ÿþ<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-Transitional.dtd"> <!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"> <html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> <head> <meta http-equiv="Content-Type" content="text/html; charset=iso-8859-1" /> <meta name="robots" content="index,follow" /> <meta name="Keywords" content="part, islamic books, Lessons" /> <meta name="description" content="Please read the second part of 33 Lessons an islamic book " /> <meta name="distribution" content="global" /> <link href="css/style.css" rel="stylesheet" type="text/css" media="screen" /> <title>Islamic Names Directory - Islamic Books 33 lessons Part Two</title> <style type="text/css"> #ayat { width: 563px; text-align: right; } p.MsoNormal { margin-top: 0in; margin-right: 0in; margin-bottom: 10.0pt; margin-left: 0in; line-height: 115%; font-size: 11.0pt; font-family: "Calibri" , "sans-serif"; } </style> <script type="text/javascript"> var _gaq = _gaq || []; _gaq.push(['_setAccount', 'UA-19163859-1']); _gaq.push(['_trackPageview']); (function() { var ga = document.createElement('script'); ga.type = 'text/javascript'; ga.async = true; ga.src = ('https:' == document.location.protocol ? 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CLEAN Water which is permissible for Wudhuo; 2. UNCLEAN water, which is not permissible for Wudhu. CLEAN WATER: _ Mutlaq Water - Natural water such as Rain water, Sea water and altered water because of its being in a place for a long time, like a pond or lake and is mixed with algae, tree leaves etc., which cannot be removed from it. _ Water even though mixed with clean elements such as soap, flour or salt etc. to some extent, can still be called water. _ A large quantity of water, which is equal to or more than 2 Qullas. This water, even if it is mixed with impure substances, but does n 2. UNCLEAN water, which is not permissible for Wudhu.<br /> <br /> CLEAN WATER:<br /> <br /> Mutlaq Water - Natural water such as Rain water, Sea water and altered water because of its being in a place for a long time, like a pond or lake and is mixed with algae, tree leaves etc., which cannot be removed from it.d blood - Blood shed under any circumstances. d. Dog s saliva e. The urine and stool of animals that are not permissible to eat. f. Swine g. Dead animals except: _ Dead animals of the sea and locusts _ Dead animals that have no running blood e.g. a fly _ Hair, fur, feathers, bones, horns and hoofs of dead animals that are permissible to eat when they were alive. Lesson 18 HOW TO PERFORM WUDHU & WIPING OVER THE SOCKS The essential and voluntary acts are integrated here to demonstrate how the Prophet (Peace be upon him) used to perform wudhu (ritual purification). 1. Making the intention (Niyyah) to perform wudhu as an act of sincere homage and worship for the pleasure of Allah (SWT). The intention is not to be uttered but it should be kept in mind during the wudhu. 2. Invoking Allah (SWT) at the start of the wudhu by saying  Bismillah (In the Name of Allah). 3. Washing the hands up to the wrists three times, while rubbing them and allowing the water to reach between the fingers. 4. Rinsing the mouth with water thrice, preferably using  Miswak - (tooth stick), tooth brush or fingers to brush the teeth and the gums. Regarding the importance of miswak, the Prophet (Peace be upon him) said,  If it had not been a great burden on my Ummah, I would have ordered them to use the miswak at every wudhu. Narrated by Imam Malik. 5. Cleaning the nostrils by sniffing water in and out three times. 6. Washing the entire face thrice using both hands from the top of the forehead down to the bottom of the chin and from ear to ear. 7. Washing the arms three times up to the upper end of elbows, right arm first and then the left. Arms should be rubbed while being washed. 8. Moistening both hands and passing them over the head starting from above the forehead down to the nape (the back of the head) and from there bringing the hands forward up to the forehead. Do not wet the neck. 9. From the head, without wetting the hands again wipe the earlobes, using the forefingers to wipe the inner part of the lobes and the thumbs for the outside part. 10. Washing both feet up to the ankles three times, beginning with the right foot and the left foot. Both feet should be rubbed while they are being washed and water should freely pass between the toes. WIPING OVER THE SOCKS 1. If someone s wudhu gets nullified, then it is allowed to wipe over the socks with wet hands, instead of washing both feet when renewing one s wudhu, on condition that the socks were put on after washing the feet in the first wudhu and before the same was nullified. 