4 / Praise be to Allah,Who made us succesful in learning in depth the religion,which is a strong rope,and His clear grace and the legacy of the prophets and messengers;it is His evidence overcoming all His creatures and also His path full of evidence which leads to the most heigh point of heights (a`la al-`Illiyyin ). Greetings and blessings and peace be upon the best of the creation,Muhammad who is sent as blessing for all universe; Also upon his relatives,companions,followers and practicing muslim scholars. Now,a person who is in constant need of the mercy of His rich lord, ( the auothor ) Ibrahim,son of Muhammad who is son of Ibrahim,being from Aleppo / Syria says that: One of my students of favour requested me to cmpile for him a 5 / book which may contain the issues of al-Quduri,al-Mukhtar, al-Kanz and al-Wiqayah with a style which is simple as well as not being complicated.I responded him positively and added some more materials which one may need from al-Majma`,and a few from al-Hidayah. I clearly stated where there are different opinions among our imams and mentioned first which is the most preferable ( al-arjah ) from their opinions, and delayed the rest;but meantime I did not hesitate recording down the terms used to designate the priority. As for the conflicts among late scholars ( al-muta'akhkhirun ) or among the books mentioned above,whatever issue I started by the terms of " it was/is said ( qila ) " or " they said ( qalu ) " If these expressions are accompanied by " the most correct ( al-asahh ) and the like,then that means that it is preferred compared with the rest. Whenever I mentioned the dual form of a verb or pronounces without giving any hint in the context (qarinah) ,that denotes two imams,Abu Yusuf and Muhammad,may Allah bless them.I was not negligent in noting down what are " the most correct (al-asahh)", " the strongest (al-aqwa) ",and " better for Fatwa (al-mukhtar li'l-Fatwa) ". Because the book became the point where those books were assambled I named it " Multaqa' l-Abhur (The Place where seas meet) ", keeping in mind that the name must denote the content. I pray Allah,the Glorified, that to make it for His glorious sake only,and benefit me in a day whereon neither wealth nor sons will avail;but only the one who brings to Allah a sound heart will benefit. Book of Purity 6 / Allah said: " O you who believe! When you prepare for prayer,wash your faces and your hands and arms to the elbows;rub your heads with water;and wash your feet to the ankles." ( Surat al-Maidah,7 ). Fard elements of wudu ( ablution ) are washing the three organs of the body and rubbing the head. The face ( wajh ) is the part between the end of hairs at the forehead and the far end of the chin from the bottom,including the ends of the two lobes of the two ears.Therefore it is abligatory to wash the part between cheek and ear. Abu Yusuf is of the opposite opinion. The elbows and the ankles are to be washed. The mandatory part of the head to be rubbed is one fourth.It issaid that putting just three fingers is enough;if he he draws one or two fingers,that is not allowed.It is mandatory to wipe over one fourth of the beard, according to one report;the most correct view is wiping over the part which covered by the hair of the beard. Sunnahs of the wudu are: washing the hands up to the wrists at the beginning,saying Basmalah, -some said it is better to say it than not to say- cleaning the teeth,washing the mouth and nose theree times each time with fresh water,rubbing the roots of the hairs of beard and the parts among the fingers forcefully and strongly, -This is preferred view- It is said that that is good in term of beard according to Abu Hanifah and Imam Muhammad,washing each part three times, intention,following sequences repoted in trhe texts,wiping all over the head, - it is said that these last three are just good ( musthabbah )- washing 7 / each part wathout delay, and wiping the ears by the remainig clean water left from head. Mustahabs ( good and better actions ) of wudu are: Beginning from right in all parts,wiping over the neck. Breakers of the ablution are as folows: any thing coming out from both of the natural holes ( penis,vagina and anus ) in the body,except the wind coning out from the vagina or penis;any filthy material flowing from the body in a wy that trespasses to the part which is included in purufication,vomiting ful of a mouth,it may be food,water,any liquid,leech,not including any type of phlegm.Abu Yusuf has an opposing opinion regarding the liquids coming out from the iside ( al-jawf ) of the body.It is a condition that flowing blood or any prurulent matter must be equal to saliva ( not less than that ),and not being ful of the mouth.Muhammad is of the opposite opinion,he takes as base the oneness of the cause,when vomiting occursin little amounts in various periods and Abu Yusuf takes into consideration the unity of place ( majlis ) it occurs. Any thing which does not break the ablution is not considered as filthy. The followings also nullify the ablution:getting mad, loss of consciousness,getting drunk, lauhtre loudly during the prayer having bows and prostrations (for instance not the funeral prayer),touchingthe sexual organs of the couples with each others without any barrier, Muhammad opposes this opinion;sleeping of a person who is liying,sitting supported by a wall or any thing else that if it is removed he may fall down.Sleeping when he is standing,or sitting,or bowing,or prostrating won't nullify the ablution. and also the following do not nullify the ablution: any worm coming out from the wound,or ant piece of meat falling from the body,touching the penis or woman. ( Washing Whole of the Body ) Fard elements of washing the body completely ( ghusl ) are: 8 / washing the mouth,the nose and all parts of the body.Rubbing fully the body is not obligatory.It is said that letting the water enter inside the prepuce (of the penis),if it is not circumcised,is not also mandatory. Sunnahs of ghusl are: washing hands,private parts,filthy things,if there is any,wudu,except feet,triplicate washing of the whole body,then wasing the feet,not in the the place where used water is accumulated. It is not obligatory for a woman to untie her hair,or let it wet if the roots get wet. Washing the body completely is obligatory if the sperm is ejeculated due to stimulation, the stumulation is necessary during the process of sperms leaving its place,not when it leaves the body. It is the same,even if it happens, when the person is asleep.Abu Yusuf is of the opposite opinion. It is also to wash the whole body for some one who wakes up and finds wetness od madhi ( mazi ) in his underwear,even he does not remember any dream having sexual relation with opposite sex, -Abu Yusuf has minority opinion in this regard- letting penetrate the head of penis through vagina or anus of any alive human being,even if there is no discharge of any sperm,both of the persons ( active and passive ) are to wash their whole body,and she has to wash completely her body after the blod of her period or the post birth bleeding period stops. There is no need of washing whole body obligatorily for discharge of madhiy,or wadiy, dreaming when he sleeps without any wetness,or penetrating the penis into any animal or dead body,given that there is no sperrm discharged. Ghusl is sunnah for jum`ah,the two feasts,Ihram ( cloth to be worn by pilgrims ),Arafah ( the day to be present at Arafah during the pilgrimage ). Washing the whole body of the deceased is a community duty (wajib kifayatan,some body most do that). It is also obligatory to wash one's whole body if he accepted Islam being filthy ( junub ); it is recommended if he is not filthy. It is not lawful ( jaiz ) fgor any body who has no ablution to touch the book of Qur'an,except in a cover which is seperate ( not stuck in the book format ),this is according a right view; it is repugnant to hold Qur'an without ablution by the sleeve. 9 / It is also unlawful to touch a banknote on which a surah is printed except when it is in a purse. A person who is supposed to wash his whole body is not allowed to enter the mosque,except in the case of necessity.Reciting the Qur'an is also forbidden,even if it is less than a verse,except for the case and purpose of supplication or praisnig Allah. He is permitted to say dhikr,tasbih,supplication. A woman in her period either in menstruation or postbirthgiving bleeding period,is like a person who aught to wash his whole body ( junub ). Chapter It is allowed to purify by any normal water,such as rain,spring,well waters,waters running out valleys and seas.This is so even the pure water is changed some of its qualities by being mixed with dust,saffron,alkali ( potash ) and soap,or even if its odor changed to bad because of waiting. It is not permitted to wash with a water which changed its nature for the big amount of leaves fell in,or overcome by a foreign material,or by cooking,like juices,vinegar,rose-water,juice taken from broad-beans,or soup. It is also not acceptable for washing a water of little amount in which some filthy material fell and is moveable the filthy corner by moving unfilthy corner,or was not bigger than 10 times ten size and its depth is less than that if a handful water has been taken the hand does not touch the bottom.This is like a flowin water,which lets a straw float away;It is allowed to use that water for purification if the imppact of unfilthy material l0 / is not visible.The impact may be by color,or taste or smell. Used water is pure,but not purifying any other material;this is the selected view.Acoording to imam Abu Hanifa it is heavely impure;according to Abu Yusuf it is light impure. Used water is a water which is used for any type worshiping or to eliminate the impurity he had;Imam Muhammad has a minority opinion. It becomes impure when it departs from the body of the user.It is said that it becomes impure when it sets in a place. If a heavely impure ( junub ) person fals into a well without having any intention,it is said that the water and the person are considered as impure,according to the imam Abu Hanifah;but the most correct view is that the person is clean,but the water is used water according to him;according to Abu Yusuf both of them are as they are ( that is person is pure,and water is used one ) But according to Muhammad the person is clean,but water is also pure. Death of any animal which lives in water in the water,won't impurifies it,such as fish,frog,crab.It also does nout impurifies death of any living thing which has no flowing blood in the body,such as bug,flies,wasp and scorpion. any shin which is tanned becomes pure,except the skin of a human being,because his dignity.The skin of a pig is also not clean even after it is tanned,because the pg itself is impure,The elephant is like wild piercing animals,according to Muhammad it is like the pig. 11 / They said that whatever is purified by the tanning, becomes pure also pure by proper slaughtering.And its flesh also becomes pure,even if it is not edible. Hair of ant dead animal other than pig,its bone,its nerve,its horn and its toe are pure.Also hair of human being and his bone are pure.And therefore,praying is allowed with them,even if it is bigger than a size of dirham. The urine of an anmal which is allowed to be eaten is impure,Muhammad has minority opinion;it can be drunk,even as a medicine,Abu Yusuf is of opposite opinion. Chapter A well is to be emptied and the the filthy subtsatnce whic fell in is tobe removed away.It is not necessary to evacuate water of well if feces of a camel,or a horse or any cattle as long as it is not too much. It is also not to empty it because of feces of pigeon or sparrow; because it is clean. If the time of falling that filthy substance is known,the well is considered filthy from the time it fell;otherwise it considered as folthy for one day and a night, if it was not yet swollen or stunk.It it was swollen or stunk, then it is considered filthy for three days and nights.The two imams said that it is considered filthy from the moment it was found. Water at the the amount of twenty-thirthy buckets of medium size must be bucketed out from the well after the filthy substance removed in case a mouse,or a sparrow or a gecko died it it.The buckets must be fouty-sixty in case a pigeon,o hen,a cat falls and dies in.And entire water must be bucketed out if a dog,a sheep or 12 / a person is found in the well,or any living substance died and was sollen or its organs fell apart.If the whole water was not possible to pour out,the volume of