Important lessons for common muslims

Fatwas of Ibn Baz>Volume 3>Important lessons for the commons

(Part No. 3; Page No. 288) Important lessons for common muslims  Lesson 1: Memorizing Surah Al-Fatihah and the short Surahs (from Surah Al-Zalzalah to Surah Al-Nas) with a good and sound recitation, and a deep understanding of their meanings as much as possible. Lesson 2: Understanding the meaning of the Declaration of Faith: "Ash-hadu An La Ilaha Illa Allah, Wa Ash-hadu Anna Muhammadan Rasul Allah" and to know the conditions of the statement: "La Ilaha Illa Allah." The meaning of the Declaration of Faith is: I bear witness that there is no god worthy of worship except Allah, and I bear witness that Muhammad is His Messenger. The phrase "La Ilaha" negates the existence of all deities, while the phrase "Illa Allah" confirms Allah's right of Lordship and Godship, Who Alone deserves to be worshipped. The conditions of "La Ilaha Illah Allah" are as follows: knowledge that negates ignorance, certainty that negates doubt, sincerity of worship that negates polytheism, truthfulness that negates lying, love that negates hate, complete submission that negates rebellion, acceptance that negates rejection, and the rejection of all those that are unjustly worshiped besides Allah (Glorified and Exalted be He). All of them are mentioned in the following poetic lines: Knowledge, certainty, sincerity, love, acceptance, submission to it Rejecting all those worshipped besides Allah, the Almighty, may He be Glorified and Exalted (Part No. 3; Page No. 289) Lesson 3: There are six pillars of faith: Belief in Allah, His Angels, His Revealed Books, His Messengers, the Last Day, and Divine Destiny, good and bad. Lesson 4: Tawhid (monotheism or oneness) has three categories: Tawhid Al-Rububiyyah (Oneness of the Lordship of Allah), Tawhid Al-Uluhiyyah (Oneness of the Worship of Allah) and Tawhid Al-Asma’ Wa Al-Sifat (Oneness and uniqueness of the Names and Attributes of Allah). Shirk (polytheism) has also three categories: Shirk Akbar (major polytheism), Shirk Asghar (minor polytheism) and Shirk Khafiy (hidden polytheism). Major polytheism makes the deeds of those who commit it vain and fruitless. It also causes those who commit it to remain in Hell-Fire for all eternity, as Allah (Exalted be He) says, But if they had joined in worship others with Allâh, all that they used to do would have been of no benefit to them. Allah also says: It is not for the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh), to maintain the Mosques of Allâh (i.e. to pray and worship Allâh therein, to look after their cleanliness and their building,), while they witness against their ownselves of disbelief. The works of such are in vain and in Fire shall they abide. Hence, Allah (Exalted be He) will not forgive those who commit this type of polytheism and die without repentance. Also, they will not be admitted into the Paradise; as Allah (Exalted be He) says, Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills He (Glorified be He) also says, Verily, whosoever sets up partners (in worship) with Allâh, then Allâh has forbidden Paradise to him, and the Fire will be his abode. And for the Zâlimûn (polytheists and wrong-doers) there are no helpers. This type of polytheism includes, among other things, seeking assistance from the dead and idols, supplicating to them, making vows in their names, and offering sacrifices to them. Minor polytheism includes some acts of polytheism that are mentioned in the Ever-Glorious Qur'an and the Purified Sunnah, such as dissimulation through showing off certain religious acts of worship, swearing by other than Allah, and one’s saying “If Allah and so-and-so wills.” The Prophet (peace be upon him) says, The most dreadful thing I fear for my Ummah is minor Shirk. When he was asked about minor Shirk, he (peace be upon him) said: Dissimulation. (Part No. 3; Page No. 290) (Related by Imam Ahmad, Al-Tabarany and Al-Bayhaqy on the authority of Mahmud ibn Labid Al-Ansary - may Allah be pleased with him - with a good chain of narrators. Also, it was related by Al-Tabarany with a good chain of narrators on the authority of Mahmud ibn Labid, on the authority of Rafi` ibn Khadij) Also, the Prophet (peace be upon him) said, "He who swears by anything other than Allah is committing an act of polytheism^. (Related by Imam Ahmad with a sound chain of narrators, on the authority of `Umar ibn Al-Khattab - may Allah be pleased with him) Also, Abu Dawud and Al-Tirmidhy related with a sound chain of narrators, on the authority of Ibn `Umar (may Allah be pleased with him) that the Prophet (peace be upon him) said, He who swears by anyone but Allah is a disbeliever or a polytheist. In addition, he (peace be upon him) said, Do not say, "What Allah wills and so and so wills," but say: "What Allah wills and afterwards so and so wills. (Related by Abu Dawud with a sound chain of narrators on the authority ofHudhayfah ibn Al-Yaman, may Allah be pleased with him) This type of polytheism