2. A traveler may avail himself of this privilege continuously for three consecutive days and nights (72 hours), but a resident may do so for only one day and one night continuously (24 hours). The period begins with the first wiping and not when one makes wudhu initially. HOW WIPING OVER THE SOCKS IS DONE Wiping is done according to the traditions of the Prophet (Peace be upon him) as follows: _ After removing the shoes, wet hands are passed only over the upper surface of the socks without the need to wipe the bottom part (sole). WHEN THE WIPING PRIVILEGE CEASES OR IS FORFEITED The wiping privilege becomes useless in the event that one or more of the following occurs. 1. When the maximum timing allowed as discussed above end. 2. The moment the socks are removed. 3. When any of the cases requiring Ghusl (a complete bath) occur. Lesson 19 WUDHU CONDITIONS 1. Acceptance of the Islamic faith. 2. Sanity. 3. Consciousness. 4. Intention (An-niyyah). The intention need not be uttered, but is kept in mind during the Wudhu. 5. Purifying oneself from urine and excrement by using water (Istinja), stone or tissue (Istijmar) and also purifying from all kinds of impurities. 6. Using clean and lawful (halal) water. 7. Ensuring that the water is not prevented from reaching the skin. In the case of those who are afflicted with physical condition of permanent wetting of urine (incontinence), frequent passing of wind or for women suffering from prolonged flows of blood, they should take wudhu when prayer time is due. Their wudhu is not broken, even if any of the above afflictions occurs, while they are in prayer. Lesson 20 ESSENTIAL ACTS OF WUDHU 1. Washing the entire face once (including rinsing of the mouth and cleaning of nostrils. 2. Washing each arm up to the elbows once. 3. Wiping the whole head once by wiping wet hands from the hairline to the nape of the neck and back. 4. Washing both feet up to the ankles. 5. Ensuring that the above (4) acts are performed in the given sequence. 6. Performing the wudhu actions continuously and without unnecessary until completion. Lesson 21 MATTERS THAT INVALIDATE THE WUDHU The person will remain in a state of wudhu until any of the following matters is committed. 1. Passing of excrement, urine or wind. When someone passes urine and/or excrement, it becomes mandatory upon such person to remove the filthiness of these things before performing wudhu. Clean water should be used for this purpose. The person may also resort to the use of certain dry objects, such as stones, dry wood or tissue to remove the filth. This is known as  Istijmaar . While using these dry objects, it is preferable to use them in odd numbers, such as 3 or 5 etc., The person should ensure that no drops of urine of stains of foulness remain on his/her body or clothes. 2. However, in the case of persons afflicted with permanent wetting, or frequent passing of wind and women suffering from prolonged flows of blood, such persons are required to perform wudhu only once, immediately before the start of prayer. Their wudhu would remain valid, even if the above problems occur, while that person is in the middle of prayer. 3. Eating of camel s meat. 4. Sleeping, during which a person loses consciousness. 5. Loss of consciousness from insanity, fainting, etc. 6. Touching of sexual organs intentionally, directly and when naked or unclothed. Lesson 22 THE EARTH (SOIL) TO BE USED FOR AT-TAYAMMUM Tayammum is ritual purification with clean earth, soil, sand or stone. HOW TO PERFORM Al-TAYAMMUM 1. The person should first intend by heart to perform al- Tayammum. 2. Strike the soil with the palms of both hands. 3. Wipe the face using both palms once. 4. Thereafter, the person uses the left palm to wipe the back of the right hand up to the wrist, and then uses the right palm to wipe over the back of left hand up to the wrist. Lesson 23 CIRCUMSTANCES WHEN GHUSL (OBLIGATORY BATH) IS REQUIRED 1. After the discharge of semen, as a result of stimulation whether asleep or awake, (i.e. in wet dream). This state is known as  JUNUB in Arabic. If no wetness is traced in one s clothing, bathing is not obligatory. But, in case wetness or moistness is found without recalling any dream, ghusl becomes obligatory. 2. After sexual intercourse (or the mere coming together of the sexual organs of the man and woman, even though there may be no actual ejaculation), ghusl is obligatory. 