water which was in it,.must be pumped out ( not takeing into account the fresh water gushing in ). The religious opinion is to take out the amount of water two-three hundred buckets. The bcket which is bigger than the medium size will be proprotionedly considered and evaluated.It is said that each well must be evaluated by its own bucket. Water, left after being ddrunk by a person,or a horse and any animal of which flesh is edible is pure. The water, left after being drunk some part of it by dog,pig,and piercing wild animals is filthy.A left ovae water after being drunk by a cat,a free hen,piercing birds and the animals which stay homes,like snake and mouse are repugnant.Thew water left by a mule and a donkey are doubtful;he may use it for ablution,if he can not find any thing else and he makes also tayammum.He may preced any one of them;it is allowed. The sweat of of any one of them are like its left ver water. If a person can not find but a kind of juice of dates ( nabidh ) he makes a tayammum;and does not use it for ablution.This is according to Abu Yusuf.and it is to be based on for fatwa.According to Imam Abu Hanifa he makes ablution with that water.According Imam Muhammad he makes both of them. Chapter on Tayammum ( Substitute for Wudu ) A guest ( musafir ) and who is out of the town may make tayammum for the reason of his being away a mile fom any water source,or for an illnes he is afraid of its increase or delay in its cure,or for he is afraid from any kind attack may come from any enimy or wild animals,or he is afraid from being thirsty or he lost an instrument to use for bucketing the water.He makes tayammum by things which are from earth ( dust ) such as dust,sand,nawrah,gypsum,color for eyelids,arsenic,and stone,even it they have no dust on them. Imam Muhammad has minority opinion.Abu Yusuf confined tayammum to the dust and sand. It is allowed to make it on the particles of the dust,even he has choice on doing it on the earth.Imam Abu Hanifa opposes this idea. Its prerequisites are: being unable to use the water de facto or de jure,cleanness of the land ( dust ),covering whole parts of face and arms,according to the most correct view,intention. Intention must be made for the purpose of worshipping to Allah. Tayammum won't be valid if the land is not pure. If a non-believer makes tayammum for the purpose of accepting Islam,his prayer with that tayammum is not accepted.Abu Yusuf has opposing opinion. It is not necessary to clarify the impurity,whether it is being in need of ablution or in need of ghusl ( washing whole body ); this is the correct view. How to make tayammum: He hits his two hands to the dust,thern shakes them and after that he wipes with them his face; then he hits them second time in same way and wipes with each one the palms the outer parts of other arm including elbows. Any one who has to wash his whole body or has to have ablution,or the ones who wash themselves for the end of the periods or posbirthgiving bleeding periods;all are equal in the process of tayammum. tayammum is allowed to be performed before the time of prayer;and he may pray whatever he wishes from fards or optional prayers,just as he has wudu. Tayammum is acceptible for the purpose of fear of missing the funeral prayer or feast prayer from the beginning as well as in 14 / the middle after he began the prayer with ablution,and his ablution was broken.The two imams opposed to this opinion.But it is not allowed to make tayammum because of fear of missing jum`ah or normal daily prayers. Leaving the religion of Islam does not nullify the tayammum.Its nullifiers are the ones which nullify the ablution,being able to use water enough to purify oneself. If he becomes able for that, when he is actually praying,the prayer becomes nullified.His prayer does not become nullified if he gets water after the prayer id over.If the traveller forgets the water in his belongings away from him and prayed with tayammum,he won't repeat his prayer.Abu Yusuf said that he is to repeat as long as the time does not expire. It is better for one who hopes to find water to delah the prayer upto the last portion of the time. He has to search for it,if he thinks that the water may be in a distance not far from of an arrow throw distance.Otherwise, he has not. He has to buy water,if he has money and if it is sold.Otherwise,no. If his friend has water,he requests from him;if he does not provide he makes tayammum.If makes tayammum before asking his friend,or a person who is in state of junub ( necessary to wash his whole body ) in a city makes tayammum because of fear of cold,the tayammum is valid.The two imams has opposing view. He must not do both of the ablution and tayammum at the same time.If majority of his organs are wounded he makes tayammum,otherwise he washes the ones which are healthy and wipes the ones which are wounded. Chapter about wiping on the special shoes 15 / Wiping on special shoes ( khuf ) is allowed based on the practice of the Prophet for any impurity which necessitates ablution -not permissible for one who has to was legally his whole body- provided the two shoes were put on a complete cleanness from the impurity.That will be valid for a day and night for a person who at home ( non-traveller ) and three day and nights for the traveller beginning fron the time of nullification of that particular ablution . Fard of this act is wiping with three fingers the top of the feet. Its sunnah is to wipe beginning from the toes of feet and pulling the fingers up,all being streched widely,as lining with water and doing this in one act. A big hole or pierce is the breaker of its validity;The standard here is the pierce of three smallest toes totally in one shoe ( khuf ); hole in two shoes may nod be considered added to each other.This is just opposite of filthy materials and uncovered awrah parts; they all may be added to each other. The breakers of ablution nullify the ablution taken by wiping over khufs.It is also nullified by taking off the special shoes ( khuffs ) or passage of time which is allowed,if he has no fear of that his feet will be frozen. If he takes off those khufss or the limited time passed,while he had ablution,he just washes his feet only.If the majority of the foot has been taken off the khuff ,that is considered as entire foot being taken off. if a resident ( a non-traveller ) makes ablution with wiping over the khuff,then he beginns to travel before the passage of a day and night,he completes the time for traveller.If a traveller wipes over his khuffs,then he becomes non-traveller after a day and night has been completed,in this case he takes his khuffs off;if the period of a day and night was not completed yet,he completes that period. 16 / If a person who has some excuses acceptable by Sharia puts his khuffs when he hjasd no excuses ( i.e. his excuseceased ), his status is like the person without excuse. If he puts them on when his excuse is there ( for example blood is bleeding ),he wipes on his khuffs upto the end of that particular prayer period,not after that period is over. It is valid to wipe ove the boots put on the khuffs provided the boots are put on before the complete ablution was broken.It is valid to wipe over the socks lined or supported fully of the skin, or skinned from the bottom.It is also valid if the socks are thick, so much so that they stay sraight without being tied to the feet,this according to the most correct view reported from imam Abu Hanifa.This view is originally the view of the two imams. No wiping on the turban, hijab of ladies,and the gloves. It is allowed to wipe over the bondageor any cast put on the wound,or injuries etc.even if the bondage was put when there is no wudu,it equals to washing;the person does both the washing and wiping in same ablution,but on different organs respectively.The wiping over the bondage has no limits of any time. he wipes over the ties and the wound if undoing it worsens the wound;no matter whether there is a discharge going on under the bondage or not. To wipe the major part of it suffices as a rule. If the bondage falls out because of the cure,it becomes invalid.Otherwise,no. If he neglects wiping without any excuse,his ablutionisstill valid;the two imams has opposing view. If he puts some medicine in the slits of the foot,so the water can not penetrate under it,letting the water flow over the outer part of the medicine suffices the person making wudu. The person does not need to have intention in wiping over the khuffs and head. Chapter on Menstruation Menstruation ( haidh ) is a period of bleeding ejaculated by the womb of an adult woman without any cause of desease regarding the 17 / blood. The shortest period of teh menstruation is three days and nights,acoording to Abu Yusuf two days, plus the majority of the hird day.The maximum period is is ten days.The bleedings shorter tan the minimum or longer than the maximum are bleedings of desease ( istihadha ). Whatever one may see from various colors other than pure white during the period are menstruation.The clean period betweenthe two bleeding times is also part of the menstruation period. The menstruation period is against the the sal;ah and the fasting.And she makes the missed fastings up,but not prayers.It also forbids entrance in the mosque,and circumambulation of the Ka`ba,and having any approach to the private part of the wife,according to Imam Muhammad approaching to teh sexual part of wife ( vagina ). A person who believes that to have sexual intercourse during that period as lawful is non-muslim. When it ceases after ten days past,it is allowed to haxe sex before washing the body.But if the bleeding ceases in the period less than day days,then it is not permitted to have sex before washing the whole body or passage of a period of a complete time of a prayer. If the bleeding ceases in a period less than her regular period,then it is not lawful to have sex with her,even if she washes her whole body. The minimum period of the pure gap between the two menstruation periods is fifteeen days.There is no limit for the maxumum of the pure period,except the case of fixing the a time for continous bleeding. If the bleeding exceeds the maximum of her established period,if it exceeds ten days all of the surplus part over her established period is the blood of disease (istihadha);otherwise it is menstruation period. 18 / If she is just at the first period in her life and it exceeds the ten days,ten days are menstruation and all of the rest is istihadha. Nifas ( post-childbirth bleeding ) is the bleeding which occurs after giving birth.It is totally like the menstruation period. There is no limt for its minimum.Its maximum is fourty day. Whatever the pregnant woman sees from bleeding during her pregnancy and giving birth before the majority of the child comes out from her mothers body is the bleeding of disease. If the bleeding exceeds fourty days,and she has an established period of this kind,the surplus over her established period is the bleedind of istihadha;otherwise only the exceeding part over the maximum is istihadha. The personal period is to be established and changed into a second number of days by one period in the menstruation as well as in post-childbirth bleeding according to Abu Yusuf.This to be based on in fatwa.But according to thw imams, repeteation is necessary. The post-childbirth period in twins is to be counted from the first born one,Imam Muhammad opposes this idea. The ending of the periods must be counted from the second child of the twins.This is unanimously accepted view. If the some parts of the cast off foetus was formed,then it is counted as a child;the mother becomes by that nufasa ( having post child birth bleeding ); and a slave girl becomes umm walad a special status for the slave woman ).By this kind of birth the divose suspended to giving birth becomes valid.And the periods ends also by this type of birth. The bleeding of disease ( istihadha ) is like constant nasal bleeding;it does not nullify the prayer,the fasting and does not prevent sexual intercourse. Chapter Any woman who has an ongoing bleeding of disease,any one who has unceased urine discharge,loosened bowels,discharge of gases,continous nasal bleeding or any incureable wound.all of these people get their ablitions for each one of the prayer time;and they may pray in that time by that ablution whatever 19 / they wish from fard or opptional prayers;and such ablution is nullified automatically and solely by the passage of that time of prayer.But imam Zufar is of the opinion that it is nullified solely by the entrance of the ney prayer time.Abu Yusuf said any one of the two is effective. Then any one who got his ablution during the morning prayer time,won't pray by that ablution any kind pf prayer after the sunrise,except according to Imam Zufar.And any one who gat his ablution after the sunrise,may pray by that ablution Zuhr prayer,except according to Imam Abu Hanifa anf Abu Yusuf. An excused person ( al-ma`dhur ) is a person upon whom no time of prayer passes without having any ablution nullifier problem. Chapter on Impurity The body of the prayer and his cloth become purified from teh real impure materials by the water and any pure liquig which is at the same time remover of impurity like vinegar and rose water,but not bt olive oil.According to Imam Muhammad it never becomes purified,but by the water. And khuf,if there is an impuresolid material on it,can be purified by full rubbing it off,in case the impure material is dry;Muhammad has opposing view in this regard.Acoording to Abu Yusuf,it is so even the impure material is not dry.This is to be based on as fatwa. If the shoe ( khuff ) get impurified by a liquid,then it is necessary to wash it. Sperms are impure;it becomes pure after rubbing it off,if it is dry;otherwise by washing it. Sword and materials like that,become purified generall by wiping the impure thing away.The dust becomes pure by drying up and being the any trace of the impure material eliminated,it becomes pure for salah only;not for tayammum. 