does not take a person out of the fold of Islam, nor does it cause those who commit it to abide in Hell-Fire forever. Rather, it goes against the ideal principles of Tawhid. The evidence for the third category of polytheism, namely hidden polytheism, comes from the Prophet (peace be upon him) who said, Should I not inform you of the what I fear more for you than Al-Masih Ad-Dajjal (Antichrist)? The people said: Yes O Messenger of Allah. He (peace be upon him) said: It is hidden Shirk. A person stands up in prayer and tries to make it perfect when he realizes that others are looking at him. (Related by Imam Ahmad in his Musnad on the authority of Abu Sa`id Al-Khudry, may Allah be pleased with him) Polytheism can also be divided into two categories only: First: Major polytheism. Second: Minor polytheism. Hidden polytheism can occur in them both. It can be found in major polytheism, like the type of polytheism committed by the hypocrites, who reveal belief while entertaining false beliefs for fear of being killed. It can also occur in the case of minor polytheism in the form of showing off, as evidenced by above-mentioned Hadith reported on the authority of Mahmud ibn Labid Al-Ansary and Abu Sa`id Al-Khudry. Allah is the Grantor of success. (Part No. 3; Page No. 291) Lesson 5: There are five pillars of Islam: To testify that none has the right to be worshipped but Allah and that Muhammad is His Messenger, to offer the five compulsory prayers dutifully and perfectly, to pay Zakah (obligatory alms), to observe fast during Ramadan, and to perform Hajj (pilgrimage to Makkah) for those who can afford it physically and financially. Lesson 6: There are nine conditions of prayer: Islam, sanity, discernment, major and minor cleanliness, removal of impurity, covering the `Awrah (parts of the body that should be covered), commencement of the actual time of prayer, facing the Qiblah (the direction towards which Muslims turn their faces in prayer) and intention. Lesson 7: There are fourteen pillars of prayer: Standing for a person who is able to do so, the first Takbir (saying Allahu Akbar i.e. Allah is the Greatest), which signals the commencement of prayers, the recitation of Surah Al-Fatihah, the act of bowing, standing erect after bowing, prostrating on the seven parts, rising from it (prostration), sitting between the two prostrations, deep concentration, peacefulness and tranquility during all the actions of the prayer, the recitation of the final Tashahhud, sitting while reciting the final Tashahhud, invoking Allah’s blessing upon the Prophet (peace be upon him), and the pronouncement of the two Taslims (salutations). Lesson 8: There are eight obligations of prayer: All the other Takbirat, apart from the Takbir, which signals the commencement of the prayer, saying, “Sami`a Allahu Liman Hamidah (Allah listens to him who praises Him)” for both the Imam and the person who is praying individually, saying, "Rabbana Wa Laka Al-Hamd (Our Lord, praise be to you)" for the Imam, those who are following him, and the person who is praying individually; saying, "Subhana Rabbiya Al-`Azhim (Glory be to my Lord, the Almighty)," while bowing; saying, "Subhana Rabbiya Al-A`la (Glorified is my Lord, the Exalted)" while prostrating; one’s saying, "Rabbi Ighfir Li (Forgive me, my Lord)" between the two prostrations; the recitation of the first Tashahhud; and sitting while reciting the first Tashahhud. Lesson 9: The Tashahhud is as follows: Greetings, blessings, and goodness are due to Allah. Peace and Mercy and Blessings of Allah be on you, O Prophet. May peace be upon us and on the righteous slaves of Allah. I bear witness that there is no god worthy of worship except Allah, and I bear witness that Muhammad is His slave and His Messenger. (Part No. 3; Page No. 292) The second (final) of Tashahhud reads: O Allah, send Your Favor (Grace and Honor) on Muhammad and on the family of Muhammad as You have sent Your Favor (Grace and Honor) on Ibrahim and on the family of Ibrahim. You are the Most Praised, Most Glorious. O Allah, bestow Your Blessings on Muhammad and on the family of Muhammad as You have blessed Ibrahim and the family of Ibrahim. You are the Most Praised, Most Glorious. In the final Tashahhud, one should seek Allah’s Refuge from punishment in the Fire, the punishment in the grave, the trials and tribulations of life and death, and the trial of the Antichrist. Then, one should recite any supplications one desires, but preferably those that the Prophet (peace be upon him) has taught us. The following supplication provides an example: O Allah, help me to remember You, to give You thanks, and to worship You in the best manner. O Allah, I have wronged myself greatly and no one forgives sins but You. So grant me forgiveness from Yourself and have mercy on me. Surely, You are the Most Forgiving, the Most Merciful. After reciting the first Tasha-hhud, one should stand up to complete the prayer if it is not the Fajr (morning) prayer. According to many Hadith, it is