َ َ‫ص ُر ْال ُم ْخت‬

Akhsar Mukhtasarat (‫ص َرات‬ َ ‫)أَ ْخ‬

Shortest of the Fiqh Summaries
By Muhammed ibn Badruddin ibn Balban (1006H – 1083H)
Translation Created Wed 20 Oct 2021 | Last Edited 20211107

Introduction
In the Name of Allah, the Most Beneficent, Most Merciful
All Praise is for Allah, the One Who makes whoever he wants of His creation to
have Fiqh (comprehension and understanding) of the Religion. May the blessings
and peace be upon our Prophet Muhammed, the trustworthy, the one
strengthened by Allah's clear and clarifying Book, the one who held on to Allah's
firm rope (ie guidance), and upon his family and Companions, all of them.
My heart took comfort to summarising my book titled, ‘Kafi-l-Mubtadi’ (meaning
the Sufficient for the Beginner), in Fiqh of Imam Ahmed ibn Hanbal, the one
patient with the ruling of Allah, the King, the Creator, to facilitate it for the
beginners and make it easy to memorise it for those who desire so, and to be
small in size for the students. I gave it the title, Akhsar-ul-Mukhtasarat (meaning
the Shortest or Most Brief of the Summaries), because I have not come across a
more-brief one than this covering issues (mas’alah) of our Fiqh from the books. I
ask Allah to make it beneficial for its readers, memorisers and those taking a look
in it, for He is the One suited to answer prayers. And I pray that this be sincerely
for His generous face, bringing closer in gardens of felicity. And my success and
soundness are not, except by Allah, upon Him I rely and to Him I return again and
again.

Chapter of Taharah
[Section:] Water is of Three Types (With Respect to Taharah)
First: is (called) Tahoor (meaning clean and pure and purifying). It is water that is
remaining on its original (created) form. Included in this type is water that is
Makruh (disliked) to use, such as water that has been changed with something
that does not dissolve in it. Also included in this type is haraam that does not

Translation of Akhsar-ul-Mukhtasarat in Fiqh from HikmahWay Institute Page 1 of 18

remove the hadath (state of impurity or uncleanliness); and it removes Khabath
(i.e., physical filth). And that is the water that is maghsub (i.e., taken by force
from its owner); but not the water from the well of the camel of Thamud (i.e., of
Prophet Salih in Mada’in Salih that some Hujjaj (pilgrims) pass by for that is
permissible by Hadith).
Second: is (called) Tahir (clean of itself but not cleansing others). It neither
removes state of impurity (hadath) nor removes (physical) filth (khabath). This is
water that has been changed by a clean (tahir) soluble substance. Included in this
type of water is a small amount of water already used in removing state of
impurity (hadath).
Third: is (called) Najis (physical tangible filth). It is Haraam (prohibited) to use it at
all. This is water that has been altered by Najis (tangibly filthy) things other than
at place of Purification (taharah) or (does not alter and merely) meets Najis things
in others, while it itself is in a small amount. Flowing water, in this respect, is
same as stationary water. And large amount of water is a volume of two Qullat,
which amounts to 107.7 Ritl of Damascus [or roughly equal to 200 Litres of
water]. Small amount of water is any amount lesser than that volume.
[Note: Small amount of water, i.e., water less than two Qullat amount, is
considered to become Najis and unusable in Taharah merely upon having any
Najis substance present in it regardless of perceptible changes occurring in water
or not. Whereas large amount of water is considered to remain Tahoor and not
become Najis nor unusable upon mere contact with Najis substances, since it is
such a large amount of water. For large amount of water to be considered Najis,
thus unusable for Taharah, it must have its perceptible characteristics of smell,
colour or taste change with Najasah].

[Section:] Taharah (Cleanliness) of Vessels (ُ‫)اآلنيَة‬

Every Tahir (clean) vessel is permitted to be kept in possession or to be used,
except if it is of gold, silver or plated by either of the two. However, a small
amount of silver plating on a vessel is permitted if there is a need for it. Vessels
that are not known to have had Najasah and clean (tahir) garments of Kafirs
(disbelievers) are also permissible to be kept in possession or used. The skin of a
carcass (mayyit: a dead animal not slaughtered in halal manner) does not become
Translation of Akhsar-ul-Mukhtasarat in Fiqh from HikmahWay Institute Page 2 of 18
tahir (clean) by tanning it. And al its parts are Najis except its hair and such parts
(such as wool and feather). A part of the body that has been separated from a live
organism is considered the same as its carcass (mayyit).