20 / Bricks laid down,canes put as the roofing,wood and grass not uprooted are considered pure by drying up.This the preferred opinion in this regard. Any grass cut off from the land must be washed. Any impure material becomes pure by removing the material itself;the mark and trace which is very difficult to eliminate is forgiven;any material which can not be seen is to be purified by washing three or seven times and squeezing it each time,if possible,othrewise by letting it dry up each time until the dropping of the used water stops.Imam Muhammad is if the opinion that any thing not squeezed is not pure at all. Any floor cover like carpet which is flthy becomes purified by letting the water flow over it day and night. Any feces and discharge of human being can be purified by burning it up until it turns to ashes according to Muhammad.This is preferred opinion.Abu Yusuf is of opposite opinion. It is also pure a donkey fell into the saltmine,and turned into salt. The size of a dirham impure material is neglectable such as the middle part of a palm in the the flour;and it is also forgivable. Any material weighing one mithqal in solid very impure things like blood,urine,even if it comes out from the body of a bayby not eating any food by himself. It is also impure any thing coming out from human body and necessitating to be washed,alchol,feces of the hen and the animal in tha family.urine of the donkey and cat and mouse. The feces of horse and catles are also filthy.The two imams are of the opposing opinion. 21 / One fourth of a cloth impurified by any impure light material such as feces of horse and feces of edible animals and discharges of the birds which are not edible,and the urines sapread as the dots,all of these are forgiven. The blood of fish and the feces of the edible birds are pure,except chicken or goose and the like. Saliva of the mule and donkey are pure,according to Abu Yusuf it is lightly impure. Rose water on an impure material is also impure as just vice versa. If a clean cloth is wrapped in a filthy material,and the wetnes effected it,if that wetness is so much that it may drop when squeezed,then it is filthy;otherwise no.It is also like that if the wet cloth has been put on a impure dry dirt,pasted with filth. If a part of cloth got impure and the person could not remember later which part was that and washed a part of it without searching,then it is considered as pure. This is just like wheat in which donkeys urinated while they were stepping on,and some part of it was washed or that particular part was eliminated then it becomes pure. Any foetus lamb,which had been taken after the mother died and it has milk or any thing else in its stomach that is pure.The two imams are of the opposite opinion. Removing roughly the discharges ( Istinja ),except gases, before purifying them with water are sunnah.There is no sunnah given in numbers.He just wipes them off by a stone,until the solid part is eliminated. It pulls the first stone from the frontto the back,and then by the second stone from the back to the front,then by the third from the back to the front.This is in summer. But a man in winter pulls the first stone from the back to the front,by the second stone from the back to the front,then by the third vice versa. 22 / Washing after the the stoning it is better.He washes first his hands,then discharge organs by the inner and middle parts of one,or two or three fingers,not by the tops of fingers. He relaxes as much as possible letting his bottom down,if he is not fasting.Washing is obligatory if the filthy material trespasses the discharge area more than a size of dirham.This size is to be counted from the part of istinja area. Bones,feces,foods and right hands can not be used for the istinja. Facing the Qibla or turning the back to that direction while he urinates or does things like that is not recommended,even if he is in the bathroom. Book of The Salah ( Prayer ) Time of ( Fajr ) morning prayer is from the appeareance of second fajr -that is a wide whiteness seen in the horizon- upto the sunrise.Time of ( Zuhr ) the noon prayer is from the zenith upto the period when the shadow of every object becomes double of its own length substracted thelength it already had while it was in the zenith.The two imams said that "upto the one shadow only".Asr ( afternoon ) prayer beginns from the end of the time of Zuhr upto the sunset.Maghreb ( sunset ) prayer time starts at sunset and ends when shafaq disappaears.Shafaq is the whiteness ( shining ) appears after the redness in the horizon.The two imams stated " it is redness itself ". It is said " this is to be given as fatwa ". Time of Isha ( night ) prayer, and also Witr, is between sunset prayer time and second Fajr. Witr may not precede Isha prayer, for there is grading between the two.Any one who can not encounter the times of these two,is not obliged to establis them.To establish Fajr in the shining period of dawn ( not in the darkness of night ) is better in a way that one may recite properly fourty or more verses from the 23 / Qur'an; and if the invalidity of ablution becomes evident, he may get Wudu and repeat the prayer as it was decribed ( before the of Fajr is over ).To delay Zuhr prayer in summer until it gets cool and Asr prayer until the sun changes,Isha until the end of firs third of the night and Witr until the end of the night for the one who is sure of not to fall meanwhile asleep ( it is said that otherwise to sleep is better ), to establish Zuhr immediately after the time enters in winter, also pray maghrebs and Ishas and delaying other prayers than these ones on cloudy days.These are all preferable ( and better than the other cases.) Establishing prayers,prostration for the recitation of the Qur'an and also funeral prayers are forbidden druring the times of sunrise,when the sum is on the meridian and the sunset,except the Asr prayer of that day.And also are forbidden volantary prayers and two rak`ahs for the ( Tawaf ) circumambulation of the Ka`bah after Fajr ( and before the sunrise ) and Asr ( after prayin Asr until the sunset ).But making up ( qada ) the missed prayers.prostration for the recitatition of the Qur,an and prayer for the deceased are allowed during those periods. It is forbidden to pray any optional prayer after the true dawn appears except the sunnah of that day's Fajr prayer ( not else ), before Maghreb prayer, during Khutbah times,whatever is it, 1( Jum`ah Eid, Hajj prayers or eclipse or rainrequesting prayers etc.). It is also forbidden to pray two consecutive pryers collectively at a time except in Arafah and Muzdalifah ( during hajj rituals ) only. Any woman who gets purified from her period in Asr or Isha times she ought to pray one of these two only ( That is the prayer of which time her period ended ). Any one who becomes responsible for the Fard ( obligatory prayer ) just at the end of a prayer time,he is to make it up, on the contrary to a woman who gets in impurity ( such as period,the bleeding after the birth etc.) at a time of prayer ( She is not supposed to make that specific prayer up ). Azan Calling Azan is sunnah for fard prayers,not for others.No azan 24 / may be called for a prayer befor its time promptly entered; and if it was called before the time,it is to be repeated in its time;except the morning prayer time according to Abu Yusuf. He makes azan and iqamah for missed prayers. He is also to make both in the first of his missed prayers ( in case of performing them one after another ); he is free in making azan or not for the rest of them.It is repugnant to leave both of them for the traveller;not for the one who prays in his home while he lives in a city.Azan and iqamah are good for both traveller and dweller ( muqim );but not recommended in any cese for the women. The format of azan iz known;after " al-falah " of the azan of morning prayer one needs to add twice " as-Salatu khairun mina' n-Nawm ". The perfomance of iqamah is the same; except the addition of " qad qamati' s-salah " twiceafter the " falah ". Azan iz to be performed taking the time;iqamah iz to be done fast.Lowering and raising the voice in the two shahadahs and to make lahn ( to change the letters in order to reach a nice rhythm ) are not advised. He faces Qiblah in both of them and turns his face right and left respectivly in pronouncing " hayyya ala' s-Salah " and " hayya ala' l-falah ".If he can not change his position in the balcony,he may go forth and back.He puts his fingers in the ears and does not speak any thing else during the pronounciation. He sits in Maghreb prayer between the two just a little;the two imams are of the opinion that he must sit a light sitting. Scholars of late period recommended that an additional reminder such as " prayer time ! " for each prayer. One makes azan and iqamah when he has wudu.But azan of a person who has no wudu is valid; his iqamah is not recommended and also iqamah of a person who has to take shower ( ghusl ).In this case it must be re-said.The repetition is necessary for the azans of woman,mad and drunk.There is no need of repeating iqamah. It is good for a muazzin ( a person who is officially in charge of calling azan and making iqamah ) to be knowledgeable regarding the Sunnah and times of prayers. It is repugnant azan of a fasiq ( islamically misbehaved and misled person ), a child,or an azan said while he is sitting. But azan of a slave,a blind,a bedouin and son of adultery. 