3. A woman has to perform ghusl, after the menstrual period. 4. A woman has to perform ghusl, 40 days after childbirth or after child delivery. 5. When a disbeliever newly embraces Islam, he has to perform ghusl. 6. When a Muslim dies, ghusl is required for him/her. Lesson 24 HOW GHUSL IS PERFORMED Both the essential and voluntary acts are now integrated here below to demonstrate how the Prophet (Peace be upon him) used to perform the ghusl: I. Intend by heart to perform ghusl - and say Bismillah. B. Wash both hands up to the wrists three times. C. Wash one s sex organs. D. Perform wudhu as usual in the manner already prescribed, except that the washing of feet would be delayed until later, when the rest of the body is bathed. E. Pour water over the head three times, massaging the hair to allow the water to reach its roots. F. Pour water liberally over the entire body, starting with the right side and then the left, ensuring that no part of the body is left untouched by water, including armpits, inside the earlobes, inside the navel, between fingers and toes etc., NOTES: 1. A woman performs ghusl just as the man does, except that if she has plaited hair, she need not undo it. She only needs to throw three handfuls of water over her head. 2. After completing the ghusl a person may recite the supplication for concluding the ghusl, which should be recited outside the bathroom/toilet, the same supplication recited after completing wudhu. 3. When water is just nearby, but the person could not fetch it due to fear for his/her life, family and wealth (e.g. danger from beasts or lawless human beings in the vicinity) then, Tayammum can be performed. 4. When there is not enough water and one is forced to save what is available for drinking and/or cooking, then Tayammum is allowed. Lesson 25 PILLARS OF SALAAT (ARKANUS-SALAT) The prayer has obligatory pillars which must be fulfilled for its validity, and these are as follows: 1. Al-Qiyaam - prayer is to be performed in a standing position if a person is physically capable. 2. Takbeerat-ul-Ihraam, that is saying  ALLAHU AKBAR , at the commencement of the prayer. 3. Al-Fatihah  The recital of the opening chapter of the Holy Quran in every Raka a. 4. Rukuu - this is the bowing posture wherein the head and back are positioned on the same level and both hands are rested on the knees with the fingers spread apart. 5. Raising up from rukuu position. 6. It is required to stand up from the rukuu position in such a way that the person feels that all his/her backbones are straightened. 7. Sujuud - Prostrating oneself in such a way that the following seven parts of the body are firmly placed on the ground. i.e. forehead together with the tip of the nose, both palms, both knees, the bottom surface of toes of both feet. 8. Raising the head from the Sujuud position. 9. It is required to sit upright during the pause between the two prostrations. 10. Taking a sitting position for the recitation of  At-Tashahud . 11. Recitation of  At-Tashahud - words of witness. 12. Reciting the words of supplication for the Prophet (Peace be upon him) 13. Conclude the prayer with the words of peace  Tasleem . i.e.  Assalamu Aleykum Wa Rahmatullahi Wa Barakaatuhu. 14. While fulfilling the above pillars of salaat, the person should be in a state of tranquillity. The aforementioned factors are the pillars of the prayer, wherein if any of them is missed, it is required to repeat the whole Raka ah (Unit) in which the pillar was omitted. But if the Takbeerat-ul-Ihraam - (the first Takbeer that initiates you to the prayer), is omitted, then it becomes necessary to repeat the whole salaat. Lesson 26 CONDITIONS OF SALAAT 1. Acceptance of Islamic Faith - disbelievers are not required to perform Salaat until they believe in Allah (SWT) and bear witness that there is no God but Allah and bear witness that Muhammad (Peace be upon him) is His Messenger. 2. An-Niyyah - In Arabic, it means intention by heart to perform the particular prayer. 3. Cleanliness - This includes cleanliness of the body, the worn cloth and the place where the prayer is performed. 4. Purification - this refers to the performance of Wudhu (or Ghusl as the case maybe) prior to undertaking the prayer. 5. Clothes and concealing of the  Awrah - For man, it is essential that he be covered at least from navel to the knees all around, while in the case of a woman, her body should be totally covered except for the face and hands up to the wrists. But if there are men around, she should cover her body totally including the face and wrists. 