Introduction

The Imam, scholar, polymath, Abdul-Bari Al-‘Ashmawi Al-Rifai, may Allah have mercy on him, said:

Some friends have asked me to craft a primer in fiqh regarding the school of Imam Malik bin Anas, may Allah be pleased with him, so I responded to [their request] in hopes of gaining reward.

Section on Nullifiers of Wudu’

Know, may Allah grant you success, that the nullifiers of wudu’’ are of two types:

1. Ritual impurity.

2. Causes of ritual impurity.

As for ritual impurity, they are five:

Three from the front:

1. Madhi.

2. Wadi.

3. Urination.

Two from the rear:

4. Defecation.

5. Gas.

As for the causes of ritual impurity:

There is sleep, which is divided into four categories:

1. Long, deep sleep—nullifies wudu’.

2. Short, deep sleep—nullifies wudu’.

3. Short, light sleep—does not nullify wudu’.

4. long, light sleep—it is recommended to make wudu’ after it.

Another cause of ritual impurity that nullifies wudu’ is:

• Loss of intellect due to insanity, fainting, or intoxication.

Wudu’ is also invalidated by:

• Apostasy

• Doubt in having wudu’.

• Touching the attached male private part with the inside of the palm, the inside of the finger, or by the side of either of them, even if by a sixth finger—if it can feel.

• Touching [the opposite gender], of which there are four types:

1. If he intended pleasure and found it, then wudu’ is required.

2. If he found it but did not intend it, then wudu’ is required.

3. If he intended it but did not find it, then wudu’ is required.

4. If it was not intended and not found, then there is no wudu’ owed on him.

Wudu’ is not invalidated by:

• Touching the posterior.

• Or testicles.

• Nor by touching the private parts of a child.

• Nor by vomiting.

• Nor by eating camel meat.

• Nor by cupping (Hijama).

• Nor by drawing blood (Fasd).

• Nor by laughing during prayer.

• Nor by a woman touching her female private parts—however, it has been said that if she enters it, then wudu’ is obligated on her.

Allah knows best.

Section on the types of water that are permissible to use for wudu’

Know, may Allah give you success, that water is divided into two types:

1. Mixed.

2. Unmixed.

As for unmixed water: it is pure and purifying (tahur), which is absolute water. It is permissible to do wudu’ with it, including water that falls from the sky, or collected from the earth.

As for mixed water:

If any of its three attributes are changed [from absolute water]:

1. Color

2. Taste

3. Smell

It [mixed water] is of two types:

1. Sometimes, it mixes with filth and is changed by it: the water is filthy and wudu’ with it is invalid. If it was not changed by it, and the water is of a small quantity and the filth is also a small amount, it is disliked to do wudu’ with the water according to the prominent position.,

2. Sometimes, it is mixed with another pure substance that changes it:

• If it was a pure substance that was possible to separate from it, such as water mixed with saffron, rose essence, flour, or the likes, then this water is itself pure but cannot be used to purify other things. It can be used in normal affairs like cooking, baking, or drinking, and the likes, but it cannot be used in ritual acts—such as wudu’ or other acts.

• If it was [mixed with] a pure substance that is impossible to separate from it, such as water changed by salt or mud, or water that flows atop of deposits of arsenic, sulfur, or the likes, then all of this is considered pure and purifying water and it is permissible to use in wudu [and other ritual acts of purification].

And Allah knows best.

Section on the obligatory, sunnah, and praiseworthy acts of wudu’

As for the obligatory acts of wudu’, there are seven:

1. The intention during the washing of the face.

2. The washing of the face.

3. The washing of the hands up to [and including] the elbows.

4. The wiping of the entire head.

5. The washing of the feet up to and including the ankles.

6. Immediacy.

7. Tadlik.

These are the seven categories.

But, it is obligatory for you while washing your face to pass between your beard’s hair if the beard’s hair is light and skin can be seen underneath it. If the beard’s hair is thick, then it is not mandatory to pass between them.

Likewise, it is mandatory during the washing of the hands that you pass between your fingers according to the prominent opinion.

As for the stressed sunnahs of the wudu’, there are eight:

1. Washing the hands first up to the wrist.

2. Rinsing the mouth.

3. Inhaling water into the nose (istinthar).

4. Istinshar, which is to blow the water out of the nose.

5. Returning the wiping of the head.

6. Wiping the front and the back of the ears.

7. Using new water for them..

8. Maintaining the steps of the obligations of wudu’

As for its meritorious acts, there are seven:

1. The basmallah.

2. A clean place.

3. Conserving water without a limit.

4. Placing the container on the right side if it is open.

5. The second and third washing after the first obligatory washing has been completed.

6. Starting from the front of the head.

7. Siwak [rubbing/brushing the teeth].

Allah knows best.