25 / When he pronounces " hayya ala' s-salah ",imam and followers stand up.When he says " qad qamati' s-salah " they enter actually into salah.If imam is not present or he is himself doing azan,then they don't stand up ( and wait for imam ). Prerequisites of Prayer Prerequisites are purity of the worshiper's body from spiritual and material impurities ( hadath and khubth ),its place and cloths;covering the aurah ( the part of body which is obligatory to be covered according to Islam );facing the Qiblah and intention for the salah. The aurah of male is the part between the navel and the knees.The aurah of a she-slave is the same, added her belly and back.Whole body of a muslim free ( who has no slavehood status ) woman is aurah with the exception of face,palms and feet.According to to a report uncovering one fourth of any organ of the body is aurah;it breaks the prayer;such as the belly,thighs,legs and her hair left hung down,hispenis and two testicles alone and the circle ofthe anus alone.According to AAbu Yusuf if the majority of the organs are left uncovered,that breaks the prayer. Two contradicting reports from him are given about exact half of the organs. A person who has no means of purifying himself from the filth, he performs his prayer and does not need to make it up. If he find a cloth of which a fourth is clean,but he prayed having no cloth on,that won't suffice ( he must pray with thatcloth ). But if find a cloth which less than one fourth of it is clean,he is free.The prayer in it is better than nudely praying.According to Imam Muhammad ( may bless him ) he is obliged to. If he couldn't find any thing to cover his aurah and prayed standing and making ruku and sujud,that is valid.But in this situation it is better for him to pray sitting with jests and hints ( ima' ). The Qiblah of aperson who is present in Macca is the Ka`bah itself;for a person who is far from there the Qiblah the direction of the Ka`bah. If he didn't know it and couldn't find whom he 26 / might ask from,he himself searches and prays.If he discovers after that he made a mistake,he is not supposed to repeat it;if he learns when he is praying he turns to that direction and keeps on praying.If his opinion about the direction of the Qiblah changes,he acts in same way. If he performs prayer without searching,the prayer is not valid,even if he was not wrong.Abu Yusuf is of the opinion that his prayer is valid, provided he was not wrong. If different people searched for the Qiblah,and prayed after imam without knowing his position,the prayers of ones whodid not precede imam are valid,not the prayers who preceded him,knew his position and did opposite of what imam was doing. The Qiblah of a person who is running away from something because of fear,is the direction of what he is able to. The worshipper connects his intention in heart of prayer to the actual prayer by saying entrance takbir ( tharimah ).But pronouncing the intention is the best. A general way intention for prayer is enough for any optional ( al-Nafl ) prayer, sunnah or Trawih prayers according to the sound view.But in fards clarifying the prayer is necassary as asr prayer etc. The follower needs to intend following the imam. He makes the intention to pray for Allah and ask His blessing for the deceased in funeral prayers.There is no need offixing the numbers of rak`ah in the intention of any prayer. The Performance of The Salah The fards ( mandatory elements ) of prayer are opening takbir,that is a prerequisite before the beginning the salah; standing,recitation of the Qur'an,ruku,sujud ag and the final sitting for the period of the length of reciting " at-Tahiyyatu lillahi." to the end of " wa ashhadu anna Muhammadan abduhu wa rasuluh ".These are main parts ( rukn ) of the salah. Finishing the prayer with his intentional act is also fard according to Abu Hanifah;the two imams are of opposite opinion. Wajib parts of the salah are: recitation of Surat al-Fatihah and some more Sura ( or ayahs ) from the Qur'an,the recitation of the Qur'an in the first two rak`ahs,performing the repeated acts of prayer first thing first,one after another;to perform the each act fully seperated from the next one and all parts of organs involved in are set in calmness ( ta`dil );this ta`dil is fard ( not wajib ) according to Abu Yusuf; first 27 / sitting; reciting the two Tashahhuds,pronouncing " as-Salamu alaikum,wa rahmatullah " ;supplication of Qunut in Witr prayer,takbirs in two Eid ( Eid al-Fitr and Eid al-Adha ) prayers;recitation loudly and secretly respectivly in proper positions. Sunnahs of the salah are : Raising the two hands in the opening takbir of the salah;to seperate the fingers and stretch them in their natural positions away one from another ( nashr asabi`ihi ),imam's pronouncing the the takbir loudly,reciting " Subhanaka Allahumma wa bi-hamdik..",saying " Ayzu billahi.." and " Bismaillahirrahmanirrahim " and also saying " Amin " at the end of Surat al-Fatiha, allof them being secretly observed;putting his right hand on his left hand under his navel;takbir of ruku and three tasbihs ( saying Subhana Rabbiyalazim three times when he is in bowing );stand up from ruku and to grasp the knees with his two hands ,the fingers being seperated widely from each other when he making ruku;takbir of sujud ( prostration );and three times tasbihs ( saying Subhana Rabbiyalala ) in prostration,putting his two hands on his two knees when he sits;laying flat on the ground upper part of his left foot and erecting vertical the right foot, the toes being on the ground when he sits; standing up after ruku,sitting between two prostrations; saying " Allahumma salli.. " for the Prophet and some supplications proper in the salah. Adabs of the salah are as follows: Looking at the place of prostration while he prays,keepin his mouth closed when he yawns;taking his hands out of the sleeves when he says takbir; not to cough as much as he can,standing up when "hayya ala's-salah " is said in iqamah,some said when " hayya ala'l-falah " is pronounced;begining the prayer when " qad qamati's-salah " is said. Chapter The intentional humbling ( khushu ) of the worshipper during prayer is necessary.When he intends to begin the prayer,he raises histwo hands to ( lobes ) the level of lower fleshy parts of his two ears, the thumbs being paralell to them, some said that thumbs musttouch ( lobes ) the lower fleshy parts of the ears and says takbir without prolonging the letters in "Allahu akbar"; Abu Yusufisofthe opinion that he raises his hands while he says 28 / takbir,not before that.Ladies raise the hands up to their shoulders. The follower's saying of takbir at the same time withh thetakbir of imam is better. The two imams are of the opposition opinion.If he says instead of " Allahu akbar ", " Allahu ajallu " or " Allahu azam " or " al-Rahmanu akbar " or " Lailaha illallah " or he said takbir in Persian, all are valid. It is also valid if he recites Qur'an in Persian,provided he is unable to make it in Arabic.If he slaughters by saying Bismillah in Persian.The languages other than Persian are like the Persian in terms of rulings according to major doctrine. If worshipper begins the prayer with " Allahuma' ghfirli ",then it is not valid.Abu Yusuf ( may Allah bless him ) said that if he is able to make it in Arabic,his takbir will be valid only in Arabic. Then he puts his right hand on the the outer part of rhe left hand wrist under teh navel in the prayers where remembarance of Allah is Sunnah;According to imam Muhammad it is so in the satandings ( qiyams ) of the prayers in which recitation of the Qur'an is binding.He put his hands in same way also Qunut and funeral prayers.Imam Muhammad is of the opposite opinion.He leaves his hands untied in satanding after ruku and inamong thetakbirsof the two Eid prayers;this is unanimouslyaccepted point. Then he recites " Subhanaka " up to the end.He must not add " Wajjahtu wajhiya " upto the end to that; Abu Yusuf ( mAbh ) is of the opposite opinion. Then he says " Auzu billahi.. " secretly for the recitation of the Qur'an.A follower who joined the prayer later and missed some rak`ah ( masbuq ),must do same thing when he makes the rak`ah he missed up.But normal follower doesn't do that." Auzu Billahi.." is to be delayed to th end of Takbirs in Eids.According to Abu Yusuf "Auzu.. " is attached to " Subhanaka.. "; so followers must do it and it is to be pronounced before takbirs of Eids. Basmalah is to be pronounced secretly at the beginning of the first rak`ah,not between al-Fatihah and a Surah.Imam Muhammad has minority opinion only in the prayers where recitation of the Qur'an is in subdued voice done. Basmalah is an ayah of the Qur'an,which was revealed to seperate the Surahs;it is neither a part of Surat al-Fatihah, nor a part of any Surah. 29 / Then he recites al-Fatihah and a Surah or three verses from the Qur'an.When imam pronounces " wa la'd-dallin " he and the follower say in subdued voice " Amin ". Then he makes takbir bowing himself and holds firmly his knees with his two hands ; meannwhile he streches his fingers anf seperates each one of them one from another without raising his hand up or lowering it down.He says three times " Subhana Rabbiya '-azim " in this position;This number is the least number one may do.It is better for an individually worshipper to make it more, but in odd number. Then imam rises up his head saying "Sami`allahu li-man hamidah " and he says nothing more.The two imams said that imam of the prayer must add it " Rabbana laka 'l-hamd ".The follower says only " Rabbana .. ".This is what unanimously accepted. An idividually performer of salah is to say both of them according the strongest doctrine ( al-asahh ).It is said that individual is also like the follower. Then he makes takbir and prostrates putting his knees,hands,then face in between his hands,the fingers of hand being tightly closed and placed pralell to thje ears.He raises his arms up and pushes his abdomen away from his thighs.He places his toes pointing the Qiblah. A woman contracts herself and makes her abdomen touch to her thighs. The worshipper says " Subhana Rabbiya'l-Ala " three times.This the least number.He performs the prostration with his nose and forehead;if he uses one of them only or prostrates on the wrapping cloth of his turban,his prayee is valid,but with the repugnance ( al-Karahah ).The two imas say that prostrating on nose only without any excuse invalidates the prayer;prostaration is allowed on the extra part ,of the cloth,or on some thing which he may sense its existence and his forehead may touchit in stability,not on some thing on which his forehead may not set in satability..If he prostrates on the bach of the person who prays with him because of teh crowd and lack of enough space,taht is allowed. Sajdah ( prostration ) becomes completed by the raising 30 / the head according to Imam Muhammad,by putting it according to Imam Abu Yusuf. Then he raises his head saying takbir and sits until his organs calms in their positions ( itminan ),then he pronounces takbir for standing up; and for this sake he raises his face first,then his hands and knees and stands straightly up without sitting.No leaning upon the ground by his hands. Second rak`ah is like the first with exception of " Subhanaka ", " Auzu billahi ".He never raises his hands in any takbir,but in " faq`as sam`ajin : f opining takbir,q qunut,`ain Eids, sin saluting the Black Stone while circumambulation,sad Safa, Mim Marwah, `ain `Arafat and Jim Jamarat : stoning the satan in Hajj ceremony ). When he raises his head from thje second sajdah of the second rak`ah,he lays flat on the ground his left foot and sits on it;erects his right foot vertically while his toes are pointing the direction of the Qiblah;he puts his hands on his thighs and streches his fingers which show the direction of the Qiblah. He recites the Tashahhud reported by Ibn Mas`ud.This is it: " at-Tahiyyatu lillahi was-salawatu wat-tayyibat.As-salamu alaika ayyuhannabiyyu wa rahmatullahi wa barakatuh.As-salamu alaina wa ala `ibadillahissalihin;Ashhadu an la ilaha illallah. Wa ashhadu anna Muhammadan `abduhu wa rasuluh ".Nothing to be added to this Tashahhud in the first sitting. He recites just Surat al-Fatihah after the first two rak`ahs;this is the better.But if says tasbih instead of the recitation or just keeps silent'prayer is valid. The second sitting is the same with the first one.The woman sits in both of them reclining on her left thighs and takes both of her feet out from her right side . 31 / When he goes through at-Tashahhud in the final sitting,he says salahs and salams upon the Prophet ( pbuh ) and supplicates whatever he wishes with the words resembling the words of the Qur'an and with auhetically repaoted supplications,not by the sentences of worldly things. Then he says salam together with imam to his right side by prnouncing teh formula of " as-Salamu alaikumwarahmatullah; " then to his left shoulder in the same way.Imam salutes by his salams to the right and the left the protector angels ( angels positioned in each individual's right and left shoulders ),the people who are in the prayer with him. The follower does the same intention.He makes his salutation to his imam only in the salam made to imam's direction ( right or left ) and in both salams ( right and left ) if he is just at back of the imam.The one who prays individually he salutes the two angels only. Chapter Imam recites the Qur'an aloudly in the prayers of Jum`ah,the two Eids,Fajr and in the first two rak`ahs of Maghreb and Isha prayers.No matter wheter all these prayers are perfomed in time ( ada' ) or they are made up. Individual prayer is free in the optional night prayers,in the fard prayers where the recitation of imam is to be aloud;provided his prayer is in time;the loudly recitation is the better.Both the imam and individual recite subduedly in all other prayers. The minimum level of recitation aloud is to make the person next to him hear;the minimum level of subduedly recitation is to make himself hear what he recites according to the authoritative view. Divorce,freeing the slave,making exceptions out of the rules etc. and some other things which are directly related with the some kind of utterances of words are subjected to the same rules. If he did not recite Surahs in the first two rak`ahs of Isha prayer ( that means he recited al-Fatiha only ),he makes them up in the last two rak'ahs along with the Surah al-Fatihah and he recites them both loudly. If he did not recite al-Fatihah in the first two rak`ahs,he does not make up them by reciting al-Fatihah twice. Fard level of the recitation of the Qur'an ( al-Qira'ah ) is one verse ( ayah );the two imams said that " three short verses or one long verse ". 