SHORT MUSLIM GUIDE

Book author: Amar Husika

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 SHORT MUSLIM GUIDE

ISLAMIC BELIEF

Definition of Islam
Islam is the submission to Allah through both external and
internal actions of worship, as explained by the Prophet
Muhammad, peace be upon him.

Faith is divided into three levels: Islam, Iman, and Ihsan.

The first level, Islam, typically refers to visible, external

actions, such as reciting the two shahadahs (testifications
of faith), performing prayers, giving zakat, and so on.

The second level, Iman (faith), is what every Muslim must

firmly believe in, such as belief in Allah, the angels, the
messengers, the revealed books, and so forth.

When Islam is mentioned separately, it includes the

meaning of Iman, and likewise, when Iman is mentioned
separately, it encompasses the entire meaning of Islam.

Ihsan, the third level, is the highest degree of faith,

attained only by the prophets, messengers, and sincere
believers. It means that a servant is always aware of
Allah’s, Exalted is His Majesty, supervision and remains
obedient to Him, whether openly or in secret.

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Tawheed, Shirk, Ibadah, Purpose of Life, Happiness, and

Contentment

The most important commanded matter is Tawheed, and

the most important forbidden matter is Shirk.

Tawheed is the declaration of the oneness of Allah,

Exalted is His Majesty, in all forms of obedience, so that
none is worshiped or glorified except Him, the Exalted,
who has no partners. Furthermore, Tawhid encompasses
the belief that Allah, Exalted is His Majesty, is the only Lord
of everything that exists, and that to Him belong the most
beautiful names and the highest attributes and qualities.

Tawheed is the sincere glorification of the Exalted Allah

with love, fear, longing, true reliance, hope, and making
supplications (duas) only to Him, Exalted is His Majesty.
Tawhid is the beginning of faith and its end, the essence
of faith and its outward expression, and it is the first and
the last thing to which all of Allah's messengers and
prophets called.
For the sake of this Tawheed, creatures were created,
messengers were sent, and books were revealed. It is
because of it that people are divided into believers and
disbelievers, the fortunate—those who will inhabit
Paradise (Jannah), and the unfortunate—those who will
inhabit the Fire (Jahannam). As a result of its importance
and value, Allah, Exalted is His Majesty, has made
forbidden and sacred the blood, wealth, and honor of
those who sincerely establish and uphold Tawheed. The
Exalted has guaranteed Paradise for those who die upon
Tawhid and has forbidden the Fire from touching them,
which clearly indicates the magnificent benefit of
Tawheed.

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Shirk is the act of associating, attributing, or ascribing what

is exclusive to Allah, Exalted is His Majesty, to someone else
besides Him. An example of this is believing in another god
besides Allah, considering that there is another being who
governs the cosmos, whose hands hold good and evil,
fate, sustenance, creation, and destruction, life and
death. This also includes the belief that someone, other
than Allah, knows the ghayb – the unseen world, what has
been and what will be.

Major Shirk is the belief that Allah has a partner and that
someone else can and deserves to be worshiped
alongside or instead of Him. This could involve glorifying,
praising, and seeking help from someone else to remove
hardships, or seeking shafa'at – intercession from a
creature of Allah, or prostrating and bowing in worship to
someone other than Allah, or making vows or submitting
to someone other than Allah.

Minor Shirk refers to any word or action that leads to major

shirk, such as:
- Beautifying acts of worship to gain the admiration of
others,
- Showing off (doing something for others, not for the sake
of Allah),
- Swearing an oath by someone or something other than
Allah,
- Placing someone on the same level as Allah (e.g., "If it
weren’t for this person and Allah" – incorrect; "If it weren’t
for Allah, and then this person" – correct),
- Performing prayers at graves,
- Using amulets, inscriptions, bracelets, etc.

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* Minor shirk can turn into major shirk, depending on the

intention of the person. For example, with amulets:

- If a person believes that the amulet has the ability to

protect a person by Allah’s decree – this is minor shirk.
- If a person believes that the amulet itself protects a
person – this is major shirk.

Shirk is the only sin that Allah will not forgive.

Indeed, Allāh does not forgive association with Him, but

He forgives what is less than that for whom He wills. 1

Of course, if a person sincerely repents, they will be

forgiven.

1
Qur'an, 4:48
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 SHORT MUSLIM GUIDE

Allah's names are numerous, among them are:

Al-Khaaliq (The Creator)
Al-Maalik (The King)
Ar-Rahmaan (The Most Merciful)
Ar-Rahiim (The Most Compassionate towards the
believers)
As-Samee‘ (The All-Hearing)
Al-Baseer (The All-Seeing)
Ar-Raqeeb (The Watchful)
Al-‘Azeez (The Almighty)
Al-Jabbaar (The Compeller)
Al-Mutakabber (The Supreme)
Al-Muntaqem (The Avenger)
Al-Qadeer (The Omnipotent)
Al-Qawiyy (The Strong)
Al-Matiin (The Firm)
Al-Hakiim (The Wise)
Al-‘Aleem (The All-Knowing)
Al-Khabeer (The All-Aware)
Al-Haadi (The Guide to the Right Path)
Al-Mujeeb (The Answerer of Prayers)
As-Samad (The Eternal Refuge)
Al-Ghafuur (The Oft-Forgiving)
Al-‘Afuww (The Pardoner)
At-Tawwab (The Ever-Pardoning)
Al-Mughni (The Enricher)
Al-Maani‘ (The Withholder)
Al-Wahhaab (The Bestower)
Al-Waduud (The Loving)
Al-Waliyy (The Protector)
Al-Awwal (The First)
Al-Aakhir (The Last)
Al-Muhye (The Giver of Life)
Al-Mumeet (The Creator of Death), and many other.

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 SHORT MUSLIM GUIDE

The main purpose of our existence is ibadah, and it is the

only way to attain happiness and contentment.
And I did not create the jinn and mankind except to
worship Me. 2
And whoever turns away from My remembrance - indeed,
he will have a depressed [i.e., difficult] life, and We will
gather [i.e., raise] him on the Day of Resurrection blind." 3

Ibadah (worship) is the fulfillment (carrying out the

commands and avoiding the prohibitions) of the Shari'ah
texts (the Qur'an and the Sunnah), which is combined with
love, humility, and submissiveness.

"Ibadah is an all-encompassing term for everything that

Allah, the Exalted, loves and is pleased with, in terms of
words and deeds, both public and private. Such as
prayer, zakat, fasting, hajj, truthful speech, fulfilling trusts,
kindness to parents, maintaining family ties, keeping
promises, enjoining good, forbidding evil, fighting against
disbelievers and hypocrites, kindness to neighbors,
orphans, travelers, slaves, animals, supplication, dhikr,
recitation of the Qur'an, and so on. Additionally, ibadah
includes love for Allah and His Messenger, fear of Allah
and submission to Him, sincere declaration of faith in Allah
with patience on His decrees, gratitude for His blessings,
and contentment with His will. Worship also entails firm
reliance on Him, hope in His mercy, fear of His punishment,
and so on." 4

2
Qur'an, 51:56
3
Qur'an, 20:124
4
Ibn Taymiyyah, Majmū‘ al-Fatāwā 10/149-150
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The types of ibadah that Allah, the Exalted, has

commanded are: Islam, Iman, and Ihsan. Then there are
supplication, fear, hope, trust, longing, reverence,
humility, dread (fear), repentance, seeking help and
refuge, prayer (calling for assistance), sacrifice (offering
an animal for slaughter), making vows, and other acts of
worship commanded by Allah, the Exalted. All of these
belong to Allah, the Most High.

Making supplications to anyone other than Allah, Azza wa

Jalla, such as to the dead, sheikhs, saints, or pious
individuals, asking them for help or fulfilling one's needs, is
one of the most widespread acts of shirk in today's time.
All scholars agree that this is major shirk, which removes
the person from the faith.

Hope is a strong desire in the heart to achieve and attain

what is loved. Hope in Allah's forgiveness, mercy, reward,
assistance, relief, and meeting with Him, Azza wa Jalla, is
one of the most valuable heart-related acts of worship. If
there were no sincere hope in Allah, Azza wa Jalla, in the
hearts of the believers, they would neglect the worship of
Allah. A believer on their journey to the hereafter must
always be between hope in Allah's forgiveness and mercy
and fear of His punishment and anger. Anyone who hopes
in someone other than Allah, Azza wa Jalla, to provide
them with benefit or remove harm, something that only
Allah, Azza wa Jalla, has the power to do—such as hoping
that someone can forgive their sins or heal them—has
committed major shirk.

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 SHORT MUSLIM GUIDE

Fear is the discomfort and pain that a person feels in their

heart due to what they expect will happen later. Fear of
Allah, Azza wa Jalla, is one of the most exalted forms of
worship that a servant must direct to their Lord, and it is
one of the foundations, along with love and hope, upon
which every act of worship is built. Allah's messengers,
peace be upon them, feared Allah, the Exalted, more
than anyone else. A deficiency in the fear of Allah, Azza
wa Jalla, is evidence that the servant has not fully
recognized Allah's majesty and greatness.

Fear is divided into three types:

The first: Fear of Allah, the Exalted, and His punishment,

because a person's life and their fate are in the hands of
Allah. He, Azza wa Jalla, is the One who provides for them,
gives them safety, existence, and so on. If He withholds
these, no one else can compensate for that. If a person
fears anyone other than Allah, this would constitute major
shirk.

The second: A person leaving what Allah, Azza wa Jalla,

has commanded out of fear of someone from among
people. For example, leaving congregational prayer (for
men), which is obligatory, because of the fear that their
employer might fire them. This type of fear is strictly
forbidden, and anyone who falls into this has committed
minor shirk, which diminishes the correctness of their belief.

The third: The natural fear that a person has of what

frightens them, such as fear of wild animals, death, illness,
fire, etc. For this type of fear, the person will not be held
accountable, because it is an inherent trait in all human
beings.
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 SHORT MUSLIM GUIDE

Trust is the true reliance on Allah, Azza wa Jalla, in all

actions and circumstances, while taking the necessary
means to achieve the desired outcome. This is the true
meaning of trust. However, those who rely solely on the
means, or those who claim to rely on Allah without taking
any means, have misunderstood its meaning and are
engaging in actions prohibited by the faith.

Longing is a strong striving to attain what is loved, such as

Paradise and Allah's forgiveness, through performing the
appropriate actions with desire and longing. The
difference between hope and longing is that hope for the
beloved remains only in the heart, whereas longing exists
in the heart accompanied by the necessary actions to
achieve that which is longed for.

Reverence is the fear and dread that causes one to flee

and hide. That is, it is the type of fear that compels a
person to take certain actions. Reverence for Allah, Azza
wa Jalla, drives the believer to fear Allah's punishment and
thus to observe His limits and commandments.

Humility is the submission and subjugation to the greatness

and power of Allah, Azza wa Jalla. The place of humility is
in the heart, and its fruit is expressed in deeds.

Dread has the same meaning as fear, except that dread

arises as a result of realizing the greatness of Allah, Azza
wa Jalla. It is impossible for a servant to fear Allah without
recognizing His exalted attributes. Furthermore, dread
from Allah, Azza wa Jalla, must be accompanied by hope
in His mercy, because dread without hope is despair,
which is forbidden.

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 SHORT MUSLIM GUIDE

Returning to Allah (Al-Inabah) is a complete turning to

Allah, both in heart and deeds, after repenting for sins.
Repentance (At-Tawbah) is returning to Allah by
abandoning sins, while Al-Inabah is returning to Allah by
abandoning sins and performing deeds that bring one
closer to Allah's, Azza wa Jalla, mercy. Returning to Allah,
Azza wa Jalla, is a characteristic of all the prophets,
messengers, and sincere servants of Allah, and it is one of
the greatest causes of happiness in this world and the
Hereafter.

Seeking help is based on firm trust and reliance on Allah,

the Exalted, with complete humility and submission to Him,
Azza wa Jalla. Every person, every believer, is in constant
need of Allah's, Azza wa Jalla, help in every moment of
their life. Seeking help from Allah, the Exalted, is one of the
acts of worship upon which the majority of the faith is
based. Every act of worship, effort, and task a believer
performs relies on Allah, seeking His help. There is no
change in condition nor strength except by Allah, the One
and Only.
Whoever seeks help from someone other than Allah, Azza
wa Jalla, in something that only Allah, Azza wa Jalla, can
fulfill, has committed major shirk. This includes those who
seek help from the deceased or from the living who are
not present with them. However, if someone asks for help
from another person in something that the person is
capable of fulfilling, it is permissible and commendable,
as long as it relates to good deeds and obedience to
Allah, Azza wa Jalla. This is because Allah, the Exalted, has
commanded supporting one another in righteousness
and God-consciousness. However, if it involves
disobedience and prohibited matters, it is strictly
forbidden.
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 SHORT MUSLIM GUIDE

Seeking refuge with Allah, Azza wa Jalla, is seeking His

protection and help from that which causes fear and
anxiety to a person. Allah, the Exalted, is the only One who
removes hardships and brings benefits. Everything that
happens occurs by His will and decree. Every creature
fears and is anxious about something, and every person
has enemies from humans and jinn. For this reason, the
Exalted, Azza wa Jalla, has commanded His servants in
many places in the Qur’an to rely solely on Him and seek
help only from Him.

Calling for help is asking for assistance from the one who
is capable of removing a hardship, difficulty, or trial from
a person. Every person is exposed to trials and difficulties,
and for this reason, Allah, the Exalted, has commanded
His servants to call upon Him when they are in need. Allah,
Azza wa Jalla, responds to the supplication of the one
who asks for help from Him. Whoever truly relies on Allah,
the Exalted, He is sufficient for him.
If a person were to call for help from someone other than
Allah, such as the dead, idols, angels, messengers, or
others who are incapable of providing help, they would
commit major shirk. However, there is no issue in seeking
help from someone who is alive, present, and capable of
hearing the call, such as a friend, guardian, neighbor, and
so on.

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Slaughtering is the act of offering animals, which Allah has

permitted to be eaten, as a sacrifice to Allah, the Exalted,
with the aim of drawing closer to Him, the One and Only.
This is one of the most valuable and beloved acts of
worship to Allah. Sacrificing refers to slaughtering the
qurban and aqeeqah in certain situations and for specific
reasons, such as during Eid al-Adha, when a child is born,
at a wedding, or a feast, etc. It also includes the sacrifices
prescribed to be made to Allah, Azza wa Jalla, during the
rites of Hajj, either as part of specific rituals or as expiation
for certain violations during Hajj.

It is also allowed and prescribed to offer a sacrifice without

a specific religious occasion, such as for a guest or as
food, but it must also be slaughtered in the name of Allah,
Azza wa Jalla.

Whoever offers a sacrifice to someone other than Allah,

Azza wa Jalla, seeking to draw closer to them or attain
some benefit, such as for the dead, tombs, idols, saints, or
others, has committed major shirk. This is because they
have directed an act of worship, which is solely the right
of Allah, to someone other than Him, the Exalted.

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 SHORT MUSLIM GUIDE

Vowing is when a person makes a commitment to perform

an action, which is not obligatory by Islamic law, with the
intention of drawing closer to Allah, the Exalted. Most
Islamic jurists hold the view that vowing is, in essence,
disliked (makruh), while some consider it to be haram
(forbidden).

Anyone who makes a vow is obligated to fulfill it if the

action is praiseworthy. For example, if someone vows to
fast for ten days in a specific month or to give half of their
wealth in charity for the sake of Allah, they must fulfill this
vow. However, if someone makes a vow to do something
forbidden, such as severing family ties or stealing, it is
prohibited to fulfill that vow, according to the consensus
of Islamic scholars.

