ِه م‪.‬‬‫ِ‬
‫ﻏﯿ ِْﺮه ِ‪.‬‬‫ﻒ َ‬ ‫ْ‬ ‫ً‬ ‫ﱡ‬
‫ﻖ ُﻣﻄﻠﻘﺎ ِإﻻ ﻓِﻲ ُﺟ ُﻤﻌَ ٍﺔ َو ِﻋ ْﯿ ٍﺪ ﺗَﻌَﺬرا ﺧَﻠ َ‬ ‫ﱠ‬ ‫ً‬ ‫َ‬ ‫ْ‬ ‫ُ‬
‫َﺼ ﱡﺢ ِإ َﻣﺎ َﻣﺔ ﻓَﺎ ِﺳ ٍ‬ ‫َو َﻻ ﺗ ِ‬
‫ﯿﻦ أ َ ْو أ َ ْﻧﻒٍ ‪َ ،‬و َﻛ ِﺜﯿ ِْﺮ ﻟَﺤْ ٍﻦ ﻟَ ْﻢ ﯾ ُِﺤ ْﻞ اﻟ َﻤ ْﻌﻨَﻰ‪َ ،‬ﻻ‬ ‫ﻄ َﻊ ﯾَﺪَﯾ ِْﻦ‪ ،‬أ َ ْو ِرﺟْ ﻠَ ِ‬ ‫ﻒ‪ ،‬وأ َ ْﻗ َ‬ ‫ﺻ ﱠﻢ‪َ ،‬وأ َ ْﻗﻠَ َ‬ ‫ﻒ أ َ ْﻋ َﻤﻰ أ َ َ‬ ‫َﺼ ﱡﺢ ﺧ َْﻠ َ‬ ‫َوﺗ ِ‬
‫ﺐ ِﺑ َﻤﺴ ِْﺠ ٍﺪ اﻟ َﻤ ْﺮ ُﺟ ﱠﻮ‬ ‫اﻟﺮاﺗِ َ‬ ‫ﺎم ﱠ‬ ‫ﻋ ْﻦ ﺷ َْﺮطٍ أ َ ْو ُر ْﻛ ٍﻦ ِإ ﱠﻻ ِﺑ ِﻤﺜْ ِﻠ ِﮫ ِإ ﱠﻻ ِاﻹ َﻣ َ‬ ‫ﺎﺟ ٍﺰ َ‬ ‫ﻋ ِ‬‫س َو َﻛﺎﻓِ ٍﺮ‪َ ،‬و َﻻ ِإ َﻣﺎ َﻣﺔُ َ‬ ‫ﻒ أ َ ْﺧ َﺮ َ‬ ‫ﺧ َْﻠ َ‬
‫َﺼ ﱡﺢ ِﻗﯿَﺎﻣﺎ ً‪.‬‬ ‫ﺴﻮنَ ﺧ َْﻠﻔَﮫُ‪َ ،‬وﺗ ِ‬ ‫ﺼ ِﻠﻲ َﺟﺎ ِﻟﺴﺎً‪َ ،‬وﯾَﺠْ ِﻠ ُ‬ ‫زَ َوا ُل ِﻋﻠﱠ ِﺘ ِﮫ ﻓَﯿُ َ‬
‫ث أ َ ْو ﻧ َِﺠ ٍﺲ ﯾَ ْﻌﻠَ ُﻢ‬ ‫ض‪َ ،‬و َﻻ ِإ َﻣﺎ َﻣﺔُ ُﻣﺤْ ِﺪ ٍ‬ ‫َو َﻻ ِإ َﻣﺎ َﻣﺔُ ْاﻣ َﺮأَةٍ َو ُﺧ ْﻨﺜَﻰ ِﻟ ِﺮ َﺟﺎ ٍل أ َ ْو َﺧﻨَﺎﺛَﻰ‪َ ،‬و َﻻ ُﻣ َﻤﯿ ٍﱠﺰ ِﻟﺒَﺎ ِﻟﻎٍ ﻓِﻲ ﻓَ ْﺮ ٍ‬
‫ِﻦ‬‫—و ُھ َﻮ َﻣ ْﻦ َﻻ ﯾُﺤْ ﺴ ُ‬ ‫َ‬ ‫ﻲٍ‬ ‫ﻮم‪َ ،‬و َﻻ ِإ َﻣﺎ َﻣﺔُ أ ُ ِ ّﻣ ّ‬ ‫ﺖ ِﻟ ِﻤﺄ َ ُﻣ ٍ‬ ‫ﺻ ﱠﺤ ْ‬ ‫ﺖ‪َ ،‬‬ ‫ﻀ ْ‬ ‫ذَ ِﻟ َﻚ؛ ﻓَﺈِ ْن َﺟ ِﮭ َﻞ ُھ َﻮ َو َﻣﺄ ْ ُﻣﻮ ٌم َﺣﺘﱠﻰ ا َ ْﻧﻘَ َ‬
‫ﺻ َﻼ ِﺣ ِﮫ ِإ ﱠﻻ ِﺑ ِﻤﺜْ ِﻠﮫ ِ‪.‬‬ ‫ﻋ ْﻦ ِإ ْ‬ ‫ﻋﺠْ ﺰا ً َ‬ ‫ﻏ ُﻢ‪ ،‬أ َ ْو ﯾَ ْﻠ َﺤ ُﻦ ﻟَﺤْ ﻨﺎ ً ﯾ ُِﺤﯿ ُﻞ اﻟ َﻤ ْﻌﻨَﻰ َ‬ ‫اﻟﻔَﺎﺗِ َﺤﺔَ أ َ ْو ﯾُ ْﺪ ِﻏ ُﻢ ﻓِﯿ َﮭﺎ َﻣﺎ َﻻ ﯾُ ْﺪ َ‬
‫ﺎر ِﺑ ُﻤ َﺆ ﱠﺧ ِﺮ‬‫ﺻ َﻼﺗُﮫُ‪َ ،‬واﻻ ْﻋ ِﺘﺒَ ُ‬ ‫َﺼ ﱠﺢ َ‬ ‫ﻋﻠَ ْﯿ ِﮭ ْﻢ‪ ،‬ﻓَﺈِ ْن ﺗَﻘَﺪﱠ َﻣﮫُ َﻣﺄ ْ ُﻣﻮ ٌم َوﻟَﻮ ِﺑﺈِﺣْ َﺮ ٍام ﻟَ ْﻢ ﺗ ِ‬ ‫ﻋ ٍﺔ ُﻣﺘَﻘَﺪِّﻣﺎ ً َ‬ ‫ﻮف َﺟ َﻤﺎ َ‬ ‫ﺳ ﱠﻦ ُوﻗُ ُ‬ ‫َو ُ‬
‫ﻋ ْﻦ‬ ‫ﺻﻠﱠﻰ َ‬ ‫ﻋ ْﻦ ﯾَ ِﻤﯿﻨِ ِﮫ‪َ ،‬و َﻣ ْﻦ َ‬ ‫ﻮز َ‬ ‫ﻋ ْﻦ ﯾَ ِﻤﯿﻨِ ِﮫ ُو ُﺟﻮﺑﺎً‪َ ،‬واﻟ َﻤ ْﺮأَة ُ ﺧ َْﻠﻔَﮫُ ﻧَ ْﺪﺑﺎً‪َ ،‬وﯾَ ُﺠ ُ‬ ‫اﺣﺪُ أ َ ْو اﻟ ُﺨ ْﻨﺜَﻰ َ‬ ‫اﻟﻮ ِ‬ ‫ﻒ َ‬ ‫ﻗَﺪَ ٍم‪َ ،‬وﯾَ ِﻘ ُ‬
‫ﺻ َﻼﺗُﮫُ‪،‬‬ ‫َﺼ ﱠﺢ َ‬ ‫ﺎر ِه َﻣ َﻊ ُﺧ ْﻠ ِﻮ ﯾَ ِﻤﯿ ِﻨ ِﮫ‪ ،‬أ َ ْو َر ْﻛﻌَﺔً ُﻣ ْﻨﻔَ ِﺮدا ً ﻟَﻢ ﺗ ِ‬ ‫ﺴ ِ‬ ‫ﯾَ َ‬
‫ط ُرؤْ ﯾَﺔُ‬ ‫ﺷ ِﺮ َ‬
‫ت ِاﻹ َﻣ ِﺎم‪َ ،‬و ِإ ْن ﻟَ ْﻢ ﯾَﺠْ َﻤ ْﻌ ُﮭ َﻤﺎ ُ‬ ‫ﻄﻠَﻘﺎ ً ِﺑﺸ َْﺮ ِط اﻟ ِﻌ ْﻠ ِـﻢ ِﺑﺎ ْﻧﺘِﻘَ َﺎﻻ ِ‬ ‫ﺖ اﻟﻘُ ْﺪ َوة ُ ُﻣ ْ‬ ‫ﺻ ﱠﺤ ْ‬ ‫َو ِإذَا َﺟ َﻤﻌَ ُﮭ َﻤﺎ َﻣﺴ ِْﺠﺪٌ َ‬
‫ﻀﮫَ ا‪.‬‬ ‫ِاﻹ َﻣ ِﺎم أ َ ْو َﻣ ْﻦ َو َرا َءهُ َوﻟَ ْﻮ ِﻓﻲ ﺑَ ْﻌ ِ‬
‫ﺴﮫ ُ‪.‬‬ ‫ﻮم ذ َِراﻋﺎ ً ﻓﺄ َ ْﻛﺜ َ َﺮ َﻻ َ‬
‫ﻋ ْﻜ ُ‬ ‫ﻋﻠَﻰ َﻣﺄ َ ُﻣ ٍ‬ ‫ﻋﻠُ ﱡﻮ ِإ َﻣ ٍﺎم َ‬ ‫َو ُﻛ ِﺮهَ ُ‬
‫َﺐ ِر ْﯾ ُﺤﮫ ُ‪.‬‬ ‫ﺼﻼً أ َ ْو ﻓِﺠْ ﻼً َوﻧَﺤْ َﻮهُ َﺣﺘﱠﻰ ﯾَ ْﺬھ َ‬ ‫ﻋ ٍﺔ ِﻟ َﻤ ْﻦ أ َ َﻛ َﻞ ﺑَ َ‬ ‫ﻮر َﻣﺴ ِْﺠ ٍﺪ َو َﺟ َﻤﺎ َ‬ ‫ﻀ ُ‬ ‫َو ُﻛ ِﺮهَ ُﺣ ُ‬
Excused from Congregation
The following cases are excused from attending Friday and congregational
prayers: when sick or fearful of sickness (while not in the masjid; when
holding back either urine or stool; when food is presented while hungry (it
is allowed to eat until satiated); when looking for someone lost; whoever
fears the loss or destruction of their property or earnings; fears the death of
a relative or close friend; fears harm from the authorities, rain, etc.; from
the persistence of a debtor while insolvent; or loss of a travel group, etc.
 ‫ﻓَ ْ‬
‫ﺼ ٌﻞ‬
‫ﯿﻦ‪،‬‬‫ﺴﺎ ﺑِﺎﻟ َﻤﺴ ِْﺠﺪِ‪َ ،‬و َﻣ ْﻦ ﯾُﺪَاﻓِ ُﻊ أ َ َﺣﺪَ اﻷ َ ْﺧﺒَﺜ َ ِ‬
‫ض ﻟَ ْﯿ َ‬ ‫ﻒ ُﺣﺪ َ‬
‫ُوث َﻣ َﺮ ٍ‬ ‫ﯾﺾ‪َ ،‬وﺧَﺎﺋِ ٌ‬ ‫ﻋ ٍﺔ َﻣ ِﺮ ٌ‬ ‫ﯾُ ْﻌﺬَ ُر ﺑِﺘ َْﺮ ِك ُﺟ ُﻤﻌَ ٍﺔ َو َﺟ َﻤﺎ َ‬
‫ﺿ َﺮرا ً ﻓِﯿ ِﮫ‬ ‫ع َﻣﺎ ِﻟ ِﮫ أ َ ْو َ‬‫ﺿﯿَﺎ َ‬ ‫ﺿﺎﺋِــ ٌﻊ ِﯾ ْﺮ ُﺟﻮهُ‪ ،‬أ َ ْو ﯾَﺨ ُ‬
‫َﺎف ِ‬ ‫ﺸ ْﺒ ُﻊ‪ ،‬أ َ ْو ﻟَﮫُ َ‬ ‫َو َﻣ ْﻦ ِﺑ َﺤﻀ َْﺮةِ َ‬
‫طﻌَ ٍﺎم ﯾَﺤْ ﺘ َﺎ ُج ِإﻟ ْﯿ ِﮫ‪َ ،‬وﻟَﮫُ اﻟ ﱠ‬
‫ﻄ ٍﺮ َوﻧَﺤْ ِﻮ ِه‪ ،‬أ َ ْو ُﻣﻼَزَ َﻣﺔَ‬ ‫ﺎن أ َ ْو َﻣ ْ‬
‫ﻄ ٍ‬‫ﺳ ْﻠ َ‬
‫ﺿ َﺮرا ً ِﻣ ْﻦ ُ‬‫ﻮت ﻗَ ِﺮﯾﺒِ ِﮫ أ َ ْو َرﻓِﯿ ِﻘ ِﮫ‪ ،‬أ َ ْو َ‬
‫ﺸ ٍﺔ ﯾِﺤْ ﺘ َﺎ ُﺟ َﮭﺎ‪ ،‬أ َ ْو َﻣ َ‬ ‫أ َ ْو ﻓِﻲ َﻣ ِﻌﯿ َ‬
‫ت ُر ْﻓﻘَ ٍﺔ َوﻧَﺤْ َﻮ ذَ ِﻟﻚ َ‪.‬‬ ‫ﺷ ْﻲ َء َﻣﻌَﮫُ‪ ،‬أ َ ْو ﻓَ ْﻮ َ‬‫ﻏ َِﺮﯾ ٍْﻢ ﻟَﮫُ َو َﻻ َ‬
Prayer of the Ill
It is required that the ill pray while standing (even in the bowing posture),
while leaning or resting upon someone employed (if capable of payment). If
they are unable to do that, however, sitting is permitted and sitting cross-
legged is preferred. If they are unable to do that, then on their side, the right
of which is better. If they are unable to do that, they gesture to prostrate and
bow to the best of their ability, making the prostration lower. If they are
unable to do that, they signal with their eyes while the action is present in
their heart; the same applies to the statements of someone unable to speak.
So long as a sound mind is present, prayer is not waived. If standing or
sitting becomes possible during the prayer, they must be done and the
prayer then completed. If standing is possible, an obligatory prayer
performed on a vessel while seated is not valid. It is valid on a standing or
advancing mount for the following reasons: being harmed by mud, rain,
etc.; fear of being separated from a travel party; fear for one’s life from an
enemy; or being unable to mount after dismounting. It is a must to face
toward the qiblah and do what is possible. The resting place of the limbs is
considered during prostration, so unnecessarily putting the forehead on
fluffy cotton or praying on a swing invalidates it.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ﻋﻠَ ْﯿ َﮭﺎ‪ ،‬ﻓَﺈِ ْن ﻟَ ْﻢ ﯾَ ْﺴﺘ َِﻄ ْﻊ ﻓَﻘَﺎ ِﻋﺪا ً‬ ‫ﻲ ﻗَﺎﺋِﻤﺎً‪َ ،‬وﻟَﻮ َﻛ َﺮا ِﻛﻊٍ ُﻣ ْﻌﺘ َِﻤﺪا ً أ َ ْو ُﻣ ْﺴﺘَﻨِﺪا ً ﺑِﺄُﺟْ َﺮةٍ ﯾَ ْﻘﺪ ُِر َ‬ ‫ﺼ ِﻠّ َ‬‫ْﺾ أ َ ْن ﯾُ َ‬ ‫ﯾَ ْﻠﺰَ ُم اﻟ َﻤ ِﺮﯾ َ‬
‫ﺳ ُﺠﻮ ٍد‬ ‫ﺊ ِﺑ ُﺮ ُﻛﻮعٍ َو ُ‬ ‫ُﻮﻣ ُ‬
‫ﻀﻞُ‪َ ،‬وﯾ ِ‬ ‫ْﻒ ﻗَﻌَﺪَ َﺟﺎزَ ‪ ،‬ﻓَﺈِ ْن ﻟَ ْﻢ ﯾَ ْﺴﺘ َِﻄ ْﻊ ﻓَﻌَﻠَﻰ َﺟ ْﻨ ِﺒ ِﮫ‪َ ،‬واﻷ َ ْﯾ َﻤ ُﻦ أ َ ْﻓ َ‬ ‫ُﻣﺘ ََﺮ ِﺑّﻌًﺎ ﻧَ ْﺪﺑﺎً‪َ ،‬و َﻛﯿ َ‬
‫ﻀﺮا ً اﻟﻔَ ْﻌ َﻞ ﺑِﻘَ ْﻠﺒِ ِﮫ‪َ ،‬و َﻛﺬَا‬ ‫ﻄ ْﺮﻓِ ِﮫ ُﻣ ْﺴﺘَﺤْ ِ‬ ‫ﻋ َﺠﺰَ أ َ ْو َﻣﺄ َ ﺑِ َ‬‫ﺾ‪ ،‬ﻓَﺈِ ْن َ‬ ‫ﺴ ُﺠﻮدَ أ َ ْﺧﻔَ َ‬ ‫ﻋ ْﻨ ُﮭ َﻤﺎ َﻣﺎ أ َ ْﻣ َﻜﻨَﮫُ‪َ ،‬وﯾَﺠْ ﻌَ ُﻞ اﻟ ﱡ‬ ‫ﺎﺟ ٌﺰ َ‬ ‫ﻋ ِ‬ ‫َ‬
‫ﺴﺎﻧِﮫ ِ‪.‬‬‫ﻋ ْﻨﮫُ ِﺑ ِﻠ َ‬‫ﻋ َﺠﺰَ َ‬ ‫اﻟﻘَ ْﻮ ُل ِإ ْن َ‬
‫َﺼ ﱡﺢ‬ ‫ﻋﻠَﻰ ﻗِﯿَ ٍﺎم أ َ ْو ﻗُﻌُﻮ ٍد ﻓِﻲ أَﺛْﻨَﺎﺋِ َﮭﺎ ا ْﻧﺘَﻘَ َﻞ إِﻟَ ْﯿ ِﮫ َوأَﺗ َ ﱠﻤﮫَ ا‪َ .‬و َﻻ ﺗ ِ‬ ‫ام اﻟﻌَ ْﻘ ُﻞ ﺛَﺎﺑِﺘﺎً‪ ،‬ﻓَﺈِ ْن ﻗَﺪَ َر َ‬ ‫ﻂ َﻣﺎ دَ َ‬ ‫َو َﻻ ﺗ َ ْﺴﻘُ ُ‬
‫ﻄ ٍﺮ َوﻧَﺤْ ِﻮ ِه‪،‬‬ ‫ﺳﺎﺋِ َﺮةٍ ِﻟﺘ َـﺄ َ ٍذّ ِﺑ َﻮﺣْ ٍﻞ َو َﻣ َ‬
‫اﺣﻠَ ٍﺔ َواﻗِﻔَ ٍﺔ أ َ ْو َ‬ ‫ﻋﻠَﻰ َر ِ‬ ‫َﺼ ﱡﺢ َ‬ ‫ﻋﻠَﻰ ﻗِﯿَ ٍﺎم‪ ،‬ﺗ ِ‬ ‫ﺳ ِﻔﯿﻨَ ٍﺔ ﻗَﺎ ِﻋﺪا ً ِﻟﻘَﺎد ٍِر َ‬ ‫َﻣ ْﻜﺘُﻮﺑَﺔٌ ﻓِﻲ َ‬
‫ب إِ ْن ﻧَﺰَ َل‪،‬‬ ‫ﻋ ْﻦ ُر ُﻛﻮ ٍ‬ ‫ﻋﺠْ ِﺰ ِه َ‬ ‫ﻋﺪ ّ ٍُو‪ ،‬أ َ ْو َ‬ ‫ﻋﻠَﻰ ﻧَ ْﻔ ِﺴ ِﮫ ِﻣ ْﻦ ﻧَﺤْ ِﻮ َ‬ ‫ﻋ ْﻦ ُر ْﻓﻘَﺔٍ‪ ،‬أ َ ْو ﺧ َْﻮفٍ َ‬ ‫ﻄﺎعٍ َ‬ ‫ف ا ْﻧ ِﻘ َ‬‫َـﻮ ِ‬‫أ َ ْو ِﻟﺨ ْ‬
‫ﻮش‬ ‫ﻄ ٍﻦ َﻣ ْﻨﻔُ ٍ‬ ‫ﻋﻠَﻰ ﻗُ ْ‬ ‫ﺿ َﻊ َﺟ ْﺒ َﮭﺘَﮫُ َ‬ ‫ﺴ ُﺠﻮدِ‪ ،‬ﻓَﻠَﻮ َو َ‬ ‫ﺎء اﻟ ﱡ‬ ‫ﻋﻠَ ْﯿ ِﮫ‪َ ،‬وﯾُ ْﻌﺘَﺒَ ُﺮ اﻟ َﻤﻘَ ﱡﺮ ِﻷ َ ْﻋ َ‬
‫ﻀ ِ‬ ‫ﻋﻠَ ْﯿ ِﮫ اﻻ ْﺳﺘِ ْﻘﺒَﺎ ُل َو َﻣﺎ ﯾ ْﻘﺪ ُِر َ‬ ‫َو َ‬
‫َﺼ ّﺢ َ‪.‬‬‫ورة َ ﻟَ ْﻢ ﺗ ِ‬
‫ﺿ ُﺮ َ‬‫ﺻﻠﱠﻰ ﻓِﻲ أ ُ ْر ُﺟﻮ َﺣ ٍﺔ َو َﻻ َ‬ ‫أ َ ْو َ‬
Shortening Prayer
It is recommended to shorten a four-rakʿah prayer for anyone who intends
permissible travel (including tourism and sightseeing) to a specific
destination which reaches 16 farsakhs[37] (i.e. two days underway by land or
sea), if they surpass the homes of their village or tents of their people.
Though shortening is better, completion is not disliked. Repeating is not
required of anyone who returns before reaching the distance. Whoever
intends unlimited residence in a place, residence for more than four days, or
follows a resident, is to complete it. Perpetually shortening is legislated due
to being withheld wrongfully, due to rain, or staying to handle a need
(without the intention to reside for more than four days),—while not
knowing when it will end.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ﺳﻔَﺮا ً ُﻣﺒَﺎﺣﺎً‪َ ،‬وﻟَ ْﻮ ِﻟﻨُ ْﺰ َھ ٍﺔ أ َ ْو ﻓُ ْﺮ َﺟ ٍﺔ ِﻟ َﻤ َﺤ ٍّﻞ ُﻣﻌَﯿ ٍﱠﻦ ﯾَ ْﺒﻠُ ُﻎ‬ ‫اﻟﺮﺑَﺎ ِﻋﯿﱠ ِﺔ ِﻟ َﻤﻦ ﻧ ََﻮى َ‬ ‫ﺼ َﻼةِ ﱡ‬ ‫ﺼ ُﺮ اﻟ ﱠ‬ ‫ﺴ ﱡﻦ ﻗَ ْ‬ ‫ﯾُ َ‬
‫ﺎﻣ َﺮةِ أ َ ْو ِﺧﯿَ َ‬
‫ﺎم‬ ‫ﻮت ﻗَ ْﺮﯾَﺘِ ِﮫ اﻟﻌَ ِ‬ ‫ﺎرقَ ﺑُﯿُ َ‬ ‫ان إِذَا ﻓَ َ‬ ‫ﺎﺻﺪَ ِ‬ ‫ﺎن ﻗَ ِ‬ ‫ﻲ ﯾَ ْﻮ َﻣ ِ‬‫ﺳﺨﺎ ً ﺑَ ّﺮا ً َوﺑَ ْﺤﺮاً‪َ ،‬و ِھ َ‬ ‫ﻋﺸ ََﺮ ﻓَ ْﺮ َ‬ ‫ِﺳﺘﱠﺔَ َ‬
‫ﻗَ ْﻮ ِﻣﮫ ِ‪.‬‬
‫ﺴﺎﻓَﺔ ِ‪َ .‬و َﻣ ْﻦ‬ ‫ﺼ َﺮ ﺛ ُ ﱠﻢ َر َﺟ َﻊ ﻗَ ْﺒ َﻞ ا ْﺳﺘِ ْﻜ َﻤﺎ ِل اﻟ ُﻤ َ‬ ‫ﻀﻞُ‪َ ،‬و َﻻ ﯾُ ِﻌﯿﺪُ َﻣ ْﻦ ﻗَ َ‬ ‫ﺼ ُﺮ أ َ ْﻓ َ‬‫َو َﻻ ﯾُ ْﻜ َﺮهُ إِﺗْ َﻤﺎ ٌم‪َ ،‬واﻟﻘَ ْ‬
‫ظ ْﻠﻤﺎ ً أ َ ْو‬
‫ﺲ ُ‬ ‫ﺿﻊٍ‪ ،‬أ َ ْو أ َ ْﻛﺜ َ َﺮ ِﻣ ْﻦ أ َ ْرﺑَﻌَ ِﺔ أَﯾ ٍﱠﺎم‪ ،‬أ َ ْو اﺋْﺘ َ ﱠﻢ ﺑِ ُﻤ ِﻘ ٍﯿﻢ‪ ،‬أَﺗ َ ﱠﻢ‪َ ،‬و ِإ ْن ُﺣﺒِ َ‬ ‫ﻧ ََﻮى ِإﻗَﺎ َﻣﺔً ُﻣ ْ‬
‫ﻄﻠَﻘَﺔً ﺑ َﻤ ْﻮ ِ‬
‫ﺼ َﺮ أَﺑَﺪا ً‪.‬‬
‫ﻀﻲ‪ ،‬ﻗَ َ‬ ‫ﺎم ِﻟ َﺤﺎ َﺟ ٍﺔ ِﺑ َﻼ ﻧِﯿﱠ ِﺔ ِإﻗَﺎ َﻣ ٍﺔ ﻓَ ْﻮقَ أ َ ْرﺑَﻌَ ِﺔ أَﯾ ٍﱠﺎم‪َ ،‬و َﻻ ﯾَ ْﺪ ِري َﻣﺘَﻰ ﺗ َ ْﻨﻘَ ِ‬ ‫ﻄ ٍﺮ أ َ ْو أَﻗَ َ‬ ‫ِﺑ َﻤ َ‬
Combining Prayer
It is permitted to combine ẓuhr with ʿaṣr and maghrib with ʿishāʾ in either
of their times[38]. It is preferred to avoid it, except for the gatherings of
ʿArafah and Muzdalifah, which is then recommended.
Combining can be done in the following eight cases: traveling the distance
in which shortening is allowed; the ill who face difficulty if not combined; a
wet-nurse due to difficulty from abundant filth; pseudo-menstruation etc.;
anyone incapable of purifying themselves or making tayammum for every
prayer; not knowing the time, e.g. the blind etc.; or due to some excuse or
work which permits abandoning Friday and congregational prayers.
Combining between maghrib and ʿishāʾ is specifically permitted (even if
prayed at home) due to snow, cold, ice, mud, strong cold wind, and rain
which soaks the clothes, coupled with difficulty.
Regarding advancing or delaying, the best is that which is easiest. If they
are equal, then delaying is preferred.
Sequence is an absolute prerequisite for combining. The following are
prerequisites for combining during the time of the first prayer: the intention
to combine before the iḥrām of the first; not separating the second (except
with the equivalent of the iqāmah or a light wuḍūʿ), which would thus be
invalided by an emphasized routine prayer between them; the presence of
an excuse at the beginning of both and the first salām; its continuity (except
when combining for rain etc.) until the completion of the second. Therefore,
it is not invalidated if someone makes iḥrām for the first because of rain,
which ceases and does not continue though it produces mud. If it does
not[39], it is.
Additionally, if travel concludes with the first prayer, the combining and
shortening are invalidated. It is, however, to be completed and is valid as an
obligatory prayer. If travel is concluded during the second, they[40] are
invalid, but it is to be completed as a voluntary prayer.
The only prerequisites to combine in the second’s time are to have the
intention from the first’s time (so long as there is still time to make it) and
the presence of the excuse at the time of the second.
It is not a prerequisite of validity to have only one Imām. It is, therefore,
valid if the follower prays: both behind two Imāms; behind someone not
combining; one alone and the other in congregation; leading one in the first
and another in the second; or with someone not combining.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ﻋ َﺮﻓَﺔَ‬ ‫ﻏﯿ َْﺮ َﺟ ْﻤﻌَ ْﻲ َ‬ ‫ﻀ ُﻞ َ‬ ‫ﺖ إِ ْﺣﺪَا ُھ َﻤﺎ‪َ ،‬وﺗ َ ْﺮ ُﻛﮫُ أ َ ْﻓ َ‬ ‫ﺼ ٍﺮ َو ِﻋﺸَﺎﺋَﯿ ِْﻦ ﺑِ َﻮﻗَ ِ‬ ‫ﻋ ْ‬ ‫ظ ْﮭ ٍﺮ َو َ‬ ‫ﯾُﺒَﺎ ُح َﺟ ْﻤ ٌﻊ ﺑَﯿْﻦَ ُ‬
‫ﺴ ّﻦ ُ‪.‬‬‫َو ْﻣ ْﺰدَ ِﻟﻔَﺔَ ﻓَﯿُ َ‬
‫ﺸﻘﱠ ِﺔ‬‫ﺿ ٌﻊ ِﻟ َﻤ َ‬ ‫ﺸﻘﱠﺔٌ‪َ ،‬و ُﻣ ْﺮ ِ‬ ‫ْﺾ ﯾَ ْﻠ َﺤﻘُﮫُ ﺑِﺘَﺮ ِﻛ ِﮫ َﻣ َ‬ ‫ﺼ ٍﺮ‪َ ،‬و َﻣ ِﺮﯾ ٌ‬ ‫ﺴﻔَ ِﺮ ﻗ ْ‬ ‫ﺎن َﺣ َﺎﻻت ٍ‪ :‬ﺑِ َ‬ ‫َوﯾُ ْﺠ َﻤ ُﻊ ﻓِﻲ ﺛ َ َﻤ ِ‬
‫ﻋ ْﻦ َﻣ ْﻌ ِﺮﻓَ ِﺔ‬ ‫ﺻ َﻼةٍ أ َ ْو َ‬ ‫ﺎرةٍ أ َ ْو ﺗَﯿَـ ﱡﻤ ٍﻢ ِﻟ ُﻜ ِّﻞ َ‬ ‫ط َﮭ َ‬ ‫ﻋ ْﻦ َ‬ ‫ﺎﺟ ٌﺰ َ‬ ‫ﻋ ِ‬ ‫ﺿﺔٌ َوﻧ َْﺤ ُﻮھَﺎ‪َ ،‬و َ‬ ‫ﺳﺔٍ‪َ ،‬و ُﻣ ْﺴﺘ َ َﺤﺎ َ‬ ‫َﻛﺜْ َﺮةِ ﻧَ َﺠﺎ َ‬
‫ﺷ ْﻐ ٍﻞ ﯾُﺒِ ْﯿ ُﺢ ﺗ َ ْﺮ َك ُﺟ ُﻤﻌَ ٍﺔ َو َﺟ َﻤﺎ َ‬
‫ﻋﺔ ٍ‪.‬‬ ‫ﺖ َﻛﺄ َ ْﻋ َﻤﻰ َوﻧ َْﺤ ِﻮ ِه‪ ،‬أ َ ْو ِﻟﻌُ ْﺬ ٍر أ َ ْو ُ‬ ‫َو ْﻗ ٍ‬
‫ﺷ ِﺪ ْﯾﺪَة ٌ‬ ‫ﺻﻠﱠﻰ ِﺑ ِﺒ ْﯿﺘِ ِﮫ‪ ،‬ﺛ َ ْﻠ ٌﺞ َوﺑَ ْﺮدٌ َو َﺟ ِﻠ ْﯿﺪٌ‪َ ،‬و َو ْﺣ ٌﻞ َو ِر ْﯾ ٌﺢ َ‬ ‫ﺺ ِﺑ َﺠ َﻮ ِاز َﺟ ْﻤﻊِ اﻟ ِﻌﺸَﺎﺋَﯿ ِْﻦ‪َ ،‬وﻟَ ْﻮ َ‬ ‫َوﯾَ ْﺨﺘ َ ﱡ‬
‫ﺸﻘﱠﺔ ٌ‪.‬‬ ‫ﺎب‪َ ،‬وﺗ ُ ْﻮ َﺟﺪُ َﻣﻌَﮫُ َﻣ َ‬ ‫ﻄ ٌﺮ ﯾَﺒُ ﱡﻞ اﻟ ِﺜ ّﯿَ َ‬‫ﺎردَةٌ‪َ ،‬و َﻣ َ‬ ‫ﺑَ ِ‬
‫ﻀﻞ ُ‪.‬‬ ‫ﯿﺮ أ َ ْﻓ َ‬‫ﻖ ِﻣ ْﻦ ﺗ َ ْﻘ ِﺪﯾ ِْﻢ َﺟ ْﻤﻊٍ أ َ ْو ﺗَﺄ ْ ِﺧﯿ ِْﺮ ِه؛ ﻓَﺈِ ِن ا ْﺳﺘ َ َﻮﯾَﺎ ﻓَﺘَـﺄ ْ ِﺧ ٌ‬ ‫ﻀ ُﻞ ﻓِ ْﻌ ُﻞ اﻷ َ ْرﻓَ ِ‬ ‫َواﻷ َ ْﻓ َ‬
‫ﺖ أ ُ ْوﻟَﻰ ﻧِﯿَﺔٌ ِﻋ ْﻨﺪَ ِإ ْﺣ َﺮ ِاﻣ َﮭﺎ‪َ ،‬وأ َ ْن َﻻ ﯾُﻔَ ِ ّﺮقَ ﺑَ ْﯿﻨَ ُﮭ َﻤﺎ ِإ ﱠﻻ‬ ‫ﻄﻠَﻘﺎً‪َ ،‬و ِﻟ َﺠ ْﻤﻊٍ ِﺑ َﻮ ْﻗ ِ‬ ‫ْﺐ ُﻣ ْ‬ ‫ط ﻟَﮫُ ﺗَﺮﺗِﯿ ٌ‬ ‫َوﯾُ ْﺸﺘ َ َﺮ ُ‬
‫ﺳ َﻼ ِم‬ ‫ﺎﺣ ِﮭ َﻤﺎ‪َ ،‬و َ‬ ‫ﻄ ُﻞ ِﺑ َﺮاﺗِﺒَ ٍﺔ ﺑَ ْﯿﻨَ ُﮭ َﻤﺎ‪َ ،‬و ُو ُﺟﻮدُ اﻟﻌُ ْﺬ ِر ِﻋ ْﻨﺪَ ا ْﻓﺘِﺘ َ ِ‬ ‫ِﺑﻘَ ْﺪ ِر ِإﻗَﺎ َﻣ ٍﺔ َو ُوﺿُﻮءٍ َﺧ ِﻔﯿْﻒٍ ‪ ،‬ﻓَﯿَ ْﺒ ُ‬
‫ﻄ ٍﺮ‬ ‫ﻄ ٍﺮ َوﻧ َْﺤ ِﻮ ِه ِإﻟَﻰ ﻓَ َﺮاغِ اﻟﺜﱠﺎﻧِﯿَ ِﺔ‪ ،‬ﻓَﻠَ ْﻮ أ َ ْﺣ َﺮ َم ِﺑﺎﻷ ُ ْوﻟَﻰ ِﻟ َﻤ َ‬ ‫ﻏﯿ ِْﺮ َﺟ ْﻤﻊِ َﻣ َ‬ ‫ارهُ ﻓِﻲ َ‬ ‫اﻷ ُ ْوﻟَﻰ‪َ ،‬وا ْﺳﺘِ ْﻤ َﺮ ُ‬
‫ﻄﻞ َ‪.‬‬ ‫ﻄ ْﻞ َو ِإ ﱠﻻ ﺑَ َ‬ ‫ﺼ َﻞ َو ْﺣ ٌﻞ ﻟَ ْﻢ ﯾَ ْﺒ ُ‬ ‫ﻄ َﻊ ﻓَﻠَ ْﻢ ﯾَﻌُ ْﺪ‪ ،‬ﻓَﺈِ ْن َﺣ َ‬ ‫ﺛ ُ ﱠﻢ ا ْﻧﻘَ َ‬
‫ﻄ َﻼ‪َ ،‬وﯾَ ِﺘ ﱡﻤ َﮭﺎ‬ ‫ﺼ ﱡﺢ ﻓَ ْﺮﺿﺎً‪َ ،‬و ِﺑﺜَﺎ ِﻧﯿَ ٍﺔ ﺑَ َ‬ ‫ﺼ ُﺮ ﻓَﯿَ ِﺘ ﱡﻤ َﮭﺎ‪َ ،‬وﺗ َ ِ‬ ‫ﻄ َﻞ اﻟ َﺠ ْﻤ ُﻊ َواﻟﻘَ ْ‬ ‫ﺳﻔَ ٌﺮ ِﺑﺄ ُ ْوﻟَﻰ ﺑَ َ‬ ‫ﻄ َﻊ َ‬ ‫َو ِإ ْن ا ْﻧﻘَ َ‬
‫ﻋ ْﺬ ٍر ِإﻟَﻰ‬ ‫ﻋ ْﻦ ِﻓ ْﻌ ِﻠ َﮭﺎ‪َ ،‬وﺑَﻘَﺎ ُء ُ‬ ‫ﻀ ْﻖ َ‬ ‫ﺖ أ ُ ْوﻟَﻰ َﻣﺎ ﻟَ ْﻢ ﯾَ ِ‬ ‫ﺖ ﺛَﺎ ِﻧﯿَ ٍﺔ ِﻧﯿﱠﺘُﮫُ ِﺑ َﻮ ْﻗ ِ‬ ‫ﺠﻤﻊٍ ِﺑ َﻮ ْﻗ ِ‬ ‫ط ِﻟ ْ‬ ‫‪.‬وﯾُ ْﺸﺘ َ َﺮ ُ‬‫ﻧَ ْﻔﻼ ً َ‬
‫ﻏﯿْﺮ ُ‪.‬‬ ‫ﺖ اﻟﺜﱠﺎ ِﻧﯿَ ِﺔ َﻻ َ‬ ‫دُ ُﺧﻮ ِل َو ْﻗ ِ‬
‫ﻒ َﻣ ْﻦ ﻟَ ْﻢ ﯾَ ْﺠ َﻤ ْﻊ‪،‬‬ ‫ﻒ ِإ َﻣﺎ َﻣﯿ ِْﻦ‪ ،‬أ َ ْو ﺧ َْﻠ َ‬ ‫ﺻ ﱠﻼ ُھ َﻤﺎ ﺧ َْﻠ َ‬ ‫ﺼ ﱠﺤ ٍﺔ ا ِﺗ ّ َﺤﺎدُ ِإ َﻣ ٍﺎم َو َﻣﺄ ْ ُﻣ ْﻮ ٍم‪ ،‬ﻓَﻠَ ْﻮ َ‬ ‫ط ِﻟ ِ‬ ‫َو َﻻ ﯾُ ْﺸﺘ َ َﺮ ُ‬
‫ﻋﺔً أ َ ْو ﺑِ َﻤـﺄ ْ ُﻣ ْﻮ ٍم اﻷ ُ ْوﻟَﻰ َوﺑِﺂﺧ ٍَﺮ اﻟﺜﱠﺎﻧِﯿَﺔَ‪ ،‬أ َ ْو ﺑِ َﻤ ْﻦ ﻟَ ْﻢ ﯾَ ْﺠ َﻤ ْﻊ‪،‬‬ ‫أ َ ْو إِ ْﺣﺪَا ُھ َﻤﺎ ُﻣﻨﻔَ ِﺮدا ً َواﻷ ُ ْﺧ َﺮى َﺟ َﻤﺎ َ‬
‫ﺻ ّﺢ َ ‪ .‬‬ ‫َ‬
Fear Prayer
Ṣalāt al-khawf (which has six modes) is valid during permissible combat,
even as a resident, due to fear of an enemy’s attack. If fear becomes severe,
prayer is made both on foot and mounted, while facing towards the qiblah
or any other direction. Even if possible, it is not required to begin prayer
facing towards it. They gesture per their ability. During prayer, it is
permitted to strike and move, if needed, which does not invalidate it due to
excessive duration.
It is recommended to carry something for defense which is not heavy, e.g. a
sword or knife. It is also permitted to carry najas without having to repeat
the prayer.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ﻋﻠَﻰ ِﺳﺘ ﱠ ِﺔ أ َ ْو ُﺟﮫٍ‪َ ،‬و ِإذَا ا ْﺷﺘَﺪﱠ‬ ‫ف ھَﺠْ ِﻢ اﻟﻌَﺪ ّ ُِو َ‬ ‫َﻮف ِﺑ ِﻘﺘ َﺎ ٍل ُﻣﺒَﺎحٍ‪َ ،‬وﻟَ ْﻮ َﺣﻀْﺮا ً َﻣ َﻊ ﺧ َْﻮ ِ‬ ‫ﺻ َﻼة ُ اﻟﺨ ِ‬ ‫َﺼ ﱡﺢ َ‬ ‫ﺗ ِ‬
‫طﺎﻗَﺘ َ ُﮭ ْﻢ‬ ‫ﻏﯿ ِْﺮھَﺎ َو َﻻ ﯾَ ْﻠﺰَ ُم ا ْﻓﺘَﺘ َﺎ ُﺣ َﮭﺎ إِﻟَـ ْﯿ َﮭﺎ َوﻟَ ْﻮ أ َ ْﻣ َﻜﻦَ ﯾ ِ‬
‫ُﻮﻣﺌ ُ ْﻮنَ َ‬ ‫ﺻﻠﱡﻮا ِر َﺟﺎﻻً َو ُر ْﻛﺒَﺎﻧﺎ ً ِﻟ ْﻠ ِﻘ ْﺒﻠَ ِﺔ َو َ‬ ‫ف َ‬ ‫َـﻮ ُ‬ ‫اﻟﺨ ْ‬
‫ُ‬ ‫ُ‬
‫ﺼﻠَ َﺤ ٍﺔ َو َﻻ ﺗ َ ْﺒﻄ ُﻞ ِﺑﻄﻮﻟﮫ ِ‪.‬‬ ‫ﺼ ٍّﻞ َﻛ ﱞﺮ َوﻓَ ﱞﺮ ِﻟ َﻤ ْ‬ ‫َو ِﻟ ُﻤ َ‬
‫ﺴﯿْﻒٍ َو ِﺳ ِ ّﻜﯿ ٍْﻦ‪َ ،‬و َﺟﺎزَ ِﻟ َﺤﺎ َﺟ ٍﺔ َﺣ ْﻤ ُﻞ ﻧَ َﺠ ٍﺲ‪َ ،‬و َﻻ ﯾُ ِﻌﯿْﺪ ُ‪.‬‬ ‫ﻋ ْﻦ ﻧَ ْﻔ ِﺴ ِﮫ َو َﻻ ﯾُﺜْ ِﻘﻠُﮫُ َﻛ َ‬ ‫ﺳ ﱠﻦ ﻟَﮫُ ﻓِ ْﯿ َﮭﺎ َﺣ ْﻤ ُﻞ َﻣﺎ ﯾَ ْﺪﻓَ ُﻊ ﺑِ ِﮫ َ‬‫َو ُ‬
Friday Prayer
Jumuʿah is obligatory upon the following: free resident Muslim males of
legal capacity in an area with buildings (even if constructed of cane);
travelers not permitted to shorten prayer; and residents living outside the
city an explicit distance of one farsakh[41] or less between them and its
location (from the minaret).
It is not obligatory upon the following: those permitted to shorten; the
bondsman; partially subjugated; women; and hermaphrodites. It will suffice
for whoever attends[42], however it is not convened with them and they, as
well as non-residents, are not to be counted as a part of the 40. Likewise,
their imāmship for it is not valid.
The following are four prerequisites of its validity, none of which include
the ruler’s permission:
1. Time—from the beginning of the time for ʿEid to the end of ẓuhr. It is
obligated at the zawāl and is preferred after it.
2. The presence of 40 locals including the Imām.
3. Their attendance, even if among them (but not all) are the mute or deaf.
If they decrease in number before its completion, they continue as ẓuhr.
4. To begin with two sermons in exchange for two rakʿahs. Their five
prerequisites are: time; intention; occurrence during residency; attendance
of 40; and delivery by someone whose imāmship is valid.
They have six pillars which are: praise of Allāh; prayers upon Allāh’s
messenger (peace be upon him); recitation of a verse from Allāh’s Book;
counsel to have taqwa of Allāh; continuity of both sermons with the prayer;
and audible delivery so that the required number hears without hindrance.
It is invalidated with unpermitted speech (even if minute) and, if delivered
in a language other than Arabic, is like recitation and thus invalid except
due to inability. No such exception is made for recitation. The following are
recommended: delivery on the minbar or an elevated location; delivery
while standing and leaning on a sword or staff; shortening them both (the
second being shorter); raising the voice in both, per ability; and supplication
for the Muslims. It is permissible to supplicate for someone specific, such
as the ruler. It is not blameworthy to deliver the sermon from a paper.
Speaking is prohibited while the Imām is delivering the sermon and is close
enough to be heard; it is permitted when he is quiet between them or begins
to supplicate.
 ‫ﺼ ٌﻞ‬ ‫ﻓَ ْ‬
‫ﺴﺎﻓِ ٍﺮ َﻻ ﯾُﺒَﺎ ُح ﻟَﮫُ‬ ‫ﻋﻠَﻰ ُﻣ َ‬ ‫ﺐ‪َ ،‬و َ‬ ‫ﺼ ٍ‬ ‫َﻮط ٍﻦ ﺑِﺒِﻨَﺎءٍ َوﻟَ ْﻮ ِﻣ ْﻦ ﻗَ َ‬ ‫ﻋﻠَﻰ ُﻛ ِّﻞ ُﻣ ْﺴ ِﻠ ٍﻢ ُﻣ َﻜﻠﱠﻒٍ ذَ َﻛ ٍﺮ ُﺣ ٍ ّﺮ ُﻣ ْﺴﺘ ِ‬ ‫ﺐ اﻟ ُﺠ ُﻤﻌَﺔُ َ‬ ‫ﺗ َِﺠ ُ‬
‫َ‬
‫ﺳ ٌﺦ ﻓَﺄﻗَ ّﻞ ُ‪.‬‬ ‫ﺼﺎ ً ﻓَ ْﺮ َ‬ ‫َﺎرةِ ﻧَ ّ‬‫ﺿ ِﻌ َﮭﺎ ِﻣﻦَ اﻟ َﻤﻨ َ‬ ‫َﺎر َج اﻟﺒَﻠَ ِﺪ ِإذَا َﻛﺎنَ ﺑَ ْﯿﻨَﮫُ َوﺑَﯿْﻦَ َﻣ ْﻮ ِ‬ ‫ﻋﻠَﻰ ُﻣ ِﻘ ٍﯿﻢ ﺧ ِ‬ ‫ﺼ ُﺮ‪َ ،‬و َ‬ ‫اﻟﻘَ َ‬
‫ﻀ َﺮھَﺎ أَﺟْ ﺰَ أَﺗْﮫُ‪،‬‬‫ﺾ َو َﻻ ْاﻣ َﺮأَةٍ َو َﻻ ُﺧ ْﻨﺜَﻰ‪ ،‬و َﻣ ْﻦ َﺣ َ‬ ‫ﻋ ْﺒ ٍﺪ َو َﻻ ُﻣﺒَﻌﱠ ٍ‬ ‫ﺼ ُﺮ َو َﻻ َ‬ ‫ﻋﻠَﻰ َﻣ ْﻦ ﯾُﺒَﺎ ُح ﻟَﮫُ اﻟﻘَ ْ‬ ‫ﺐ َ‬ ‫َو َﻻ ﺗ َِﺠ ُ‬
‫َﺼ ﱡﺢ ِإ َﻣﺎ َﻣﺘ ُ ُﮭ ْﻢ ﻓِﯿﮫَ ا‪.‬‬ ‫ْﺲ ِﻣ ْﻦ أ َ ْھ ِﻞ اﻟﺒَﻠَ ِﺪ ِﻣ ْﻦ اﻷ َ ْرﺑَﻌِﯿﻦَ ‪َ ،‬و َﻻ ﺗ ِ‬ ‫ﺐ ُھ َﻮ َو َﻻ َﻣ ْﻦ ﻟَﯿ َ‬ ‫ﺴ ُ‬ ‫َوﻟَ ْﻢ ﺗ َ ْﻨﻌَ ِﻘ ْﺪ ِﺑ ِﮫ‪ ،‬ﻓَ َﻼ ﯾُﺤْ َ‬
‫ْﺲ ِﻣ ْﻨ َﮭﺎ ِإ ْذ ُن ِاﻹ َﻣﺎم ِ‪:‬‬ ‫ﺷ ُﺮوطٍ ‪ -‬ﻟَﯿ َ‬ ‫ﺼ ﱠﺤ ِﺘ َﮭﺎ أ َ ْرﺑَﻌَﺔُ ُ‬ ‫ط ِﻟ ِ‬ ‫ﺷ ِﺮ َ‬ ‫َو ُ‬
‫ﻀﻞ ُ‪.‬‬ ‫اﻟﻈ ْﮭ ِﺮ‪َ ،‬وﺗ َْﻠﺰَ ُم ﺑِﺰَ َوا ٍل َوﺑَ ْﻌﺪَهُ أ َ ْﻓ َ‬ ‫ﺖ ﱡ‬ ‫آﺧ ِﺮ َو ْﻗ ِ‬ ‫ﺖ اﻟ ِﻌﯿ ِﺪ إِﻟَﻰ ِ‬ ‫اﻟﻮ ْﻗﺖُ ‪َ ،‬و ُھ َﻮ ِﻣ ْﻦ أ َ ﱠو ِل َو ْﻗ ِ‬ ‫أ َ َﺣﺪُهَ ا‪َ :‬‬
‫ﺎن أ َ ْرﺑَﻌِﯿﻦَ َوﻟَ ْﻮ ِﺑ ِﺎﻹ َﻣﺎم ِ‪.‬‬‫ﻄ ُ‬ ‫ﺎن ي‪ :‬ا ْﺳﺘِﯿ َ‬ ‫اﻟﺜ ﱠ ِ‬
‫ظ ْﮭﺮا ً‪.‬‬ ‫ﺎﻣ َﮭﺎ ا ْﺳﺘ َﺄْﻧَﻔُﻮا ُ‬ ‫ﺼﻮا ﻗَ ْﺒ َﻞ ِإﺗْ َﻤ ِ‬‫ﺻ ﱞﻢ َﻻ ُﻛﻠﱡ ُﮭ ْﻢ‪ ،‬ﻓَﺈِ ْن ﻧَﻘَ ُ‬‫س أ َ ْو ُ‬ ‫ﻮر ُھ ْﻢ‪َ ،‬وﻟَ ْﻮ َﻛﺎنَ ِﻓﯿ َﮭ ْﻢ ُﺧ ْﺮ ٌ‬ ‫ﻀ ُ‬ ‫اﻟﺜﱠﺎ ِﻟﺚ ُ‪ُ :‬ﺣ ُ‬
‫ﺴﺔُ أ َ ْﺷﯿَﺎء َ‪:‬‬ ‫ﻄﺒَﺘَﯿ ِْﻦ ﺑَﺪَ َل َر ْﻛﻌَﺘَﯿ ِْﻦ ِﻣ ْﻦ ﺷ َْﺮ ِط ِﮭ َﻤﺎ ﺧ َْﻤ َ‬ ‫اﻟﺮاﺑِﻊ ُ‪ :‬ﺗَﻘَﺪﱡ ُم ُﺧ ْ‬ ‫ﱠ‬
‫َﺼ ﱡﺢ ِإ َﻣﺎ َﻣﺘُﮫُ ﻓِﯿﮫَ ا‪.‬‬ ‫َ‬
‫ﻮر اﻷ ْرﺑَﻌِﯿﻦَ ‪َ ،‬وأ ْن ﯾَ ُﻜﻮنَ ِﻣ ﱠﻤ ْﻦ ﺗ ِ‬‫َ‬ ‫ﻀ ُ‬ ‫ﻀﺮا‪َ ،‬و ُﺣ ُ‬ ‫ً‬ ‫ﻋ ُﮭ َﻤﺎ َﺣ َ‬ ‫ُ‬ ‫ُ‬
‫اﻟﻮﻗﺖُ ‪َ ،‬واﻟ ِﻨّﯿﱠﺔ‪َ ،‬و ُوﻗﻮ ُ‬ ‫ْ‬ ‫َ‬