6. Facing the  Qiblah - A person who prays, must face towards the direction of the sacred mosque in Makkah. If a person is in a strange place, and is not in a position to find out the right direction of Qiblah, he/she can make the best guess of the Qiblah and perform the prayer. 7. Timing - prayers are to be observed at the prescribed times. Lesson 27 NECESSARY DUTIES OF SALAAT (WAAJIBAATU-SALAAT) AND HOW TO RECITE  TASHAHHUD In addition to the proceeding 14 pillars of prayer, there are also certain necessary duties, which need to be fulfilled in the course of the salaat. They are as follows: 1. All Takbeers except Takbeerat ul-Ihram. 2. Saying  SUBHANAA RABBIYAL ATHEEM , (once) in Rukuu position. 3. Saying  SAMI ALLAHU LIMAN HAMIDAH (once) while resuming standing position from the Rukuu, whether the person is an  Imam - leading the prayer or is praying alone. 4. Saying  RABBANA WALAKAL HAMD (once) after resuming the standing position from the Rukuu. This is required from the Imam, from the congregation and also when the person is praying alone. 5. Saying  SUBHANA RABBIYAL A LAA (once) when in Sujuud (Prostration) position. 6. Saying  RABB IGHFIR LEE in the sitting lull between the two prostrations of every unit of the prayer. 7. Taking a sitting position on the recitation of the first Tashahhud at the end of first two rakaats (units) of Dhuhr, Asr, Maghrib and Isha prayers. 8. Reciting the Al-Tashahhud (words of witness) after the end of first two rakaats of Dhuhr, Asr, Maghrib and Isha prayers. The above 8 acts constitute the necessary duties of the prayer and if one of them is missed unintentionally, then the person is required to correct the mistake by performing two prostrations of forgetfulness at the end of the prayer. However, if any of these duties is left out deliberately, then the whole prayer is nullified and shall require a repetition. HOW TO RECITE  TASHAHHUD  Al-tahiyatu lillahi wasalawaatu watayyibaatu, Assalaamu alayka ayyuha-n-nabiyyu wa rah-mat- ullahi wa barakaatuhu. Assalaamu alayna wa  alaa ibadi-l-laahi-s-saalihiyn. Ash-hadu al-laa-ilaaha ill-allahu wa ashahadu anna Muhammadan abdoho wa rasooluhu. Allahumma salli ala Muhammad wa ala aali Muhammad, kama sallayta ala Ibrahima wa aali Ibrahim. Innaka Hameedon Majid. Wa baarik ala Muhammad wa ala aali Muhammad kama baarakta ala Ibrahima was ala aali Ibrahima. Innaka Hameedon Majid. THIS MEANS:  Greetings, prayers and the good things of life belong to Allah. Peace, mercy and blessings of Allah be on you, O Prophet. May peace be upon us and on the devout slaves of Allah. I testify that there is no god but Allah and I testify that Muhammad is His slave and messenger. O Allah, bless Muhammad and his family as You blessed Ibrahim and his family. You are the Most Praised, the Most Glorious. Lesson 28 PREFERRED ACTS OF SALAT (SUNNA NUS-SALAT) 1. Saying the opening supplication (Dua al Istiftah) -  Subhaanaka Allahumma Wabe Hamdika Watabarak Ismaka Wata ala jadduka Wala Ilaha Ghairuka The meaning is: Praise and Glory be to Allah, Blessed be your name, Exalted be your Majesty and Glory. There is no God but you. 2. Put one s right hand over his left hand and put them both over his chest while standing. 3. Raise one s hands up to the level of shoulders or near the lobes of his ears in the following cases: i. Declaring: Takbeer al Ihram ii. Bows in Rukuu. iii. Raising from the position of Rukuu. iv. Standing up after reciting the first Tashahud. 4. Saying more than one time  Subhana Rabbi al Atheem in the Rukuu. 5. Stating  Ameen upon concluding the recitation of  Al- Fatihah . 6. Remarking  Aoothu billahi Mi-nas-Shaytani-r-rajeem. Bismillahi-r- Rahmani-r- Raheem. 7. Proclaiming more than one time  Rabbi ighfir li , while taking a pause between the two prostrations. (Sujuud) 8. Keeping one s head and back level while bowing for Rukuu. 9. Should neither bring his hands close to his sides, nor stick his abdomen to his thighs, in the prostration position. 10. Elbows should be raised from the ground, while in prostration. Prophet Muhammad (Peace be upon him) said  and stretch not your hands on the ground as dogs. 11. Laying one s left foot flat on the ground and sitting upon it keeping his right foot erect while, a. Reciting first Tashahhud; b. Pausing between two prostrations; iii. in the last Tashahhud if the prayer consists of Two rakaa e.g. Dawn prayer 12. ATTAWARRUK - It is position of sitting, wherein the person protrudes out his left foot from underneath his right leg, in such way that the person rests the left buttock on the floor. It is preferred to practise this, when sitting for the final Tashahud in the Dhuhr, Asr, Maghrib and Isha prayers. Lesson 29 THINGS (ACTIONS) THAT INVALIDATE PRAYER 1. Talking intentionally and deliberately (If are aware that your prayer will be invalidated if you talk). 