A person who makes a vow should vow only to Allah, the

Exalted, as vowing to someone other than Allah, such as
to prophets, shaykhs, saints, or others, is forbidden and
constitutes major shirk.

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 SHORT MUSLIM GUIDE

Patience is the tranquility and firmness in the heart during

difficulties and hardships. A Muslim is obliged to be patient
in obedience to Allah, the Exalted, by fulfilling His
commands and avoiding His prohibitions. It is also a duty
to be patient during the trials and tests that Allah, by His
decree, places on the path of the believer.

So be patient; indeed, the [best] outcome is for the

righteous. 5

O you who have believed, seek help through patience

and prayer. Indeed, Allāh is with the patient. 6

Difference Between a Prophet and a Messenger

A prophet is a person whom Allah, the Exalted, has chosen

from among the people and revealed to him a message
by which he is obligated to rule and govern. He is also
tasked with calling others to the right path, those who do
not follow the revelation or oppose it.

A messenger is a person whom Allah, the Exalted, has

chosen from among the people and commanded to call
others to and judge by the revelation and Shariah of a
previous prophet. The messenger's task is to renew the
message and law of that prophet, as it had been
neglected or abandoned.

Sunnah refers to the practices of Prophet Muhammad

(peace and blessings be upon him), i.e., what he did,
commanded to be done, or silently approved.

5
Qur'an, 11:49
6
Qur'an, 2:153
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 SHORT MUSLIM GUIDE

Islamic Belief (Foundations of Iman)

It is obligatory to believe in the following things regarding

belief, in all the points listed.

Belief in Allah
- That Allah exists as the Lord and Deity.
- That He has beautiful names and exalted attributes.
- That He is free from flaws and imperfections.

Belief in Angels
- That they are special creatures, Allah’s servants, and
honored.
- That they have specific duties (such as delivering the
revelation and other tasks).

Belief in the Scriptures

- Allah has revealed books to whomever He wished from
among His servants (and made them messengers), and
these books are Allah's speech, by which He judges
people in matters where they differ.
- The Qur'an abrogated the previous scriptures.

Belief in the Messengers

- They are chosen servants from among people whom
Allah made messengers and prophets, and it was
commanded that they call people to what was revealed
to them (first and foremost, Tawhid).
- The Seal of the Prophets is Muhammad (peace be upon
him).

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Belief in the Day of Judgment

- It is the final day when people's deeds will be accounted
for, and they will either be rewarded or punished.
- Their final destination will be either Jannah (for the
believers) or Jahannam (for the disbelievers).

Belief in Divine Decree (Qadar)

- Allah has predetermined everything, both good and evil,
from the very beginning, even before creating anything.
- Nothing can happen without His will and decree.

Islamic Duties (Foundations of Islam)

The foundations of Islamic duties are Shahada, Salah
(prayer), Sawm (Fasting), Zakat, and Hajj.

Shahada means to testify with the heart, tongue, and

actions (i.e., fulfilling commands and avoiding
prohibitions) that only Allah deserves worship and that
Muhammad (peace be upon him) is His servant and
messenger.

It is obligatory to know the following four things about

Muhammad (peace be upon him):
- His name is Muhammad.
- He is Allah's servant and His messenger (he is neither an
angel nor a king; he is an ordinary human).
- He came with the guidance of Islam.
- The proof of his sincerity and the truthfulness of what he
brought is the Qur'an.

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 SHORT MUSLIM GUIDE

Islamic Perspective on Isa (Jesus), Peace Be Upon Him

Isa (Jesus), peace be upon him, was an ordinary human

being, a servant of Allah, and a messenger of Allah, just
like all other prophets. Anyone who believes that Isa is
God, the Son of God, or believes in the Trinity has
committed shirk (associating partners with Allah).

Furthermore, even if a person acknowledges Isa as a

prophet, but does not believe in Prophet Muhammad
(peace be upon him) and does not accept Islam, they
would still remain a disbeliever and would deserve the
eternal punishment of Hell.

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 SHORT MUSLIM GUIDE

Acts That Take One Out of Islam

- Shirk (Polytheism):
- Associating partners with Allah, whether by calling upon,
praying to, seeking help from, or relying on others besides
Allah, such as idols, the dead, or anyone else, believing
that they can intercede with Allah on one's behalf.

- Kufr (Disbelief):
Kufr refers to denial or rejection of Islam. The types of kufr
include:
 Denial of any of the six fundamental beliefs of Islam.
Rejection and arrogance while simultaneously
acknowledging the truth.
 Doubt or uncertainty about the fundamental beliefs.
 Turning away from Islam by not learning or practicing it.
 Not considering non-Muslims as disbelievers who will
eternally be in Hell. The faith Allah sent through all
prophets was Islam, i.e., they all called for Tawhid
(monotheism), leaving shirk and following the same
fundamental principles, though their Shari‘ah (laws) and
revealed Books (scriptures) differed.
Musa (Moses) was a Muslim and called people to Islam,
and his Book was the Tawrah. After his death, people
strayed from Islam.

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 SHORT MUSLIM GUIDE

The penultimate prophet, Isa (Jesus), was also a Muslim

and called people to Islam, and his Book (revelation) was
the Injeel. Everyone was required to believe in Isa and
embrace Islam. They were also required to believe in all
the previous prophets and revelations. Whoever did not
believe in Isa's message became a disbeliever.
The religion of the followers of Moses was Islam, and they
are called Jews because that name means "eldest sons of
Jacob".
The religion of the followers of Jesus was Islam, and they
were called Nasaaraa or Christians because that name
means "helpers" (who helped Jesus).
The last prophet, Muhammad (peace be upon him), also
called to Islam, and his revelation, the Qur'an, abrogated
the previous scriptures. The Qur'an is the only revelation
preserved in its original form because Allah has promised
to protect it from any alteration. The previous revelations
were for specific people, and Allah left them to be altered
by their followers. Even if we had the original versions of
these books today, we would not follow them, as the
Qur'an abrogated them.
Therefore, anyone who does not believe in Muhammad
(peace be upon him) and the faith of Islam he brought
has become a disbeliever.
Non-Muslims, such as apostates of islam, Jews, Christians,
atheists, Buddhists, Hindus, and people of other religions
and worldviews, are considered disbelievers. Anyone who
does not regard them as disbelievers or doubts their
disbelief has left Islam and become a disbeliever.

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- Considering that the guidance besides that of

Muhammad (peace be upon him) is better or more
complete than his guidance, or that someone else's
judgment is better than his judgment, such as someone
believing that another law is better or equal to the
Shari‘ah of Muhammad (peace be upon him) and giving
it precedence.
- Disdain or disrespect for anything that has come in Islam,
even if one practices it.
- Mocking, ridiculing, or insulting anything related to Islam,
including Allah, the Prophet, etc.
- Leaving the prayer (Salah), which is one of the pillars of
Islam.
- Nifaq (Hypocrisy): pretending to be a Muslim while
secretly being a disbeliever in the heart.
- Riddah (Apostasy): leaving or abandoning Islam.
- Denial and rejection of the commands and prohibitions
that have come in the Shari‘ah and any of the laws of
Islam.
- Helping disbelievers against Muslims.
- Sihr: engaging in sorcery, witchcraft, or magic.
- Astrology: believing that stars and cosmic changes have
a direct influence on events on Earth.
- Fortune-telling: predicting the future, such as through
palmistry, horoscopes, or other means of divination.

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Conditions for Accepting Good Deeds

- Sincerity: performing deeds solely for the sake of Allah,
the Exalted.
- Following the Prophet (peace be upon him)

The Prophet Muhammad (peace be upon him) was sent

to explain the proper way of worshipping Allah, the
Exalted. Therefore, if we try to worship in our own way, it is
inevitable that we will introduce something new, i.e., an
innovation, which is strictly prohibited in worship, even if
we are sincere in doing so.

The basis for every act of worship is prohibition, except for

that which is prescribed by Shari'ah texts.

A serious threat of Hellfire has been directed at those who

innovate in the religion, as innovations lead people astray.

Examples of innovations in the religion include: rejecting

Allah's attributes, such as elevating Allah above the
Throne, performing collective dhikr after prayer,
celebrating the Mawlid (the birth of the Prophet
Muhammad, peace be upon him), etc.

Innovations in the religion are not related to technological

and societal advancements.

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Tawbah (Repentance)

For repentance (tawbah) to be accepted, the following

conditions must be fulfilled:
- Sincerely repent for the sake of Allah and ask Allah for
forgiveness.
- Regret for the sin that was committed.
- A firm decision not to return to that sin, with
determination to carry out that decision.
- If we have wronged others, we must ask them for
forgiveness and compensate them for any harm caused,
if applicable.

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Two Principles

True and sincere obedience to the Messenger of Allah

(peace be upon him) and the renunciation of shirk cannot
be achieved without two principles:

- Supporting, loving, showing respect, and expressing

loyalty to the believers, either secretly or openly, through
words and actions, or just words or just actions.
- Separating from, abandoning, showing hostility toward,
and renouncing the disbelievers after they have been
warned and advised.

Of course, renouncing disbelievers is in the heart, and in

our daily lives, we will not wrong them. We will respect
them and help them as much as we can. However, we
should not take them as close friends, as their influence
might negatively affect us.

These two principles arise from the obligation of directing

all acts of worship solely to the Exalted Allah. Islamic
scholars have paid special attention to them due to their
significance and the threat they pose to the faith of every
Muslim on one hand, and because they are the most
common subjects of attack by the enemies of Islam on
the other. Throughout various times and places, the
enemies of the faith have, through their plots, succeeded
in erasing this matter from the belief of Muslims or
misrepresenting it in a distorted way, ultimately achieving
their goal.

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O you who have believed, do not take My enemies and

your enemies as allies, extending to them affection while
they have disbelieved in what came to you of the truth,
having driven out the Prophet and yourselves [only]
because you believe in Allāh, your Lord. 7

Note: Islam has prescribed disdain, hatred, renunciation,

and enmity towards disbelievers. However, at the same
time, it prohibits the unjust shedding of blood and
committing injustice and violence against disbelievers,
whose blood Allah has forbidden to be spilled. This applies
to all disbelievers who are not at war with Muslims. On the
contrary, Islam does not forbid doing good deeds toward
disbelievers, especially close relatives and neighbors, as
long as they do not openly show hostility toward the faith.
It is prescribed to treat them kindly and pleasantly in order
to make our religion beloved to them, encouraging them
to think about embracing Islam, and thus becoming a
means of saving them from the eternal torment of the Fire,
which has been prepared for all those who do not follow
Islam.

7
Qur'an, 60:1
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Preserving Islam
To preserve your Islam and avoid leaving the faith, you
must believe in the six pillars of belief (iman). After
accepting Islam, the most important obligation is to
perform the prayer. Abandoning fasting, zakat (for those
who are obligated to give it), or Hajj (for those who are
able) does not take one out of Islam, but committing any
of these actions is considered a major sin.

A major sinner is someone who will be temporarily

punished in Hell if Allah does not show mercy and forgive
them, after which they will eventually enter Paradise.

Shahada is obligatory for those raised in another religion

apart from Islam (since children are born as Muslims, Islam
is the natural and inherent faith) and for those who
abandon Islam after reaching adulthood through their
own conviction or lack of practice (they must return to
Islam).

Adulthood in Sharia occurs when certain signs appear: for

both men and women, it is marked by nocturnal emission,
pubic hair, reaching the age of fifteen; for men, it is
marked by a change in voice, and for women, it is marked
by menstruation.

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RULES OF PURITY

Types of Purity:
- Legal Purity – achieved through ghusl (ritual bath),
wudhu (ablution), or tayammum (replacement for wudhu
or ghusl), with the intention (niyyah) being required.
- Physical Purity – visible cleanliness, no intention required.

Types of Physical Impurities (Legal impurity is when a

person does not have wudhu/ghusl/tayammum):
1. Human feces and urine.
2. Al-madhiy – white, viscous pre-ejaculatory fluid.
3. Al-wadi – thick white fluid that comes out after urination.
4. Menstrual blood.
5. Feces and urine of animals whose meat is not edible
(haram).
6. Dog saliva.
7. Pork meat and the entire body of a pig.
8. A dead body (corpse), except for the bodies of animals
whose meat is halal (permissible).

- The skin of a halal animal can be purified through

tanning.
- The general principle is that everything is pure unless
there is evidence proving it to be impure.
- The feces and urine of halal animals are pure.
- According to the correct opinion, the following are pure:
alcohol, human blood, and what a person vomits.

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Cleaning materials:
1) Primarily water, during cleaning it is important that the
trace of impurity disappears.
2) Besides water, in case of necessity, solid objects such as
stones, bark, cloth, toilet paper, or wipes can be used.

- If a person cleans with solid objects (anything other than

water), they are required to clean at least 3 times, while
ensuring the dirty part is cleaned (if the impurity is on one
part of the shirt, the person is not obligated to wash the
whole shirt).

- Cleaning is obligatory after both major and minor

impurities (urination and defecation).

- Walking on a clean path will clean clothing and

footwear.

- If a dog eats or drinks from a container, it must be

washed 7 times, with the first wash done with earth.

- Clothing stained with dog saliva can be cleaned by

washing in a washing machine.

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Types of water:
1) Pure – remains as Allah created it, not changing one or
more of its three properties (smell, color, taste)
- Pure water includes: sweet, salty, mineral, Zem-Zem, and
well water.
2) Impure – one or more of its three properties have
changed

- If pure water mixes with something impure, it becomes

impure and cannot be used for ablution (wudhu) or ritual
purification (ghusl).
- If pure water mixes with something clean, it remains pure
but cannot be used for ablution (wudhu) or ritual
purification (ghusl) unless a small amount of the clean
substance enters the water.
- Not cleaning after relieving oneself is one of the causes
of punishment in the grave.

Entering the house, mosque, etc.

- When entering a house, mosque, or any other building
(except the toilet), we enter with the right foot and exit
with the left foot.
- Upon entering the house, we say
"Bismillah" (In the name of Allah),
and when entering, we greet with
"Assalamu Alaikum" (Peace and blessings be upon you),
whether the house is empty or contains Muslims.
- Upon entering and exiting the mosque, it is a Sunnah
(recommended practice) to recite a specific prayer for
entering and exiting.

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Using the toilet

Before entering the toilet, it is Sunnah to say:

‫ث‬ ِ ‫س ِم الل ِه الله َّم إنِِّي أِّع ُْوذُ بِكَ ِم َن ا ْل ُخب‬

ِ ِ‫ْس َوا ْل َخبَائ‬ ْ ِ‫ب‬
Bismillahi Allahumma inni a'uzu bika minal khubuthi wal-
khaba'ith.
(In the name of Allah, O Allah, I seek Your protection
from the male and female devils.)
- When entering the toilet, it is done with the left foot,
and when exiting, the right foot should be used. After
leaving, it is Sunnah to say:
‫غ ْف َرانَك‬
ُ
gufranaka (Forgiveness belongs to You.)

- The physiological need should be fulfilled while squatting.

- Relieving oneself while standing is considered improper

for human dignity and good manners. Standing while
relieving oneself may cause urine to splash, but if urine
splashing can be avoided, it is allowed to urinate while
standing.

- It is necessary for a person to distance themselves from

others so that their private parts are not exposed.

- The physiological need should not be done in places

where people rest, gather, on roads, or in shaded areas
.
- It is not allowed to relieve oneself in standing water,
except in the sea, lakes, large pools, etc.

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- It is not allowed to relieve oneself in the direction of the

qibla (with the back or chest facing it). However, in the
case of a toilet or closed space, it is better to avoid
relieving oneself in the direction of the qibla.

- It is forbidden to clean oneself with the right hand or to

touch the private parts with the right hand.

- During the act of relieving oneself, one should not speak.