‫ب ﱠ ِ‪،‬‬ ‫ﺳﻠﱠ َﻢ‪َ ،‬وﻗِ َﺮا َءة ُ آﯾَ ٍﺔ ِﻣ ْﻦ ِﻛﺘ َﺎ ِ‬ ‫ﺻﻠﱠﻰ ﱠ ُ َ‬

‫ﻋﻠَ ْﯿ ِﮫ َو َ‬ ‫ﺳﻮ ِل ﱠ ِ َ‬ ‫ﻋﻠَﻰ َر ُ‬ ‫ﺼ َﻼة ُ َ‬ ‫َوأ َ ْر َﻛﺎﻧُ ُﮭ َﻤﺎ ِﺳﺘﱠﺔ ٌ‪َ :‬ﺣ ْﻤﺪُ ﱠ ِ‪َ ،‬واﻟ ﱠ‬
‫ْﺚ َﻻ َﻣﺎﻧِﻊ ٌ‪.‬‬ ‫ْﺚ ﯾُﺴ ِْﻤ ُﻊ اﻟﻌَﺪَدَ اﻟ ُﻤ ْﻌﺘَﺒَ َﺮ َﺣﯿ ُ‬ ‫ﺼ َﻼةِ‪َ ،‬واﻟ َﺠ ْﮭ ُﺮ ِﺑ َﺤﯿ ُ‬ ‫ﺻﯿﱠﺔُ ِﺑﺘ َ ْﻘ َﻮى ﱠ ِ‪َ ،‬و ُﻣ َﻮ َاﻻﺗ ُ ُﮭ َﻤﺎ َﻣ َﻊ اﻟ ﱠ‬ ‫اﻟﻮ ِ‬‫َو َ‬
‫ﻏﯿ َْﺮ اﻟ ِﻘ َﺮا َءة ِ‪.‬‬ ‫َﺼ ﱡﺢ ِإ ﱠﻻ َﻣ َﻊ اﻟﻌَﺠْ ِﺰ َ‬ ‫ﻲ ِﺑﻐَﯿ ِْﺮ اﻟﻌَ َﺮ ِﺑﯿﱠ ِﺔ َﻛ ِﻘ َﺮا َءةٍ‪ ،‬ﻓَ َﻼ ﺗ ِ‬ ‫وﯾُﺒ ِْﻄﻠُ َﮭﺎ َﻛ َﻼ ٌم ُﻣ َﺤ ﱠﺮ ٌم‪َ ،‬وﻟَ ْﻮ ﯾَﺴِﯿﺮاً‪َ ،‬و ِھ َ‬
‫ﺼ ُﺮ ُھ َﻤﺎ‪َ ،‬واﻟﺜﱠﺎﻧِﯿَﺔُ‬ ‫ﺼﺎ‪َ ،‬وﻗَ ْ‬ ‫ﻋ َ‬ ‫ﺳﯿْﻒٍ أ َ ْو َ‬ ‫ﻋﻠَﻰ َ‬ ‫ﺐ ﻗَﺎﺋِﻤﺎ ً ُﻣ ْﻌﺘ َِﻤﺪا ً َ‬ ‫ﻄ َ‬ ‫ﻋﺎ ٍل‪َ ،‬وأ َ ْن ﯾَ ْﺨ ُ‬ ‫ﺿﻊ ٍ َ‬ ‫ﻋﻠَﻰ ِﻣ ْﻨﺒَ ٍﺮ أ َ ْو َﻣ ْﻮ ِ‬‫ﺴ ﱡﻦ َ‬ ‫َوﺗ ُ َ‬
‫س أ َ ْن‬ ‫ﺎن‪َ ،‬و َﻻ ﺑﺄ َ َ‬ ‫ﻄ ِ‬ ‫ﺴ ْﻠ َ‬
‫ﻋﺎ ُء ِﻟﻠ ُﻤ ْﺴ ِﻠ ِﻤﯿﻦَ ‪َ ،‬وﯾُﺒَﺎ ُح ِﻟ ُﻤﻌَﯿ ٍﱠﻦ َﻛﺎﻟ ﱡ‬ ‫اﻟﻄﺎﻗَ ِﺔ‪َ ،‬واﻟﺪﱡ َ‬‫ﺐ ﱠ‬ ‫ﺴ َ‬ ‫ت ﺑِ ِﮭ َﻤﺎ َﺣ َ‬‫ﺼ ْﻮ ِ‬ ‫ﺼ ُﺮ‪َ ،‬و َر ْﻓ ُﻊ اﻟ ﱠ‬ ‫أ َ ْﻗ َ‬
‫ﺻ ِﺤﯿﻔَﺔ ٍ‪.‬‬ ‫ﺐ ِﻣ ْﻦ َ‬ ‫ﻄ َ‬‫ﯾَ ْﺨ ُ‬
‫ﻋﺎء ٍ‪.‬‬ ‫ع ِﻓﻲ دُ َ‬ ‫ﺖ ﺑَ ْﯿﻨَ ُﮭ َﻤﺎ أ َ ْو ﺷ ََﺮ َ‬
‫ﺳ َﻜ َ‬ ‫ْﺚ ﯾَ ْﺴ َﻤﻌُﮫُ‪َ ،‬وﯾُﺒَﺎ ُح ِإذَا َ‬ ‫ﺐ‪َ ،‬و ُھ َﻮ ِﻣ ْﻨﮫُ ِﺑ َﺤﯿ ُ‬ ‫ﻄ ُ‬‫َوﯾَﺤْ ُﺮ ُم اﻟ َﻜ َﻼ ُم َو ِاﻹ َﻣﺎ ُم ﯾَ ْﺨ ُ‬
Friday Prayer Location
The Friday prayer is two rakʿahs. Performing it, and ʿEid, in more than one
place in the city is impermissible, unless out of necessity (i.e. a lack of
space, remoteness, or fear of tribulation, etc.). If the need ceases, the valid
prayer is the one attended or permitted by the ruler. If the prayers are equal
in their permission or lack thereof, the first to perform iḥrām for the prayer
is valid. If how it occurred is unknown, they pray it as ẓuhur.
Reciting sūrat al-Kahf and making abundant supplication and prayers of
peace upon the Prophet (peace be upon him) is recommended during the
day. Whoever enters while the Imām is delivering the sermon should not sit
until they pray two short rakʿahs.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ف‬ ‫ﻖ َوﺑُ ْﻌ ٍﺪ َوﺧ َْﻮ ِ‬ ‫ﻀﯿ ٍ‬‫ﺿﻊٍ ِﻣﻦَ اﻟﺒَﻠَ ِﺪ إِ ﱠﻻ ِﻟ َﺤﺎ َﺟ ٍﺔ َﻛ ِ‬ ‫َﺎن‪َ ،‬و َﺣ ُﺮ َم إِﻗَﺎ َﻣﺘ ُ َﮭﺎ َو ِﻋﯿ ٍﺪ ﻓِﻲ أ َ ْﻛﺜ َ َﺮ ِﻣ ْﻦ َﻣ ْﻮ ِ‬ ‫َواﻟ ُﺠ ُﻤﻌَﺔُ َر ْﻛﻌَﺘ ِ‬
‫ﺼ ِﺤﯿ َﺤﺔُ َﻣﺎ ﺑَﺎﺷ ََﺮهُ ِاﻹ َﻣﺎ ُم أ َ ْو أَذِنَ ﻓِﯿ َﮭﺎ‪ ،‬ﻓَﺈِ ْن ا ْﺳﺘ ََﻮﺗ َﺎ ﻓِﻲ ِإ ْذ ٍن أ َ ْو َ‬
‫ﻋﺪَ ِﻣ ِﮫ‬ ‫ﺖ اﻟَﺤﺎ َﺟﺔُ ﻓَﺎﻟ ﱠ‬ ‫ﻓِﺘْﻨَ ٍﺔ َوﻧَﺤْ ِﻮ ِه‪ ،‬ﻓَﺈِ ْن ُ‬
‫ﻋ ِﺪ َﻣ ْ‬
‫ظ ْﮭﺮا ً‪.‬‬ ‫ﺻﻠﱡﻮا ُ‬ ‫ْﻒ َوﻗَﻌَﺘ َﺎ َ‬‫ﺼ ِﺤﯿ َﺤﺔُ‪َ ،‬وإِ ْن َﺟ ِﮭ َﻞ َﻛﯿ َ‬ ‫ﻲ اﻟ ﱠ‬ ‫ﺴﺎﺑِﻘَﺔُ ﺑِ ِﺎﻹﺣْ َﺮ ِام ِھ َ‬ ‫ﻓَﺎﻟ ﱠ‬
‫ﺳﻠﱠ َﻢ‪َ ،‬و َﻣ ْﻦ دَ َﺧ َﻞ‬ ‫ﺻﻠﱠﻰ ﱠ ُ َ‬
‫ﻋﻠَ ْﯿ ِﮫ َو َ‬ ‫ﻲِ َ‬ ‫ﻋﻠَﻰ اﻟﻨﱠ ِﺒ ّ‬ ‫ﺻ َﻼةٍ َ‬ ‫ﻋﺎءٍ َو َ‬ ‫ﻒ ﻓِﻲ ﯾَ ْﻮ ِﻣ َﮭﺎ‪َ ،‬و َﻛﺜْ َﺮة ُ دُ َ‬ ‫ﻮرةِ اﻟ َﻜ ْﮭ ِ‬ ‫ﺳ َ‬‫ﺳ ﱠﻦ ﻗِ َﺮا َءة ُ ُ‬ ‫َو ُ‬
‫ﺲ َﺣﺘﱠﻰ ﯾَ ْﺮ َﻛ َﻊ َر ْﻛﻌَﺘَﯿ ِْﻦ َﺧ ِﻔﯿﻔَﺘَﯿْﻦ ِ‪ .‬‬ ‫ﺐ ﻟَ ْﻢ ﯾَﺠْ ِﻠ ْ‬
‫ﻄ ُ‬‫َو ِاﻹ َﻣﺎ ُم ﯾَ ْﺨ ُ‬
‘Eid Prayers
The ‘Eid prayers are communal obligations. Their times are like that of
ṣalāt al-ḍuḥā.
Their prerequisites are like jumuʿah, except for the two sermons. If ʿEid
goes unknown until after the zawāl, it is to be made up the following day. It
is recommended to pray it in a nearby, per custom, barren area.
It is recommended: for the follower to go walking early, after fajr prayer, in
their best dress; for the Imām to delay his attendance until the time of
prayer; to spend on the family; to give charity; and to return on a different
road other than that of arrival.
It is to be prayed as two rakʿahs before the sermon. Takbīr is made in the
first (after the opening supplication but before seeking refuge) six times. In
the second, it is made five times before recitation. The hands are raised with
every takbīr while saying, “Allāh is ever Greatest. Much praise belongs to
Allāh, Glory to Him morning and evening. May the prayer of Allāh and
plentiful peace be upon Muhammad and his family.” If desired, something
else can be said.
There is no dhikr that should be mentioned after the final tabkīr of each of
them. Then al-Fātiḥah is recited followed by Sabbiḥ[43] in the first rakʿah,
and al-Ghāshiyah in the second. After the salām, two sermons are delivered,
the rulings of which are like that of the Friday sermons, including the
impermissibility of speaking during the sermon.
It is recommended to begin the first with nine continuous takbīrs and the
second with seven, while standing. On the Fiṭr, those in attendance are
encouraged to give charity and are told what to distribute. They should be
encouraged on Aḍḥā to slaughter a sacrificial animal, as well as taught its
rulings. The extra takbīrs, dhikr between them, and the sermons, are
recommended.
Performing voluntary prayers or to making up a missed prayer in its
location (before the prayer or after it) just before departing is disliked
If missed, it is recommended to make it up the same day in its prescribed
manner.
 ‫ﺼ ٌﻞ‬ ‫ﻓَ ْ‬
‫ﻀ َﺢ ى‪.‬‬ ‫ﺼ َﻼةِ اﻟ ﱡ‬ ‫ض ِﻛﻔَﺎﯾَﺔٍ‪َ ،‬و َو ْﻗﺘ ُ َﮭﺎ َﻛ َ‬ ‫ﺻ َﻼة ُ اﻟ ِﻌﯿﺪَﯾ ِْﻦ ﻓَ ْﺮ ُ‬ ‫َو َ‬
‫ﻀﺎء ً‪.‬‬ ‫ﺻﻠ ْﻮا ِﻣ ْﻦ اﻟﻐَ ِﺪ ﻗَ َ‬ ‫ﱠ‬ ‫اﻟﺰ َوا ِل َ‬ ‫ﻋﺪَا اﻟ ُﺨﻄﺒَﺘَﯿ ِْﻦ‪ ،‬ﻓَﺈِ ْن ﻟَ ْﻢ ﯾُ ْﻌﻠَ ْﻢ ِﺑﺎﻟ ِﻌﯿ ِﺪ ِإ ﱠﻻ ﺑَ ْﻌﺪَ ﱠ‬ ‫ْ‬ ‫ﺷ ُﺮوطﮫَ ا‪َ :‬ﻛﺎﻟ ُﺠ ُﻤﻌَ ِﺔ َﻣﺎ َ‬ ‫ُ‬ ‫َو ُ‬
‫ﻋ ْﺮﻓﺎ ً‪.‬‬ ‫ﺼﺤْ َﺮا َء ﻗَ ِﺮﯾﺒَﺔً ُ‬ ‫ﺴ ﱠﻦ ﺑِ َ‬ ‫َوﺗ ُ َ‬
‫ﺼ َﻼةِ‪،‬‬ ‫ﺖ اﻟ ﱠ‬ ‫ﺴ ِﻦ َھ ْﯿﺌ َ ٍﺔ َﻣﺎ ِﺷﯿًﺎ‪َ ،‬وﺗ َﺄ َ ﱡﺧ ُﺮ ِإ َﻣ ٍﺎم ِإﻟَﻰ َو ْﻗ ِ‬ ‫ﻋﻠَﻰ أَﺣْ َ‬ ‫ﺼﺒْﺢِ َ‬ ‫ﺻ َﻼةِ اﻟ ﱡ‬ ‫ﻮم ﺑَ ْﻌﺪَ َ‬ ‫ﯿﺮ َﻣﺄ ْ ُﻣ ٍ‬ ‫ﺳ ﱠﻦ ﺗ َ ْﺒ ِﻜ ُ‬ ‫َو ُ‬
‫ﻏﺪ ّ ُِوه ِ‪.‬‬‫ﻖ ُ‬‫ط ِﺮﯾ ِ‬ ‫ﻏﯿ ِْﺮ َ‬ ‫ﻋﮫُ ﻓِﻲ َ‬ ‫ﺼﺪَﻗَﺔُ‪َ ،‬و ُر ُﺟﻮ ُ‬ ‫ﻋﻠَﻰ اﻷ َ ْھ ِﻞ‪َ ،‬واﻟ ﱠ‬ ‫َواﻟﺘ ﱠ ْﻮ ِﺳﻌَﺔُ َ‬
‫ﻄﺒَ ِﺔ‪َ ،‬وﯾُ َﻜ ِﺒّ ُﺮ ﻓِﻲ اﻷُوﻟَﻰ ﺑَ ْﻌﺪَ اﻻ ْﺳﺘِ ْﻔﺘ َﺎحِ َوﻗَ ْﺒ َﻞ اﻟﺘﱠﻌَ ﱡﻮ ِذ ِﺳﺘﺎ‪َ ،‬وﻓِﻲ اﻟﺜﱠﺎﻧِﯿَ ِﺔ ﻗَ ْﺒ َﻞ‬ ‫ﺼ ِﻠّﯿ َﮭﺎ َر ْﻛﻌَﺘَﯿ ِْﻦ ﻗَ ْﺒ َﻞ اﻟ ُﺨ ْ‬ ‫َوﯾُ َ‬
‫ﺳ ْﺒ َﺤﺎنَ ﱠ ِ‬ ‫ﯿﺮا‪َ ،‬و ُ‬ ‫ﯿﺮةٍ َوﯾَﻘُﻮل ُ‪ " :‬ﱠ ُ أ َ ْﻛﺒَ ُﺮ َﻛﺒِﯿﺮاً‪َ ،‬واﻟ َﺤ ْﻤﺪُ ِ ﱠ ِ َﻛﺜِ ً‬ ‫ﺴﺎ‪ ،‬ﯾِ ْﺮﻓَ ُﻊ ﯾَﺪَ ْﯾ ِﮫ َﻣ َﻊ ُﻛ ِّﻞ ﺗ َ ْﻜﺒِ َ‬ ‫اﻟ ِﻘ َﺮا َءةِ ﺧ َْﻤ ً‬
‫ﻏﯿ َْﺮ ذَ ِﻟﻚ َ‪.‬‬ ‫َ‬
‫ﺳﻠ َﻢ ﺗ َ ْﺴ ِﻠﯿﻤﺎ ً َﻛﺜِﯿﺮا ً "‪َ ،‬و ِإ ْن أ َﺣﺐﱠ ﻗَﺎ َل َ‬ ‫ﱠ‬ ‫ﻋﻠَﻰ ُﻣﺤ ﱠﻤ ٍﺪ اﻟﻨﱠ ِﺒ ّ‬
‫ﻲ ِ َوآ ِﻟ ِﮫ َو َ‬ ‫ﺻﻠﻰ ﱠ ُ َ‬ ‫ﱠ‬ ‫ﺻﯿﻼً‪َ ،‬و َ‬ ‫ﺑُ ْﻜ َﺮة ً َوأ َ ِ‬
‫اﻟﺮ ْﻛﻌَ ِﺔ اﻷُوﻟَﻰ ﺛ ُ ﱠﻢ اﻟﻐَﺎ ِﺷﯿَﺔَ ﻓِﻲ‬ ‫ﺳ ِﺒّﺢْ ﻓِﻲ ﱠ‬ ‫اﻵﺧ َﺮةِ ﻓِﯿ ِﮭ َﻤﺎ‪ ،‬ﺛ ُ ﱠﻢ ﯾَ ْﻘ َﺮأ ُ اﻟﻔَﺎﺗِ َﺤﺔَ ﺛ ُ ﱠﻢ َ‬ ‫ﯿﺮةِ ِ‬ ‫َو َﻻ ﯾَﺄَﺗِﻲ ﺑِ ِﺬ ْﻛ ٍﺮ ﺑَ ْﻌﺪَ اﻟﺘ ﱠ ْﻜﺒِ َ‬
‫ﻄﺒَﺔ ِ‪.‬‬ ‫ﻄﺒَﺘ َ ْﻲ اﻟ ُﺠ ُﻤﻌَ ِﺔ َﺣﺘﱠﻰ ﻓِﻲ ﺗَﺤْ ِﺮ ِﯾﻢ اﻟ َﻜ َﻼ ِم َﺣﺎ َل اﻟ ُﺨ ْ‬ ‫ﻄﺒَﺘَﯿ ِْﻦ‪َ ،‬وأَﺣْ َﻜﺎ ُﻣ ُﮭ َﻤﺎ َﻛ ُﺨ ْ‬ ‫ﺐ ُﺧ ْ‬ ‫ﻄ َ‬ ‫ﺳﻠﱠ َﻢ َﺧ َ‬ ‫اﻟﺜﱠﺎﻧِﯿَ ِﺔ‪ ،‬ﻓَﺈِذَا َ‬
‫ﺼﺪَﻗَ ِﺔ‬‫ﻋﻠَﻰ اﻟ ﱠ‬ ‫ﻄ ِﺮ َ‬ ‫ﺴﺒْﻊ ﻗَﺎﺋِﻤﺎً‪ ،‬ﯾَ ُﺤـﺜ ﱡ ُﮭ ْﻢ ﻓِﻲ اﻟ ِﻔ ْ‬
‫ﺴﻘﺎً‪َ ،‬واﻟﺜﱠﺎﻧِﯿَﺔَ ﺑِ َ ٍ‬ ‫ت ﻧَ َ‬ ‫ﯿﺮا ٍ‬‫ﺳ ﱠﻦ أ َ ْن ﯾَ ْﺴﺘ َ ْﻔﺘِـ َﺢ اﻷُوﻟَﻰ ﺑِﺘِﺴْﻊِ ﺗ َ ْﻜﺒِ َ‬ ‫َو ُ‬
‫اﻟﺰ َواﺋِﺪُ‬ ‫ﯿﺮاتُ ﱠ‬ ‫ُ‬
‫ﺿ َﺤﻰ ﻓِﻲ اﻷﺿ ِْﺤﯿَ ِﺔ‪َ ،‬وﯾُﺒَ ِﯿّ ُﻦ ﻟَ ُﮭ ْﻢ ُﺣ ْﻜ َﻤﮫَ ا‪َ .‬واﻟﺘ ﱠ ْﻜ ِﺒ َ‬ ‫َ‬
‫ﻏﺒُ ُﮭ ْﻢ ﻓِﻲ اﻷ ْ‬ ‫َوﯾُﺒَ ِﯿّ ُﻦ ﻟَ ُﮭ ْﻢ َﻣﺎ ﯾ ُْﺨ ِﺮ ُﺟﻮنَ ‪َ ،‬وﯾ َُﺮ ِ ّ‬
‫ﺳﻨﱠﺔ ٌ‪.‬‬ ‫َﺎن ُ‬‫ﻄﺒَﺘ ِ‬ ‫َواﻟ ِﺬّ ْﻛ ُﺮ ﺑَ ْﯿﻨَ ُﮭ َﻤﺎ َواﻟ ُﺨ ْ‬
‫ﺎرﻗَﺘِﮫ ِ‪.‬‬ ‫ﺿ ِﻌ َﮭﺎ َوﺑَ ْﻌﺪَھَﺎ ﻗُﺒَ ْﯿ َﻞ ُﻣﻔَ َ‬ ‫ﺼ َﻼةِ ِﺑ َﻤ ْﻮ ِ‬ ‫ﻀﺎ ُء ﻓَﺎﺋِﺘ َ ٍﺔ ﻗَ ْﺒ َﻞ اﻟ ﱠ‬ ‫َو ُﻛ ِﺮهَ ﺗَﻨَﻔﱡ ٌﻞ َوﻗَ َ‬
‫ﺻﻔَﺘِﮫَ ا‪.‬‬ ‫ﻋﻠَﻰ ِ‬ ‫ﻀﺎ ُؤھَﺎ ﻓِﻲ ﯾَ ْﻮ ِﻣ َﮭﺎ َ‬ ‫ﺳ ﱠﻦ ِﻟ َﻤ ْﻦ ﻓَﺎﺗَﺘْﮫُ ﻗَ َ‬ ‫َو ُ‬
Takbīr of ʿEid
Unrestricted takbīr is recommended. It is also recommended to utter it
publicly and aloud (for males only[44]) during the night of both ʿEids, while
proceeding to attend them, the Fiṭr being more emphasized, until the end of
their sermons, and during all 10 days of Dhul-Hijjah. The restricted takbīr
proceeds every obligatory prayer performed in congregation, beginning
from fajr prayer on the day of ʿArafah until ʿasr on the last day of tashrīq[45].
For the muḥrim[46], it begins from ẓuhr prayer on the day of naḥr. The Imām
is to make the takbīr while facing the people.
It is not recommended after the ʿEid prayer. Its manner, uttered in an even
number[47], is; “Allāh is the greatest, Allāh is the greatest, there is no deity
worthy of worship except Allāh. Allāh is the greatest, Allāh is the greatest,
To Allāh belongs all praise.”
Saying, “May Allāh accept from both us and you,” is not blameworthy, nor
is taʿrīf[48] throughout the lands during the evening of ʿArafah.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ﺎرهُ‪َ ،‬و َﺟ ْﮭ ُﺮ َ ُ‬ ‫ﯿﺮ اﻟ ُﻤ ْ‬ ‫ﺳ ﱠﻦ اﻟﺘ ﱠ ْﻜﺒِ ُ‬
‫ﻏﯿ ِْﺮ أ ْﻧﺜَﻰ ﺑِ ِﮫ ﻓِﻲ ﻟَ ْﯿﻠَﺘ َﻲ اﻟ ِﻌﯿﺪَﯾ ِْﻦ‪َ ،‬وﻓِﻲ اﻟ ُﺨ ُﺮوجِ إِﻟَ ْﯿ ِﮭ َﻤﺎ إِﻟَﻰ ﻓَ َﺮاغِ‬ ‫ﻄﻠَ ُﻖ‪َ ،‬وإِظ َﮭ ُ‬ ‫َو ُ‬
‫ﻋ ٍﺔ ِﻣ ْﻦ‬ ‫ﻀ ٍﺔ ﻓِﻲ َﺟ َﻤﺎ َ‬‫ﺐ ُﻛ ِّﻞ ﻓَ ِﺮﯾ َ‬‫ﻋ ِﻘ َ‬‫ﯿﺮ اﻟ ُﻤﻘَﯿﱠﺪُ َ‬ ‫اﻟﺤ ﱠﺠ ِﺔ‪َ ،‬واﻟﺘ ﱠ ْﻜ ِﺒ ُ‬
‫ﻋ ْﺸ ِﺮ ذِي ِ‬ ‫ْ‬
‫اﻟ ُﺨﻄﺒَ ِﺔ ﻓِﯿ ِﮭ َﻤﺎ‪َ ،‬وﻓِﻄ ٌﺮ آ َﻛﺪُ‪َ ،‬وﻓِﻲ ُﻛ ِّﻞ َ‬ ‫ْ‬
‫ﺻ َﻼةِ ُ‬
‫ظ ْﮭ ٍﺮ ﯾَ ْﻮ َم اﻟﻨﱠﺤْ ِﺮ‪َ ،‬وﯾُ َﻜ ِﺒّ ُﺮ‬ ‫ﻖ إِ ﱠﻻ ِﻟ ُﻤﺤْ ِﺮ ٍم ﻓَ ِﻤ ْﻦ َ‬ ‫آﺧ ِﺮ أَﯾ ِﱠﺎم اﻟﺘ ﱠ ْﺸ ِﺮﯾ ِ‬‫ﺼ ِﺮ ِ‬ ‫ﻋ ْ‬‫ﻋ َﺮﻓَﺔَ إِﻟَﻰ َ‬ ‫ﺻ َﻼةِ ﻓَﺠْ ٍﺮ ﯾَ ْﻮ َم َ‬ ‫َ‬
‫ِاﻹ َﻣﺎ ُم ُﻣ ْﺴﺘ َ ْﻘ ِﺒ َﻞ اﻟﻨَﺎس ِ‪.‬‬
‫ﺷ ْﻔ ًﻊ ا‪ :‬ﱠ ُ أ َ ْﻛﺒَ ُﺮ‪ ،‬ﱠ ُ أ َ ْﻛﺒَ ُﺮ‪َ ،‬ﻻ إِﻟَﮫَ إِ ﱠﻻ ﱠ ُ َو ﱠ ُ أ َ ْﻛﺒَ ُﺮ‪ ،‬ﱠ ُ أ َ ْﻛﺒَ ُﺮ‪،‬‬ ‫ﺻﻔَﺘِ ِﮫ َ‬ ‫ﺻ َﻼةِ ِﻋﯿ ٍﺪ ﻓِﻲ ِ‬ ‫ﺐ َ‬ ‫ﻋ ِﻘ َ‬ ‫ﺴ ﱡﻦ َ‬ ‫َو َﻻ ﯾُ َ‬
‫َو ِ ﱠ ِ اﻟ َﺤ ْﻤﺪ ُ‪.‬‬
‫ﺼﺎر ِ‪.‬‬ ‫ﻋ َﺮﻓَﺔَ ﺑِﺎﻷ َ ْﻣ َ‬‫ﻋ ِﺸﯿﱠﺔَ ﻟَ ْﯿﻠَ ِﺔ َ‬
‫ﯾﻒ َ‬ ‫س ﺑِﻘَ ْﻮ ِﻟ ِﮫ ِﻟﻐَﯿ ِْﺮه ِ‪ :‬ﺗَﻘَﺒﱠ َﻞ ﱠ ُ ﻣﻨﱠﺎ َو ِﻣ ْﻨ َﻚ‪َ ،‬و َﻻ ﺑِﺎﻟﺘ ﱠ ْﻌ ِﺮ ِ‬‫َو َﻻ ﺑَﺄ ْ َ‬
‫ ‬
Eclipse Prayer
Ṣalāt al-kusūf is recommended and without a sermon. Its time is from its
onset until emergence and is not made up if missed. It consists of two
rakʿahs. In each rakʿah there are two standings and two bowings. It is
recommended to recite a long chapter and prolong the tasbīḥ, as well as
making the first rakʿah longer than the second. It is valid if performed like a
voluntary prayer. It is not performed for any other sign (e.g. darkness during
the day, light during the night, strong wind, or thunder), except for a
continuous earthquake.
 ‫ﻓَ ْ‬
‫ﺼ ٌﻞ‬
‫ﻲ‬ ‫َﺖ‪َ ،‬و ِھ َ‬ ‫ﻀﻰ إِ ْن ﻓَﺎﺗ ْ‬ ‫ﻄﺒَﺔٍ‪َ ،‬و َو ْﻗﺘ ُ َﮭﺎ ِﻣ ْﻦ ا ْﺑﺘِﺪَاﺋِ ِﮫ إِﻟَﻰ اﻟﺘ َ َﺠ ِﻠّﻲ‪َ ،‬و َﻻ ﺗ ُ ْﻘ َ‬‫ﻏﯿ ِْﺮ ُﺧ ْ‬‫ﺳﻨﱠﺔٌ ِﻣ ْﻦ َ‬ ‫ﻮف ُ‬ ‫ﺴ ِ‬ ‫ﺻ َﻼة ُ اﻟ ُﻜ ُ‬‫َ‬
‫َﺼ ﱡﺢ‬ ‫ْ‬ ‫َ‬ ‫ُ‬
‫ﻮرةٍ َوﺗ َ ْﺴ ِﺒﯿﺢٍ‪َ ،‬و َﻛ ْﻮ ُن أوﻟَﻰ ُﻛ ٍّﻞ أط َﻮلُ‪َ ،‬وﺗ ِ‬ ‫ﺳ َ‬ ‫ْ‬
‫ﺳ ﱠﻦ ﺗ َﻄ ِﻮﯾ ُﻞ ُ‬ ‫ﻋﯿْﻦ ِ‪َ .‬و ُ‬ ‫َﺎن‪َ ،‬ﻛ ﱡﻞ َر ْﻛﻌَ ٍﺔ ِﺑﻘَﯿَﺎ َﻣﯿ ِْﻦ َو ُر ُﻛﻮ َ‬‫َر ْﻛﻌَﺘ ِ‬
‫ﺻ َﻮا ِﻋﻖَ إِ ﱠﻻ ِﻟﺰَ ْﻟﺰَ ﻟَ ٍﺔ‬
‫ﺷﺪِﯾﺪَةٍ‪َ ،‬و َ‬ ‫ﺿﯿَﺎءٍ ﻟَ ْﯿﻼً‪َ ،‬و ِرﯾـﺢٍ َ‬ ‫ﻈ ْﻠ َﻤ ٍﺔ ﻧَ َﮭﺎراً‪َ ،‬و ِ‬ ‫ﺼﻠﱠﻰ ِﻵﯾَ ٍﺔ َ‬
‫ﻏﯿ ِْﺮ ِه َﻛ ُ‬ ‫َﻛﺎﻟﻨﱠﺎﻓِﻠَ ِﺔ‪َ ،‬و َﻻ ﯾُ َ‬
‫دَاﺋِ َﻤﺔ ٍ‪.‬‬
Rain Prayer
Ṣalāt al-istisqāʾ is recommended if the land becomes barren and there is a
drought. Its manner and rulings are like ʿEid prayer. It, and the previous
prayer, are more virtuous in congregation. If the Imām wishes to go out for
it, he is to exhort the people, order them to repent, to abandon oppression,
leave quarreling, and to give charity and fast—neither of which are binding
by his order. He is to assign them a day on which to assemble and he is to
go out humbled, submissive, subservient, obedient, clean but not perfumed,
in the company of the religious people of righteousness and maturity.
It is recommended for the discerning children, and is permissible for young
children and livestock, to attend. The prayer is performed and then one
sermon is delivered. It is commenced with takbīr like the ‘Eid sermon.
Forgiveness should be sought abundantly and verses that contain an order to
do so should be recited.
It is recommended to stand out in the rain when it begins, to make wuḍūʿ
and ghusl with it, and to bring out furnishings and clothing to be rained on.
If it becomes fearfully abundant, it is recommended to say, “O Allāh, let it
pass us and not fall upon us, but upon the hills and mountains, and the
center of the valleys, and upon the forested lands. ‘Our Lord, and burden us
not with that which we have no ability to bear’” until the end of the verse
e.g. al-Baqarah: 286.
It is recommended to say, “Rain has showered us, by the grace and mercy
of Allāh.”
 ‫ﺼ ٌﻞ‬ ‫ﻓَ ْ‬
‫ﻄﺮ ُ‪.‬‬ ‫ﻂ اﻟ َﻤ َ‬‫ض‪َ ،‬وﻗَ َﺤ َ‬ ‫ﺖ اﻷ َ ْر ُ‬ ‫ﺎء إِذَا أَﺟْ ﺪَﺑَ ْ‬
‫ﺻ َﻼة ُ اﻻ ْﺳﺘِ ْﺴﻘَ ِ‬ ‫ﺴ ﱡﻦ َ‬ ‫ﺗُ َ‬
‫ﻋ َ‬
‫ﻆ‬ ‫ﻀﻞُ‪َ ،‬و ِإذَا أ َ َرادَ ِاﻹ َﻣﺎ ُم اﻟ ُﺨ ُﺮو َج َو َ‬ ‫ﻋﺔً أ َ ْﻓ َ‬‫ﻲ َواﻟﱠﺘِﻲ ﻗَ ْﺒﻠَ َﮭﺎ َﺟ َﻤﺎ َ‬ ‫ﺼ َﻼةِ ِﻋﯿﺪٍ‪َ ،‬و ِھ َ‬ ‫ﺻﻔَﺘ ُ َﮭﺎ َوأَﺣْ َﻜﺎ ُﻣ َﮭﺎ َﻛ َ‬ ‫َو ِ‬
‫ﻣﺮ ِه‪،‬‬‫ﺎن ﺑﺄ َ ِ‬ ‫ﺼ ْﻮ ِم‪َ ،‬و َﻻ ﯾَ ْﻠﺰَ َﻣ ِ‬‫ﺼﺪَﻗَ ِﺔ َواﻟ ﱠ‬ ‫ﻈﺎ ِﻟ ِﻢ‪َ ،‬وﺗ َْﺮ ِك اﻟﺘَﺸَﺎ ُﺣ ِﻦ‪َ ،‬واﻟ ﱠ‬ ‫ﺎس َوأ َ َﻣ َﺮ ُھ ْﻢ ﺑِﺎﻟﺘ ﱠ ْﻮﺑَ ِﺔ َواﻟ ُﺨ ُﺮوجِ ِﻣ ْﻦ اﻟ َﻤ َ‬‫اﻟﻨﱠ َ‬
‫ﻄ ِﯿّﺒًﺎ‪َ ،‬و َﻣﻌَﮫُ أ َ ْھ ُﻞ‬‫َﻈﻔﺎ ً َﻻ ُﻣﺘ َ َ‬‫ﻀ ِ ّﺮﻋﺎ ً ُﻣﺘَﻨ ِ ّ‬‫ﺸِﻌﺎ ً ُﻣﺘَﺬَ ِﻟّﻼً ُﻣﺘ َ َ‬
‫اﺿﻌﺎ ً ُﻣﺘ َ َﺨ ّ‬ ‫وﯾَ ِﻌﺪُ ُھﻢ ﯾَ ْﻮﻣﺎ ً ﯾَ ْﺨ ُﺮ ُﺟﻮنَ ﻓِﯿ ِﮫ‪َ ،‬وﯾَ ْﺨ ُﺮ ُج ُﻣﺘ ََﻮ ِ‬
‫ﺸﯿُﻮخ ُ‪.‬‬ ‫ﺼﻼَحِ َواﻟ ﱡ‬ ‫ِﯾﻦ َواﻟ ﱠ‬ ‫اﻟﺪّ ِ‬
‫اﺣﺪَة ً ﯾَ ْﻔﺘَﺘِ ُﺤ َﮭﺎ‬ ‫ً‬
‫ﺐ ُﺧﻄﺒَﺔ َو ِ‬ ‫ْ‬ ‫ُ‬ ‫ُ‬
‫ﺼ ِﻠﻲ ﺛ ﱠﻢ ﯾَ ْﺨﻄ ُ‬ ‫ّ‬ ‫ْ‬ ‫َ‬
‫ﻲ ٍ ُﻣ َﻤ ِﯿّ ٍـﺰ‪َ ،‬وﯾُﺒَﺎ ُح ُﺧ ُﺮو ُج أطﻔَﺎ ٍل‪َ ،‬وﺑَ َﮭﺎﺋِ َﻢ‪ ،‬ﻓَﯿُ َ‬ ‫ﺻﺒ ّ‬ ‫ﺳ ﱠﻦ ُﺧ ُﺮو ُج َ‬ ‫َو ُ‬
‫ت اﻟﱠﺘِﻲ ﻓِﯿ َﮭﺎ اﻷ َ ْﻣ ُﺮ ﺑِﮫ ِ‪.‬‬ ‫ﺎر َوﻗِ َﺮا َءة َ اﻵﯾِﺎ ِ‬ ‫ﻄﺒِ ِﺔ ِﻋﯿﺪٍ‪َ ،‬وﯾُ ْﻜﺜِ ُﺮ ﻓِﯿ َﮭﺎ اﻻ ْﺳﺘِ ْﻐﻔَ َ‬ ‫ﯿﺮ َﻛ ُﺨ ْ‬ ‫ﺑِﺎﻟﺘ ﱠ ْﻜﺒِ ِ‬
‫ُﺼﯿﺒَ َﮭﺎ‪َ ،‬و ِإ ْن َﻛﺜ ُ َﺮ َﺣﺘ َﻰ‬ ‫ﺴﺎ ٌل ِﻣ ْﻨﮫُ َو ِإ ْﺧ َﺮا ُج َرﺣْ ِﻠ ِﮫ َوﺛِﯿَﺎ ِﺑ ِﮫ ِﻟﯿ ِ‬ ‫ﺿ ٌﺆ َوا ْﻏﺘِ َ‬ ‫ﻄ ِﺮ َوﺗ ََﻮ ﱡ‬ ‫ﻮف ﻓِﻲ أ َ ﱠو ِل اﻟ َﻤ ْ‬ ‫ﺳ ﱠﻦ ُوﻗُ ٌ‬ ‫َو ُ‬
‫ﺖ‬ ‫ﻮن اﻷ َ ْو ِدﯾَ ِﺔ َو َﻣﻨَﺎﺑِ ِ‬ ‫ﻄ ِ‬ ‫ب َواﻵ َﻛ ِﺎم َوﺑُ ُ‬ ‫ﻋﻠَﻰ ِ ّ‬
‫اﻟﻈ َﺮا ِ‬ ‫ﻋﻠَ ْﯿﻨَﺎ‪ ،‬اﻟﻠﱠ ُﮭ ﱠﻢ َ‬ ‫ﺳ ﱠﻦ ﻗَ ْﻮل ُ‪" :‬اﻟﻠﱠ ُﮭ ﱠﻢ َﺣ َﻮاﻟَ ْﯿﻨَﺎ َو َﻻ َ‬ ‫ﯿﻒ ِﻣ ْﻨﮫُ ُ‬ ‫ِﺧ َ‬
‫ُ‬
‫طﺎﻗَﺔَ ﻟَﻨَﺎ ِﺑ ِﮫ﴾ اﻵﯾَﺔ ]اﻟﺒﻘﺮ ة‪.[286 :‬‬ ‫ْ‬
‫﴿رﺑﱠﻨَﺎ َو َﻻ ﺗ ُ َﺤ ِ ّﻤﻠﻨَﺎ َﻣﺎ َﻻ َ‬‫ﺸ َﺠﺮ ِ" َ‬ ‫اﻟ َ‬
‫ﻀ ِﻞ ﱠ ِ َو َرﺣْ َﻤﺘِﮫ ِ"‪.‬‬ ‫ﺳ ﱠﻦ ﻗَ ْﻮل ُ‪ُ " :‬ﻣ ِﻄ ْﺮﻧَﺎ ﺑِﻔَ ْ‬ ‫َو ُ‬
Funerals
It is recommended to prepare for death and remember it often. It is also
recommended to visit the sick every other day at the onset of their sickness,
in both the day and night, as well as during the nights of Ramaḍān. It is also
recommended to remind them to repent and write a will. Visitors should
pray for their health and wellbeing and should not sit with them too long. It
is a must that they have a good assumption of Allāh.
It is not obligatory to medicate, even if there is perceived benefit.
Abandoning it is more virtuous and it is prohibited with the impermissible.
It is permissible to write some Qurʾānic verses and dhikr and place them in
a vessel and have the pregnant (due to labor difficulties) and the ill drink it.
If it descends upon them, it is recommended for the gentlest of their family
to quench their thirst with water or a drink, moisten their lips with cotton, to
implicitly direct them to say, “There is no deity worthy of worship except
Allāh” once (and no more than three times) if they speak, they are gently
urged to repeat it, and to recite al-Fātiḥah.
It is recommended at its time to turn them toward the qiblah on their right
side, provided space is available; otherwise on their back with their soles
facing the qiblah. They are to rely upon Allāh regarding those they love and
bequeath to those they believe to be most deserving. If they die, it is
recommended to close their eyes, which is permissible to be done by a
maḥram[49] male or female. It is disliked for menstruating women or anyone
in a major state of ritual impurity to do it, or to come near them.
It is also recommended: to say, “In the name of Allāh, upon the passing of
Allāh’s messenger”; to fasten the jaws closed; to soften the joints; to
remove the clothes; to cover them with cloth; to be hasty in preparing them
if they did not die suddenly; and to divide the will and settle their debt.
‫ﺎب اﻟ َﺠﻨَﺎﺋِﺰ‬
ُ َ ‫ِﻛﺘ‬

.ِ ‫ﺎر ِﻣ ْﻦ ِذ ْﻛ ِﺮه‬ ُ َ ‫اﻹ ْﻛﺜ‬ِ ‫ َو‬،ِ‫ﺴ ﱡﻦ اﻻ ْﺳ ِﺘ ْﻌﺪَادُ ِﻟ ْﻠ َﻤ ْﻮت‬ َ ُ‫ﯾ‬

َ‫ﯿﺮهُ اﻟﺘ ﱠ ْﻮﺑَﺔ‬ ُ ‫ َوﺗ َ ْﺬ ِﻛ‬،ً‫ﻀﺎنَ ﻟَ ْﯿﻼ‬ َ ‫ َوﻓِﻲ َر َﻣ‬،ً‫ﻋ ِﺸﯿﱠﺔ‬ َ ‫ض ﺑُ ْﻜ َﺮة ً َو‬ ِ ‫ﯾﺾ ُﻣ ْﺴ ِﻠ ٍﻢ ِﻏﺒﺎ ِﻣ ْﻦ أ َ ﱠو ِل اﻟ َﻤ َﺮ‬ ٍ ‫ﺴ ﱡﻦ ِﻋﯿَﺎدَة ُ َﻣ ِﺮ‬ َ ُ ‫َوﺗ‬
،ِ ‫ظﻨﱠﮫُ ِﺑﺎ ﱠ‬َ َ‫ َوﯾَ ْﻨﺒَ ِﻐﻲ أ َ ْن ﯾُﺤْ ﺴِﻦ‬،ُ‫ﻮس ِﻋ ْﻨﺪَه‬ َ ُ‫ َو َﻻ ﯾَ ِﻄﯿ ُﻞ اﻟ ُﺠﻠ‬،ِ‫ﺼ َﻼح‬ ‫ﻋﺎ ِﺋﺪٌ ِﺑﺎﻟﻌَﺎ ِﻓﯿَ ِﺔ َواﻟ ﱠ‬ َ ُ‫ﻋﻮ ﻟَﮫ‬ ُ ‫ َوﯾَ ْﺪ‬،َ‫ﺻﯿﱠﺔ‬ ِ ‫اﻟﻮ‬َ ‫َو‬
‫ﺎﻣ ٍﻞ‬ِ ‫آن َو ِذ ْﻛ ٍﺮ ِﺑﺈِﻧَﺎءٍ ِﻟ َﺤ‬ ٍ ‫ﺐ ﻗُ ْﺮ‬ ُ ْ‫ َوﯾُﺒَﺎ ُح َﻛﺘ‬،‫ َوﯾَﺤْ ُﺮ ُم ِﺑ ُﻤ َﺤ ﱠﺮ ٍم‬،ُ‫ﻀﻞ‬ َ ‫ َوﺗ َْﺮ ُﻛﮫُ أ َ ْﻓ‬،ُ‫ظ ﱠﻦ ﻧَ ْﻔﻌَﮫ‬ َ ‫ َوﻟَ ْﻮ‬،‫ﺐ اﻟﺘﱠﺪَا ِوي‬ ُ ‫َو َﻻ ﯾَ ِﺠ‬
،‫ب‬ ٍ ‫ﻖ أ َ ْھ ِﻠ ِﮫ ِﺑ ِﮫ ﺗَﻌَﺎ ُھﺪُ ﺑَ ﱡﻞ َﺣ ْﻠ ِﻘ ِﮫ ِﺑ َﻤﺎءٍ أ َ ْو ﺷ ََﺮا‬ ِ َ‫ﺳ ﱠﻦ ِﻷ َ ْرﻓ‬ ُ ‫ َو ِإذَا ﻧَﺰَ َل ِﺑ ِﮫ‬،‫ﯾﺾ َوﯾُ ْﺴ ِﻘﯿَﺎ ِﻧ ِﮫ‬ ٍ ‫ َو َﻣ ِﺮ‬،‫ِﻟﻌُﺴ ِْﺮ اﻟ ِﻮ َﻻدَ ِة‬
،‫ﻖ‬ ٍ ‫ث ِإ ﱠﻻ أ َ ْن ِﯾﺘ َ َﻜﻠﱠ َﻢ ﻓَﯿُ ِﻌﯿﺪُهُ ِﺑ ِﺮ ْﻓ‬ ٍ ‫ﻋﻠَﻰ ﺛ َ َﻼ‬َ ‫ َﻻ ِإﻟَﮫَ ِإ ﱠﻻ ﱠ ُ " َﻣ ﱠﺮة ً َوﻟَ ْﻢ ﯾَ ِﺰ ْد‬:ُ ‫ َوﺗ َْﻠ ِﻘﯿﻨُﮫ‬،ٍ‫ﻄﻨَﺔ‬ ْ ُ‫ﺷﻔَﺘ َ ْﯿ ِﮫ ِﺑﻘ‬
َ ُ‫َوﺗ َ ْﻨ ِﺪﯾَﺔ‬
.ِ ‫َو ِﻗﺮا َءة ُ اﻟﻔَﺎ ِﺗ َﺤﺔ‬
‫ﺼﺎهُ ِإﻟَﻰ‬ َ ‫ظ ْﮭ ِﺮ ِه َوأ َ ْﺧ َﻤ‬ َ ‫ﺎن َو ِإ ﱠﻻ ﻓَﻌَﻠَﻰ‬ ِ ‫ﺳﻌَ ِﺔ اﻟ َﻤ َﻜ‬ َ ‫ﻋﻠَﻰ َﺟ ْﻨ ِﺒ ِﮫ اﻷ َ ْﯾ َﻤ ِﻦ َﻣ َﻊ‬ َ ‫ﺴ ﱡﻦ ِﻋ ْﻨﺪَهُ ﺗ َْﻮ ِﺟﯿ ُﮭﮫُ ِإﻟَﻰ اﻟ ِﻘ ْﺒﻠَ ِﺔ‬ َ ُ‫َوﯾ‬
‫ َوﯾُﺒَﺎ ُح‬،‫ﻋ ْﯿﻨَ ْﯿ ِﮫ‬
َ ‫ﯿﺾ‬ ُ ‫ﺳ ﱠﻦ ﺗ َ ْﻐ ِﻤ‬ ُ ‫ﺎت‬ َ ‫ﻈ ِﺮ ِه؛ ﻓَﺈِذَا َﻣ‬َ َ‫ُﻮﺻﻲ ِﻟﻸ َ ْر َﺟﺢِ ِﻓﻲ ﻧ‬ ِ ‫ َوﯾ‬، ‫ﻋﻠَﻰ ﱠ ِ ِﻓﯿ َﻤ ْﻦ ﯾ ُِﺤﺐﱡ‬ َ ُ‫ َوﯾَ ْﻌﺘ َِﻤﺪ‬،‫اﻟ ِﻘ ْﺒﻠَ ِﺔ‬
.ُ ‫ َوأ َ ْن ﯾَ ْﻘ َﺮﺑَﺎه‬،‫ﺐ‬ ٍ ُ‫ﺾ َو ُﺟﻨ‬ ٍ ِ‫ َوﯾُ ْﻜ َﺮهُ ِﻣ ْﻦ َﺣﺎﺋ‬،‫ِﻣ ْﻦ َﻣﺤْ َﺮ ٍم ذَ َﻛ ٍﺮ أ َ ْو أ ُ ْﻧﺜَﻰ‬
‫ﯿﻦ‬ُ ‫ َوﺗ َْﻠ ِﯿ‬،ٍ‫ﺼﺎﺑَﺔ‬ َ َ‫ﺷﺪﱡ ﻟَﺤْ ـﯿَ ْﯿ ِﮫ ِﺑﻌ‬ َ ‫ َو‬،" َ ‫ﺳﻠﱠﻢ‬ َ ‫ﻋﻠَ ْﯿ ِﮫ َو‬ َ ُ ‫ﺻﻠَﻰ ﱠ‬ َ ِ ‫ﺳﻮ ِل ﱠ‬ ُ ‫ﻋﻠَﻰ َوﻓَﺎ ِة َر‬ َ ‫ " ِﺑﺴ ِْﻢ ﱠ ِ َو‬:ُ ‫َوﻗَ ْﻮل‬
‫ﺐ ﻓﻲ‬ ُ ‫ وﯾَ ِﺠ‬،‫ﺻﯿﱠﺘِ ِﮫ‬ ِ ‫ َوﺗ َ ْﻔ ِﺮﻗَﺔُ َو‬،ٍ‫ﻏﯿ َْﺮ ﻓَﺠْ ـﺄَة‬َ ‫ﺎت‬ َ ‫ﯿﺰ ِه ِإ ْن َﻣ‬ ِ ‫ع ﺗَﺠْ ِﮭ‬ُ ‫ﺳﺮا‬ َ ‫ َو ِإ‬،‫ب‬ ٍ ‫ﺳﺘْ ُﺮهُ ِﺑﺜ َ ْﻮ‬َ ‫ و‬،‫ َوﺧ َْﻠ ُﻊ ﺛِﯿَﺎ ِﺑ ِﮫ‬،‫ﺎﺻ ِﻠ ِﮫ‬ ِ َ‫َﻣﻔ‬
.ِ ‫ﺎء دﯾ ِﻨﮫ‬ ِ ‫ﻀ‬ َ َ‫ﻗ‬