2. Laughing 3. Eating 4. Drinking 5. Uncover one s body. ( Awrah as in lesson 26:5) 6. To shift position from the direction of Ka aba. 7. To do any noticeable act or more outside the acts and movements of prayer 8. To do anything that invalidates the ablution. 9. To fail in observing any of the pillars of prayer, such as standing when capable, reciting al Fatiha etc., Lesson 30 THE FORGETFULNESS PROSTRATION (SUJUUD ASSAHW) As human beings, we are by nature subject to mistakes and errors. As mentioned earlier, if a person fails to perform any of the pillars of the prayer and/or necessary duties, that person is required to rectify the error by making two additional prostrations at the end of the prayer known as  SUJJUD ALSAHW . i.e. forgetfulness prostration. But where a pillar(s) is omitted, a repetition of the missed pillar(s) is necessary. The four major types of errors due to forgetfulness are as follows: _ If an addition is made to the prayer e.g. praying Dhuhr with 5 rakaa instead of 4, then the two additional prostrations for forgetfulness should be performed after saying  Assalaam . (Words of peace). _ If a prayer is performed with a lesser number of rakaa than is required, e.g. to pray 3 rakaa for Dhuhr instead of 4. Then, the two additional prostrations for forgetfulness should be performed before proclaiming  Assalaam . _ If both an addition and omission is made in the course of the prayer, the forgetfulness prostration can be done before declaring the  Assalaam . _ If a person is in doubt whether omission or addition is made to his prayer, he should consider it a deduction as a precautionary measure and perform Sujuud Assahw - the additional prostration for forgetfulness before affirming  Assalaam . INSTANCES REQUIRING  SUJUUD ASSAHW : A. Where a pillar of prayer is omitted. 1. When, for example, a person forgets to recite the  Al- Fatihah but remembers it before Rukuu, or in the process of proceeding to rukuu, then that person is required to resume a proper standing position and read the Al-Fatihah and some other verses from the Holy Quran as usual. If this omission occurred in the first rakaa and the person remembers the omission while in the course of the second rakaa, then that person should count the second rakaa as being the first rakaa. Accordingly, he will not count the first rakaa, in which the error occurred, and proceed to perform one extra rakaa to complete his salaat. At the end of salaah, he will say  Assalaam , after which he should perform two additional Sujuud Assahw - the prostration for forgetfulness, and again say his  Assalaam . 2. If a person sitting in the final Tashahhud, remembers that he missed a prostration (in the same rakaa), then he should immediately perform the missed prostration and sit back again to repeat the recitation of Tashahhud. This person would then declare  Assalaam to conclude the prayer, but thereafter he should perform the additional Sujuud Assahw - the prostration for forgetfulness, and then say the  Assalaam again. The above two examples typify errors that occur in performing a pillar of salaat (Rukn-us-Salaat) while performing Salaat. In these situations, the person is not only required to repeat the missed act, but he is also required to perform the two additional prostrations - Sujuud Assahw. B. Where a necessary duty is omitted. However, when someone misses a  WAAJIB (Necessary duty) of the prayer, the additional two prostrations (Sujuud Assahw, will suffice. There is no need to repeat the missed act or the whole rakaa. Thus, if a Wajib act is missed and the person remembers the error, while he is in another stage station of the prayer, then he is not required to repeat the ignored act, but would proceed to complete the rest of the prayer. At the end, before saying  Assalaam , he performs the additional two prostrations - Sujuud Assahw, the prostration for forgetfulness. C. When a preferred act is omitted. As for Sunnans (Preferred Acts) of the prayer which may be missed, there is no necessity to repeat those preferred acts, or to perform the Sujuud Assahw. Lesson 31 ZAKAT This is a very important pillar of Islam and possesses enormous advantages like the following. 