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HAIDH AND NIFAS

Haidh is the natural, normal blood that occurs in women
when they reach puberty, and this blood exits during a
specific period of time with certain characteristics.

A woman who has haidh, or when she is in a state of

janabah, is legally impure, but in reality, she is clean and
there are no negative effects in this regard, i.e., she is in a
state of janabah just like a man when he is in the same
state.

When a woman sees bleeding, the basis is that it is haidh

blood. The timing of the bleeding, menopause, and the
duration of haidh are not determined by Islamic law and
depend on genetics and climate.

During haidh, a woman is forbidden from:

- performing prayer (she will not make up the missed
prayers)
- fasting (obligatory fasting must be made up)
- having sexual intercourse (enjoyment is allowed)
- performing tawaf around the Kaaba (there are
exceptions)
- divorce with talaaq

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If a man has sexual intercourse with his wife during haidh,

both should repent, and the man should give a charity
equivalent to the value of one gold coin (4.25g).

A man gives talaq (divorce) to his wife during a period of

purity in which he has not had sexual intercourse with her.

During haidh, a woman is allowed to:

- recite the Qur'an and touch the mushaf
- stay in the mosque (but she should be properly covered)
- use tablets to prevent haidh (they are generally allowed)

Tablets used to prevent haidh often disrupt the cycle and

most of these types of tablets harm the woman. Therefore,
the use of such tablets should be minimized and only used
in cases of necessity.

The end of haidh is determined by:

- the appearance of white discharge
- placing a cloth or pad in the genital area and confirming
that the bleeding has stopped

Having sexual intercourse with a woman is not permitted

after the end of haidh before she performs ghusl (a ritual
bath).

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Rules of Istihadha:
- If a woman experiences bleeding after her period
(haidh) that has a consistent pattern (always the same
duration), then it is considered istihadha bleeding.
- If a woman experiences bleeding after her period that
does not have a consistent pattern (does not last the
same amount of time each time) and can distinguish the
blood of her period from normal blood, she will determine
the end of her period based on the characteristics of the
blood.
- If a woman experiences bleeding after her period that
does not have a consistent pattern and cannot distinguish
between the blood of her period and ordinary blood, she
will determine the end of her period based on the
duration of the period of female relatives (mother, sister,
aunt, etc.).

A woman who has istihadha and wishes to perform prayer

will wash the blood, protect her genital area with a cloth
or pads, and perform ablution for each prayer. If blood
appears after that, the prayer is still valid.

A woman who has istihadha is considered pure. She can

pray, fast, engage in itiqaf and have sexual intercourse,
etc.

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Nifas is the post-delivery cycle that occurs after childbirth,

and the same rules as those of the period (haidh) apply to
it.

Bleeding after miscarriage:

- If the child was alive (after 120 days), the bleeding is
considered nifas, and the child is named, given ghusl, and
a funeral prayer is performed for it.
- If the child was not alive (less than 120 days), the
bleeding is considered istihadha.

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WUDHU, GHUSL, TAYAMMUM, WIPING

Wudhu is a purification process that achieves legal purity

required for prayer.

How to do wudhu:
- Make the intention (niyyah) in the heart that you are
performing ablution.
- Say "Bismillah" (In the name of Allah).
- Wash your hands (including between the fingers).
- Rinse your mouth and nose.
- Wash your face from the hairline to the chin, and from
ear to ear.
- Wash the beard.
- Wash the arms from the tips of the fingers to the elbows.
- Wipe the head from the forehead to the nape and we
return the same way, and then wipe the inner and outer
parts of the ears with wet hands.
- Wash the feet up to the ankles, ensuring to wash the
heels and between the toes.

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What invalidates wudhu:

- Anything that exits the two natural openings (urethra and

anus) and is mentioned in the Islamic texts as invalidating
wudhu, such as feces, urine, pre-ejaculatory fluid, post-
urination fluid, and fart. It is correct that this does not
include white discharge, various discharges in women, or
air exiting from the woman's genital organ, etc.

- Loss of consciousness or deep sleep, whereas light dozing

or napping does not invalidate ablution.

- Touching one's own or someone else's genital organ with

the palm of the hand (whether by a man or a woman)
with passion. Touching the genital organ with other parts
of the body (other than the hand) or without passion does
not invalidate ablution.

- Eating camel meat.

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Ghusl is a form of purification that is required for legal

cleanliness necessary for prayer. It is another type of ritual
purification.

A person is in a state of janabah (major ritual impurity) and

must perform ghusl in the following situations:
- The discharge of semen with passion while awake, or
with passion while asleep or without passion while asleep.
- If the head of the male genital organ completely enters
the female genital organ, even without ejaculation.
- During menstruation (haidh) and postnatal bleeding
(nifas), and after the end of menstruation and nifas.
- The death of a Muslim.

How to do ghusl (minimal):

Obligatory ghusl: the intention (niyyah) must be made in
the heart, and it is sufficient to wash the mouth and nose
and the entire body to ensure no dry spots remain.

After performing this minimal ghusl, the person is legally

pure, meaning they are no longer in a state of janabah,
and they do not need to perform wudhu (ablution) if they
intend to pray. This type of ghusl also serves as wudhu.

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How to do complete ghusl (sunnah):

- Intention (niyyah) in the heart.
- Saying "Bismillah" (In the name of Allah).
- Washing the hands before placing them in the water
container.
- Washing the private parts and anything that is soiled.
- Performing wudhu (ablution).
- Pouring water three times over the head.
- Pouring water over the rest of the body.
- Rubbing the body with the hands.
- Starting from the right side.

After performing this complete ghusl, the person is legally

pure, meaning they are no longer in a state of janabah,
and they do not need to perform wudhu if they intend to
pray. This ghusl also serves as wudhu.

* Note: For ghusl to be performed, there must be a valid

cause, such as the ones we previously listed. If a person
simply wishes to bathe for refreshing, removing a bad
smell, hygiene, etc., they will not perform complete ghusl
with the intention of it serving as wudhu. In this situation,
they will bathe without ghusl, and afterward, if needed,
they will perform wudhu.

* Also, one of the valid reasons for performing ghusl is

before Friday Jumu'ah prayer or before Eid prayer. In this
case, ghusl also serves as wudhu.

* Note: If, during the ghusl, an action occurs that breaks

wudhu, then after finishing ghusl, wudhu must be
performed if the person intends to pray, but the ghusl
remains valid.
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It is forbidden for someone who does not have wudhu and

is not in a state of janabah to pray.

A person in a state of janabah is forbidden from: praying

and performing tawaf around the Ka'bah (there are
exceptions).

Regardless of whether the person has wudhu or is in a state

of janabah, it is permissible to: recite the Qur'an, touch the
mushaf, and stay in the masjid (mosque).

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Tayammum is a purification that serves as a replacement

for wudhu or ghusl, which achieves the legal purity
required for prayer. It is the third type of ritual purification.

Conditions for tayammum:

- There is no water (there is none, and it cannot be
purchased).
- There is water, but the person fears it will harm them due
to an injury or illness.
- There is water, but it is cold, and the person fears it will
harm them.
- Water is nearby, but the person fears for their life, honor,
or property.
- There is water, but it is needed for drinking.
- Tayammum must be performed with pure earth, sand,
stone, or gypsum.

How to do tayammum:
- The person should intend (niyyah) in their heart.
- Say "Bismillah" (In the name of Allah).
- Strike the hands on the earth once.
- Then, first wipe the face by passing the inner part of the
hands over the face and chin.
- Then wipe the hands by passing the outer part of the right
hand on the inner part of the left hand, and vice versa.

What invalidates tayammum:

- Everything that invalidates wudhu.
- The presence of water if tayammum was taken due to its
unavailability.
- The cessation of the condition that allows tayammum,
such as recovery from illness.

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Wiping over lether socks and socks

- The leather socks and socks must be above the ankles.

- This allowance can be used throughout the entire year

and is not specific to the winter period.

- It is neither necessary nor obligatory for a person to have

the intention to wipe over their leather socks or socks when
putting them on.

- A person who is at their place of residence, meaning one

who is not a traveler, can wipe over their leather socks or
socks for one day and night.

- A person who is a traveler (musafir) can wipe over their

leather socks or socks for three days and nights.

- Wiping over leather socks or socks is specifically for the

act of wudhu and cannot be used when taking ghusl.

- The most important condition for wiping over leather

socks or socks is that they are worn after performing
wudhu while the person has not yet lost their wudhu. It is
not necessary to wear them right after performing wudhu,
just before the wudhu is lost.

- A person who has performed wudhu and has already

worn the leather socks or socks in a state of purity will wipe
by placing both wet hands simultaneously on their feet,
the right hand on the right foot and the left hand on the
left foot. Then, with spread fingers, they will wipe from the
toes up to the ankles.
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- It is sufficient to wipe over the leather socks or socks once,

and it is not prescribed to repeat the wiping multiple times.

- The person who wipes over the leather socks or socks will
only wipe the upper part of the foot, not the lower part.

- Once the leather socks or socks are removed after

having wiped over them or after losing wudhu, the
allowance to wipe over them ceases. However, the act
of removing the leather socks or socks does not invalidate
wudhu unless something else happens that invalidates it.

- The time limit for wiping over leather socks or socks begins
from the first time the wiping is performed.

- Once the time limit for wiping expires, the person does
not lose wudhu, but the concession of wiping over them
ends.

- It is correct that wiping can be done over leather socks

or socks even if they are torn, as long as they can still be
walked in and are still considered leather socks or socks.

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Wiping over a bandage or cast

- It is permissible to wipe over a cast or bandage, provided

that the wiping does not cause harm. If it would cause
harm, one should perform tayammum instead of wiping
after performing wudhu.

- It is also permissible to wipe over a cast or bandage when

performing ghusl.

- Method of wiping: With a wet hand, wipe over the cast

or bandage while performing wudhu or ghusl.

- A bandage should not be applied to healthy parts of the

body.

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Wiping over the headscarf and cap:

- Women are allowed to wipe over their headscarf or

khimar in cases where it is difficult for them to remove it
while performing ablution, such as when they are among
people before whom they should remain covered, and
they fear that something of their `awrah might be
exposed.

- It is also allowed when the headscarf is tied in a way that

makes removing it difficult, or when they have applied
henna or some medication to their hair and then tied a
cloth or something similar over it.

- In such cases, it is permitted to wipe over the headscarf

during wudhu.

- The rules for wiping over a headscarf or khimar are not

the same as those for wiping over leather socks. It is not
required to wear the headscarf at the time of ablution, nor
is there a time limit for when it was worn.

- The rule of wiping over the headscarf applies to anything

else that covers the head, such as turbans or caps, in
situations where it is difficult to remove them during
wudhu. This specifically applies to workers who work
outdoors during the winter, etc.

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HYGIENE RULES

- Circumcision is the surgical removal of the foreskin or cap

from the head of the male genital organ, typically
performed a few days after birth. Circumcision for men is
obligatory.

- Circumcision for women is also obligatory.

Hoodectomy (or female circumcision) refers to the
medical procedure of reducing the skin covering the
clitoris. The aim is to remove only part of the foreskin, in
order to enhance a woman's intimate pleasure. It also has
some health, hygiene and aesthetic benefits.
Unlike the Shari'ah circumcision for women, the act of
cutting part of clitoris is a barbaric practice known as FGM
(Female Genital Mutilation). This act, practiced in some
countries, is a mutilation of women and a crime that has
no connection to Islam.

- Maintaining hygiene and cleanliness of body and

clothes is highly recommended and using miswak as well.

- Growing a beard is obligatory for men, and it is forbidden

to shave or trim the beard under the length of a fist.

- Cutting nails, trimming the mustache, and removing

armpit hair and pubic hair must be done regularly, at least
once every 40 days.

- If nail polish does not allow water to reach the skin, then
a woman must remove it before performing wudhu.

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CLOTHING RULES

It is best to wear clothing that is customary and accepted

in the culture and environment where one lives, except for
clothing that Islam has prohibited.

Prohibited clothing:
- Clothing that reveals or does not cover the private parts
(awrah).
- Clothing that imitates the opposite sex.
- Clothing that is specific to non-believers (non-Muslims).
- Clothing that displays arrogance and pride.
- Silk clothing or clothing adorned with gold is prohibited
for men.
- Clothing of excessive luxury, whose purchase is
considered wasteful.

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Awrah Rules:

- A man is required to cover everything between his navel

and knees in front of all men and women, except for his
wife (in front of whom he does not have to cover
anything).
- It is obligatory for him to be minimally covered in this
manner during prayer, with the Sunnah being to cover the
shoulders as well.
- The clothing a man wears must be modest, loose,
opaque, and must be above the ankles.

- A woman is required to cover her entire body, including

her face and hands, when leaving the house or in front of
men who are not her mahram (close relatives).
- During prayer, a woman is obligated to cover everything
except her face and hands, and she will pray like this
unless there is a possibility of non-mahram men seeing her,
in which case she must cover her face and hands as well.

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Conditions of Hijab (Women's clothing in Islam):

- It must cover the entire body, including the face and

hands.

- It should not be a decoration in itself (e.g., a dress with

flowers or a pink dress).

- It must be made from thick fabric that is not transparent.

- It should be loose-fitting and not outline the shape of the

body.

- It should not be scented or perfumed.

- It should not resemble men's clothing.

- It should not resemble the clothing of non-believers (non-

Muslims).

- It should not be clothing that signifies pride or attention-

seeking.

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Example of properly dressed man and woman:

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Mahram rules

Mahram refers to those men who are considered legally

adult (mature) according to Shariah and with whom a
woman is permanently prohibited from marrying.

The following regulations apply to mahram:

- A woman is allowed to uncover what is normally exposed

during ablution (wudhu), such as her hair, arms up to the
elbows, neck, and legs slightly above the ankles, in front
of her mahrams.

- It is permitted for a woman to be alone or mix with her

mahrams in social settings. However, seclusion, sitting
alone, and mixing with non-mahrams is prohibited.

- It is allowed to look at and touch mahrams. Looking at

and touching non-mahrams is prohibited.

- A woman is permitted to travel with her mahrams for

distances that entitle one to use the allowances of a
traveler (such as shortening and combining prayers, and
exemptions regarding fasting). This distance is not defined
in Shariah but refers to any journey that is considered
travel.

- A woman is prohibited from traveling without a mahram

or husband. If there is a need to stay in a place, a woman
may stay alone, but she is not allowed to travel alone
without a mahram or her husband.
A man is allowed to travel alone.

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* Mahrams are divided into three categories: by blood

relation, by breastfeeding, and by marriage.

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When the term "sister," "mother’s sister," etc. is used, it also

refers to half-sisters, half-mother’s sister, etc., and when the
term "brother," "father’s brother," etc. is used, it also refers
to half-brothers, half-father’s brother, etc.

Explanation of the terms ascending and descending:

Ascending from the mother is grandmother, etc.,

ascending from the mother’s sister is great-mother’s sister,
etc., descending from the sister is her daughter, etc.,
descending from the brother’s daughter is brother’s
granddaughter, etc.

Explanation of mahram by breastfeeding:

for someone to be a mahram by breastfeeding, the
woman must nurse him at least five times until the baby is
fully satisfied, within the two-year period after birth.