Washing
Washing the deceased is a communal obligation, except for the martyred in
battle and wrongly killed (even if they both be female or not of legal
capacity). It is a prerequisite that the water be ṭahūr and permissible. It is a
prerequisite that the washer be Muslim, sane, and of discerning age; it is
preferred they be trustworthy and know the rulings of washing. When
washing begins, their ʿawrah is to be concealed from view under a
covering.
The attendance of anyone else, besides an assistant, is disliked. An intention
is made and Allāh’s name is mentioned, which is an obligation just like the
washing of someone alive. It is recommended to raise the head (of someone
not pregnant) close to the sitting position and lightly press their stomach[50].
Incense should be burned, and abundant water should be poured. The
washer should then wrap their hand in a moist cloth and clean the deceased.
It is impermissible to touch the ʿawrah of someone seven years old. The
pointer finger and thumb (both wrapped in cloth moistened with water) are
placed between their lips to clean their teeth as well as inside their nostrils
to clean them both. It is recommended that wuḍūʾ be performed for them
(without putting water in their mouth or nose). Then their head is washed
‫‪with the foam of the sidr[51] and their body with its sediment. The right side‬‬
‫‪of the body should be washed first and then the left. Water is then poured‬‬
‫‪over their entire body.‬‬
‫‪Washing them only once if nothing comes out is disliked. It is obligatory to‬‬
‫‪repeat it up to seven times if something does come out. If something comes‬‬
‫‪out after that, they are to be stuffed with cotton. If that does not hold, pure‬‬
‫‪dirt is used. The area is washed and then it is obligatory to make wuḍūʾ for‬‬
‫‪them. The miscarriage of four months is treated like a live newborn.‬‬
‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ﻏﯿ َْﺮ ُﻣ َﻜﻠﱠﻔَﯿْﻦ َ‪.‬‬ ‫ظ ْﻠﻤﺎً‪ ،‬وﻟَ ْﻮ َﻛﺎﻧَﺎ أ ُ ْﻧﺜَﯿَﯿ ِْﻦ أ َ ْو َ‬ ‫ﺷ ِﮭﯿ ِﺪ َﻣ ْﻌ َﺮ َﻛﺔٍ‪َ ،‬و َﻣ ْﻘﺘُﻮ ٍل ُ‬ ‫ض ِﻛﻔَﺎﯾَ ٍﺔ ِﺳ َﻮى َ‬ ‫ﻏ ْﺴﻠُﮫُ ﻓَ ْﺮ ُ‬ ‫َو َ‬
‫َ‬
‫ف ِﺑﺄﺣْ َﻜ ِﺎم‬ ‫ﺎر ٌ‬ ‫ﻋ ِ‬ ‫ٌ‬
‫ﻀ ُﻞ ﺛِﻘَﺔ َ‬ ‫ﯿﺰ‪َ ،‬واﻷ ْﻓ َ‬ ‫ﻋ ْﻘ ٌﻞ‪َ ،‬وﺗ َْﻤ ِﯿ ٌ‬ ‫ٌ‬
‫ﻮرﯾﱠﺔ َو ِإﺑَﺎ َﺣﺔ‪َ ،‬وﻓِﻲ ﻏَﺎ ِﺳ ٍﻞ ِإﺳ َْﻼ ٌم‪َ ،‬و َ‬ ‫ٌ‬ ‫ط ُﮭ ِ‬‫ط ﻓِﻲ َﻣﺎءٍ َ‬ ‫ﺷ ِﺮ َ‬ ‫َو ُ‬
‫ﺖ ِﺳﺘْﺮ ٍ‪.‬‬ ‫ُﻮن ﺗَﺤْ َ‬ ‫ﻋ ْﻦ اﻟﻌُﯿ ِ‬ ‫ﻋ ْﻮ َرﺗَﮫُ َ‬ ‫ﺳﺘ ََﺮ َ‬ ‫ﻏ ْﺴ ِﻠ ِﮫ َ‬ ‫اﻟﻐُﺴْﻞ ِ‪َ .‬وإِذَا أ َ َﺧﺬَ ﻓِﻲ َ‬
‫ﻏﯿ ِْﺮ‬‫س َ‬ ‫ﺳ ﱠﻦ أ َ ْن ﯾَ ْﺮﻓَ َﻊ َرأْ َ‬ ‫ﺳ ﱠﻤﻰ َو ُﺟﻮﺑﺎ ً َﻛﻐَ ْﺴ ِﻞ اﻟ َﺤﻲ ِ ّ‪َ .‬و ُ‬ ‫ﻏ ْﺴ ِﻠ ِﮫ‪ ،‬ﺛ ُ ﱠﻢ ﻧ ََﻮى و َ‬ ‫ﯿﻦ ﻓِﻲ َ‬ ‫ﻮر َ‬
‫ﻏﯿ ِْﺮ ُﻣ ِﻌ ٍ‬ ‫ﻀ ُ‬ ‫َو ُﻛ ِﺮهَ ُﺣ ُ‬
‫ﻋﻠَﻰ‬ ‫ﻒ َ‬ ‫ﺎء ِﺣﯿﻨَﺌِ ٍﺬ ﺛ ُ ﱠﻢ ﯾَﻠُ ﱡ‬ ‫ﺻﺐﱠ اﻟ َﻤ ِ‬ ‫ﻮر‪َ ،‬وﯾُ ْﻜﺜِ َﺮ َ‬ ‫ﻖ‪َ ،‬وﯾَ َﻜﻮنَ ﺛ َ ﱠﻢ ﺑَ ُﺨ ٌ‬ ‫ﻄﻨَﮫُ ﺑِ ِﺮ ْﻓ ٍ‬‫ﺼ َﺮ ﺑَ ْ‬ ‫ب ُﺟﻠُﻮ ِﺳ ِﮫ‪َ ،‬وﯾَ ْﻌ ِ‬ ‫ﺎﻣ ٍﻞ إِﻟَﻰ ﻗُ ْﺮ ِ‬ ‫َﺣ ِ‬
‫ﻋﻠَ ْﯿ ِﮭ َﻤﺎ‬ ‫ﺳﺒﱠﺎﺑَﺘَﮫُ َو َ‬ ‫ُ‬
‫ﺳ ْﺒ ُﻊ ِﺳﻨَﯿﻦَ ‪ ،‬ﺛ ﱠﻢ ﯾُ ْﺪ ِﺧ ُﻞ ِإ ْﺑ َﮭﺎ َﻣﮫُ َو َ‬ ‫ﻋ ْﻮ َرةِ َﻣ ْﻦ ﻟَﮫُ َ‬ ‫ﺲ َ‬ ‫ً‬ ‫ُ‬ ‫ً‬
‫ﯾَ ِﺪ ِه ِﺧ ْﺮﻗَﺔ َﻣ ْﺒﻠﻮﻟَﺔ ﻓَﯿُﻨَ ِ ّﺠﯿ ِﮫ ِﺑﮫَ ا‪َ .‬و َﺣ ُﺮ َم َﻣ ﱡ‬
‫ﺿﺌُﮫُ ا ْﺳﺘِﺤْ ﺒَﺎﺑﺎً‪َ ،‬و َﻻ ﯾُ ْﺪ ِﺧ ُﻞ‬ ‫َﻈﻔُ ُﮭ َﻤﺎ‪ ،‬ﺛ ُ ﱠﻢ ﯾ َُﻮ ِ ّ‬ ‫ﺴ ُﺢ أ َ ْﺳﻨَﺎﻧَﮫُ‪َ ،‬وﻓِﻲ َﻣ ْﻨ ِﺨ َﺮ ْﯾ ِﮫ ﻓَﯿُﻨ ِ ّ‬ ‫ِﺧ ْﺮﻗَﺔٌ َﻣ ْﺒﻠُﻮﻟَﺔٌ ﺑِ َﻤﺎءٍ ﺑَﯿْﻦَ َ‬
‫ﺷﻔَﺘ َ ْﯿ ِﮫ ﻓَﯿَ ْﻤ َ‬
‫ﯿﺾ‬‫ﺴ َﺮ‪ ،‬ﺛ ُ ﱠﻢ ﯾُ ِﻔ ُ‬ ‫ﺴ ْﺪ ِر َوﺑَﺪَﻧَﮫُ ِﺑﺜ ُ ْﻔ ِﻠ ِﮫ‪َ ،‬وﯾَ ْﻐ ِﺴ ُﻞ ِﺷﻘﱠﮫُ اﻷ َ ْﯾ َﻤﻦَ ﺛ ُ ﱠﻢ اﻷ َ ْﯾ َ‬ ‫ﺳﮫُ ِﺑ َﺮ ْﻏ َﻮةِ اﻟ ِ ّ‬ ‫َﻣﺎ ًء ﻓِﻲ ﻓَ ِﻤ ِﮫ َوأ َ ْﻧ ِﻔ ِﮫ‪َ ،‬وﯾَ ْﻐ ِﺴ ُﻞ َرأْ َ‬
‫ﻋﻠَﻰ َﺟ ِﻤﯿﻊِ ﺑَﺪَﻧِﮫ ِ‪.‬‬ ‫اﻟ َﻤﺎ َء َ‬
‫ﺳﺒْﻊٍ؛ ﻓَﺈِ ْن ﺧ ََﺮ َج ﺑَ ْﻌﺪَھَﺎ‬ ‫ﻋﺎدَﺗُﮫُ ِإﻟَﻰ َ‬ ‫ﺐ ِإ َ‬ ‫ﺷ ْﻲ ٌء؛ ﻓَﺈِ ْن ﺧ ََﺮ َج َو َﺟ َ‬ ‫ﻏ ْﺴ ِﻠ ِﮫ َﻣ ﱠﺮة ً ِإ ْن ﻟَ ْﻢ ﯾَ ْﺨ ُﺮجْ َ‬ ‫ﻋﻠَﻰ َ‬ ‫ﺎر َ‬‫ﺼ ٌ‬ ‫َو ُﻛ ِﺮهَ ا ْﻗﺘِ َ‬
‫ﻂ اﻷ َ ْرﺑَﻌَ ِﺔ أ َ ْﺷ ُﮭ ٍﺮ‬ ‫ﯿﻦ ُﺣ ٍ ّﺮ‪ ،‬ﺛ ُ ﱠﻢ ﯾَ ْﻐ ِﺴ ُﻞ اﻟ َﻤ َﺤ ﱠﻞ َوﯾ َُﻮﺿﱠﺄ ُ ُو ُﺟﻮﺑﺎ ً‪ .‬و َ‬
‫ﺳ ْﻘ ُ‬ ‫ِﻚ ﻓَﺒِ ِﻄ ٍ‬ ‫ﻄ ٍﻦ؛ ﻓَﺈِ ْن ﻟَ ْﻢ ﯾَ ْﺴﺘ َْﻤﺴ ْ‬ ‫ِﻲ ﺑِﻘُ ْ‬
‫ُﺣﺸ َ‬
‫َﻛ َﻤ ْﻮﻟُﻮ ٍد َﺣﯿّﺎ ً‪.‬‬
Shrouding
Their shrouding is a communal obligation. It is an obligatory right of Allāh
and a right of the deceased, comprised of one garment which does not show
the skin and completely covers them.
It is recommended to shroud a man with three white cotton shrouds;
anymore is disliked. After being fumed with fragrance e.g. oud[52], they are
laid on top of each other. The finest of them is fixed as the outside layer
with ḥanūṭ[53] between each. They are then laid down on top of them. The
left side of the inner-most shroud is brought to their right side and then the
right is brought to the left. The second and then the third are fashioned in a
similar manner. Most of the excess is to be gathered at the head and then
they are tied, to be later untied in the grave.
Five garments are recommended for women and hermaphrodites including
an izār; khimār; qamīṣ[54]; and two shrouds. For young girls, a qamīṣ and
two shrouds are recommended. For boys, one garment is recommended;
three are permissible unless their inheritors are not of legal capacity.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ﻒ اﻟﺒَﺸ ََﺮة َ ﯾَ ْﺴﺘ ُ ُﺮ َﺟ ِﻤﯿﻌَﮫ ُ‪.‬‬ ‫ﺼ ُ‬ ‫اﺣﺪٌ َﻻ ﯾَ ِ‬ ‫ب َو ِ‬ ‫ﻖ ﱠ ِ ﺗَﻌَﺎﻟَﻰ َو ِﻟ َﺤـ ِﻘّ ِﮫ ﺛ َ ْﻮ ٌ‬ ‫ﺐ ِﻟ َﺤ ّ ِ‬‫ض ِﻛﻔَﺎﯾَﺔٍ‪َ ،‬وﯾَ ِﺠ ُ‬ ‫َوﺗ َ ْﻜ ِﻔﯿﻨُﮫُ ﻓَ ْﺮ ُ‬
‫ﯿﺮھَﺎ‬ ‫ﻀ َﮭﺎ ﺑَ ْﻌﺪَ ﺗَﺒ ِْﺨ ِ‬ ‫ﻋﻠَﻰ ﺑَ ْﻌ ِ‬ ‫ﻂ َ‬ ‫ﺴ ُ‬ ‫ﻄ ٍﻦ‪َ ،‬و ُﻛ ِﺮهَ ﻓِﻲ أ َ ْﻛﺜ َ َﺮ‪ ،‬ﺗ ُ ْﺒ َ‬ ‫ﯿﺾ ِﻣ ْﻦ ﻗُ ْ‬ ‫ﻒ ِﺑ ٍ‬ ‫ث ﻟَﻔَﺎﺋِ َ‬ ‫ﯿﻦ َر ُﺟ ٍﻞ ﻓِﻲ ﺛَﻼَ ِ‬ ‫ﺳ ﱠﻦ ﺗ َ ْﻜ ِﻔ ُ‬ ‫َو ُ‬
‫اﻟﻠّﻔَﺎﻓَ ِﺔ‬
‫ف ِ‬ ‫ط َﺮ ُ‬ ‫ﻋﻠَ ْﯿ َﮭﺎ ُﻣ ْﺴﺘ َْﻠ ِﻘﯿﺎ ً ﺛ ُ ﱠﻢ ﯾ َُﺮدﱡ َ‬ ‫ﺿ ُﻊ َ‬ ‫ط ﻓِﯿ َﻤﺎ ﺑَ ْﯿﻨَ َﮭﺎ‪ ،‬ﺛ ُ ﱠﻢ ﯾُﻮ َ‬ ‫ﺴﻨَ َﮭﺎ َواﻟ َﺤﻨُﻮ ُ‬ ‫ﻋﻮدٍ‪َ ،‬وﺗُﺠْ ﻌَ ُﻞ ﱠ‬
‫اﻟﻈﺎ ِھ َﺮة ُ أَﺣْ َ‬ ‫ﺑِﻨﺤ ِﻮ ُ‬
‫ﱠ‬
‫ﻋﻠَﻰ اﻟﺜﺎ ِﻟﺜ َ ِﺔ َﻛﺬَ ِﻟ َﻚ‪،‬‬ ‫ُ‬ ‫ﱠ‬
‫ﺴ ِﺮ‪ ،‬ﺛ ﱠﻢ اﻟﺜﺎﻧِﯿَﺔ َ‬ ‫ُ‬ ‫َ‬
‫ﻋﻠَﻰ اﻷ ْﯾ َ‬ ‫َ‬ ‫ُ‬ ‫َ‬
‫ﻋﻠَﻰ ِﺷ ِﻘّ ِﮫ اﻷ ْﯾ َﻤ ِﻦ‪ ،‬ﺛ ﱠﻢ اﻷ ْﯾ َﻤ ُﻦ َ‬ ‫ﺴ ِﺮ َ‬ ‫َ‬
‫ﺐ اﻷ ْﯾ َ‬‫اﻟﻌُ ْﻠﯿَﺎ ِﻣ ْﻦ اﻟ َﺠﺎﻧِ ِ‬
‫ﺎﺿ ِﻞ ِﻋ ْﻨﺪَ َرأْ ِﺳ ِﮫ‪ ،‬ﺛ ُ ﱠﻢ ﯾَ ْﻌ ِﻘﺪُھَﺎ َوﺗ ُ َﺤ ﱡﻞ ﻓَﻲ اﻟﻘَﺒْﺮ ِ‪.‬‬ ‫َوﯾُﺠْ ﻌَ ُﻞ أ َ ْﻛﺜ َ ُﺮ اﻟﻔَ ِ‬
‫َﺎن‪،‬‬‫ﯿﺺ َو ِﻟﻔَﺎﻓَﺘ ِ‬ ‫ﯿﺮةٍ ﻗَ ِﻤ ٌ‬ ‫ﺼ ِﻐ َ‬ ‫َﺎن‪َ ،‬و ِﻟ َ‬ ‫ﯿﺺ َو ِﻟﻔَﺎﻓَﺘ ِ‬ ‫ﺎر َوﻗَ ِﻤ ٌ‬ ‫ار َو ِﺧ َﻤ ٌ‬ ‫ﺴﺔُ أَﺛْ َﻮاب ٍ‪ِ :‬إزَ ٌ‬ ‫ﺳ ﱠﻦ ِﻻ ْﻣ َﺮأَةٍ َو ُﺧ ْﻨﺜَﻰ ﺧ َْﻤ َ‬ ‫َو ُ‬
‫ﻏﯿ ُْﺮ ُﻣ َﻜﻠﱠﻒ ٍ‪.‬‬ ‫اﺣﺪٌ‪َ ،‬وﯾُﺒَﺎ ُح ﻓِﻲ ﺛ َ َﻼﺛ َ ٍﺔ َﻣﺎ ﻟَ ْﻢ ﯾَ ِﺮﺛُﮫُ َ‬ ‫ب َو ِ‬ ‫ﻲ ٍ ﺛ َ ْﻮ ٌ‬
‫ﺼﺒِ ّ‬ ‫َو ِﻟ َ‬
Funeral Prayer
Praying over the deceased is a communal obligation which is forgone with
one person of legal capacity, even if they be a female or bondservant.
Offering it in congregation is recommended.
It has eight prerequisites which are: intention; legal capacity; facing the
qiblah; covering the ʿawrah; being free of najāsah; the presence of the
deceased (if they are in the country); both the one praying and being prayed
upon being Muslim; and their purification, even if with earth.
It has seven pillars which are: standing for the obligatory prayer; the four
takbīrs; recitation of al-Fātiḥah; praying upon the Prophet (peace be upon
him); supplication for the deceased; the salām; and sequence.
It is recommended for the Imām and the lone individual to stand at the chest
of a man and the middle of a woman.
Its description is as follows: make an intention then make takbīr and read
al-Fātiḥah; make takbīr and pray upon the Prophet (peace be upon him) (as
found in the tashahhud); make takbīr and supplicate for the deceased, which
is more virtuous if done with something reported; make takbīr and briefly
pause; and then make taslīm (one time is sufficient), even if, “and the mercy
of Allāh,” is not said.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ﻋﺔ ً‪.‬‬ ‫ﺴ ﱡﻦ َﺟ َﻤﺎ َ‬ ‫ﻋﺒْﺪاً‪َ ،‬وﺗ ُ َ‬ ‫ﻂ ﺑِ ُﻤ َﻜﻠﱠﻒٍ ‪َ ،‬وﻟَ ْﻮ أ ُ ْﻧﺜَﻰ أ َ ْو َ‬ ‫ض ِﻛﻔَﺎﯾَﺔٍ‪َ ،‬وﺗ َ ْﺴﻘُ ُ‬ ‫ﻋﻠَ ْﯿ ِﮫ ﻓَ ْﺮ ُ‬ ‫ﺼ َﻼة ُ َ‬ ‫َواﻟ ﱠ‬
‫ﻮر‬
‫ﻀ ُ‬ ‫ﺳ ِﺔ‪َ ،‬و ُﺣ ُ‬ ‫ﺳﺘْ ُﺮ اﻟﻌَ ْﻮ َرةِ‪َ ،‬واﺟْ ﺘِﻨ ُ‬
‫َﺎب اﻟﻨﱠ َﺠﺎ َ‬ ‫ﯿﻒ‪َ ،‬وا ْﺳﺘِ ْﻘﺒَﺎ ُل اﻟ ِﻘ ْﺒﻠَ ِﺔ‪َ ،‬و َ‬ ‫ُ‬
‫ﺷ ُﺮوط َﮭﺎ ﺛ َ َﻤﺎﻧِﯿَﺔ ٌ‪ :‬اﻟ ِﻨّﯿﱠﺔ‪َ ،‬واﻟﺘ ﱠ ْﻜ ِﻠ ُ‬ ‫ُ‬ ‫َو ُ‬
‫ﺎرﺗ ُ ُﮭ َﻤﺎ َوﻟَ ْﻮ ﺑِﺘ ُ َﺮاب ٍ‪.‬‬ ‫ط َﮭ َ‬ ‫ﻋﻠَ ْﯿ ِﮫ‪َ ،‬و َ‬‫ﺼﻠﱠﻰ َ‬ ‫ﺼ ِﻠّﻲ َواﻟ ُﻤ َ‬ ‫ﺖ إِ ْن َﻛﺎنَ ﺑِﺎﻟﺒَﻠَﺪِ‪َ ،‬وإِﺳ َْﻼ ُم اﻟ ُﻤ َ‬ ‫اﻟ َﻤ ِﯿّ ِ‬
‫ﺻﻠﻰ‬‫ﱠ‬ ‫ﻲِ َ‬ ‫ﻋﻠَﻰ اﻟﻨﱠ ِﺒ ّ‬ ‫ﺼ َﻼة ُ َ‬ ‫َ‬
‫ﯿﺮاتُ اﻷ ْرﺑَ ُﻊ‪َ ،‬وﻗِ َﺮا َءة ُ اﻟﻔَﺎﺗِ َﺤ ِﺔ‪َ ،‬واﻟ ﱠ‬ ‫ﺿ َﮭﺎ‪َ ،‬واﻟﺘ ﱠ ْﻜ ِﺒ َ‬ ‫ﺳ ْﺒﻌَﺔ ٌ‪ :‬اﻟ ِﻘﯿَﺎ ُم ﻓِﻲ ﻓَ ْﺮ ِ‬ ‫َوأ َ ْر َﻛﺎﻧُ َﮭﺎ َ‬
‫ﺴ َﻼ ُم‪َ ،‬واﻟﺘ ﱠ ْﺮﺗِﯿﺐ ُ‪.‬‬ ‫ﻋﺎ ُء ِﻟ ْﻠﻤ ِﯿّﺖِ‪َ ،‬واﻟ ﱠ‬ ‫ﺳﻠﱠ َﻢ‪َ ،‬واﻟﺪﱡ َ‬ ‫ﻋﻠَ ْﯿ ِﮫ َو َ‬‫ﱠُ َ‬
‫َ‬
‫ﺳ ِﻂ ْاﻣ َﺮأة ٍ‪.‬‬ ‫ﺻ ْﺪ ِر َر ُﺟ ٍﻞ َو َو َ‬ ‫ﺳ ﱠﻦ ﻗِﯿَﺎ ُم ِإ َﻣ ٍﺎم َو ُﻣ ْﻨﻔَ ِﺮ ٍد ِﻋ ْﻨﺪَ َ‬ ‫َو ُ‬
‫ﺳﻠﱠ َﻢ َﻛ ِﻔﻲ‬‫ﻋﻠَ ْﯿ ِﮫ َو َ‬‫ﺻﻠﱠﻰ ﱠ ُ َ‬ ‫ﻲِ َ‬ ‫ﻋﻠَﻰ اﻟﻨﱠﺒِ ّ‬ ‫ﻲ َ‬ ‫ﺼ ِﻠّ َ‬
‫ي ﺛ ُ ﱠﻢ ﯾُ َﻜ ِﺒّ َﺮ‪َ ،‬وﯾَ ْﻘ َﺮأ َ اﻟﻔَﺎﺗِ َﺤﺔَ‪ ،‬ﺛ ُ ﱠﻢ ﯾُ َﻜ ِﺒّ َﺮ‪َ ،‬وﯾُ َ‬ ‫ﺻﻔَﺘُﮫَ ا‪ :‬أ َ ْن ﯾَ ْﻨ ِﻮ َ‬ ‫َو ِ‬
‫ﺴ ِﻠ َﻢ‪َ ،‬وﺗُﺠْ ِﺰ ُ‬
‫ئ‬ ‫ّ‬ ‫ﻒ ﻗَ ِﻠﯿﻼً َوﯾُ َ‬ ‫ُ‬
‫ﺸ ْﻲءٍ ِﻣ ﱠﻤﺎ َو َردَ‪ ،‬ﺛ ﱠﻢ ﯾُ َﻜ ِﺒّ َﺮ‪َ ،‬وﯾَ ِﻘ َ‬ ‫ﻀ ُﻞ ِﺑ َ‬ ‫َ‬
‫ﻋ َﻮ ِﻟﻠ َﻤ ِﯿّﺖِ‪َ ،‬واﻷ ْﻓ َ‬ ‫ُ‬
‫ﺸ ﱡﮭﺪِ‪ ،‬ﺛ ﱠﻢ ﯾُ َﻜ ِﺒّ َﺮ‪َ ،‬وﯾَ ْﺪ ُ‬ ‫اﻟﺘ ﱠ َ‬
‫اﺣﺪَةٌ‪َ ،‬وﻟَ ْﻮ ﻟَ ْﻢ ﯾَﻘُﻞ ْ‪َ :‬و َرﺣْ َﻤﺔُ ﱠ ِ‪.‬‬ ‫َو ِ‬
‫ ‬
Burial
Transporting, burying, and shrouding the deceased are communal
obligations; if fulfilled by a non-believer they are no longer required. It is
recommended: to walk in front of the funeral procession and ride behind it;
to stay close to it; to move quickly; and to make the grave both deep and
wide. The following are disliked: raising the voice during it, even if for
some dhikr or Qurʾān; placing wood inside the grave or something which is
burned by fire; plastering it; or building, writing, walking, or sitting on it.
It is obligatory that the deceased be faced towards the qiblah, recommended
to be placed on the right side, and impermissible to bury two or more in one
grave without necessity.
The following are recommended: placing the deceased in from the foot-end
if feasible (if not, then from anywhere); whoever is placing them to say, “In
the name of Allāh, upon the religion of Allāh’s messenger (peace be upon
him)”; pouring earth over the deceased three times and then heaping it on;
implicitly directing the deceased to say the shahādah; supplicating for them
after the burial; sprinkling the grave with water; and raising it the height of
a hand-span.
It is impermissible to perform a caesarean on a deceased pregnant woman.
However, women[55] should extract whom they believe to be alive. If they
are unable, she is not to be buried until it dies. If a portion of it comes out
while alive, a caesarean is performed for the remainder. If it dies before a
caesarean is performed, it is still extracted (sans-caesarean) to be washed
and shrouded. If extraction is not possible, whatever has exited is washed
and prayed over with her. If it is less than four months, she alone is prayed
over.
 ‫ﻓَ ْ‬
‫ﺼ ٌﻞ‬

‫ﯿﻦ ِﺑ َﻜﺎ ِﻓﺮ ٍ‪.‬‬ ‫ﺎن‪َ ،‬وﺗ َ ْﻜ ِﻔ ٌ‬ ‫ﻄ ِ‬ ‫ض ِﻛﻔَﺎﯾَﺔٍ‪َ ،‬وﯾَ ْﺴﻘُ َ‬ ‫َو َﺣ ْﻤﻠُﮫُ َودَ ْﻓﻨُﮫُ ﻓَ ْﺮ ُ‬
‫ﯿﻖ ﻗَﺒ ٍْﺮ َوﺗ َْﻮ ِﺳﯿﻌُﮫ ُ‪.‬‬ ‫ع ِﺑ َﮭﺎ‪َ ،‬وﺗ َ ْﻌ ِﻤ ُ‬ ‫ب ِﻣ ْﻨ َﮭﺎ‪َ ،‬و ِإﺳ َْﺮا ٌ‬ ‫ﺐ ﺧ َْﻠﻔَ َﮭﺎ‪َ ،‬وﻗُ ْﺮ ٌ‬ ‫ﺎم اﻟ َﺠﻨَﺎزَ ةِ‪َ ،‬و َرا ِﻛ ٍ‬ ‫ﺎش أ َ َﻣ َ‬ ‫ﺳ ﱠﻦ َﻛ ْﻮ ُن َﻣ ٍ‬ ‫َو ُ‬
‫ﺼﮫُ‪،‬‬ ‫ﺼﯿ ُ‬ ‫ﺎر‪َ ،‬وﺗَﺠْ ِ‬ ‫ﺴﺘْﮫُ اﻟﻨﱠ ُ‬ ‫آن‪َ ،‬و ِإ ْدﺧَﺎ ُل اﻟﻘَﺒ ِْﺮ َﺧﺸَﺒﺎ ً أ َ ْو َﻣﺎ َﻣ ﱠ‬ ‫ت َﻣﻌَ َﮭﺎ َوﻟَ ْﻮ ِﺑ ِﺬ ْﻛ ٍﺮ‪َ ،‬واﻟﻘُ ْﺮ ِ‬ ‫ﺼﻮ ِ‬ ‫َو ُﻛ ِﺮهَ َر ْﻓ ُﻊ اﻟ ﱠ‬
‫ﻋﻠَﯿْﮫ ِ‪.‬‬ ‫ﻮس َ‬ ‫ﻲ‪َ ،‬و ُﺟﻠُ ٌ‬ ‫َو ِﺑﻨَﺎ ٌء‪َ ،‬و ِﻛﺘ َﺎﺑَﺔٌ‪َ ،‬و َﻣ ْﺸ ٌ‬
‫ورة ٍ‪.‬‬‫ﻀ ُﺮ َ‬‫ﻋﻠَﻰ َﺟ ْﻨ ِﺒ ِﮫ اﻷ َ ْﯾ َﻤ ِﻦ‪َ ،‬و َﺣ ُﺮ َم دَ ْﻓ ُﻦ اﺛْﻨَﯿ ِْﻦ ﻓَﺄ َ ْﻛﺜ َ َﺮ ِﻓﻲ ﻗَﺒ ٍْﺮ ِإ ﱠﻻ ِﻟ َ‬ ‫ﺴ ﱡﻦ َ‬ ‫ﺠﺐ أ َ ْن ِﯾ ْﺴﺘ َ ْﻘ ِﺒ َﻞ ِﺑ ِﮫ اﻟ ِﻘ ْﺒﻠَﺔ َ‪َ .‬وﯾُ َ‬
‫َوﯾَ ُ‬
‫ﺳ ُﮭ َﻞ‪َ ،‬وﻗَ ْﻮ ُل ُﻣ ْﺪ ِﺧﻞ ٍ‪ِ " :‬ﺑﺴ ِْﻢ ﱠ ِ‬ ‫ْﺚ َ‬ ‫ﺖ ِﻣ ْﻦ ِﻋ ْﻨﺪَ ِرﺟْ ﻠَ ْﯿ ِﮫ ِإ ْن َﻛﺎنَ أ َ ْﺳ َﮭ َﻞ‪َ ،‬و ِإ ﱠﻻ ﻓَ ِﻤ ْﻦ َﺣﯿ ُ‬ ‫ﺳ ﱠﻦ أ َ ْن ﯾُ ْﺪ َﺧ َﻞ َﻣ ِﯿّ ٌ‬ ‫َو ُ‬
‫ﻋﺎ ُء ﻟَﮫُ‬ ‫ﻋﻠَ ْﯿ ِﮫ ﺛ َ َﻼﺛَﺎ ً ﺗ ُ ﱠﻢ ﯾُ َﮭﺎلُ‪َ ،‬وﺗ َْﻠ ِﻘﯿﻨُﮫُ‪َ ،‬واﻟﺪﱡ َ‬
‫ب َ‬ ‫ﺳﻠﱠ َﻢ "‪َ ،‬و َﺣﺜْ ُﻮ اﻟﺘ ﱡ َﺮا ِ‬ ‫ﻋﻠَ ْﯿ ِﮫ َو َ‬ ‫ﺻﻠﱠﻰ ﱠ ُ َ‬ ‫ﺳﻮ ِل ﱠ ِ َ‬ ‫ﻋﻠَﻰ ِﻣﻠﱠ ِﺔ َر ُ‬ ‫َو َ‬
‫ش اﻟﻘَﺒ ِْﺮ ِﺑ َﻤﺎءٍ ‪َ ،‬و َر ْﻓﻌُﮫُ ﻗَ ْﺪ َر ِﺷﺒْﺮ ٍ‪.‬‬ ‫ﺑَ ْﻌﺪَ اﻟﺪﱠ ْﻓ ِﻦ‪َ ،‬و َر ﱡ‬
‫ﻮت‪،‬‬‫ﺴﺎ ُء َﻣ ْﻦ ﺗ ُ ْﺮ َﺟﻰ َﺣﯿَﺎﺗُﮫُ؛ ﻓَﺈِ ْن ﺗَﻌَﺬﱠ َر ﻟَ ْﻢ ﺗ ُ ْﺪﻓَ ْﻦ َﺣﺘﱠﻰ ﯾَ ُﻤ َ‬ ‫ﻄ ِﻨ َﮭﺎ‪َ ،‬وأ َ ْﺧ َﺮ َج اﻟ ِﻨّ َ‬ ‫ﺎﻣ ٌﻞ َﺣ ُﺮ َم ﺷ ﱡَﻖ ﺑَ ْ‬ ‫َﺖ َﺣ ِ‬ ‫َو ِإ ْن َﻣﺎﺗ ْ‬
‫َﻖ؛ ﻓَﺈِ ْن ﺗَﻌَﺬﱠ َر‬ ‫ﺴ َﻞ‪َ ،‬وﯾُ َﻜﻔﱠ ُﻦ ِﺑ َﻼ ﺷ ّ ٍ‬ ‫ﻖ أ ُ ْﺧ ِﺮ َج َﺣﺘﱠﻰ ﯾُ ْﻐ َ‬ ‫ﺸ ِّ‬ ‫ﺎت ﻗَ ْﺒ َﻞ اﻟ ﱠ‬ ‫ﻀﮫُ َﺣﯿّﺎ ً ﺷ ﱠَﻖ اﻟﺒَﺎﻗِﻲ‪ ،‬ﻓَﻠَ ْﻮ َﻣ َ‬ ‫َو ِإ ْن ﺧ ََﺮ َج ﺑَ ْﻌ ُ‬
‫ﻋﻠَ ْﯿ َﮭﺎ دُوﻧَﮫ ُ‪.‬‬ ‫ﺻ ِﻠّ َ‬
‫ﻲ َ‬ ‫ﻋﻠَ ْﯿ ِﮫ َﻣﻌَ َﮭﺎ‪َ ،‬و ِإ ْن ﻟَ ْﻢ ﯾَ ُﻜ ْﻦ ﻟَﮫُ أ َ ْرﺑَﻌَﺔُ أ َ ْﺷ ُﮭ ٍﺮ ﻓَﺄ َ ْﻛﺜ َ ُﺮ ُ‬ ‫ﻲ َ‬ ‫ﺻ ِﻠّ َ‬
‫ﻏ ِﺴ َﻞ َﻣﺎ ﺧ ََﺮ َج ِﻣ ْﻨﮫُ َو ُ‬ ‫ِإ ْﺧ َﺮا ُﺟﮫُ ُ‬
Condolences
It is recommended to give condolences to a Muslim, even if young, within
three days. A Muslim grieved by a Muslim is told, “May Allāh magnify
your reward, and make your bereavement perfect, and forgive your
deceased.” Whoever receives condolences responds by saying, “May Allāh
answer your supplication and have mercy upon both us and you.” Any act
of piety done to give the reward to a Muslim, either living or dead, will be
of benefit to them.
It is recommended for men to visit the graves, but disliked for women, and
impermissible for them if they know something impermissible will happen.
It is permissible to cry for the deceased but nadb[56], niyāḥah[57], tearing the
clothes, and striking the cheeks, etc. are impermissible.
The deceased are aware of their visitors on Friday before the sun rises[58].
 ‫ﺼ ٌﻞ‬ ‫ﻓَ ْ‬
‫ﻈ َﻢ ﱠ ُ‬ ‫ﺎب ﺑِ ُﻤ ْﺴ ِﻠﻢ ٍ‪" :‬أ ْﻋ َ‬ ‫ﺼ ٌ‬ ‫ﺳﻨﱠﺔٌ‪ ،‬ﻓَﯿُﻘَﺎ ُل ِﻟ ُﻤ ْﺴ ِﻠ ٍﻢ ُﻣ َ‬ ‫ﺻ ِﻐﯿﺮا ً إِﻟَﻰ ﺛ َ َﻼﺛ َ ِﺔ أَﯾ ٍﱠﺎم ُ‬ ‫َوﺗ َ ْﻌ ِﺰﯾَﺔُ ُﻣ ْﺴ ِﻠ ٍﻢ‪َ ،‬وﻟَ ْﻮ َ‬
‫ﺎك َو َر ِﺣ َﻤﻨَﺎ‬
‫ﻋ َ‬ ‫ﺎب ﱠ ُ دُ َ‬ ‫ﻏﻔَ َﺮ ِﻟ َﻤ ِﯿّﺘِﻚ َ "‪َ ،‬وﯾَ ُﺮدﱡ ُﻣﻌَﺰى ﺑِﻘَ ْﻮل ِ‪" :‬اِ ْﺳﺘ َ َﺠ َ‬ ‫اك‪َ ،‬و َ‬ ‫ﻋﺰَ َ‬ ‫ﺴﻦَ َ‬ ‫أ َ ْﺟ َﺮ َك َوأ َ ْﺣ َ‬
‫َوإِﯾﱠﺎك َ‪".‬‬
‫ﺖ ﻧَﻔَﻌَﮫُ ذَ ِﻟﻚ َ‪.‬‬ ‫ﻲ ٍ أ َ ْو َﻣ ِﯿّ ٍ‬
‫ﺖ َو ُﺟ ِﻌ َﻞ ﺛ َ َﻮاﺑُ َﮭﺎ ِﻟ ُﻤ ْﺴ ِﻠ ٍﻢ َﺣ ّ‬ ‫ي ﻗُ ْﺮﺑَ ٍﺔ ﻓُ ِﻌﻠَ ْ‬ ‫َوأ َ ﱡ‬
‫ﻋ ِﻠ ْﻤﻦَ أَﻧﱠﮫُ ﯾَﻘَ ُﻊ ِﻣ ْﻨ ُﮭ ﱠﻦ ُﻣ َﺤ ﱠﺮ ٌم َﺣ ُﺮ َﻣﺖ ْ‪.‬‬ ‫ﺎء‪َ ،‬و ِإ ْن َ‬ ‫ﻠﺮ َﺟﺎ ِل‪َ ،‬وﺗ ُ ْﻜ َﺮهُ ِﻟﻠ ِﻨّ َ‬
‫ﺴ ِ‬ ‫ﻮر ِﻟ ِ ّ‬‫ﺎرة ُ اﻟﻘُﺒُ ِ‬‫ﺴ ﱡﻦ ِزﯾَ َ‬ ‫َوﺗ ُ َ‬
‫ب‪َ ،‬وﻟَ ْ‬
‫ﻄ ُﻢ َﺧ ٍﺪّ َوﻧ َْﺤ ُﻮه ُ‪.‬‬ ‫ب‪َ ،‬وﻧِﯿَﺎ َﺣﺔٌ‪َ ،‬وﺷ ﱡَﻖ ﺛ َ ْﻮ ٍ‬ ‫ﻋﻠَﻰ اﻟ َﻤ ِﯿّﺖِ‪َ ،‬وﯾَ ْﺤ ُﺮ ُم ﻧَ ْﺪ ٌ‬ ‫ﻮز اﻟﺒُ َﻜﺎ ُء َ‬ ‫َوﯾَ ُﺠ ُ‬
‫ﺸ ْﻤﺲ ِ‪.‬‬ ‫طﻠُﻮعِ اﻟ ﱠ‬ ‫ف اﻟ َﻤ ِﯿّﺖُ زَ اﺋِ َﺮهُ ﯾَ ْﻮ َم اﻟ ُﺠ ُﻤﻌَ ِﺔ ﻗَ ْﺒ َﻞ ُ‬ ‫َوﯾَ ْﻌ ِﺮ ُ‬
Zakāt[59]
Its obligatory nature has five perquisites which are: Islām; freedom (but not
completely and thus obligatory upon the partially subjugated per the degree
of their ownership); possessing the niṣāb[60]; full ownership; and completion
of one lunar year. It is obligatory upon the wealth of both the young and
insane.
It is applied to the following five things: livestock; earthly yields; honey;
money; and merchandise.
Its obligation is forgone with the presence of a debt, which diminishes the
niṣāb. Whoever dies, while owing zakāt, will have it taken from their estate.
The following are prerequisites for livestock: that they be for milking,
breeding, or pasturing (not for labor); that they graze in permissible fields
for most of the year; and that they reach the niṣāb.
The lowest niṣāb for camels is five, for which one sheep is due. For 10,
there are two. For 15, there are three and for 20, there are four. For 25, there
is a one-year-old she-camel. For 36, there is a two-year-old she-camel. For
46, there is a three-year-old she-camel. For 76, there are two two-year-old
she-camels. For 91, there are two three-year-old she-camels. For 121, there
are three two-year-old she-camels. Then for every 40 thereafter, there is one
two-year-old she-camel and for every 50, there is one three-year-old she-
camel.
 ‫ﺎب ﱠ‬
‫اﻟﺰﻛَﺎ ِة‬ ‫ِﻛﺘ َ ُ‬
‫ﺾ ﺑِﻘَﺪَ ِر‬ ‫ﻋﻠَﻰ ُﻣﺒَﻌﱠ ٍ‬ ‫ﺐ َ‬ ‫ﺴﺔُ أ َ ْﺷﯿَﺎء َ‪ِ :‬اﻹﺳ َْﻼ ُم‪َ ،‬واﻟ ُﺤ ِ ّﺮﯾﱠﺔُ َﻻ َﻛ َﻤﺎﻟُ َﮭﺎ‪ ،‬ﻓَﺘ َ ِﺠ ُ‬ ‫ط ُو ُﺟﻮﺑِ َﮭﺎ ﺧ َْﻤ َ‬ ‫ﺷ ُﺮو ُ‬ ‫ُ‬
‫ﯿﺮ َواﻟ َﻤ ْﺠﻨُﻮن ِ‪.‬‬ ‫ﺼ ِﻐ ِ‬ ‫ﺐ ﻓِﻲ َﻣﺎ ِل اﻟ ﱠ‬ ‫ب‪َ ،‬واﻟ ُﻤ ْﻠﻚُ اﻟﺘﱠﺎ ﱡم‪َ ،‬وﺗ َ َﻤﺎ ُم اﻟَ ْﺤﻮل ِ‪َ .‬وﺗ َ ِﺠ ُ‬ ‫ﺼﺎ ِ‬ ‫ُﻣ ْﻠ ِﻜ ِﮫ‪َ ،‬و ُﻣ ْﻠﻚُ اﻟﻨِّ َ‬
‫ﺎن‪،‬‬ ‫ﺴﻞُ‪َ ،‬واﻷَﺛْ َﻤ ُ‬ ‫ض‪َ ،‬واﻟﻌَ َ‬ ‫َﺎر ُج ِﻣ ْﻦ اﻷ َ ْر ِ‬ ‫ﺳﺎﺋِ َﻤﺔُ ﺑَ ِﮭﯿ َﻤ ِﺔ اﻷ َ ْﻧﻌَ ِﺎم‪َ ،‬واﻟﺨ ِ‬‫ﺴ ِﺔ أ َ ْﺷﯿَﺎء َ‪َ :‬‬ ‫ﻲ ﻓِﻲ ﺧ َْﻤ َ‬ ‫َو ِھ َ‬
‫ﺎرة ِ‪.‬‬ ‫وض اﻟ ِﺘ ّ َﺠ َ‬ ‫ﻋ ُﺮ ُ‬ ‫َو ُ‬
‫ت ِﻣ ْﻦ ﺗ َ ِﺮ َﻛﺘِﮫ َ‪.‬‬ ‫ﻋﻠَ ْﯿ ِﮫ زَ َﻛﺎة ٌ أ ُ ِﺧﺬَ ْ‬ ‫ﺎب‪َ ،‬و َﻣ ْﻦ َﻣ َ‬
‫ﺎت َو َ‬ ‫ﺼ َ‬ ‫ﺺ اﻟ ِﻨّ َ‬ ‫َوﯾَ ْﻤﻨَ ُﻊ ُو ُﺟﻮﺑَ َﮭﺎ دَﯾ ٌْﻦ ﯾَ ْﻨﻘُ ُ‬
‫ﻋﻰ اﻟ ُﻤﺒَﺎ َح‬ ‫ﯿﻦ‪َ ،‬ﻻ ِﻟ ْﻠﻌَ َﻤ ِﻞ‪َ ،‬وأ َ ْن ﺗ ُ ْﺮ َ‬ ‫ط ﻓِﻲ ﺑَ ِﮭﯿ َﻤ ِﺔ اﻷ َ ْﻧﻌَ ِﺎم أ َ ْن ﺗُﺘ ﱠ َﺨﺬَ ِﻟﻠﺪ ِ ّﱠر َواﻟﻨﱠ ْﺴ ِﻞ َواﻟﺘﱠﺴ ِْﻤ ِ‬ ‫ﺷ ِﺮ َ‬
‫َو ُ‬
‫ﺼﺎﺑﺎ ً‪.‬‬ ‫تـ ْﺒﻠُ َﻎ ﻧِ َ‬ ‫أ َ ْﻛﺜ َ َﺮ اﻟ َﺤ ْﻮ ِل‪َ ،‬وأ َ ْن َ‬
‫ث ِﺷﯿَﺎهٍ‪َ ،‬وﻓِﻲ‬ ‫ﻋ ْﺸ َﺮ ﺛ َ َﻼ ُ‬ ‫ﺴ ِﺔ َ‬ ‫ﺎن‪َ ،‬وﻓِﻲ ﺧ َْﻤ َ‬ ‫ﻋ ْﺸ ٍﺮ ﺷَﺎﺗ َ ِ‬
‫ﺲ َوﻓِﯿ َﮭﺎ ﺷَﺎةٌ‪َ ،‬وﻓِﻲ َ‬ ‫اﻹ ِﺑ ِﻞ ﺧ َْﻤ ٌ‬ ‫ب ِ‬ ‫ﺼﺎ ِ‬ ‫ﻓَﺄَﻗَ ﱡﻞ ﻧِ َ‬
‫ﺖ‬ ‫ﺳﻨَﺔٌ‪َ ،‬وﻓِﻲ ِﺳ ّ ٍ‬ ‫ﻲ اﻟﱠﺘِﻲ ﻟَ َﮭﺎ َ‬ ‫َﺎض‪َ ،‬و ِھ َ‬ ‫ِﻋ ْﺸ ِﺮﯾﻦَ أ َ ْرﺑَ ُﻊ ِﺷﯿَﺎهٍ‪َ ،‬وﻓِﻲ ﺧ َْﻤ ٍﺲ َو ِﻋ ْﺸ ِﺮﯾﻦَ ِﺑ ْﻨﺖُ َﻣﺨ ٍ‬
‫ث‬ ‫ﻲ اﻟﱠﺘِﻲ ﻟَ َﮭﺎ ﺛ َ َﻼ ُ‬ ‫ﺖ َوأ َ ْرﺑَ ِﻌﯿﻦَ ِﺣﻘﱠﺔٌ‪َ ،‬و ِھ َ‬ ‫ﺎن‪َ ،‬وﻓِﻲ ِﺳ ّ ٍ‬ ‫ﺳﻨَﺘ َ ِ‬‫ﻲ اﻟﱠﺘِﻲ ﻟَ َﮭﺎ َ‬ ‫ﻮن‪َ ،‬و ِھ َ‬ ‫َوﺛ َ َﻼﺛِﯿﻦَ ِﺑ ْﻨﺖُ ﻟَﺒُ ٍ‬
‫ﺎن‪َ ،‬وﻓِﻲ ِﻣﺎﺋ َ ٍﺔ َو ِإ ْﺣﺪَى‬ ‫ﻮن‪َ ،‬وﻓِﻲ ِإ ْﺣﺪَى َوﺗِ ْﺴ ِﻌﯿﻦَ ِﺣﻘّﺘ َ ِ‬ ‫ﺳ ْﺒ ِﻌﯿﻦَ ِﺑ ْﻨﺘَﺎ ﻟَﺒُ ٍ‬ ‫ﺖ َو َ‬ ‫ِﺳﻨِﯿﻦَ ‪َ ،‬وﻓِﻲ ِﺳ ّ ٍ‬
‫ﻮن‪َ ،‬وﻓِﻲ ُﻛ ِّﻞ ﺧ َْﻤﺴِﯿﻦَ ِﺣﻘﱠﺔ ٌ‪.‬‬ ‫ﻮن‪ ،‬ﺛ ُ ﱠﻢ ﻓِﻲ ُﻛ ِّﻞ أَرﺑَ ِﻌﯿﻦَ ِﺑ ْﻨﺖُ ﻟَﺒُ ٍ‬ ‫ت ﻟَﺒُ ٍ‬ ‫ث ﺑَﻨَﺎ ِ‬ ‫َو ِﻋ ْﺸ ِﺮﯾﻦَ ﺛ َ َﻼ ُ‬
Cattle & Sheep

The minimum niṣāb for cattle is 30, for which there is a one-year-old bull.
For 40, there is a two-year-old cow. For 60, there are two one-year-old
bulls. For every 30 thereafter, there is a one-year-old bull and for every 40,
there is a two-year-old cow.
The minimum niṣāb for goats/sheep is 40, for which there is either a one-
year-old kid or a six-month-old lamb. For 121, there are two. For 201, there
are three. For 400, there are four and for every 100 thereafter, there is one.
Combining of two properties based on its terms, renders them as one.
 ‫ﻓَ ْ‬
‫ﺼ ٌﻞ‬
‫ﺳﻨَﺘ ِ‬
‫َﺎن‪َ ،‬وﻓِﻲ‬ ‫ﻲ اﻟﱠﺘِﻲ ﻟَ َﮭﺎ َ‬ ‫ﺳﻨَﺔٌ‪َ ،‬وﻓِﻲ أ َ ْرﺑَﻌِﯿﻦَ ُﻣ ِﺴﻨﱠﺔٌ َو ِھ َ‬
‫ب اﻟﺒَﻘَ ِﺮ ﺛ َ َﻼﺛُﻮنَ ‪َ ،‬وﻓِﯿ َﮭﺎ ﺗَﺒِﯿ ٌﻊ َو ُھ َﻮ َﻣﺎ ﻟَﮫُ َ‬ ‫ﺼﺎ ِ‬ ‫َوأَﻗَ ﱡﻞ ﻧِ َ‬
‫ب اﻟﻐَﻨ َِﻢ أ َ ْرﺑَﻌُﻮنَ ‪َ ،‬وﻓِﯿ َﮭﺎ ﺷَﺎة ٌ‬ ‫ﺼﺎ ِ‬‫ﺎن‪ ،‬ﺛ ُ ﱠﻢ ﻓِﻲ ُﻛ ِّﻞ ﺛ َ َﻼﺛِﯿﻦَ ﺗ َ ِﺒﯿ ٌﻊ‪َ ،‬وﻓِﻲ ُﻛ ِّﻞ أ َ ْرﺑَﻌِﯿﻦَ ُﻣ ِﺴﻨﱠﺔ ٌ‪َ .‬وأَﻗَ ﱡﻞ ﻧِ َ‬ ‫ِﺳﺘِّﯿﻦَ ﺗ َ ِﺒﯿﻌَ ِ‬
‫ﻋﺔٌ ِﻣﻦَ اﻟﻀﱠﺄ َ ِن ﻟَ َﮭﺎ ِﺳﺘﱠﺔُ أ َ ْﺷ ُﮭ ٍﺮ‪َ ،‬وﻓِﻲ ِﻣﺎﺋ َ ٍﺔ َوإِﺣْ ﺪَى َو ِﻋ ْﺸ ِﺮﯾﻦَ ﺷَﺎﺗ ِ‬
‫َﺎن‪،‬‬ ‫ﺳﻨَﺔٌ َو ِ‬
‫اﺣﺪَة ٌ أ َ ْو َﺟﺬَ َ‬ ‫ِﻣﻦَ اﻟ َﻤ ْﻌ ِﺰ ﻟَ َﮭﺎ َ‬
‫ث ِﺷﯿَﺎهٍ‪َ ،‬وﻓِﻲ أ َ ْرﺑَ ِﻌ ِﻤﺎﺋ َ ٍﺔ أ َ ْرﺑَ ُﻊ ِﺷﯿَﺎهٍ‪ ،‬ﺛ ُ ﱠﻢ ﻓِﻲ ُﻛ ِّﻞ ِﻣﺎﺋ َ ِﺔ ﺷَﺎةٍ ﺷَﺎة ٌ‪.‬‬ ‫اﺣﺪَةٍ ﺛ َ َﻼ ُ‬
‫َوﻓِﻲ ِﻣﺎﺋَـﺘَﯿ ِْﻦ َو َو ِ‬
‫اﺣﺪ ِ‪.‬‬ ‫اﻟﻮ ِ‬‫ﺼ ِﯿّ ُﺮ اﻟ َﻤﺎﻟَﯿ ِْﻦ َﻛﺎﻟ َﻤﺎ ِل َ‬‫ﻄﺔُ ﺑِﺸ َْﺮ ِط َﮭﺎ ﺗ ُ َ‬ ‫َواﻟ ُﺨ ْـﻠ َ‬
‫ ‬
Earthly Yield
Zakāt is obligatory upon every measured and stored item such as grains,
staple foods, etc. It is obligatory on all grains like wheat, oats, rice,
garbanzo beans, sweet peas, lentils, lupines and ervils, along with cotton,
flax, basil and cucumber seeds but not for the likes of nutmeg, figs, grapes,
or any other fruits like apples, ambarella, pears, etc. with two prerequisites.
The first is to possess the niṣāb, which is five wasqs after filtering the grains
and drying the produce[61].
One wasq[62] equals 60 ṣāʿs[63]. One ṣāʿ equals five and one-third Iraqian
pounds[64] which is equivalent to 342 and six-sevenths Damascan pounds[65].
The second is possession at the time of liability, i.e. when grains harden and
produce ripens. It is not determined until they are placed on the threshing
floor, etc.
One-tenth is obligatory for what has been effortlessly irrigated, one-half of
that for what was irrigated with effort, and three-quarters of it for what was
irrigated with a combination of the two[66]. If they are equal, consideration is
given to the method which yielded the greatest benefit and growth; if it is
unknown, one-tenth is due.
Both the one-tenth and land tax are combined for taxable land, i.e. that
which has been forcibly conquered and has not been divided among those
who are due spoils (besides Makkah) like Egypt, the Levant, and Iraq.
One-tenth of honey is due, regardless if it was taken from uncultivated or
owned land. Its niṣāb is 160 Iraqian pounds[67].
Whoever extracts the niṣāb of minerals (after smelting and purification) is
obliged to give two and one-half percent immediately. One-fifth of rikāz i.e.
buried treasure, even if scant, is due and is to be treated like fayʾ[68]. Its
obligatory payment is not voided by a debt and the remainder belongs to its
finder (even if they are an employee), so long as they are not hired to search
for it.
 ‫ﻓَ ْ‬
‫ﺼ ٌﻞ‬