1. It meets the needs of the poor in the society. 2. It strengthens, fosters good relations between the rich and the poor, as everyone is naturally inclined towards the one who does good to him. 3. It purifies one s self and sanctifies it, and it purges one s morals of covetousness and miserliness that are natural in human beings. 4. It promotes generosity and sympathy in a Muslim towards needy persons. 5. It draws Allah s Blessings; It causes increase in wealth and replenishes it. Zakat is obligatory on following four types of properties: 1. The produce of earth such as grains and fruits. 2. The grazing animals. 3. Gold and Silver. 4. Commercial Commodities. For all types of properties, Nisab is fixed, which is the minimum amount or quantity liable to the payment of Zakat, below which no Zakat is payable. The produce of Earth: The minimum quantity for produce i.e. grains, fruits, wheat, rice, dates, grapes, barley, etc. is 5 (five) wasq, or approx. 675 kgs. (six hundred and seventy five) If in cultivation, irrigation was made through rains or canal or fountain etc., without any effort by the farmer, one-tenth of total produce is to be paid as Zakat. If the field was irrigated by waterwheels and other devices for irrigation, which involved labor; 5% of the total produce is to be paid as Zakat. And regarding the Zakat of animals, a detailed study of it may be had from the authentic AHadeeth of the Prophet (Peace be upon him) or from scholars of AHadeeth, as we intend in this booklet only a brief account of the subject. Gold, Silver and Cash etc. The minimum amount (Nisab) of silver for the Zakat to become due on it, is 140 (one hundred forty) Mithqal, which is equivalent to 595 (five hundred and ninety five) grams. And the Nisab of gold is 20 (twenty) Mithqal which is equivalent to about 92 (ninety two) grams. The Zakat due on either gold or silver is one fortieth (1/40 or 2.5%) of the total quantity, provided one is in possession of the minimum amount of Nisab mentioned above, of any one of them, and one year has passed. The same ruling as in gold, true goods in the case of currency notes, coins or bills as well, be it dirhams, dinars, Dollars or others, provided its value reaches the minimum amount (Nisab) of gold at current market value, and one year has passed over it. When the above conditions are fulfilled, one-fortieth part (1/40 or 2.5%) of the total value would be given out as Zakat. But as regards Zakat on the benefit derived from the capital (i.e. Original amount), the condition of the passing one year, does not apply. The benefit would be included in the capital (original amount) at the same time of calculation for payment of Zakat. Likewise the new births in grazing animals will be added to the original number of animals for the payment of Zakat, if the original number reaches the Nisab and completes a year, without due consideration of the time transpired over new births. The same rulings applies to the adornments of women, made from gold or silver for personal use or lending as loan, when these reach the Nisab and one year has passed over them, in line with the opinions of the authentic scholars in the light of Prophet s saying:  If any owner of gold or silver does not pay the Zakat due on him, when the Day of Resurrection would come, plates of fire would be beaten out for him; these would then be heated in the fire of Hell and his sides, his forehead and his back would be cauterized with them. Whenever these cool down, (the process is) repeated during a day the extent of which would be fifty thousand years, until judgment is pronounced among slaves, and he sees whether his path is to take him to Paradise or to Hell. It is narrated by Amr bin Shu aib that once the Prophet (Peace be upon him) on seeing a woman with two bracelets of gold in the hands of her daughter, asked her whether she gave out the Zakat of it. When she replied in the negative, he (Peace be upon him) said,  Would you be pleased if Allah puts on you two bracelets made of fire in their place? On hearing this she put them off. (Reported by Abu Dawud, At-Tirmidhi, Ibn Majah) Also narrated by Umm Salamah (r.a.): while she was wearing an anklet of gold, she asked the Prophet (Peace be upon him),  O Messenger of Allah! Is it a Kanz (a hoarded wealth?. The Prophet (Peace be upon him) replied,  If it has been purified (by paying Zakat of it), it is not a Kanz (hoarded wealth). This command is also supported by