32 / Sunnah of the recitation in the state of journey (al-Safar) is reciting the Fatihah fast and any surah he wants in a way that he feels himself safe.For instance Surahs of " al-Buruj ",or " Inshaqqat ". In the morning prayers ang when he is home ( al-hadar ) recitation of fourty or fifty ayahs is tha Sunnah level.It is recommended as better to recite longest Surahs in Fajr and Zuhr prayers, the middle ones in length in Adsr and Isha prayers and the short ones in Mghrebs. The surahs from al-Hujurat down to al-Buruj are counted as long,from al-Tariq down to Lam Yakun middle long an from al-Zilzal don to the end of the Qur'an short surahs.In case of necessity the length will be decided by the evaluation of the situation.The first rak`ah is to be longer than the second in the morning prayer only;according to Imam Muhammad it is like that in all of the prayers.No part of the Qur'an is to be considered fixed for the particular prayers in a way that other than that won't be good fot it;it is also repugnant to fix any part of the Qur'an for any prayer. The follower does not recite,but listens and keeps silent.It is like that even if imam recites an necouraging verse or a verse leading to the fear and anxiety,or makes khutbah ( sermon ) or salah and salam upon the Prophet ( pbuh ).In this regard the follower who is far away from imam and near to him are the same.Same rules will be applied to the both of them. Chapter on Congregational Prayer Prayer in the ongregation is the strong sunnah.The most eligible one for the leading the prayer,is one who knows the Sunnah most among the people;then the the best one in the recitation;but according to Abu Yusuf it is vice versa.Then the most pious one;then the oldest one,the best one in his attitudes and behavours. Leading the prayer by a slave, a bedouin,a blind,a 33 / mischevious,followers of unacceptible innovations and the son of adulterious relation.If one of these persons happened to lead the prayer,that prayer is valid. It is not a sympathized action if imam prolongs the prayer.It is also the ladies' prayer in the congregation by themselves.If they do,the imam stands in the middle as is the situation among naked people. Women do not come to the public congregational prayers,except very old ones may attend only Morning,Maghreb and Isha prayers. The imams saw it good for the old lady to attend all of the of the prayers. If a person is leading only one person,he let him stand in his right.If the followers are two or more he precedes them. They range in ranks like this: Men first,then children,then the people who are unindentified as man or woman ( khuntha ) and lastly ladies. If a man was in the same line with a lady sexually good while praying jointly from the beginning to the end in the same place having no barrier between them, his prayer is void.This is in the case when imam makes an intention to lead also the ladies. If there is no intention made by imam for leading the ladies in the prayer, she won't be counted as being joitly praying. ( So the previous rule can't be applied ). The follower's prayer is void in the following cases: He is following her or a child;fully purified one follows the one who has excuses in this regard; the literate one follows an illiterate person; the one who has cloths on follows the naked one; a person who is praying in full acts and movements follows one who prays by the jests and symbols ( ima' ); a person who observes fard prayer follows the one who prays an optional prayer or another fard prayer ( fard prayer not common with imam ). The following attendance are allowed: a person who has full ablution follows the one who has payer shoe ( khuf );a person who performs the optional prayer follows the fard prayer;one who prays with jests and symbols follows some body like him;a person who has nothing wrong in his bach follows the humpbecked one. It is also permitted a person who hes ful ablution ( wudy ) followss one who has tayammum,a standing one follows the sitter.Imam Muhammad is of the opposite opinion in these last two problems. If he comes to know that the imam had no ablution,he must pray once more.If an illeterate and a literate follows another 34 / illeterate,the prayers of all of them become void.The two imams said that " only the prayer of literate person is void ". If literate ( qari ) imam delegates in the the last two rak`ahs an illiterate ( ummi ) person,the whole prayer becomes null. Chapter on the Breakeage of the Ablution Any one whose ablution ( wudu ) breaks durin the salah,he gets a new ablution and then continues his prayer beginning from the point he left;but to start from the beginning is the best.In this case if he is imam,he pulls ahead another person to subsitute him in leading the prayer. When he ( imam ) makes ablution,returns and completes his prayer inhis place mandatorily,if the substitute imam was notthrough the prayer. Otherwise,he is free in returning his old place and finishing the prayer or finishing it in the place where he got his ablution.It is like an idividual prayer. If the prayer breaks his purity intentionally,he is supposed to begin the prayer from the beginning. If he looses his mind or gets fainted,or ejects the sperms,or laughs loudly,or gets filthed at the level which is against the prayer condition,or being injured and some blood flew out,or he thought that his ablution was broken and left the mosque,or passed outer part of the rows,then he came to know that his wudu was not broken,all have same status. If he does not leave the mosqueordoes not pass the rows,then he continueshis prayer from the point he left. If his wudu was broken after he sat enough to recite Tashahhud ai the final sitting,he gets his ablution then he makes salam.If he breaks his ablution willingly or does som thing which conflicts with the prayer.his prayer is valid.His prayer is nullified, according to Imam Abu Hanifa, if he,in this situation, sees water,him having tayammum,or period of mash finishes,or takes off his two khufs,orbeing illiterate learns a surah,or being naked finds a cloth,or praying with jests ( ima' ), becomes able to make perform the parts of prayer properly,or being observant of tartib remembers a missed prayer,or a person who is able to read makes another one who is 35 / ummi substitute him,or the sun rises in the morning,or the time for Asr enters in the day of Jum`ah,or the excuse of an exccused one gets into the situation without excuse or the wrapping on his wound falls because of the cure. If imam delegates the leadership in prayer,to a person who joined the prayer lately, that is ok. In this case,the joiner pushes a ahead into leadership of prayer a person who followed imam from the beginning to make him say salam and finish the prayer;if the joiner makes any action that conflicts with the prayer after that,it affects negatively him and the imam ( first imam ),as long as the does not go through the prayer;that won't affect negatively any one who already finished tha prayer. If imam laughs loudly after sitting enough to read tashahhud or breaks hi asblution wllingly,the prayer of the joiner is nullified in this case; the prayer is valid if he speaks or goes out from the mosque. Anu one whose ablution is broken during ruku or sujud,he rtepeats them mandatorily,if he does not start from teh beginning.Any one who remembers a sajdah to be done during ruku or sujud and makes it up,it is recommended to repeat those ruku and sujud as well. If any one leads only one person in prayer,meantime his ablution is broken,if the follower is a men, then he is automatically appointed as subsituting imam,even the imam does not delegate him;otherwise it is said that that follower is automatically appointed and the prayers of both of them are broken;some said prayers are not broken.The correct vieww is that thge foloower is not automatically appointed and theprayer of the follower is broken,not the prayer of the imam. If imam is choked from reciting.it is allowed to delefate any one else to lead the prayer;the two imams are of the opposing opinion. Chapter on What Break the Prayer and What are not Rcommended Speaking breaks the prayer,even if it aws made by mistake or while sleeping.And also the supplication with wrords which 36 / resemble humanly words;that is what one may ask from human beings.Moaning,saying ah or oh or of,uf also break the parayer, even if they are pronounced in two letters _Abu Yusuf has an opposing opinion_ loudly crying for the pain or a calamity,not for the remembering the paradise or the hell,reiterating pectoral sounds without any excuse,saying belssing of Allah to sneezing person,answering a question by saying Alhamdu lillah,or La ilaha illa Allah,or Subhana Allah,or saying inna lillahi wa inna ilaihi rajiun, and La hawla wa la quwwata illa billah. Abu Yusu opposes this idea.If he intends by those to declare that he is in prayer,the prayer is unanimously valid. If a follower helps an imam other than his own imam in remembering the verses,when he was reciting and stuck,his prayer becomes invalid.His prayer won't be invalid unconditionally according to the most correct opinion,if the imam is his own. If he intentionally says salam to a person or answers his salam,the prayer is also broken.It is also broken if he reads Qur'an looking at the text;The two imams are just of opposite opinion.If he eats or drinks som thing or makes sajdah on a filthy place;Abu Yusuf is of the opposing opinion,provided he repeats it on clean place. And big action ( al-amalal-Kathir ). His prayer is broken if he statrs at the middle another prayer. His prayer is not broken,if he looks a written sentences and understands the meaning,or eats what he already has in his mouth,not bigger than a grain of pea.If it is that much,then the prayer is broken. If a person passes from the front of prayer,if the prostration is made on the earth or the organs of the passser person are at the same level of the one who is praying,if the prayer is done on a shop,then the passer persons sins;but the prayer is not nullified. The prayer must erect in front of him a barrier( sutrah ) 37 / which is at least one arm long and as thick as a finger. He must be near to that barrier and it must be placed agins the one of the eyebrows.To put some thing on the ground or to draw a line is not enough.He warns the passer by pointing or saying Subhana Allah.not by both of them if there is no barrier or the passer tried to pass berween the prayer and the barrier.The barrier may not be erected if the place is safe from the point of passage. Prayer barrier erected for imam is enough for his followers. If he prays on a cloth which has a filthy lining,the prayer is valid,given the both of the cloth and its line are not sewn together in the center.The prayer is also valid,if it is made on a clean part of a cloth of which has another filthy corner;The rule does not change, if a corner can be moved byshaking one of the other ones or not. Chapter It is bad for the prayer to play with his cloth or body or turning upside down the gravels except once ,that is to ease the prostration.It is also nad recommended ( makruh ) cracking of fingers,putting hands upon the flanks,turning the face to side directions,sitting like a dog,to lay down arms touching the ground,responding salam by his hand,sitting cross-legged without any excuse,collecting the cloth and letting it lay,yawning,stretching the organs and muscles at random and letting them relax,closing eyes,praying while his hairs circled his head for man,uncovered head but not for the pupose of humbling himself ( this is for man ),praying in the cloth not used for public and feast,wiping forehead off dust while praying, looking at the sky,counting the verses and tasbihs with hands, -the two imams have opposing view- imams' standing in the mihrab 38 / alone,imams' standing on the shop or the ground alone,the followers' standing at the back of the row while there is a gap ahead,wearing cloth with figures,having pictures at he ceiling or at the front or the same lavel while he is praying,except if he is so small that no body can