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PRAYER RULINGS

Conditions for prayer:

- Islam
- Intellect
- Reaching the age of 6-7 years, the ability to distinguish
the world
- Removal of physical impurity from the body, clothing,
and place of prayer
- Removal of legal impurity
- Covering the 'awrah
- The prayer time has begun
- Facing the qibla (Kaaba)
- Intention (niyyah)

Pillars of prayer:
- Standing
- Opening takbeer
- Recitation of Al-Fatiha
- Ruku' (bowing)
- Returning from ruku'
- Sujood (prostration) with seven parts of the body
(forehead and nose, two hands, two knees, two feet)
- Returning from sujood
- Sitting between two sajda
- Calmness in all parts of the prayer
- Following the proper sequence in all parts of the prayer
- Final tashahhud (sitting)
- Sitting during the final tashahhud
- Sending blessings upon the Prophet (peace be upon
him)
-Giving two salams
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Obligatory actions of prayer:

- All takbeers except the opening one
- Saying "Subhana rabbiyal adhim" during ruku' (bowing)
- Saying "Sami'Allahu liman hamidah" when returning from
ruku'
- Saying "Rabbena wa lakal hamd" after returning from
ruku'
- Saying "Subhana rabbiyal a'la" during sujood
(prostration)
- Saying "Rabbighfirli" between the two sajdah
- The first tashahhud
- Sitting during the first tashahhud

Ruling on the conditions, pillars, and mandatory actions of

prayer:
The prayer is invalid if performed before fulfilling all the
conditions.
If a person completes the prayer and has missed one or
more pillars, the prayer is invalid and must be repeated
from the beginning. However, if the person remembers this
during the prayer, only the rakat in which the pillar was
missed is invalid.
Omitting an obligatory action in the prayer can be
compensated for by performing the sujood as-sahw
(prostration of forgetfulness).

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What invalidates prayer:

- Omission of the conditions or components of prayer
- Deliberate omission of mandatory actions
- If a person intentionally speaks something that is not part
of the prayer
- Loud laughter
- Unnecessary, frequent, and consecutive movements
that are not part of the prayer
- Eating and drinking during the prayer

Times of prayer and the number of obligatory (fard) rakats:

Fajr prayer – from the appearance of the true dawn, i.e.,

the light on the right and left sides of the horizon, until
sunrise, 2 rakats.
Dhuhr prayer – when the sun moves from its zenith (5-7
minutes after the zenith) until the shadow of an object
towards the west is the same length as the object, i.e., the
start of Asr time, 4 rakats.
Asr prayer – from the moment the shadow of an object
towards the west is the same length as the object until
sunset, 4 rakats.
Maghrib prayer – from sunset until the redness in the sky
disappears, i.e., the start of Isha time, 3 rakats.
Isha prayer – from the disappearance of the redness in the
sky until the middle of the night (the middle of the night is
calculated by dividing the time between sunset and true
dawn into two), 4 rakats.

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Prayer Time App Instructions:

[Link]
[Link]
In the settings of the app, set the custom method to a 14.6
degree angle for Fajr and Isha.

Ruling on Quran Transcription:

Transcribing the Quran, i.e., writing the Quran in any

language other than Arabic, is prohibited. Therefore, we
will not provide the transcription of Surah Al-Fatiha. Those
who do not know it are required to learn it by listening to
a correct recitation from a proficient reciter, such as
Ayman Suwaid.

Recitation of Surah Al-Fatiha:

[Link]

Below, we will provide the Arabic text of Surah Al-Fatiha

along with its translation. We will also include the Arabic
text, transcription, and translation of the Tashahhud and
Salawat recited during the prayer.

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Note about salutations:

It’s pillar of prayer to say:

Allahumma salli ‘ala Muhammad.
(O Allah, bestow Your peace upon Muhammad.)

Everything else mentioned in salutations is recommended.

Of course we should recite everything, but sometimes we

could be in a situation where we have a few minutes to
pray only.

For example if bus stops for 5 minutes and bus drives for
long hours and we need to combine and shorten dhuhr
and asr prayer as we are travellers.
In such cases we can pray with conditions, pillars and
obligations of prayers fulfilled and all recommended
actions neglected.

We are allowed to pray on this minimal way even without

any reason, but it would be waste of mountains of good
deeds.

Minimalistic prayer (wihout recommended actions) will

be described on the following pages.

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How to pray

We will explain the method of performing the prayer,

ensuring all pillars and obligatory actions are fulfilled. A
more detailed description of the prayer can be found on
this YouTube playlist:
[Link]
_auZQxmQhYkbFpfWnns

On this playlist you can find a lot of practical

demonstrations (wudhu, ghusl, tayammum, prayer,
janazah…)

Two-Rakat Prayer:
- In the standing position, facing the qibla, we say the
opening takbir:
‫اَللهُ أ َ ْكبَ ُر‬
Allahu Akbar
(Allah is the Greatest),

- We recite Al-Fatiha,

- Saying the takbir, we move to ruku' (bowing position),

bending the back at a 90-degree angle towards the
qibla, and here we calm ourselves and say:
‫ي ا ْلعَ ِظ ِيم‬ َ ‫س ْب َح‬
َ ِّ‫ان َر ِب‬ ُ
Subhane rabbiyal 'adhim
(Pure and free from any imperfection and deficiency are
You, my Lord, the Magnificent),

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- We return from ruku' to the standing position, fully upright,

saying:
‫س ِم َع اللهُ ِل َم ْن َح ِم َد ُه‬
َ
Sami'Allahu liman hamidah
(Allah hears the one who praises Him and thanks Him),

- After returning to the standing position, we calm

ourselves and say:
‫َربَّنَا َولَكَ ا ْل َح ْم ُد‬
Rabbena velekel hamd
(Our Lord, to You belongs all praise and gratitude),

- Saying the takbir, we lower ourselves and sit on our knees,

performing sujood (prostration) so that seven parts of our
body touch the ground. We calm ourselves in the sujood
and say:
‫ي ْاْل َ ْعلَى‬ َ ‫س ْب َح‬
َ ِِّ‫ان َرب‬ ُ
Subhane rabbiyel 'eala
(Pure and free from any imperfection and deficiency are
You, my Lord, the Most High),

- Saying the takbir, we return from sujood to the sitting

position, calm ourselves, and say:
‫ب ا ْغ ِف ْر ِلي‬ِِّ ‫َر‬
Rabbighfirlee
(My Lord, forgive me),

- Saying the takbir again, we go back into sujood, calm

ourselves, and say Subhane rabbiyal 'eala, and return with
the takbir. This completes the first rakat.

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We perform the second rakat in the same way. However,

when we return from the second sujood, we are not yet
finished with the second rakat. Now, we need to recite the
Tashahhud, Salawat, and give salam to the right by
turning our head to the right side at a 180-degree angle
and saying:
‫علَ ْي ُك ْم َو َرحْ َمةُ الله‬
َ ‫س ََل ُم‬
َّ ‫ال‬
Assalamu alaikum wa rahmatullah
(Peace be upon you, and the mercy of Allah, and His
blessings),

And in the same manner, we give the salam to the left.

Three-Rakat Prayer:
We perform the prayer in the same manner as the two-
rakat prayer, except that after reciting the Tashahhud, we
rise to the standing position (qiyam), recite Al-Fatiha, then
go into ruku' (bowing), return to the standing position
(qiyam), go to sujood (prostration), return from sujood,
perform sujood again, and then sit for the final Tashahhud,
where we recite the Tashahhud, Salawat, and give salam.

Four-Rakat Prayer:
We perform the prayer in the same manner as the three-
rakat prayer, but after the second sujood in the third rakat,
we rise to the standing position (qiyam), recite Al-Fatiha,
then go into ruku' (bowing), return to the standing position
(qiyam), go to sujood, return from sujood, perform sujood
again, and then sit for the final Tashahhud, where we
recite the Tashahhud, Salawat, and give salam.

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Sujoodu Sahw (Prostration Due to Forgetfulness and

Mistake in Prayer)

These are two prostrations prescribed to remove mistakes

and deficiencies in the prayer.

When to Perform Sujoodu Sawh:

- If the person praying, due to forgetfulness or confusion,
adds ruku' (bowing), sujood (prostration), standing
(qiyam), or sitting.
- If any pillar of the prayer is omitted, the missed action will
be made up, and at the end of the prayer, Sahwi-Sujood
will be performed.
- If any obligatory action of the prayer is forgotten.
- If the person doubts the number of rak'ahs they have
prayed, they will opt for the smaller, more certain number
and perform Sehwi-Sujood at the end of the prayer.

How to do sujoodu sawh:

Two prostrations are performed with a pause between
them, just like in any other prayer.

Time of Sujood sawh:

- After the last Tashahhud and before the salam in the
prayer. After Sahwi-Sujood is performed, then the salam is
given, and the prayer is concluded.
- After the salam on both sides (right and left) and
conclusion of the prayer, the person will perform two
prostrations, and then give salam again to the right side,
then to the left side, completing the prayer.

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When to Perform Before or After the Salam:

- Before the Salam: Sujoodu Sahw is performed due to
missing something or because of doubt when unsure
about one of two things.
- After the Salam: Sujoodu Sahw is performed due to
adding something or because of doubt when sure about
one of two things.

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Prayer in Congregation (Jama'ah):

- Prayer in congregation is obligatory for every adult male.

- For those who are less than one kilometer away from the
nearest mosque, it is obligatory for them to perform the
prayer in congregation at the mosque.
- In addition, prayer in congregation is 25-27 times more
rewarding for men.
-For women, prayer is more rewarding when performed at
home.

Imam recites in loud prayers (Fajr, Maghrib, Isha)

The Imam recites aloud the opening Takbeer, Al-Fatiha, a
Surah after Al-Fatiha, or a portion of the Qur'an, as well as
other Takbeers, Sami'Allahu liman hamidah, and the
Salam.

Imam recites in silent prayers (Dhuhr, Asr)

The Imam recites aloud the opening Takbeer, as well as
other Takbeers, Sami'Allahu liman hamidah, and the
Salam.

The followers (Muqtadi) who pray behind the Imam recite

everything the Imam recites within themselves (silently
while hearing himself), and everything the Imam recites
aloud, except during loud prayers when he doesn’t recite
the Surah or part of the Qur'an. In that case, the Muqtadi
listens to the Imam's recitation of Al-Fatiha, then recites Al-
Fatiha on his own (silently while hearing himself), and then
continues to listen to the Imam's recitation of the Qur'an.

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General rule for lining up rows in prayer

Rows must be made from the middle of imam. For
example imam prays with two men. He is in front of them
and they are just behing him. When others join them they
fill up rows from the middle, someone goes to right,
someone goes to left etc.

Lining up men in prayer

- If two men pray together they stand one next to other in
line. Muqtadi stands on the right side of imam.
- If someone joins them he stands on the left of the imam,
and then imam stands alone in front of them.
- If in the beginning three or more men pray together, then
of course imam goes in front of them.

Lining up women in prayer

- If two women pray together they stand one next to other
in line. Muqtadi stands on the right side of imam.
- If a woman joins them she stands on the left of the imam,
and then imam doesn’t change her place. She stays in
the middle and doesn’t go in front of them as in the case
of men praying together.
- If in the beginning three or more women pray together,
then of course imam stays in the middle.

Praying alone with non-mahram

It’s prohibited for a man and woman to pray in
congregation together if man is not her mahram. If there
are two women they can pray in congregation with a
man who is not their mahram.

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Praying voluntary prayer behind someone praying fard

(obligatory) prayer, and vice versa

- It is allowed to pray voluntary prayer behind someone

who is praying fard (obligatory) prayer.
- An example of this is when we have prayed, for example,
the fard of Dhuhr prayer, and we arrive at a place where
we find other people praying the fard of Dhuhr. If we join
the congregation, the fard prayer we are praying is
counted as voluntary for us.

- Similarly, it is allowed to pray Fard behind someone who

is praying voluntary.
- An example of this is when we arrive at the mosque and
find people who have already prayed, for example, the
Dhuhr prayer. People usually pray two rak'ahs of the
confirmed Sunnah after the Fard of Dhuhr. We can join
someone who is praying sunnah and pray the fard of
Dhuhr behind them, thus earning the reward for praying in
congregation.

Confirmed Sunnah Prayers (Sunnah Mu'akkadah):

- Two rak'ahs before Fajr
- Two or four rak'ahs before Dhuhr
- Two rak'ahs after Dhuhr
- Two rak'ahs after Maghrib
- Two rak'ahs after Isha
- Witr prayer
- Eid prayers

For more details, refer to specialized literature on the

subject.

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Sutra or barrier in prayer:

A Sutra is an object that the person praying should place

in front of them, such as a chair or something similar, or
they may use something immovable, such as a pillar, wall,
etc., to prevent people from passing in front of them and
potentially disrupting the prayer.

The sutra should be placed at a distance of 10-15 cm from

the place where the prostration occurs. Its height should
be approximately 30 cm.

If someone attempts to pass between the person praying

and their sutra, they should be stopped, as passing in this
case is forbidden.

When praying in congregation (Jama'ah), it is prohibited

to pass between the Imam and his Sutra, but it is
permissible to pass over the rows (sufoof) of worshipers.

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Arriving in time for prayer and joining the congregation:

- A person is considered to have arrived in time for prayer

if they manage to pray one rak'ah on time, i.e., they
perform the ruku' (bowing) of that rak'ah and return from
the ruku' of that rak'ah.
- For example, if there are 2 minutes remaining until the
time of Asr, and a person manages to pray the first rak'ah
of Dhuhr in time, the remaining rak'ahs that are not prayed
on time will not affect the validity of the prayer.

- A person is considered to have arrived at specific rak’ah

in the congregation if they manage to join before the
Imam returns from the ruku'.
- The person will recite and perform all actions as the Imam
does. When the Imam offers the Salam, the person will not
offer the Salam. Instead, they will stand up and complete
the rak'ahs they missed.

Example: If a person arrives at the second rak'ah of the

Maghrib prayer, this will be his first rak'ah. However, hi will
still perform all actions and recite as the Imam does, and
when the Imam gives the Salam, the person will not say
the Salam but will stand up and perform their third rak'ah,
then give the Salam to finish their prayer.

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Making up prayer

- There are only two valid reasons for missing a prayer

outside of its prescribed time: forgetting unintentionally
and sleeping unintentionally.

- In this case, the person should pray the missed prayer

immediately when they remember or when they wake up.

- If there are multiple prayers that need to be made up,

the person should follow the order in which the prayers
were missed.

- The missed prayer should be prayed in the same way it

would be performed within its prescribed time.

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Friday prayer (Jumu’ah)

- The Jumu'ah prayer is obligatory for every adult male.

- It consists of the khutbah (sermon) in which the Imam

addresses the congregation, reminding them of the
rulings of Islam, admonishing them, etc., followed by two
rak'ahs of the obligatory prayer.

- It is performed on Friday during the time of the Dhuhr

prayer.

- The Jumu'ah prayer is not obligatory for women, children,

the sick, or travelers.

- If a person does not catch the Imam before he returns

from the ruku' (bowing) of the second rak'ah, it means
they did not manage to attend the Jumu'ah prayer, and
after the Imam gives the salam, the person will stand up
and pray four rak'ahs of Dhuhr to make up for it.

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Janazah (Funeral) Prayer

The Janazah prayer is performed during the burial of a

deceased person. It is an obligation for the community. If
a certain number of people perform the Janazah prayer,
the individual obligation is lifted from the rest of the
community.

How to pray janazah

- The first Takbeer,
- Reciting Surah Al-Fatiha,
- The second Takbeer,
- Reciting Salawat
- The third Takbeer,
- Making a Dua (supplication) for the deceased,
- The fourth Takbeer,
- Saying Salam to the right.

Visiting the graveyards is recommended because it serves

as a reminder of the Hereafter.

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Prayer of traveller

A traveler is defined as someone who embarks on a

journey that, according to the customs and environment
of their locality, can be considered a journey,

- For example, if one is traveling from Kakanj to Visoko and

it takes 20 minutes by car, this would not typically be
regarded as a "journey" because the distance is short and
the conditions are not difficult. However, if one were to
travel from Kakanj to Bihać, this would involve more
planning, preparation of food, rest stops, and so on, and
could definitely be considered a journey.