other AHadeeth. Type of wealth Nisab level Zakat rate Remarks Gold 92 Grams 2.5% personal use Silver 595 Grams 2.5% personal use Cash Notes, Coins equivalent to gold 2.5% present value Produce of earth 675 Kilo grams 5% Manual irrigation -do- 675 Kg. 10% natural irrigation - rain canal etc., Commercial Commodities gold equivalent value 2.5% present value Some scholars are of differing opinions that  the gold for personal use or lending are exempt from Zakat and they have based such assumptions the following evidences: _ The Hadeeth says that,  there is no Zakat on the jewelry (for women). This is a weak Hadeeth because one of the narrators is considered weak; _ There are sayings of some of the companions such as Anas, Jabir, Ibn Omar, Aisha, and Asma (r.a.) that there is no Zakat on personal jewelry; _ Narrated by Abu Huraira  No sadaqa is due from a Muslim on his slave or horse, reported by Al-Bukhari. Based on this hadeeth some of the scholars arrive at the opinion that the slave or horse of a man is equivalent to the jewelry of a woman and as such the verdict should apply. With respect to such opinions, our position is that Zakat is payable on personal jewelry because we believe it is more in accordance with the ruling of Quran and Sunnah as explained above. Commercial commodities and Land: As regards the Zakat on commercial commodities, the owner should calculate its value at the end of every year and onefortieth (1/40 or 2.5%) part of the present value would be given out as Zakat. Whether its present value is equal to the purchase value or more or less does not matter here. In accordance with the Hadeeth narrated by Samurah (r.a.):  Allah s Messenger (Peace be upon him) enjoined us to give out Sadaqa (Zakat) from whatever we prepare for sale. (Abu Daud) This includes lands for resale, buildings, cars, machinery for deriving water or any other article obtained for resale. As for buildings constructed for rent but not for sale, Zakat should be paid on the rent after one year transpires over the amount; but the building itself is not liable for Zakat as it is not an item for sale. Likewise, personal cars for hire are liable for Zakat since they are not meant for sale as the owner has purchased it for his use. And if the owner of the rental cars accumulates the returns up to the amount that is liable for Zakat, then he should pay Zakat if one year passes over such money, whether he had kept it for personal expenses, or for expenses in marriage, or for such as settling debts or buying real estate or for any other purpose; this is in accordance with the evidence of Shari ah (Islamic laws) on the obligation of Zakat. According to the authentic views of scholars, debt cannot be an excuse for non-payment of Zakat. The same is true with the wealth or money of orphans and mentally retarded people; when it reaches the Nisab and one year had passed the Zakat must be paid, and the guardians should give out Zakat on their behalf when a year passes over the goods. Allah categorizes those who deserve Zakat in His Noble Qur an:  As-Sadaqa (here it means Zakat) are only for the Fuqara (poor), and Al-Masakin (the poor) and those employed to collect (the funds) and to attract the hearts of those who have been inclined (towards Islam); and to free captives; and for those in debts; and for Allah s cause (i.e. Mujahidun - those fighting in the holy battles) and for the wayfarer (a traveler who is cut off from everything); a duty imposed by Allah. And Allah is All-Knowing, All-Wise. Ch.9: V.60). Nobody has the authority to change, add or remove any of these above eight categories of people defined by Allah, and Allah is All-Knowing, All-Wise. Lesson 32 HOW TO WASH A DECEASED MUSLIM Prepare the body of the deceased as follows: 1. When death is confirmed, the eyes of the deceased should be closed and jaws should be tied shut. 2. While washing the body, the  Awrah (See lesson 26) should be covered, body should be slightly raised and stomach is lightly pressed to get the waste out of it. Then the person who washes, wraps his/her hands with a wash cloth or the like, to clean the expelled remains from the deceased s stomach. Then the washer should wash the dead as in Wudhu (ablution) for the Salaat (obligatory prayer). The head and beard is washed with water and Sidr (Lote tree leaves) or soap, and the right side of the body is washed before the left side. The body can be re-washed three times, with the last one requiring plain water. Each time the stomach should be pressed. If there