preferable to send prayers on the Prophet (peace be upon him) before standing up to complete the prayer. Lesson 10: The Sunan (highly recommended acts) of prayers include the following: (1) The supplication of Istiftah (the commencement of prayer). (2) Placing the palm of one’s right hand on the left hand over one’s chest in the standing position. (3) Raising one’s hands with the fingers joined together parallel to one’s shoulders or ears upon the first Takbir, upon bowing, rising from bowing, and upon standing to begin the third Rak`ah (unit of prayer) after the first Tashahhud. (4) Pronouncing Tasbih (Subhana Allah i.e. glory to Allah) more than once, while bowing and prostrating. (5) One’s saying Rabbi Ighfir Li “Forgive me, my Lord” more than once while sitting between the two prostrations. (6) Making one’s head straight and on the same level with one's back while bowing. (7) Separating one’s upper arms from one’s sides and one’s stomach from one’s thighs while prostrating. (Part No. 3; Page No. 293) (8) Lifting one’s arms and elbows from the floor while prostrating. (9) Resting on one’s left leg while raising the right foot erect with the toes bent forward while reciting the first Tashahhud and between the two prostrations. (10) Resting on one’s haunches during the final Tashahhud. (11) Raising the right foot erect with the toes bent forward [during the final Tashahhud]. (12) Invoking Allah’s peace and Blessings upon the Prophet (peace be upon him) and his family as well as upon Prophet Ibrahim and his family in the first Tashahhud. (13) Supplications in the final Tashahhud. (14) Reciting the Qur’an loudly in Fajr prayers as well as in the first two Rak`ahs of Maghrib (sunset) and `Isha’ (evening) prayers. (15) Reciting the Qur’an quietly in Zhuhr (noon) and `Asr (afternoon) prayers in the third Rak`ah of Maghrib prayer, and in the last two Rak`ahs of `Isha’ prayer. (16) Reciting any other Surah of the Qur’an besides Surah Al-Fatihah, while observing the rest of the Sunan of the prayers other than what we have briefly mentioned here. Among the other Sunan of prayer are: One’s saying, "Rabbana Wa Laka Al-Hamd (Our Lord, praise be to you)" for the Imam, those who are following him, and the person who is praying individually; and placing one's hands with the fingers spread on the knees, while bowing. Lesson 11: There are eight things that invalidate prayer: (1) Talking intentionally while knowing that this act invalidates prayer. Talking out of ignorance or forgetfulness does not, however, invalidate one’s prayer. (2) Laughter. (3) Eating. (Part No. 3; Page No. 294) (4) Drinking. (5) Exposure of one’s private parts. (6) Extreme divergence from the direction of Qiblah. (7) Excessive and continuous movements during prayers. (8) The breaking of one’s ablution (Wudu’). Lesson 12: There are ten conditions of ablution: Islam, sanity, discernment, intention, accompanying the ruling of the intention; this means that one does not intend to interrupt ablution until it is completed, complete cessation of that which requires one to perform ablution (such as urine and stool), washing one’s private parts with water or a dry substance (i.e. soil, stones, toilet paper, and so on), purity and permissibility of the water with which one intends to perform ablution, removing anything that may prevent water from reaching the skin, and commencement of the actual prayer time for those whose state of breaking ablution is continuous against their will. Lesson 13: There are six obligations of performing ablution: 1) Washing the face including the mouth and the nostrils, 2) washing the hands up to the elbows, 3) passing wet hands over the head including the ears, 4) washing the feet up to the ankles, 5) observing the right order in ablution, and 6) observing constancy and continuity between the acts of ablution. It is desirable to wash the face including the mouth and the nostrils, hands and feet thrice. However, the obligatory act is to wash them once. As for the head, it is not desirable to repeat passing wet hands over it; as many authentic Hadith affirm. Lesson 14: There are six acts that invalidate ablution: 1) Discharging anything from the two natural orifices, 2) discharging anything that is deemed filthy and impurefrom the body, 3) entering into a state of unconsciousness as a result of sleep or anything else, 4) touching one’s private parts (the sexual organ or the rectum) without a ‘partition’ [such as gloves], 5) eating camel meat, and 6) apostasy from Islam (may Allah save the Muslims from falling into it). Important note: The act of washing the body of the deceased does not invalidate one’s ablution. This is the opinion of (Part No. 3; Page No. 295) the majority of Muslim scholars, as there is no textual evidence from the Qur’an or the Sunnah to prove this. If the person who undertakes the washing accidentally touches the private parts of the deceased without a covering (on his hand), then he or she should perform ablution. The person who undertakes the