‫ﻏﯿ ِْﺮه ِ‪.‬‬‫ت اﻟﺒَﻠَ ِﺪ َو َ‬ ‫اﻟﺰ َﻛﺎة ُ ِﻓﻲ ُﻛ ِّﻞ َﻣ ِﻜﯿ ٍﻞ ُﻣﺪﱠﺧ ٍَﺮ ِﻣ ْﻦ َﺣﺒﱠ ٍﺔ ِﻣ ْﻦ ﻗُﻮ ِ‬ ‫ﺐ ﱠ‬ ‫ﺗ َِﺠ ُ‬
‫ﺺ‪َ ،‬واﻟ ُﺠﻠُﺒﱠﺎنَ ‪َ ،‬واﻟﻌَﺪَ ِس‪ ،‬واﻟﺘ ﱡ ْﺮ ُﻣ ِﺲ‪،‬‬ ‫اﻟﺤ ﱠﻤ ِ‬‫ﯿﺮ‪َ ،‬واﻷ َ ُر ِ ّز‪َ ،‬و ِ‬ ‫ﺸ ِﻌ ِ‬‫ﻄ ِﺔ‪َ ،‬واﻟ ﱠ‬ ‫ﺎﻟﺤ ْﻨ َ‬
‫ب َﻛ ِ‬ ‫ﺐ ﻓِﻲ ُﻛ ِّﻞ اﻟ ُﺤﺒُﻮ ِ‬ ‫ﻓَﺘ َِﺠ ُ‬
‫ب‪َ ،‬و َﻻ ِﻓﻲ ﺑَ ِﻘﯿﱠ ِﺔ‬ ‫ﻋﻨﱠﺎ ٍ‬ ‫ﯿﻦ َو ُ‬ ‫ﺎء‪َ ،‬ﻻ ِﻓﻲ ﻧَﺤْ ِﻮ َﺟ ْﻮ ٍز َو ِﺗ ٍ‬ ‫ﺎﺣﯿﻦَ واﻟ ِﻘﺜ ﱠ ِ‬ ‫ﺎن‪َ ،‬و ِﺑ ْﺰ ِر ﱠ‬
‫اﻟﺮﯾَ ِ‬ ‫ﻄ ِﻦ َواﻟ َﻜﺘ ﱠ ِ‬ ‫ﺳﻨَ ِﺔ‪َ ،‬و ِﺑ ْﺰ ِر اﻟﻘُ ْ‬ ‫َواﻟ ِﻜ ْﺮ َ‬
‫طﯿْﻦ ِ‪:‬‬ ‫ﺎص و ُﻛ ﱠﻤﺜْ َﺮى َوﻧﺤْ ِﻮ ذَ ِﻟ َﻚ‪ِ ،‬ﺑﺸ َْﺮ َ‬ ‫اﻟﻔَ َﻮا ِﻛﮫَ َﻛﺘُﻔﱠﺎحٍ َو ِإ ﱠﺟ ٍ‬
‫ْﻖ ِﺳﺘﱡﻮنَ‬ ‫اﻟﻮﺳ ُ‬‫ﻖ‪َ ،‬و َ‬ ‫ﺳ ٍ‬‫ﺴﺔُ أ َ ْو ُ‬ ‫ﺎف ﺛ َ َﻤﺮ ٍ‪ -‬ﺧ َْﻤ َ‬ ‫ﺼ ِﻔﯿَ ِﺔ َﺣﺐّ ٍ َو َﺟﻔَ ِ‬ ‫ﺼﺎﺑﺎ ً َوﻗَ ْﺪ ُرهُ ‪-‬ﺑَ ْﻌﺪَ ﺗ َ ْ‬ ‫أ َ َﺣﺪُ ُھ َﻢ ا‪ :‬أ َ ْن ﯾَ ْﺒﻠُ َﻎ ِﻧ َ‬
‫ُ َ‬ ‫ْ‬ ‫ﻲ ﺛ َ َﻼﺛ ُ ِﻤﺎﺋ َ ٍﺔ َواﺛْـﻨ ِ َ‬ ‫طﺎ ٍل َوﺛُﻠُ ٌ‬ ‫ﺴﺔُ أ َ ْر َ‬
‫َﺎن َوأ ْرﺑَﻌُﻮنَ ِرطﻼً َو ِﺳﺘﱠﺔ أ ْﺳﺒَﺎعِ‬ ‫ﻲِ‪َ ،‬و ِھ َ‬ ‫ﺚ ِﺑﺎﻟ ِﻌ َﺮاﻗِ ّ‬ ‫ع ﺧ َْﻤ َ‬ ‫ﺼﺎ ُ‬‫ﺻﺎﻋﺎً‪َ ،‬واﻟ ﱠ‬ ‫َ‬
‫ط ٍﻞ ِﺑﺎﻟ ِﺪّ َﻣ ْﺸ ِﻘ ّ‬
‫ﻲ ِ‪.‬‬ ‫ِر ْ‬
‫ﺻ َﻼ ِﺣ ِﮫ‪َ ،‬و َﻻ ﯾَ ْﺴﺘ َ ِﻘ ﱡﺮ ِإ ﱠﻻ ﻓِﻲ‬ ‫ﺖ ُو ُﺟﻮ ِﺑ َﮭﺎ‪َ ،‬و ُھ َﻮ ﻓِﻲ اﻟ َﺤﺐّ ِ ا ْﺷﺘِﺪَادُهُ‪َ ،‬وﻓِﻲ اﻟﺜ ﱠ َﻤ ِﺮ ﺑُﺪ ﱡُو َ‬ ‫ﺎن ي‪ُ :‬ﻣ ْﻠ ُﻜﮫُ َو ْﻗ َ‬ ‫اﻟﺜ ﱠ ِ‬
‫َﺟ ْﻌ ِﻠ َﮭﺎ ِﻓﻲ ﺑَ ْﯿﺪَ ٍر َوﻧَﺤْ ِﻮه ِ‪.‬‬
‫ﻲ ِﺑ ِﮭ َﻤﺎ‪ ،‬ﻓَﺈِ ْن ﺗَﻔَ َﺎوﺗ َﺎ‬ ‫ﻲ ِﺑ َﮭﺎ‪َ ،‬وﺛ َ َﻼﺛَﺔُ أ َ ْرﺑَﺎ ِﻋ ِﮫ ﻓِﯿ َﻤﺎ ُ‬
‫ﺳ ِﻘ َ‬ ‫ﺼﻔُﮫُ ﻓِﯿ َﻤﺎ ُ‬
‫ﺳ ِﻘ َ‬ ‫ﻲ ِﺑ َﻼ ُﻛ ْﻠﻔَﺔٍ‪َ ،‬وﻧِ ْ‬ ‫ﺳ ِﻘ َ‬‫ﺸ ُﺮ ﻓِﯿ َﻤﺎ ُ‬ ‫ﺐ اﻟﻌُ ُ‬ ‫وﯾَ ِﺠ ُ‬
‫ﻤﻮاً‪َ ،‬و َﻣ َﻊ اﻟ َﺠ ْﮭ ِﻞ اﻟﻌُ ْﺸﺮ ُ‪.‬‬ ‫ا ْﻋﺘ ُ ِﺒ َﺮ اﻷ َ ْﻛﺜ َ ُﺮ ﻧَ ْﻔﻌﺎ ً َوﻧُ ّ‬
‫ﻏﯿ َْﺮ َﻣ ﱠﻜﺔَ‬ ‫ﺴ ْﻢ ﺑَﯿْﻦَ اﻟﻐَﺎﻧِ ِﻤﯿﻦَ َ‬ ‫ﻋ ْﻨ َﻮةً‪َ ،‬وﻟَ ْﻢ ﺗُﻘَ ﱠ‬
‫ﺖ َ‬ ‫ﻲ َﻣﺎ ﻓُﺘِ َﺤ ْ‬ ‫اﺟﯿﱠﺔٍ‪َ ،‬و ِھ َ‬ ‫ض ﺧ ََﺮ ِ‬ ‫ﻋ ْﺸ ٌﺮ َوﺧ ََﺮا ٌج ﻓِﻲ أ َ ْر ٍ‬ ‫َوﯾَﺠْ ﺘ َِﻤ ُﻊ ُ‬
‫ﺸ ِﺎم َواﻟ ِﻌ َﺮاق ِ‪.‬‬ ‫ﺼ ٍﺮ َواﻟ ﱠ‬ ‫َﻛ ِﻤ ْ‬
‫طﻼً ِﻋ َﺮاﻗِﯿﱠﺔ ً‪.‬‬ ‫ﺼﺎﺑُﮫُ ِﻣﺎﺋَﺔٌ َو ِﺳﺘﱡﻮنَ ِر ْ‬ ‫ت أ َ ْو َﻣ ْﻤﻠُﻮ َﻛﺔٍ‪َ ،‬وﻧِ َ‬ ‫ﺳ َﻮا ٌء أ َ َﺧﺬَهُ ِﻣ ْﻦ َﻣ َﻮا ٍ‬ ‫ﺴ ِﻞ اﻟﻌُ ْﺸ ُﺮ َ‬ ‫َوﻓِﻲ اﻟﻌَ َ‬
‫ﺎز َو ُھ َﻮ اﻟ َﻜ ْﻨ ُﺰ‬
‫اﻟﺮ َﻛ ِ‬ ‫ﺼﻔَﯿﱠ ٍﺔ ﻓَ ِﻔﯿ ِﮫ ُر ْﺑ ُﻊ اﻟﻌُ ْﺸ ِﺮ ﻓِﻲ اﻟ َﺤﺎ ِل‪َ ،‬وﻓِﻲ ِ ّ‬ ‫ﺳﺒْﻚٍ َوﺗ َ ْ‬ ‫ﺼﺎﺑﺎ ً ﺑَ ْﻌﺪَ َ‬ ‫َو َﻣ ْﻦ ا ْﺳﺘ َْﺨ َﺮ َج ِﻣ ْﻦ َﻣ ْﻌﺪ ٍِن ﻧِ َ‬
‫اﺟ ِﺪ ِه َوﻟَ ْﻮ أ َ ِﺟﯿﺮا ً َﻻ‬ ‫ف اﻟﻔَ ْﻲ ِء‪َ ،‬و َﻻ ﯾَ ْـﻤﻨَ ُﻊ ِﻣ ْﻦ ُو ُﺟﻮﺑِ ِﮫ دَﯾ ٌْﻦ‪َ ،‬وﺑَﺎﻗِﯿ ِﮫ ِﻟ َﻮ ِ‬ ‫ﺼ ِﺮ َ‬ ‫ف َﻣ ْ‬ ‫ﺼ َﺮ ُ‬ ‫ﺲ‪ ،‬ﯾُ ْ‬ ‫َوﻟَ ْﻮ ﻗَ ِﻠﯿﻼً اﻟ ُﺨ ْﻤ ُ‬
‫ﻄﻠَ ِﺒﮫ ِ‪.‬‬ ‫ِﻟ َ‬
‫ ‬
Gold & Silver
Two and one-half percent of gold and silver must be paid if they reach the
niṣāb i.e. 20 mithqāls[69] for gold and 200 dirhams for silver[70]. They can be
combined to complete the niṣāb. The value of merchandise can also be
combined to one, or both, as well.
There is no zakāt due on permissible jewelry intended for usage or lending
(even for whom it is impermissible) so long as they are not trying to avoid
payment. It is obligatory on [jewelry] that is impermissible, has been
allocated to rent, or has been prepared for expenditure if it reaches the
niṣāb.
It is impermissible to adorn the masjid and miḥrāb[71], as well as to plate the
roof or walls, with gold or silver. It is obligatory to remove it and pay its
zakāt, unless it is worn away and none of it can be collected.
It is permissible for a male to have a silver ring, which is best worn on the
left pinky finger. It can be made from more than a mithqāl (so long as it is
not customarily excessive), as can a sword’s pommel, belt’s décor, armor,
and helmet; not stirrups, reins, or an inkwell etc.
It is permissible to have a golden sword’s pommel and whatever else is
necessary. It is permitted for women to have whatever is customary to wear,
even if it exceeds 1000 mithqāls. It is also allowed for men and women to
wear jewelry made from the likes of gems and jewels.
For-profit sales merchandise is appraised at what would be more
advantageous to the poor; either gold or silver.
 ‫ﻓَ ْ‬
‫ﺼ ٌﻞ‬

‫ﻀ ٍﺔ ِﻣﺎﺋَـﺘ َﺎ‬ ‫ﺐ ِﻋ ْﺸ ُﺮونَ ِﻣﺜْﻘَﺎﻻً‪َ ،‬وﻓِ ﱠ‬ ‫ﺎب ذَ َھ ٍ‬ ‫ﺼ ُ‬ ‫ﺼﺎﺑﺎً‪ ،‬ﻓَﻨِ َ‬ ‫ﻀ ِﺔ ُر ْﺑ ُﻊ اﻟﻌُ ْﺸ ِﺮ إِذَا ﺑَﻠَﻐَﺎ ﻧِ َ‬ ‫ﺐ َواﻟ ِﻔ ﱠ‬ ‫ﺐ ﻓِﻲ اﻟﺬﱠ َھ ِ‬ ‫َوﯾَ ِﺠ ُ‬
‫ﺎرةٍ إَﻟَﻰ أ َ َﺣ ِﺪ ذَ ِﻟ َﻚ‪َ ،‬و ِإﻟَﻰ‬ ‫ض ﺗِ َﺠ َ‬ ‫ﻋ ْﺮ ِ‬ ‫ﻀ ﱡﻢ ﻗِﯿ َﻤﺔُ َ‬ ‫ب‪َ ،‬وﺗ ُ َ‬ ‫ﺼﺎ ِ‬ ‫ﻀ ﱡﻢ أ َ َﺣﺪُ ُھ َﻤﺎ ِإﻟَﻰ اﻵﺧ َِﺮ ﻓِﻲ ﺗ َـ ْﻜ ِﻤﯿ ِﻞ اﻟ ِﻨّ َ‬ ‫د ِْرھ ٍَﻢ‪َ ،‬وﯾَ ُ‬
‫َﺟ ِﻤﯿ ِﻌﮫ ِ‪.‬‬
‫ﻓﺎر ِﻣ ْﻦ زَ َﻛﺎة ٍ‪.‬‬‫ﻏﯿ َْﺮ ٍ ّ‬ ‫ﻋﻠَ ْﯿ ِﮫ‪َ ،‬‬ ‫ﺎرةٍ‪َ ،‬وﻟَ ْﻮ ِﻟ َﻤ ْﻦ ﯾَﺤْ ُﺮ ُم َ‬ ‫ﻋ َ‬ ‫ﻼ ْﺳﺘِ ْﻌ َﻤﺎ ِل أ َ ْو ِإ َ‬‫ﻲ ٍ ُﻣﺒَﺎحٍ ُﻣﻌَ ٍﺪّ ِﻟ ْ ِ‬ ‫َو َﻻ زَ َﻛﺎة َ ﻓِﻲ ُﺣ ِﻠ ّ‬
‫ﺼﺎﺑﺎ ً‪.‬‬ ‫ﺐ ﻓﻲ ُﻣ َﺤ ﱠﺮ ٍم‪ ،‬و ُﻣﻌَ ٍﺪّ ِﻟ ْﻠ َﻜ ْﺮي ِ أ َ ْو اﻟﻨﱠﻔَﻘَ ِﺔ إِذَا ﺑَﻠَ َﻎ ﻧِ َ‬ ‫وﺗ َِﺠ ُ‬
‫ﺐ ِإزَ اﻟَﺘُﮫُ َوزَ َﻛﺎﺗُﮫُ ِإ ﱠﻻ ِإذَا ا ْﺳﺘ ُ ْﮭ ِﻠ َﻚ‬ ‫ﻂ ِﺑﻨَ ْﻘﺪٍ‪ ،‬وﺗ َِﺠ ُ‬ ‫ﻒ أ َ ْو َﺣﺎﺋِ ٌ‬ ‫ﺳ ْﻘ ٌ‬ ‫اب أ َ ْو ﯾُ َﻤ ﱠﻮهَ َ‬ ‫َوﯾَﺤْ ُﺮ ُم أ َ ْن ﯾُ َﺤﻠﱠﻰ َﻣﺴ ِْﺠﺪٌ أ َ ْو ِﻣﺤْ َﺮ ٌ‬
‫ﺷ ْﻲ ٌء ﻓِﯿ ِﮭ َﻢ ا‪.‬‬ ‫َوﻟَ ْﻢ ﯾَﺠْ ﺘ َِﻤ ْﻊ ِﻣ ْﻨﮫُ َ‬
‫س ِﺑ َﺠ ْﻌ ِﻠ ِﮫ أ َ ْﻛﺜ َ َﺮ ِﻣ ْﻦ ِﻣﺜْﻘَﺎ ٍل َﻣﺎ ﻟَ ْﻢ ﯾَ ْﺨ ُﺮجْ‬ ‫ﻀﻞُ‪َ ،‬و َﻻ ﺑَﺄ ْ َ‬ ‫ﺎر أ َ ْﻓ َ‬ ‫ﺴ ٍ‬ ‫ﺼ ِﺮ ﯾَ َ‬ ‫ﺴﮫُ ِﺑ ِﺨ ْﻨ َ‬ ‫ﻀ ٍﺔ ﺧَﺎﺗ َ ٌﻢ‪َ ،‬وﻟُ ْﺒ ُ‬ ‫ﯾُﺒَﺎ ُح ِﻟﺬَ َﻛ ٍﺮ ِﻣ ْﻦ ﻓِ ﱠ‬
‫ﺎب َو ِﻟ َﺠﺎ ٌم َودَ َواة ٌ َوﻧَﺤْ ُﻮ ذَ ِﻟﻚ َ‪.‬‬ ‫ﻄﻘَﺔٍ‪َ ،‬و َﺟ ْﻮﺷ ٌَﻦ‪َ ،‬و ُﺧﻮذَةٌ‪َ ،‬ﻻ ِر َﻛ ٌ‬ ‫ﺳﯿْﻒٍ ‪َ ،‬و ِﺣ ْﻠﯿَﺔُ ِﻣ ْﻨ َ‬ ‫ﻋ ْﻦ اﻟﻌَﺎدَةِ‪َ ،‬وﻗَﺒِﯿﻌَﺔُ َ‬ ‫َ‬
‫ﻋﻠَﻰ‬ ‫ﻋﺎدَﺗ ُ ُﮭ ﱠﻦ ِﺑﻠُ ْﺒ ِﺴ ِﮫ َوﻟَ ْﻮ زَ ادَ َ‬‫ت َ‬ ‫ﺴﺎءٍ َﻣﺎ َﺟ َﺮ ْ‬ ‫ورةٌ‪َ ،‬و ِﻟﻨَ َ‬ ‫ﺿ ُﺮ َ‬ ‫ﺖ ِإﻟَ ْﯿ ِﮫ َ‬ ‫ﻋ ْ‬‫ﺳﯿْﻒٍ ‪َ ،‬و َﻣﺎ دَ َ‬ ‫ﺐ ﻗَ ِﺒﯿﻌَﺔُ َ‬ ‫َوﯾُﺒَﺎ ُح ِﻣ ْﻦ ذَ َھ ٍ‬
‫ﻠﺮ ُﺟ ِﻞ َواﻟ َﻤ ْﺮأَةِ اﻟﺘ ﱠ َﺤ ِﻠﻲ ﺑِﻨَﺤْ ِﻮ َﺟ ْﻮھ ٍَﺮ َوﯾَﺎﻗُﻮت ٍ‪.‬‬ ‫ﻒ ِﻣﺜْﻘَﺎ ٍل‪َ ،‬و ِﻟ ﱠ‬ ‫أ َ ْﻟ ِ‬
‫ﺐ َوﻓِﻀﱠﺔ ٍ‪.‬‬ ‫اء ِﻣ ْﻦ ذَ َھ ٍ‬ ‫ﻆ ِﻟ ْﻠﻔُﻘَ َﺮ ِ‬
‫اﻟﺮﺑْﺢِ ِﺑﺎﻷ َ َﺣ ِ ّ‬‫اء ِﻷَﺟْ ِﻞ ِ ّ‬ ‫ﺸ َِﺮ ِ‬ ‫ﺎر ِة‪َ ،‬و ُھ َﻮ َﻣﺎ ﯾُﻌَﺪﱡ ِﻟ ْﻠﺒَﯿْﻊِ َواﻟ ّ‬ ‫ض اﻟ ِﺘ ّ َﺠ َ‬ ‫ﻋ ْﺮ ُ‬ ‫َوﯾُﻘَ ﱠﻮ ُم َ‬
Fiṭr
Zakāt al-Fiṭr is an obligatory charity at the commencement of Ramaḍān’s
Fiṭr[72]. It is a designated obligation, distributed like zakāt, and its obligatory
nature is not forgone due to a debt unless it is demanded. It is obligatory
upon every Muslim to pay for themselves and on behalf of every Muslim
under their care (so long as it is in addition to their obligatory spending of
both the night and day of ʿEid, what is required of living quarters, servants,
transports, books of knowledge needed to read and master, and daily
clothing, etc.). If there is not enough for everyone, he should begin with
himself then his wife, his bondservant, his mother, his father, his child and
then those closest related in inheritance. It is recommended to give it on
behalf of a fetus.
It becomes obligatory at sunset on the night of ʿEid al-Fiṭr, is permissible
before it by two days, preferable on the same day before the prayer, disliked
for the remainder of the day, impermissible to delay after it, and is
obligatory to make up. It consists of one ṣāʿ of wheat, barley, dates, raisins,
or dried yogurt. The best is dates, then raisins, then wheat, and then the
most beneficial. If those are unavailable, any storable grain will suffice. It is
permissible for a group to give their Fiṭr to an individual and vice versa.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ﺼ َﺮﻓُ َﮭﺎ َﻛﺰَ َﻛﺎةٍ‪َ ،‬و َﻻ ﯾَ ْﻤﻨَ ُﻊ ُو ُﺟﻮﺑَ َﮭﺎ‬ ‫ﺴ ﱠﻤﻰ ﻓَ ْﺮﺿﺎً‪َ ،‬و َﻣ ْ‬ ‫ﻀﺎنَ ‪َ ،‬وﺗ ُ َ‬ ‫ﻄ ِﺮ ِﻣ ْﻦ َر َﻣ َ‬ ‫اﺟﺒَﺔٌ ﺑِﺎﻟ ِﻔ ْ‬ ‫ﺻﺪَﻗَﺔٌ َو ِ‬ ‫ﻄ ِﺮ َ‬ ‫َوزَ َﻛﺎة ُ اﻟ ِﻔ ْ‬
‫اﺟﺒَ ٍﺔ ﯾَ ْﻮ َم اﻟ ِﻌ ْﯿ ِﺪ َوﻟَ ْﯿﻠَﺘَﮫُ‪َ ،‬و َﻣﺎ‬ ‫ﻋ ْﻦ ﻧَﻔَﻘَ ٍﺔ َو ِ‬ ‫ﺎﺿﻠَﺔً َ‬ ‫َﺖ ﻓَ ِ‬ ‫ﻋﻠَﻰ ُﻛ ِّﻞ ُﻣ ْﺴ ِﻠ ٍﻢ ِإذَا َﻛﺎﻧ ْ‬ ‫ﺐ َ‬ ‫طﻠَﺐ ٍ‪َ .‬وﺗ َِﺠ ُ‬ ‫دَﯾ ٌْﻦ ِإ ﱠﻻ َﻣ َﻊ َ‬
‫ﻋ ْﻦ‬ ‫ب ﺑَ ْﺬﻟَ ٍﺔ َوﻧَﺤْ ِﻮ ِه‪ ،‬ﻓَﯿ ُْﺨ ِﺮ ُج َ‬ ‫ﻈ ٍﺮ َو ِﺣ ْﻔﻆٍ ‪َ ،‬وﺛِﯿَﺎ ِ‬ ‫ﺐ ِﻋ ْﻠ ٍﻢ ﯾَﺤْ ﺘ َﺎ ُﺟ َﮭﺎ ِﻟﻨَ َ‬ ‫ﯾَﺤْ ﺘ َﺎ ُﺟﮫُ ِﻣ ْﻦ َﻣ ْﺴ َﻜ ٍﻦ َوﺧَﺎد ٍِم َودَاﺑﱠﺔٍ‪َ ،‬و ُﻛﺘ ُ ِ‬
‫ب ﻓِﻲ‬ ‫ﻋ ْﻦ ُﻣ ْﺴ ِﻠ ٍﻢ ﯾَ ُﻤﻮﻧُﮫُ؛ ﻓَﺈِ ْن ﻟَ ْﻢ ﯾَ ِﺠ ْﺪ ِﻟ َﺠ ِﻤﯿ ِﻌ ِﮭ ْﻢ ﺑَﺪَأ َ ِﺑﻨَ ْﻔ ِﺴ ِﮫ ﻓَﺰَ ْو َﺟﺘِ ِﮫ ﻓَ َﺮﻗِﯿ ِﻘ ِﮫ‪ ،‬ﻓَﺄ ُ ِ ّﻣ ِﮫ ﻓَﺄ َ ِﺑﯿ ِﮫ‪ ،‬ﻓَ َﻮﻟَ ِﺪ ِه ﻓَﺄ َ ْﻗ َﺮ َ‬ ‫ﻧَ ْﻔ ِﺴ ِﮫ‪َ ،‬و َ‬
‫ﻋ ْﻦ َﺟﻨِﯿﻦ ٍ‪.‬‬ ‫ﺴ ﱡﻦ َ‬ ‫ﯿﺮاث ِ‪َ .‬وﺗ ُ َ‬ ‫اﻟﻤ َ‬
‫ِ‬
‫ﻜﺮهُ ﻓِﻲ‬ ‫ﻀﻞُ‪َ ،‬وﺗ ُ َ‬ ‫َ‬
‫ﺼ َﻼةِ أ ْﻓ َ‬ ‫ْ‬
‫ﻮز ﻗَ ْﺒﻠَﮫُ ِﺑﯿَ ْﻮ َﻣﯿ ِْﻦ ﻓَﻘَﻂ‪َ ،‬وﯾَ ْﻮ َﻣﮫُ ﻗَ ْﺒ َﻞ اﻟ ﱠ‬ ‫ْ‬
‫ب ﺷ َْﻤ ِﺲ ﻟَ ْﯿﻠَ ِﺔ ِﻋ ْﯿ ِﺪ اﻟ ِﻔﻄ ِﺮ‪َ ،‬وﺗ َ ُﺠ ُ‬ ‫ﺐ ِﺑﻐُ ُﺮو ِ‬ ‫َوﺗ َِﺠ ُ‬
‫ﺐ أ َ ْو أَﻗِﻂٍ ‪،‬‬ ‫ﯿﺮ أ َ ْو ﺗ َْﻤ ٍﺮ أ َ ْو زَ ﺑِﯿ ٍ‬ ‫ع ِﻣ ْﻦ ﺑ ٍ ُّﺮ أ َ ْو َ‬
‫ﺷ ِﻌ ٍ‬ ‫ﺻﺎ ٌ‬‫ﻲ َ‬ ‫ﻀﻰ ُو ُﺟﻮﺑﺎً‪َ ،‬و ِھ َ‬ ‫ﻋ ْﻨﮫُ‪َ ،‬وﺗ ُ ْﻘ َ‬ ‫ﯿﺮھَﺎ َ‬ ‫ﺑَﺎﻗِﯿ ِﮫ‪َ ،‬وﯾَﺤْ ُﺮ ُم ﺗ َﺄ ْ ِﺧ ُ‬
‫ﻋﺔُ ﻓِ ْ‬
‫ﻄ َﺮﺗ َ ُﮭ ْﻢ‬ ‫ﻲ اﻟ َﺠ َﻤﺎ َ‬ ‫ﻮز أ َ ْن ﺗ ُ ْﻌ ِﻄ َ‬ ‫ﺖ أَﺟْ ﺰَ أ َ ُﻛ ﱡﻞ َﺣﺐّ ٍ ﯾُ ْﻘﺘ َﺎتُ ‪ ،‬وﯾَ ُﺠ ُ‬ ‫ﻋ ِﺪ َﻣ ْ‬‫ﯿﺐ ﻓَﺒ ﱞُﺮ ﻓَﺄ َ ْﻧﻔَ ُﻊ‪ ،‬ﻓَﺈِ ْن ُ‬
‫ﻀ ُﻞ ﺗ َْﻤ ٌﺮ ﻓَﺰَ ِﺑ ٌ‬ ‫َواﻷ َ ْﻓ َ‬
‫ﺴﮫ ُ‪.‬‬ ‫ﻋ ْﻜ ُ‬‫اﺣ ٍﺪ َو َ‬ ‫ِﻟ َﻮ ِ‬
‫ ‬
Distribution
It is obligatory to distribute zakāt immediately, if possible, just like an oath
or an expiation. It is, however, possible to delay it due to an excuse.
Whoever knowingly denies it, even if they distribute it, has committed
apostasy. Whoever withholds it, due to stinginess or negligence, will have it
taken and whoever knows the impermissibility of such will be penalized.
The guardian of the young and mentally ill is required to distribute it on
their behalf; the prerequisite of which is the presence of an intention, just
like for his own wealth. It is recommended to publicize it and
impermissible, but will suffice, to deliver it beyond the distance of
shortening in the presence of its recipients. If the one upon whom zakāt is
obligatory is in one land and their wealth is in another, it should be
distributed in the land in which it is; their fiṭr, and that of those who are a
financial responsibility, is to be distributed in their land. It is permissible to
prepay it for no more than two years if the niṣāb is met and not from it for
the two years[73].
It is only payed to eight categories which are: the poor; the impoverished;
those working for the zakāt fund; to soften the hearts; manumission of
bondservants; the debtor; in the way of Allāh; and the wayfarer.
It is permissible to limit it to one of the categories and recommended to
give it to relatives who are not a financial responsibility. It is permissible
for the eligible to ask for it.
It is obligatory to accept lawful wealth given without asking for or desiring
it. If someone capable of earning a livelihood becomes solely dedicated to
seeking Islamic knowledge (not mere worship) and is unable to balance
both their livelihood and studies, they are to be given what they need of
zakat, even if that knowledge is not required of them.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ﻋﺎ ِﻟﻤﺎ ً َﻛﻔَ َﺮ َوﻟَ ْﻮ‬ ‫ﯿﺮ ِﻟﻌُ ْﺬ ٍر‪َ ،‬و َﻣ ْﻦ َﺟ َﺤﺪَ ُو ُﺟﻮﺑَ َﮭﺎ َ‬ ‫ﺎر ٍة ِإ ْن أ َ ْﻣ َﻜﻦَ ‪َ ،‬وﻟَﮫُ ﺗ َﺄ ْ ِﺧ ٌ‬
‫اﻟﺰ َﻛﺎ ِة ﻓَ ْﻮرا ً َﻛﻨَ ْﺬ ٍر َو َﻛﻔﱠ َ‬
‫ﺐ ِإ ْﺧ َﺮا ُج ﱠ‬ ‫ﯾَ ِﺠ ُ‬
‫ﻋ ْﻦ‬ ‫ﯾﻢ ذَ ِﻟ َﻚ‪َ ،‬وﯾَ ْﻠﺰَ ُم أ َ ْن ﯾ ُْﺨ ِﺮ َج َ‬ ‫ﻋ ِ ّﺰ َر َﻣ ْﻦ َ‬
‫ﻋ ِﻠ َﻢ ﺗَﺤْ ِﺮ َ‬ ‫ت ِﻣ ْﻨﮫُ َو ُ‬ ‫ﺎوﻧﺎ ً أ ُ ِﺧﺬَ ْ‬
‫أ َ ْﺧ َﺮ َﺟ َﮭﺎ‪َ ،‬و َﻣ ْﻦ َﻣﻨَﻌَ َﮭﺎ ﺑ ُْﺨﻼً أ َ ْو ﺗ َ َﮭ ُ‬
‫ﺼ ٍﺮ ِإ ْن ُو ِﺟﺪَ‬ ‫ﺴﺎﻓَ ِﺔ ﻗَ ْ‬ ‫ﺎر‪َ ،‬و َﺣ ُﺮ َم ﻧَ ْﻘﻠُ َﮭﺎ ِإﻟَﻰ َﻣ َ‬ ‫ظ َﮭ ٌ‬ ‫ﺳ ﱠﻦ ِإ ْ‬ ‫ط ﻟَﮫُ ِﻧﯿﱠﺔٌ َﻛ َﻤﺎ ِﻟ ِﮫ‪َ ،‬و ُ‬ ‫ﺷ ِﺮ َ‬ ‫َﻮن َو ِﻟﯿﱡ ُﮭ َﻤﺎ‪َ ،‬و ُ‬
‫ﯿﺮ َواﻟ َﻤﺠْ ﻨ ِ‬ ‫ﺼ ِﻐ ِ‬ ‫اﻟ ﱠ‬
‫ﻲ ﻓِﻲ ﺑَﻠَ ٍﺪ َو َﻣﺎﻟُﮫُ ﻓِﻲ آﺧ ٍَﺮ أ َ ْﺧ َﺮ َج زَ َﻛﺎة َ اﻟ َﻤﺎ ِل ﻓِﻲ ﺑَﻠَ ِﺪ اﻟ َﻤﺎ ِل‪َ ،‬وأ َ ْﺧ َﺮ َج‬ ‫أ َ ْھﻠُ َﮭﺎ َوﺗُﺠْ ِﺰئُ‪َ ،‬و ِإ ْن َﻛﺎنَ اﻟ ُﻤﺰَ ِ ّﻛ ﱡ‬
‫ﺎب َﻻ ِﻣ ْﻨﮫُ‬ ‫ﺼ ُ‬ ‫ﻂ ِإذَا َﻛ ُﻤ َﻞ اﻟ ِﻨّ َ‬ ‫ﻮز ﺗ َ ْﻌ ِﺠﯿﻠُ َﮭﺎ ِﻟ َﺤ ْﻮﻟَﯿ ِْﻦ ﻓَﻘَ ْ‬ ‫ﻄ َﺮة َ َﻣ ْﻦ ﻟَ ِﺰ َﻣﺘْﮫُ ِﻓﻲ ﺑَﻠَ ِﺪ ﻧَ ْﻔ ِﺴ ِﮫ‪َ ،‬وﯾَ ُﺠ ُ‬ ‫ﻄ َﺮﺗَﮫُ َو ِﻓ ْ‬ ‫ِﻓ ْ‬
‫ِﻟﻠ َﺤ ْﻮﻟَﯿْﻦ ِ‪.‬‬
‫ﻋﻠَ ْﯿ َﮭﺎ‪َ ،‬واﻟ ُﻤ َﺆﻟﱠﻔَﺔُ ﻗُﻠُﻮﺑُ ُﮭ ْﻢ‪،‬‬ ‫ﺎﻣﻠُﻮنَ َ‬ ‫ﯿﻦ‪َ ،‬واﻟﻌَ ِ‬ ‫ﺴﺎ ِﻛ ُ‬ ‫َﺎف اﻟﺜ ﱠ َﻤﺎ ِﻧﯿَ ِﺔ َو ُھﻢ ْ‪ :‬اﻟﻔُﻘَ َﺮا ُء‪َ ،‬واﻟ َﻤ َ‬ ‫ﺻﻨ ِ‬ ‫َو َﻻ ﺗ ُ ْﺪﻓَ ُﻊ ِإ ﱠﻻ ِإﻟَﻰ اﻷ َ ْ‬
‫ﺴ ِﺒﯿﻞ ِ‪.‬‬ ‫ﺳ ِﺒﯿ ِﻞ ﱠ ِ‪َ ،‬واﺑ ِْﻦ اﻟ ﱠ‬ ‫َﺎر ُﻣﻮنَ ‪َ ،‬وﻓِﻲ َ‬ ‫ب‪َ ،‬واﻟﻐ ِ‬ ‫اﻟﺮﻗَﺎ ِ‬
‫َوﻓِﻲ ِ ّ‬
‫ُ‬
‫ﺎر ِﺑ ِﮫ‪َ ،‬و َﻣ ْﻦ أ ِﺑﯿ َﺢ ﻟَﮫُ أ َ ْﺧﺬُ‬ ‫ﺴ ﱡﻦ ِإﻟَﻰ َﻣ ْﻦ َﻻ ﺗ َْﻠﺰَ ُﻣﮫُ ُﻣﺆْ ﻧَﺘُﮫُ ِﻣ ْﻦ أَﻗَ ِ‬ ‫ﺻ ْﻨﻒٍ ‪َ ،‬وﺗ ُ َ‬ ‫اﺣ ٍﺪ ِﻣ ْﻦ ِ‬ ‫ﻋﻠَﻰ َو ِ‬ ‫ﺎر َ‬ ‫ﺼ ُ‬ ‫ﻮز اﻻ ْﻗ ِﺘ َ‬ ‫َوﯾَ ُﺠ ُ‬
‫ﺳ َﺆاﻟُﮫ ُ‪.‬‬‫ﺷ ْﻲءٍ أ ُ ِﺑﯿ ُﺢ ﻟَﮫُ ُ‬ ‫َ‬
‫ﺐ ِﻟ ْﻠ ِﻌ ِﻠﻢ‬
‫ﺴ ِ‬ ‫ﻋﻠَﻰ اﻟﺘ ﱠ َﻜ ﱡ‬ ‫غ ﻗَﺎد ٌِر َ‬ ‫اف ﻧَ ْﻔ ٍﺲ‪َ ،‬و ِإ ْن ﺗَﻔَ ﱠﺮ َ‬ ‫ﺐ أَﺗ َﻰ ِﺑ َﻼ َﻣﺴْﺄَﻟَ ٍﺔ َو َﻻ ا ْﺳ ِﺘ ْﺸ َﺮ ِ‬ ‫طﯿﱠ ٍ‬ ‫ﺐ ﻗَﺒُﻮ ُل َﻣﺎ ٍل َ‬ ‫َوﯾَ ِﺠ ُ‬
‫ﻲ ِﻣ ْﻦ زَ َﻛﺎةٍ ِﻟ َﺤﺎ َﺟﺘِ ِﮫ؛ َو ِإ ْن ﻟَ ْﻢ ِﯾ ُﻜ ْﻦ‬ ‫ْﻄ َ‬‫اﻻ ْﺷﺘِﻐَﺎ ِل ِﺑﺎﻟ ِﻌ ْﻠ ِﻢ أُﻋ ِ‬ ‫ﺐ َو ِ‬ ‫ﺴ ِ‬ ‫ﻲ ِ َﻻ ِﻟ ْﻠ ِﻌﺒَﺎدَةِ َوﺗَﻌَﺬﱠ َر اﻟ َﺠ ْﻤ ُﻊ ﺑَﯿْﻦَ اﻟﺘ ﱠ َﻜ ﱡ‬ ‫ﺸ ْﺮ ِﻋ ّ‬ ‫اﻟ ﱠ‬
‫اﻟﻌَ ْﻠ ُﻢ َﻻ ِزﻣﺎ ً ﻟَﮫ ُ‪.‬‬
Charity
It is not sufficient to distribute it to the following: a non-believer (other than
seeking to soften their heart); a bondservant (other than one working
independently or buying freedom); both the poor and impoverished who
find sufficiency in obligatory spending; and banī Hāshim, i.e. his progeny
(peace be upon him), or their freed bondservants.
If it is unknowingly distributed to other than the deserving, and such a
condition is later known, it will not suffice except for someone wealthy
assumed to be poor.
Voluntary charity is always recommended. It is better if done secretly; in
goodwill; while healthy; in Ramaḍān; in a time of need; during every
virtuous time; in every virtuous place; and given to a neighbor or relative -
especially while feuding, which is then considered charity and joining the
ties of kinship. To make a reminder of charity is a major sin, which nullifies
its reward.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ﯿﻦ‬
‫ﯿﺮ َو ِﻣ ْﺴ ِﻜ ٍ‬‫ﺐ‪َ ،‬و َﻻ إِﻟَﻰ ﻓَ ِﻘ ٍ‬ ‫ﺎﻣ ٍﻞ َو َﻣ َﻜﺎﺗ َ ٍ‬
‫ﻋ ِ‬ ‫ﻏﯿ ِْﺮ َ‬ ‫ق َ‬ ‫ﺎﻣ ِﻞ ِر ّ ٍ‬‫ﻏﯿ ِْﺮ ُﻣ َﺆﻟﱠﻒٍ ‪َ ،‬و َﻻ إِﻟَﻰ َﻛ ِ‬ ‫ئ دَ ْﻓﻌُ َﮭﺎ إِﻟَﻰ َﻛﺎﻓِ ٍﺮ َ‬ ‫َو َﻻ ﯾُﺠْ ِﺰ ُ‬
‫ﺳﻠﱠ َﻢ‪َ ،‬و َﻻ َﻣ َﻮا ِﻟﯿ ِﮭ ْﻢ‪،‬‬ ‫ﺻﻠﱠﻰ ﱠ ُ َ‬
‫ﻋﻠَ ْﯿ ِﮫ َو َ‬ ‫ﺳ َﻼﻟَﺘُﮫُ‪َ ،‬‬ ‫اﺟﺒَﺔٍ‪َ ،‬و َﻻ ِﻟﺒَﻨِﻲ ھَﺎ ِﺷ ٍﻢ ُو ُھ ْﻢ ُ‬ ‫ُﻣ ْﺴﺘ َ ْﻐﻨِﯿَﯿ ِْﻦ ِﺑﻨَﻔَﻘَ ٍﺔ َو ِ‬
‫ظﻨﱠﮫُ ﻓَ ِﻘﯿﺮا ً‪.‬‬ ‫ﻲٍ َ‬ ‫َوإِ ْن دَﻓَﻌَ َﮭﺎ ِﻟﻐَﯿ ِْﺮ ُﻣ ْﺴﺘ َِﺤ ِﻘّ َﮭﺎ ِﻟ َﺠ ْﮭ ٍﻞ ﺛ ُ ﱠﻢ َ‬
‫ﻋ ِﻠ َﻢ َﺣﺎﻟَﮫُ ﻟَ ْﻢ ﺗُﺠْ ِﺰﺋْﮫُ إ َ ﱠﻻ ِﻟﻐَﻨِ ّ‬
‫ﺖ َﺣﺎ َﺟﺔٍ‪َ ،‬وﻓِﻲ‬ ‫ﻀﺎنَ ‪َ ،‬و َو ْﻗ ِ‬ ‫ﺻ ﱠﺤﺔٍ‪َ ،‬و َر َﻣ َ‬ ‫ﺐ ﻧَ ْﻔ ٍﺲ ﻓِﻲ ِ‬ ‫ﻄ ﱡﻮعِ ُﻛ ﱠﻞ َو ْﻗﺖٍ‪َ ،‬و َﻛﻮﻧُ َﮭﺎ ِﺳ ّﺮا ً ِﺑ ِﻄﯿ ِ‬ ‫ﺻﺪَﻗَﺔُ اﻟﺘ ﱠ َ‬ ‫ﺴ ﱡﻦ َ‬ ‫َوﺗ ُ َ‬
‫ﻀﻞُ‪،‬‬‫ﺻﻠَﺔٌ أ َ ْﻓ َ‬‫ﺻﺪَﻗَﺔٌ َو ِ‬ ‫ﻲ َ‬ ‫ﻋﺪَ َاوةٍ‪َ ،‬و ِھ َ‬ ‫ﺎر َوذَ ِوي َر ِﺣ ٍﻢ َﻻ ِﺳﯿﱠ َﻤﺎ َﻣ َﻊ َ‬ ‫ﻋﻠَﻰ َﺟ ٍ‬ ‫ﺎﺿ ٍﻞ‪َ ،‬و َ‬ ‫ﺎن ﻓَ ِ‬ ‫ﺎن َو َﻣ َﻜ ٍ‬ ‫ُﻛ ِّﻞ زَ َﻣ ٍ‬
‫اب ِﺑﮫ ِ‪.‬‬ ‫ﻄ ُﻞ اﻟﺜ ﱠ َﻮ ُ‬ ‫ﯿﺮة ٌ َوﯾَ ْﺒ ُ‬ ‫ﺼﺪَﻗَ ِﺔ َﻛ ِﺒ َ‬ ‫َواﻟ َﻤ ﱡﻦ ِﺑﺎﻟ ﱠ‬
Fasting
It is to intentionally refrain from specific things during a specific time.
The fast of Ramaḍān[74] becomes obligatory with the sighting of the crescent
moon. If it is not sighted in the clear night sky on the 30th of Shaʿbān[75],
fasting is not commenced. If, however, its place of rising is obstructed by
clouds, dust, etc., it is obligatory to fast with the intention of Ramaḍān as an
assumed precautionary ruling, which will suffice if it becomes apparent.
The rulings of fasting, tarāwīḥ, and the obligatory expiation for intercourse
during it, etc. all apply, so long as it has not been proven to be a day of
Shaʿbān. The remaining rulings, such as divorce and manumission of
bondservants, do not apply. The crescent, which is visible during the day, is
for the following night.
If its sighting is confirmed in one area, everyone else is required to fast. If it
is confirmed in the day, it must be fasted and then made up. It, alone, is
accepted by one who is of legal capacity and upright; even if by a
bondservant or a woman or given without the wording of testimony. It is
not restricted to the ruler, and all the remaining rulings apply. Whoever
sights it for Shawwāl[76] alone, is not to break the fast, but if they sight it
alone for Ramaḍān, and their testimony is rejected, they are required to fast.
All the rulings of the month, including divorce, and manumission of
bondservants, etc., apply.
 ‫ِﻛﺘَﺎُب اﻟ ِ ّ‬
‫ﺼﯿَ ِﺎم‬
‫ﺼﻮص ٍ‪.‬‬ ‫ﺻ ٍﺔ ﻓِﻲ زَ َﻣ ٍﻦ َﻣ ْﺨ ُ‬ ‫ﺼﻮ َ‬ ‫ﻋ ْﻦ أ َ ْﺷﯿَﺎ َء َﻣ ْﺨ ُ‬ ‫ﺎك ﺑَﻨِﯿﱠ ٍﺔ َ‬ ‫ﺴ ٌ‬ ‫َو ُھ َﻮ إِ ْﻣ َ‬
‫ﺼﻮ ُﻣﻮا‪َ ،‬و ِإ ْن‬ ‫ﺷ ْﻌﺒَﺎنَ ﻟَ ْﻢ ﯾَ ُ‬ ‫ﺻﺤْ ِﻮ ﻟَ ْﯿﻠَ ِﺔ اﻟﺜ ﱠ َﻼﺛِﯿﻦَ ِﻣ ْﻦ َ‬ ‫ﺐ ِﺑ ُﺮؤْ ﯾَ ِﺔ ِھ َﻼ ِﻟ ِﮫ‪ ،‬ﻓَﺈِ ْن ﻟَ ْﻢ ﯾ َُﺮ َﻣ َﻊ َ‬ ‫ﻀﺎنَ ﯾَ ِﺠ ُ‬ ‫ﺻﻮ ُم َر َﻣ َ‬ ‫َو َ‬
‫ئ إِ ْن‬ ‫ﻀﺎنَ ‪َ ،‬وﯾُﺠْ ِﺰ ُ‬ ‫ظ ِﻨّﯿﺎ اﺣْ ﺘِﯿَﺎطﺎ ً ﺑِﻨِﯿﱠ ِﺔ َر َﻣ َ‬ ‫ﺻﯿَﺎ ُﻣﮫُ ُﺣ ْﻜﻤﺎ ً َ‬ ‫ﺐ ِ‬ ‫ﻏ ْﯿ ٌﻢ أ َ ْو ﻗَﺘ ٌَﺮ أ َ ْو َ‬
‫ﻏﯿ ُْﺮ ُھ َﻤﺎ َو َﺟ َ‬ ‫ﻄﻠَ ِﻌ ِﮫ َ‬ ‫َﺣﺎ َل دُونَ َﻣ ْ‬
‫طءٍ ﻓِﯿ ِﮫ َوﻧَﺤْ ِﻮ ِه َﻣﺎ ﻟَ ْﻢ ﯾَﺘ َﺤﻘﱠ ُﻖ أَﻧﱠﮫُ‬ ‫ﺎرةٍ ِﺑ َﻮ ْ‬‫ب َﻛﻔﱠ َ‬ ‫ﺻ َﻼةِ ﺗ ََﺮا ِوﯾ َﺢ‪َ ،‬و ُو ُﺟﻮ ِ‬ ‫ﺼ ْﻮ ِم ِﻣ ْﻦ َ‬ ‫ظ َﮭ َﺮ ِﻣ ْﻨﮫ ُ‪َ .‬وﺗُﺜْﺒَﺖُ أَﺣْ َﻜﺎ ُم اﻟ ﱠ‬ ‫َ‬
‫ﻲ ﻧَ َﮭﺎرا ً ِﻟﻠَ ْﯿﻠَ ِﺔ اﻟ ُﻤ ْﻘﺒِﻠَﺔ ِ‪.‬‬
‫ق‪َ ،‬واﻟ ِﮭ َﻼ ُل اﻟ َﻤ ْﺮﺋِ ﱡ‬ ‫ق َو ِﻋﺘ َﺎ ٍ‬ ‫ط َﻼ ٍ‬ ‫ﺷ ْﻌﺒَﺎنَ ‪َ ،‬و َﻻ ﺗُﺜْﺒَﺖُ ﺑَ ِﻘﯿﱠﺔُ اﻷَﺣْ َﻜ ِﺎم ِﻣ ْﻦ ﻧﺤ ِﻮ َ‬ ‫ِﻣ ْﻦ َ‬
‫ﻀ ْﻮا‪َ ،‬وﯾُ ْﻘ ِﺒ ُﻞ ﻓِﯿ ِﮫ َوﺣْ ﺪَهُ َﺧﺒَ ُﺮ‬ ‫ﺴ ُﻜﻮا َوﻗَ َ‬ ‫َﺖ ﻧَ َﮭﺎرا ً أ َ ْﻣ َ‬
‫ﺎس‪َ ،‬و ِإ ْن ﺛَﺒَﺘ ْ‬ ‫ﺼ ْﻮ ُم َﺟ ِﻤﯿ َﻊ اﻟﻨﱠ ِ‬‫َﺖ ُرؤْ ﯾَﺘُﮫُ ِﺑﺒَﻠَ ٍﺪ ﻟَ ِﺰ َم اﻟ ﱠ‬ ‫َو ِإذَا ﺛَﺒَﺘ ْ‬
‫َﺺ ﺑِ َﺤﺎ ِﻛ ٍﻢ‪َ ،‬وﺗُﺜْﺒَﺖُ ﺑَﻘَﯿﱠﺔُ اﻷَﺣْ َﻜﺎم ِ‪.‬‬ ‫ﺸ َﮭﺎدَةِ‪َ ،‬و َﻻ ﯾَ ْﺨﺘ ﱡ‬ ‫ﻋﺒْﺪا ً أ َ ْو أ ُ ْﻧﺜَﻰ أ َ ْو ﺑِﺪ ِ‬
‫ُون ﻟَ ْﻔ ِﻆ اﻟ ﱠ‬ ‫ﻋ ْﺪ ٍل‪َ ،‬وﻟَ ْﻮ َ‬ ‫ُﻣ َﻜﻠﱠﻒٍ َ‬
‫ﺸ ْﮭ ِﺮ ِﻣ ْﻦ‬‫ﺼﻮ ُم َو َﺟ ِﻤﯿ ُﻊ أَﺣْ َﻜ ِﺎم اﻟ ﱠ‬ ‫ﺷ َﮭﺎدَﺗُﮫُ ﻟَ ِﺰ َﻣﮫُ اﻟ ﱠ‬ ‫ﱠت َ‬ ‫ﻀﺎنَ َو ُرد ْ‬ ‫َو َﻣ ْﻦ َرآهُ َوﺣْ ﺪَهُ ِﻟﺸ ﱠَﻮا ٍل ﻟَ ْﻢ ﯾُ ْﻔ ِﻄ ْﺮ‪َ ،‬و ِﻟ َﺮ َﻣ َ‬
‫ﻏﯿ ِْﺮ ِھ َﻢ ا‪.‬‬ ‫ق َو َ‬ ‫ق َو ِﻋﺘ َﺎ ٍ‬ ‫ط َﻼ ٍ‬ ‫َ‬
Obligations, Breaking the Fast, Intention
It is obligatory upon every capable Muslim of legal capacity. It is however
required of every guardian to order the capable minor to fast, and smack
them for it, in order that they become accustomed to it. Whoever is
incapable, due to old age or terminal illness, is to break the fast and is
obliged (unless coupled with a common excuse such as travel) to feed one
poor person the amount which suffices an expiation for every day.
It is recommended to break the fast, and disliked maintain it, during a
journey in which shortening is permitted, even if there is no difficulty. It is
disliked for the pregnant and nursing women to fast while they fear for
themselves or their child. They are to make up what they broke, and it is
further required of someone feeding a child (while fearing for the child
only), to feed a poor person for every day.
Breaking the fast is obligatory if required to save a sacred life from demise,
such as drowning, etc. For every obligatory fast there must be a specific
intention made at night, even if what contradicts it is done, but not the
intention of mere obligation[77].
Voluntary fasting intended during the day (even after the zawāl), is valid, so
long as nothing which spoils the fast has been previously committed. It is
deemed as a legislated fast and will be rewarded from its time of
commencement.
If someone conceives that they will fast tomorrow, they have made an
intention, just like eating and drinking with the intention to fast[78].
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ﻋﻠَ ْﯿ ِﮫ ِﻟﯿَ ْﻌﺘ َﺎدَهُ‪َ ،‬و َﻣ ْﻦ‬
‫ﺿ ْﺮﺑُﮫُ َ‬ ‫ﻖ أ َ ْﻣ ُﺮهُ ﺑِ ِﮫ َو َ‬ ‫ﯿﺮ ُﻣ ِﻄﯿ ٍ‬ ‫ﺻ ِﻐ ٍ‬ ‫ﻲِ َ‬ ‫ﻋﻠَﻰ َو ِﻟ ّ‬ ‫ﻋﻠَﻰ ُﻛ ِّﻞ ُﻣ ْﺴ ِﻠ ٍﻢ ﻗَﺎد ٍِر ُﻣ َﻜﻠﱠﻒٍ ‪ ،‬ﻟَ ِﻜ ْﻦ َ‬ ‫ﺐ َ‬ ‫َوﯾَ ِﺠ ُ‬
‫ﻋ ْﻦ ُﻛ ِّﻞ ﯾَ ْﻮ ٍم ِﻟ ِﻤ ْﺴ ِﻜ ٍ‬
‫ﯿﻦ‬ ‫ﺴﻔَ ٍﺮ‪َ ،‬‬ ‫ﻋﺬ ٍر ُﻣ ْﻌﺘ َﺎ ٍد َﻛ َ‬‫ْ‬ ‫ﻋﻠَ ْﯿ ِﮫ‪َ ،‬ﻻ َﻣ َﻊ ُ‬ ‫ﻄ َﺮ َو َ‬ ‫ض َﻻ ﯾ ُْﺮ َﺟﻰ ﺑ ُْﺮ ُؤهُ أ ْﻓ َ‬ ‫َ‬
‫ﻋ ْﻨﮫُ ِﻟ ِﻜﺒَ ٍﺮ أ ْو َﻣ َﺮ ٍ‬ ‫ﻋ َﺠﺰَ َ‬ ‫َ‬
‫ﺎرة ٍ‪.‬‬ ‫ﱠ‬ ‫َ‬
‫ئ ﻓِﻲ ﻛﻔ َ‬ ‫َﻣﺎ ﯾُﺠْ ِﺰ ُ‬
‫َ‬
‫ﻋﻠَﻰ أ ْﻧﻔُ ِﺴ ِﮭ َﻤﺎ‬ ‫ﺿﻊٍ ﺧَﺎﻓَﺘ َﺎ َ‬ ‫ﺎﻣ ٍﻞ َو ُﻣ ْﺮ ِ‬ ‫ﺻﻮ ُم َﺣ ِ‬ ‫ﺸﻘﱠﺔٍ‪َ ،‬و ُﻛ ِﺮهَ َ‬ ‫ﺼ ٍﺮ‪َ ،‬وﻟَ ْﻮ ِﺑ َﻼ َﻣ َ‬ ‫ﺴﻔَ ِﺮ ﻗَ ْ‬ ‫ﺻ ْﻮ ٌم ِﺑ َ‬ ‫ﻄ ٌﺮ‪َ ،‬و ُﻛ ِﺮهَ َ‬ ‫ﺳ ﱠﻦ ﻓِ ْ‬ ‫َو ُ‬
‫ﯿﻦ ِﻟ ُﻜ ِّﻞ ﯾَ ْﻮم ٍ‪.‬‬
‫طﻌَﺎ ُم ِﻣ ْﺴ ِﻜ ٍ‬ ‫ﻂ إِ ْ‬‫ﻋﻠَ ْﯿ ِﮫ ﻓَﻘَ ْ‬ ‫ﯿﻒ َ‬ ‫اﻟﻮﻟَﺪَ إِن ِﺧ َ‬ ‫ﻮن َ‬ ‫ﻄ َﺮﺗ َﺎهُ‪َ ،‬وﯾِ ْﻠ ِﺰ ُم َﻣ ْﻦ ﯾَ ُﻤ ُ‬ ‫ﺎن َﻣﺎ أ َ ْﻓ َ‬
‫ﻀﯿَ ِ‬ ‫اﻟﻮﻟَﺪِ‪َ ،‬وﯾِ ْﻘ ِ‬ ‫أ َ ْو َ‬
‫ﺐ ﻧِـﯿﱠﺔٌ‬ ‫اﺟ ٍ‬ ‫ط ِﻟ ُﻜ ِّﻞ ﯾَ ْﻮ ٍم َو ِ‬ ‫ﺷ ِﺮ َ‬ ‫ق َوﻧَﺤْ ِﻮ ِه‪َ ،‬و ُ‬ ‫ﻮم ِﻣ ْﻦ َﻣ ْﮭﻠَ َﻜ ٍﺔ َﻛﻐ َْﺮ ٍ‬ ‫ﺼ ٍ‬ ‫ﻋﻠَﻰ َﻣ ْﻦ اِﺣْ ﺘ َﺎ َﺟﮫُ ِ ِﻹ ْﻧﻘَﺎ ِذ َﻣ ْﻌ ُ‬ ‫ﻄ ُﺮ َ‬ ‫ﺐ اﻟ ِﻔ ْ‬ ‫َوﯾَ ِﺠ ُ‬
‫ﺿﯿﱠﺔ ِ‪.‬‬ ‫ُﻣﻌَﯿﱠﻨَﺔٌ ِﻣ ْﻦ اﻟﻠﱠﯿ ِﻞ َوﻟَ ْﻮ أَﺗ َﻰ ﺑَ ْﻌﺪَھَﺎ ﺑِ ُﻤﻨَﺎفٍ َﻻ ﻧِﯿﱠﺔُ اﻟﻔَ ْﺮ ِ‬
‫ﻲ ِ اﻟ ُﻤﺜَﺎ ِ‬
‫ب‬ ‫ﺸ ْﺮ ِﻋ ّ‬‫ﺼ ْﻮ ِم اﻟ ﱠ‬ ‫اﻟﺰ َوا ِل‪َ ،‬وﯾُﺤْ َﻜ ُﻢ ِﺑﺎﻟ ﱠ‬ ‫ﺻ ْﻮ ُم ﻧَ ْﻔ ٍﻞ ِﻣ ﱠﻤ ْﻦ ﻟَ ْﻢ ﯾَ ْﻔﻌَ ْﻞ ُﻣ ْﻔﺴِﺪا ً ِﺑﻨِﯿﱠﺘِ ِﮫ ﻧَ َﮭﺎرا ً وﻟَ ْﻮ ﺑَ ْﻌﺪَ ﱠ‬ ‫ﺼ ﱡﺢ َ‬ ‫َوﯾَ ِ‬
‫ﺼ ْﻮم ِ‪.‬‬ ‫ب ﺑِﻨَﯿﱠ ِﺔ اﻟ ﱠ‬ ‫ﺸ ْﺮ ُ‬ ‫ﺻﺎﺋِ ٌﻢ ﻏَﺪا ً ﻓَﻘَ ْﺪ ﻧ ََﻮى‪َ ،‬و َﻛﺬَا اﻷ َ ْﻛ ُﻞ َواﻟ ﱠ‬ ‫ﻄ َﺮ ﺑِﻘَ ْﻠﺒِ ِﮫ ﻟَ ْﯿﻼً أَﻧﱠﮫُ َ‬ ‫ﻋﻠَ ْﯿ ِﮫ ِﻣ ْﻦ َو ْﻗﺘِ َﮭﺎ‪َ ،‬و َﻣ ْﻦ َﺧ َ‬ ‫َ‬
Fast Invalidators
Whoever deliberately chooses to do the following, while aware they are
fasting, will invalidate their fast: eat, drink, or apply eyeliner (which is
known to reach the throat such as kuḥl etc.); insert something inside
themselves; detect the flavor of gum[79] being chewed in the throat; swallow
phlegm which reaches the mouth; induce vomiting; glance repeatedly or
masturbate which stimulates ejaculation of orgasmic fluid; kiss, touch, or do
intimate acts (without penetration) ejaculating either orgasmic or arousal
fluids; or perform cupping, which draws blood, or has it done. It is not
broken due to the following: phlebotomy or incision; thinking until
ejaculation; any of the nullifiers of fasting being committed forgetfully or
under duress; ingesting water used to clean the mouth and nose, even if it
was exaggerated or done more than three times; unintentionally ingesting a
fly or dust; or swallowing saliva that is gathered in the mouth.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ﺻﻮﻟَﮫُ إِﻟَﻰ َﺣ ْﻠ ِﻘ ِﮫ ِﻣ ْﻦ ُﻛﺤْ ٍﻞ ِوﻧَﺤْ ِﻮ ِه‪ ،‬أ َ ْو أ َ ْد َﺧ َﻞ إِﻟَﻰ َﺟ ْﻮﻓِ ِﮫ َ‬
‫ﺷﯿْﺌﺎً‪ ،‬أ َ ْو‬ ‫ﻋ ِﻠ َﻢ ُو ُ‬ ‫ب أ َ ْو اِ ْﻛﺘ َ َﺤ َﻞ ﺑِ َﻤﺎ َ‬ ‫َو َﻣ ْﻦ أ َ َﻛ َﻞ أ َ ْو ﺷ َِﺮ َ‬
‫ﺻ َﻞ ِإﻟَﻰ ﻓَ ِﻤ ِﮫ ﻧُﺨَﺎ َﻣﺔٌ ﻓَﺎ ْﺑﺘَﻠَﻌَ َﮭﺎ‪ ،‬أ َ ْو ا ْﺳﺘَﻘَﺎ َء ﻓَﻘَﺎ َء‪ ،‬أ َ ْو َﻛ ﱠﺮ َر اﻟﻨﱠ َ‬
‫ﻈ َﺮ ﻓَﺄ َ ْﻣﻨَﻰ‬ ‫ﻀﻐَﮫُ ِﺑ َﺤ ْﻠ ِﻘ ِﮫ أ َ ْو َو َ‬ ‫ط ْﻌ َﻢ ِﻋ ْﻠﻚٍ َﻣ َ‬ ‫َو َﺟﺪَ َ‬
‫ﺎﻣﺪا ً‬ ‫ﻋ ِ‬‫ظ َﮭ َﺮ دَ ٌم‪َ ،‬‬‫ﺲ أ َ ْو ﺑَﺎﺷ ََﺮ دُونَ اﻟﻔَ ْﺮجِ ﻓَﺄ َ ْﻣﻨَﻰ ْأو ْأﻣﺬَى‪ ،‬أ َ ْو َﺣ َﺠ َﻢ‪ ،‬أ َ ْو اﺣْ ﺘ َ َﺠ َﻢ َو َ‬ ‫أ َ ْو ا ْﺳﺘ َْﻤﻨَﻰ‪ ،‬أ َ ْو ﻗَﺒﱠ َﻞ أ َ ْو ﻟَ َﻤ َ‬
‫ﺷﯿْﺌﺎ ً ِﻣ ْﻦ َﺟ ِﻤﯿﻊِ‬ ‫ﺼ ٍﺪ َوﺷ َْﺮطٍ ‪َ ،‬و َﻻ ِإ ْن ﻓَ ﱠﻜ َﺮ ﻓَﺄ ْﻧﺰَ َل‪َ ،‬و َﻻ ِإ ْن ﻓَﻌَ َﻞ َ‬ ‫ﻄ َﺮ َﻻ ِﺑﻔَ ْ‬ ‫ﺼ ْﻮ ِﻣ ِﮫ أ َ ْﻓ َ‬‫ُﻣ ْﺨﺘ َﺎرا ً ذَا ِﻛﺮا ً ِﻟ َ‬
‫ﻋﻠَﻰ‬ ‫ق َﺣ ْﻠﻘَﮫُ‪َ ،‬وﻟَ ْﻮ ﺑَﺎﻟَ َﻎ أ َ ْو زَ ادَ َ‬ ‫ﻀ ٍﺔ أ َ ْو ا ْﺳﺘِ ْﻨﺸَﺎ ٍ‬
‫ﻀ َﻤ َ‬ ‫ت ﻧَﺎ ِﺳﯿﺎ ً أ َ ْو ُﻣ ْﻜ َﺮھﺎً‪َ ،‬و َﻻ إِ ْن دَ َﺧ َﻞ َﻣﺎ ُء َﻣ ْ‬ ‫اﻟ ُﻤ ْﻔ ِﻄ ِﺮا ِ‬
‫ﺼﺪٍ‪َ ،‬و َﻻ ِإ ْن َﺟ َﻤ َﻊ ِرﯾﻘَﮫُ ﻓَﺎ ْﺑﺘَﻠَﻌَﮫ ُ‪.‬‬ ‫ﺎر َﺣ ْﻠﻘَﮫُ ِﺑﻐَﯿ ِْﺮ ﻗَ ْ‬‫ﺎب أ َ ْو اﻟﻐُﺒَ ُ‬ ‫ﺛ َ َﻼثٍ‪َ ،‬و َﻻ ِإ ْن دَ َﺧ َﻞ اﻟﺬﱡﺑَ ُ‬
‫ ‬
Expiations & Recommended Acts
Whoever copulates (vaginally or anally) in the day (even with the deceased
or a beast) while fasting, whether under duress or forgetful, must make it up
and pay an expiation. The ruling is the same for whoever was voluntarily
copulated with if they participated while neither ignorant nor forgetful.
Whoever copulates one day and again during another and does not pay the
expiation is required to pay a second expiation just like someone who
repeats it in one day after paying. The expiation, only for copulation or
ejaculation due to lesbian activity during the day of Ramaḍān, is
manumission of a healthy bondservant. If one is not available, it is fasting
two consecutive months, which if not possible, is feeding 60 poor people. If
they are not available, it is voided, unlike the expiation for ḥajj, ẓihār, or an
oath.
It is recommended to hasten to break the fast, say what has been narrated
when breaking it, and delay the pre-dawn meal.
Whoever misses Ramaḍān is to make it up. It is recommended to do so
immediately, except when there only remain the equivalent number of days
in Shaʿbān that must be made up, in which case it becomes obligatory.
If required to make up Ramaḍān, it is not valid to begin voluntary fasting.
Intending an obligatory fast or a make-up fast and then changing it to a
voluntary fast is valid. It is impermissible to delay making up Ramaḍān
until the next without an excuse. If done so, it is obligatory to also feed a
poor person for every day. If such a squanderer were to die, food must be
given from their wealth (even before the following Ramaḍān); it is not to be
fasted on their behalf.
 ‫ﻓَ ْ‬
‫ﺼ ٌﻞ‬
‫ﺴﺎكُ ُﻣ ْﻜ َﺮ َھﺎ ً َﻛﺎنَ أ َ ْو‬ ‫ﺖ أ َ ْو ﺑَ ِﮭﯿ َﻤ ٍﺔ ﻓﻲ َﺣﺎﻟَ ٍﺔ ﯾَ ْﻠﺰَ ُﻣﮫُ ﻓِﯿ َﮭﺎ ِاﻹ ْﻣ َ‬ ‫ﺎر ﻓِﻲ ﻗُﺒُ ٍﻞ أ َ ْو دُﺑ ٍُﺮ َوﻟَ ْﻮ ِﻟ َﻤ ِﯿّ ٍ‬ ‫َو َﻣ ْﻦ َﺟﺎ َﻣ َﻊ ﻓِﻲ ﻧَ َﮭ ٍ‬
‫َﺎس‪َ ،‬و َﻣ ْﻦ َﺟﺎ َﻣ َﻊ ﻓِﻲ ﯾَ ْﻮ ٍم ﺛ ُ ﱠﻢ ﻓِﻲ‬ ‫ﻏﯿ َْﺮ َﺟﺎ ِھ ٍﻞ َوﻧ ٍ‬ ‫ع َ‬ ‫ط َﺎو َ‬‫ﻮﻣ َﻊ ِإ ْن َ‬ ‫ﺎرةُ‪َ ،‬و َﻛﺬَا َﻣ ْﻦ ُﺟ ِ‬ ‫ﻀﺎ ُء َواﻟ َﻜﻔﱠ َ‬ ‫ﻧَﺎ ِﺳﯿﺎ ً ﻟَ ِﺰ َﻣﮫُ اﻟﻘَ َ‬
‫اﻟﺠ َﻤﺎعِ َو ِاﻹ ْﻧﺰَ ا ِل‬ ‫ﺎرة ٌ ﺑِﻐَﯿ ِْﺮ ِ‬ ‫ﻋﺎدَهُ ﻓِﻲ ﯾَ ْﻮ ِﻣ ِﮫ ﺑَ ْﻌﺪَ أ َ ْن َﻛﻔﱠ َﺮ‪َ ،‬و َﻻ َﻛﻔﱠ َ‬ ‫آﺧ ٍَﺮ‪َ ،‬وﻟَ ْﻢ ﯾُ َﻜ ِﻔّ ْﺮ ﻟَ ِﺰ َﻣﺘْﮫُ ﺛَﺎﻧِﯿَﺔٌ َﻛ َﻤ ْﻦ أ َ َ‬
‫ﺷ ْﮭ َﺮﯾ ِْﻦ ُﻣﺘَﺘ َﺎ ِﺑﻌَﯿ ِْﻦ‪ ،‬ﻓَﺈِ ْن ﻟَ ْﻢ‬‫ﺼﯿَﺎ ُم َ‬ ‫ﺳ ِﻠﯿ َﻤﺔٍ؛ ﻓَﺈِ ْن ﻟَ ْﻢ ﯾَ ِﺠ ْﺪ ﻓَ ِ‬
‫ﻲ ِﻋﺘْ ُﻖ َرﻗَﺒَ ٍﺔ ُﻣﺆْ ِﻣﻨَ ٍﺔ َ‬ ‫ﻀﺎنَ ‪َ ،‬و ِھ َ‬ ‫ﺎر َر َﻣ َ‬ ‫ﺴﺎ َﺣﻘَ ِﺔ ﻧَ َﮭ َ‬ ‫ِﺑﺎﻟ ُﻤ َ‬
‫ﺎر أ َ ْو ﯾَ ِﻤﯿﻦ ٍ‪.‬‬ ‫ف َﻛﻔﱠﺎرةِ َﺣ ّﺞٍ أ َ ْو ِظ َﮭ ٍ‬ ‫ﺖ ﺑِ ِﺨ َﻼ ِ‬ ‫ﻄ ْ‬ ‫ﺳﻘ َ َ‬‫طﻌَﺎ ُم ِﺳﺘِّﯿﻦَ ِﻣ ْﺴ ِﻜﯿﻨﺎً‪ ،‬ﻓَﺈِ ْن ﻟَ ْﻢ ﯾَ ِﺠ ْﺪ َ‬ ‫ﯾَ ْﺴﺘ َِﻄ ْﻊ ﻓَﺈِ ْ‬
‫ﻄﺮ ٍ‪.‬‬ ‫ﻮر‪َ ،‬وﻗَ ْﻮ ُل َﻣﺎ َو َردَ ِﻋ ْﻨﺪَ ﻓِ ْ‬ ‫ﺳ ُﺤ ٍ‬ ‫ﯿﺮ َ‬ ‫ﻄ ٍﺮ‪َ ،‬وﺗ َﺄ ْ ِﺧ ُ‬ ‫ﺳ ﱠﻦ ﺗ َ ْﻌ ِﺠﯿ ُﻞ ﻓِ ْ‬ ‫َو ُ‬
‫ﻋﻠَ ْﯿ ِﮫ ﻓَﯿَ ِﺠﺐ ُ‪.‬‬ ‫ﺷ ْﻌﺒَﺎنَ ﺑِﻘَﺪَ ِر َﻣﺎ َ‬ ‫ﻲ ِﻣ ْﻦ َ‬ ‫ﻋﻠَﻰ اﻟﻔَ ْﻮ ِر إِ ﱠﻻ إِذَا ﺑَ ِﻘ َ‬ ‫ﺴ ﱡﻦ َ‬ ‫ﱠﺎﻣ ِﮫ‪َ ،‬وﯾُ َ‬‫ﻋﺪَدَ أَﯾ ِ‬ ‫ﻀﻰ َ‬ ‫ﺎن ﻗَ َ‬ ‫ﻀ ُ‬ ‫َو َﻣ ْﻦ ﻓَﺎﺗَﮫُ َر َﻣ َ‬
‫ﺻ ّﺢ َ‪.‬‬ ‫ﻀﺎ ًء ﺛ ُ ﱠﻢ ﻗَﻠَﺒَﮫُ ﻧَ ْﻔﻼً َ‬ ‫اﺟﺒﺎ ً أ َ ْو ﻗَ َ‬ ‫ﺻ ْﻮﻣﺎ ً َو ِ‬ ‫ﻀﺎنَ ؛ ﻓَﺈِ ْن ﻧ ََﻮى َ‬ ‫ﻀﺎ ُء َر َﻣ َ‬ ‫ﻋ ِﻠ ْﯿ ِﮫ ﻗَ َ‬
‫ﻄ ﱡﻮعِ َﻣ ْﻦ َ‬ ‫ﺼ ﱡﺢ ا ْﺑﺘِﺪَا ُء ﺗ َ َ‬ ‫َو َﻻ ﯾَ ِ‬
‫ﻋ ْﻦ ُﻛ ِّﻞ‬ ‫ﯿﻦ َ‬ ‫طﻌَﺎ ُم ِﻣ ْﺴ ِﻜ ٍ‬ ‫ﺎء إِ ْ‬‫ﻀ ِ‬ ‫ﺐ َﻣ َﻊ اﻟﻘَ َ‬ ‫ﻋ ْﺬ ٍر؛ ﻓَﺈِ ْن ﻓَﻌَ َﻞ َو َﺟ َ‬ ‫ﻀﺎنَ إِﻟَﻰ آﺧ ٍَﺮ ﺑِ َﻼ ُ‬ ‫ﺎء َر َﻣ َ‬ ‫ﻀ ِ‬ ‫ﯿﺮ ﻗَ َ‬ ‫َوﯾَﺤْ ُﺮ ُم ﺗ َﺄ ْ ِﺧ ُ‬
‫ﻋ ْﻨﮫ ُ‪.‬‬
‫ﺼﺎ ُم َ‬ ‫ﻋ ْﻨﮫُ َﻛﺬَ ِﻟ َﻚ ِﻣ ْﻦ َرأْ ِس َﻣﺎ ِﻟ ِﮫ‪َ ،‬و َﻻ ﯾُ َ‬ ‫ط ِﻌ َﻢ َ‬ ‫ط َوﻟَ ْﻮ ﻗَ ْﺒ َﻞ آﺧ ََﺮ أ ُ ْ‬ ‫ﺎت اﻟ ُﻤﻔَ ِ ّﺮ ُ‬ ‫ﯾَ ْﻮ ٍم‪َ ،‬و ِإ ْن َﻣ َ‬
Voluntary Fasting
Voluntary fasts are recommended, the best of which are the following;
every other day; three days of every month—the white days i.e. 13th, 14th,
and 15th are best; Thursdays and Mondays; six days of Shawwāl (best to be
done consecutively after ʿEid and when coupled with Ramaḍān are
equivalent in reward to fasting the year); fasting Muḥarram[80] (both the
ninth and especially the tenth which is an expiation for the year); and the 10
days of Dhul-Ḥijjah (especially the day of ʿArafah which is an expiation for
two years).
The following are disliked to single out for fasting: Rajab[81]; Friday;
Saturday; the day of doubt, i.e. the 30th of Shaʿbān (if there is no
justification when it is time for the sighting); fasting Nayrūz[82] and
Mahrajān[83]; every holiday of the disbelievers; any day singled out for
veneration; and preceding Ramaḍān by one or two days, unless any of the
above coincide with a habitual fast.
Fasting the days of tashrīq[84] is not valid unless done so for the ritual
sacrifice of mutʿah or qirān[85]. There is absolutely no fasting on ʿEid, which
is impermissible. Whoever begins a voluntary deed (besides ḥajj or
ʿumrah), is recommended to complete it but not obliged. If it is nullified, it
does not have to be made up. It is categorically obligatory to complete a
compulsory act, even if its time is extensive, e.g. prayer, making up
Ramaḍān, an oath, and an expiation. If it is invalidated, there is nothing
extra to be done[86], nor is there an expiation.
The best day is Friday and the best night is Laylat al-Qadr (sought in the
last 10 of Ramaḍān, particularly in their odd nights, of which the most
hopeful is the seventh). Abundant supplication should be made in them
saying, “O Allāh, indeed you are oft-pardoning who loves to pardon, so
pardon me.”
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ث‬ ‫ﻲ ﺛ َ َﻼ َ‬ ‫ﻀﻞُ‪َ ،‬و ِھ َ‬ ‫ْﺾ أ َ ْﻓ َ‬‫ﺷ ْﮭ ٍﺮ‪َ ،‬وأَﯾﱠﺎ ُم اﻟ ِﺒﯿ ِ‬ ‫ﺻ ْﻮ ُم ﺛ َ َﻼﺛ َ ٍﺔ ِﻣ ْﻦ ُﻛ ِّﻞ َ‬ ‫ﻀﻠُﮫُ ﯾَ ْﻮ ٌم َوﯾَ ْﻮ ٌم‪َ ،‬و َ‬ ‫ﻄ ﱡﻮعِ‪َ ،‬وأ ْﻓ َ‬ ‫ﺻ ْﻮ ُم اﻟﺘ َ َ‬ ‫ﺴ ﱡﻦ َ‬ ‫ﯾُ َ‬
‫ﺐ‬ ‫ﺖ ِﻣ ْﻦ ﺷ ﱠَﻮا ٍل‪َ ،‬واﻷ َ ْوﻟَﻰ ﺗَﺘ َﺎﺑُﻌُ َﮭﺎ‪َ ،‬و َ‬
‫ﻋ ِﻘ َ‬ ‫اﻻﺛْﻨَﯿ ُْﻦ‪َ ،‬و ِﺳ ﱞ‬ ‫ﻤﯿﺲ َو ِ‬ ‫ﻋ ْﺸ َﺮة َ‪َ ،‬واﻟَ ِﺨ ُ‬ ‫ﺲ َ‬ ‫ﻋ ْﺸ َﺮة َ َوﺧ َْﻤ َ‬ ‫ﻋ ْﺸ َﺮة َ َوأ َ ْرﺑَ َﻊ َ‬ ‫َ‬
‫ﺳﻨَﺔٍ‪ ،‬ﺛ ُ ﱠﻢ‬‫ﺎرة ُ َ‬ ‫ﺻ ْﻮ ُم اﻟ ُﻤ َﺤ ﱠﺮ ِم‪َ ،‬وآ َﻛﺪُهُ اﻟﻌَﺎ ِﺷ ُﺮ‪َ ،‬و ُھ َﻮ َﻛﻔﱠ َ‬ ‫ﺎم اﻟﺪﱠ ْھ َﺮ‪َ ،‬و َ‬ ‫ﺻ َ‬ ‫ﻀﺎنَ َﻛﺄَﻧﱠ َﻤﺎ َ‬ ‫ﺻﺎ ِﺋ ُﻤ َﮭﺎ َﻣ َﻊ َر َﻣ َ‬ ‫اﻟ ِﻌ ْﯿﺪِ‪َ ،‬و َ‬
‫ﺳﻨَﺘَﯿْﻦ ِ‪.‬‬ ‫ﺎرة ُ َ‬ ‫ﻋ َﺮﻓَﺔَ‪َ ،‬و ُھ َﻮ َﻛﻔﱠ َ‬ ‫اﻟﺤ ﱠﺠ ِﺔ‪َ ،‬وآ َﻛﺪُهُ ﯾَ ْﻮ ُم َ‬ ‫ﻋﺸ َُﺮ ذِي ِ‬ ‫اﻟﺘﱠﺎ ِﺳ ُﻊ‪َ ،‬و َ‬
‫ﺷ ْﻌﺒَﺎنَ ِإذَا ﻟَ ْﻢ ﯾَ ُﻜ ْﻦ‬ ‫ﺸ ِّﻚ َو ُھ َﻮ اﻟﺜ ﱠ َﻼﺛُﻮنَ ِﻣ ْﻦ َ‬ ‫ﻮم اﻟ ﱠ‬‫ﺻ ْﻮ ُم ﯾَ ِ‬ ‫ﺼ ْﻮ ٍم‪َ ،‬و َ‬ ‫ﺖ ِﺑ َ‬ ‫ﺴ ْﺒ ِ‬‫ﺐ‪َ ،‬واﻟ ُﺠ ُﻤﻌَ ِﺔ‪َ ،‬واﻟ ﱠ‬ ‫َو ُﻛ ِﺮهَ ِإ ْﻓ َﺮادُ َر َﺟ ٍ‬
‫ﺎر‪ ،‬أ َ ْو ﯾَ ْﻮ ٍم ﯾُ ْﻔ ِﺮدُوﻧَﮫُ ِﺑﺘ َ ْﻌ ِﻈ ٍﯿﻢ‪َ ،‬وﺗَﻘَﺪﱡ ُم‬‫ﺎن‪َ ،‬و ُﻛ ِّﻞ ِﻋﯿ ٍﺪ ِﻟ ْﻠ ُﻜﻔﱠ ِ‬ ‫وز َواﻟ َﻤ ْﮭ َﺮ َﺟ ِ‬ ‫ﺻ ْﻮ ُم ﯾَ ْﻮ ِم اﻟﻨَﯿ ُْﺮ ِ‬‫ِﺣﯿﻦَ اﻟﺘ ﱠ َﺮاﺋِﻲ ِ ِﻋﻠﱠﺔٌ‪َ ،‬و َ‬
‫ﻋﺎدَة ً ِﻓﻲ اﻟ ُﻜ ّﻞ ِ‪.‬‬ ‫ﻀﺎنَ ِﺑﯿَ ْﻮ ٍم أ َ ْو ﯾَ ْﻮ َﻣﯿ ِْﻦ ِإ ﱠﻻ أ َ ْن ﯾ َُﻮا ِﻓﻖَ َ‬ ‫َر َﻣ َ‬
‫ﻄﻠَﻘﺎ ً ِوﯾَﺤْ ُﺮ ُم‪َ ،‬و َﻣ ْﻦ دَ َﺧ َﻞ ﻓِﻲ‬ ‫ﺻ ْﻮ ُم ِﻋ ْﯿ ٍﺪ ُﻣ ْ‬ ‫ان‪َ ،‬و َﻻ َ‬ ‫ﻋ ْﻦ دَ ِم ُﻣﺘْﻌَ ٍﺔ أ َ ْو ﻗِ َﺮ ٍ‬ ‫ﻖ ِإ ﱠﻻ َ‬ ‫ﺻ ْﻮ ُم أَﯾ ِﱠﺎم اﻟﺘ ﱠ ْﺸ ِﺮﯾ ِ‬‫ﺼ ﱡﺢ َ‬ ‫َو َﻻ ﯾَ ِ‬
‫ﻄﻠَﻘﺎ ً َوﻟَ ْﻮ‬‫ض َﻣ ْ‬ ‫ﺐ ِإﺗْ َﻤﺎ ُم ﻓَ ْﺮ ٍ‬‫ﻀﺎء َ‪َ .‬وﯾَ ِﺠ ُ‬ ‫ﺴﺪَ ﻓَ َﻼ ﻗَ َ‬ ‫ﺴ ﱡﻦ‪َ ،‬و ِإ ْن ﻓَ َ‬ ‫ﻋ ْﻤ َﺮ ٍة ﻟَ ْﻢ ﯾَ ِﺠﺐْ ِإﺗ َْﻤﺎ ُﻣﮫُ وﯾُ َ‬ ‫ﻏﯿ ِْﺮ َﺣ ّﺞٍ أ َ ْو ُ‬ ‫ﻄ ﱡﻮعٍ َ‬ ‫ﺗَ َ‬
‫ﺎرة َ‪.‬‬‫ﻄ َﻞ ﻓَ َﻼ َﻣ ِﺰﯾﺪَ َو َﻻ َﻛﻔﱠ َ‬ ‫ﺎرةٍ‪َ ،‬و ِإ ْن ﺑَ َ‬ ‫ﻖ‪َ ،‬و َﻛﻔﱠ َ‬ ‫ﻄﻠ َ ٍ‬‫ﻀﺎنَ ‪َ ،‬وﻧَ ْﺬ ٍر ُﻣ ْ‬ ‫ﺎء َر َﻣ َ‬ ‫ﻀ ِ‬ ‫ﺼ َﻼةٍ‪َ ،‬وﻗَ َ‬ ‫ﺳﻌﺎ ً َﻛ َ‬ ‫ُﻣ َﻮ ﱠ‬
‫ﻀﺎنَ ‪،‬‬ ‫ﯿﺮ ِﻣ ْﻦ َر َﻣ َ‬ ‫ﺐ ِﻓﻲ اﻟﻌَ ْﺸ ِﺮ اﻷ َ ِﺧ ِ‬ ‫ﻄﻠ َ ُ‬ ‫ﻀ ُﻞ اﻟﻠﱠﯿَﺎ ِﻟﻲ ﻟَ ْﯿﻠَﺔُ اﻟﻘ ْﺪ ِر‪َ ،‬وﺗ ُ ْ‬ ‫ﻀ ُﻞ اﻷَﯾ ِﱠﺎم ﯾَ ْﻮ ُم اﻟ ُﺠ ُﻤﻌَ ِﺔ‪َ ،‬وأ َ ْﻓ َ‬ ‫َوأ ْﻓ َ‬
‫ﻋ ِّﻦ ي‪".‬‬ ‫ْﻒ َ‬ ‫ﻋﻔُ ٌﻮ ﺗ ُ ِﺤﺐﱡ اﻟﻌَ ْﻔ َﻮ ﻓَﺎﻋ ُ‬ ‫ﻋﺎﺋِ ِﮫ ﻓِﯿﮫَ ا‪" :‬اﻟﻠﱠ ُﮭ ﱠﻢ ِإﻧﱠ َﻚ َ‬ ‫ﺳﺎ ِﺑﻌَﺘُﮫُ‪َ ،‬وﯾُ ْﻜﺜِ ُﺮ ِﻣ ْﻦ دُ َ‬ ‫َﺎرهُ آ َﻛﺪُ‪َ ،‬وأ َ َر َﺟﺎھَﺎ َ‬ ‫َوأ َ ْوﺗ ُ‬
Iʿttikāf
Iʿttikāf[87] is recommended all the time, especially in Ramaḍān, in which the
last 10 are more emphasized. It becomes obligatory due to a vow. Its
prerequisites include the following: intention; Islām; sanity; discernment;
and the absence of what necessitates ghusl. Additionally, it must be in a
masjid that establishes congregational prayer for those required to attend.
The masjid includes its expansion, its roof, its fenced courtyard, and its
minaret (which either it, or its door, is within it)[88].
Whoever vows to make iʿttikāf, or perform prayer in a masjid other than the
three, is permitted to do so in a different one. If they vowed to make it in
one of them, they are permitted to do so in it or in a more virtuous one. The
best of them is Masjid al-Ḥarām, then the Prophet’s Masjid, then al-Aqṣā.
Whoever makes continual iʿttikāf due to a vow, is not to leave, except out
of necessity. They are not to visit the sick, nor attend a funeral, unless
stipulated. It is invalidated by the following: leaving the masjid without
excuse; intending to leave (even if they do not); intercourse; ejaculation due
to intimate acts; apostasy; and intoxication. Wherever it is invalidated, the
continual non-time-specific type must be recommenced without expiation.
That which is time-specific must be recommenced with an obligatory
expiation for breaking an oath due to the loss of setting.
It is not invalidated for leaving the masjid to use the restroom, bring food,
attend Jumuʿah (which is required), or perform some obligatory
purification, etc. It is recommended to be busy with righteous deeds and
refrain from what is of no concern. It is impermissible to make the Qurʾān a
replacement for speech[89]. When going to the masjid, iʿttikāf should be
intended for the duration they remain there.
 ‫ﻓَ ْ‬
‫ﺼ ٌﻞ‬