see them,and also except the figures of things which have no life,or figures of lively creatures but with broken heads. It is not repugnant killing the snake,scorpion,imams' prostrating in mihrab while he is in masjid,praying to thebackofa person who is sitting and speaking,or to direction of the Qur'an,or sword that is hung against the prayer,or praying to the direction of candle or lamp,or praying on the carpet with figures,provided he does not prostrate on them. It is also bad deed to urinate or discharge or to make sexual intercourse at the top of the mosque,and to lock the door of the mosque, -but it is permitted, according to the most correct view,if he fears from the loss his the blongings of the mosque- It is permitted to decorate the mosque with gypsum and gold water. It is also allowed to urinate and do things like that at the top of a home in which there is a mosque. Chapter on Witr and Optional Prayers Witr is necessary to be observed ( wajib );the two imams said that it is sunnah. It is three rak'ahs with one salam.He recites in each rak`ah fatiha and a surah;and reads always in the third rak`ah du`a of Qunut before ruku` after saying a takbir and raising his hands.He never recites Qunut in any other prayers, and hanefite follower will follow shafi`ite imam who recites Qunut after ruku,but bu won't follow imam who recites Qunut in the prayer of 39 / Fajr;Abu Yusuf is of minority opinion,the follower stays silent according to the clearest view ( al-azhar ) in this regard. Sunnahs before the morning fard prayer,after Zuhr,Maghreb and Isha are two rak`ahs.Sunnahs before Zuhr and Jum`a and after Jum`a are four rak`ah;According to Abu Yusuf sunnahs after jum`ah are six rak`ahs. Four or two rak`ahs before Asr,six after Maghreb,four before Isha and four after Isha are rewarded (mandub). It is not loved (makruh) to pray more than four rak`ahs with one salam in day time optional (nafl) prayers.And it is nod bad to pray upto eight rak`ahs;the two imams are of the opposite opinion.No more than eight rak`ahs.The best in both of them (day-nght) is to establish four.The two imams said that night prayers two two rak`ahs are better than the others.And long satanding in les rak`ahs are better than many rak`ahs with less standing (qiyam). Reciting Qor'an (qira'ah) is obligatory (fard) in the firs two rak`ahs of fards,and in all rak`ahs of sunnahs (nafl) and witr prayers. Any sunnah (naf) which was commenced intentionally becomes obligatory to perform it,even it was commenced during the sunrise or sunset;not the ones he thought that it is obligatory for him to pray and then commenced with taht coviction. If he intends to pray four rak`ahs and breaks it after the first sitting or before he makes up only two rak`ahs.Abu Yusuf said he makes up four even he breaks it before teh first sitting.Differences of opinions here are as it was before. If he recites nothing in all four rak`ahs or recited in the first rak`ah of the last two,taht is good and enough.If he recites in the firs two or last two rak`ahs only,or neglects recitation in 40 / one of the first two or last two only,he unanimously repeats two rak`ahs. If he recited in the the one of the the first two rak`ahs only,not more,or in one of the first two and in one of the last two,then he makes up four rak`ahs.Muhammad said he makes upm only two rak`ahs. If he neglects the first sitting in a nafl prayer,the prayer is not nullified.Muhammad opposed this view. If he pledged (nazr) to pray in a specific place,then he performed the prayer in a place which is lower than the pledged one,that prayer is valid. If she vowed (nazr) praying or fasting the next day,but mean while he got menstruated the next day,making up the prayer is necessary. And it is not necessary to pray after establishing the prayer nother prayer like that. Performing nafl prayers while sitting,inspite of ability to stand,is allowed.If he sits after he commences by standing,that is good;bot it is makruh nearer to haram (thariman),if there is no excuse.Twi imams said that it is not allowed,but by the excuse. The prayer makes nafl prayers while he is riding outside of the city by hints (ima) to the directions his horse turns a.d goes on praying after he gets off;Abu Yusuf hes minority opinion.But if gets on a horse during the prayer,he does not continue on his prayey;he begins from the scratch. Chapter Tarawih is a strong sunnah to observed with congregation in each night of ramadan after Isha and before or after witr prayers as twenty rak`ahs by ten salams and sitting and resting after each four rak`ahs at length of praying it. It is sunnah to make a khatm once in tarawih,and it won't be left 41 / becuse of the laziness of the people. Some said that it is makruh praying tarawih sitting while he is able to stand. He prays the witr in jama`ah during ramadan only. All sunnahs are better to be established in home,except tarawih. Chapter on the Prayer of Eclipse The imam of jum`ah leads the prayer when a solar eclipse occurs.The prayer is two rak`ahs,in each rak`ahs having one ruku.He prolongs recitation of Qur'an,and the recitation will be secretly done;thw two imams are of the opinion of reciting it loudly.Then he supplicates upto the eclipse ends.He won't address any khtbah. If imam did not show up,the people pray idividually two or four rak`ahs,as it is situation in the prayers of lunar eclpise,severe darkness,storm or fear. Chapter on the Prayer fpr Rain No congregational prayer for the rain;but there is supplication and repentence.If they pray individually,that is good.They said that imam leads the prayer two rak`ahs,reciting loudly and giving two sermons after prayer is over like eid prayer according to Muhammad. According to Abu Yusuf one sermon only. The people won't turn their coats inside out.But imam is to do that according to imam Muhammad.They go out doing that for three days only. Non-muslims are not to be present there. Chapter on Joining the Prayer Late 42 / Any one who commences a fard prayer,and after that an iqamah is made for the prayer before he prostrates for the first rak`ah,he breaks his prayer and joins the imam.If he made sajdah for his first rak`ah and he was praying four rak`ahs,hge completes two rak`ahs and the joins to imam.If he made prostration for the third rak`ah,then he completes all his prayer.Then he joins the imam as optional prayer,except after Asr prayer.If he is in the mornbing prayer or Mghreb prayer he cuts his own prayer and joins to imam as long as he does not make sajdah of the second rak`ahs.If he already made prostration,he completes his prayer and does not join the imam. If he is praying sunnah of the Zuhr or Jum`ah and meantime iqamah was said for the fard of the Zuhr aor sermon was given,he breaks in end of second rak`ah;it is said that he completes the prayer. It is bad to go out of the mosque after Azan was said before praying the salah which Azan was called for except the the case where a second congregational prayer is to be established.If he prayed the prayer for which Azan was said,then it is not bad going out,except in Zuhr and Isha,provided Iqamah is commenced to be said. Any one who fears tah he will miss the congregational prayer of Fajr,if he prays sunnah,he joins imam without observing it.If he thinks that he will catch imam at least in one rak`ah,then he does not leave the sunnah prayer,but he establishes it in the front of the mosque door,and joins imam and the sunnah won't be prayed but following the fard, and according to Myhammad sunnah may be prayed after the rise of the sun. He leaves sunnah of Zuhr in both of the cases (missing joining imam or not) and performs it in Zuhr time before two rak`ahs of Sunnah of Zuhr. Sunnahs other than the Fajr and Zuhr sunnahs and fards of fife times daily prayers and witr won't be m,ade up at all. Any one who joins imam in the last one rak`ah,is considered as one who did not pray it in congregation,but he got the reward for it. Whoever comes to the mosque,but couldn't join the congregation,he prays as optional prayer before the fard as much as he wishes,as long as he does not fear missing the fard prayer. 43 / Any body who catches imam while he is making ruku and makes takbir and stands before his imam raises his head,he is considered as one who did not join that particular rak`ah.Any body who makes ruku before his imam and imam catches him before he raises his head,his ruku is good. Chapter on Missed Prayers Following the grades between the missed prayers and the prayers to be observed on time and and among missed prayers as well is necessary.If he observed a fard prayer knowing that he has a missed prayer to be made up,his fard prayer becomes suspended ly nullified;according to two imams his prayer defimitely become invalid.If he makes up before the sixth following daily prayers wre performed,the fard quality of what he observed turns to invalidity,otherwise it is valid according to Abu Hanifah;but according to two imams it doesn't. Witr prayer is like fard fom the point of practice; and if he remembers that he is to pray witr,that will be nullifier;the two imams has opposing view. If he prayed Isha without ablution,having forgot that he had no wudu,then he prayed sunnah and witr having fresh ablution,he repeats sunnah when he prays Isha,but he does not repeat witr.The two imams have minority opinion. Because the being fard of prayer is nullified,the origin of salah won't be void,Muhammad is of the opposite opinion. Following the prayer series becomes void for the shortage of time,or forgetting,or old and new missed prayers reach the number six. A p rayer does not be qualified for following this sort of garding his prayers by dimnishing his missed prayers to les than six. A person who missed six or more prayers and began to pray his daily prayers on time leaving the missed prayers,then he missed a new fard prayer;and performed one of the daily prayers after the missed fard prayer remembering that prayer,his last prayer is valid.The rule is workible at the same way if he made up all missed prayers except one or two fard,and he prayed a dily fard prayer while he remembers that he has some missed prayers to be made up. 44 / A muslim won't be killed if he does not pray willingly.unless and untill he denies it.If he apostatizes Islam after a fard prayer he observed,then returned to it in the time of the same prayer,it becomes incumbent on him to prepeat the prayer.And it is not incumbent upon him to make up the prayers he missed during his apostasy period and it is also not necessary to make the prayers he missed after his conversion to Islam in non-islamic state,if he did not know that it was obligatory to do so. Chapter on Make-up Prostration If makes any mistahe by doing more or lessenig some acts,the prayer prostrates after making salams to two sides,some said after one salam,then he reads tashahhud,reads salah and salam upon the Prtophet,and other supplication during his make-up prostration sitting.This is the correct view. Make-up prostration (sajdah of sahw) is incumbent upon the prayer if he recites Qur'an while he was bowing or prostrating,or he changed the sequenses of fard elements,or repeated the acts,orchanged any wajib part of it,or did not executed at all some of teh necessary part of the prayer,like bowing before the recitation of Qur'an,or delaying the satanding up for the third rak`ah by reciting optional supplications after tashahhud,or making two bows (ruku),reciting loudly where secrecy is necessary,or vice versa,or leaving the first siiting,it was said that all of the things mentioned above is to be summarized as neglecting the necessary (wajib). If the prayer makes tashahhud while he is standing or making ruku,sahw prostration is not needed. If he makes more than one mistakes one item of sahw prostration is enough.The follower got to prostrate for the mistake of his imam,if the imam makes it;the followers mistake does not mean any thing.The follower who joined late the prayer,he follows his imam when he makes sajdah for the mistake,and after that he makes up the missed rak`ahs. If he makes after his first sitting and he is in a nearest position to it,he returns to it;otherwise,does not.Then he makes a make-up prostration.If he makes any mistake satnding directly 45 / without sitting in the final sitting,he returns to it as long does not make sajdah,and he makes a sahw prostration.But if he already made prostration of his additonal rak`ah his fard prayer becomes void by raising his head from the prostration according to Muhammad and by laying his face on the ground according to Abu Yusuf.And