washing must not touch the private parts of the deceased without a covering. Moreover, the act of touching a woman does not invalidate one’s ablution, whether this is done with or without lust, as long as this does not result in a discharge. This is the preponderant opinion of scholars. The evidence brought forward in this regard is that the Prophet (peace be upon him) kissed some of his wives, then he prayed without performing ablution again. As for Allah's saying in Surah Al-Nisa' and Al-Ma'idah, ...or you have been in contact with women (by sexual relations) simply means sexual intercourse. This is the most correct opinion of the Muslim scholars, including that of Ibn `Abbas (may Allah be pleased with him). Allah is the Grantor of Success. Lesson 15: There are many morals that every Muslim must observe: They include the following: truthfulness, faithfulness, chastity, modesty, bravery, generosity, fulfillment of trusts (obligations, payments, and so on), avoidance of all that Allah has forbidden, good neighborliness, and giving assistance to the needy within one’s capacity. Lesson 16: Observing Islamic manners, such as: greeting others, having a cheerful demeanor, eating and drinking with the right hand, saying the supplications that are said before and after eating or drinking, saying Yarhamuka Allah may Allah have mercy upon you to the one who says Al-Hamdulillah Thanks to Allah after sneezing, visiting the sick, attending funeral prayer, following the Islamic etiquette upon entering and leaving one’s house or the mosque, following the Islamic etiquette when traveling, displaying kindness to parents, relatives, neighbors, the elderly, and children, congratulating people on the occasion of the birth of new baby, giving condolences to the bereaved, and saying the supplications related to wearing or taking off clothes or shoes. (Part No. 3; Page No. 296) Lesson 17: Beware of polytheism and sins, including "the seven most grievous sins". They are: associating others with Allah the Almighty in worship, sorcery, killing someone except for a just cause (as defined by Islamic law), eating up the orphan’s property, dealing with usury and living on its income, refusing to join the Muslim army after its advancement with the Muslim leader, and slandering chaste, virtuous and believing women. Also, disobedience to the parents, severing the bonds of blood relationship, giving false testimony, perjury, harming the neighbors, and wronging people and being unjust to them in matters of blood, property and honor are among the awful sins that must be avoided. Lesson 18: Preparing the deceased for burial and offering the funeral prayer. Preparing the deceased for burial: (1) If someone dies, his eyes should be closed and his jaws have to be kept together. (2) The body of a deceased Muslim, other than one killed in a battlefield, should be washed. Martyrs should not be washed and no funeral prayer should be offered for them. Their bodies should be enshrouded in the clothes they wore when they died; as the Prophet (peace be upon him) did not wash the martyrs of the Battle of Uhud and did not offer funeral prayer for them. (3) How should the dead be washed? Upon washing the body of the deceased, his private parts are to be covered, and his stomach is to be gently pressed. The person who undertakes the washing of the body of the deceased should bind a clean piece of cloth, or something similar to it, around his own hand with which to clean the private parts of the deceased. He then gives him a Wudu’ (ablution) wash [like the one that is performed prior to offering prayer]. He then washes his head and beard with water and nabk (lotus jujube) or something similar to it. Then he washes the rest of the body, beginning with the right side then the left side. He repeats this procedure two or three times, each time gently pressing the deceased’s stomach. If anything happens to come out of one of the two orifices, then he has to wash it off and then block off the affected orifice with a piece of cotton wool or something similar to it. If this fails to work, he can then use anything that can satisfactorily serve the purpose, such as the use of adhesive plaster that is used in modern medical treatment. He should repeat the ablution. If the body is not clean with three major washes, he can then wash it five or seven times. He then wipes the body dry, puts perfume on his underarms, in the upper part between the legs as well as the parts of the body that we put on the floor in the position of prostration. It is better to put perfume all over the body. His shrouds should be incensed with burned incense. His moustache and nails should be trimmed if they are too long, (Part No. 3; Page No. 297) and his hair should not be combed or styled. If the deceased is a woman, her hair has to be made into three plaits and then let it hangs loosely behind her. (4) Enshrouding the dead: It is better to wrap the body of the deceased in three white shrouds not including a Qamis (long shirt) or