‫ﻋ ْﺸ ُﺮهُ اﻷ َ ِﺧﯿﺮ ُ‪.‬‬ ‫ﻀﺎنَ آ َﻛﺪُ‪َ ،‬وآ َﻛﺪُهُ َ‬ ‫ﺳﻨﱠﺔٌ ُﻛ ﱠﻞ َو ْﻗﺖٍ‪َ ،‬و ِﻓﻲ َر َﻣ َ‬ ‫ﺎف ُ‬ ‫اﻻ ْﻋ ِﺘ َﻜ ُ‬‫َو ِ‬
‫ﺐ اﻟﻐُ ْﺴ َﻞ‪َ ،‬و َﻛ ْﻮﻧُﮫُ ِﺑ َﻤﺴ ِْﺠﺪٍ‪َ ،‬وﯾَﺰَ ادُ‬ ‫ُﻮﺟ ُ‬
‫ﻋﺪَ ُم َﻣﺎ ﯾ ِ‬ ‫ﯿﺰ‪َ ،‬و َ‬‫ﻋ ْﻘ ٌﻞ‪َ ،‬وﺗ َْﻤ ِﯿ ٌ‬ ‫ط ﻟَﮫُ ﻧِﯿﱠﺔٌ‪َ ،‬و ِإﺳ َْﻼ ٌم‪َ ،‬و َ‬ ‫ﺐ ِﺑﻨَ ْﺬ ٍر‪َ ،‬و ُ‬
‫ﺷ ِﺮ َ‬ ‫َوﯾَ ِﺠ ُ‬
‫ظ ْﮭ ُﺮهُ‪،‬‬ ‫ﻋﺔُ أ َ ْن ﯾَ ُﻜﻮنَ اﻟ َﻤﺴ ِْﺠﺪُ ِﻣ ﱠﻤﺎ ﺗُﻘَﺎ ُم ِﻓﯿ ِﮫ‪َ ،‬و ِﻣﻦَ اﻟ َﻤﺴ ِْﺠ ِﺪ َﻣﺎ ِز ْﯾﺪَ ِﻓﯿ ِﮫ‪َ ،‬و ِﻣ ْﻨﮫُ َ‬ ‫ﻖ َﻣ ْﻦ ﺗ َْﻠﺰَ ُﻣﮫُ اﻟ َﺠ َﻤﺎ َ‬ ‫ِﻓﻲ َﺣ ّ ِ‬
‫ﻲ أ َ ْو ﺑَﺎﺑُ َﮭﺎ ﻓِﯿﮫ ِ‪.‬‬ ‫َﺎرﺗُﮫُ اﻟﱠﺘِﻲ ِھ َ‬ ‫طﺔُ‪َ ،‬و َﻣﻨ َ‬ ‫َو َرﺣْ ﺒَﺘُﮫُ اﻟ َﻤ ُﺤﻮ َ‬
‫ﻏﯿ ِْﺮ ِه‪َ ،‬و ِﻓﻲ أ َ َﺣ ِﺪھَﺎ ﻓَﻠَﮫُ ِﻓ ْﻌﻠُﮫُ ِﻓﯿ ِﮫ‬ ‫ﻏﯿ ِْﺮ اﻟﺜ ﱠ َﻼﺛ َ ِﺔ ﻓَﻠَﮫُ ِﻓ ْﻌﻠُﮫُ ِﻓﻲ َ‬ ‫ﺼ َﻼة َ ِﻓﻲ َﻣﺴ ِْﺠ ٍﺪ َ‬ ‫ﺎف أ َ ْو اﻟ ﱠ‬ ‫اﻻ ْﻋ ِﺘ َﻜ َ‬‫و َﻣ ْﻦ ﻧَﺬَ َر ِ‬
‫ﺺ ى‪.‬‬ ‫ﺳﻠﱠ َﻢ ﺛ ُ ﱠﻢ اﻷ َ ْﻗ َ‬‫ﻋﻠَ ْﯿ ِﮫ َو َ‬‫ﺻﻠﱠﻰ ﱠ ُ َ‬ ‫ﻲِ َ‬ ‫ﻀﻠُ َﮭﺎ اﻟ َﻤﺴ ِْﺠﺪُ اﻟ َﺤ َﺮا ُم‪ ،‬ﺛ ُ ﱠﻢ َﻣﺴ ِْﺠﺪُ اﻟﻨﱠ ِﺒ ّ‬ ‫ﻀ ِﻞ ِﻣ ْﻨﮫَ‪َ ،‬وأ َ ْﻓ َ‬ ‫َوﻓِﻲ اﻷ َ ْﻓ َ‬
‫ﻒ َﻣ ْﻨﺬُورا ً ُﻣﺘَﺘ َﺎ ِﺑﻌﺎ ً ﻟَ ْﻢ ﯾَ ْﺨ ُﺮجْ ِإ ﱠﻻ ِﻟ َﻤﺎ َﻻ ﺑُﺪﱠ ِﻣ ْﻨﮫُ‪َ ،‬و َﻻ ِﯾﻌُﻮدُ َﻣ ِﺮﯾﻀﺎً‪َ ،‬و َﻻ ﯾَ ْﺸ َﮭﺪُ َﺟﻨَﺎزَ ة ً ِإ ﱠﻻ‬ ‫َو َﻣ ْﻦ اِ ْﻋﺘ َ َﻜ َ‬
‫ط ِء ﻓِﻲ اﻟﻔَ ْﺮجِ‪،‬‬ ‫ﺎﻟﻮ ْ‬ ‫ﻋ ْﺬ ٍر‪َ ،‬و ِﺑﻨِﯿﱠ ِﺔ اﻟ ُﺨ ُﺮوجِ َوﻟَ ْﻮ ﻟَ ْﻢ ﯾَ ْﺨ ُﺮجْ ‪َ ،‬و ِﺑ َ‬ ‫ﻄ ُﻞ ِﺑﺎﻟُ ُﺨﺮوجِ ِﻣﻦَ اﻟ َﻤﺴ ِْﺠ ِﺪ ِﻟﻐَﯿ ِْﺮ ُ‬ ‫ِﺑﺸ َْﺮط ٍ‪َ .‬وﯾَ ْﺒ ُ‬
‫ﻏﯿ ِْﺮ اﻟ ُﻤﻘَﯿﱠ ِﺪ‬ ‫ﺐ اِ ْﺳ ِﺘﺌْﻨ ُ‬
‫َﺎف اﻟ ُﻤﺘَﺘ َﺎ ِﺑﻊِ َ‬ ‫ﻄ َﻞ َو َﺟ َ‬‫ْﺚ ﺑَ َ‬‫ﺴ ْﻜ ِﺮ‪َ ،‬و َﺣﯿ ُ‬ ‫َو ِﺑ ِﺎﻹ ْﻧﺰَ ا ِل ِﺑﺎﻟ ُﻤﺒَﺎﺷ ََﺮ ِة دُونَ اﻟﻔَ ْﺮجِ‪َ ،‬و ِﺑ ِ ّ‬
‫ﺎﻟﺮدﱠ ِة‪َ ،‬و ِﺑﺎﻟ ﱡ‬
‫ت اﻟ َﻤ َﺤ ّﻞ ِ‪.‬‬ ‫ﯿﻦ ِﻟﻔَ َﻮا ِ‬ ‫ﻋﻠَ ْﯿ ِﮫ َﻛﻔﱠ َ‬
‫ﺎرة ُ ﯾَ ِﻤ ٍ‬ ‫ﺎرة َ‪َ .‬و ِإ ْن َﻛﺎنَ ُﻣﻘَﯿﱠﺪا ً ِﺑﺰَ َﻣ ٍﻦ َﻣﻌَﯿ ٍﱠﻦ اِ ْﺳﺘ َﺄْﻧَﻔَﮫُ‪َ ،‬و َ‬ ‫ِﺑﺰَ َﻣ ٍﻦ َو َﻻ َﻛﻔﱠ َ‬
‫ﺎن ﺑِ َﻤﺄ ْ َﻛ ٍﻞ َو َﻣ ْﺸ َﺮ ٍ‬
‫ب أ َ ْو ِﻟ ُﺠ ُﻤﻌَ ٍﺔ ﺗ َ ْﻠﺰَ ُﻣﮫُ أ َ ْو‬ ‫ﻄ ُﻞ ِإ ْن ﺧ ََﺮ َج ِﻣﻦَ اﻟ َﻤﺴ ِْﺠ ِﺪ ِﻟﺒَ ْﻮ ٍل أ َ ْو ﻏَﺎﺋِﻂٍ أ َ ْو ِإﺗْﯿَ ٍ‬ ‫َو َﻻ ﯾَ ْﺒ ُ‬
‫اﺟﺒَ ٍﺔ َوﻧ َْﺤ ِﻮ ذَ ِﻟﻚ َ‪.‬‬‫ﺎرةٍ َو ِ‬‫ط َﮭ َ‬‫َ‬
‫آن ﺑَﺪَﻻً ِﻣ ْﻦ اﻟ َﻜ َﻼ ِم‪،‬‬ ‫ب َﻣﺎ َﻻ ﯾَ ْﻌﻨِﯿ ِﮫ‪َ ،‬وﯾَ ْﺤ ُﺮ ُم َﺟ ْﻌ ُﻞ اﻟﻘُ ْﺮ ِ‬ ‫اﺟﺘِﻨَﺎ ِ‬‫ب‪َ ،‬و ْ‬ ‫ﻏﻠُﮫُ ِﺑﺎﻟﻘُ َﺮ ِ‬ ‫ﺴ ﱡﻦ ﺗَﺸَﺎ ُ‬ ‫َوﯾُ َ‬
‫ﺎف ُﻣﺪﱠة َ ﻟُ ْﺒﺜِ ِﮫ ﻓِﯿﮫ ِ‪.‬‬
‫ي ِاﻻ ْﻋﺘِ َﻜ َ‬ ‫ﺼﺪَ اﻟ َﻤﺴ ِْﺠﺪَ أ َ ْن ِﯾﻨَ ِﻮ َ‬ ‫َو ِﯾ ْﻨﺒَ ِﻐﻲ ِﻟ َﻤ ْﻦ ﻗَ َ‬
Ḥajj