[Section:] Istinjaa and Istijmar – Cleaning after Toilet

Istinja (cleaning after toilet) becomes wajib (obligatory) due to any thing that
comes out (i.e., from the front or rear private parts); except passing of wind, a
tahir substance (such as a pebble coming out of private part), or an exiting
substance that does not dirty the (wider) area.
It is Sunnah (recommended) when entering a toilet to say, bismillahi, allahumma
innee a’oodhu bika minal-khubuthi wal-khabaa’ith [Sahih Bukhari & Muslim], and
upon exiting a toilet to say, ghufranaka [Abu Dawud, Tirmidhi, etc, Authentic
(Hasan)], alhamdulilllahi-lladhee adh’haba ‘anneeyal-adhaa wa ‘aafaanee [Note:
This last dua is from Sunan Ibn Majah and is not authentic]. (It is also
recommended) to cover the head (while in toilet), wear footwear, to place the
left foot leg upon entering, to lean on it while sitting, to exit with the right leg
first, which is the opposite of entering or exiting a Mosque or wearing footwear or
its like, (also recommended is) to go far (from people’s sight) when (doing) toilet
in open space, to seek a soft space for urine (so that it does not rebound onto the
body or clothes), to wipe the male private part with the left hand when the urine
ends from its base to its tip and to drain it thrice [Note: the wiping of male private
part with hand as described is not from Hadith, it is merely a suggestion of some
Scholars].
And it is Makruh (disliked) to enter a toilet with that which has dhikr
(mention/remembrance) of Allah the Exalted, to speak therein without a need, to
raise garment before reaching close to the ground, to urinate in a crevice (on
ground) or something like it, to touch the private part with the right hand without
a need, to face the sun or the moon, whereas it is prohibited (haraam) to face the
qiblah (prayer direction of kabah) or to have the rear to it if doing toilet not inside
a building, (it is also disliked) to urinate in a pathway in use or similar to it, or
under a fruit bearing tree whose fruit is sought after.
It is sunnah (recommended) to do istijmar (clean with dry object such as a stone)
and then do istinja (clean with water), and it is permissible to do only one of those
Translation of Akhsar-ul-Mukhtasarat in Fiqh from HikmahWay Institute Page 3 of 18
two, though in that case the water is better (than cleaning with stone). Istijmar
(cleaning with dry object such as a stone) is not permissible except with a clean
(tahir) object that is permissible to use, dry and cleansing. It is prohibited
(haraam) to use for istijmar a dried animal excretion (rawth), a bone, food item,
an item to be respected (such as a paper with religious text written on it), or
something connected to an animal. Istijmar can only be done if the toilet that has
come out of the body is not spread beyond the customary small area on the body
(otherwise istinja with water is required and not just istijmar with dry object). It is
also a condition required (in istijmar) to do three or more cleansing wipes.

[Section:] Siwak and Others Related to It

It is sunnah to do Siwak (brushing teeth) with Oud wood (that the Prophet (‫)ص‬
happened to use) at all times (of our day and night), except for a fasting person
after Zawal (when sun passes its meridian i.e., beginning of dhuhr time) and in
that case it is Makruh (disliked). It becomes even more emphasised to do Siwak at
prayer or its like, and when the smell of the mouth changes or other things such
as that.
It is Sunnah (recommended) to start siwak with the right side of the mouth and
likewise with any taharah (Purification) and all matters. Likewise, (it is sunnah) to
apply oil (to hair for neatness) now and then, to apply khul in each eye three
times, to look in a mirror, to perfume, to remove hair from private parts
(istihdad), to trim moustache very small, to trim nails and to remove armpit hair.
And it is disliked (makruh) to remove grey hair, to pierce ears of a child.
It is wajib (obligatory) to circumcise a male and a female [Note: in another
narration, Imam Ahmed said that it is wajib only for male, not for female. And
view that it is only for male is actually consistent with authentic hadith] “just after
puberty so long as it is safe from harm, and it is sunnah (recommended) to do
that before that age (of puberty), and it is disliked (to circumcise) on the seventh
day of his birth and from birth to the seventh day.”

Translation of Akhsar-ul-Mukhtasarat in Fiqh from HikmahWay Institute Page 4 of 18

[Section:] Fard (Compulsory) Parts of Wudu and It’s Sunan (Recommended)
Fard (Compulsory) parts of Wudu are six: to wash the face including madmadah
(rinsing) and istinshaq (water in nostrils), to wash the two hands, the two feet, to
wipe the whole head including the two ears, to do it in (correct) order (tarteeb),
and to do each part one after another (without interruptions, i.e., muwalat).
Niyyah (intention) is a pre-condition (shart) for the Sharee’ah Taharah (i.e. ritual
Purification), except when removing khabath (tangible filth), or female person of
the Book or female Muslim required, yet unwilling, to do ghusl for intercourse.
Tasmiyah (to say bismillah i.e. in the name of Allah) is wajib (obligatory) when
performing Wudu, Ghusl, Tayammum, and when washing hands after waking up
from a (deep) sleep that breaks the Wudu, except this requirement is excused if
omitted out of forgetting or ignorance.
Among the Sunan (recommended sunnah) of Wudu are to face the Qiblah
(direction in prayer towards Kabah), to do siwak (brishing the teeth), to
commence by washing hands, except for the case of a person who has woken up
from night-time sleep for in his case it is wajib (obligatory) to wash the hands
thrice as a matter of worship. It is also from sunan of wudu to do madmadah and
then istinshaq, to exaggerate in doing these two unless if fasting, to penetrate
through thick hair and through (adjacent) fingers, to do the second and third wash
(of the washing parts of wudu), though it is disliked to do more.
It is sunnah (recommended) after finishing Wudu to raise the eye sight to the sky
[Note: not from authentic hadith] and say (the dua) that has been related (in the
hadith), and Allah knows best. [Note: Dua after wudu is “Ash-hadu alaa-ilaaha
illallahu wahdahu laa shareeka lahu wa ash-haduanna muhamman ‘abduhu wa
rasooluh” (Sahih Muslim 234b); and then “Allahummaj’alnee minattawwabeena
waj’alnee minal-mutatahhireen” (Timidhi, 55, Sahih)].