The exact distance that qualifies someone as a traveler in

Islamic law is not strictly defined, but the above examples
serve to illustrate different types of travel.

How long is a person traveler

A person is considered a traveler as long as he travels.
Even if he stays in one place for a few days, weeks, or
months, he still maintains the status of a traveler until he
decides to settle there.
However, if he chooses to settle in that place for an
extended period (for study, work or similar), whether
temporarily or permanently, he is no longer considered a
traveler and is no longer eligible for the concessions
granted to travelers.

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When it comes to the prayer, a traveler is granted

concessions of combining and shortening the prayers.

Combining Prayers:
- A traveler is allowed to combine the Dhuhr and Asr
prayers either at the time of Dhuhr or at the time of Asr.
Similarly, the Maghrib and Isha prayers can be combined
either at Maghrib time or Isha time.
- The Fajr prayer cannot be combined with any other
prayer.

Shortening Prayers:
- The traveler can shorten the Dhuhr, Asr, and Isha prayers
to two rakats instead of the usual four rakats.
- Fajr and maghrib prayer cannot be shortened.

The traveler is eligible to use these concessions once they

have left the area of their residence (their city).

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Prayer of the sick person

A person who is ill will perform the prayer according to

their ability. If they are unable to stand, they can pray
sitting; if they cannot sit, they can pray lying down; and if
they are unable to lie down, they will pray in whatever
position is possible for them.
There are also concessions for travellers like combining
and shortening the prayer, wiping over socks, etc.

The prayer is never to be abandoned, and there is no

situation where it can be skipped outside of its prescribed
time.

How to pray sitting:

- The person should sit on the floor or on a chair,
depending on what is comfortable for them.
- When performing Ruku' (the bowing position), they
should lean forward slightly.
- When performing Sujood (the prostration position), they
should lean forward even more, relative to the position of
Ruku'.
- This same principle applies to those who need to pray
while lying down, or in any other position that
accommodates their condition.

Note: for praying fard prayer sitting the person must have
a valid reason (sickness and similar) and when he prays
sitting down he gets the full reward because he has valid
reason.
When it comes to voluntary prayers, it's allowed to pray
them sitting down even without a valid reason, but the
person in that case gets half of the reward.
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Prayer in a vehicle

As we have already explained, leaving out any pillar of

the prayer, such as standing, invalidates the prayer and
makes it null. Therefore, a person must adhere to the
regulations of prayer even when they are in a vehicle, with
the exception that if the person is a traveler, they can use
the allowances for travelers.

If we are traveling by car, we will stop the car at an

appropriate place and pray outside.

If we are traveling by bus or train, and if waiting for the

next break in the journey will cause the prayer time to
expire, we will face the Qibla and pray as prescribed. If,
due to the journey, the direction of the Qibla changes, it
will not affect the validity of the prayer due to necessity.

If we are traveling by airplane, then we are certainly

travelers, so if the flight departs before the beginning of
Fajr or the prayer we are combining, or if we will not land
before the time for Fajr or the prayer we are combining
expires, we will pray in the same way as if we were on a
bus or train.

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Places where it is forbidden to pray:

- A garbage dump
- A toilet
- The pen of a camel (a small enclosure where camels
are kept)
- A graveyard (the exception is the funeral prayer)

The things that contribute to humility in prayer are:

-Preparation for prayer and creating a pleasant
environment.
- Removing distractions.
- Calmness.
- Awareness of the greatness of Allah the Exalted to whom
we are praying.
- Reflecting on the meanings of what we recite.

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FASTING RULES

Fasting is an act of worship that means abstaining from

food, drink, sexual intercourse, and other things that break
the fast from dawn until sunset.

Things that break the fast:

 Eating and drinking

 Things that replace food completely or partially,
such as: infusions, nutritional or vitamin injections
that replenish the body with lost salts, minerals,
vitamins, and other nutrients, blood transfusions.
 Smoking cigarettes, hookahs, etc.
 Sexual intercourse, even without actual
penetration, if the tip of the male organ enters the
vagina.
 Voluntary ejaculation through masturbation,
satisfying oneself with a partner, or in any other
way. (Note: nocturnal emissions during sleep do
not break the fast.)
 Intentional vomiting.
 The occurrence of menstrual blood (haidh) or post-
natal bleeding (nifas).

Smoking cigarettes, hookahs, and other intoxicating

substances, as well as masturbation, are forbidden even
when one is not fasting.

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Fasting is not obligatory for:

 Non-muslims
 The insane
 Children
 The sick
 Travelers
 Women during their menstrual period or post-natal
bleeding
 The elderly
 Pregnant or breastfeeding women.

Making Up Missed Fasting Days

A sick person must make up the days of Ramadan they

missed after Ramadan. Likewise, a traveler must make up
their fast when they return home, and a woman must do
so after her menstruation (haidh), post-natal bleeding
(nifas), childbirth, or breastfeeding.

Making up the missed days of Ramadan does not have to

be on a one-to-one basis.

An elderly person who will not be able to fast even after

Ramadan must feed one poor person for each missed day
of fasting.

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Intentionally breaking the fast requires atonement:

 If the fast is broken for reasons other than sexual

intercourse, the person must sincerely repent and
make up that day of fasting.

 If the fast is broken due to sexual intercourse, the

atonement is:

- Sincere repentance,

- Freeing a Muslim slave (if possible),

- If there are no slaves, fasting for 60 consecutive

days after Ramadan, or

- If the person cannot fast, they must feed 60 poor

people.

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ZAKAT AL-FITR RULES

Zakat al-Fitr is obligatory for every Muslim, regardless of

age, gender, status (free or slave).

The obligation applies to those who have one sa'a

(approximately 3 kg) of food over and above the needs
of their family on the night before Eid al-Fitr.

One sa'a (about 3 kg) should be given in food such as

wheat, barley, rice, flour, fish, meat, etc.

The time for giving Zakat al-Fitr begins one or two days
before the Eid prayer and must be given before the Eid
prayer is performed.

It belongs to the same group of people who are entitled

to receive Zakat, meaning the eight categories
mentioned in the Quran.

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ZAKAT RULES

Zakat is an act of worship involving the distribution of

wealth, and it is obligatory for every adult Muslim who
possesses the nisab (minimum threshold of wealth) and
has had it for a full year without using it.

Zakat is due on the following categories:

It can be given to one or all of the following:

 The Poor: This is someone who does not have

enough to meet their basic needs for themselves
and their family for the next six months.
 The Needy: This is someone who has about half, or a
little more than half, of what they need to live.
 Those involved in collecting Zakat: Those
responsible for gathering Zakat can receive a
portion.
 To win the hearts: This includes non-believers who
may be open to accepting Islam, or Muslims who
need support to strengthen their faith.
 To free slaves: Zakat can be used to buy the
freedom of slaves.
 The Over-indebted: People who are in debt and
unable to pay it off.
 For Allah’s cause: This means for purposes related to
Jihad (fight for Allah’s path), supporting students of
Sharia knowledge, or for Da’wah (Islamic missionary
work).
 The Traveler: A traveler who has lost or spent their
wealth during the journey, regardless of whether
they were rich or poor before the trip.

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Zakat Cannot Be Given To:

 Non-muslims
 The rich
 A person capable of working and earning
 Relatives in the ascending line (parents,
grandparents, etc.) or descending line (children,
grandchildren, etc.)
 A wife, because the husband is obligated to
provide for her
 For building mosques, roads, schools, etc.

Property on Which Zakat Is Given:

 Gold and silver

 Any currency
 Agricultural produce
 Trade goods (and anything used for selling, such as
real estate, etc.)
 Livestock

Property on Which Zakat Is Not Given (Items Used by the

Owner):

 House
 Car
 Clothing, etc.

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The year for calculating Zakat is based on the Hijri (lunar)

calendar, which has 354 days.

Nisab is the threshold above which Zakat is due when the

property has been owned for one full year.

Zakat on Gold and Silver:

 The Nisab for gold is 85 grams, and for silver is 595

grams.
 Therefore, a person who has this amount of gold or
silver for one year must give 2.5% of it as Zakat.

Zakat on Money

The Nisab for money is determined by the value of the

Nisab for gold, which is 85 grams. For example, if the price
of one gram of gold is 60€, the Nisab for money would be
5100€.
Therefore, a person who has 5100€ will need to give 2.5%
of that amount as Zakat, which would be 127.5€.

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Zakat on Trade Goods

The owner of the goods must calculate the total value of

everything they are selling based on the current market
price on the day when the Zakat obligation occurs (i.e.,
after one lunar year has passed).

If the value of the goods exceeds the Nisab value in

money, the person must give 2.5% of the total value as
Zakat.

Zakat on Livestock

If the livestock (camels, cows, sheep, and goats) are

grazed freely, and the owner has no obligation to feed
them, they are required to pay Zakat on them.
However, if the owner provides food for the livestock
throughout the year, or for most of the year, then Zakat is
not due on those animals.

The Nisab for livestock and the detailed method of paying

Zakat on them is a broad topic, and further details can be
found in specialized Fiqh literature.

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Zakat on Agricultural Produce

A person who grows agricultural crops for sale must give

Zakat according to the rules of Zakat on trade goods.

A person who grows agricultural crops for personal use

(i.e., for their own needs) must give Zakat according to the
rules of Zakat on agricultural produce.

Zakat on agricultural produce applies to all basic

foodstuffs that can be stored, such as wheat, barley,
dates, corn, rye, oats, rice, beans, lentils, etc.

Zakat is not due on fruits, vegetables, and similar items.

The Nisab for these foodstuffs is 672 kg.

After the food has matured and reached the Nisab, if the
crops are irrigated, the person must give 5% as Zakat.

If the crops are not irrigated (i.e., rainfed), then 10% is due.

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HAJJ AND UMRAH RULES

Hajj and Umrah are acts of worship that are obligatory to

perform once in a lifetime, provided a person has the
means to do so.

Umrah is performed around the Ka'bah and lasts about 3

hours, while Hajj is performed around the Ka'bah and other
nearby locations and lasts about 5 days.

The duration of Umrah and Hajj is mentioned so that no

one mistakenly thinks they must pay the travel expenses
twice to visit the holy city of Mecca. When a person goes
for Hajj, they will also perform Umrah during the same trip.

It is not permissible for a woman to go for Hajj or Umrah

without a her husband or her mahram.

Detailed regulations for Hajj and Umrah can be found in

specialized literature.

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BUSINESS AND MATERIAL RULES

Usury (Riba) is forbidden.

Some modern forms of usury include:

 Interest-bearing loans in banks

 Partnerships between banks and clients in
purchases (most banks use shariah forbidden
contracts in this regard)
 Installment purchases through banks (most banks
have hidden interest)
 Currency exchange if it is not conducted in a direct,
on-the-spot exchange
 Default interest (i.e., increasing the original debt
after the due date due to the debtor's financial
incapacity)
 Credit cards, which allow payments even when
there are insufficient funds in the account. However,
if there is a delay in repaying the debt, late interest
is charged, which is forbidden.
 On the other hand, debit cards are permitted.

Deception and ignorance of product defects are

forbidden.

Injustice and unlawful earnings/appropriation of others'

property or rights are forbidden.

Gambling and games of chance are forbidden. (This

includes entering into a game, competition, or contest
where one can either win or lose, which is pure gambling).

Selling products we don’t own is forbidden.

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Dropshipping is forbidden.

Dropshipping means that a sellor A puts for example shoes

for sale on his web shop. Sellor A doesn’t own those shoes
and they are not with him physically. When customer
orders shoes for 50$ (pays and gives his delivery address)
then seller A goes to other seller B to find those shoes for
cheaper price so he could earn a profit. Seller A orders
choes for 30$ from seller B and gives him delivery address
of customer. In the end seller A has earned 20$ of profit.
Why would people buy from seller A in the first place?
Because of his IT and marketing skills. Anyhow, this way of
selling is prohibited.

Online selling that is allowed could either be:

-selling products we own, or

- advertising products of other company who would give

us a commission for every sold product. Why would they
give us commission? Well, if we have popular website or
social media page, they might be interested in our
promotion service.

Principles of Islamic business ethics:

 Trust (Amanah)
 Honesty and truthfulness
 Thoroughness and dedicated work

For more detailed regulations on transactions, usury, and

Islamic economics, you can refer to specialized literature

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FOOD AND DRINK RULES

Muslims eat and drink with their right hand. Before eating,
they say Bismillah (In the name of Allah), and after eating,
they thank Allah by saying Alhamdulillah (Praise be to
Allah) or a prayer (dua) from the Sunnah.

It is forbidden to eat or drink from gold or silver utensils.

The basic rule for food and drink is that everything is

allowed (halal) except for what is explicitly forbidden
(haram).

Alcoholic drinks that intoxicate are forbidden.

What intoxicates in large quantities (e.g., one or two liters)

is forbidden even in small quantities.

What does not intoxicate in large quantities is allowed to

consume. An example of this is juice or drinks with a very
small percentage of alcohol (up to 3%).

Drugs are forbidden.

Smoking cigarettes, hookahs, and other intoxicants are

forbidden.

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Halal and Forbidden Animals

All aquatic animals are halal.

Land animals are halal if they are of permissible species

and slaughtered in accordance with Sharia (Islamic law)
guidelines.

For aquatic animals, there are no specific slaughtering

rules; they are always considered halal regardless of who
catches them or how they are killed.

For land animals, the rules of proper slaughter apply.

Forbidden Animals (Haram):

 Pigs
 Any animal with fangs for tearing meat (carnivores,
e.g., lions, tigers, wolves, bears, dogs, cats, etc.)
 Any bird with claws for tearing flesh (birds of prey or
carnivorous birds, e.g., eagles, hawks, owls, etc.)
 Any bird that feeds on carrion (scavengers, e.g.,
vultures, ravens, etc.)
 Insects and bugs (except for locusts, which are
halal)
 Reptiles (snakes, scorpions, etc.) and rodents (mice)
 Domesticated donkeys
 A dead land animal (carcass)

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Conditions for Meat to Be Halal in Islam

(Rules of Slaughtering)

For meat to be considered halal in Islam, four conditions

must be met:

1. The person who slaughters the animal must be a

Muslim or from the People of the Book (Christians
and Jews). Exceptions to this are:
o A person who is mentally incapacitated,
o A child (who has not reached the age of 6-7
years),
o A person who is intoxicated.
2. The tool used for slaughtering must be sharp. If the
animal dies before the slaughtering process is
completed, the meat is not halal. The principle is
that animals should be killed by slaughtering, as this
is better and less painful for them. Exceptions to this
are: teeth and claws of the animal (which must not
be used for slaughter).
3. It is obligatory to sever the esophagus, windpipe,
and jugular veins during the slaughter.
4. It is obligatory to mention the name of Allah during
the slaughter (saying Bismillah). It is even better to
say Bismillah, Allahu Akbar. Of course, every
slaughter is performed sincerely in the name of
Allah.

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FAMILY RULES

Islam affirms and encourages marriage and the formation

of a family.

Islam grants full respect to every individual in the family,

regardless of gender.

Islam instills the principle of honoring fathers and mothers,

as well as taking care of them and being obedient to
them during their lifetime and even after their death.

It calls for safeguarding the rights of sons and daughters,

ensuring fairness among them in expenses, material
possessions, and measurable things.

Islam commands every Muslim to maintain family ties, and

it is an obligation to maintain relationships with relatives
which are mahram.

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PARENT’S RIGHTS

Kindness to parents is considered one of the best deeds

and one of the actions that will earn the greatest reward
from Allah.

Obedience and kindness to parents are among the

greatest causes for entering Jannah (paradise).

Obedience to parents is an obligation as long as it does

not involve disobedience to Allah.

Disobedience to parents is a great sin in Islam, and it is not

even permissible to say "uh" to them, even if the person
has obeyed them.