his prayer turns to optional prayer,aqccording to Muhammad does not,then the prayer adds to it a sixth rak`ah,if he wants. If he sat at the fourth rak`ah,then he stood up,he returns back and makes salam as long as he did not prostrate.If he already prostrated,his fard prayer is valid and he makes a make-up prostration and adds a sizth rak`ah.The two rak`ahs become optional (nafl) prayer.And there won't be any blame even if he breaks his prayer while he is in the fifth rak`ah.These two rak`ahs do not substitute the sunnah of Zuhr. Any one who joins imam in this las two rak`ahs he completes just these two only.If the follower breaks his prayer,he makes up these two rak`ah only;according to Muhammad he prays six rak`ahs.He does not need to make up them,even he breaks them. If makes sahw sajdah in the optional two rak`ahs,he does not continue on praying tha prayer.If he continues on praying,his prayer is also valid. A person who has to make prostration for sahw,if he makes salam,that will him take him out of the prayer suspendedly (mawquf),if he made sajdah he returns to it;otherwise does not. So if any body joins him after his salam,his prayer is valid. His fard prayers become four rak`ahs by making an intention for being resident (muqim).His ablution is broken by a laughter if he made sajdah,if not not.According to Muhammad he does not come out from the prayer by a salam.And those rules work for him,no matter whether he prostrated or not. If any body who is supposed to make sajdah for sahw.makes salam with the intention of not doing sajdah,his intention becomes invalid and has to prostrate. If he suspects in his prayer about how many rak`ahs he prayed,if this is the first time happening to him,he starts the prayer from the beginning;otherwise he searchs and acts according to his 46 / highest rate of guess.If he had no power of goess,he bases on the least number of rak`ahs he thinks and sitts in each point which he thinks proble to be sitting point. A person awho prayed Zuhr thought that he prayed four rak`ahs and after salam he came to know that he prayed two rak`ahs only,he completes his prayer and makes a sajdah for the mistake. Prayer of the Patient If he is unable to stand,or is afread from his illness increase,he prays sitting and bows and prostrates like that.If he is unable to bow and prostrate,he makes ima (hints and jests) with his head while he is sitting,in this case his sajdah becomes lower than ruku.He does not raise any thing to his face for his sajdah.If he performs his prostration making his head lowerer than his bow,his prayer is valid by hints,otherwise not. If he is unable to sit,he makes the prayer hinting while he is lying on his back,his legs pointing to the Qiblah,or lying in a way taht his face poits to the Qiblah.If his hints by his head is not possible,then tha prayer is to be delayed. No hints (ima) can be done by eyes,and eyelids or by heart. If he is able on standingmbut unable to bow and prostrate,he prays with hints while he is sitting.This is better than hints while he is standing. If he gets sick during his prayer,he continues on his prayer in a way he is able to.Muhammad said that he beginns from the scratch. If he begins with hints and becomes able to bow and prostrate,he begins the prayer from the beginning. 47 / A prayer of the optional prayer may lie on sime thing if he feels himself tired. If he prays in a ship sitting without any excuse,it is valid;the two imams opposed to this opinion.But in any ship which is anchored or tied to the land,that is not allowed without any excuse. Any body who git fainted or lost his mind a day and night,he makes his prayer up.If this status goes on more than that,he does not make up.According to Muhammad he makes up as long as the time for the sixth prayer does not enter. Sajdah for the Recitation Any one who recites one of the fourteen verses in the following surahs: al-A`raf,al-Ra`d,al-Nahl,al-Isra,Maryam,al-Hajj,al-Furqan,al-Naml,Alif Lam Mim Tanzil,Sad,Fussilat,al-Najm,al-Inshiqaq and al-`Alaq or listens to what was recited or read by any person,even he had no intention of listening,is to make a sajdah for that.The follower is to make sajdah by his imam. Is he recites an yaha of sajdah,that never obliges to prostration at all except the one who listens to it without being in the same prayer. If a prayer hears it from a person who is not with him,he does not prtostrate in the salah,he prostrates after that.If he prostrates in the prayer,his prostration is not valid.His whole prayer does not become nullified. If he heras it from an imam,then he joins him before imam makes a sajdah,he also follows imam.If he joins after imam prostrated.if he joins in the same rak`ah he does not prostrate,but if it was in different rak`ah,he prostrates outside of the salah,as if he did not join. No sajdah verse recited in the salah can be made up outside of the prayer. If he recites a verse,then he begins to pray and he repeats it in 48 / the prayer and makes sajdah,his prostration is valid for both of the recitations.If he prostrates for the first verse,then enters into the prayer and repeats his recitation,in this case he prostrates for the verse a second time. If he repeats one verse in a sitting place,one sajdah is enough for all of them,but if he changes the verse or the place,it won't suffice.Undoing threads of the cloth,treading crops,changing the branches one to another is considered as changing the place. If listener changes his place,his obligations is repeate, even the reciters place stays as the same.If the reciters place changes,but his place remains unchanged,his obligation in this case does not get repeated. The way of this prostration is to prstrate having the conditions of salah with two takbirs but without raising hands,reading tashahhud,saying salam. It is not good to read a surah and leave the sajdah verse,not vice versa. It is good to add to it one verse or two before it.It is also good to recite it secretly not to let listeners hear it.It is to be made-up when necessary. Chapter on Traveler Any one who passes the houses of his city going out and intending a journey of three days winth an average walking style,he shortens his four rak`ahs fard prayers and his obligation becomes two rak`ahs. The average wlking style is to be considered as walk of human being and camel in the plain areas,average level of blowing of the wind in the sea,and any convenient style in the mountain. 49 / If he prays four rak`ahs,if he sat in the second rak`ah his prayer is valid,but his action was not good;if he did not sit in the second rak`ah,his prayer is not valid. He stays as traveler until he he enters his own dwelling place (watan) or he mekes an intention to stay residency (iqamah) period in another city or locality. The resudency period is fifteen days or more.If he inteds to stay this period in two different places,like Mecca and Mina,he does not become resident (muqim),except if he sleeps in one of them. He shortens the prayers if he intends to stay there less than that period or he did not make any resolution and stayed there two years. A soldier who resolves to stay in non-muslim war country (dar al-harb) also shortens the prayers.It is also same rule to be applied if they besieged a city in the war coutry or they besieged the anarchists and belligerents in a place outside of the city in the Islamic State. The people who live here and there in tents are to pray four rak`ahs if they resolve to stay in any place for that period;this is according to the most authentic view. If a traveler follows the resident prayer for the common prayer.that is valid,but he completes his prayer; But travelers following him after the time is over is not acceptable.A resident prayer may follow the traveler imam in the the time of prayer and after it.Imam shortens the prayer and the resident copletes it without the recitation,according to the most reliable view. It is an ethic for imam to tell them " complete your prayers,I am traveler ". A dwelling place (al-watan al-asli) is cancelled by the acceptance a new one,but it is not cancelled by travelling.And temporary dwelling place (watan al-iqamah) is changed by a new one of its kind or travel or getting an original dwelling place (watan asli). The prayers missed while travelling are to me made up in residency period as two rak`ahs.But missed prayers during residency period are to be made up in travel period as four rak`ahs. The criteria here is the last paeriod of the time. Belligerents and rebelous peple are like the travelers. Inteintions for travel or residency are to emene from the leader and patron,not from the the followers,such as slave,woman and soldier. Chapter on Jum`ah Prayer Jum`ah prayer is naot valid,but with exclusively six conditions: City,or its vicinity,sultan (king) or his agent,Zuhr time,a sermon before the prayer in Zuhr time,congregation and authority given by the state. A city is aplace which has a governor and muslim judge who will apply the ialamic law and execute the verdicts.It is said that a city is a place of which if all population are convened in the biggest mosque,it won't accomodate them.It vicinity is an area which lies adjacent to it seving to city people. Jum`ah prayers in different places in one city are valid;this is the correct view.According to Abu Hanifah it is to be observed in one place only,according to Abu Yusuf it may be estbalished in two places,if a river divides them. Mina is considered as city in Hajj season,caliph or governor of Hejaz may lead the prayer,but the seasinal administrator is not to lead it.Arafat is not a place eligible for Jum`ah. Fard of Jum`ah are : sermon ( khutbah ) by tasbih ( glorifying Allah ) and the like.Acoording to two imams it is a must to make a long dhikr which can be named as a sermon,khutbah. Sunnah way of the sermon is addressing the audience standing two sermons with ablution,he divides the two sermons with a sitting.The two sermons are to contain recotation of at least one verse from Qur'an,admonishing the people the fear of Allah (taqwa),salah and salam upon the Prophet.It is bad not to observe that. The lest number of the people for the congregation are three 51 / except imam,according to Abu Yusuf two persons and it is said that Muhammad is of the the same opinion with Abu Yusuf. If the followers leave imam and go away before he prostrates he begins his prayer of Zuhr from the scratch.Acording to two imams,imam does not beginn from the beginning unless they leave him before his commencement of the prayer. Jum`ah becomes invalid by the passage of the time of Zuhr. Jum`ah prayer conditions for personified obligation are six: being resident in a city,maleness,health,freedom,not being blind or cripled; It is not obligatory upon the blind,even he has one who will lead him;the two imam opposed this view. Same different views are there about Hajj. Any person who is outside of the city,if he hears the call od Azan,then he is to pray Jum`ah according to Muhammad;this the fatwa in this regard. If any one on whom jum`ah is not prescribed,establishes it,it is good for the fard prayer of the time (he does not need to pray Zuhr). A traveler,a slave and a patient are eligible to lead the prayer.And if these type of people gather Jum`ah condition is fulfilled. If any one who has no excuse prays Zuhr before the prayer of Jum`ah is established,it is valid with a bad mark (karahah).If then he rushes to pray Jum`ah while imam is still praying it,in this case his Zuhr becomes ivalid.The two imams said that Zuhr won't be nullified untill he joins and commences the prayer. It is repugnat to pray Zuhr in congregation on friday for the excused person or inmates of a prison. Any one who joins the Jum`ah prayer while imam is in tashahhud or making the sajdah for the maistake (sahw),his prayer becomes Jum`ah.Muhammad said his prayer is cmpleted as Zuhr,if he could not join the majority of the second rak`ah. When imam sits on the podium (minbar),no prayer can be established,no word can be uttered untill he goes through the sermon. 