is any excretion, it should be washed and the anus should be covered with cotton or the like. If it does not work then use plain earth or any medical material such as plaster, then wash the deceased again as in Wudhu. If the washer feels that three washes are not enough to clean the body properly, then he can wash five or seven times. The body should be dried with a clean cloth and some perfume should be applied to the hidden parts of the body and the sujood parts. It would be better to apply wood perfume ( oud) to the entire body of the deceased and to the coffin. The washer can clip the fingernails, and trim the mustache of the deceased, but should not comb the hair. If the deceased is a female, then her hair can be groomed in three plaits and placed behind the back. 3. Shroud the body of the deceased (Kafn.) It is better to shroud the dead man s body in three white pieces of cloth without using a shirt or turban. The three pieces should be rolled up together. It doesn t matter if the dead body is shrouded in a shirt, waist-sheet or a wrap. The woman is shrouded in five pieces of cloth; a loose piece of cloth (dir), a veil, a waist-sheet and two wraps. The body is shrouded in one to three pieces of cloth. A young female is shrouded in a shirt and two wraps. 4. People who are more entitled to wash the deceased man and pray for him and bury him are his male guardians e.g. father, the closest kin and so forth. Similarly female guardians are more entitled to wash a deceased female i.e. the mother, grandmother, closest female relatives, etc., The husband or wife can wash the deceased spouse, in the same way that the dead body of Abu Bakr (r.a.) was washed by his wife. Ali (r.a.) on the other hand, washed the body of his wife Fatima (r.a.) on her death. Lesson 33 HOW FUNERAL PRAYER IS PERFORMED Four Takbirs are uttered in the prayer. 1. Utter the first Takbir and recite  Al Fatihah . It is permissible to recite a Sura or one or two verses from the Quran, according to the Hadeeth and reported by Ibn Abbas (r.a.). 2. Utter the second Takbir and send salutations to the Prophet (Peace be upon him), as in Tashahhud. 3. Utter the third Takbir, and seek forgiveness from Allah. E.g.  O Allah! Forgive our living, our dead, our present our absent our young our old our males and our females. O Allah! Who so ever among us You keep to live, make him to live in Islam, and whom so ever You cause to die, let him die in faith. O Allah! Forgive him, have mercy on him, heal him, be generous to him, cause his entrance to be wide and comfortable, wash him with the most pure and clean water and purify him from sins as a white garment is washed clean of dirt. Give him in exchange a home better than his home (on earth) and family better than his family, and let him into Paradise and Protect him from the trials of the grave and tortures of the Hell Fire. Make his grave wide and light it for him. It is the Sunnah of the Prophet Muhammad (Peace be upon him) for the Imam to stand facing the Qiblah, in front of the head of a deceased male, and in front of the middle of a deceased female body. If there are more than one dead body, the male should be placed immediately in front of the Imam, followed by the female body. If there are children, the body of the male child should be placed after the male body. If the dead includes a female child, it should be placed after the older female body. The bodies should be put in such a way that the head of the boy should be in line with the head of the man. The female body should be placed, after the boy, in such a way that the waist of the woman is in line with the head of the male. Similarly, the body of the girl should be in line with the elder female, and the middle of her body lies in line with the head of the male. In this manner, the Imam stands in a position that the heads of all deceased males and the waists of all deceased females will be in front of the Imam. People attending the funeral prayer should stand behind the Imam, and if one cannot find enough space behind the Imam, he can choose to stand at the right side of him. All glory and thanks be to Allah and peace and blessings be upon the Prophet and his family as well as to his companions. </td> </tr> </table> </div> </form> </td> </tr> </table> </div> </div> <div id="footer"> Copyright (c) IslamicNamesDirectory.com. All rights reserved. Design by <a style="color: #78B639; text-decoration: none" href="http://www.stylishtemplate.com">Stylish Templates.</a> </div> </center> </body> </html>