Wiping (Mas-h) over the Two Leather Socks (Khuff), Bandaging Cast (Jabeerah), and
Turbans (‘Emaamah)
What Things are Allowed to be Wiped Over in Wudu
It is permissible to wipe over leather socks (khuff) and others similar to it; over
turbans worn by men that are wrapped around the chin or have a tail; also over

Translation of Akhsar-ul-Mukhtasarat in Fiqh from HikmahWay Institute Page 5 of 18

head scarves (khimar of women) that wrap around and under their necks; over
bandaging casts/slings (jabeerah) that are not covering more than required (for
medical needs) until they are removed but if they crossed the minimum medically
required area to unnecessary area around it or if placed on when not in Taharah
(ritual purity) then it is binding upon him to remove it (i.e., jabeerah) – but if he is
afraid that it may cause harm (to remove excessive jabeerah), then he does
Tayammum (for the part that was placed without taharah) along with wiping over
the part that was placed while having taharah.
Duration That Wiping is Allowed
A resident (non-traveller) and one who is sinful due to a travel, such people are
allowed to wipe (over the above-mentioned items while doing taharah) from the
time of hadath (state of impurity) after having worn it (earlier with taharah) for a
day and night, whereas a traveller on a journey wherein he is permitted to
shorten the prayer such a person is allowed to wipe for three days with its nights.
If a person wiped (over leather socks etc) while on a journey and then became a
resident, or its opposite, then he wipes like a resident (i.e., one day and night).
Pre-Conditions (Shart) for Wiping
It is pre-condition (shart), in order to be able to wipe (as described above), to first
have had a complete proper taharah (purification) before (wearing them), and
furthermore to have the wiped item cover over the fard (compulsory) part
(required normally to be washed or wiped), to have the covering to be able to
remain on those parts by itself, for the person to be able to walk in it customarily,
for the covering to itself be tahir (clean) and to be permissible.
Obligations (Fard) in Wiping
It is obligatory (wajib) to wipe over most of the circles of the turban, most of the
top part of the khuff containing the foot, and over the whole of the bandaging
cast/sling.
When Wiping is Nullified
However, if some of the fard (compulsory to wash/wipe) part gets exposed or the
duration (allowed to wipe over) expires, then he must restart the taharah
(purification) once again.

Translation of Akhsar-ul-Mukhtasarat in Fiqh from HikmahWay Institute Page 6 of 18

Nullifiers of Wudu (‫ض ْال ُوضُوء‬
ُ ‫)ن ََواق‬
Nullifiers of Wudu are eight: {1} That which exits from the (private part) path,
whatever it may be; that which exits from the rest of the body – things such as
urine, faeces and a large amount of Najis substances other than these (mentioned
already, e.g. bleeding); {2} losing perception except a little sleep while standing or
sitting; {3} washing the body of a deceased person; {4} eating camel meat; {5}
apostasy; {6} and anything that necessitates Ghusl except for death; {7} touching a
connected (front) private part of a human being or the circle of the rear private
part by hand; and {8} touching another male or female with lust and without a
barrier in between, however, not (touching) of or with hair, tooth or nail; nor
touching of someone less than seven (years old).
The Wudu of the person having been touched (by someone else) does not nullify
at all. Whoever is doubtful whether he is with taharah (purification) or has hadath
(state of ritual impurity), acts on that which he is certain of (leaving that which he
is in doubt of).
{Things that are forbidden without Wudu and/or Ghusl}
It is prohibited (haraam) for a person with hadath (in state of ritual impurity) to
touch a Mus-haf (i.e., written copy of Qur’an), to offer ritual prayer (salat), to do
tawaf (by the Kabah). These (three) preceding ones are also forbidden upon a
junub (major hadath i.e., major state of ritual impurity) and others like that (i.e.,
menstruating and post-child birth woman) as are also forbidden the recitation of
a verse of Quran and to stay in the Masjid without Wudu.

Things Necessitating Ghusl and Related Matters

Things necessitating a Ghusl are seven: {1} Exiting of semen lustfully from its
place of exit; {2} (merely) its shifting and moving (inside, even if not lustfully); {3}
entering of the shaft and getting it hidden inside the front private part, or the
(haraam acts such as entering it in the) rear even if of an animal or of a deceased
if it is without any barrier; {4} a disbeliever becoming a Muslim (accepting Islam);
{5} death (ie ghusl of dead body); {6} menstruation (hayd) and {7} post child birth
bleeding (nifas).