52 / They may speak after he sat on the podium,but does not satart giving speech (sermon). It is obligatory to business and rush to the prayer by the first call (Azan).When he sits on minbar,Azan is to be called second time in his presence. The audience sit facing him to listen his sermon.When he finishes his sermon,iqamah is to be said. Chapter on Two (Eids) Feasts The two feasts prayers are necessary (wajib) to be observed.The prayer has same conditions as Jum`ah from the point of being binding as well asw feoformance,except the srmon. It is good to eat some thing before prayer in the feast of the breaking the fast.It is also recommended to brush his teeth,to wash his body,to put on farfumes and the best cloth.He pays his Fitra charity and proceeds to prayer hall or place.He does not say takbirs loudly on his way.the two imams have opposing view. No optional prayer before Eid (feast) prayer. Time of the feast prayer is between the rise of sun one or two spears and when it is in the zenith. How to pray feast prayer is like this: he will pray two rtak`ahs.He makes takbir for the beginning of the prayer,then he recites praise upon Allah,then says three takbirs,then he recites Fatiha and a surah,then bows and prostrates,he begins second rak`ah with Fatiha,then he says three takbirs,then he says takbir for ruku.He raises his hands in additional takbirs. He gives two sermons after the prayer,he teaches the people in these two sermons the rules related to Fitra charity. If the feast prayer is missed together with imam,the prayer won't be made up.If an excuse preveted them from praying in the 53 / first day,they pray second day.No prayer can be established after the second day. Feast prayer for sacrifice is like the the feast for breaking the fast. But it is good to delay eating upto the prayer finshes.But it is not repugnant before that according to the preferred view. The people say loudly takbirs on the way to prayer place. Imam remids the people takbirs for this Eid period and rules about the sacrificing animals. It is allowed to delay the prayer to second or third days with/without excuse. To gathre in one place on the day of Arafah,imitating the Hajj rites on thet day,is not some thing worthy.It is necessary to say takbirs for this feast beginning from the fajr of Ararafah day upto Asr of the feast day.It is the obligation of resident who resides in the city at end each fard prayer established with the congregation.It becomes incumbent upon the woman by her joining the prayer and also upon the traveler also by joining. According the two imams takbir are to be said upto last day of feast by ant one who prays fard prayer.This last view is followed in practice. The texts of takbir are like this: Allahu Akbar, Allahu Akbar,La ilaha Illa Allahu Wallahu Akbar,Allahu Akbar wa lillahi l-hamd. Chapter on the Prayer of Fear If there is a severe fear from the enemy or from any wild animal,imam positions a group of people in the front of the enemy and prays with rest of the people one rak`ah,if he is traveler,or praying the morning prayer,or he prays with them two rak`ahs if he is resident,or praying tyhe Mghreb prayer; then this group rushes to the enemy and the previous group comes and the imam prays with them the remaining part of the prayer.Then he says salam by himself alone.This group goes to the the front of 54 / enemy once more,the other group returns and finishes their prayers without any recitatation;then the next group returns and completes the prayer without any recitation. The prayer is nullified by walking,or riding or fighting in the hot confrontation. If the fear gets severe and severe and they were unable to pray by this method,they pray one by one,riding on horses,making hints to the direction they manage,if they can not face the Ka`bah. This type of prayer is not allowed if there is no enemy present.Abu Yusuf does not allow this sort of prayer after the Prophet. Chapter on the Deceased Body The person who is on the brink of dying is to be positioned on his right side,facing the Qiblah.The preferred position is to lay him on his back. The shahadah is to be gently whispered near him in order to let him repeat it. When he passes they tie his chin to prevent it left open.Then they colse his eyes as well. It is good to hurry in burying him. When they wanted to wash his body,it is to be put on a stand,and burning the frankincense in odd numbers. his awrah is to be covered properly;his cloth is to be taken off. An ablution is to be given to him without cleaning the nostrils and the mouth. He is to be washed wit a water mixed with lote-tree,or kali (potash),if it is available,otherwise just with a clear and pure water. His head and beard is to be washed by marsh-mallow.Then he is to be turned to his left side,and washed in a way that the water reaches into his left from the back,then to his right side in the same way.Then he is to be made half way sit and pressed his stomach down gently to let discharge if the is any thing possible.If any discharge comes out,that is to be removed.The washing of the body is not to be repeated,ablution also is not to be repeated. Then his body is to be rinsed by a cloth. 55 / Then some special aromatics such as hanut is to be put on his head and beard,and camphor on his organs of prostration. His hair and beard are not to be combed.His nails and hairs are not to be cut or trimmed.He won't be circumcised. Then he is to be put on special cloth (kafan).Sunnah of the male's burial cloth is a qamis,it is from the shoulder down to the feet,and izar and lifafah;these last two are from the head down to the feet.Some of the late scholars are of the view of putting on him a turban (amamah).The least level of kafan are izar and lifafah. Sunnah of the kafan for a woman are dir`,khimar,izar and lifafah,a piece of cloth to tie her breast;in the case of the necessity one of them suffices.If there is no necessity,one is not good for this reason. White cloth is good.No cloth is to be used,but ones which were allowed to wear when he was alive.Kafans are to be fumigatied by burning in odd numbers the frankincense before he is placed in.First lifafah is to be streched,then izar at the top of it,then qamis is to be put on the body.The body is to be placed on izar,then izar is to be wrapped begininning from the left,then from the right,then lifafah at the same way. Woman is to be put in dir`,her hair are to be placed from two sides of her head on her breast,then Khimar is to be placed,then lifafah. This burial cloth is to be tied, if there is a possibility of getting loosed. Chapter on the Prayer for the Dead Prayer for the dead is a coomunity duty (fard kifayah). The conditions are: he must be muslim and he must be clean. 56 / the best person to lead the funeral prayer is the sultan (head) of the muslim state,then the muslim judge,then imam of that particula district,then the nearest relative of the deceased,except the father;he is to be preferred on the son.The nearest kin has the right to allow any one whom he is pleased with. Ife any one of them lead the prayer without any authorization from the nearest re;ative,he may repeat the prayer.if he wants.No body has the right of repeating the prayer except the nearest relative (waliy). If he is buried without the funeral prayer,it may be prayed upon his grave as long as the organs of the body are thought not being fell apart. Imam while praying stands parallel to the chest of the male and female deceased persons.He says one takbir,then he says tasbih text,then second takbir,and salah and salam upon the prophet,then third takbir and supplicates for himself and for the dead person and for all muslims after that,then fourth takbir and says salam immediately after the fourth.If imam says fifth takbir,the followers are not to follow him. There is no recitation of Qur'an,no tashahhud and no raisng the hands,except in the first in the funeral prayer.If he is praying on a child,he does not reads any thing for his being forgiven.he rather says :" Allahumma j`alhu lana farata,Allahumma j`alhu lana ajran wa zukhra,waj`alhu lana shafi`an mushaffa`a." Anu one who joins after the takbir of imam,he does not say takbir until the imam says the next takbir,then he follows him and makes takbir with him.Abu Yusuf said that he says takbir without waiting,as some body who was present at he first takbir of the prayer. This prayer can not be established while riding,this is a better view to be followed. It is not good to establish the funeral prayer inside the mosque where congregational prayer is observed,provided the body is inside it.If the body is placed outside the mosque,the scholars have disagreements among them in this regard. 57 / Funeral prayer is not performed on one organ of a body or on absent body. Any baby shows any sign of life by raising his voice after the birth,he is to be washed,if he dies,and named and prayed upon;otherwise he is just to be washed,according to the preferred view,and wrapped in a piece of cloth and buried without any prayer. If a child was captivated together with one of his parents,no prayer is to be done upon him,unless his parent or the child himself accepts Islam,having thefaculty of differentiating good and bad in general terms,or no parent was captivated together with him. If a non-believer relative of a muslim dies,he washes his body aqs some material which is filthy,teh he wrapps it in a piece of cloth,and throws it into aditch,or submits it to the people of its religion. It is sunnah the body to be carried by four people.The porter puts the front of teh casket on his right shoulder first,then the back of it on his right shoulder,then the front of it on his left shoulder and then back of it on his left shoulder.It is to be carried in little hurry,but not shaking the body.Walking behind the body is the best. When they reach the grave,it is nod good to sit before the body is put on the ground. Grave is to be dug and an niche (lahd) to be made in the direction of the Qibla,in which the body is to be pushed and placed in it and the body is to be entered in it from the direction of the Qiblah,The person says while putting the body " Bismallah wa `ala Millati Rasulillah."The body of a female,not male,is to be covered while lowering it,to prevent the people from seing it. The body must be placed,facing the blah.The ties must be undone.After that clay-bricks or canes and the like to be used to level the grave.It is not good to use fired bricks or woods for this purpose. Some dust and dirts are to be put on the body.The top of the grave is to be made half spheric.Cattles won't pasture on the grave. It is not good to construct the grave by gypsium,strong brick and wood.No two body are to be located in one grave,except in necessity. 58 / The body is not to be disinterred, except if the land was usurped. Stepping,sitting,sleeping and praying on the graves are not good. Chapter on the Martyr (Shahid) Martyr is a person who is murdered by the nemy in war,or belligerents,rebelious groups,terrorists,or is found in the battlefield dead with some wounds on it,ow is killed by a muslim in an unjust way and no blood-money is supposed to be paid. Martyr is to be put in the special burial cloth (kafan) and prayer is to be said upon him.He won't be washed.He will be buried with theblood and his cloth,except what are not to be included in kafan,such as fur,shoe,khuff or gun. It may be more or less in compliance with the kafan of sunnah. If the martyr is a minor,or a mad,or impure (junub),of a woman in her period on in post-childbirth bleeding (nifas).he will be washed,the two imams have opposing view. It is ti be washed if he was murdered in the city,no body knos whether he was killed intentionally or unjustly.It is also to be washed if he was involved to some actions related with the wold such as eating,drinking,treatment,selling or purchasing or lived more than a day according to Abu Yusuf,Muhammad hes opposing view,or a complete prayer time passed on him and he was conscious,or he was put into a tent,or transfered from the batlefoeld back alive,or he was able to make his will generally.Imam Muhammad said that if he made a will related with the Hereafter,he is not to be washed. 59 / Any one who was killed for a penalty (hadd),or retaliation is to be washed and prayed upon. Any one who was killed cecause his belligerency or his being terrorist,is to be washed.No prayer is to be established on him.It is said that he is not to be washed. Any body who committed suicide is to be prayed upon.Abu Yusuf is of the opposing opinion. Chapter on the Prayer inside the Ka`bah It is valid to pray inside the Ka`bah fard or optional prayers.Any body who turns his back to the back of imam,his prayer is valid;but if he turns his back to the face of imam,his prayer is not valid. It is not god to make his face to the face of imam.If the followers make acicle around the imam and imam is inside it,tehir prayers are valid; if imam is outside it the prayer of a person who is the nearest to tke Ka`bah is valid,provided he is not from the side of imam. Praying at top the Ka`bah is allowed,but it is stll not advised. 61