Obedience to parents is especially emphasized when

they grow old, and when the roles of care for them
change.

It is obligatory to do good deeds even for non-Muslim

parents, with the best kindness being to invite them to
Islam in a gentle and wise manner.

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Rights of Offspring

Choosing a good wife who will be a good mother is the

greatest and best gift a father can give to his children.

Naming them with beautiful names, as this will be a sign of

recognition.

Providing them with a good upbringing, teaching them

and making them fond of the religious principles.

Caring for and protecting children, ensuring their right to

life, growth, development, play, childhood, education,
and everything necessary for shaping a personality.

Fairness among children, both male and female.

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Maintaining Family Ties

Benefits:

- Allah’s Pleasure

- Fulfilment of Obligation

- Strengthens Relationships

- Increases Provision

- Extends Life

- Support in Hard Times

- Double Reward for charity given to our relatives.

* Charity cannot be given to parents because we are

obliged to help and financially them.

* Man cannot give charity to his wife and children, but wife
can give charity to her husband and children, because it’s
man’s duty to support family, and it’s not duty of wife.

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It's obligation to maintain family ties with

It is obligatory to maintain family ties with those who are

mahram.

As for the wife's family, she is not related to the husband's

family, and the husband's family is not related to the wife.

This means that it is not strictly obligatory for a woman to

maintain family ties with her husband's relatives, and
likewise, it is not strictly obligatory for a man to maintain
family ties with his wife's relatives.

However, for the sake of marital harmony, both spouses

should strive to maintain these relationships, as much as
possible.

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Ways of Maintaining Family Ties:

To visit them in the place where they live.

To invite them and host them at your home.

To inquire about their well-being and greet them, whether

through phone calls, internet, messages, or through a third
party.

To provide them with financial assistance by giving them

sadaqa (charity) if they are in need, or a hadiya (gift) if
they are not in need of money.

To show them respect and kindness in both words and

actions.

To participate in their joys, congratulating them, and to

sympathize with their sorrows, pains, and grief, expressing
condolences.

To visit them when they are sick.

To respond to their invitation for a ziyarah (visit).

To cleanse your heart of hatred and envy towards them.

To pray for them in everything you wish for yourself.

To invite them to guidance and the practice of faith,

recommending every good deed, and warning them
against the wrongdoings they may be engaged in, always
in the best manner and with the most effective approach.

And so on.
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THE POSITION OF WOMEN AND THEIR RIGHTS IN ISLAM

With the arrival of Islam, a new era began for women, and
special attention was directed towards them.

Mothers, sisters, and wives have a special place in Islam.

Marriage is a sacred institution, but women also have the
right to divorce.

Women have the right to choose their husbands.

Islam protects the honor of women.

The struggle for women's rights and emancipation is often

associated with America, and what they have been trying
to achieve since the 19th century is gender equality. They
aim to establish an antagonistic and competitive
relationship between men and women, which inevitably
leads to intolerance.

Everyone has the right to equality, of course, but the

prerequisite for this is that those who deserve equality
should be equal in their physical and psychological
characteristics and in the nature for which they were
created.

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Are Men and Women Equal?

Women are created from a crooked rib, and if men try to

straighten it, they will break it.

Women are gentle, physically weaker, emotional, and

their reasoning is deficient, meaning their intelligence is
emotional (the ability to recognize their own and others'
feelings and emotional states and respond correctly to
them). For this reason, women do not have the right to
leadership positions (such as a judge or governor).

Men, on the other hand, are rougher, stronger in physical

build, and possess a more complete intellect, meaning
their intelligence is more focused on rational
understanding.

When we attempt to equalize these two completely

different worlds, we cause a great injustice to both sides.

This is precisely why Islam introduced complete fairness

between the sexes and directed their relationship into a
mutually dependent connection, where men and women
form one whole and complement each other in areas
where they depend on one another, as this is in line with
the nature in which they were created.

The nature of a man is to be responsible for management,

upbringing, and providing the material aspects necessary
for life. On the other hand, the nature of a woman is
motherhood and the upbringing of new generations, for
which she was created.

If these roles are disrupted in society, it leads to its collapse

and downfall in every aspect.
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When women take on jobs that are traditionally suited for

men, it leads to economic stagnation, and when children
are left without mothers, their future is seriously
endangered.

The foundation of society is the family, and when the

foundation is broken, the whole house collapses.

This does not mean that women do not have the right to
work, but their work should align with their nature and
involve roles that are suitable for them, such as in
medicine, education, and similar fields. This must not be an
obstacle in building a functional and stable family or the
social foundation.

Right to Education.

Equal duties to the Lord and equal rewards.

Women's clothing in Islam protects women.

A woman is a queen in Islam, whom no man has the right
to even look at, as Islam commands men to lower their
gaze. No man has the right to touch her. Gaze and touch
are only allowed with mahrams.

Right to a dowry (marh).

Right to inheritance.

Right to testify.

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Polygamy (a man being married to more than one

woman) is permissible up to four wifes, and polyandry (a
woman being married to more than one man) is
forbidden, as it aligns with the nature of the genders.

If shariah benefits don’t exist in polygamy marriage than

the ruling of that marriage is permissibility. However, if
shariah benefits exist, then it is even recommended for
man to marry second, third or fourth wife.

Shariah benefits include:

 Marrying a divorced woman – offering her protection,

support, and a stable family environment.
 Marrying a widowed woman – providing her with
emotional and financial security, especially after the
loss of a husband.
 Providing a solution when the first wife cannot have
children – allowing the husband to fulfill his wish for
offspring without abandoning or disrespecting the first
wife.
 Supporting women in difficult circumstances – such as
those who face poverty or lack of family support, giving
them dignity and a sense of belonging.
 Encouraging social harmony – by helping to address
gender imbalances in societies with a significant surplus
of women.
 Allowing for more equitable care of orphans and single
mothers – ensuring their protection and welfare within a
family structure.
 Providing companionship and emotional support –
particularly for women who are unable to find suitable
partners due to societal or personal reasons.

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In Islam, there is no original sin, meaning that a woman is

not blamed for the expulsion from paradise.

Hitting women

Enemies of islam frequently misrepresent its teachings on

marriage, falsely portraying the guidance regarding a
husband's discipline of his wife as one of abuse and harm.
This is a complete distortion of the truth.

Disobedience of a wife, where the wife deliberately and

without reason provokes, challenges, and refuses to obey
her husband in matters where she is obligated to be
obedient for the functionality of the marriage, is treated in
Islam in the following manner:

First, the husband advises his wife.

If, after a certain period (e.g., a few weeks), this does not
bear fruit, he then refrains from sexual intercourse for a
certain period.

If this also does not work, then it is allowed for him to gently
tap her with his hand or with a miswak (a small, thin stick),
symbolizing the seriousness of the situation and attempting
to emotionally break her, giving her a sign of how far her
disobedience has gone.

Hitting that causes pain and hitting the face is strictly

forbidden.

How to solve marriage problems is explained in detail in

the chapter MARRIAGE ADVICE (page 123).
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MARRIAGE RULES

Conditions for the Wife:

 She must be a Muslim or from the People of the Book

(Ahl al-Kitab), though it is better to avoid marriage
with a non-Muslim woman from the People of the
Book due to potential negative consequences that
may arise, especially with the children.
 She must be chaste.
 The man must not be her mahram

Conditions for the Husband:

 He must be a Muslim.
 He must have steadfast faith and good behavior.

Iddah (Waiting Period):

Iddah is a prescribed waiting period for a woman after

divorce, the death of her husband, or his disappearance
(losing all trace of him).

 It lasts 3 menstruations (or 3 months if she doesn’t

have cycle anymore) after divorce.
 4 months and 10 days after the husband's death.
 If the woman is pregnant, the waiting period lasts
until she gives birth.

Detailed regulations can be found in specialized literature.

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Socializing Between Men and Women

Dating, socializing, messaging, mingling, being alone

together, touching, and similar actions are prohibited
before marriage.

Only when a man and woman are ready for marriage,

can they get to know each other, but without engaging
in any of the actions mentioned above.

It’s allowed to offer marriage to someone from the

opposite gender. That conversation should be strict to the
point, in a sense that he or she asks: “Are you interested in
getting married? How can we get to know each other in
a shariah allowed way? When is our marriage interview?”
And that’s it, just a minute talk or a few messages
exchanged. Everything above that is forbidden.

They should meet in the presence of her mahram.

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Conditions for Marriage Contract:

- Identification of the future spouses either by name or a

recognizable description.

- Mutual satisfaction of both future spouses.

- Consent of the guardian.

- Two male Muslim witnesses.

- Public announcement of the marriage (for example,

through a wedding or spreading the news among
people).

Pillars of the Marriage Contract:

- The man and woman, where the man must not be her
mahram, and the woman must not be in iddah.

- The verbal form of the marriage contract, i.e., the offer

and acceptance, must be declared in front of witnesses.

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The guardian is a male family member from the woman's

side, responsible for evaluating the suitability of the suitor
and protecting the woman from a potentially unsuitable
future husband. This is because men are better able to
evaluate other men, while women may be emotional and
fail to see the essence of the suitor.

Conditions for Guardianship:

- He must be of legal age, rational, and a Muslim.

- He cannot reject the suitor without a Shari'ah-justified

reason.

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Order of Guardianship:

1. The woman’s father.

2. Whoever the woman’s father appoints.
3. The father’s father (the woman’s paternal
grandfather), or the great-grandfather from the
father’s side.
4. The woman’s son, followed by his sons or grandsons.
5. The woman’s full brother (from both parents).
6. The woman’s paternal brother (from the father’s side).
7. The sons of her full brother (from both parents).
8. The sons of her paternal brother (from the father’s
side).
9. Her amija (father’s brother) from both parents (her
father and her amija share the same mother and
father).
10. Her amija from her father’s side (her father and her
amija share the same father but not the same mother).
11. The sons of her amija from both parents.
12. The sons of her amija from her father’s side.
13. Whoever is closer in relation, in the same way as the
inheritance system.
14. The Muslim caliph (or his representative, such as a
qadi, or a learned scholar in Shari'ah).

Term amija is Bosnian word for father’s brother.

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Notes:

It is allowed to conclude the marriage contract during a

woman’s menstrual period (haidh).

It is permissible to conduct the marriage contract in a

mosque, provided there is no mixing of genders.

It is not required for a qadi (Islamic judge) or a learned

scholar to be present when the contract is made.

The consent of the woman can be indicated by her

silence, and if she has been married before, she must
express her consent verbally.

Practical Way to Conclude a Marriage Contract:

It is recommended that one of the present people recites

the Khutbah al-Hajj (up to the words: "Indeed, the best of
speech..."

The guardian (wali) says "I give in marriage to you [mention

the woman’s name]..."

The groom responds: "I accept her as my wife."

This exchange is heard by two witnesses.

Afterward, the marriage is publicly announced among the

people.

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SEX RULES

It is forbidden to have intercourse with a woman during

her period of haidh (menstruation) and nifas (postpartum
bleeding), and before she takes ghusl (ritual bath) after
the end of haidh and nifas.

While a woman is in haidh or nifas, it is allowed to enjoy her

entire body, except for her sexual organ.

It is forbidden to have intercourse in the anal region.

Before intercourse, it is recommended for both partners to

recite the following dua:

Bismillah. Allahumme jannibna-shaitane wajannibi-

shaitane ma razaqtana.
(In the name of Allah, O Allah, keep the devil away from
us and keep the devil away from what we are about to
conceive).

It is not obligatory to cover oneself during the act.

Before penetration, it is obligatory to engage in foreplay

to arouse the woman and stimulate passion.

After a man satisfies his needs, he should not leave his wife
until she is also satisfied.

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If he wishes to approach her again after the first time, he

should perform wudhu.

If they do not intend to take a ghusl immediately but plan

to sleep, both should perform wudhu before sleeping.

Both can take ghusl together.

During fasting, it is not obligatory to take ghusl before

dawn if they engage in sexual intercourse during the night.

The details of intimate relations are forbidden to disclose.

This matter remains private.

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Family Planning

Family planning is allowed if there is a valid reason:

- Danger to the life or health of the mother due to

pregnancy or childbirth, if determined by a reliable
doctor.

- Fear of falling into a difficult life situation, which could

lead to a religious compromise or cause one to engage in
what is forbidden for the sake of the children.

- Concern for the worsening health of the children or for

the decline in their moral upbringing.

- A valid Shari'ah reason is also concern for the infant due

to a new pregnancy and the potential impact on the
newborn.

Abortion
Abortion is prohibited except if a doctor determines that
continuing the pregnancy will put the mother’s life at risk.

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Husband's Rights (and Wife’s Obligations):

- Obedience in everything that is not forbidden.

- Staying in the home.

- Not allowing people into the house whom the husband

does not permit.

- It is obligatory for women to perform household chores.

- Seeking permission for voluntary fasting, prayer, and

distribution of wealth.

- 'Iddah (waiting period) for the woman after the

husband's death.

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Wife's Rights (Husband's Obligations):

Mahr (dowry).

Maintenance (food, clothing, housing).

The husband must forbid her from actions that lead to Hell.

He must be protective and jealous (in a reasonable and

appropriate manner).

He must be just with all his wives (it is obligatory to be just

in terms of maintenance and time spent at home).

He must dedicate time for his wife.

He must teach her about the faith (religion).

He should assist her in household tasks and child-rearing.

He must be grateful for her service.

He should be patient with any negative traits she may

have.

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Shared Rights:

Good treatment

A positive opinion of each other

Sexual intercourse

Guarding each other's honor and keeping intimate

matters private

Gratitude, avoiding complaints, modesty, and patience

Mutual beautification (for the sake of maintaining the

relationship)

Efforts to preserve the marriage and avoid anything that

could disturb the spouse.

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Justified Reasons for Seeking Divorce:

- Failure to observe religious duties

- Discontent with appearance or behavior

- Denial of rights

- Psychological or physical harm

- Infertility

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Types of Divorce

Talaq – Release (First Type of Divorce):

- The husband releases the wife.

- The wife must be in a state of purity (she had

menstruation and didn’t have sexual intercourse with him).

- If the wife is released during menstruation, that period is

not counted as part of the 'iddah (waiting period).

- The husband can return to her during the 'iddah or they

can remarry after the 'iddah ends.

- Talaq is limited to two occurrences.

- After the third talaq, there is no possibility of remarriage

unless she marries another man with the intention of living
with him, has sexual intercourse with him, and then gets
divorced. In that case, they can remarry.

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Faskh – Annulment of the Marriage Contract (Second Type

of Divorce):

- Either the husband or wife can seek annulment.

- It does not have to occur during the period of purity.

- It is not limited to two occurrences.

- The annulment is done by the qadi (Islamic judge).

Khul‘ – Mutual Divorce (Third Type of Divorce):

The wife requests divorce, and the husband agrees, on

the condition that she returns the mahr (dowry).

It does not have to occur during the period of purity.

It is not limited to two occurrences.

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MARRIAGE ADVICE

Recipe for happiness and satisfaction in marriage.

QUESTION
I am not happy with my husband and am thinking about
divorce. What do you think about marital counseling with
a sheikh? Would it be a problem for you if a woman wants
to seek advice from a sheikh? Can you give me advice?
May Allah reward you.

ANSWER

Introduction
Praise be to Allah, the Lord of all worlds. Peace and
blessings be upon the Prophet Muhammad, his family, and
his followers.

Essence of the Problem

This is not a problem for me, but a problem within the

marriage. Before marriage, the parents on both sides do
not give their consent, they oppose it, but both of them
encourage each other, they advocate for her or for him,
saying: "He is the best. I will not marry anyone else!" But
after marriage, suddenly, these two lovebirds cannot
agree on anything. This is from Shaytan. These marital
conflicts should be resolved by the two of them alone.
There must be a huge reason, as big as a mountain, for
divorce.
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Discontent with Religion

If the discontent is related to religion, there are only two

situations:

 He/she refuses to pray or commits another act of

disbelief (kufr).
 Or she refuses to wear the hijab.