Translation of Akhsar-ul-Mukhtasarat in Fiqh from HikmahWay Institute Page 7 of 18

{When is Ghusl Recommended}
Ghusl is Sunnah (recommended) for Jumuah (Friday); Eid; Eclipse; Prayer seeking
rain (istisqa); insanity (junun) or losing consciousness (ighma) that are both
without wet dream; istihadah (ie post menstrual bleeding) for each (compulsory)
prayer; ihram (while beginning it for hajj or umrah); entering Makkah and its
Haram (inviolable) area; standing (wuquf) at Arafah; Tawaf of Ziyarah; Tawaf of
Wada (farewell); spending night at Muzdalifah; pelting stones at Jamarah.
{Does a Female Performing Ghusl Need to Untie her Hair}
A woman performing ghusl (bath or shower for ritual purification) after
menstruation (hayd) or post child birth bleeding (nifas) unties her hair but not for
ghusl from janabah as long as the water reaches the base of the hair.
{How Much Water is Best to Use}
It is Sunnah to do Wudu with one Mudd and perform ghusl with one Saa’ and it is
disliked to waste water excessively.
If he had intention by ghusl to remove the two hadath (minor and major state of
ritual impurity) or one hadath, but he did not specify (in intention), it suffices to
remove both (states of impurity).
{When it is best to do ghusl or suffice with wudu or just a wash}
It is Sunnah (recommended) for a Junub to wash the private part. It is also sunnah
(recommended) to do Wudu for eating, drinking, sleeping, or to repeat private
relations, though ghusl is better in this last case. It is disliked (makruh) for a junub
person to sleep without a Wudu.

[Section:] Tayammum and Its Related Matters

Doing Tayammum with permissible, tahur (clean, pure) sand that contains dust is
valid (and acceptable) if water is unavailable due to being prevented from it or
other such cases; or if using water or seeking it has fear of harm to the body,
wealth or others besides these two.
Tayammum (whenever justified) is performed in place of all (taharah
purifications) that are performed by water, except (for removing) Najasah (filthy)

Translation of Akhsar-ul-Mukhtasarat in Fiqh from HikmahWay Institute Page 8 of 18

from (locations) other than the body. Moreover, it is to be performed when time
for a Fard (prayer) commences, and other (than the Fard) are also permissible
(with the same Tayammum).
[Note: In another narration, Imam Ahmed said that Tayammum, when justified,
takes place of (wudu & ghusl types of) purification only from hadath (i.e. ritual
state of impurity) but Tayammum is never to be used for purification/cleansing of
the khabath (ie tangible filth) whether it is on body, clothes or place of prayer].
If a person finds water that is not sufficient for the whole taharah (wudu or
ghusl), them the person uses the water first and (when it finishes) then performs
tayammum.
If a person has an injury that cannot be wiped with water (during process of
purification), them he performs tayammum (for sake of that) and washes the
uninjured parts.
Searching for water is a pre-condition (shart). Thus, if he forgot about his ability to
do it, and instead performed Tayammum, then he is required to go back and
repeat (i.e. perform the best that he is able to do).
The Fard (compulsory) parts of Tayammum are: to wipe his face and his two
hands to the wrists. Moreover, for the minor purification (i.e. in place of wudu,
there are two more compulsory parts:) to do those in order (tarteeb) and
continuously without interruption (muwalat). [Note: Most Scholars sufficed with
the first two and did not include these last two requirements].
The intention for what the tayammym is being made permissible is a pre-
condition (shart). Hence, if the intention was to do tayammum to pray a Nafil
(optional) prayer or had not intended a specific prayer, then he does not pray fard
with that tayammum {Note: - this is a deduction by few Scholars and it is
debatable and differed on by others}.
The Tayammum is nullified: whenever the time (for the prayer) ends; with
factors that nullify a wudu; and with finding water if the Tayammum was for
absence of water.
It is recommended for whoever has hope of water becoming available to wait till
the end of the time of choice (for that prayer).

Translation of Akhsar-ul-Mukhtasarat in Fiqh from HikmahWay Institute Page 9 of 18

Whoever did not find water as well as sand or it was not possible for him to use
them, such a person prays the fard (compulsory prayer) only according to his
situation, and is not required to repeat it, moreover, he suffices with the
minimum that is required (in the prayer). And such a person does not recite
(Qur’an) in other than the prayer if he is junub (state of major impurity).