It is a communal obligation every year. It is to go to Makkah to perform

specific acts at specific times and is a pillar of Islām. ʿUmrah is to visit the
house in a specific manner. Both are obligatory once in a lifetime based on
five prerequisites, which include: Islām; sanity (it is not valid from a
disbeliever or the insane even if the guardian were to make iḥrām[90] on their
behalf); puberty; and complete freedom (it is valid for a minor or a
bondservant).
The minor’s guardian is to make iḥrām on their behalf. It will not suffice
either of them for their obligatory ḥajj or ʿumrah.
If a minor reaches puberty, or a bondservant is manumitted, before ‘the
standing’ or after it (and they return within enough time), it will suffice
their obligatory ḥajj.
The fifth is capability i.e. owning provisions and suitable transport, or
possession of what is enough to obtain it, so long as it is in addition to what
is required of books, dwellings, servants, and both personal and familial
expenses necessary for survival.
Whoever meets these prerequisites is immediately required to go, so long as
the way is safe. If they are unable to go due to old age or chronic illness, a
free proxy (even if female) must perform both on their behalf if they are
obligations. It is not valid for someone who has not completed ḥajj to
perform the obligatory, vowed, or voluntary ḥajj on behalf of another. If
they do so, it will be counted as their own obligatory ḥajj. There is an
additional sixth prerequisite for females; they must find a husband or
maḥram of legal capacity who can afford both their provisions and
transport. If they are not able, they are to appoint a proxy. If they make ḥajj
without a maḥram it is considered valid though impermissible.
 ‫ِﻛﺘ َ ُ‬
‫ﺎب اﻟ َﺤ ّﺞِ‬
‫ﺎن‬ ‫ﻮص‪َ ،‬و ُھ َﻮ أ َ َﺣﺪُ أ َ ْر َﻛ ِ‬ ‫ﺼ ٍ‬ ‫ﻮص ِﻓﻲ زَ َﻣ ٍﻦ َﻣ ْﺨ ُ‬ ‫ﺼ ٍ‬ ‫ﺼﺪُ َﻣ ﱠﻜﺔَ ِﻟﻌَ َﻤ ٍﻞ َﻣ ْﺨ ُ‬ ‫ﻋ ٍﺎم‪َ ،‬و ُھ َﻮ ﻗَ ْ‬ ‫ض ِﻛﻔَﺎﯾَ ٍﺔ ُﻛ ﱠﻞ َ‬ ‫َو ُھ َﻮ ﻓَ ْﺮ ُ‬
‫ﻲ‬ ‫ﺷ ُﺮوط ٍ‪َ :‬و ِھ َ‬ ‫ﺴ ِﺔ ُ‬ ‫ﺎن ﻓِﻲ اﻟﻌُ ْﻤ ِﺮ َﻣ ﱠﺮة ً ِﺑﺨ َْﻤ َ‬ ‫ﺼﻮص ٍ‪َ .‬وﯾَ ِﺠﺒَ ِ‬ ‫ﻋﻠَﻰ َوﺟْ ٍﮫ َﻣ ْﺨ ُ‬ ‫ﺖ َ‬ ‫ﺎرة ُ اﻟﺒَ ْﯿ ِ‬ ‫ِاﻹﺳ َْﻼم ِ‪َ .‬واﻟﻌُ ْﻤ َﺮة ُ ِزﯾَ َ‬
‫غ‪َ ،‬و َﻛ َﻤﺎ ُل اﻟ ُﺤ ِﺮﯾﱠ ِﺔ‪ ،‬ﻟَ ِﻜ ْﻦ‬ ‫ﻋ ْﻨﮫُ َو ِﻟﯿﱡﮫُ‪َ ،‬واﻟﺒُﻠُﻮ ُ‬ ‫ﻮن َوﻟَ ْﻮ أَﺣْ َﺮ َم َ‬‫ﺎن ِﻣ ْﻦ َﻛﺎ ِﻓ ٍﺮ َو َﻣﺠْ ﻨُ ٍ‬ ‫ﺼ ﱠﺤ ِ‬ ‫ِاﻹﺳ َْﻼ ُم‪َ ،‬واﻟﻌَ ْﻘﻞُ‪ ،‬ﻓَ َﻼ ﯾَ ِ‬
‫ﻋ ْﻤ َﺮﺗِ ِﮫ‪،‬‬ ‫ﻋ ْﻦ ِﺣ ﱠﺠ ِﺔ ِاﻹﺳ َْﻼ ِم َو ُ‬ ‫ﺎن َ‬ ‫ﯿﺮ َو ِﻟﯿﱡﮫُ‪َ ،‬و َﻻ ﯾُﺠْ ِﺰﺋ َ ِ‬ ‫ﻋ ْﻦ اﻟ ﱠ‬
‫ﺼ ِﻐ ِ‬ ‫ﻖ‪َ ،‬وﯾُﺤْ ِﺮ ُم َ‬ ‫اﻟﺮﻗِﯿ ِ‬
‫ﯿﺮ َو ﱠ‬ ‫ﺎن ِﻣ ْﻦ اﻟ ﱠ‬
‫ﺼ ِﻐ ِ‬ ‫ﺼ ﱠﺤ ِ‬‫ﯾَ ِ‬
‫ﻋ ْﻦ ِﺣ ﱠﺠ ِﺔ‬ ‫ﻒ ِﻓﻲ َو ْﻗ ِﺘ ِﮫ أَﺟْ ﺰَ أَهُ َ‬ ‫ﻋﺎدَ ﻓَ َﻮﻗَ َ‬‫ﻮف أ َ ْو ﺑَ ْﻌﺪَهُ ِإ ْن أ َ َ‬‫اﻟﻮﻗُ ِ‬ ‫ﯿﻖ ﻗَ ْﺒ َﻞ ُ‬ ‫اﻟﺮ ِﻗ ُ‬
‫ﻋ ِﺘﻖَ ﱠ‬ ‫ﯿﺮ أ َ ْو ُ‬ ‫ﺼ ِﻐ ُ‬ ‫ﻓَﺈِ ْن ﺑَﻠَ َﻎ اﻟ ﱠ‬
‫ﺼﯿ ِﻞ‬ ‫ﻋﻠَﻰ ﺗَﺤْ ِ‬ ‫ﺼﻠُ ُﺢ ِﻟ ِﻤﺜْ ِﻠ ِﮫ‪ ،‬أ َ ْو ِﻣ ْﻠﻚُ َﻣﺎ ﯾَ ْﻘﺪ ُِر ِﺑ ِﮫ َ‬ ‫ﻲ ِﻣ ْﻠﻚُ زَ ا ٍد َو َر ِ‬
‫اﺣﻠَ ٍﺔ ﺗ َ ْ‬ ‫ﻋﺔُ‪َ ،‬و ِھ َ‬ ‫اﻻ ْﺳﺘ َ َ‬
‫ﻄﺎ َ‬ ‫ﺲ ِ‬ ‫اﻹﺳ َْﻼ ِم‪َ ،‬واﻟﺨ ِ‬
‫َﺎﻣ ُ‬
‫ﻋﻠَﻰ اﻟﺪ َﱠوام ِ‪.‬‬ ‫ﻋ ْﻦ ُﻣﺆْ ﻧَ ِﺘ ِﮫ َو ُﻣﺆْ ﻧَ ِﺔ ِﻋﯿَﺎ ِﻟ ِﮫ َ‬‫ﺐ َو َﻣ ْﺴ َﻜ ٍﻦ َوﺧَﺎد ٍِم‪َ ،‬و َ‬ ‫ﻋ ﱠﻤﺎ ِﯾﺤْ ﺘ َﺎ ُﺟﮫُ ِﻣ ْﻦ ُﻛﺘ ُ ٍ‬ ‫ﺎﺿﻼً َ‬ ‫ذَ ِﻟ َﻚ ِﺑﺸ َْﺮ ِط َﻛ ْﻮ ِﻧ ِﮫ ﻓَ ِ‬
‫ﻋ ْﻨﮫُ‬‫ﻋ َﺠﺰَ َ‬ ‫ﻖ أ َ ْﻣ ٌﻦ‪ ،‬ﻓَﺈِ ْن َ‬ ‫ﻲ ﻓَ ْﻮرا ً ِإ ْن َﻛﺎنَ ِﻓﻲ ﱠ‬
‫اﻟﻄ ِﺮﯾ ِ‬ ‫ﺴ ْﻌ ُ‬ ‫ط ﻟَ ِﺰ َﻣﮫُ اﻟ ﱠ‬ ‫ﺸ ُﺮو ُ‬ ‫ﺖ ﻟَﮫُ َھ ِﺬ ِه اﻟ ﱡ‬‫ﻓَ َﻤ ْﻦ َﻛ ُﻤﻠَ ْ‬
‫ﻋ ْﻨﮫُ ِﻣ ْﻦ‬ ‫ﯿﻢ ﻧَﺎ ِﺋﺒﺎ ً ُﺣﺮا َوﻟَ ْﻮ ا ِْﻣ َﺮأَة ً ﯾَ ُﺤ ﱡﺞ َوﯾَ ْﻌﺘ َ ِﻤ ُﺮ َ‬
‫ض َﻻ ﯾُ ْﺮ َﺟﻰ ﺑُ ْﺮ ُؤهُ ﻟَ ِﺰ َﻣﮫُ أ َ ْن ﯾُ ِﻘ َ‬ ‫ِﻟ ِﻜﺒَ ٍﺮ أ َ ْو َﻣ َﺮ ٍ‬
‫ﻋ ْﻦ ﻧَ ْﺬ ٍر َو َﻻ‬ ‫ﻏﯿ ِْﺮ ِه‪َ ،‬و َﻻ َ‬ ‫ض َ‬ ‫ﻋ ْﻦ ﻧَ ْﻔ ِﺴ ِﮫ َﺣ ﱞﺞ َ‬
‫ﻋ ْﻦ ﻓَ ْﺮ ِ‬ ‫ﺼ ﱡﺢ ِﻣ ﱠﻤ ْﻦ ﻟَ ْﻢ ﯾَ ُﺤ ﱠﺞ َ‬ ‫ْﺚ َو َﺟﺒَﺎ‪َ ،‬و َﻻ ﯾَ ِ‬ ‫َﺣﯿ ُ‬
‫ﺳﺎدِﺳﺎ ً َو ُھ َﻮ أ َ ْن ﺗ َ ِﺠﺪَ ﻟَ َﮭﺎ‬ ‫ف ِإﻟَﻰ ِﺣ ﱠﺠ ِﺔ ِاﻹﺳ َْﻼ ِم‪َ ،‬وﺗ َ ِﺰﯾﺪُ اﻷ ُ ْﻧﺜَﻰ ﺷ َْﺮطﺎ ً َ‬ ‫ﺼ َﺮ َ‬‫ﻧَﺎ ِﻓﻠَﺔٍ‪ ،‬ﻓَﺈِ ْن ﻓَﻌَ َﻞ ا ْﻧ َ‬
‫ﺖ‪،‬‬ ‫ﺖ ِﻣ ْﻨﮫُ ا ْﺳﺘَﻨَﺎﺑَ ْ‬ ‫ﺴ ْ‬‫اﺣﻠَ ِﺔ ﻟَ َﮭﺎ َوﻟَﮫُ‪ ،‬ﻓَﺈِ ْن أَﯾِ َ‬
‫اﻟﺮ ِ‬
‫اﻟﺰا ِد َو ﱠ‬ ‫ﻋﻠَﻰ ﱠ‬ ‫زَ ْوﺟﺎ ً أ َ ْو َﻣ ْﺤ َﺮﻣﺎ ً ُﻣ َﻜﻠﱠﻔﺎً‪َ ،‬وأ َ ْن ﺗ َ ْﻘﺪ َِر َ‬
‫ﺖ ﺑِ َﻼ َﻣ ْﺤ َﺮ ٍم َﺣ ُﺮ َم َوأ َ ْﺟﺰَ أ َ‪.‬‬ ‫َوإِ ْن َﺣ ﱠﺠ ْ‬
Miqāts
The miqāts are specified places and times for specific acts of worship. The
Miqāt for Madīnah is Dhul-Ḥulayfa, for the Levant, Egypt, and the west is
Juḥfa, for Yemen is Yalamlam, for the highlands of the Ḥijāz, the highlands
of Yemen, and Tāʾif is Qarn, and for the east is Dhāt ʿIrq. These are for
their respective inhabitants and all who pass by. The miqāt of whoever’s
dwelling is closer than them is their dwelling itself. Whoever is in Makkah,
is to make iḥrām for ḥajj there. It is valid from outside sacred grounds
without a blood sacrifice. Iḥrām for ʿumrah is made from outside sacred
grounds. It is valid from Makkah but requires a blood sacrifice.
 ‫ﻓَ ْ‬
‫ﺼ ٌﻞ‬
‫ﺼ َﺮ‬ ‫ﺸ ِﺎم َو ِﻣ ْ‬ ‫ﺻﺔٍ‪ ،‬ﻓَ ِﻤﯿﻘَﺎتُ أ َ ْھ ِﻞ اﻟ َﻤﺪِﯾﻨَ ِﺔ ذُو اﻟ ُﺤﻠَ ْﯿﻔَ ِﺔ‪َ ،‬واﻟ ﱠ‬ ‫ﺼﻮ ُ‬ ‫اﺿ ٌﻊ َوأ َ ْز ِﻣﻨَﺔٌ ُﻣﻌَﯿﱠﻨَﺔٌ ِﻟ ِﻌ ِﺒﺎدةٍ َﻣ ْﺨ ُ‬ ‫َواﻟ َﻤ َﻮاﻗِﯿﺖُ َﻣ َﻮ ِ‬
‫ق‪َ ،‬و َھ ِﺬ ِه‬‫ق ذَاتُ ِﻋ ْﺮ ٍ‬ ‫ﻒ ﻗَ ْﺮ ٌن‪َ ،‬واﻟ َﻤ ْﺸ ِﺮ ِ‬ ‫ﺠﺎز َواﻟﯿَ َﻤ ِﻦ َو ﱠ‬
‫اﻟﻄﺎﺋِ َ‬ ‫ب اﻟﺠُﺤْ ﻔَﺔُ‪َ ،‬واﻟﯿَ َﻤ ِﻦ ﯾَﻠَ ْﻤﻠَ ُﻢ‪َ ،‬وﻧَﺠْ ِﺪ ا ِﻟ َﺤ ِ‬ ‫َواﻟ َﻤ ْﻐ ِﺮ ِ‬
‫ِﻷ َ ْھ ِﻠ َﮭﺎ َو ِﻟ َﻤ ْﻦ َﻣ ﱠﺮ َ‬
‫ﻋﻠَ ْﯿ َﮭﺎ‪َ ،‬و َﻣ ْﻦ َﻣ ْﻨ ِﺰﻟُﮫُ دُوﻧَ َﮭﺎ ﻓَ ِﻤﯿﻘَﺎﺗُﮫُ ِﻣ ْﻨﮫ ُ‪.‬‬
‫ﺼ ﱡﺢ ِﻣ ْﻦ َﻣ ﱠﻜﺔَ َو َ‬
‫ﻋﻠَ ْﯿ ِﮫ‬ ‫اﻟﺤ ِّﻞ‪َ ،‬وﯾَ ِ‬‫ﻋﻠَ ْﯿ ِﮫ‪َ ،‬و ِﻟﻌُ ْﻤ َﺮةٍ ِﻣﻦَ ِ‬ ‫اﻟﺤ ِّﻞ َو َﻻ دَ َم َ‬ ‫ﺼ ﱡﺢ ِﻣﻦَ ِ‬ ‫َوﯾُﺤْ ِﺮ ُم َﻣ ْﻦ ﺑِ َﻤ ﱠﻜﺔَ ِﻟ َﺤ ّﺞٍ ِﻣ ْﻨ َﮭﺎ‪ ،‬وﯾَ ِ‬
‫دَم ٌ‪.‬‬
‫ ‬
Iḥrām & Ḥajj Types
It is recommended for anyone wishing to make iḥrām, i.e. the intention for
the rites, to: perform ghusl or tayummum to cleanse themselves; to perfume
their body (which is disliked on the clothing); and for men to wear two
clean white coverings, one upper and one lower, after removing all fitted
clothing. Iḥrām is made after a compulsory or two-rakʿah voluntary prayer
(outside of the prohibited times). Its intention is a prerequisite.
The best type is tamattuʿ i.e. to make iḥrām for ʿumrah during the months
of ḥajj and then after its completion to make iḥrām for ḥajj. Ifrād is to make
iḥrām for ḥajj and then after its completion to make iḥrām for ʿumrah.
Qirān is to make iḥrām for both together or to make iḥrām for ʿumrah and
then add it[91] before beginning its ṭawāf.
It is recommended to specify a ritual type and to make it conditional,
saying, “O Allāh I desire such and such ritual, so facilitate it for me and
accept it from me and if I were to be prevented by something, then my
place of disengagement is wherever I am prevented”. If it is made, it is not
voided, and thus must be completed and made up.
 ‫ﺼ ٌﻞ‬ ‫ﻓَ ْ‬
‫ب‪،‬‬ ‫ﱡﺐ ﻓِﻲ ﺑَﺪَ ٍن‪ ،‬و ُﻛ ِﺮهَ ﻓِﻲ ﺛ َ ْﻮ ٍ‬ ‫ﻄﯿ ٌ‬‫ﻒ‪ ،‬وﺗ َ َ‬ ‫َﻈ ٌ‬ ‫ﻏ ْﺴ ٌﻞ أ َ ْو ﺗَﯿَـ ﱡﻤ ٌﻢ َوﺗَﻨ ﱡ‬ ‫ﺴ ِﻚ‪ُ ،‬‬ ‫اﻹﺣْ َﺮ ِام‪َ ،‬و ُھ َﻮ ﻧِﯿﱠﺔُ اﻟﻨﱡ ُ‬ ‫ﺳ ﱠﻦ ِﻟ ُﻤ ِﺮﯾ ِﺪ ِ‬ ‫َو ُ‬
‫ض أ ْوَ‬ ‫ﺻ َﻼةِ ﻓَ ْﺮ ٍ‬‫ﺐ َ‬ ‫ﻋ ْﻦ َﻣ ِﺨﯿﻂٍ ‪َ ،‬و ِإﺣْ َﺮا ُﻣﮫُ َ‬
‫ﻋ ِﻘ َ‬ ‫ﻀﯿ ِْﻦ ﻧ َِﻈﯿﻔَﯿ ِْﻦ ﺑَ ْﻌﺪَ ﺗ َ َﺠ ﱡﺮ ِد ذَ َﻛ ٍﺮ َ‬ ‫َ‬
‫ﺒﺲ ِإزَ ٍار َو ِردَاءٍ أ ْﺑﯿَ َ‬ ‫َوﻟُ ُ‬
‫ﺖ ﻧَ ْﮭﻲٍ‪َ ،‬وﻧِﯿﱠﺘُﮫُ ﺷ َْﺮط ٌ‪.‬‬ ‫ﻏﯿ ِْﺮ َو ْﻗ ِ‬ ‫َر ْﻛﻌَﺘَﯿ ِْﻦ ﻧَ ْﻔﻼً ﻓِﻲ َ‬
‫ﺎك اﻟﺘ ﱠ َﻤﺘ ُ ُﻊ‪َ ،‬و ُھ َﻮ أ َ ْن ﯾُﺤْ ِﺮ َم ِﺑﺎﻟﻌُ ْﻤ َﺮةِ ﻓِﻲ أ َ ْﺷ ُﮭ ِﺮ اﻟ َﺤ ّﺞِ‪ ،‬ﺛ ُ ﱠﻢ ﺑَﻌَﺪَ ﻓَ َﺮا ِﻏ ِﮫ ِﻣ ْﻨ َﮭﺎ ﯾُﺤْ ِﺮ ُم ِﺑﺎﻟ َﺤ ّﺞِ‪،‬‬ ‫ﺴ ِ‬ ‫ﻀ ُﻞ اﻷ َ ْﻧ َ‬ ‫َوأ َ ْﻓ َ‬
‫ان أ َ ْن ﯾُﺤْ ِﺮ َم ﺑِ ِﮭ َﻤﺎ َﻣﻌﺎ ً أ َ ْو ﯾُﺤْ ِﺮ َم‬‫ُﺤﺮ َم ﺑِﺎﻟَﺤ ّﺞِ ﺛ ُ ﱠﻢ ﺑَ ْﻌﺪَ ﻓَ َﺮا ِﻏ ِﮫ ِﻣ ْﻨﮫُ ﯾُﺤْ ِﺮ ُم ﺑِﺎﻟﻌُ ْﻤ َﺮةِ‪َ ،‬واﻟ ِﻘ َﺮ ُ‬ ‫َو ِاﻹ ْﻓ َﺮادُ أ َ ْن ﯾ ِ‬
‫ط َﻮاﻓِﮫَ ا‪.‬‬ ‫ﺸ ُﺮوعِ ﻓِﻲ َ‬ ‫ﻋﻠَ ْﯿ َﮭﺎ ﻗَ ْﺒ َﻞ اﻟ ﱡ‬ ‫ِﺑﺎﻟﻌُ ْﻤ َﺮةِ ﺛ ُ ﱠﻢ ﯾُ ْﺪ ِﺧﻠُﮫُ َ‬
‫ﺴ ِْﺮهُ ِﻟﻲ‪َ ،‬وﺗَﻘَﺒﱠﻠَﮫُ ِﻣ ِﻨّﻲ‪َ ،‬وإِ ْن‬ ‫ﻲ ﻓَﯿَ ّ‬‫ﺴ َﻚ اﻟﻔُ َﻼﻧِ ﱠ‬ ‫ط ﻓَﯿَﻘُﻮل ُ‪ :‬اﻟﻠﱠ ُﮭ ﱠﻢ إِ ِﻧّﻲ أ ُ ِرﯾﺪُ اﻟﻨﱡ ُ‬ ‫ﺴﻜﺎً‪َ ،‬وأ َ ْن ﯾَ ْﺸﺘ َِﺮ َ‬ ‫ﺳ ﱠﻦ أ َ ْن ﯾُﻌَ ِﯿّﻦَ ﻧُ ُ‬ ‫َو ُ‬
‫ﻀﺎء ُ‪.‬‬ ‫ْ‬
‫ﻄ ْﻞ‪ ،‬ﺑَ ْﻞ ﯾَﻠﺰَ ُﻣﮫُ ِإﺗْ َﻤﺎ ُﻣﮫُ َواﻟﻘَ َ‬ ‫ْﺚ َﺣﺒَ ْﺴﺘَﻨِﻲ‪َ ،‬و ِإذَا ا ْﻧﻌَﻘَﺪَ ﻟَ ْﻢ ﯾُ ْﺒ َ‬ ‫ّ‬
‫ﺲ ﻓَ َﻤ ِﺤ ِﻠﻲ َﺣﯿ ُ‬ ‫ﺴﻨِﻲ َﺣﺎ ِﺑ ٌ‬ ‫َﺣﺒَ َ‬
‫ ‬
Prohibitions of Iḥrām
There are nine prohibitions of iḥrām which are: removing hair; clipping
finger or toe nails; covering the head of a male; a male wearing fitted
clothing (except for pants in the absence of a waist wrap and khuffs in the
absence of sandals); applying perfume; killing a consumable land game
animal; what it begets; and what is begotten from cross-breading; entering a
marriage contract; intercourse; and other intimate acts.
For all the prohibitions there are expiations, except for killing lice and
entering a marriage contract. The local value for eggs and locusts must be
paid. The expiation of a single hair and nail is feeding a poor person and
that of two, is two. Necessity knows no law for the muḥrim[92], however
they must offer an expiation.
 ‫ﻓَ ْ‬
‫ﺼ ٌﻞ‬
‫ﺴﮫُ اﻟ َﻤ ِﺨﯿ َ‬
‫ﻂ‬ ‫ظ ْﻔ ِﺮ ﯾَ ٍﺪ أ َ ْو ِرﺟْ ٍﻞ‪َ ،‬وﺗ َ ْﻐ ِﻄﯿﱠﺔُ َرأ َ ِس ذَ َﻛ ٍﺮ‪َ ،‬وﻟُ ْﺒ ُ‬ ‫ﻮراتُ ِاﻹﺣْ َﺮ ِام ﺗِﺴْﻊ ٌ‪ :‬إِزَ اﻟَﺔُ َ‬
‫ﺷ ْﻌ ٍﺮ‪َ ،‬وﺗ َ ْﻘ ِﻠﯿ ُﻢ ُ‬ ‫ﻈ َ‬ ‫َو َﻣﺤْ ُ‬
‫ﻲ ِ اﻟ َﻤﺄ َ ُﻛﻮ ِل‪َ ،‬واﻟ ُﻤﺘ ََﻮ ِﻟّ ِﺪ ِﻣ ْﻨﮫُ‬ ‫اﻟﻮﺣْ ِﺸ ّ‬ ‫ﯿﺐ‪َ ،‬وﻗَﺘْ ُﻞ َ‬
‫ﺻ ْﯿ ِﺪ اﻟﺒَ ِ ّﺮ َ‬ ‫اﻟﻄ ُ‬‫ﺳ َﺮا ِوﯾ َﻞ ِﻟﻌَﺪَ ِم ِإزَ ٍار‪َ ،‬و ُﺧﻔﱠﯿ ِْﻦ ِﻟﻌَﺪَ ِم ﻧَ ْﻌﻠَﯿ ِْﻦ‪َ ،‬و ِ ّ‬‫ِإ ﱠﻻ َ‬
‫ت اﻟ ِﻔ ْﺪﯾَﺔُ إِ ﱠﻻ ﻗَﺘْ َﻞ‬ ‫ﻮرا ِ‬ ‫ﻈ َ‬ ‫ﻋ ْﻘﺪُ ﻧِ َﻜﺎحٍ‪َ ،‬و ِﺟ َﻤﺎعٌ‪َ ،‬و ُﻣﺒَﺎﺷ ََﺮة ٌ ﻓِﯿ َﻤﺎ دُونَ اﻟﻔَ ْﺮج ِ‪َ .‬وﻓِﻲ َﺟ ِﻤﯿﻊ اﻟ َﻤﺤْ ُ‬
‫ِ‬ ‫ﻏﯿ ِْﺮ ِه‪َ ،‬و َ‬‫َو ِﻣ ْﻦ َ‬
‫ﯿﻦ‪َ ،‬وﻓِﻲ‬ ‫طﻌَﺎ ُم ِﻣ ْﺴ ِﻜ ٍ‬ ‫ﻈ ْﻔ ِﺮ ِإ ْ‬
‫ﺸ ْﻌ َﺮةِ أ َ ْو اﻟ ُ‬
‫ْﺾ َواﻟ َﺠ َﺮا ِد ﻗِﯿ َﻤﺘُﮫُ َﻣ َﻜﺎﻧَﮫُ‪َ ،‬وﻓِﻲ اﻟ ﱠ‬ ‫ﻋ ْﻘﺪَ اﻟ ِﻨّ َﻜﺎحِ‪َ ،‬وﻓِﻲ اﻟﺒَﯿ ِ‬ ‫اﻟﻘَ ْﻤ ِﻞ َو َ‬
‫ت َوﯾَ ْﻔ ِﺪ ي‪.‬‬‫ﻮرا ِ‬
‫ﻈ َ‬ ‫وراتُ ﺗُﺒِﯿ ُﺢ ِﻟﻠ ُﻤﺤْ ِﺮ ِم اﻟ َﻤﺤْ ُ‬ ‫طﻌَﺎ ُم اﺛْﻨَﯿ ِْﻦ‪َ ،‬واﻟﻀ ُﱠﺮ َ‬ ‫اﻻﺛْﻨَﯿ ِْﻦ إِ ْ‬
‫ِ‬
‫ ‬
Expiations
It is what is obligatory due to iḥrām or the Ḥaram. The expiation of
shaving; removing more than two hairs or nails; applying perfume; wearing
fitted clothes; a male covering his head; or a woman covering her face, is to
choose between fasting three days, feeding six poor people one mudd[93] of
wheat or one-half ṣāʿ of something else, or slaughtering a sheep. The
compensation for hunting is to choose between an analogous animal or
appraising its value in dirhams and purchasing food sufficient for fiṭr to
feed every poor person one mudd of wheat or one-half ṣāʿ of something
else; or fasting one day in place of the food for each poor person. For the
non-analogous animal, it is between feeding or fasting.
If the mutamattiʿ[94] or qārin[95] is unable to procure a sacrificial animal, they
must fast three days during ḥajj (making the last of them the day of ʿArafah
is best) and then seven days upon their return home. If someone who is
restricted is unable to obtain one, they must fast 10 days and then
disengage. It is not required for heedlessly wearing fitted clothing, applying
perfume, or covering the head.
Every sacrificial animal or feeding belongs to the poor people of the Ḥaram,
except for the expiations given for shaving the head, fitted clothing, etc.,
which are to be distributed wherever their causes are found. Fasting is valid
in every place. The blood sacrifice is either one sheep or one-seventh of a
camel or cow.
 ‫ﺼ ٌﻞ ﻓِﻲ اﻟ ِﻔ ْﺪﯾَ ِﺔ‬ ‫ﻓَ ْ‬
‫ﺐ‪،‬‬ ‫ظ ْﻔ َﺮﯾ ِْﻦ‪َ ،‬و ِطﯿ ٍ‬ ‫ﺷ ْﻌ َﺮﺗَﯿ ِْﻦ أ َ ْو ُ‬ ‫ﻖ َوإِزَ اﻟَ ِﺔ أ َ ْﻛﺜ َ َﺮ ِﻣ ْﻦ َ‬ ‫ﺐ إِﺣْ َﺮ ٍام أ َ ْو َﺣ َﺮ ٍم‪ ،‬ﻓَﯿُ َﺨﯿ ُﱠﺮ ﺑِ ِﻔ ْﺪﯾَ ِﺔ َﺣ ْﻠ ٍ‬ ‫ﺴﺒَ ِ‬‫ﺐ ﺑِ َ‬ ‫ﻲ َﻣﺎ ﯾَ ِﺠ ُ‬ ‫َو ِھ َ‬
‫ﯿﻦ‬‫ﺴﺎﻛِﯿﻦَ ‪ُ ،‬ﻛ ﱠﻞ ِﻣ ْﺴ ِﻜ ٍ‬ ‫ْ‬ ‫َ‬ ‫َ‬
‫ﺻﯿَ ِﺎم ﺛ َ َﻼﺛ َ ِﺔ أﯾ ٍﱠﺎم أ ْو ِإطﻌَ ِﺎم ِﺳﺘ ﱠ ِﺔ َﻣ َ‬ ‫َ‬ ‫ْ‬
‫َوﻟُﺒ ِْﺲ َﻣ ِﺨﯿﻂٍ ‪َ ،‬وﺗ َ ْﻐ ِﻄﯿَ ِﺔ َرأ ِس ذَ َﻛ ٍﺮ َو َوﺟْ ِﮫ ْاﻣ َﺮأةٍ ﺑَﯿْﻦَ ِ‬
‫ﯾﻤ ِﮫ ﺑِﺪَ َرا ِھ َﻢ‬ ‫ﺻ ْﯿ ٍﺪ ﺑَﯿْﻦَ ِﻣﺜْ ِﻞ ِﻣﺜْ ِﻠ ّ‬
‫ﻲ ٍ أ َ ْو ﺗ َ ْﻘ ِﻮ ِ‬ ‫اء َ‬ ‫ﻏﯿ ِْﺮ ِه‪ْ ،‬أو ذَﺑْﺢِ ﺷَﺎة ٍ‪َ .‬وﻓِﻲ َﺟﺰَ ِ‬ ‫ﺻﺎعٍ ِﻣ ْﻦ َ‬ ‫ﻒ َ‬ ‫ﺼ َ‬ ‫ُﻣﺪﱠ ﺑ ٍ ُّﺮ‪ ،‬أ َ ْو ﻧِ ْ‬
‫ﺼﻮ ُم‬ ‫ﻏﯿ ِْﺮ ِه‪ ،‬أ َ ْو ﯾَ ُ‬ ‫ﺻﺎعٍ ِﻣ ْﻦ َ‬ ‫ﻒ َ‬ ‫ﺼ َ‬ ‫ﯿﻦ ُﻣﺪﱠ ﺑ ٍ ُّﺮ‪ ،‬أ َ ْو ﻧِ ْ‬ ‫ُﻄ ِﻌ ُﻢ ُﻛ ﱠﻞ ِﻣ ْﺴ ِﻜ ٍ‬ ‫ﻄ َﺮةٍ‪ ،‬ﻓَﯿ ْ‬ ‫ئ ﻓِﻲ ﻓِ ْ‬ ‫طﻌَﺎﻣﺎ ً ﯾُﺠْ ِﺰ ُ‬ ‫ِﯾ ْﺸﺘ َِﺮي ِﺑ َﮭﺎ َ‬
‫ﻲ ٍ‪.‬‬ ‫ﻏﯿ ِْﺮ ِﻣﺜْ ِﻠ ّ‬‫ﺻﯿَ ٍﺎم ﻓِﻲ َ‬ ‫طﻌَ ٍﺎم أ َ ْو ِ‬ ‫ﯿﻦ ﯾَ ْﻮﻣﺎً‪َ ،‬وﺑَﯿْﻦَ إِ ْ‬ ‫طﻌَ ِﺎم ُﻛ ِّﻞ ِﻣ ْﺴ ِﻜ ٍ‬ ‫ﻋ ْﻦ َ‬ ‫َ‬
‫ً‬
‫ﺳ ْﺒﻌَﺔ ِإذَا‬ ‫ﻋ َﺮﻓَﺔَ َو َ‬ ‫آﺧ ِﺮھَﺎ ﯾَ ْﻮ َم َ‬ ‫ﻀ ُﻞ َﺟ ْﻌ ُﻞ ِ‬ ‫َ‬
‫ﺎم ﺛ َ َﻼﺛَﺔَ أﯾ ٍﱠﺎم ﻓِﻲ اﻟ َﺤ ّﺞِ‪َ ،‬واﻷ ْﻓ َ‬ ‫َ‬ ‫ﺻ َ‬ ‫ي َ‬ ‫ﺎر ٌن اﻟ َﮭ ْﺪ َ‬ ‫َ‬
‫ﻋﺪ َِم ُﻣﺘ َ َﻤ ِﺘ ّ ٌﻊ أ ْو ﻗَ ِ‬
‫َو ِإ ْن َ‬
‫ﺐ‬‫ﺎن ﻓِﻲ ﻟُﺒ ٍْﺲ َو ِطﯿ ٍ‬ ‫ﻂ ﺑِﻨِ ْﺴﯿَ ٍ‬ ‫ﻋ ْﺸ َﺮة َ أَﯾ ٍﱠﺎم‪ ،‬ﺛ ُ ﱠﻢ َﺣ ﱠﻞ‪َ ،‬وﺗ َ ْﺴﻘُ ُ‬ ‫ﺎم َ‬ ‫ﺻ َ‬ ‫ﺼ ُﺮ إِذَا ﻟَ ْﻢ ﯾَ ِﺠ ْﺪهُ َ‬ ‫َر َﺟ َﻊ إِﻟَﻰ أ َ ْھ ِﻠ ِﮫ‪َ ،‬واﻟ ُﻤﺤْ َ‬
‫ْﺚ ُو ِﺟﺪَ‬ ‫ﯿﻦ اﻟ َﺤ َﺮ ِم ِإ ﱠﻻ ﻓِ ْﺪﯾَﺔَ أَذَى َوﻟُﺒ ٍْﺲ َوﻧَﺤْ َﻮ ُھ َﻤﺎ‪ ،‬ﻓَ َﺤﯿ ُ‬ ‫ﺴﺎ ِﻛ ِ‬ ‫طﻌَ ٍﺎم ﻓَ ِﻠ َﻤ َ‬‫َوﺗ َ ْﻐ ِﻄﯿَ ِﺔ َرأْس ٍ‪َ .‬و ُﻛ ﱡﻞ َھ ْﺪي ٍ أ َ ْو ِإ ْ‬
‫ﺳ ْﺒ ُﻊ ﺑُ ْﺪﻧَ ٍﺔ أ َ ْو ﺑﻘَ َﺮة ٍ‪.‬‬
‫ﺎن‪َ ،‬واﻟﺪﱠ ُم ﺷَﺎة ٌ أ َ ْو ُ‬ ‫ﺼ ْﻮ ُم ﺑِ ُﻜ ِّﻞ َﻣ َﻜ ٍ‬‫ئ اﻟ ﱠ‬ ‫ﺳﺒَﺒُ َﮭﺎ‪َ ،‬وﯾُﺠْ ِﺰ ُ‬ ‫َ‬
Appraisal of Game Animals
They are of two categories: that which has an analogous livestock animal
(which is obligatory and is of two types: the first is what the companions
adjudicated which includes ostrich—for which is a camel; zebra, antelope,
deer, hartebeest, and ibex—for which is a cow; aardwolf[96]—for which is a
sheep; gazelle—for which is a sheep; hyrax and lizard—for which is a kid;
jerboa—for which is a four month she-goat; rabbit—for which is a she-kid
less than a she-goat; and ḥamām i.e. every type of bird that drinks water and
coos—for which there is a sheep) and the second which is what the
companions did not adjudicate and should be referred to the judgement of
two upright specialists.
The second category is that which does not have an analogous type and
includes the remaining species of birds, for which is their local value.
 ‫ﺼﯿ ِﺪ‬
‫اء اﻟ ﱠ‬ ‫ﺼ ٌﻞ ﻓِﻲ َﺟ َﺰ ِ‬ ‫ﻓَ ْ‬
‫اﻟﻤﺜْﻞ ُ‪.‬‬
‫ﺐ ﻓِﯿ ِﮫ ذَ ِﻟ َﻚ ِ‬ ‫ﺿ ْﺮﺑَﺎن ِ‪َ :‬ﻣﺎ ﻟَﮫُ ِﻣﺜْ ٌﻞ ِﻣﻦَ اﻟﻨﱠﻌَ ِﻢ‪ ،‬ﻓَﯿَ ِﺠ ُ‬ ‫َو ُھ َﻮ َ‬
‫اﻟﻮﺣْ ِﺶ َوﺑَﻘَ ِﺮ ِه َوأُﯾﱠ ٍﻞ‬
‫ﺎر َ‬‫ﺼ َﺤﺎﺑَﺔُ‪َ ،‬و ِﻣ ْﻨﮫُ ﻓِﻲ اﻟﻨﱠﻌَﺎ َﻣ ِﺔ ﺑَﺪَﻧَﺔٌ‪َ ،‬وﻓِﻲ ِﺣ َﻤ ِ‬ ‫ﺖ ﻓِﯿ ِﮫ اﻟ ﱠ‬ ‫ﻀ ْ‬ ‫ﻋﺎن ِ‪ :‬أ َ َﺣﺪُ ُھ َﻢ ا‪ :‬ﻗَ َ‬ ‫َو ُھ َﻮ ﻧ َْﻮ َ‬
‫ْﺶ‪،‬‬‫ﻀﺒُﻊِ َﻛﺒ ٌ‬ ‫َوﺛ َ ْﯿﺘ َ ٍﻞ َو َو ِﻋ ٍﻞ ﺑَﻘَ َﺮةٌ‪َ ،‬وﻓِﻲ اﻟ ﱠ‬
‫ﻋﻨ ٌ‬
‫َﺎق‬ ‫ﺐ َ‬ ‫ي‪َ ،‬وﻓِﻲ اﻟﯿَ ْﺮﺑُﻮعِ َﺟ ْﻔ َﺮة ٌ ﻟَ َﮭﺎ أ َ ْرﺑَﻌَﺔُ أ َ ْﺷ ُﮭ ٍﺮ‪َ ،‬وﻓِﻲ اﻷ َ ْرﻧَ ِ‬ ‫اﻟﻮﺑ ِْﺮ َواﻟﻀﱠﺐّ ِ َﺟ ْﺪ ٌ‬ ‫َوﻓِﻲ اﻟﻐَﺰَ ا ِل ﺷَﺎةٌ‪َ ،‬وﻓِﻲ َ‬
‫ﺾ ﻓِﯿ ِﮫ‬ ‫ﺎن ي‪َ :‬ﻣﺎ ﻟَ ْﻢ ﺗ َ ْﻘ ِ‬‫ع اﻟﺜ ﱠ ِ‬ ‫ﻋﺐﱠ اﻟ َﻤﺎ َء َو َھﺪَ َر‪ ،‬ﺷَﺎة ٌ‪ .‬اﻟﻨﱠﻮ ُ‬ ‫دُونَ اﻟ َﺠـ ْﻔ َﺮةِ‪َ ،‬وﻓِﻲ اﻟ َﺤ َﻤﺎم ِ‪َ ،‬و ُھ َﻮ ُﻛ ﱡﻞ َﻣﺎ َ‬
‫ﯿﺮﯾْﻦ ِ‪.‬‬ ‫ﺼ َﺤﺎﺑَﺔُ‪َ ،‬وﯾ ُْﺮ َﺟ ُﻊ ﻓِﯿ ِﮫ ِإﻟَﻰ ﻗَ ْﻮ ِل َ‬
‫ﻋ ْﺪﻟَﯿ ِْﻦ َﺧ ِﺒ َ‬ ‫اﻟ ﱠ‬
‫ﺎن ي‪َ :‬ﻣﺎ َﻻ ِﻣﺜْ َﻞ ﻟَﮫُ‪َ ،‬و ُھ َﻮ ﺑِﺎﻗِﻲ ﱠ‬
‫اﻟﻄﯿ ِْﺮ َوﻓِﯿ ِﮫ ﻗِﯿ َﻤﺘُﮫُ َﻣ َﻜﺎﻧَﮫ ُ‪.‬‬ ‫ب اﻟﺜ ﱠ ِ‬‫اﻟﻀ ْﱠﺮ ُ‬
‫ ‬
Sanctuary of Makkah & Madinah
Hunting in the sanctuary of Makkah is impermissible and its ruling is like
hunting while in iḥrām. The following are impermissible to cut trees; grass
(even thorns which may cause harm); siwāk, etc.; and leaves (but not dried
leaves, sweet grass, truffles, mushrooms, fruit, and whatever is planted by
man—including trees).
It is permissible to pasture its grass and benefit from what has died or
broken, without human interference, even if it is not completely separated.
A small (per custom) tree warrants a sheep; what is larger warrants a cow.
A choice is made between that and its estimated value—the price of which
is treated like the recompense of hunting. Grass warrants its market value.
It is disliked remove dirt and rocks, but not zamzam water, from the
sanctuary to non-sacred land.
It is recommended to reside in Makkah, which is more virtuous than
Madinah. Both good and evil deeds are multiplied in virtuous places and
during virtuous times. It is impermissible to hunt in the sanctuary of
Madinah and to cut its trees and grass, except for need of fodder and small
saddles, etc., which has no recompense.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ﺷ َﺠ ِﺮ ِه َو َﺣﺸِﯿ ِﺸ ِﮫ َﺣﺘﱠﻰ‬ ‫ﻄ ُﻊ َ‬ ‫ﺻﯿ ِﺪ ِاﻹ ْﺣ َﺮ ِام‪َ ،‬و َﺣ ُﺮ َم ﻗَ ْ‬ ‫ﺻ ْﯿﺪُ َﺣ َﺮ ِم َﻣ ﱠﻜﺔَ‪َ ،‬و ُﺣ ْﻜ ُﻤﮫُ ُﺣ ْﻜ ُﻢ ِ‬ ‫َو َﺣ ُﺮ َم َ‬
‫ﺲ َو ِاﻹ ْذ ِﺧ َﺮ‪َ ،‬واﻟ َﻜ ْﻤﺄَة َ َواﻟﻔَ ْﻘ َﻊ َواﻟﺜ ﱠ َﻤ َﺮة َ‪،‬‬ ‫ق ِإ ﱠﻻ اﻟﯿَﺎ ِﺑ َ‬ ‫اﻟﻮ َر ِ‬‫اك َوﻧ َْﺤ ِﻮ ِه‪َ ،‬و َ‬ ‫ﺴ َِﻮ ِ‬ ‫ﺿ ﱠﺮ‪َ ،‬واﻟ ّ‬ ‫اﻟﺸ َْﻮ ِك َوﻟَ ْﻮ َ‬
‫ﺸ َﺠﺮ ِ‪.‬‬ ‫ﻲ َﺣﺘﱠﻰ ِﻣﻦَ اﻟ ﱠ‬ ‫ﻋﮫُ آدَ ِﻣ ﱞ‬ ‫َو َﻣﺎ زَ َر َ‬
‫ﻲ ٍ َوﻟَ ْﻮ ﻟَ ْﻢ ﯾَ ِﺒﻦ ْ‪.‬‬
‫ﺴ َﺮ ِﺑﻐَﯿ ِْﺮ ﻓِ ْﻌ ِﻞ آدَ ِﻣ ّ‬‫ع ِﺑ َﻤﺎ زَ ا َل أ َ ْو اِ ْﻧ َﻜ َ‬ ‫ْﻲ َﺣﺸِﯿ ِﺸ ِﮫ‪َ ،‬وا ْﻧﺘَﻔَﺎ ٌ‬ ‫َوﯾُﺒَﺎ ُح َرﻋ ُ‬
‫ﯾﻤ ِﮫ‪،‬‬‫ﻋ ْﺮﻓﺎ ً ِﺑﺸَﺎةٍ‪َ ،‬و َﻣﺎ ﻓَ ْﻮﻗَ َﮭﺎ ِﺑﺒَﻘَ َﺮةٍ‪َ ،‬وﯾُ َﺨﯿ ُﱠﺮ ﺑَﯿْﻦَ ذَ ِﻟ َﻚ َوﺑَﯿْﻦَ ﺗ َ ْﻘ ِﻮ ِ‬ ‫ﯿﺮة ُ ُ‬ ‫ﺼ ِﻐ َ‬ ‫ﺸ َﺠ َﺮة ُ اﻟ ﱠ‬ ‫ﻀ َﻤ ُﻦ اﻟ ﱠ‬ ‫َوﺗ ُ ْ‬
‫ِﯿﺶ ِﺑ ِﻘﯿ َﻤﺘِﮫ ِ‪.‬‬‫ﺻ ْﯿﺪٍ‪َ ،‬و َﺣﺸ ٌ‬ ‫اء َ‬ ‫َوﯾُ ْﻔﻌَ ُﻞ ِﺑ ِﻘﯿ َﻤﺘِ ِﮫ َﻛ َﺠﺰَ ِ‬
‫اﻟﺤ ِّﻞ ِإ ﱠﻻ َﻣﺎ ُء زَ ْﻣﺰَ م َ‪.‬‬ ‫ﺎرﺗِ ِﮫ ِإﻟَﻰ ِ‬ ‫ب اﻟ َﺤ َﺮ ِم َو ِﺣ َﺠ َ‬ ‫َو ُﻛ ِﺮهَ ِإ ْﺧ َﺮا ُج ﺗ ُ َﺮا ِ‬
‫ﺴ ِﯿّﺌَﺔُ ِﺑ َﻤ َﻜ ٍ‬
‫ﺎن‬ ‫ﺴﻨَﺔُ َواﻟ ﱠ‬ ‫ﻒ اﻟ َﺤ َ‬ ‫ﻋ ُ‬‫ﻀﺎ َ‬ ‫ﻀ ُﻞ ِﻣﻦَ اﻟ َﻤﺪِﯾﻨَ ِﺔ‪َ ،‬وﺗ ُ َ‬ ‫ﻲ أ ْﻓ َ‬ ‫َوﺗ ُ ْﺴﺘ َ َﺤﺐﱡ اﻟ ُﻤ َﺠ َﺎو َرة ُ ِﺑ َﻤ ﱠﻜﺔَ‪َ ،‬و ِھ َ‬
‫ﻋﻠَﻒٍ َوﻗَﺘ َ ٍ‬
‫ﺐ‬ ‫ﺷ َﺠ ِﺮ ِه َو َﺣﺸِﯿ ِﺸ ِﮫ ِﻟﻐَﯿ ِْﺮ َﺣﺎ َﺟ ِﺔ َ‬ ‫ﻄ ُﻊ َ‬‫ﺻ ْﯿﺪُ َﺣ َﺮ ِم اﻟ َﻤﺪِﯾﻨَ ِﺔ‪َ ،‬وﻗَ ْ‬ ‫ﺎﺿﻞ ٍ‪َ .‬و َﺣ ُﺮ َم َ‬ ‫ﺎن ﻓَ ِ‬ ‫َوزَ َﻣ ٍ‬
‫َوﻧ َْﺤ ِﻮ ِھ َﻤﺎ َو َﻻ َﺟﺰَ اء َ‪.‬‬
‫ ‬
Entering Makkah
It is recommended to enter during the day from its peak i.e. the Gap of
Kadāʾ, and to exit from its base i.e. the Gap of Kudā. The masjid should be
entered from the door of Banī Shaybah. Whoever sees the Kaʿbah is to raise
their hands and say what has been narrated followed by ṭawāf for ʿumrah as
a mutamattiʿ or for arrival as a mufrid or qārin. Men should tuck the middle
of the top wrap under their right shoulder in all seven circuits, unless
carrying someone excused.
It is begun at the black stone, facing it (or a part thereof) with the entire
body, then it is touched with the right hand, kissed, and prostrated upon. If
that is difficult, it is touched with the hand and kissed; thronging should be
avoided. If that is difficult, it is touched with something which is then
kissed. If that is difficult, a gesture with the hand or something is made
(without kissing it) while directing the face to it and saying what is
narrated.
Then with the Kaʿbah on the left side, those coming from far away jog with
short strides in the ṭawāf. Upon completion, two rakʿahs are prayed, which
are best done behind al-Maqām[97]; an obligatory prayer will suffice instead.
Then the stone is touched, exit for saʿī[98] is made from the door of Ṣafā,
which is climbed until the Kaʿbah is seen, then takbīr is made three times
and what has been narrated is said. Then they descend, walking to the first
marker, and then run until they reach the next marker. They then walk and
climb Marwah and say what they did on Ṣafā.
Then they walk back and run, where running is prescribed, to Ṣafā; doing it
seven times. Each departure from Ṣafā is counted as one lap and each return
to Ṣafā is counted as another. It begins at Ṣafā and ends at Marwah.
Beginning from Marwah does not count as a lap.
‫ﺎب ُد ُﺧﻮ ِل َﻣﻜﱠﺔَ‬
‫ﺑَ ُ‬
‫ﺴ ﱡﻦ ﻧَ َﮭﺎرا ً ِﻣ ْﻦ أَﻋ َْﻼھَﺎ ِﻣ ْﻦ ﺛَﻨِﯿﱠ ِﺔ َﻛﺪَاءٍ ‪َ ،‬و ُﺧ ُﺮو ٌج ِﻣ ْﻦ أ َ ْﺳﻔَ ِﻠ َﮭﺎ ِﻣ ْﻦ ﺛَﻨِﯿﱠ ِﺔ ُﻛﺪَى‪َ ،‬ودُ ُﺧﻮ ُل اﻟ َﻤﺴ ِْﺠ ِﺪ‬ ‫ﯾُ َ‬
‫ﻮف ُﻣﺘ َ َﻤ ِﺘ ّ ٌﻊ ِﻟ ْﻠﻌُ ْﻤ َﺮةِ‬
‫ﻄ ُ‬ ‫ْﺖ َرﻓَ َﻊ ﯾَﺪَ ْﯾ ِﮫ َوﻗَﺎ َل َﻣﺎ َو َردَ‪ ،‬ﺛ ُ ﱠﻢ ﯾَ ُ‬ ‫ﺷ ْﯿﺒَﺔَ‪ ،‬ﻓَﺈِذَا َرأَى اﻟﺒَﯿ َ‬ ‫ب ﺑَﻨِﻲ َ‬ ‫ِﻣ ْﻦ ﺑَﺎ ِ‬
‫ور ﻓِﻲ ُﻛ ِّﻞ أ ُ ْﺳﺒُﻮ ِﻋ ِﮫ‪،‬‬ ‫ﺎﻣ ِﻞ َﻣ ْﻌﺬُ ٍ‬ ‫ﻏﯿ ُْﺮ َﺣ ِ‬ ‫ﻄﺒِ ُﻊ َ‬ ‫ﻀ َ‬ ‫اﻟﻮ ُرودُ‪ِ ،‬وﯾِ ْ‬ ‫ُوم َو ُھ َﻮ ُ‬ ‫ﺎر ٌن ِﻟ ْﻠﻘُﺪ ِ‬ ‫َو َﻣ ْﻔ ِﺮدٌ َوﻗَ ِ‬
‫ﻀﮫُ ﺑِ ُﻜ ِّﻞ ﺑَﺪَﻧِ ِﮫ‪َ ،‬وﯾِ ْﺴﺘ َ ِﻠ ُﻤﮫُ ﺑِﯿَ ِﺪ ِه اﻟﯿُ ْﻤﻨَﻰ َوﯾُﻘَ ِﺒّﻠُﮫُ ِوﯾَ ْﺴ ُﺠﺪُ‬ ‫َوﯾَ ْﺒﺘ َ ِﺪﺋُﮫُ ِﻣﻦَ اﻟ َﺤ َﺠ ِﺮ اﻷَﺳ َْﻮ ِد ﻓَﯿُ َﺤﺎذِﯾ ِﮫ أ َ ْو ﺑَ ْﻌ َ‬
‫ﺸ ْﻲءٍ َوﻗَﺒﱠﻠَﮫُ‪ ،‬ﻓَﺈِ ْن ﺷ ﱠَﻖ أَﺷ َ‬
‫َﺎر ِإﻟَ ْﯿ ِﮫ‬ ‫اﺣ ْﻢ‪َ ،‬وا ْﺳﺘَﻠَ َﻤﮫُ ﺑِﯿَ ِﺪ ِه َوﻗَﺒﱠﻠَ َﮭﺎ‪ ،‬ﻓَﺈِ ْن ﺷ ﱠَﻖ ﻓَﺒِ َ‬ ‫ﻋﻠَ ْﯿ ِﮫ‪ ،‬ﻓَﺈِ ْن ﺷ ﱠَﻖ ﻟَ ْﻢ ﯾُﺰَ ِ‬ ‫َ‬
‫ﺸ ْﻲءٍ َو َﻻ ﯾُﻘَ ِﺒّﻠُﮫُ‪َ ،‬وا ْﺳﺘ َ ْﻘﺒَﻠَﮫُ ِﺑ َﻮ ْﺟ ِﮭ ِﮫ َوﻗَﺎ َل َﻣﺎ َو َرد َ‪.‬‬ ‫ِﺑﯿَ ِﺪ ِه أ َ ْو ِﺑ َ‬
‫ﺻﻠﱠﻰ َر ْﻛﻌَﺘَﯿ ِْﻦ‪،‬‬ ‫غ َ‬ ‫اف‪ ،‬ﻓَﺈِذَا ﻓَ َﺮ َ‬ ‫اﻟﻄ َﻮ ِ‬ ‫ﻲ ﻓِﻲ َھﺬَا ﱠ‬ ‫ﺎر ِه‪َ ،‬وﯾَ ْﺮ ُﻣ ُﻞ اﻷُﻓُ ِﻘ ﱡ‬ ‫ﺴ ِ‬ ‫ﻋ ْﻦ ﯾَ َ‬ ‫ْﺖ َ‬ ‫ﺛ ُ ﱠﻢ ﯾَ ْﺠﻌَ ُﻞ اﻟﺒَﯿ َ‬
‫ﺴ ْﻌﻲ ِ ِﻣ ْﻦ‬ ‫ﻋ ْﻨ ُﮭ َﻤﺎ‪ ،‬ﺛ ُ ﱠﻢ ﯾَ ْﺴﺘ َ ِﻠ ُﻢ اﻟ َﺤ َﺠ َﺮ َوﯾَ ْﺨ ُﺮ ُج ِﻟ ْﻠ َ‬‫ئ َﻣ ْﻜﺘُﻮﺑَﺔٌ َ‬ ‫ﻒ اﻟ َﻤﻘَ ِﺎم‪َ ،‬وﺗ ُ ْﺠ ِﺰ ُ‬ ‫ﻀ ُﻞ َﻛ ْﻮﻧُ ُﮭ َﻤﺎ ﺧ َْﻠ َ‬ ‫َواﻷ َ ْﻓ َ‬
‫ْﺖ ﻓَﯿُ َﻜ ِﺒّ ُﺮ ﺛ َ َﻼﺛﺎ ً َوﯾَﻘُﻮ ُل َﻣﺎ َو َردَ‪ ،‬ﺛ ُ ﱠﻢ ﯾَ ْﻨ ِﺰ ُل َﻣﺎ ِﺷﯿﺎ ً ِإﻟَﻰ اﻟﻌَﻠَ ِﻢ‬ ‫ﺼﻔَﺎ ﻓَﯿَ ْﺮﻗَﺎهُ َﺣﺘﱠﻰ ﯾَ َﺮى اﻟﺒَﯿ َ‬ ‫ﺎب اﻟ ﱠ‬ ‫ﺑَ َ‬
‫ﺷﺪِﯾﺪا ً ِإﻟَﻰ اﻟﻌَﻠَ ِﻢ اﻵﺧ َِﺮ‪،‬‬ ‫ﺳ ْﻌﯿﺎ ً َ‬ ‫اﻷ َ ﱠو ِل ﻓَﯿَ ْﺴﻌَﻰ َ‬
‫ﺿﻊِ َﻣ ْﺸ ِﯿ ِﮫ‬ ‫ﺼﻔَﺎ‪ ،‬ﺛ ُ ﱠﻢ ِﯾ ْﻨ ِﺰ ُل ﻓَﯿَ ْﻤﺸِﻲ ﻓِﻲ َﻣ ْﻮ ِ‬ ‫ﻋﻠَﻰ اﻟ ﱠ‬ ‫ﺛ ُ ﱠﻢ ﯾَ ْﻤﺸِﻲ َوﯾَ ْﺮﻗَﻰ اﻟ َﻤ ْﺮ َوة َ َوﯾَﻘُﻮ ُل َﻣﺎ ﻗَﺎﻟَﮫُ َ‬
‫ﺳ ْﻌﯿَﺔً‪،‬‬ ‫ﻋﮫُ َ‬ ‫ﺳ ْﻌﯿَﺔً َو ُر ُﺟﻮ َ‬ ‫ﺐ ذَھَﺎﺑَﮫُ َ‬ ‫ﺴ ُ‬‫ﺳﺒْﻌﺎً‪َ ،‬وﯾَ ْﺤ َ‬ ‫ﺼﻔَﺎ‪ ،‬ﯾَ ْﻔﻌَﻠُﮫُ َ‬ ‫ﺳ ْﻌ ِﯿ ِﮫ ِإﻟَﻰ اﻟ ﱠ‬ ‫ﺿﻊ ِ َ‬ ‫َوﯾَ ْﺴﻌَﻰ ﻓِﻲ َﻣ ْﻮ ِ‬
‫ﺸ ْﻮط ِ‪.‬‬ ‫ﺴﺐْ ِﺑﺬَ ِﻟ َﻚ اﻟ ﱠ‬ ‫ﺼﻔَﺎ َوﯾَ ْﺨ ِﺘ ُﻢ ِﺑﺎﻟ َﻤ ْﺮ َو ِة‪ ،‬ﻓَﺈِ ْن ﺑَﺪَأ َ ِﺑﺎﻟ َﻤ ْﺮ َو ِة ﻟَ ْﻢ ﯾُ ْﺤﺘ َ َ‬ ‫ﯾَ ْﻔﺘ َ ِﺘـ ُﺢ ِﺑﺎﻟ ﱠ‬
Description of Ḥajj & ʿUmrah
It is recommended for those in Makkah, from outside the sanctuary, to
make iḥrām for ḥajj on the day of tarwiyah (the 8th of Dhul-Ḥijjah) and to
sleep in Minā. After the sun rises, they leave for, and stay in, Namirah until
the zawāl. Then they move to ʿArafah, which is entirely a place of standing
except Baṭna ʿUranah, i.e. from the mount overseeing ʿArafah to its
opposing mountains and the walls of Banī ʿĀmir. They are to combine ẓuhr
and ʿaṣr at the time of ẓuhr.
It is recommended to stay their mounted (unlike the remaining rites), while
facing the qiblah close to the boulders and Mt. Raḥmah, which is not
legislated to climb on. They raise their hands and make abundant
supplication from what has been narrated.
The time of ‘standing’ is from fajr of ʿArafah until the day of sacrifice’s
fajr. Afterwards they tranquilly go, post-sunset, to Muzdalifah and combine
maghrib and ʿishāʾ at the time of ʿishāʾ and stay there for the night. After
praying the morning prayer, they go to Mash'ar al-Ḥarām[99], climb it and
stand there praising, unifying, and extolling Allāh, supplicating from what
has narrated, and reciting the two verses 198 and 199, “But when you
depart from ʿArafah, remember Allāh at al-Mash'ar al-Ḥaram…”.
They then supplicate until the light of dawn and proceed to Minā. Upon
reaching Muḥassir[100], they quickly go a stone’s throw and take 70 pebbles
(bigger than chick-peas but smaller than hazelnuts) for stoning, from
wherever they wish. Taking them from the sanctuary, the weeds, or to
breaking them is disliked
It is not recommended to wash them. Pebbles soiled with najāsah will
suffice, though they are disliked. They then stone only Jamarat al-ʿAqabah
with seven pebbles.
It is a prerequisite that they throw them one after the other and not merely
place them down. With each pebble, they raise their right arm until the
white of the armpit is seen and make takbīr. They then slaughter and shave
or trim all their hair—not necessarily every single hair. Women are to trim
the amount of a fingertip.
At this point, everything is now permitted besides women.
Then they go to Makkah and perform the visitation ṭawāf, a pillar, and make
saʿī if they had not already done so. After concluding this, everything
becomes permissible. It is recommended to drink zamzam water for
whatever is desired, to fill the belly and sprinkle it on the body and clothes,
and to supplicate from what is narrated.
 ‫ﺼ ٌﻞ ﻓِﻲ ِﺻﻔَ ِﺔ اﻟ َﺤ ّﺞِ َواﻟﻌُ ْﻤ َﺮ ِة‬ ‫ﻓَ ْ‬
‫ﺖ‬ ‫طﻠَﻌَ ْ‬‫اﻟﺤ ﱠﺠ ِﺔ‪َ ،‬واﻟ َﻤﺒِﯿﺖُ ﺑِ ِﻤﻨَﻰ‪ ،‬ﻓَﺈِذَا َ‬ ‫ﺎﻣ ُﻦ ِﻣ ْﻦ ذِي ِ‬ ‫ﺴ ﱡﻦ ِﻟ ُﻤ ِﺤ ٍّﻞ ﺑِ َﻤ ﱠﻜﺔَ ِاﻹﺣْ َﺮا ُم ﺑِﺎﻟ َﺤ ّﺞِ ﯾَ ْﻮ َم اﻟﺘ ﱠ ْﺮ ِوﯾَ ِﺔ َو ُھ َﻮ اﻟﺜ ﱠ ِ‬ ‫ﯾُ َ‬
‫ﻋﻠَﻰ‬ ‫ف َ‬ ‫ﻋ َﺮﻧَﺔَ‪َ ،‬و ُھ َﻮ اﻟ َﺠﺒَ ُﻞ اﻟ ُﻤ ْﺸ ِﺮ ُ‬ ‫ْ‬
‫ﻒ ِإ ﱠﻻ ﺑَﻄﻦَ ُ‬ ‫ﱡ‬
‫ﻋ َﺮﻓَﺔَ َو ُﻛﻠ َﮭﺎ َﻣ ْﻮﻗِ ٌ‬ ‫َ‬ ‫ُ‬
‫اﻟﺰ َوا ِل‪ ،‬ﺛ ﱠﻢ ﯾَﺄﺗِﻲ َ‬ ‫ﺎم ِإﻟَﻰ ﱠ‬ ‫َ‬
‫ﺎر ﻓَﺄﻗَ َ‬ ‫ﺳ َ‬‫ﺲ َ‬ ‫ﺸ ْﻤ ُ‬‫اﻟ ﱠ‬
‫ﺼ ِﺮ ﺗ َ ْﻘﺪِﯾﻤﺎ ً‪.‬‬
‫اﻟﻈ ْﮭ ِﺮ َواﻟﻌَ ْ‬‫ﺎﻣ ٍﺮ‪َ ،‬وﯾَﺠْ َﻤ ُﻊ ﻓِﯿ َﮭﺎ ﺑَﯿْﻦَ ﱡ‬ ‫ﻋ ِ‬ ‫ﻂ ﺑَﻨِﻲ َ‬ ‫ﺞﺑَﺎ ِل اﻟ ُﻤﻘَﺎﺑِﻠَ ِﺔ ﻟَﮫُ إِﻟَﻰ َﻣﺎ ﯾَ ِﻠﻲ َﺣ َﻮاﺋِ َ‬ ‫ﻋ َﺮﻓَﺔَ إِﻟَﻰ اﻟ ِ‬ ‫َ‬
‫اﻟﺮﺣْ َﻤ ِﺔ‪َ ،‬و َﻻ ﯾُ ْﺸ َﺮ ُ‬
‫ع‬ ‫ت َو َﺟﺒَ ِﻞ ﱠ‬ ‫ﺳﺎﺋِ ِـﺮ اﻟ َﻤﻨَﺎ ِﺳ ِﻚ‪ُ ،‬ﻣ ْﺴﺘ َ ْﻘ ِﺒ َﻞ اﻟ ِﻘ ْﺒﻠَﺔَ ِﻋ ْﻨﺪَ اﻟ ﱠ‬
‫ﺼ ْﺨ َﺮا ِ‬ ‫ف َ‬ ‫ﺳ ﱠﻦ ُوﻗُﻮﻓُﮫُ َرا ِﻛﺒﺎ ً ِﺑ ِﺨ َﻼ ِ‬ ‫َو ُ‬
‫ﻋ َﺮﻓَﺔَ إِﻟَﻰ ﻓَﺠْ ِﺮ ﯾَ ْﻮ ِم اﻟﻨﱠﺤْ ِﺮ‪ ،‬ﺛ ُ ﱠﻢ‬‫ﻮف ِﻣ ْﻦ ﻓَﺠْ ِﺮ َ‬ ‫اﻟﻮﻗُ ِ‬ ‫ﻋﺎ َء ﺑِ َﻤﺎ َو َرد َ‪َ .‬و َو ْﻗﺖُ ُ‬ ‫ﺻﻌُﻮدُهُ‪َ ،‬وﯾَ ْﺮﻓَ ُﻊ ﯾَﺪَ ْﯾ ِﮫ‪َ ،‬وﯾُ ْﻜﺜِ ُﺮ اﻟﺪﱡ َ‬ ‫ُ‬