a turban if he is a man. There is no harm in shrouding him in a Qamis, Izar (loincloth) and a large wrapper. If the deceased is a woman, her body has to be wrapped in five shrouds: a Dir` (breast cloth), Khimar (scarf), Izar, and two long wrappers. A young boy should be wrapped in one, two, or three shrouds, and the body of the young girl has to be wrapped in one Qamis and two long wrappers. However, one shroud is sufficient for any person, if it covers the whole body. If the deceased man was in a state of Ihram (ritual state for Hajj or `Umrah), his body should be washed with water and nabk and he should be enshrouded in his Izar (what covers the lower part of the body) and Rida' (what covers the upper part of the body) or any other shroud. His head and face should not be covered and his body should not be perfumed; as he will be raised on the Day of Resurrection with Talbiyah (devotional expressions chanted at certain times during Hajj and `Umrah) on his lips, according to the Hadith of our great Prophet (peace be upon him). If (the deceased was) a woman, she should be shrouded like any other woman; but, her body should not be perfumed, her face should not be covered by Niqab (face veil) and her hands should not be covered with gloves. Her face and hands should be covered by the shroud itself, as we clarified above. (5) The person who is more right to undertake the washing of the body of the deceased is the one appointed in the deceased will, then the father, the grandfather, and then the next of kin. The person more entitled to wash the body of the body of the deceased woman is the female person appointed in the will to do so, then the mother, then the grandmother, and then the next of kin amongst the female relatives. A man can wash the body of his wife and she can also wash the body of her husband. Abu Bakr Al-Siddiq (may Allah be pleased with him) was washed by his wife, and `Aly (may Allah be pleased with him) washed his wife Fatimah(may Allah be pleased with her). (6) Performing the funeral prayer: a) To say Allahu Akbar and to recite Surah Al-Fatihah. It is good to recite along with it a short Surah, or a verse or two, as evidenced by the Hadith narrated on the authority of Ibn `Abbas (may Allah be pleased with him). B) To say Allahu Akbar for the second time and invoke peace and blessings upon the Prophet (peace be upon him), reciting the same form of the second Tashahhud. C) To say Allahu Akbar for the third time and then say, “O Allah, forgive our living and our dead, those who are with us and those who are absent, our young and old, and our men and our women. O Allah, whomever You keep alive from among us let him be upon Islam and whomever You take away from among us, take him away in Faith. O Allah, forgive him, have mercy on him, (Part No. 3; Page No. 298) pardon him and make honorable his reception. Cause his entrance to be wide and cleanse him with water, snow and ice. Cleanse him of sins as a white cloth is cleansed of stains. Exchange his home for a better home, his family for a better family, and his spouse for a better spouse. Admit him into Paradise, protect him from the punishment of the grave and the torment of the Fire. Enlarge for him his tomb and shed light upon him in it. O Allah, do not deprive us of his reward and do not let us go astray after him.” d) To say Allahu Akbar for the fourth time and then to make Taslim on the right side only. It is desirable to raise one’s hands with each Takbir. If the deceased is a woman, then one should change the ending of certain words, such as, "O Allah, forgive her, have mercy on her, keep her safe, pardon her ..." Also, if the deceased are two or more persons, a few changes to some of the words have to be made, "O Allah, forgive them both, have mercy on them both, keep them both safe, pardon them both ..." If the deceased is a baby or a child, we should pray for him thus, “O Allah, make him/her a preceding reward and a stored treasure for his/her parents and an answered intercessor. O Allah, through him/her, make heavy their Scales and magnify their reward. Gather him/her with the righteous believers, place him/her under the care of (Prophet) Ibrahim, and save him/her by Your Mercy from the torment of Hell.” The Sunnah, when performing the funeral prayer, is that the Imam should stand by the head of the deceased if he is a man, or by the middle of the deceased if she is a woman. If there are children amongst the dead, the boy is to be placed before the woman and the girl after her. The boy’s head should be placed next to the head of the man, and the middle of the woman should be placed next to the head of the man. If there is a girl amongst them, her head should be placed next to the head of the woman. Those offering the funeral prayer should stand behind the Imam. If there is one person with the Imam, then the former should stand on the right of the latter. All praise is due to Allah Alone. Peace and blessings be upon His Messenger, his family, and his noble Companions.