[Section: What are Najasah & Removing Najasah] Taharah (Cleaning) of the Ground and
Clothes (ie for worship)
The ground and others like it (e.g. rock, walls) become tahir (clean to be
permissible to pray on it) by removing the body and substance of the Najasah
(tangible filth, such as urine of adults) and its effect from it by using water (to
remove it).
As for the urine of a child that is not yet eating food out of desire for it, as well as
his vomit, water is required to be sprinkled (or poured) on it.
Najasat other than those two are removed by seven washes {Note: another view
is to wash it till najasat is removed irrespective of the number of washes}.
The Najasat from a dog (particularly its saliva) or a pig is to be washed seven
times, one of the seven with sand.
If any colour and or smell of the najasah remains despite trying, then there is no
harm.
Wine (and intoxicants) become clean (tahir) if they transform into vinegar, and
the vessel the wine was in also becomes clean (with that transformation of its
contents). But oil (or cooking fat) and something soaked in Najasah (such as flour
or meat marinated in wine) do not become tahir ie clean (even if the Najasah
around it transforms to something else because the Najasah is fully mixed in the
flour, dough, oil, etc.).
A little amount of Najis blood or similar substance to it if they are from a tahir
(clean and not najis) animal, as opposed to non menstrual blood, then such a little
amount of blood is pardoned if it is neither in a liquid nor in an edible substance.

Translation of Akhsar-ul-Mukhtasarat in Fiqh from HikmahWay Institute Page 10 of 18

As for those (small creatures), that do not contain (extensive circulatory system)
blood flowing in their bodies, as well as lice (qumul), fleas (baragheeth), mosquito
and its like, such are fully tahir (i.e. clean).
Furthermore, liquid intoxicants, those that are not eaten such as birds, animals
that are larger in size than a female cat, milk, semen of those creatures other than
humans, urine and faecal droppings and others similar to this, from those animals
whose meat is not eaten, they are all Najasah. From this are tahir such as those
that do not have circulating blood.
A small amount of clay that is customarily considered to be a little only is
pardoned if it is known to have Najasah, otherwise, it is tahir (clean).

Section on Menstruation
[Sub-Section: First onset of Menses and Last Menses Age]
There is no Menses during pregnancy nor after fifty years of age or before nine
years of age.
[Sub-Section: Minimum and Maximum Duration of Menses Bleeding]
The minimum duration (of menstruation-like bleeding that should be considered
as menstrual bleeding) is if it lasts (at least) a day and a night. The maximum
duration (that menstruation like bleeding is considered as menstruation) is fifteen
days. The most common duration (of menstruation) is six or seven days.
[Sub-Section: Minimum and Maximum Duration of Bleeding-Free Days]
The least duration of tuhr (clean and menstrual bleeding free duration) between
two menstrual (bleeding) periods is thirteen days and there is no limit to its
maximum duration. {So, this means if the bleeding-free duration between one
menses and another is 10 days, for example, then the bleeding at 10 days of
bleeding-free days is not considered as another menstrual bleeding
commencement since it is less than the 13-day minimum period. Hence, this
bleeding is considered and treated as istihadah, i.e., non-menstrual bleeding.
Thus, such a person continues to pray, etc}.

Translation of Akhsar-ul-Mukhtasarat in Fiqh from HikmahWay Institute Page 11 of 18