What to do in these situations is explained in detail below.

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Refusing to Prayaaaaaaaaaaaaaaaaaaaaaaaaaaaaaa
If the husband refuses to pray, the qadi (Islamic judge)
should intervene and call him to prayer, explaining the
ruling and the worldly and Hereafter consequences of
abandoning prayer. He is given three days to repent. If he
refuses to pray, he is considered a kafir (disbeliever), and
their marriage becomes null and void.

In the event that the prescribed death penalty for

abandoning Islam and prayer has not been carried out on
him, the woman’s iddah (waiting period) begins, lasting
three menstrual cycles (or three months if she no longer
menstruates). She must spend this time in the house of that
man. Since their marriage is now invalid, she must wear the
hijab in front of him and he is not allowed to touch her.

(If this was a case of talaq and he is still a Muslim,

everything would be allowed, and he could take her back
with words or if he calls her to the bed.)

If her husband accepts Islam (begins praying) during the

three-month iddah, then he remains her lawful husband. If
he does not accept Islam during the iddah, they are
divorced, and the qadi will annul their marriage. If he
accepts Islam after the iddah, they must remarry to be
together.

The same applies if the wife refuses to pray. The qadi

should advise her immediately. If she refuses to pray, she
has left Islam, their marriage is invalid, and she must wait
for the iddah before the divorce. If she begins praying
during the iddah, their marriage becomes valid again. If
she does not begin praying during the iddah, they are
divorced, and the qadi annuls their marriage. If she starts
praying after the iddah, they must remarry to be together.
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Refusing the Hijab

The second situation is if the wife refuses to wear the hijab.

Their marriage is valid because abandoning the hijab is
not considered an act of disbelief (kufr), but the husband
is responsible for her covering.

The husband should try his best to be better towards her

than he has ever been before. He should regret, make
du’a, and improve himself for a month before saying
anything to her.

After a month, if she still refuses to wear the hijab, he will

give her another month, advising her personally and with
the help of someone she respects as an authority.

If after this second month she still refuses, he will give her a
talaq, and the iddah will begin. She will spend three
months in his house.

If she starts wearing hijab during the iddah, he will take her
back, they remain husband and wife, and they have used
one talaq. If she does not cover herself during the iddah,
they are no longer husband and wife, and they have used
one talaq. If she later chooses to cover and they want to
reunite, they must remarry.

If someone finds themselves in one of these situations, they

should turn to the qadi for more detailed rulings.

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Other Situations and Advice

In all other situations, I advise brothers and sisters not to

seek divorce immediately, but rather to look for solutions
to the problems that must exist. Open communication and
conversation between spouses are extremely important
for achieving marital success.

For example, if a husband is chatting with women, I ask

the sister: "Did he chat with you before marriage? Did you
both flirt?" She says: "Yes." I reply: "Well, he was like that
even before marriage. You knew this. So, you need to fix it
and move on, but divorce is not the answer."

Another example: if a wife is disobedient and the husband

wants to divorce her, I ask the brother: "How many times
have you shown disobedience to your mother or father?
You can change ten women, but none of them will be
obedient unless you fix your relationship with your parents.
You need to fix this, make du’a, seek forgiveness, listen to
lectures, but divorce should not be the first option."

If dissatisfaction arises from appearance, behavior, and

similar reasons, it could stem from looking at others. There
will always be someone better and more beautiful, but
you must see all the best qualities in your spouse,
otherwise, you will always be dissatisfied. And of course,
look at yourself in the mirror. You’re not a sahabiyyah
(companion of the Prophet, peace be upon him) or a
supermodel, etc.

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There are thousands of examples, and the easiest way—

what shaytan loves most—is for couples to divorce. Of
course, divorce is permitted if there are legitimate reasons
according to Islamic law, as mentioned by scholars in fiqh
books. However, one should keep in mind that, in most
cases, divorce has not brought any good to anyone.
Many young people today go through several marriages
only to eventually realize that each of those marriages
had both positive and negative aspects, and they might
have been better off enduring in the first marriage.

People do not understand that their spouse cannot be

exactly how they imagined. They imagine the spouse will
come out perfect from the “machine,” but there’s no such
thing! Whatever bothers you about your spouse, first look
at yourself before criticizing them. When you're dissatisfied
with your spouse, remember your own sins. You started
wearing hijab at 20, alhamdulillah, but what about those
8 years of disobedience to Allah? Thousands of sins when
you went out uncovered, and if we add them all up, it
might even be worse than adultery. All these sins have
consequences in this world.

And alhamdulillah for afflictions, including the afflictions

with spouse. Those afflictions will insha'Allah cleanse our
sins. Even if you grew up in Islam and are like a sahabiyyah,
and "he's not good enough," you’ve fallen into arrogance
because you are unaware of your own sins and flaws. You
forget that, of course, we should hope that we were
sincere and that Allah will accept our deeds, but we must
also fear. You hope, but you have no guarantee that your
good deeds have been accepted.

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Conclusion

So, in any case, whatever the situation may be, the

spouses should resolve it between themselves. Allah says
in the Quran, in the translation of the meaning: "If they
both desire reconciliation, Allāh will cause it between
them...." meaning that if they truly wish to find a solution to
their problem and make an effort, Allah will help them
restore harmony and balance.

Problems in marriage are an inherent part of married life.

But they should be resolved mutually.

I believe that seeking marital counseling from a third party

outside of the couple is the first step toward divorce. It's as
if they have told each other: "We can no longer be
together," and are looking for someone to separate them.
Once they open that door, they will sour their marital life,
and whenever something new arises, instead of both of
them compromising within the boundaries of Sharia, one
of them will seek a shaykh to rule in their favor, which will
only bring more difficulty to the marriage. Therefore, that
door should be closed immediately from the start, and
every problem should be resolved together, as in the early
days of marriage when the roses were blooming. They
should be patient, swallow some bitterness, and overlook
certain things.

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If the situation truly becomes difficult, Allah says: “And if

you fear dissension between the two, send an arbitrator
from his people and an arbitrator from her people.” So
again, this is within the framework of one family. What
happens in the home, stays in the home. The last thing is
to expose the problem to a stranger, i.e., a shaykh who
doesn't know them. Their closest family members have a
much better and more realistic understanding of the
situation, and this is the guidance Allah has given.

Seeking counsel from a shaykh should be the last resort in

resolving marital issues, and it should come after all other
efforts.

Allah knows best, and He grants success to whomever He

wills.

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MUSIC

Music is prohibited because it is an opium for the brain and

distances one from faith.

It is allowed to listen to songs that do not contain anything

that encourages sin, provided that these songs also do not
contain musical instruments.

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DRAWING, PAINTING, CAMERA

Drawing, painting, or animating figures that have a soul

(such as humans and animals) is forbidden.

However, when it comes to inanimate objects (nature), it

is permissible.

If figures appear on clothing, pillowcases, or rugs, it is

permissible to use such clothing, pillowcases, and rugs (but
it is prohibited to create them).

It is also forbidden to wear clothing with symbols of other

religions (such as the cross or the symbol of the Greek
goddess Nike). If these symbols are removed, it becomes
permissible.

If the head of a living being is removed, then it is not

prohibited to draw, paint, or animate such figures.

Taking photographs with a camera and storing them on a

computer is allowed.

Posting photos of people on the internet, and printing

images of people or animals that are photographed, is
prohibited.

Pictures of living beings that are printed should be

destroyed, and it is forbidden to keep them in albums or
hang them on the wall because they prevent angels from
entering the house. The exception is personal
identification cards and passports.

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ALHAQ - GOOD BEHAVIOUR

The Position of Ahlaq in Islam:

Ahlaq (good character) is one of the most important goals

of the prophethood of Muhammad (peace be upon him).

The best of the believers are those with the most beautiful
character.

Ahlaq is connected to all forms of worship, as there is no

act of worship that Allah commands without it having a
moral fruit or impact on the individual and the community.

Great rewards and abundant blessings are promised for

those with good character.

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Characteristics of Ahlaq in Islam

Beautiful character (Ahlaq) is characterized by the

Muslim’s connection with all people, regardless of whether
they are rich or poor, reputable or not, black or white,
Arabs or non-Arabs.

A positive attitude towards everyone is commanded;

justice, kindness, and mercy are the morals of a Muslim
that he applies in his behavior and speech, both with
Muslims and non-Muslims. He is mindful that his beautiful
character will be the way he attracts non-Muslims to this
magnificent faith.

Non-Muslims are not to be taken as close friends.

Beautiful character is not intended only towards humans

but also towards animals and the environment, with care
for preserving these blessings, and it forbids exaggeration
and the destruction of resources, whether they pertain to
humans, animals, or plants.

The best of the believers are those who are the best to their
families.

Islam deters and forbids overstepping the boundaries and

injustice on the scale.

It encourages gentleness and consideration in trade and

sales.

In business, Islam prescribes honesty, providing products in

the best quality, and adhering to the agreed-upon
deadlines with clients.

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The obligation to implement Allah’s law and beautiful

character even in the most difficult situations.

Among the beautiful traits that adorn a Muslim’s nature

are patience and bearing injustice and insults.

For a Muslim, trust in Allah, along with complete calmness

of the heart and soul, implies both effort (in what is within
the person’s ability) and hope, with deep conviction that
what Allah wills will happen, and what He does not will not.
Moreover, Allah will not allow the reward of the one who
does good deeds to be lost.

In all his actions, whether in speech, work, or judgment, a

Muslim strives to be as just as possible, for justice is a
religious duty.

A Muslim, by nature, is merciful, and mercy is one of the

virtues that adorns his character.

A Muslim, by nature, is modest and shy. Modesty is one of

the virtues that embellish his character. Modesty is part of
faith (Iman), and Iman is the foundation upon which the
life of a Muslim rests.

Every form of goodness is prescribed towards parents,

children, relatives, neighbors, orphans, the poor, travelers,
servants, ordinary people, and everyone else.

A Muslim is sincere, truthful, and inclined towards truth,

both in speech and actions, because sincerity leads to
good deeds, and good deeds lead to Paradise. In
contrast, lying leads to sins, and sins lead to Hell.

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Generosity is a moral virtue of a Muslim, and nobility is his

innate characteristic. A Muslim is neither stingy nor miserly,
as stinginess and miserliness are two detestable traits that
stem from the corruption of the soul and the darkening of
the heart.

A Muslim is characterized by humility and modesty, but at

the same time with enough dignity to allow himself to be
humbled and disgraced.

Ugly traits include, among others: injustice, envy, jealousy,

deceit, hypocrisy, narcissism, incompetence, and laziness.

A Muslim strives to control his anger.

A Muslim aims to be cheerful, positive, and smiling.

A Muslim wishes for others what he wishes for himself.

A Muslim is a trustworthy person, someone whom

everyone trusts.

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The Rights of a Muslim

There are six rights of a Muslim over another Muslim:

- When you meet him, greet him with salam.

- When he invites you (to a wedding or similar event),

respond to his invitation.

- When he seeks advice, offer him counsel.

- When he sneezes and praises Allah (saying

Alhamdulillah), say to him: Yarhamukallah (May Allah
have mercy on you).

- When he is sick, visit him.

- When he passes away, attend his funeral prayer

(janazah).

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DAWAH – Islamic Missionary Work

The Prophet (peace be upon him) said:

"If Allah guides one person through you, it is better for you
than a herd of red camels."

It is not necessary for a Muslim to be a great scholar of

religious laws in order to call others to Allah's guidance.
With each new understanding of a religious rule, one
becomes obligated to convey it to others.

People are different, and the path to their hearts is also

varied. Each individual perceives, understands, and
accepts a message in their own unique way. Therefore,
the da'i (caller to Islam) is required to find the most suitable
means and take advantage of various life circumstances
that may allow for a greater and more effective influence
on those to whom they are calling.

People are far more inclined to accept what they witness

in your actions than what they hear in your words. So strive
to lead by example—let your conduct inspire more than
your advice instructs.

The most important thing in all of this is that the call should
be made gently, with good intentions, offering kind
advice as a sign of mercy and love toward the one being
invited. The priority in inviting should be given to those who
are closest to us: family members, then relatives,
neighbors, friends, and others.

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FINAL WORD

All praise is due to Allah, the Exalted, for the completion of

this project.

After reading this guide, I recommend that you make sure

to read the following books:

The New Muslim Guide by Fehd Salim Bahumam

One of the books where you can find detailed rulings is

Way of the Muslim by Abu Bakr Al-Jazairi.

From this book you can learn how to do dawah:

Become a Muslim by Amar Husika
[Link]

I advise you the following:

- ask Allah Almighty every day for guidance and
steadfastness in Islam
- ask Allah Almighty to increase you in knowledge of His
religion
- listen regularly lessons of trusthwordly shuyūkh
- contact trustwordlly shuyūkh for any questions
- learn proper Quran recitation
- finish Madinah Arabic Books which are specialized at
teaching Arabic to non-arabic speaking audience

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LITERATURE AND SOURCES

Websites:

[Link]
[Link]
[Link]
[Link]

In English:

- Author’s personal notes and notebooks

- Saheeh International, The Quran, English Meanings,

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In Arabic:

‫( القرآن الكريم‬Al-Qur'an al-Kareem)

- Fehd Salim Bahuman, Daleel lil-Muslim al-Jadeed

- Muhammed b. Ismail al-Bukhari, Saheeh al-Bukhari
- Muhammed b. Ismail al-Bukhari, Al-Adab al-Mufrad
- Muslim b. al-Hajjaj al-Naysaburi, Saheeh al-Muslim
- Suleiman b. Ashas al-Sijistani, Sunan Abu Dawood
- Muhammed b. Yazid al-Qazwini, Sunan Ibn Majah
- Muhammed b. Sawra Tirmidhi, Jami` at-Tirmidhi
- Salih al-Usaymi, Sharh Salasat al-Usul wa Dalailiha
- Salih al-Fawzan, Sharh Nawaqid al-Islam
- Abdurrahman b. Hassan Ali al-Sheikh, Fath al-Majid
- Zaynuddin b. Rajab al-Hanbali, Jami' al-Ulumi wa al-
Hikam
- Abdullah b. Abdirrahman Bessam, Tayseer al-Allam
Muhammed b. Abdul Wahhab, Shurut al-Salah wa
Arkanuha wa Wajibatuha
- Muhammed b. Salih al-Usaymin, Risalatu fi Sujood al-
Sahw
- Ibn Taymiyyah, Majmu' al-Fatawa
- Group of authors, Tafseer al-Ashri al-Ahiri min al-Qur'an
al-Karim wa Ahkamihi al-Lati Tahumm al-Muslim
- Sayyid Sabit, Fikh al-Sunnah
- Abu Bakr al-Jazairi, Minhaj al-Muslim
- Musa b. Ahmad al-Maqdisi, Zad al-Mustakni`a
- Ibn Katheer, Tafseer al-Qur'an al-Adheem

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TABLE OF CONTENTS

ISLAMIC BELIEF
Definition of islam .................................................................. 3
Levels of faith ......................................................................... 3
Tawheed ............................................................................... 4
Shirk ......................................................................................... 5
Allah’s names ........................................................................ 7
The main purpose ………………………………………………. 8
How to be happy and content ……………………………... 8
Ibadah ................................................................................... 8
Types of ibadah ………………………………………………… 9
Making dua to anyone other than Allah ……………….…. 9
Hope ....................................................................................... 9
Fear ...................................................................................... 10
Trust ...................................................................................... 11
Longing ................................................................................ 11
Reverence .......................................................................... 11
Humility ................................................................................. 11
Dread ................................................................................... 11
Returning to Allah ................................................................ 12
Repentence ........................................................................ 12
Seeking help ........................................................................ 12
Seeking refuge with Allah ................................................... 13
Calling for help .................................................................... 13
Slaughtering ........................................................................ 14
Vowing ................................................................................. 15
Patience .............................................................................. 16
Prophet and messenger ..................................................... 16
Sunnah ................................................................................. 16