‫ﺼ ْﺒ َﺢ‬ ‫ﺻﻠﻰ اﻟ ﱡ‬ ‫ﱠ‬ ‫ْ‬
‫ﺴ ِﻜﯿﻨَﺔٍ‪َ ،‬وﯾَﺠ َﻤ ُﻊ ﻓِﯿ َﮭﺎ ﺑَﯿْﻦَ اﻟ ِﻌﺸَﺎﺋَﯿ ِْﻦ ﺗ َﺄ ِﺧﯿﺮا ً َوﯾَ ِﺒﯿﺖُ ِﺑ َﮭﺎ‪ ،‬ﻓَﺈِذَا َ‬ ‫ب ِإﻟَﻰ ُﻣ ْﺰدَ ِﻟﻔَﺔَ ﺑ َ‬ ‫ﯾَ ْﺪﻓَ ُﻊ ﺑَ ْﻌﺪَ اﻟﻐُ ُﺮو ِ‬
‫ﻋﺎ ﺑِ َﻤﺎ َو َردَ َوﻗَ َﺮأ َ‪) :‬ﻓَﺈِذَا‬ ‫ﻒ ِﻋ ْﻨﺪَهُ‪َ ،‬و َﺣ ِﻤﺪَ ﱠ َ ﺗَﻌَﺎﻟَﻰ َوھَﻠﱠ َﻞ َو َﻛﺒ َﱠﺮ‪َ ،‬ودَ َ‬ ‫ام‪ ،‬ﻓَ َﺮﻗَﺎهُ َو َوﻗَ َ‬ ‫أَﺗ َﻰ اﻟ َﻤ ْﺸﻌَ َﺮ اﻟ َﺤ َﺮ َ‬
‫ت ﻓَﺎ ْذ ُﻛ ُﺮوا ﱠ َ ِﻋ ْﻨﺪَ ْاﻟ َﻤ ْﺸﻌَ ِﺮ ْاﻟ َﺤ َﺮام ِ( ]اﻟﺒﻘﺮ ة‪ [198 :‬اﻵﯾَﺘَﯿْﻦ ِ‪.‬‬ ‫ﻋ َﺮﻓَﺎ ٍ‬ ‫أَﻓَ ْ‬
‫ﻀﺘ ُ ْﻢ ِﻣ ْﻦ َ‬
‫ﺼﻰ‬ ‫ع َر ْﻣﯿَﺔَ َﺣ َﺠ ٍﺮ‪َ ،‬وأ َ َﺧﺬَ َﺣ َ‬ ‫ﺴِﺮا ً أَﺳ َْﺮ َ‬ ‫ﻋﻮ َﺣﺘﱠﻰ ﯾُ ْﺴ ِﻔ َﺮ ِﺟﺪّا ً ﺛ ُ ﱠﻢ ﯾَ ْﺪﻓَ ُﻊ ِإﻟَﻰ ِﻣﻨَﻰ‪ ،‬ﻓَﺈِذَا ﺑَﻠَ َﻎ ُﻣ َﺤ ّ‬ ‫َوﯾَ ْﺪ ُ‬
‫ْﺚ ﺷَﺎ َء‪َ ،‬و ُﻛ ِﺮهَ ِﻣﻦَ اﻟ َﺤ َﺮ ِم‪،‬‬ ‫ق‪ِ ،‬ﻣ ْﻦ َﺣﯿ َ‬ ‫ﺺ َودُونَ اﻟﺒُ ْﻨﺪُ ِ‬ ‫ﺼﺎة ً أ َ ْﻛﺒَ َﺮ ِﻣﻦَ ِ‬
‫اﻟﺤ ِ ّﻤ ِ‬ ‫ﺳ ْﺒ ِﻌﯿﻦَ َﺣ َ‬ ‫ﺎر َ‬ ‫ا ِﻟﺠ َﻤ ِ‬
‫ﺴﺔٌ َﻣ َﻊ اﻟ َﻜ َﺮاھَﺔ ِ‪.‬‬ ‫ﺼﺎة ٌ ﻧ َِﺠ َ‬ ‫ئ َﺣ َ‬ ‫ﻏ ْﺴﻠُﮫُ‪َ ،‬وﺗ ُ ْﺠ ِﺰ ُ‬‫ﺴ ﱡﻦ َ‬ ‫ِﯿﺮهُ‪َ ،‬و َﻻ ﯾُ َ‬ ‫ﺶ‪َ ،‬وﺗ َ ْﻜﺴ ُ‬ ‫َواﻟ ُﺤ ِ ّ‬
‫اﺣﺪَة ً ﺑَﻌﺪَ‬ ‫ﺿ ُﻊ‪َ ،‬و َﻛ ْﻮﻧُﮫُ َو ِ‬ ‫اﻟﻮ ْ‬ ‫ئ َ‬ ‫ﻲ ﻓَ َﻼ ﯾُ ْﺠ ِﺰ ُ‬ ‫اﻟﺮ ْﻣ ُ‬
‫ط ﱠ‬ ‫ﺴﺒْﻊٍ‪َ ،‬وﯾُ ْﺸﺘ َ َﺮ ُ‬ ‫ﻓَﯿَ ْﺮ ِﻣﻲ َﺟ ْﻤ َﺮة َ اﻟﻌَﻘَﺒَ ِﺔ َو ْﺣﺪَھَﺎ ِﺑ َ‬
‫ﺼﺎةٍ‪ ،‬ﺛ ُ ﱠﻢ ﯾَ ْﻨ َﺤ ُﺮ‬
‫ﺎض ِإﺑ ِْﻄ ِﮫ‪َ ،‬وﯾُ َﻜ ِﺒّ ُﺮ َﻣ َﻊ ُﻛ ِّﻞ َﺣ َ‬ ‫ﺼﺎةٍ َﺣﺘﱠﻰ ﯾُ َﺮى ﺑَﯿَ ُ‬ ‫أ ُ ْﺧ َﺮى‪ ،‬ﯾَ ْﺮﻓَ ُﻊ ﯾُ ْﻤﻨَﺎهُ َﻣ َﻊ ُﻛ ِّﻞ َﺣ َ‬
‫ﺷ ْﻌ ِﺮھَﺎ ﻗَ ْﺪ َر‬ ‫ﺼ ُﺮ ِﻣ ْﻦ َ‬ ‫ﺷ ْﻌ َﺮةٍ ِﺑﻌَ ْﯿ ِﻨ َﮭﺎ‪َ ،‬واﻟ َﻤ ْﺮأَة ُ ﺗُﻘَ ِ ّ‬ ‫ﺷ ْﻌ ِﺮ ِه‪َ ،‬ﻻ ِﻣ ْﻦ ُﻛ ِّﻞ َ‬ ‫ﺼ ُﺮ ِﻣ ْﻦ َﺟ ِﻤﯿﻊِ َ‬ ‫َوﯾَ ْﺤ ِﻠ ُﻖ أ َ ْو ﯾُﻘَ ِ ّ‬
‫أ ْﻧ ُﻤﻠَﺔٍ‪،‬‬
‫ﺎر ِة اﻟﱠﺬِي ُھ َﻮ ُر ْﻛ ٌﻦ‪،‬‬ ‫اف ِ ّ‬
‫اﻟﺰﯾَ َ‬ ‫ط َﻮ َ‬ ‫ﻮف َ‬ ‫ﻄ ُ‬ ‫ﯿﺾ ِإﻟَﻰ َﻣ ﱠﻜﺔَ ﻓَﯿَ ُ‬ ‫ﺴﺎ َء‪ ،‬ﺛ ُ ﱠﻢ ﯾُ ِﻔ ُ‬ ‫ﺷ ْﻲءٍ ِإ ﱠﻻ اﻟ ِﻨّ َ‬‫ﺛ ُ ﱠﻢ ﻗَ ْﺪ َﺣ ﱠﻞ ُﻛ ﱠﻞ َ‬
‫ﺷ ْﻲء ٍ‪.‬‬ ‫ﺳﻌَﻰ‪َ ،‬وﻗَ ْﺪ َﺣ ﱠﻞ ﻟَﮫُ ُﻛ ﱡﻞ َ‬ ‫ﺛ ُ ﱠﻢ ﯾَ ْﺴﻌَﻰ ِإ ْن ﻟَ ْﻢ ﯾَ ُﻜ ْﻦ َ‬
‫ﻋﻮ ﺑِ َﻤﺎ َو َرد َ‪.‬‬ ‫ﻋﻠَﻰ ﺑَﺪَﻧِ ِﮫ َوﺛ َ ْﻮﺑِ ِﮫ َوﯾَ ْﺪ ُ‬ ‫ش َ‬ ‫ﻀﻠﱠ ُﻊ َوﯾَ ُﺮ ﱡ‬ ‫ب ِﻣ ْﻦ زَ ْﻣﺰَ َم ِﻟ َﻤﺎ أ َ َﺣﺐﱠ ‪َ ،‬وﯾِﺘ َ َ‬ ‫ﺳ ﱠﻦ أ َ ْن ﯾَ ْﺸ َﺮ َ‬ ‫َو ُ‬
Minā & Madīnah
They then return, on the day of naḥr[101], to Minā and pray ẓuhr, sleep there
three nights, and during the days of tashrīq they stone the three jamarāts
with seven pebbles each. Stoning is not valid unless done during the day
after the zawāl; except by water-bearers and shepherds. If stoning was
performed at night or before the zawāl it would not be valid. It is
recommended to do it before ẓuhr prayer.
The farewell ṭawāf is obligatory and is to be done by everyone wishing to
leave Makkah. Afterwards, they stop at the multazam (between the corner
and the door) and cling to it with their entire body, supplicating with what is
narrated. Women experiencing menstruation and postpartum bleeding are to
supplicate at the door of the masjid.
It is recommended to enter the House unarmed and without khuffs or
sandals.
It is recommended to visit the Prophet’s grave (peace be upon him) and the
graves of his two companions . They should greet him with salām while
facing him and then turn toward the qiblah with the house—impermissible
to make ṭawāf around—on the left and supplicate.
The manner of ʿumrah for those in the sanctuary is to make iḥrām from the
closest non-sacred area. Those closer than the miqāt do so from their home,
otherwise it is made from it. It is permissible to make it numerous times in
one year and is best done in the months besides those of ḥajj; Ramaḍān is
most virtuous.
 ‫ﺼ ٌﻞ‬ ‫ﻓَ ْ‬
‫ث ﺑِ َﮭﺎ أَﯾ َ‬
‫ﱠﺎم‬ ‫ت اﻟﺜ َ َﻼ َ‬ ‫ث ﻟَﯿَﺎ ٍل‪َ ،‬وﯾَ ْﺮ ِﻣﻲ اﻟ َﺠ َﻤ َﺮا ِ‬ ‫ظ ْﮭ َﺮ ﯾَ ْﻮ َم اﻟﻨﱠﺤْ ِﺮ ﺑِ ِﻤﻨَﻰ‪َ ،‬وﯾَﺒِﯿﺖُ ﺑِ َﮭﺎ ﺛ َ َﻼ َ‬ ‫ﺼ ِﻠّﻲ ُ‬ ‫ﺛ ُ ﱠﻢ ﯾَ ْﺮ ِﺟ ُﻊ ﻓَﯿُ َ‬
‫ﻋﺎةٍ ِإ ﱠﻻ ﻧَ َﮭﺎرا ً ﺑَ ْﻌﺪَ ﱠ‬
‫اﻟﺰ َوا ِل‪ ،‬ﻓَﺈِ ْن‬ ‫ﺳﻘَﺎةٍ َو ُر َ‬ ‫ﻏﯿ ِْﺮ ُ‬‫ﻲ َ‬ ‫ئ َر ْﻣ ُ‬‫ﺼﯿَﺎتٍ‪َ ،‬و َﻻ ﯾُﺠْ ِﺰ ُ‬ ‫ﺴﺒْﻊِ َﺣ َ‬ ‫ﻖ‪ُ ،‬ﻛ ﱠﻞ َﺟ ْﻤ َﺮةٍ ِﺑ َ‬ ‫اﻟﺘ ﱠ ْﺸ ِﺮﯾ ِ‬
‫ﺻ َﻼةِ ﱡ‬
‫اﻟﻈ ْﮭﺮ ِ‪.‬‬ ‫ﺳ ﱠﻦ ﻗَ ْﺒ َﻞ َ‬ ‫اﻟﺰ َوا ِل ﻟَ ْﻢ ﯾُﺠْ ِﺰﺋْﮫُ‪َ ،‬و ُ‬ ‫َر َﻣﻰ ﻟَ ْﯿﻼً أ َ ْو ﻗَ ْﺒ َﻞ ﱠ‬
‫ب‬‫اﻟﺮ ْﻛ ِﻦ َواﻟﺒَﺎ ِ‬ ‫ﻒ ﻓِﻲ اﻟ ُﻤ ْﻠﺘ َﺰَ ِم ﺑَﯿْﻦَ ﱡ‬ ‫ﺐ ﯾَ ْﻔﻌَﻠُﮫُ ُﻛ ﱡﻞ َﻣ ْﻦ أ َ َرادَ اﻟ ُﺨ ُﺮو َج ِﻣ ْﻦ َﻣ ﱠﻜﺔَ‪ ،‬ﺛ ُ ﱠﻢ ﯾَ ِﻘ ُ‬ ‫اﺟ ٌ‬ ‫اﻟﻮدَاعِ َو ِ‬ ‫اف َ‬ ‫ط َﻮ ُ‬ ‫َو َ‬
‫ب اﻟ َﻤﺴ ِْﺠﺪ ِ‪.‬‬‫ﻋﻠَﻰ ﺑَﺎ ِ‬ ‫ﺴﺎ ُء َ‬ ‫ﺾ َواﻟﻨﱡﻔَ َ‬‫ﻋﻮ اﻟ َﺤﺎﺋِ ُ‬ ‫ﺼﻘﺎ ً ﺑِ ِﮫ َﺟ ِﻤﯿﻌَﮫُ دَا ِﻋﯿﺎ ً ﺑِ َﻤﺎ َو َردَ‪َ ،‬وﺗ َ ْﺪ ُ‬ ‫ُﻣ ْﻠ ِ‬
‫ﻒ َو َﻻ ﻧَ ْﻌ ٍﻞ َو َﻻ ِﺳ َﻼح ٍ‪.‬‬ ‫ْﺖ ِﺑ َﻼ ُﺧ ّ ٍ‬ ‫ﺳ ﱠﻦ دُ ُﺧﻮﻟُﮫُ اﻟﺒَﯿ َ‬ ‫َو ُ‬
‫ﺴ ِﻠّ ُﻢ َ‬
‫ﻋﻠَ ْﯿ ِﮫ ُﻣ ْﺴﺘ َ ْﻘﺒِﻼً ﻟَﮫُ‪ ،‬ﺛ ُ ﱠﻢ‬ ‫‪ ،‬ﻓَﯿُ َ‬ ‫ﺎﺣﺒَ ْﯿ ِﮫ‬
‫ﺻ ِ‬‫ي َ‬ ‫ﺳﻠﱠ َﻢ َوﻗَﺒ َْﺮ ْ‬ ‫ﺻﻠﱠﻰ ﱠ ُ َ‬
‫ﻋﻠَ ْﯿ ِﮫ َو َ‬ ‫ﻲِ َ‬ ‫َوﺗ ُ ْﺴﺘ َ َﺤﺐﱡ ِزﯾَ َ‬
‫ﺎرة ُ ﻗَﺒ ِْﺮ اﻟﻨﱠﺒِ ّ‬
‫اف ِﺑﮫَ ا‪.‬‬ ‫ﻋﻮ‪َ ،‬وﯾَﺤْ ُﺮ ُم ﱠ‬
‫اﻟﻄ َﻮ َ‬ ‫ﺎر ِه َوﯾَ ْﺪ ُ‬‫ﺴ ِ‬‫ﻋ ْﻦ ﯾَ َ‬‫اﻟﺤﺠْ َﺮة َ َ‬ ‫ﯾَ ْﺴﺘ َ ْﻘ ِﺒ ُﻞ اﻟ ِﻘ ْﺒﻠَﺔَ َوﯾَﺠْ ﻌَ ُﻞ ِ‬
‫ت‬ ‫ﻏﯿ ُْﺮهُ ِﻣ ْﻦ دَ َوﯾ َْﺮةِ أ َ ْھ ِﻠ ِﮫ إِ ْن َﻛﺎنَ دُونَ ِﻣﯿﻘَﺎ ٍ‬ ‫اﻟﺤ ِّﻞ‪َ ،‬و َ‬ ‫ﺻﻔَﺔُ اﻟﻌُ ْﻤ َﺮةِ أ َ ْن ﯾُﺤْ ِﺮ َم ﺑِ َﮭﺎ َﻣ ْﻦ ﺑِﺎﻟ َﺤ َﺮ ِم ِﻣ ْﻦ أ َ ْدﻧَﻰ ِ‬ ‫َو ِ‬
‫ﻀﻞ ُ‪.‬‬ ‫َ‬
‫ﻀﺎنَ أ ْﻓ َ‬ ‫ﻏﯿ ِْﺮ أ ْﺷ ُﮭ ِﺮ اﻟ َﺤ ّﺞِ‪َ ،‬وﻓِﻲ َر َﻣ َ‬ ‫َ‬ ‫ﻲ ﻓِﻲ َ‬ ‫ﺴﻨَ ِﺔ ِﻣ َﺮاراً‪َ ،‬و ِھ َ‬ ‫س ِﺑ َﮭﺎ ﻓِﻲ اﻟ ﱠ‬ ‫َ‬
‫َو ِإ ﱠﻻ ﻓَ ِﻤ ْﻨﮫُ‪َ ،‬و َﻻ ﺑَﺄ َ‬
Pillars & Obligations of Ḥajj
Ḥajj has four pillars which are: iḥrām; wuqūf[102]; ṭawāf; and saʿī.
It has seven obligations which are: iḥrām from the miqāt; wuqūf until
sunset (for those who stay in the day); staying in Muzdalifah until after
midnight (for those who arrived before); staying overnight in Minā during
the nights of tashrīq; stoning in sequence; shaving or trimming; and making
the farewell ṭawāf.
ʿUmrah has three pillars which are: iḥrām; ṭawāf; and saʿī.
It has two obligations which are: making iḥrām from the miqāt; and shaving
or trimming.
The recommended acts include the following: staying overnight at Minā on
the night of ʿArafah; arrival ṭawāf; short-stride jogging; and tucking the top
wrap under the right arm, etc. Ḥajj is not complete if a pillar is abandoned.
Whoever abandons an obligation must offer a blood sacrifice and their ḥajj
will be valid. Whoever abandons a recommended act is not required to do
anything. Whoever misses the wuqūf at ʿArafah has missed the ḥajj and
disengages to ʿumrah (which does not fulfill the obligatory ʿumrah) and
slaughters if they did not make a condition. They are required to make it up
the following year.
Whoever is prevented from the Kaʿbah, even if after the wuqūf or during
ʿumrah, is obliged to slaughter the sacrificial animal with the intention of
disengagement. If it is not available, they must fast 10 days with an
intention[103], thus disengaging without a penalty of feeding. Whoever is
prevented from ʿArafah during ḥajj is to disengage to ʿumrah without
requirement of a blood sacrifice.
 ‫ﺼ ٌﻞ‬ ‫ﻓَ ْ‬
‫ﺳ ْﻌﻲ ٌ‪.‬‬ ‫اف‪َ ،‬و َ‬ ‫ط َﻮ ٌ‬ ‫ﻮف‪َ ،‬و َ‬‫ﺎن اﻟ َﺤ ّﺞِ أ َ ْرﺑَﻌَﺔ ٌ‪ :‬إِﺣْ َﺮا ٌم‪َ ،‬و ُوﻗُ ٌ‬ ‫أ َ ْر َﻛ ُ‬
‫ب‪َ ،‬واﻟ َﻤ ِﺒﯿﺖُ ِﺑ ُﻤ ْﺰدَ ِﻟﻔﺔَ ِإﻟَﻰ‬ ‫ﻒ ﻧَ َﮭﺎرا ً ِإﻟَﻰ اﻟﻐُ ُﺮو ِ‬ ‫ﻮف َﻣ ْﻦ َوﻗَ َ‬ ‫اﻟﻤﯿﻘَﺎتِ‪َ ،‬و ُوﻗُ ُ‬ ‫ﺳ ْﺒﻌَﺔ ٌ‪ِ :‬اﻹﺣْ َﺮا ُم ِﻣ ْﻦ ِ‬ ‫اﺟﺒَﺎﺗُﮫُ َ‬ ‫َو َو ِ‬
‫ﯿﺮ‪،‬‬‫ﺼ ُ‬ ‫ﻲ ُﻣ َﺮﺗﱠﺒﺎً‪َ ،‬واﻟ َﺤ ْﻠ ُﻖ أ َ ْو اﻟﺘ ﱠ ْﻘ ِ‬‫اﻟﺮ ْﻣ ُ‬
‫ﻖ‪َ ،‬و ﱠ‬ ‫ﻒ اﻟﻠﱠ ْﯿ ِﻞ إِ ْن َواﻓَﺎھَﺎ ﻗَ ْﺒﻠَﮫُ‪َ ،‬واﻟ َﻤﺒِﯿﺖُ ﺑِ ِﻤﻨَﻰ ﻟَﯿَﺎ ِﻟﻲ اﻟﺘ ﱠ ْﺸ ِﺮﯾ ِ‬ ‫ﺼ ِ‬ ‫ﺑَ ْﻌﺪَ ﻧِ ْ‬
‫اﻟﻮدَاع ِ‪.‬‬‫اف َ‬ ‫ط َﻮ ُ‬ ‫َو َ‬
‫ﺳ ْﻌﻲ ٌ‪.‬‬ ‫اف‪َ ،‬و َ‬ ‫ط َﻮ ٌ‬‫ﺎن اﻟﻌُ ْﻤ َﺮةِ ﺛ َ َﻼﺛَﺔ ٌ‪ :‬إِﺣْ َﺮا ٌم‪َ ،‬و َ‬ ‫َوأ َ ْر َﻛ ُ‬
‫ﺼﯿﺮ ُ‪.‬‬ ‫اﻟﻤﯿﻘَﺎتِ‪َ ،‬واﻟ َﺤ ْﻠ ُﻖ أ َ ْو اﻟﺘ ﱠ ْﻘ ِ‬‫ﺷ ْﯿﺌَﺎن ِ‪ِ :‬اﻹﺣْ َﺮا ُم ِﻣﻦَ ِ‬ ‫اﺟﺒَﺎﺗ ُ َﮭﺎ َ‬ ‫َو َو ِ‬
‫ع َوﻧَﺤْ ُﻮ ذَ ِﻟﻚ َ‪ .‬ﻓَ َﻤ ْﻦ ﺗ ََﺮ َك‬ ‫ْﻄﺒَﺎ ُ‬‫اﻟﺮ َﻣﻞُ‪َ ،‬و ِاﻻﺿ ِ‬ ‫ُوم‪َ ،‬و ﱠ‬ ‫اف اﻟﻘُﺪ ِ‬ ‫ط َﻮ ُ‬ ‫ﻋ َﺮﻓَﺔَ‪َ ،‬و َ‬ ‫ﺖ ﺑِ ِﻤﻨَﻰ ﻟَ ْﯿﻠَﺔَ َ‬‫ﻮن َﻛﺎﻟ َﻤﺒِﯿ ِ‬ ‫َواﻟ َﻤ ْﺴﻨُ ُ‬
‫ﻋﻠَ ْﯿ ِﮫ‪،‬‬
‫ﺷ ْﻲ َء َ‬ ‫ﺻ ِﺤﯿ ٌﺢ‪َ ،‬و َﻣ ْﻦ ﺗ ََﺮ َك َﻣ ْﺴﻨُﻮﻧﺎ ً ﻓَ َﻼ َ‬ ‫اﺟﺒﺎ ً ﻓَﻌَﻠَ ْﯿ ِﮫ دَ ٌم َو َﺣ ﱡﺠﮫُ َ‬ ‫ُر ْﻛﻨﺎ ً ﻟَ ْﻢ ﯾَﺘِ ﱠﻢ َﺣ ﱡﺠﮫُ ِإ ﱠﻻ ِﺑ ِﮫ‪َ ،‬و َﻣ ْﻦ ﺗ ََﺮ َك َو ِ‬
‫ﻋ ْﻤ َﺮةِ ِاﻹﺳ َْﻼ ِم‪َ ،‬و َھﺪَى إِ ْن ﻟَ ْﻢ ﯾَ ُﻜ ْﻦ‬ ‫ﻋ ْﻦ ُ‬ ‫ئ َ‬ ‫ﻮف ﺑِﻌَ َﺮﻓَﺔَ ﻓَﺎﺗَﮫُ اﻟ َﺤ ﱡﺞ‪َ ،‬وﺗ َ َﺤـﻠﱠ َﻞ ﺑِﻌُ ْﻤ َﺮةٍ‪َ ،‬و َﻻ ﺗُﺠْ ِﺰ ُ‬ ‫اﻟﻮﻗُ ُ‬ ‫َو َﻣ ْﻦ ﻓَﺎﺗَﮫُ ُ‬
‫ﻀﻰ ِﻣﻦَ اﻟﻌَ ِﺎم اﻟﻘَﺎ ِﺑﻞ ِ‪.‬‬ ‫ط‪َ ،‬وﻗَ َ‬ ‫اِ ْﺷﺘ ََﺮ َ‬
‫ﻋﺸ ََﺮة َ‬ ‫ﺎم َ‬ ‫ﺻ َ‬‫ﻋ ْﻤ َﺮةٍ ذَﺑَ َﺢ َھ ْﺪﯾﺎ ً ﺑِﻨِﯿﱠ ِﺔ اﻟﺘ َ َﺤﻠﱡ ِﻞ ُو ُﺟﻮﺑﺎً‪ ،‬ﻓَﺈِ ْن ﻟَ ْﻢ ﯾَ ِﺠ ْﺪ َ‬ ‫ﻮف أ َ ْو ﻓِﻲ ُ‬ ‫اﻟﻮﻗُ ِ‬ ‫ْﺖ َوﻟَ ْﻮ ﺑَ ْﻌﺪَ ُ‬ ‫َو َﻣ ْﻦ ُﻣﻨِ َﻊ اﻟﺒَﯿ َ‬
‫ﻋﻠَﯿْﮫ ِ‪.‬‬‫ﻋ َﺮﻓَﺔَ ﻓِﻲ َﺣ ّﺞٍ ﺗ َ َﺤـﻠﱠ َﻞ ِﺑﻌُ ْﻤ َﺮةٍ َو َﻻ دَ َم َ‬ ‫ﻋ ْﻦ َ‬ ‫ﺻﺪ ﱠ َ‬ ‫ﺎم ﻓِﯿ ِﮫ‪َ ،‬و َﻣ ْﻦ ُ‬ ‫طﻌَ َ‬‫أَﯾ ٍﱠﺎم ِﺑﺎﻟ ِﻨّﯿﱠ ِﺔ َو َﺣ ﱠﻞ‪َ ،‬و َﻻ ِإ ْ‬
Hady, Uḍḥiyah & ʿAqīqah
The hady is livestock, etc., which is offered to the sanctuary because it is
offered to Allāh. The uḍḥiyah is an eligible camel, cow, or sheep that is
slaughtered during the days of naḥr, for the ʿEid[104], as an act of devotion to
Allāh. It is an emphasized recommended act and obligatory due to an oath.
The most virtuous is a camel, followed by a cow, and then a sheep. It is not
valid with other animals. One sheep is sufficient for a man, his dependents,
and family. A camel or cow is sufficient for seven and is considered a
slaughter on their behalf. One sheep is better than one-seventh of a camel or
cow and seven sheep are better than one of the others.
It is not valid except with a six-month-old male sheep or a thaniy of
something else. A thaniy camel is a five-year-old and a thaniy cow is a two-
year-old. The emaciated, clearly one-eyed, hobbled, or one missing its front
teeth, most of its ear, or horn, will not suffice.
It is recommended to slaughter a camel, standing with its left leg bound, by
puncturing the pit between its neck and sternum. The slaughtering of a cow
and sheep is done, laying on their left side, while facing the qiblah. It is
obligatory to mention Allāh’s name at the onset of slaughter. Takbīr is made
and the following is said, “O Allāh this is from You and for You”.
The time to slaughter an uḍḥiyah, oath-hady or voluntary sacrifice, mutʿah,
and qirān, is after the earliest ʿEid prayer of the area (or its equivalent for
those who do not pray[105]). If the prayer is missed (due to the zawāl),
slaughter is to commence after it and continue until the second day of
tashrīq. The time to slaughter an obligatory hady is upon committing the
unlawful.
 ‫ﺿ ِﺤﯿَ ِﺔ َواﻟﻌَ ِﻘﯿﻘَ ِﺔ‬ ‫ﺼ ٌﻞ ﻓِﻲ اﻟ َﮭ ْﺪي ِ َواﻷ ُ ْ‬ ‫ﻓَ ْ‬
‫ﻏﯿ ِْﺮ ِه؛ ِﻷَﻧﱠﮫُ ﯾُ ْﮭﺪَى إِﻟَﻰ ﱠ ِ ﺗَﻌَﺎ َل ى‪.‬‬ ‫ي َﻣﺎ ﯾُ ْﮭﺪَى ِﻟ ْﻠ َﺤ َﺮ ِم ِﻣ ْﻦ ﻧَﻌَ ٍﻢ َو َ‬ ‫اﻟ َﮭ ْﺪ ُ‬
‫ﺳﻨﱠﺔٌ‬ ‫ﻲ ُ‬‫ﺐ اﻟ ِﻌ ْﯿ ِﺪ ﺗَﻘَ ﱡﺮﺑﺎ ً ِإﻟَﻰ ﱠ ِ ﺗَﻌَﺎﻟَﻰ‪َ ،‬و ِھ َ‬ ‫ﺴﺒَ ِ‬ ‫ﱠﺎم اﻟﻨﱠﺤْ ِﺮ ِﺑ َ‬ ‫َواﻷُﺿ ِْﺤﯿَﺔُ َﻣﺎ ﯾُ ْﺬﺑَ ُﺢ ِﻣ ْﻦ ِإ ِﺑ ٍﻞ َوﺑَﻘَ ٍﺮ َو َ‬
‫ﻏﻨ ٍَﻢ أ َ ْھ ِﻠﯿﱠ ٍﺔ أَﯾ َ‬
‫اﺣ ٍﺪ‬‫ﻋ ْﻦ َو ِ‬ ‫ئ ﺷَﺎة ٌ َ‬ ‫ﻏﯿ ِْﺮ ِھ ﱠﻦ‪َ ،‬وﺗُﺠْ ِﺰ ُ‬ ‫ئ ِﻣ ْﻦ َ‬ ‫ﻀ ُﻞ إِﺑِ ٌﻞ ﻓَﺒَﻘَ ٌﺮ ﻓَﻐَﻨَ ٌﻢ‪َ ،‬و َﻻ ﺗُﺠْ ِﺰ ُ‬ ‫ور‪َ ،‬واﻷ َ ْﻓ َ‬ ‫ﺐ ﺑِﺎﻟﻨﱡﺬُ ِ‬ ‫ُﻣ َﺆ ﱠﻛﺪَةٌ‪َ ،‬وﺗ َِﺠ ُ‬
‫ﺳﺒْﻊِ ﺑَﺪَﻧَ ٍﺔ أ َ ْو ﺑَﻘَ َﺮةٍ‪،‬‬
‫ﻀ ُﻞ ِﻣ ْﻦ ُ‬‫ﻋ ْﻨ ُﮭ ْﻢ‪َ ،‬وﺷَﺎة ٌ أ َ ْﻓ َ‬ ‫ﺳ ْﺒﻌَﺔٍ‪َ ،‬وﯾُ ْﻌﺘَﺒَ ُﺮ ذَ ْﺑ ُﺤ َﮭﺎ َ‬ ‫ﻋ ْﻦ َ‬ ‫َوأ َ ْھ ِﻞ ﺑَ ْﯿﺘِ ِﮫ َو ِﻋﯿَﺎ ِﻟ ِﮫ‪َ ،‬وﺑَﺪَﻧَﺔٌ أ َ ْو ﺑَﻘَ َﺮة ٌ َ‬
‫ﻀ ُﻞ ِﻣ ْﻦ إِﺣْ ﺪَا ُھ َﻢ ا‪.‬‬ ‫ﺳ ْﺒ ُﻊ ِﺷﯿَﺎ ٍه أ َ ْﻓ َ‬ ‫َو َ‬
‫َﺎن‪َ ،‬و َﻻ‬ ‫ﺳﻨَﺘ ِ‬ ‫ﻲ ﺑَﻘَ ٍﺮ َﻣﺎ ﻟَﮫُ َ‬ ‫ﺲ ِﺳﻨِﯿﻦَ ‪َ ،‬وﺛَﻨِ ﱡ‬ ‫ﻲ ِإ ِﺑ ٍﻞ َﻣﺎ ﻟَﮫُ ﺧ َْﻤ ُ‬ ‫ﻏﯿ ِْﺮ ِه‪ ،‬ﻓَﺜَﻨِ ﱡ‬ ‫ﻲ َ‬ ‫َ‬
‫ﺿﺄ ٍن أ ْو ﺛَﻨِ ﱡ‬ ‫ْ‬ ‫ع َ‬ ‫ئ ِإ ﱠﻻ َﺟﺬَ ُ‬ ‫َو َﻻ ﯾُﺠْ ِﺰ ُ‬
‫ﻋ َﺮجٍ‪َ ،‬و َﻻ ذَا ِھﺒَﺔُ اﻟﺜﱠﻨَﺎﯾَﺎ أ َ ْو أ َ ْﻛﺜ َ ِﺮ أَذُﻧِ َﮭﺎ أ َ ْو ﻗَ ْﺮﻧِﮫَ ا‪.‬‬ ‫ﻋ َﻮ ٍر أ َ ْو َ‬ ‫ئ ھ َِﺰﯾﻠَﺔٌ َوﺑَ ِﯿّﻨَﺔُ َ‬ ‫ﺗُﺠْ ِﺰ ُ‬
‫ﻏﻨ ٍَﻢ‬‫ﺼ ْﺪ ِر‪َ ،‬وذَ ْﺑ ُﺢ ﺑَﻘَ ٍﺮ َو َ‬‫ﻖ َواﻟ ﱠ‬ ‫اﻟﻮ ْھﺪَةِ ﺑَﯿْﻦَ اﻟﻌُﻨُ ِ‬ ‫ﻄﻌَﻨَ َﮭﺎ ﻓِﻲ َ‬ ‫ﺳ ﱠﻦ ﻧَﺤْ ُﺮ ِإ ِﺑ ٍﻞ ﻗَﺎﺋِ َﻤﺔً َﻣ ْﻌﻘُﻮﻟَﺔً ﯾَﺪُھَﺎ اﻟﯿُﺴ َْﺮى ِﺑﺄ َ ْن ﯾَ ْ‬ ‫َو ُ‬
‫ﺴ ِ ّﻤﻲ ُو ُﺟﻮﺑﺎ ً ِﺣﯿْﻦَ ﯾُ َﺤ ِ ّﺮكُ ﯾَﺪَهُ ﺑِﺎﻟ ِﻔ ْﻌ ِﻞ َوﯾُ َﻜ ِﺒّ ُﺮ َوﯾَﻘُﻮل ُ‪ :‬اﻟﻠﱠ ُﮭ ﱠﻢ َھﺬَا‬ ‫ﺴ ِﺮ ُﻣ َﻮ ﱠﺟ َﮭﺔً إِﻟَﻰ اﻟ ِﻘ ْﺒﻠَ ِﺔ‪َ ،‬وﯾُ َ‬ ‫ﻋﻠَﻰ َﺟ ْﻨﺒِ َﮭﺎ اﻷ َ ْﯾ َ‬ ‫َ‬
‫ِﻣ ْﻨ َﻚ َوﻟَﻚ َ‪.‬‬
‫ﺻ َﻼةِ اﻟ ِﻌﯿ ِﺪ ِﺑﺎﻟﺒَﻠَ ِﺪ أ َ ْو‬
‫ﻖ َ‬ ‫ان ِﻣ ْﻦ ﺑَ ْﻌ ِﺪ أ َ ْﺳﺒَ ِ‬
‫ﻄ ﱡﻮعٍ َو ُﻣﺘْﻌَ ٍﺔ َوﻗِ َﺮ ٍ‬‫َو َو ْﻗﺖُ ذَﺑْﺢِ أُﺿ ِْﺤﯿَ ٍﺔ َو َھ ْﺪي ِ ﻧَ ْﺬ ٍر أ َ ْو ﺗ َ َ‬
‫ﻖ‪َ ،‬و َو ْﻗﺖُ‬ ‫آﺧ ِﺮ ﺛَﺎﻧِﻲ اﻟﺘ ﱠ ْﺸ ِﺮﯾ ِ‬‫ﺎﻟﺰ َوا ِل ذَﺑَ َﺢ ﺑَ ْﻌﺪَهَ ِإﻟَﻰ ِ‬ ‫ﺼ َﻼة ُ ِﺑ ﱠ‬‫ﺖ اﻟ ﱠ‬ ‫ﺼ ِّﻞ‪ ،‬ﻓَﺈِ ْن ﻓَﺎﺗ َ ْ‬ ‫ﻗَ ْﺪ ِرھَﺎ ِﻟ َﻤ ْﻦ ﻟَ ْﻢ ﯾُ َ‬
‫ﻮر ِﻣ ْﻦ ِﺣﯿﻨِﮫ ِ‪.‬‬ ‫ﻈ ٍ‬ ‫ﺐ ِﺑ ِﻔ ْﻌ ِﻞ َﻣ ْﺤ ُ‬
‫اﺟ ٍ‬‫ذَﺑْﺢِ َھ ْﺪي ٍ َو ِ‬
Distribution of Hady
The hady is specified by saying, “this is a hady”, by a garland tie, or a
blood-marking. The uḍḥiyah is specified by saying, “with this uḍḥiyah” or
“for Allāh”, etc.
It is not permitted to give the butcher his wages from it, though it is
permitted as a gift or charity. No part of it, including its skin, is to be sold;
rather, it is to be used.
It is recommended to divide it into the following three parts: to eat, to give
as a gift, and to distribute as charity. It is recommended to eat from the
voluntary hady and uḍḥiyah,even if obligatory. It is also permitted for the
mutʿah and qirān. It is obligatory to give what is defined as meat in charity,
which is considered property of the impoverished and, thus, it is not enough
to simply feed them.
When the 10 begin, it is impermissible for those who are offering an
uḍḥiyah (or having one offered on their behalf) to remove any hair, nails, or
skin until the slaughter. It is recommended to shave afterward.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ﺎر ِه‪َ ،‬وأُﺿ ِْﺤﯿَﺔ ٌ‪ :‬ﺑِ َﮭ ِﺬ ِه أُﺿ ِْﺤﯿَﺔٌ أ َ ْو ِ ﱠ ِ‬ ‫ي‪ ،‬أ َ ْو ﺑِﺘ َ ْﻘ ِﻠﯿ ِﺪ ِه أ َ ْو إِ ْﺷﻌَ ِ‬ ‫ي ﺑِﻘَ ْﻮﻟﮫ ِ‪َ :‬ھﺬَا َھ ْﺪ ٌ‬ ‫َوﯾَﺘَﻌَﯿ ُﱠﻦ َھ ْﺪ ٌ‬
‫َوﻧ َْﺤ ِﻮه ِ‪.‬‬
‫ﺷ ْﻲ ٌء‬ ‫ع ِﺟ ْﻠﺪُھَﺎ‪َ ،‬و َﻻ َ‬ ‫ﺻﺪَﻗَﺔً‪َ ،‬و َﻻ ﯾُﺒَﺎ ُ‬ ‫ﻮز َھ ِﺪﯾﱠﺔً َو َ‬ ‫ﺠﺎز ِر أ ُ ْﺟ َﺮﺗُﮫُ ِﻣ ْﻨ َﮭﺎ‪َ ،‬وﯾَ ُﺠ ُ‬ ‫ﻄﺎ ُء اﻟَ ِ‬ ‫ﻮز إِ ْﻋ َ‬ ‫َو َﻻ ﯾَ ُﺠ ُ‬
‫ِﻣ ْﻨ َﮭﺎ؛ ﺑَ ْﻞ ﯾَ ْﻨﺘ َ ِﻔ ُﻊ ﺑِﮫ ِ‪.‬‬
‫ﻄ ُﻮعِ‪َ ،‬و ِﻣ ْﻦ أُﺿ ِْﺤﯿَﺘِ ِﮫ َوﻟَ ْﻮ‬ ‫ﺼﺪﱠقَ أَﺛْ َﻼﺛﺎً‪َ ،‬وأ َ ْن ﯾَﺄ ْ ُﻛ َﻞ ِﻣ ْﻦ َھ ْﺪﯾِ ِﮫ اﻟﺘ ﱠ َ‬ ‫ِي َوﯾَﺘ َ َ‬ ‫ْ‬
‫ﺳ ﱠﻦ أ َ ْن ﯾَﺄ ُﻛ َﻞ َوﯾُ ْﮭﺪ َ‬ ‫َو ُ‬
‫ﻋﻠَ ْﯿ ِﮫ ا ْﺳ ُﻢ اﻟﻠﱠ ْﺤ ِﻢ‪َ ،‬وﯾُ ْﻌﺘَﺒَ ُﺮ‬
‫ﺼﺪﱠقَ ِﺑ َﻤﺎ ﯾَﻘَ ُﻊ َ‬ ‫ﺐ أ َ ْن ﯾَﺘ َ َ‬ ‫ان‪َ ،‬وﯾَ ِﺠ ُ‬ ‫ﻮز ِﻣ ْﻦ اﻟ ُﻤﺘْﻌَ ِﺔ َواﻟ ِﻘ َﺮ ِ‬ ‫اﺟﺒَﺔٌ‪َ ،‬وﯾَ ُﺠ ُ‬ ‫َو ِ‬
‫طﻌَﺎ ُﻣﮫ ُ‪.‬‬ ‫ﯿﺮ‪ ،‬ﻓَ َﻼ ﯾَ ْﻜ ِﻔﻲ ِإ ْ‬ ‫ﯿﻚ ِﻟ ْﻠﻔَ ِﻘ ِ‬
‫ﺗ َ ْﻤ ِﻠ ٌ‬
‫ظ ْﻔ ِﺮ ِه أ َ ْو‬
‫ﺷ ْﻌ ِﺮ ِه أ َ ْو ُ‬
‫ﺷ ْﻲءٍ ِﻣ ْﻦ َ‬ ‫ﻋ ْﻨﮫُ أ َ ْﺧﺬُ َ‬
‫ﻀ ﱠﺤﻰ َ‬ ‫ﻀ ِ ّﺤﻲ أ َ ْو ﯾُ َ‬ ‫ﻋﻠَﻰ َﻣ ْﻦ ﯾُ َ‬ ‫َو ِإذَا دَ َﺧ َﻞ اﻟﻌَ ْﺸ ُﺮ َﺣ ُﺮ َم َ‬
‫ﺳ ﱠﻦ َﺣ ْﻠ ٌﻖ ﺑَ ْﻌﺪَه ُ‪.‬‬‫ﺑَﺸ ََﺮﺗِ ِﮫ ِإﻟَﻰ اﻟﺬﱠﺑْﺢِ‪َ ،‬و ُ‬
‫ ‬
ʿAqīqah
The ʿaqīqah is an emphasized recommended act for the father. For a boy,
two sheep similar in age and appearance are offered. If both are unavailable,
one will suffice. For a girl, one sheep is offered. A she-camel or cow will
not suffice, unless offered entirely and slaughtered on the seventh day after
birth, on which the child should be named. If that opportunity is missed,
then the 14th, and then the 21st if it is missed again. The following weeks
after that are not to be considered.
Its bones are not to be broken. It is better to cook it and include something
sweet. Its ruling is like the uḍḥiyah in regard to what is sufficient,
recommended, and disliked, though its skin, head, and discarded remains
can be sold to give their value in charity. If the time for an ʿaqīqah and
uḍḥiyah coincide, one will suffice the other.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫اﺣﺪَةٌ‪،‬‬ ‫ﻋﺪ َِم ﻓَ َﻮ ِ‬‫ﺷﺒَﮭﺎً‪ ،‬ﻓَﺈِ ْن ُ‬‫َﺎن ِﺳﻨّﺎ ً َو َ‬‫ﺎرﺑَﺘ ِ‬ ‫ﻋ ْﻦ اﻟﻐُ َﻼ ِم ﺷَﺎﺗ ِ‬
‫َﺎن ُﻣﺘَﻘَ ِ‬ ‫ﻲ َ‬ ‫ب‪َ ،‬و ِھ َ‬ ‫ﻖ اﻷ َ ِ‬ ‫ﺳﻨﱠﺔٌ ُﻣ َﺆ ﱠﻛﺪَة ٌ ﻓِﻲ َﺣ ّ ِ‬
‫َواﻟﻌَ ِﻘﯿﻘَﺔُ ُ‬
‫ﺎت ﻓَ ِﻔﻲ‬ ‫ﺴ ﱠﻤﻰ ﻓِﯿ ِﮫ‪ ،‬ﻓَﺈِ ْن ﻓَ َ‬ ‫ﺳﺎﺑِﻊِ ِو َﻻدَﺗِ ِﮫ َوﯾُ َ‬ ‫ئ ﺑَﺪَﻧَﺔٌ أ َ ْو ﺑَﻘَ َﺮة ٌ إِ ﱠﻻ َﻛ ِ‬
‫ﺎﻣﻠَﺔً ﺗ ُ ْﺬﺑَ ُﺢ ﻓِﻲ َ‬ ‫ﺎرﯾَ ِﺔ ﺷَﺎةٌ‪َ ،‬و َﻻ ﯾُﺠْ ِﺰ ُ‬ ‫ﻋ ْﻦ اﻟ َﺠ ِ‬ ‫َو َ‬
‫ﺳﺎ ِﺑﯿـ ُﻊ ﺑَ ْﻌﺪَ ذَ ِﻟﻚ َ‪.‬‬ ‫َ‬ ‫َ‬
‫ﺎت ﻓَ ِﻔﻲ أ َﺣ ٍﺪ َو ِﻋ ْﺸ ِﺮﯾﻦَ ‪َ ،‬و َﻻ ﺗ ُ ْﻌﺘَﺒَ ُﺮ اﻷ َ‬ ‫ﻋﺸ ََﺮ‪ ،‬ﻓَﺈِ ْن ﻓَ َ‬ ‫أ َ ْرﺑَﻌَﺔَ َ‬
‫ئ َوﯾُ ْﺴﺘ َ َﺤﺐﱡ‬ ‫ﻮن ِﻣ ْﻨﮫَ ﺑِ ُﺤ ْﻠ ٍﻮ‪َ ،‬و ُﺣ ْﻜ ُﻤ َﮭﺎ َﻛﺄُﺿ ِْﺤﯿَ ٍﺔ ﻓِﯿ َﻤﺎ ﯾُﺠْ ِﺰ ُ‬ ‫ﻀ َﻞ‪َ ،‬وﯾَ ُﻜ ُ‬ ‫ط ْﺒ ُﺨ َﮭﺎ أ َ ْﻓ َ‬
‫ﻈ ُﻤ َﮭﺎ‪َ ،‬و َ‬ ‫ﻋ ْ‬‫ﺴ ُﺮ َ‬ ‫َو َﻻ ﯾُ ْﻜ َ‬
‫ت‬ ‫ﻋ ِﻘﯿﻘَ ٍﺔ َوأُﺿ ِْﺤﯿَ ٍﺔ أَﺟْ ﺰَ أ َ ْ‬‫ﺼﺪ ُﱠق ِﺑﺜ َ َﻤﻨِ ِﮫ‪َ ،‬و ِإ ْن اﺗﱠﻔَﻖَ َو ْﻗﺖُ َ‬ ‫ﻂ‪َ ،‬وﯾُﺘ َ َ‬ ‫ﺳ َﻮاﻗِ ُ‬ ‫س َو َ‬ ‫ع ِﺟ ْﻠﺪٌ َو َرأْ ٌ‬ ‫َوﯾُ ْﻜ َﺮهُ‪ ،‬ﻟَ ِﻜ ْﻦ ﯾُﺒَﺎ ُ‬
‫ﻋ ْﻦ اﻷ ُ ْﺧ َﺮ ى‪.‬‬ ‫إِﺣْ ﺪَا ُھ َﻤﺎ َ‬
Military Service
It is a communal obligation unless the enemy is present, has surrounded
someone or their land, or there is a general mobilization upon which it
becomes an individual obligation.
When it is already sufficiently fulfilled, it is an emphasized recommended
act. It is not obligatory, except upon free healthy Muslim men of legal
capacity. It is the most virtuous voluntary deed. Naval expeditions are
preferred.
It is recommended to stand guard for at least one hour by manning the
fortified borderline of combat; 40 days is a complete term. It is most
preferred in the presence of severe fear and is better than residing in
Makkah.
An insolvent debtor is not to voluntarily enlist without permission, acquired
collateral, or a solvent guarantor; nor is someone with at least one of their
parents, who is a free Muslim, to enlist without their permission.
It is not permitted for the Muslims to flee from an army that is twice their
size even if it is one-on-two. If they are more than twice their size, it is
permitted.
It is not permissible to kill children; women; hermaphrodites; priests;
decrepit, old, or chronically ill men; or the blind who do not provide
counsel for them and are not able to fight or abet.
Regarding captured free soldiers, the commander-in-chief must choose
between execution, serfdom, releasing, or ransoming them in exchange for
either a Muslim or wealth. It is obligatory that he makes the most
appropriate choice and, if in doubt, execution is most suitable.
 ‫اﻟﺠ َﮭﺎ ِد‬
‫ﺎب ِ‬ ‫ِﻛﺘ َ ُ‬
‫ﻋﯿْﻦ ٍ‪.‬‬ ‫ض َ‬ ‫ﻋﺎﻣﺎ ﻓَﻔَ ْﺮ ُ‬ ‫ﻋﺪ ٌُو‪ ،‬أ َ ْو َﻛﺎنَ اﻟﻨﱠ ِﻔ ُ‬
‫ﯿﺮ َ‬ ‫ﺼ َﺮهُ أ َ ْو ﺑَﻠَﺪَهَ َ‬
‫ﻀ َﺮهُ أ َ ْو َﺣ َ‬ ‫ض ِﻛﻔَﺎﯾَﺔٍ‪ ،‬إِ ﱠﻻ إِذَا َﺣ َ‬ ‫َو ُھ َﻮ ﻓَ ْﺮ ُ‬
‫ﻀ ُﻞ‬ ‫ﺻ ِﺤﯿﺢٍ‪َ ،‬وأ َ ْﻓ َ‬ ‫ﻋﻠَﻰ ذَ َﻛ ٍﺮ ُﻣ ْﺴ ِﻠ ٍﻢ‪ُ ،‬ﺣ ٍ ّﺮ‪ُ ،‬ﻣ َﻜﻠﱠﻒٍ ‪َ ،‬‬ ‫ﺐ ِإ ﱠﻻ َ‬ ‫ﺴ ﱡﻦ ِﺑﺘ َﺄ َ ﱡﻛ ٍﺪ َﻣ َﻊ ﻗِﯿَ ِﺎم َﻣ ْﻦ ﯾَ ْﻜ ِﻔﻲ ِﺑ ِﮫ‪َ ،‬و َﻻ ﯾَ ِﺠ ُ‬ ‫َوﯾُ َ‬
‫ﻀﻞ ُ‪.‬‬ ‫ﻄ ﱠﻮعٍ ﺑِ ِﮫ ا ِﻟﺠ َﮭﺎدُ‪َ ،‬وﻏ َْﺰ ُو اﻟﺒَﺤْ ِﺮ أ ْﻓ َ‬ ‫ُﻣﺘ َ َ‬
‫ﺷ ِﺪّ ﺧ َْﻮفٍ ‪َ ،‬و ُھ َﻮ‬ ‫ﻀﻠُﮫُ ِﺑﺄ َ َ‬
‫ﻋﺔً‪َ ،‬وﺗ َ َﻤﺎ ُﻣﮫُ أ َ ْرﺑَﻌُﻮنَ ﯾَ ْﻮﻣﺎً‪َ ،‬وأ َ ْﻓ َ‬ ‫ﺳﺎ َ‬ ‫ﺎط‪َ ،‬و ُھ َﻮ ﻟُ ُﺰو ُم ﺛ َ ْﻐ ٍﺮ ِﻟ ِﺠ َﮭﺎدٍ‪َ ،‬وﻟَ ْﻮ َ‬ ‫ﺳ ﱠﻦ ِرﺑَ ٌ‬ ‫َو ُ‬
‫ﻀ ُﻞ ِﻣﻦَ اﻟ َﻤﻘَ ِﺎم ﺑِ َﻤ ّﻜﺔ َ‪.‬‬ ‫أ ْﻓ َ‬
‫ِﯾﻦ َﻻ َوﻓَﺎ َء ﻟَﮫُ‪ِ ،‬إ ﱠﻻ َﻣ َﻊ ِإ ْذ ٍن أ َ ْو َر ْھ ٍﻦ ُﻣﺤْ ِﺮ ٍز أ َ ْو َﻛ ِﻔﯿ ٍﻞ َﻣﻠِﻲءٍ ‪َ ،‬و َﻻ َﻣ ْﻦ أ َ َﺣﺪُ أَﺑَ َﻮ ْﯾ ِﮫ ُﺣ ﱞﺮ‬ ‫ع ِﺑ ِﮫ َﻣﺪ ٌ‬ ‫ﻄ ﱠﻮ ُ‬‫َو َﻻ ﯾَﺘ َ َ‬
‫ُﻣ ْﺴ ِﻠ ٌﻢ إِ ﱠﻻ ﺑِﺈِ ْذﻧِﮫ ِ‪.‬‬
‫ﻋﻠَﻰ ِﻣﺜْﻠَ ْﯿ ِﮭ ْﻢ َﺟﺎز َ‪.‬‬‫اﺣﺪا ً ِﻣﻦ اﺛْﻨَﯿ ِْﻦ‪ ،‬ﻓَﺈِ ْن زَ ادُوا َ‬ ‫َو َﻻ ﯾَ ِﺤ ﱡﻞ ِﻟ ْﻠ ُﻤ ْﺴ ِﻠ ِﻤﯿﻦَ اﻟ ِﻔ َﺮ ُ‬
‫ار ِﻣ ْﻦ ِﻣﺜْﻠَ ْﯿ ِﮭ ْﻢ َوﻟَ ْﻮ َو ِ‬
‫ْ‬ ‫ﻲٍ‪َ ،‬وأ ُ ْﻧﺜَﻰ َو ُﺧ ْﻨﺜَﻰ‪َ ،‬و َرا َھ ٍ‬
‫ي ﻟَ ُﮭ ْﻢ‪َ ،‬وﻟَ ْﻢ ﯾُﻘَﺎﺗِﻠُﻮا‬ ‫ﺎن‪َ ،‬وزَ ِﻣ ٍﻦ‪َ ،‬وأ َ ْﻋ َﻤﻰ‪َ ،‬ﻻ َرأ َ‬ ‫ﺷﯿْﺦٍ ﻓَ ٍ‬ ‫ﺐ‪َ ،‬و َ‬ ‫ﻮز ﻗَﺘْ ُﻞ َ‬
‫ﺻﺒِ ّ‬ ‫َو َﻻ ﯾَ ُﺠ ُ‬
‫ﻋﻠَﻰ اﻟ ِﻘﺘ َﺎل ِ‪.‬‬ ‫ﺿﻮا َ‬ ‫أ َ ْو ﯾَ َﺤ ِ ّﺮ ُ‬
‫ﺎر‬ ‫ﻋﻠَ ْﯿ ِﮫ ْ‬
‫اﺧﺘِﯿَ ُ‬ ‫ﺐ َ‬ ‫ق َو َﻣ ٍّﻦ َوﻓِﺪَاءٍ ﺑِ ُﻤ ْﺴ ِﻠ ٍﻢ أ َ ْو ﺑِ َﻤﺎ ٍل‪َ ،‬وﯾَ ِﺠ ُ‬ ‫ﯿﺮ ُﺣ ٍ ّﺮ ُﻣﻘَﺎﺗِ ٍﻞ ﺑَﯿْﻦَ ﻗَﺘْ ٍﻞ َو ِر ّ ٍ‬ ‫َوﯾُ َﺨﯿ ُﱠﺮ ِاﻹ َﻣﺎ ُم ﻓِﻲ أ َ ِﺳ ٍ‬
‫َﻈ ُﺮهُ‪ ،‬ﻓَﻘَﺘْ ٌﻞ أ َ ْو َل ى‪.‬‬ ‫ﺻﻠَﺢ‪ ،‬ﻓَﺈِ ْن ﺗ ََﺮدﱠدَ ﻧ ْ‬
‫اﻷ َ ْ ِ‬
Recruitment & Spoils
It is required that the commander-in-chief and the army purify their
intentions for Allāh in their acts of obedience. At the time of expedition, he
is obliged to enter a contract with the soldiers and their steeds and prohibit
whoever is not suitable for war, including discouragers, alarmists,
intelligence agents, known hypocrites, inciters of civil unrest, children, and
women (besides the elderly who serve as a water-bearers etc.).
It is impermissible to seek assistance from non-believers, except in dire
need. He is to prevent his army from what is impermissible and from being
occupied with commerce. He should prepare wages and gifts for the
enduring soldiers and should seek counsel from the insightful.
Whoever kills a combatant during battle is allowed their spoils, which
include clothing; jewelry; weaponry; his transport upon which he was
fighting; and whatever is on it. His money, saddle, tent, and pack animal are
considered war booty.
 ‫ﻓَ ْ‬
‫ﺼ ٌﻞ‬
‫اﻟﺮ َﺟﺎ ِل‬‫ِﯿﺮ ﺗَﻌَﺎ ُھﺪُ ِ ّ‬‫ﻋﻠَ ْﯿ ِﮫ ِﻋ ْﻨﺪَ اﻟ َﻤﺴ ِ‬ ‫ﻋﺎتِ‪َ ،‬و َ‬ ‫ص اﻟ ِﻨّﯿَ ِﺔ ِ ﱠ ِ ﺗَﻌَﺎﻟَﻰ ﻓِﻲ ﱠ‬
‫اﻟﻄﺎ َ‬ ‫ﯿﺶ إِ ْﺧ َﻼ ُ‬ ‫ﺎم َواﻟَﺠْ َ‬ ‫َوﯾَ ْﻠﺰَ ُم ِاﻹ َﻣ َ‬
‫ق‪َ ،‬و َر ٍام‬ ‫ﺎرﻧَﺎ َو َﻣ ْﻌ ُﺮوفٍ ِﺑﻨِﻔَﺎ ٍ‬ ‫ﺐ ِﺑﺄ َ ْﺧﺒَ ِ‬ ‫ب‪َ ،‬و ُﻣ َﺨ ِﺬّ ٍل َو ُﻣ ْﺮ ِﺟﻒٍ ‪َ ،‬و ُﻣ َﻜﺎﺗِ ٍ‬ ‫ﺼﻠُ ُﺢ ِﻟ ْﻠ َﺤ ْﺮ ِ‬‫َواﻟﺨَـ ْﯿ ِﻞ‪َ ،‬و َﻣ ْﻨ ُﻊ َﻣ ْﻦ َﻻ ﯾَ ْ‬
‫ﺴ ْﻘﻲ ِ َﻣﺎءٍ َوﻧَﺤْ ِﻮه ِ‪.‬‬ ‫ﻋ ُﺠﻮزا ً ِﻟ َ‬ ‫ﺴﺎءٍ إِ ﱠﻻ َ‬ ‫ﻲ ٍ َوﻧِ َ‬
‫ﺻﺒِ ّ‬ ‫ﺑَ ْﯿﻨَﻨَﺎ ﺑِ ِﻔﺘ ٍَﻦ‪َ ،‬و َ‬
‫َ‬
‫ﺼﺎ ِﺑ َﺮ ِﺑﺄﺟْ ٍﺮ‬‫ﺎرةٍ‪َ ،‬وﯾَ ِﻌﺪُ اﻟ ﱠ‬ ‫ﻏ ٍﻞ ِﺑﺘِ َﺠ َ‬ ‫ﺸﮫُ ِﻣ ْﻦ ُﻣ َﺤ ﱠﺮ ٍم‪َ ،‬وﺗَﺸَﺎ ُ‬ ‫ورةٍ‪َ ،‬وﯾَ ْﻤﻨَ ُﻊ َﺟ ْﯿ َ‬ ‫ﻀ ُﺮ َ‬ ‫ٌ‬
‫َوﯾَﺤْ ُﺮ ُم ا ْﺳﺘِﻌَﺎﻧَﺔ ِﺑ َﻜﺎﻓِ ٍﺮ ِإ ﱠﻻ ِﻟ َ‬
‫َوﻧَ ْﻔ ٍﻞ‪َ ،‬وﯾُﺸَﺎ ِو ُر ذَا َرأْي ٍ‪.‬‬
‫ﻲ ٍ َو ِﺳ َﻼحٍ‪َ ،‬و َﻛﺬَا دَاﺑَـﺘﱡﮫُ اﻟﱠﺘِﻲ ﻗَﺎﺗ َ َﻞ‬ ‫ب َو ُﺣ ِﻠ ّ‬‫ﻋﻠَ ْﯿ ِﮫ ِﻣ ْﻦ ﺛِﯿَﺎ ٍ‬
‫ﺳﻠَﺒُﮫُ َو ُھ َﻮ َﻣﺎ َ‬ ‫ب ﻓَﻠَﮫُ َ‬ ‫َو َﻣ ْﻦ ﻗَﺘ َ َﻞ ﻗَﺘِﯿﻼً ﻓِﻲ َﺣﺎﻟَ ِﺔ اﻟ َﺤ ْﺮ ِ‬
‫ﻋﻠَ ْﯿ َﮭﺎ‪َ ،‬وأ َ ﱠﻣﺎ ﻧَﻔَﻘَﺘُﮫُ َو َرﺣْ ﻠُﮫُ َو َﺧ ْﯿ َﻤﺘُﮫُ َو َﺟﻨِﯿﺒُﮫُ ﻓَﻐَﻨِﯿ َﻤﺔ ٌ‪.‬‬
‫ﻋﻠَ ْﯿ َﮭﺎ‪َ ،‬و َﻣﺎ َ‬‫َ‬
‫ ‬
Booty
Booty is acquired in battle territories by laying hold of it. One-fifth of it is
divided into five shares, given to the following: Allāh and His messenger
(peace be upon him) (to be spent like fayʾ); the relatives i.e. the offspring of
Hāshim and al-Muṭṭalib; the destitute orphan; the impoverished; and the
wayfarer. The remainder is divided between anyone who attended the battle
to fight etc. The foot soldiers are allotted one, the cavalrymen riding
Arabian steeds are allotted three, while others are allotted two. Shares are
not to be given for more than two steeds, nor for other riding beasts.
The following four prerequisites are required of whomever receives shares:
puberty; sanity; freedom; and being male. If they do not meet even one
prerequisite, they are given a paltry gift which is less than a share.
If a land is conquered in battle, the commander-in-chief is to choose
between dividing it or endowing it to the Muslims via permanent land tax
collection from whoever owns it.
Whatever money is collected from a non-believer without fighting, e.g.
jizyah[106], land tax, 10% commerce tax from a ḥarbī[107], half of that from a
dhimī[108], what they abandoned in fear, or that of the deceased with no
inheritors is all fayʾ and to be spent to benefit the Muslim community.
 ‫ﺼ ٌﻞ‬‫ﻓَ ْ‬
‫ف‬ ‫ﺼ َﺮ ُ‬ ‫ﺳﻮ ِﻟ ِﮫ‪ ،‬ﯾُ ْ‬ ‫ﺴﺔَ أ َ ْﺳ ُﮭﻢ ٍ‪ ِ :‬ﱠ ِ َو َر ُ‬ ‫ﺴ َﮭﺎ ﺧ َْﻤ َ‬ ‫ب‪ ،‬ﻓَﯿُﺠْ ﻌَ ُﻞ ُﺧ ُﻤ ُ‬ ‫ﻋﻠَ ْﯿ َﮭﺎ ﻓِﻲ دَ ِار اﻟ َﺤ ْﺮ ِ‬ ‫ﯿﻼ ِء َ‬ ‫ﺎﻻ ْﺳﺘِ َ‬ ‫َوﺗ ُ ْﻤﻠَﻚُ اﻟﻐَﻨِﯿ َﻤﺔُ ﺑِ ِ‬
‫ﺳ ْﮭ ٌﻢ‬ ‫اء‪َ ،‬و َ‬ ‫ﺳ ْﮭ ٌﻢ ِﻟ ْﻠﯿَﺘ َﺎ َﻣﻰ اﻟﻔُﻘَ َﺮ ِ‬‫ﺐ‪َ ،‬و َ‬ ‫ﻄ ِﻠ ِ‬ ‫ﺳ ْﮭ ٌﻢ ِﻟﺬَ ِوي اﻟﻘُ ْﺮﺑَﻰ َو ُھ ْﻢ ﺑَﻨُﻮ ھَﺎ ِﺷ ٍـﻢ َواﻟ ُﻤ ﱠ‬ ‫ف اﻟﻔَ ْﻲ ِء‪َ ،‬و َ‬ ‫ﺼ ِﺮ َ‬ ‫َﻣ ْ‬
‫اﺟ ِﻞ‬ ‫ﺼ ِﺪ ﻗِﺘ َﺎ ٍل َوﻧَﺤْ ِﻮه ِ‪ِ :‬ﻟ ْﻠ ﱠﺮ ِ‬ ‫اﻟﻮ ْﻗﻌَﺔَ ِﻟﻘَ ْ‬
‫ﺷ ِﮭﺪَ َ‬ ‫ﺴ ُﻢ اﻟﺒَﺎﻗِﻲ ﺑَﯿْﻦَ َﻣ ْﻦ َ‬ ‫ﺴﺒِﯿ ِﻞ‪ ،‬ﺛ ُ ﱠﻢ ﯾُ ْﻘ ﱠ‬ ‫َﺎء اﻟ ﱠ‬‫ﺳ ْﮭ ٌﻢ ِﻷ َ ْﺑﻨ ِ‬‫ﯿﻦ‪َ ،‬و َ‬ ‫ﺴﺎ ِﻛ ِ‬ ‫ِﻟ ْﻠ َﻤ َ‬
‫ﺳﯿ ِْﻦ َو َﻻ ِﻟﻐَﯿ ِْﺮ‬ ‫َﺎن‪َ ،‬و َﻻ ﯾُ ْﺴ ِﮭ ُﻢ ِﻷ َ ْﻛﺜ َ َﺮ ِﻣ ْﻦ ﻓَ َﺮ َ‬ ‫ﻏﯿ ِْﺮ ِه اﺛْﻨ ِ‬ ‫ﻋﻠَﻰ َ‬ ‫ﻲ ٍ ﺛ َ َﻼﺛَﺔٌ َو َ‬ ‫ﻋ َﺮ ِﺑ ّ‬‫ﻋﻠَﻰ ﻓَ َﺮ ٍس َ‬ ‫ﺎر ِس َ‬ ‫ﺳ ْﮭ ٌﻢ‪َ ،‬و ِﻟ ْﻠﻔَ َ‬‫َ‬
‫اﻟﺨَـﯿْﻞ ِ‪.‬‬
‫ﺿ َﺦ‬ ‫ٌ‬
‫اﺧﺘ َ ﱠﻞ ﺷ َْﺮط َر َ‬ ‫ﻮرة ُ‪ .‬ﻓَﺈِ ْن ْ‬ ‫ﱡ‬ ‫ُ‬
‫غ‪َ ،‬واﻟﻌَ ْﻘﻞُ‪َ ،‬واﻟ ُﺤ ِ ّﺮﯾﱠﺔ‪َ ،‬واﻟﺬ ُﻛ َ‬ ‫ُ‬
‫ﺷ ُﺮوط ٍ‪ :‬اﻟﺒُﻠﻮ ُ‬ ‫ُ‬ ‫َ‬
‫ط ﻓِﯿ َﻤ ْﻦ ﯾُ ْﺴ َﮭ ُﻢ ﻟَﮫُ أ ْرﺑَﻌَﺔ ُ‬ ‫ﺷ ِﺮ َ‬ ‫َو ُ‬
‫ﺴ ْﮭﻢ ِ‪.‬‬‫ﻄﺎ ُء دُونَ اﻟ ﱠ‬ ‫ﺿ ُﺦ اﻟﻌَ َ‬ ‫اﻟﺮ ْ‬ ‫ﻟَﮫَ َوﻟَ ْﻢ ﯾُ ْﺴ ِﮭ ْﻢ‪َ ،‬و ﱠ‬
‫ﻋﻠَ ْﯿ َﮭﺎ ﺧ ََﺮاﺟﺎ ً ُﻣ ْﺴﺘ َِﻤﺮا ً‬ ‫ﺎرﺑﺎ ً َ‬ ‫ﺿ ِ‬ ‫ﻋﻠَﻰ اﻟ ُﻤ ْﺴ ِﻠ ِﻤﯿﻦَ ‪َ ،‬‬ ‫ْﻒ ُﺧ ِﯿّ َﺮ ِاﻹ َﻣﺎ ُم ﺑَﯿْﻦَ ﻗَﺴ ِْﻤ َﮭﺎ َو َو ْﻗ ِﻔ َﮭﺎ َ‬ ‫ﺴﯿ ِ‬ ‫َو ِإذَا ﻓَﺘ َ ُﺤﻮا أ َ ْرﺿﺎ ً ِﺑﺎﻟ ﱠ‬
‫ﻲ ﻓِﻲ ﯾَﺪِه ِ‪.‬‬ ‫ﯾُﺆْ َﺧﺬُ ِﻣ ﱠﻤﻦ ِھ َ‬
‫ﻲِ‪،‬‬ ‫ﺼ ِﻔ ِﮫ ِﻣﻦ اﻟﺬّ ِِﻣ ّ‬ ‫ﻲِ‪َ ،‬وﻧِ ْ‬ ‫ﺎرةٍ ِﻣﻦَ اﻟ َﺤ ْﺮ ِﺑ ّ‬ ‫ﻋ ْﺸ ِﺮ ﺗِ َﺠ َ‬ ‫َو َﻣﺎ أ ُ ِﺧﺬَ ِﻣ ْﻦ َﻣﺎ ِل ُﻣ ْﺸ ِﺮكٍ ِﺑ َﻼ ﻗِﺘ َﺎ ٍل َﻛ ِﺠ ْﺰﯾَﺔٍ‪َ ،‬وﺧ ََﺮاجٍ‪َ ،‬و ُ‬
‫ﺼﺎ ِﻟـﺢِ اﻟ ُﻤ ْﺴ ِﻠ ِﻤﯿﻦ َ‪.‬‬ ‫ﺼ ِﺮﻓُﮫُ ﻓِﻲ َﻣ َ‬ ‫ث ﻟَﮫُ‪ ،‬ﻓَ ْﻲ ٌء‪َ ،‬و َﻣ ْ‬ ‫ﺖ َو َﻻ َو ِار َ‬ ‫ﻋ ْﻦ َﻣ ِﯿّ ٍ‬ ‫َو َﻣﺎ ﺗ ََﺮ ُﻛﻮهُ ﻓَﺰَ ﻋﺎً‪ ،‬أ َ ْو َ‬
Pacts