[Sub-Section: What is Not Permissible During Menstrual & Post-Childbirth
Bleeding]
It is prohibited (haraam) for those two to offer a ritual prayer (salat) or fast, and it
is binding on them to make up the missed fasting (Qada – later-on another day). If
private intimate act was performed with her in the private part, it is obligatory to
give a dinar (gold-coin of mithqal, i.e., about 4.5 grams of gold) or a half dinar as
an expiation, (however), passionate touching lesser than that is permissible.
[Sub-Section: How to Determine (A) the Duration of Menstrual Bleeding and (B)
Whether Bleeding is Menses or Non-Menstrual Bleeding for a Beginner at the
First Month and Months of Onset of Menstruation at Puberty]
The Beginner (at the onset of puberty) sits (i.e., refrains) for the minimum
duration of menstrual bleeding (i.e., one day and one night) and then she
performs ghusl (showers/bathes) and recommences ritual prayers.
If the bleeding (continues past 24 hours) but stops before reaching the maximum
period of bleeding (i.e., 15 days and nights), then she performs ghusl when the
bleeding ends.
If such a duration of bleeding (that is within the customary duration between the
minimum and maximum duration of menstrual bleeding) recurs three times, then
it is (considered to be the) menstruation (i.e., menstrual bleeding) – she does
Qada (makes up the missed days) for that which is obligatory (to be made up
later, i.e., days of fasting missed due to menstrual bleeding).
But if she has lost hope (i.e., bleeding does not occur) before that or it did not
recur, then no (she does not consider it as true menstruation having begun).
If instead the bleeding continues beyond it (i.e., beyond the maximum duration of
menstrual bleeding), then it is (considered to be) post-menstrual bleeding
(mustahadah) – she sits (i.e., refrains from ritual prayer, fasting, etc) for the
duration that is possible to distinguish (mutamayyiz) if it is indeed possible to
distinguish (between the earlier menstrual viscous, dark and characteristic smell
blood from the later less viscous, more red and not smelly ordinary non-
menstrual blood). Then if the menstrual bleeding comes again in the second
month in a sound manner (i.e., remains between minimum and maximum
bleeding duration, then she knows it is menstrual bleeding and refrains from
Translation of Akhsar-ul-Mukhtasarat in Fiqh from HikmahWay Institute Page 12 of 18
ritual worship prohibited during such usual menstrual bleeding). Otherwise, (if
there is no tamyeez, i.e., not possible to distinguish between menstrual blood and
the ordinary non-menstrual blood), then regard the menstruation to be of the
minimum possible duration of menstruation (i.e., one day and one night, i.e., 24
hours) until the non-menstrual bleeding recurs again, then in such a case (where
distinction is not possible yet post-menstrual bleeding recurs), she instead goes
by the most usual duration of menstruation (i.e., six or seven days). (This is for a
female experiencing menstruation for the very first time where she has no
precedence to go by).
[Sub-Section: Means of Post-Menstrual Bleeding Distinction for Women that are
Not First Time Menses Beginner]
As for a mustahadah (i.e., a person who has post-menstrual bleeding later at any
time in life but not at onset, for such a person) who has an ‘aadat i.e, regular
habitual (start and end of menstrual bleeding), then she gives first consideration
to her own ‘aadat (habitual menstrual bleeding period).
[Sub-Section: Way to Ritually Purify and Pray When Have Post-Menstrual Bleeding
and What is Prohibited Then]
For such a person (with habitual menstrual bleeding period i.e., aadat), it is
binding on her and on others like her to wash the (private) part (of bleeding), to
pad it, and to do Wudu for each ritual prayer (salat) if something came out. (And
it is binding on her) to have intention of taking as permissible (the private part) –
doing intercourse with her is prohibited except if there was fear of committing
Zina.
[Sub-Section: Nifas – i.e., Post Childbirth Bleeding]
The maximum duration of Nifas is forty days.
If it becomes clean during that (maximum 40 days) period (i.e., nifas bleeding
ends), then it is tuhr (i.e., it is clean, thus she performs ghusl and all rituals
prohibited become permissible after stopping and clearing of nifas bleeding); and
Intercourse is disliked during it.
Nifas (i.e., post childbirth bleeding) is like Menstruation in its rulings; except for
(rulings pertaining to) Eddah (post-divorce waiting period) and for (rulings

Translation of Akhsar-ul-Mukhtasarat in Fiqh from HikmahWay Institute Page 13 of 18

pertaining to first-time reaching of) puberty (with first ever menses but not with
first Nifas).

Translation of Akhsar-ul-Mukhtasarat in Fiqh from HikmahWay Institute Page 14 of 18

Glossary of Fiqh Terms

Fiqh (ٌ‫)فِـ ْقـه‬:

• Literally means to understand and comprehend.

• As a terminology in study of field of fiqh, Fiqh is to acquire knowledge of rulings of Islamic
(sharee’ah) practices, rulings that are derived from their detailed evidence (from the Qur’an and
Sunnah/Hadith). See also Usul-ul-Fiqh.
• ‫معرفة األحكام الشرعية العملية من أدلتها التفصيلية‬
Fasl (ٌ‫)فَـصْـل‬: Literally means a separation or division. It is used as a Section in a book, i.e., a subsection
that is smaller and within a Chapter (Baab) while numerous Chapters form a Kitaab (Book).
ُ ):
Ghusl (ٌ‫غـسْـل‬

• Literally Ghusl is a noun derived from the root meaning to wash. In Arabic language Ghusl refers
to having a shower or bathing.
• As a fiqh terminology, Ghusl refers to having a shower or bathing in a way described in the
Qur’an and Sunnah with an intention of obedience of Allah and to perform the ghusl either
voluntarily or when in need to purify (taharah) oneself from a major state of impurity (Hadath
Akbar or Janabah) to then be able to perform acts of worship such as the ritual prayer (salat)
and tawaf.
• Ghusl is required when a person is Junub (see Junub) or in a state of janabah (see Janabah)
which is also known as a State of Major Impurity/Uncleanliness (Hadath Akbar see Hadath
Akbar). Ghusl is also required to clean after Menstrual bleeding ends to be able to resume the
performance of prayers.

ٌُ ‫)ا ْلــ َح ٌَد‬:

Hadath (‫ث‬

• Literally it can mean an occurrence.

• As a Fiqh terminology in chapter of Taharah, it refers to occurrences that require a person to
clean and purify (taharah) to be able to pray.
• There is Minor State of Impurity (Hadath Asghar) and Major State of Impurity (Hadath Akbar).
• Minor State of Impurity (Hadath Asghar) prevents a person from certain types of worship (such
as prayer) until the person perform appropriate Taharah that is required after Hadath Akbar.
Major State of Impurity (Hadath Akbar) prevents a person from certain types of worship (such
as prayer and Tawaf) until the person performs appropriate Taharah that is required after
Hadath Akbar.
• Hadath Asghar occurs when a person urinates, defecates, sleeps a deep and long sleep and
some other things. Taharah (purification/cleansing) from Hadath Asghar requires to achieve
Taharah by way of performing Wudu.
• Hadath Akbar (Major State of Impurity) occurs when a person has a wet dream, passes semen,
or has intercourse. Such a person is called Junub and that state is also called a state of Janabah.
Taharah (purification/cleansing) from Hadath Akbar requires a person to get Taharah by way of
performing Ghusl (shower/bath as specified in Islam for this).