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Foundations of iman ........................................................... 17

Foundations of islam ........................................................... 18
Shahada meaning .............................................................. 18
You must know about prophet .......................................... 18
Islamic Perspective on Isa (Jesus) ...................................... 19
Nullifiers of islam ................................................................... 20
Conditions for accepting good deeds ............................. 23
Conditions for repentance ................................................. 24
Two principles ...................................................................... 25
Preserving islam ................................................................... 27
A major sinner ...................................................................... 27
Note about shahada .......................................................... 27
Adulthood in shariah ........................................................... 27

RULES OF PURITY
Types of purity ...................................................................... 28
Types of impurity .................................................................. 28
Cleaning materials .............................................................. 29
Types of water ..................................................................... 30
Entering house, mosque ..................................................... 30
Using the toilet ..................................................................... 31

HAIDH AND NIFAS

Description of haidh and normal blood ............................ 33
A woman who has haidh ................................................... 33
When a woman sees bleeding .......................................... 33
During haidh, a woman is forbidden from ........................ 33
Having sexual intercourse during haidh ............................ 34
A man gives talaaq ............................................................. 34
During haidh woman is allowed to .................................... 34
Tablets for preventing haidh .............................................. 34

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The end of haidh ................................................................. 34

When can she have sex after haidh .................................. 34
Rules of istihadha ................................................................. 35
Nifas ...................................................................................... 36
Bleeding after miscarriage ................................................. 36

WUDHU, GHUSL, TAYAMMUM, WIPING

Wudhu .................................................................................. 37
How to do wudhu ................................................................ 37
What invalidates wudhu ..................................................... 38
Ghusl ..................................................................................... 39
State of janabah ................................................................. 39
How to do minimal ghusl .................................................... 39
How to do complete ghusl ................................................. 40
What you can do and what you cannot do ………....…. 41
Tayammum .......................................................................... 42
Conditoins for tayammum ................................................. 42
How to do tayammum ....................................................... 42
What invalidates tayammum ............................................ 42
Wiping over socks ................................................................ 43
Wiping over a bandage or cast ......................................... 45
Wiping over the headscarf and cap ................................. 46

HYGIENE RULES
Male circumcision ............................................................... 47
Female circumcision ........................................................... 47
Cleanliness of body and clothes ……………………..……. 47
Miswak ……………………………………………….…………. 47
Beard and mustache ………............................................... 47
Nails and nail polish ............................................................. 47
Armpit and pubic hair ......................................................... 47

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CLOTHING RULES
Prohibited clothing .............................................................. 48
Awrah rules .......................................................................... 49
Conditions of hijab .............................................................. 50
Example of proper dress ..................................................... 51

MAHRAM RULES
Mahram definition and rulings ........................................... 52
Mahram table ..................................................................... 53

PRAYER RULES
Conditions for prayer .......................................................... 55
Pillars of prayer ..................................................................... 55
Obligatory actions of prayer .............................................. 56
Rulings on conditions, pillars and obligations ……………. 56
What invalidates prayer ..................................................... 57
Times of prayers ................................................................... 57
Prayer times application .................................................... 58
Ruling on Quran transcription ............................................ 58
Surah Al-Fatiha .................................................................... 59
At-Tahiyyaat ........................................................................ 60
Salawaat .............................................................................. 61
Minimalistic prayer .............................................................. 62
How to pray ......................................................................... 63
Two-rakat prayer ................................................................. 63
Three-rakat prayer .............................................................. 65
Four-rakat prayer ................................................................ 65
Sujoodu sahw ...................................................................... 67
When to perform sujoodu sahw ......................................... 67
How to do sujoodu sahw .................................................... 67
Time of sujoodu sahw .......................................................... 67

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Sujoodu sahw before or after salam ................................. 68

Prayer in congregation ....................................................... 69
What imam recites .............................................................. 69
What muqtadi recites ......................................................... 69
General rule for lining up rows in prayer ........................... 70
Lining up men in prayer ...................................................... 70
Lining up women in prayer ................................................. 70
Praying alone with non-mahram …………………………... 70
Voluntary prayer begind fard and vice versa …………... 71
Confirmed sunnah prayers ……………………………..…… 71
Sutra or barrier ..................................................................... 72
Arriving in prayer and joining the congregation ……..…. 73
Making up prayer ................................................................ 74
Valid reasons for missing a prayer ………...………..……… 74
Jumu’ah prayer ................................................................... 75
Jumu’ah is not obligatory to ............................................... 75
If person is late to jumu’ah .................................................. 75
Janazah prayer ................................................................... 76
How to pray janazah ........................................................... 76
Visiting the graveyards ....................................................... 76
Prayer of traveller ................................................................ 77
Definition of traveler ........................................................... 77
Distance required for travelling rule .................................. 77
How long is a person traveler ............................................. 77
Combining prayers ............................................................. 78
Shortening prayers .............................................................. 78
When can you combine and shorten prayers ...……..…. 78
Prayer of sick person ........................................................... 79
Prayer is never to be abandoned …………………..……... 79
How to pray sitting …………………………………………..... 79
When can you pray sitting .................................................. 79

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Prayer in a vehicle ............................................................... 80

Prayer in a car ...................................................................... 80
Prayer in a bus or train ......................................................... 80
Prayer in an airplane ........................................................... 80
Places forbidden to pray in them ...................................... 81
Humility in prayer ................................................................. 81

FASTING RULES
What is fast ........................................................................... 82
What breakes fast ............................................................... 82
Masturbation rule ................................................................ 82
Fasting is not obligatory for ................................................. 83
Making up missed fast ........................................................ 83
Intentionally breaking fast .................................................. 84

ZAKAT AL-FITR RULES

Who must give zakat al-fitr ................................................. 85
How much is given .............................................................. 85
It is given in food .................................................................. 85
Time for giving ...................................................................... 85
It belongs to ......................................................................... 85

ZAKAT RULES
What is zakat ........................................................................ 86
It belongs to ......................................................................... 86
It cannot be given to .......................................................... 87
Property eligble for zakat .................................................... 87
Property not eligbe for zakat .............................................. 87
How is year calculated ....................................................... 88
Nisab ..................................................................................... 88
Zakat on gold and silver ...................................................... 88

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Zakat on money .................................................................. 88

Zakat on trade goods ......................................................... 89
Zakat on livestock ................................................................ 89
Zakat on agricultural produce ........................................... 90

HAJJ AND UMRAH RULES

What are hajj and umrah ................................................... 91
Who must perform hajj and umrah .................................... 91
How long do hajj and umrah last ....................................... 91
Woman going to hajj or umrah without mahram ............ 91

BUSINESS AND MATERIAL RULES

Usury ..................................................................................... 92
Modern forms of usury ......................................................... 92
Banks .................................................................................... 92
Partnership between bank and client .............................. 92
Installment purchases ......................................................... 92
Currency exchange ........................................................... 92
Default interest .................................................................... 92
Credit cards ......................................................................... 92
Debit cards .......................................................................... 92
Deception of product ........................................................ 92
Injustice and deception ..................................................... 92
Gambling ............................................................................. 92
Competition or contest ...................................................... 92
Product that we don’t own ................................................ 92
Dropshipping ....................................................................... 93
Online selling that is allowed .............................................. 93
Principles of Islamic business ethics ................................... 93

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FOOD AND DRINKS

Eat and drink with right hand ............................................. 94
Before eating bismillah ....................................................... 94
After eating alhamdulillah ................................................. 94
Gold and silver utensils ........................................................ 94
Basic rule for food and drinks ............................................. 94
Alcohol ................................................................................. 94
Small percentage of alcohol ............................................. 94
Drugs .................................................................................... 94
Cigarettes and hookahs ..................................................... 94
Intoxicants ............................................................................ 94
Aquatic animals .................................................................. 95
Land animals ....................................................................... 95
Forbidden animals for eating ............................................. 95
Rules of slaughtering ........................................................... 96

FAMILY RULES
Family in islam ...................................................................... 97
Parent’s rights ...................................................................... 98
Rights of offspring ................................................................ 99
Maintaining family ties ...................................................... 100
Benefits of maintaining family ties ................................... 100
When we get double reward for charity ......................... 100
Charity is not allowed to ................................................... 100
We must maintain family ties with .................................... 101
How to maintain family ties .............................................. 102

WOMEN RIGHTS IN ISLAM

New era for women .......................................................... 103
Special place .................................................................... 103
Protection of honor ........................................................... 103

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America and women rights ............................................. 103

Equality between genders ............................................... 103
Are men and women equal ............................................. 104
How women are created ................................................. 104
Description of women ...................................................... 104
Description of men ............................................................ 104
Rules in society ................................................................... 104
Women working ................................................................ 105
Fundation of society ......................................................... 105
Right to education ............................................................ 105
Equal duties to the Lord and equal rewards ……………. 105
Women are queens in islam ............................................. 105
Women cannot be touched ........................................... 105
Women cannot be looked ............................................... 105
Hijab protects women ...................................................... 105
Right to a dowry ................................................................ 105
Right to inheritance ........................................................... 105
Right to testify .................................................................... 105
Polygamy ........................................................................... 106
Original sin .......................................................................... 107
Beating women ................................................................. 107

MARRIAGE RULES
Conditions for the wife ...................................................... 108
Conditions for the husband .............................................. 108
Waiting period ................................................................... 108
Socializing between men and women ........................... 109
How to get to known potential spouse ………………...... 109
Conditions for marriage contract .................................... 110
Pillars of marriage contact ............................................... 110
Guardian ............................................................................ 111

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Role of guardian …………………………………………….. 111

Conditions for guardianship ............................................. 111
Order of guardianship ...................................................... 112
If women doesn’t have guardian .................................... 112
Marriage contact during menstruation .......................... 113
Marriage contact in mosque ……………………………… 113
Is Islamic judge required for marriage contact ………... 113
Virgin and previously married woman ............................ 113
Practical way of making marriage contact ……………. 113
Sex rules …………………………………………………….…. 114
What is forbidden during sex ............................................ 114
What if a woman has menstruation ................................. 114
Dua before intercourse .................................................... 114
Covering bodies during intercourse ................................ 114
Foreplay ............................................................................. 114
If man finishes before woman .......................................... 114
If he wants sex again he should make wudhu …………. 115
Sleeping before ghusl ………………………………………. 115
Taking ghusl together ……………………………………… 115
Ghusl during fasting …………………………………………. 115
Talking about intimacy ……………………………………... 115
Family planning ……………………………………………… 116
Abortion ………………………………………………………. 116
Husbands rights …………………………………………….... 117
Wife rights ........................................................................... 118
Shared rights ...................................................................... 119
Justified reasons for seeking divorce ............................... 120
Types of divorce ................................................................ 121
Talaq ................................................................................... 121
Faskh ................................................................................... 122
Khul ..................................................................................... 122

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MARRIAGE ADVICE
Recipe for happy marriage ............................................. 123
Woman wants divorce advice ........................................ 123
Woman wants marital counselling .................................. 123
Essence of marriage problems ........................................ 123
Lovebirds cannot agree ................................................... 123
Spouses mutually solve problems .................................... 123
Discontent with religion .................................................... 124
Spouse refuses to pray ...................................................... 125
Spouse leaves islam .......................................................... 125
Wife refuses hijab ............................................................... 126
Other situations and advice ............................................. 127
Communication ................................................................ 127
Husband chatting with other women ............................. 127
Disobedient wife …………………………………………….. 127
Dissatisfaction with appearance .................................... 127
Dissatisfaction with behavior ........................................... 127
Divorced couples reflections ........................................... 128
Machine for producing spouse ……………………………128
Remember your sins .......................................................... 128
He is not good enough and you are a sahabi …………. 128
Allah will bring happiness if they ………………………….. 129
Third party introduction …………………………………….. 129
Roses are blooming ........................................................... 129
Swallowing some bitterness ............................................. 129
Family involment ............................................................... 130
Counsel from shaikh .......................................................... 130

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MUSIC
Music ruling ........................................................................ 131
What songs are allowed ................................................... 131

DRAWING, PAINTING AND CAMERA

Drawing figures that have a soul ..................................... 132
Drawing figures with soul without head .......................... 132
Figures with soul on clothing, pillowcases or rugs ........... 132
Drawing nature ................................................................. 132
Symbols of other religions ..................................................132
Camera ruling ……………………………………………….. 132
Storing images on computer ……………………………… 132
Postinig pictures on the internet ....................................... 132
Images in printed albums ………………………………….. 132
Angels don’t enter house that has images ..................... 132
Identity card and passport ............................................... 132

GOOD CHARACTER IN ISLAM

Position of ahlaq ................................................................ 133
Goal of Prophet ................................................................. 133
Best believers ..................................................................... 133
Connection with worship ................................................. 133
Great rewards and blessings ............................................ 133
Characteristics of Ahlaq ................................................... 134
Nature and animals deserve good ahlaq ...................... 134
All people deserve good ahlaq ...................................... 134
Non-muslims ....................................................................... 134
Family ................................................................................. 134
Justice ................................................................................ 134
Kidness ................................................................................ 134
Honesty .............................................................................. 134

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Best quality ......................................................................... 134

Agreed deadlines ............................................................. 134
Difficult situations but still beautiful character ................ 135
Patience ............................................................................ 135
Bearing injustice and insults .............................................. 135
Trust in Allah ........................................................................ 135
Calmness of the heart and soul ....................................... 135
Good opinion of Allah ...................................................... 135
Mercy ................................................................................. 135
Modesty ............................................................................. 135
Shyness ............................................................................... 135
Sincereness ........................................................................ 135
Truthfulness ......................................................................... 135
Lying ................................................................................... 135
Parents ............................................................................... 135
Children .............................................................................. 135
Relatives ............................................................................. 135
Neightbors ......................................................................... 135
Orphans ............................................................................. 135
Poor .................................................................................... 135
Travelers ............................................................................. 135
Servents .............................................................................. 135
Ordinary people ................................................................ 135
Generosity ......................................................................... 136
Stinginess ............................................................................ 136
Miserliness ........................................................................... 136
Humility in character ......................................................... 136
Dignity ................................................................................ 136
Envy .................................................................................... 136
Jealousy ............................................................................. 136
Deceit ................................................................................. 136

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Hypocrisy ............................................................................ 136

Narcissism ........................................................................... 136
Incompetence .................................................................. 136
Laziness ............................................................................... 136
Controlling anger .............................................................. 136
Cheerfulness ...................................................................... 136
Positiveness ........................................................................ 136
Smiling ................................................................................ 136
Wishing others what we wish to ourselves ………………. 136
Trustworthiness ……………………………………………….. 136
Rights of Muslim ................................................................. 137

DAWAH – CALLING PEOPLE TO ISLAM

Among the best deeds ..................................................... 138
We don’t have to be scholars for dawah ………………. 138
You spread what you know ……………………………….. 138
Paths to people’s are different ……………………………. 138
Lead by example .............................................................. 138
Taking most suitable means and opportunities ………... 138
Gently and kindly calling others ………………………….. 138
Priorities in dawah …………………………………………… 138

FINAL WORD
All praise is due to Allah ……………………………………. 139
Books recommendations and advice ……………..……. 139

LITERATURE …...................................................................... 140

TABLE OF CONTENTS ……………………………………...…. 142

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