Pacts of protection are permitted with people who have a book, or

something like a book, e.g. the Magians. The pact is not valid unless it is
made by the ruler or his deputy.
It is obligatory if he is secure from their deceit and they conform to the
following four rules: to willingly pay the jizyah, while they are humbled; to
not mention Islām, except in a positive light; to refrain from doing anything
that will bring about harm to the Muslims; and to apply the laws of Islām
personally, financially, and as it pertains to dignity, (i.e. the legal penalty for
what they have prohibited, like adultery, is applied but not for what they
have permitted, like alcohol). The jizyah is not taken from a child,
bondsman, woman, or the incapable destitute, etc.
They are required to distinguish themselves from the Muslims and are
prohibited from riding steeds, carrying arms, and constructing buildings
which tower over Muslims (even if they approve), which must be
demolished. The dhimī is liable for what is destroyed (unless they have
purchased it from a Muslim) and it is not to be reconstructed tall, even if
they collapse, unless a Muslim has constructed a home in their district that
is shorter than their structures.
They are not permitted to construct churches, reconstruct them if they
collapse, publicize evil, holidays, crosses, eating and drinking during the
daylight of Ramaḍān, swine, raise their voices for the deceased, recite the
Qurʾān, ring bells, publicize their book, or buy a copy of the Qurʾān, books
of Islamic Law or Prophetic Tradition. The ruler must protect them and
prevent whoever would harm them.
 ‫ﺼ ٌﻞ‬ ‫ﻓَ ْ‬
‫ﻋ ْﻘﺪُھَﺎ إِ ﱠﻻ ِﻣ ْﻦ إِ َﻣ ٍﺎم أ َ ْو ﻧَﺎﺋِـﺒِﮫ ِ‪.‬‬
‫ﺼ ﱡﺢ َ‬ ‫ﺠﻮس‪َ ،‬و َﻻ ﯾَ ِ‬ ‫ب َﻛﺎﻟَ ُﻤ ِ‬ ‫َﺎب أ َ ْو ِﺷ ْﺒ َﮭﺔُ ِﻛﺘ َﺎ ٍ‬‫ﻋ ْﻘﺪُ اﻟ ِﺬّ ﱠﻣ ِﺔ ِﻟ َﻤ ْﻦ ﻟَﮫُ ِﻛﺘ ٌ‬ ‫ﻮز َ‬ ‫َوﯾَ ُﺠ ُ‬
‫ﺻﺎ ِﻏ ُﺮونَ ‪َ ،‬وأ َ ْن َﻻ‬ ‫ﻋ ْﻦ ﯾَ ٍﺪ َو ُھ ْﻢ َ‬ ‫اﻟﺠ ْﺰﯾَﺔَ َ‬‫ﻄﻮا ِ‬ ‫ﺐ ِإ ْن أ َ ِﻣﻦَ َﻣ ْﻜ َﺮ ُھ ْﻢ َو ْاﻟﺘ َﺰَ ُﻣﻮا ﻟَﻨَﺎ ِﺑﺄ َ ْرﺑَﻌَ ِﺔ أَﺣْ َﻜﺎم ٍ‪ :‬أ َ ْن ﯾُ ْﻌ ُ‬ ‫َوﯾَ ِﺠ ُ‬
‫ﻋﻠَ ْﯿ ِﮭ ْﻢ أَﺣْ َﻜﺎ ُم‬
‫ي َ‬ ‫ﻋﻠَﻰ اﻟ ُﻤ ْﺴ ِﻠ ِﻤﯿﻦَ ‪َ ،‬وأ َ ْن ﺗَﺠْ ِﺮ َ‬ ‫ﺿ َﺮ ٌر َ‬ ‫اﻹﺳ َْﻼ ِم إِ ﱠﻻ ﺑِ َﺨﯿ ٍْﺮ‪َ ،‬وأ َ ْن َﻻ ﯾَ ْﻔﻌَﻠُﻮا َﻣﺎ ﻓِﯿ ِﮫ َ‬ ‫ﯾَ ْﺬ ُﻛ ُﺮوا دِﯾﻦَ ِ‬
‫ﺎﻟﺰﻧَﺎ َﻻ ﻓِﯿ َﻤﺎ ﯾُ َﺤﻠﱠﻮﻧَﮫُ َﻛﺎﻟﺨ َْﻤ ِﺮ‪َ ،‬و َﻻ ﺗُﺆْ َﺧﺬُ‬ ‫ض َو ِإﻗَﺎ َﻣ ِﺔ َﺣ ٍﺪّ ﻓِﯿ َﻤﺎ ﯾُ َﺤ ِ ّﺮ ُﻣﻮﻧَﮫُ َﻛ ِ ّ‬ ‫اﻹﺳ َْﻼ ِم ﻓِﻲ ﻧَ ْﻔ ٍﺲ َو َﻣﺎ ٍل َو ِﻋ ْﺮ ٍ‬ ‫ِ‬
‫ﻋﻨ َﮭﺎ ِوﻧَﺤْ ِﻮ ِھﻢ ْ‪.‬‬ ‫ْ‬ ‫ﺎﺟ ٍﺰ َ‬ ‫ﻋ ِ‬ ‫ﯿﺮ َ‬ ‫َ‬ ‫َ‬
‫ﻋ ْﺒ ٍﺪ َو ْاﻣ َﺮأةٍ َوﻓ ِﻘ ٍ‬
‫ﻲ ٍ َو َ‬
‫ﺻﺒِ ّ‬ ‫ْ‬
‫اﻟﺠﺰﯾَﺔ ِﻣﻦ َ‬ ‫ُ‬ ‫ْ‬ ‫ِ‬
‫ﻋﻠَﻰ ُﻣ ْﺴ ِﻠ ٍﻢ‬ ‫ﺴﻼَحِ‪َ ،‬وﺗ َ ْﻌ ِﻠﯿَ ِﺔ ِﺑﻨَﺎءٍ َ‬ ‫ب اﻟﺨَـ ْﯿ ِﻞ‪َ ،‬و َﺣ ْﻤ ِﻞ اﻟ ِ ّ‬ ‫ﻋ ْﻦ اﻟ ُﻤ ْﺴ ِﻠ ِﻤﯿﻦَ ‪َ ،‬وﯾ ُْﻤﻨَﻌُﻮنَ ِﻣ ْﻦ ُر ُﻛﻮ ِ‬ ‫ﯿﺰ َ‬‫َوﯾَﻠﺰَ ُﻣ ُﮭ ْﻢ اﻟﺘ ﱠ ْﻤ ِﯿ ُ‬
‫ﻋﺎ ِﻟﯿًﺎ ﻟَ ْﻮ ا ْﻧ َﮭﺪَ َم‪،‬‬ ‫ﻒ ﺑِ ِﮫ َﻻ إِ ْن َﻣﻠَ ُﻜﻮهُ ِﻣ ْﻦ ُﻣ ْﺴ ِﻠ ٍﻢ‪َ ،‬و َﻻ ﯾُﻌَﺎدُ َ‬ ‫ﻲ َﻣﺎ ﺗ َ ِﻠ َ‬ ‫ﻀ َﻤ ُﻦ ِذ ِ ّﻣ ﱞ‬‫ﻀﮫُ‪َ ،‬وﯾَ ْ‬ ‫ﺐ ﻧَ ْﻘ ُ‬ ‫ﻲ‪َ ،‬وﯾَ ِﺠ ُ‬ ‫ﺿ َ‬ ‫وﻟﻮ َر ِ‬
‫َو َﻻ ِإ ْن ﺑَﻨَﻰ ُﻣ ْﺴ ِﻠ ٌﻢ دَارا ً ِﻋ ْﻨﺪَ ُھ ْﻢ دُونَ ِﺑﻨَﺎﺋِ ِﮭﻢ ْ‪.‬‬
‫ﺎر‬ ‫ب ﻧَ َﮭ َ‬ ‫ﺷ ْﺮ ٍ‬ ‫ﺐ‪َ ،‬وأ َ ْﻛ ٍﻞ َو ُ‬ ‫ﺎر ُﻣ ْﻨ َﻜ ٍﺮ َو ِﻋﯿ ٍﺪ َو َ‬
‫ﺻ ِﻠﯿ ٍ‬ ‫َﺎء َﻣﺎ ا ْﻧ َﮭﺪَ َم ِﻣ ْﻨ َﮭﺎ‪َ ،‬و ِﻣ ْﻦ إِ ْ‬
‫ظ َﮭ ِ‬ ‫ﺲ‪َ ،‬وﺑِﻨ ِ‬ ‫ث َﻛﻨَﺎﺋِ َ‬ ‫َو ِﻣ ْﻦ إِﺣْ ﺪَا ِ‬
‫اء‬‫ﻮس‪َ ،‬و َﺟ ْﮭ ٍﺮ ِﺑ ِﻜﺘِﺎ ِﺑ ِﮭ ْﻢ‪َ ،‬و ِﺷ َﺮ ِ‬ ‫آن‪َ ،‬وﻧَﺎﻗُ ٍ‬ ‫ﻋﻠَﻰ َﻣ ِﯿّﺖٍ‪َ ،‬وﻗِ َﺮا َءةِ ﻗُ ْﺮ ٍ‬ ‫ت َ‬ ‫ﺻﻮ ٍ‬ ‫ﯾﺮ‪َ ،‬و َر ْﻓﻊِ َ‬ ‫ﻀﺎنَ ‪َ ،‬وﺧ َْﻤ ٍﺮ‪َ ،‬و ِﺧ ْﻨ ِﺰ ٍ‬ ‫َر َﻣ َ‬
‫ﻈ ُﮭ ْﻢ‪َ ،‬و َﻣ ْﻨ ُﻊ َﻣ ْﻦ ﯾُﺆْ ذِﯾ ِﮭﻢ ْ‪.‬‬ ‫ﻋﻠَﻰ ِاﻹ َﻣ ِﺎم ِﺣ ْﻔ ُ‬ ‫ﺼ َﺤﻒٍ َوﻓِ ْﻘ ٍﮫ َو َﺣﺪِﯾﺚٍ‪َ ،‬و َ‬ ‫ُﻣ ْ‬
Breaking Pacts
Whoever refuses to pay the jizyah, be humble, adhere to our law or fights
us, commits adultery with a Muslim woman or lays with her under the
banner of marriage, commits highway robbery, spies or houses a spy,
mentions Allāh, His book, His religion, or His messenger (peace be upon
him) in an evil way, transgresses a Muslim by killing them or causing them
confusion in their faith will have their (but not their family’s) pact broken.
The ruler must treat them like a captive combatant and choose what to do
with them. Their wealth becomes fayʾ; however, it is impermissible to kill
them if they accept Islām, even having cursed the Prophet (peace be upon
him).
 ‫ﻓَ ْ‬
‫ﺼ ٌﻞ‬
‫ﺻﺎﺑَ َﮭﺎ ﺑِﺎﺳ ِْﻢ‬ ‫َﺎر‪ ،‬أ َ ْو ْاﻟﺘِﺰَ َ‬
‫ام ُﺣ ْﻜ ِﻤﻨِﺎ‪ ،‬أ َ ْو ﻗَﺎﺗَﻠَﻨَﺎ أ َ ْو زَ ﻧَﺎ ﺑِ ُﻤ ْﺴ ِﻠ َﻤﺔٍ‪ ،‬أ َ ْو أ َ َ‬ ‫ﺼﻐ َ‬ ‫اﻟﺠ ْﺰﯾَ ِﺔ‪ ،‬أ َ ْو اﻟ ﱠ‬ ‫َو َﻣ ْﻦ أَﺑَﻰ ِﻣ ْﻨ ُﮭ ْﻢ ﺑَ ْﺬ َل ِ‬
‫ﺳﻮﻟَﮫُ‬ ‫ﺳﻮﺳﺎً‪ْ ،‬أو ذَ َﻛ َﺮ ﱠ َ ﺗَﻌَﺎﻟَﻰ َو ِﻛﺘ َﺎﺑَﮫُ‪ْ ،‬أو دِﯾﻨَﮫُ‪ ،‬أ َ ْو َر ُ‬ ‫ﺲ‪ ،‬أ َ ْو َآوى َﺟﺎ ُ‬ ‫ﺴ َ‬ ‫ﻄ َﻊ ﱠ‬
‫اﻟﻄ ِﺮﯾﻖَ أ َ ْو ﺗ َ َﺠ ﱠ‬ ‫ﻧِ َﻜﺎحٍ‪ ،‬أ َ ْو ﻗَ َ‬
‫ﻋ ْﮭﺪُهُ دُونَ ذُ ِ ّرﯾﱠﺘِ ِﮫ‪ ،‬ﻓَﯿُ َﺨﯿ ُﱠﺮ ِاﻹ َﻣﺎ ُم ﻓِﯿ ِﮫ َﻛ َﺎﻷ َ ِﺳ ِ‬
‫ﯿﺮ‬ ‫ﺾ َ‬ ‫ﻋ ْﻦ دِﯾﻨِ ِﮫ ا ْﻧﺘَﻘَ َ‬‫ﻋﻠَﻰ ُﻣ ْﺴ ِﻠ ٍﻢ ﺑِﻘَﺘْ ٍﻞ أ َ ْو ﻓِﺘ َ ْﻨ ٍﺔ َ‬‫ﺴﻮءٍ ‪ ،‬أ َ ْو ﺗَﻌَﺪﱠى َ‬ ‫ﺑِ ُ‬
‫ﺳﻠﻢ َ‪.‬‬‫ﱠ‬ ‫ﻋﻠَ ْﯿ ِﮫ َو َ‬
‫ﺻﻠﻰ ﱠ ُ َ‬ ‫ﱠ‬ ‫ﻲ َ‬ ‫ﺳﺐﱠ اﻟﻨﱠ ِﺒ ﱠ‬ ‫َ‬ ‫ُ‬ ‫ُ‬
‫ﻲِ‪َ ،‬و َﻣﺎﻟﮫُ ﻓَ ْﻲ ٌء‪ ،‬ﻓَﯿَﺤْ ُﺮ ُم ﻗَﺘْﻠﮫُ ِإ ْن أ ْﺳﻠَ َﻢ‪َ ،‬وﻟَ ْﻮ َﻛﺎنَ َ‬ ‫اﻟ َﺤ ْﺮ ِﺑ ّ‬
Conclusion
With the success and aid of Allāh, this is the last of what was easy to
collect. All praise belongs to Allāh, the Lord of the worlds, and may
abundant peace and prayers be upon our leader Muḥammad, his family, and
companions.
In need of His Lord, The Sufficient Benefactor's pardon and forgiveness,
Abu Abd Allāh ʿAbd al-Raḥmān b. Aḥmad b. Muḥammad b. Aḥmad b.
Muḥammad b. Muṣṭafā al-Ḥanbali al-Khalwati al-Qādiri, the resident of
Aleppo from Damascus, may Allāh pardon his sins and cover his faults and
those of his Muslim brothers, completed his work Monday afternoon on the
17th of Jumādā al-Ulā, 1159. May peace, pleasure, and prayers be upon our
leader Muḥammad, his family, and companions.
 ‫َﺧﺎﺗِ َﻤﺔُ اﻟ ِﻜﺘَﺎ ِ‬
‫ب‬
‫ﺻﺤْ ﺒِ ِﮫ‬‫ﻋﻠَﻰ آ ِﻟ ِﮫ َو َ‬ ‫ﺳ ِﯿّ ِﺪﻧَﺎ َﻣ َﺤ ﱠﻤ ٍﺪ َو َ‬‫ﻋﻠَﻰ َ‬ ‫ﺻﻠﱠﻰ ﱠ ُ َ‬ ‫ﻖ ﱠ ِ ﺗَﻌَﺎﻟَﻰ َو َﻣﻌُﻮﻧَﺘِ ِﮫ‪َ ،‬و َ‬ ‫ﺴ َﺮ َﺟ ْﻤﻌُﮫُ ﺑِﺘ َْﻮﻓِﯿ ِ‬ ‫آﺧ ُﺮ َﻣﺎ ﺗَﯿَ ﱠ‬ ‫َو َھﺬَا ِ‬
‫ﺳﻠﱠ َﻢ ﺗ َ ْﺴ ِﻠﯿﻤﺎ ً َﻛﺜِﯿﺮاً‪َ ،‬واﻟ َﺤ ْﻤﺪُ ِ ﱠ ِ َربّ ِ اﻟﻌَﺎﻟَ ِﻤﯿﻦ َ‪.‬‬ ‫َو َ‬
‫اﻟﺮﺣْ َﻤ ِﻦ ﺑ ُْﻦ َ‬
‫ﻋ ْﺒ ِﺪ‬ ‫ﻋ ْﺒﺪُ ﱠ‬ ‫ﻋ ْﺒ ِﺪ ﱠ ِ َ‬‫ﻲ ِ اﻟ َﻤﻨﱠﺎن ِ‪ :‬أَﺑُﻮ َ‬ ‫ان ِﻣ ْﻦ َر ِﺑّ ِﮫ اﻟﻐَﻨِ ّ‬‫ﯿﺮ اﻟﻌَ ْﻔ ِﻮ َواﻟﻐُ ْﻔ َﺮ ِ‬ ‫غ ِﻣ ْﻦ ﺗ َﺄ ْ ِﻟﯿ ِﻔ ِﮫ َﻛﺎﺗِﺒُﮫُ ﻓَ ِﻘ ُ‬ ‫َوﻓَ َﺮ َ‬
‫ي َﻣ ْﺸ َﺮﺑﺎً‪،‬‬ ‫ﻲ ﺛ ُ ﱠﻢ اﻟﻘَﺎد ِِر ﱡ‬‫ﻲ َﻣ ْﺬھَﺒﺎً‪ ،‬اﻟﺨ َْﻠ َﻮﺗ ﱡ‬ ‫ﻄﻔَﻰ اﻟ َﺤ ْﻨﺒَﻠ ﱡ‬ ‫ﺼ َ‬ ‫ﱠ ِ ﺑ ِْﻦ أَﺣْ َﻤﺪَ ﺑ ِْﻦ ُﻣ َﺤ ﱠﻤ ٍﺪ ﺑ ِْﻦ أَﺣْ َﻤﺪَ ﺑ ِْﻦ ُﻣ َﺤ ﱠﻤ ٍﺪ ﺑ ِْﻦ ُﻣ ْ‬
‫ب‪َ ،‬و ِ ِﻹ ْﺧ َﻮاﻧِ ِﮫ‬
‫ﺳﺘ ََﺮ َﻣﺎ ﺷَﺎنَ ِﻣﻦَ اﻟﻌُﯿُﻮ ِ‬ ‫ب‪َ ،‬و َ‬ ‫ﻏﻔَ َﺮ ﱠ ُ ﻟَﮫُ َﻣﺎ َﻛﺎنَ ِﻣﻦَ اﻟﺬﱡﻧُﻮ ِ‬ ‫ﻲ َﻣﺤْ ﺘِﺪاً‪َ ،‬‬ ‫ﻲ َﻣ ْﻮ ِﻟﺪَاً‪ ،‬اﻟ َﺤﻠَﺒ ﱡ‬ ‫اﻟ ِﺪّ َﻣ ْﺸ ِﻘ ﱡ‬
‫ﻋﺸ ََﺮ ِﻣ ْﻦ ُﺟ َﻤﺎدَى‬ ‫ﺴﺎ ِﺑ َﻊ َ‬ ‫ﺎر ِك اﻟ ﱠ‬ ‫اﻻﺛْﻨ ِ‬
‫َﯿﻦ اﻟ ُﻤﺒَ َ‬ ‫ﺼ َﺮ ِ‬ ‫ﻋ ْ‬ ‫اﺣ ِﻤﯿﻦَ ‪َ ،‬‬ ‫اﻟ ُﻤ ْﺴ ِﻠ ِﻤﯿﻦَ ‪ِ ،‬إﻧﱠﮫُ أ َ ْﻛ َﺮ ُم اﻷ َ ْﻛ َﺮ ِﻣﯿﻦَ ‪َ ،‬وأ َ ْر َﺣ ُﻢ ﱠ‬
‫اﻟﺮ ِ‬
‫ﺴ َﻼ ُم‬ ‫ﺻﺤْ ﺒِ ِﮫ‪َ ،‬واﻟ ﱠ‬ ‫ﻋﻠَﻰ آ ِﻟ ِﮫ َو َ‬ ‫ﻋﻠَﻰ َ‬
‫ﺳ ِﯿّ ِﺪﻧَﺎ ُﻣ َﺤ ﱠﻤ ٍﺪ َو َ‬ ‫ﺻﻠﱠﻰ ﱠ ُ َ‬ ‫ﺳﻨَ ِﺔ ﺗِﺴْﻊٍ َوﺧ َْﻤﺴِﯿﻦَ َو ِﻣﺎﺋ َ ٍﺔ َوأ َ ْﻟﻒٍ ‪َ ،‬و َ‬ ‫اﻷُوﻟَﻰ ِﻣ ْﻦ َ‬
‫ﻋﻠَ ْﯿ ِﮭ ْﻢ أَﺟْ َﻤ ِﻌﯿﻦ َ‪.‬‬
‫ﻋﻠَ ْﯿ ِﮫ َو َ‬ ‫ﺿﺎ َ‬ ‫اﻟﺮ َ‬‫َو ِ ّ‬
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About the Translator
May name is John Starling and I’m an alumnus of NCSU's Poole College of
Management and the Islamic University of Madinah. I hold a master’s
degree in Islamic Studies from the Islamic University of Minnesota and
possesses traditional ijazahs in several subjects including Ḥanbali fiqh and
have been awarded a general ijazah from Shaykh, Dr. Muṭlaq al-Jāsir with
permission to narrate. I have been a student of the Islamic sciences and
sought knowledge both formally and traditionally since 2001.
Translating this work and other works of the Ḥanbali School is an honor of
a lifetime. For that, all praise and thanks belong to Allāh the Mighty and
Sublime.
During the translation process, I managed to record a brief explanation of
the text which I based on several ḥanbali works. These videos are available
online.
I look forward to your suggestions and corrections so that we, as sincere
and loyal disciples, can best represent the works of our tradition.
Join me online at hanbalidisciples.com where you will find other book
titles, courses, how-to guides, and a growing repository of questions and
answers according to the school.

[1]
A state which prevents one from prayer, etc.
[2]
Synonym of najāsah.
[3]
The opposite of ṭāhir.
[4]
Every substance which is impermissible to handle, not due to it being sacred, regarded as filthy, or
it being harmful to the body or mind. It is also defined as every substance which requires
purification.
[5]
Such as drinking it to remove a lodged morsel of food to prevent choking to death.
[6]
Approximately 191 liters or 50 US liquid gallons.
[7]
The direction of prayer.
[8]
A traditional toothbrush fashioned from the Arāk tree (Salvadora Persica) containing antibacterial
qualities which may help control the formation and activity of dental plaque.
[9]
When the shadow appears to the east of its object i.e. moments after midday.
[10]
A medicinal eye-liner traditionally made from stibnite (Sb2S3).
[11]
It is recommended to let the beard grow without trimming any of it... 'so long as it's lengthiness is
not unpleasant'. It is impermissible to shave it but not sinful to trim whatever exceeds a fist length.
[12]
Circumcision refers to both the removal of a male’s foreskin and the extra skin above a woman’s
vaginal-opening resembling a cockscomb e.g. partial hoodectomy, which should not be removed
entirely and if health risks are too high, the obligation is voided.
[13]
Be it either the penis of a man or the vaginal opening of a woman.
[14]
The usage of ṭahūr water on the entire body in a specific manner.
[15]
Like retrograde ejaculation.
[16]
Appearing red in color.
[17]
All available water must be exhausted, even if for a partial purification, before tayummum can be
made.
[18]
The container takes the same ruling as the alcohol it holds i.e. if it becomes ṭāhir, the container
becomes ṭāhir and vice versa.
[19]
Because it is unknown to be najis.
[20]
The right to choose either one dinār or a half is like the choice of a traveler between completing
the prayer or shortening it.
[21]
It is required from both participating parties.
[22]
To quietly utter the shahādatayn and then repeat them loudly totaling 19 phrases.
[23]
Everything which must be concealed during prayer.
[24]
The initial utterance of “Allāhu Akbar”.
[25]
The phrase, “as-salāmu alaykum wa raḥmatullāh”, which is said twice, preferably beginning on
the right side.
[26]
The phrase, “Allāh listens to whom praise Him.”
[27]
The phrase, “Our Lord, to You belongs all praise.”
[28]
The phrase, “Glory to my Lord, The Exalted.”
[29]
A supplication made during Witr prayer. See the chapter of Recommended Prayers for details.
[30]
Ṣalāt al-layl/qiyām al-layl refer to voluntary prayers performed at night.
[31]
A two-rakʿah prayer performed before sitting in a masjid.
[32]
A two-rakʿah prayer performed upon completion of wuḍūʾ.
[33]
A prayer performed when one is in need.
[34]
A prayer performed when seeking Allāh’s pardon.
[35]
The procession round the Kaʿbah.
[36]
In a row by themselves.
[37]
Approximately 85 US miles; 138 km.
[38]
By combining Ẓuhr and ʿAṣr in either Ẓuhr or ʿAṣr time and combing Maghrib and ʿIshāʾ in
either Maghrib or ʿIshāʾ time.
[39]
Produce mud.
[40]
Combining and shortening are impermissible.
[41]
5.31 US miles/8.43 km
[42]
From the above-mentioned categories.
[43]
Sūrat al-ʿAlā
[44]
Females should not utter the takbīr loudly, especially in the presence of men.
[45]
The 11th, 12th, and 13th of Dhul-Ḥijjah.
[46]
Someone in the state of iḥrām.
[47]
The takbir i.e. saying Allāhu Akbar, is uttered twice like the adhān and not once or three times.
[48]
To gather in the masjid for remembrance and supplication.
[49]
Anyone permanently impermissible to marry.
[50]
To express any immediate contents.
[51]
Ziziphus Lotus; the leaves of which are ground and mixed in water to produce foam.
[52]
A fragrance derived from the dark aromatic resin of Agarwood.
[53]
A mixture of perfumes prepared specifically for the deceased which may include camphor,
sandalwood, and calamus.
[54]
The izār (a skirt-like garment which covers from the waist down) is worn first, followed by the
qamīṣ (a floor-length gown with long sleeves) is worn next, followed by a khimār (a veil which
covers the head and is wrapped around under the chin).
[55]
Female medical staff, midwives, etc.
[56]
Tearfully lamenting with certain statements.
[57]
Wailing replete with lamentation or mentioning the good qualities of the deceased.
[58]
Imam Aḥmad mentioned that they always know their visitors, though this time is more stressed.
[59]
It is the right of specific wealth for specific people at a specific time.
[60]
The minimum amount of wealth (coupled with certain conditions) liable for zakāt.
[61]
Approximate dry measure of 145 L.
[62]
One wasq is equivalent to 122.2 kg (270 US lb.).
[63]
One ṣāʿ is equivalent to 2036 g (4.5 US lb.).
[64]
One Iraqian pound is equivalent to 381.8 g.
[65]
One Damascan pound is equivalent to 5.93 g.
[66]
Respectively, 10%, 5%, and 7.5%
[67]
Approximately 61.08 kilograms (135 US pounds).
[68]
War booty acquired without military action.
[69]
Approximately 85 g.
[70]
Approximately 594 g.
[71]
A structure at the front of the masjid which indicates the direction of the qiblah.
[72]
‘Eid al-Fiṭr
[73]
It is not permitted to prepay zakāt if the payment detracts from the niṣāb.
[74]
The ninth month of the Hijra calendar.
[75]
The eighth month of the Hijra calendar.
[76]
The tenth month of the Hijra calendar.
[77]
The intention must be specifically for Ramaḍān and not a mere obligatory fast.
[78]
Eating and drinking at night in preparation to fast the following day.
[79]
A traditional natural mastic gum with relatively no flavor. Chewing gum which dissolves during
fasting hours is impermissible.
[80]
The first month of the Hijra calendar.
[81]
The seventh month of the Hijra calendar.
[82]
The fourth day of spring.
[83]
The 19th day of fall.
[84]
The 11th, 12th, and 13th of Dhul Ḥijjah.
[85]
Mutʿah and qirān and two different forms of ḥajj. Details to follow.
[86]
Besides repeating it or making it up.
[87]
The act of remaining sequestered in the masjid, if even for an hour, in a specific manner to
perform acts of obedience.
[88]
The minaret cannot be outside the masjid.
[89]
Like seeing someone arrive on-time and saying, “Then you came at the decreed time, O Moses.”
(TaHa 20:40)
[90]
Defined in the chapter entitled Iḥrām & Ḥajj Types.
[91]
The intention for ḥajj with ʿumrah.
[92]
Someone in the state of iḥrām.
[93]
Approximately 0.608 liters.
[94]
Someone performing tamattuʿ.
[95]
Someone performing qirān.
[96]
The word ḍabʿ is often translated as hyena, a carnivorous beast of prey that possesses canine
teeth, which fits the description of impermissible animals. The aardwolf, an extant species of the
hyena, does possess canine teeth but is insectivorous and therefore does not scavenge or kill animals.
It is most likely that the aardwolf is what is being referred to as it is not considered a carnivorous
beast of prey. Further details can be found in the works of Ibn al-Qayyim such as Iʿlām al-
Muwaqqiʿīn.
[97]
Maqām Ibrāhīm.
[98]
The ceremony of running seven times between Ṣafā and Marwah.
[99]
A small mountain in Muzdalifah, named as such due to it being a sign of ḥajj.
[100]
Located between Muzdalifah and Minā.
[101]
The 10th of Dhul-Ḥijjah on which the pilgrims slaughter.
[102]
Staying at ʿArafah.
[103]
The intention is the same as slaughtering the sacrificial animal i.e. disengagement.
[104]
The time for slaughter is from the conclusion of ʿEīd prayer until the end of the second day after
it.
[105]
Like someone who lives in a remote area where ʿEīd prayers are not offered.
[106]
Tax collected to secure their safety and residency in the Muslim lands.
[107]
Any non-Muslim that does not enjoy a pact, protection, or guarantee from the Muslim state.
[108]
Anyone who pays the jizyah and is required to adhere to the laws of Islām due to their
acknowledged disbelief.