Translation of Akhsar-ul-Mukhtasarat in Fiqh from HikmahWay Institute Page 15 of 18

 ْ َ ‫ٌاْل‬
Hadath Asghar (‫صغَ ٌُر‬ ْ ‫ث‬ ُ ‫)ا ْل َح ٌَد‬: Minor State of Impurity; see Hadath.

Hadath Akbar (ٌ‫ٌاْلَكْـبَ ُر‬

ْ ‫َث‬ُ ‫)ا ْل َحد‬: Major State of Impurity; see Hadath.

Junub (ٌ‫)جُـنُـب‬: Junub literally means to stay aside from something. Junub is to be in a state of Janabah;
see Janabah.

Janabah (ٌ‫)جَـنَابَة‬: As a fiqh terminology in chapters such as Taharah, Janabah refers to a person being in a
state of impurity/uncleanliness due to intercourse or passing semen with respect to being able to offer
prayer or stay in a Masjid. Janabah occurs when a person becomes Junub. A person is said to be Junub
or in state of janabah when the person has an intercourse, has a wet-dream or passes semen.

Khabath (ٌ‫) َخبَث‬:

• Literally Khabath means and refers to filth.

• As a terminology of Fiqh, Najis substances are also referred to as Khabath and are required to be
washed off a person’s body, clothes or place of worship using tahoor water to be able to
perform ritual prayers (salat).

ِ َ‫)ن‬: Najis is an adjective for someone or something that has Najasah. Thus,
Najis (ٌ‫ـجـس‬
someone/something with Najasah is referred to as a Najis person or a Najis substance. See Najasah for
more information related to Najis.

َ ‫)نَـجَا‬:
Najasah (ٌ‫سة‬

• Literally, in Arabic language, najasah means dirty or filthy substance or state.

• As a terminology of fiqh, najasah refers to those substances that are considered dirty/filthy for
offering certain acts of worship such as the prayer. Najis substances include urine, faeces, and
menstrual blood. Hence, these Najis substances (i.e., najasah) are required to be washed off a
person’s body, clothes, or place of worship to enable the performance of prayer. Najasah ought
to be washed with tahoor water.

Qullat (ٌ‫)قٌـ ُـلٌــة‬:

• Literally it refers to a volume of something in a container that is lifted with hands. Qullat also
refers to very large vessel from pottery that is used for drinking of water. In the Arabic society at
the time of the Prophet Muhammed (s.a.w), Qullat of hajr (‫ )هَجْ ر‬a town near Medinah were
large and well known.
• Earlier Scholars informed one Qullat was equal to two to two and a half Qirbah (water skin or
water container). Using another measure, some Scholars defined two Qullat as 500 Ritl. In terms
of litres, different Scholars have approximated two Qullat between range of volumes from 191
litres up to 307 Litres approximately.
• The significance of this measure is in chapter of fiqh given that the Prophet Muhammed (s.a.w)
said that “If water reaches two Qullat, it does not carry filth (khabath).” In other words, if water
is of two Qullat volume or more, then mere contact with khabath, i.e., najasah, does not render
it unusable for taharah (cleaning) for prayers, rather that large amount of water remains usable
for taharah for prayers.

Translation of Akhsar-ul-Mukhtasarat in Fiqh from HikmahWay Institute Page 16 of 18

 o Thus, water of two Qullat volume or more is referred to as a large amount of water that
remains clean and usable for purification for prayer despite contact with najasah (filth).
▪ However, if a large amount of tahoor water that is over two Qullat volume
meets with Najasah, thereby causing perceptible changes in the three physical
indicators of colour, smell, or taste, then even this large amount of water
becomes Najis water that is unusable for taharah.
o Water less than two Qullat of volume is called small amount of water by some scholars.
And according to one of two views of scholars, just a mere contact of less than two
Qullat of tahoor (clean and cleansing) water with najasah (filth) is said to render the
water najis (filth) and unclean for taharah (ritual purification), regardless of whether its
three physical indicators changed or not.
َ ‫)ص‬:
Salah/Salat (ٌ‫َـَلة‬

• Literally, it is an Arabic word derived from a root that means to place something on fire to heat
it – either to burn it or just to warm it. From that comes the derived noun, salat (‫ص ََلة‬
َ ) meaning
to pray, i.e., in a state of warmth of heart.
• As a terminology in fiqh, salat refers to a specific rite of prayer that consists of physical
movements and verbal recitations as described specifically in the Qur’an and hadith and begin
with saying of Allahu Akbar and ends with saying of Assalamu alaikum wa rahmatullah.
• In terms of importance, salat is the second pillar of Islam, and the most important act of worship
in Islam. Five times daily salat (prayers) are compulsory and there are various sunnah
(recommended) prayers in addition to that. Friday prayer (Salat-ul-Jumu’ah) is the most
important of all compulsory prayers, omitting of which is considered a grave sin that leads to a
person’s heart gradually becoming sealed.

Taharah (ٌ‫َارة‬
َ ‫طه‬َ ):

• Literally means cleanliness and purification from dirty or filthy substances or traits.
• As a Fiqh terminology, Taharah refers to ritual purity/cleanliness, i.e., having abstract or tangible
cleanliness or purification, from tangible filthy substances (najasah) or abstract state of impurity
(minor and major hadath), to be able to offer acts of worship such as the ritual prayer and tawaf
in Hajj or Umrah.
َ ):
Tahir (ٌ‫طاهِـر‬

• Tahir literally means clean and pure from dirty or filthy substances or traits.
• As a Fiqh terminology in chapter of Taharah, it may refer to one of three type of water that is
called Tahir and means water that is clean in itself, with respect to worship, yet it cannot cleanse
a person from Hadath (abstract state of uncleanliness and impurity) nor purify from Khabath
(tangible substances considered dirty or filthy) to be able to offer a ritual prayer (salat).
َ ):
Tahoor (ٌ‫طهُور‬

• Tahoor literally comes from the same root as Taharah and Tahir, meaning clean and pure from
dirty or filthy substances or traits. While Tahir is to be clean and pure in this sense, the word
Tahoor is an emphatic form with an even more degree of cleanliness and purity (taharah) in this
sense.

Translation of Akhsar-ul-Mukhtasarat in Fiqh from HikmahWay Institute Page 17 of 18

 • As a terminology of the field of study of Fiqh, Tahoor refers to one of the three types of water
with respect to water’s usability to perform wudu or ghusl with it to be able to perform worship
such as the ritual prayer.
• Tahoor is type of water that is itself clean/pure and moreover it can clean/purify (taharah)
others to become clean to enough to be able to offer ritual acts of worship such as prayer.
• Tahoor water is water that is in its original created natural clean form, such as rainwater, water
from wells and springs from water reservoirs under the earth.
• In Fiqh of chapter of taharah, Tahoor water that is usable to clean for worship becomes
unusable water in one of two ways.
o It becomes Tahir if a Tahir (clean substance that is not considered Najis/filthy) comes in
contact and changes the colour, smell, or taste of Tahoor water, such water is then
called Tahir water and is unusable in Wudu, Ghusl or removing Najasah.
o Alternatively, if Tahoor water has a Najis (filthy dirty substance) meet it such that the
colour, smell, or taste is changed due to the Najis substance, then that water is then
called Najis water and is unusable in Taharah (i.e., cannot be used in Wudu, Ghusl or
removing Najasah).

Usul-ul-Fiqh (ٌ‫)أُصُولٌُا ْل ِف ْق ِه‬:

• Literally it means the basis or foundation principles of study of Fiqh.

• As a terminology for the title of this field of study, Usul-ul-Fiqh is a study of the general rules and
principles that show how to derive detailed and specific ruling – for any act of worship – from
the two primary sources (the Qur’an and hadith) and from other secondary derived sources,
basing understanding upon the Arabic language and sound sensible understanding.
• Thus, the field of science of Usul-ul-Fiqh involves studying of
o principles of understanding all the primary sources and secondary sources of Islamic
rulings,
o learning how to use these principles based on Arabic language, its usage, and ways of
inferring and deriving rulings from the sources using the Arabic language,
o and knowing requirements and guidelines for the Scholar in requirements to be able to
derive rulings or give verdicts and for the lay person in who and how to seek those
verdicts from.

Wudu (ٌ‫)وضُوء‬:
ُ
• Literally it comes from an Arabic root word (wadu’a) which means clean (‫)نَظِ يف‬, pleasant (‫سن‬
َ ‫) َح‬,
beautiful (‫ ) َجمِ يل‬and used as (‫ضيء‬ ‫و‬
ِ َ ‫ه‬ ْ‫ج‬ ‫)و‬
َ bright face (‫ق‬‫ر‬ ْ
‫ش‬
ِ ُ‫م‬ ‫ه‬ ْ‫ج‬‫و‬َ ).
• As a terminology of fiqh, Wudu refers to washing or wiping of specific parts of body as described
in the Qur’an and hadith and to do so with an intention of obedience of Allah and to enable the
person to achieve state of cleanliness (taharah) to be able to perform acts of worship such as
the ritual prayer (salat).
• Acts that nullify a person’s Wudu include urinating, defecating, and deep sleep.
• Acts for which a Wudu is required include offering the ritual prayer, and, according to most
Scholars, to be able to touch the Qur’an.

Translation of Akhsar-ul-Mukhtasarat in Fiqh from HikmahWay Institute Page 18 of 18