Section on the obligatory, sunnah, and praiseworthy acts of the ghusl (ritual bath)

As for the mandatory acts of ghusl, there are five:

1. The intention.

2. Covering the entire body with water.

3. Passing over the entire body.

4. Immediacy.

5. Separating between the hair.

As for its sunnahs, there are four:

1. Washing the hands first to the wrists.

2. Rinsing the mouth.

3. Inhaling water into the nose.

4. Wiping inside of the ears.

As for the meritorious actions, there are six:

1. Starting by removal of all filth from his body.

2. Then, completing the limbs of wudu’.

3. Washing the top before the bottom.

4. Washing the head three times.

5. Beginning with the right side before the left.

6. Using the minimal amount of water while perfecting the ghusl.

Allah knows best.

Section on Tayammum (Dry Ablution)

Tayammum has obligations, sunnahs, and meritorious acts.

As for its obligations, there are four:

1. The intention, which is that he intend the permissibility of the prayer, because tayammum does not lift one out of ritual impurity according to the prominent opinion.

2. Passing over his face and hands, [at least] up to his wrists.

3. The first contact [with the object used to make tayammum].

4. Pure earth, which is everything that is derived from the earth, such as dirt, rocks, sand, mud or what resembles that.

As for its sunnahs, there are three:

1. Wiping in order.

2. Wiping from the wrists to the elbows.

3. Renewing contact for the wiping of the hands and arms.

As for the meritorious acts, there are three as well:

1. [Saying] bismillah.

2. Starting by wiping the outside of the right [arm] with the left up to the elbow, then the inside to the fingertips.

3. Then, the wiping of the left in the same way.

Allah knows best.

Section on the pre-conditions of prayer

Prayer has pre-conditions for obligation and pre-conditions for validity.

As for the pre-conditions for obligation, they are five:

1. Islam.

2. Puberty.

3. Sanity.

4. Entrance of the time.

5. Receiving the Message of the Prophet ﷺ.

As for the pre-conditions for validity, there are six:

1. Purification from ritual impurity.

2. Purification from filth.

3. Facing the Qibla.

4. Covering the awrah.

5. Leaving off speech.

6. Leaving off excessive action.

Allah knows best.

Chapter on the obligations, sunnahs, and meritorious and disliked acts during prayer

As for the mandatory acts of the prayer, there are thirteen:

1. Intention.

2. Then, the opening takbir.

3. Standing for it.

4. Then, recitation of Al-Fatiha.

5. While standing for it.

6. Then, ruku’ (bowing).

7. Then, rising from it.

8. Then, sujud.

9. Then, rising from.

10. The portion of the final sitting to say the salam.

11. Then, the definite salam that starts with alif and laam [i.e., saying Al-Salamu ‘Alaykum].

12. Stillness.

13. Uprightness.

As for the sunnahs of the prayer, there are twelve:

1. The surah after the Fatiha in the first unit.

2. And the second.

3. Standing for it.

4. Reciting quietly in what is recited quietly.

5. Reciting aloud in what is recited loudly.

6. Every takbir is a sunnah except the opening takbir which is obligatory as was mentioned earlier.

7. “Sami’ Allahu li man Hamida” for the Imam and the person praying alone.

8. The first sitting.

9. Increasing the length of the second sitting meant for the salam.

10. The follower returning the salam of the Imam.

11. Similarly, returning the salam of the one on the left if there is someone to their left.

12. The barrier for the Imam and the person praying alone if they fear that someone will pass in front of them.

As for the meritorious acts of the salah, there are ten:

1. Raising the hands with the opening takbir.

2. Lengthening the recitation [of the surah] for Subh and Dhuhr.

3. Shortening [the recitation] for ‘Asr and Maghrib.

4. A medium length [recitation] for Isha.

5. Saying “Rabbana lakal hamd” for the follower and the one praying alone.

6. Tasbih during ruku’ and sujud.

7. Saying “Amin” for the one praying alone.

8. [Likewise, the “Amin”] for the follower in all circumstances.

9. The Imam’s saying “Amin” in the quiet [rak‘at] only.

10. The Qunut, and it is: “Allahumma innaa nasta'eenuka wa nastaghfiruka wa nuuminu bika wa natwakkalu 'alayka wa nakhna'u laka wa nakhla'u wa natruku man yakfuruk. Allahumma iyyaaka na'budu wa laka nusalli wa nasjud. Wa ilayka nas'a wa nahfid. Narju rahmataka wa nakhaafu 'adhaabaka'l-jidd. Inna 'adhaabaka bil-kaafireena mulhiq.”

The Qunut is only for the Subh prayer specifically, and it happens before the ruku’ in silence.

The tashahhud is a sunnah, and its utterance is:

“At-tahiyyatu Lillah. az-zakiyatu Lillah. at-tayyibatu'ssalawatu Lillah. as-salamu 'alayka ayyuha'n-nabiyyu wa rahmatullahi wa barakatuhu. assalamu 'alaynâ wa 'ala 'ibadai'llahi's-salihin. ash-hadu an la ilaha ill’Allah wahdahu la sharikalah. wa ash-hadu anna Muhammadan 'abduhu wa Rasuluh.”

If you were to say salam after this, it would be valid, but if you wish, you can add:

“Wa ash-hadu anna'lladhi jaa'a bihi Muhammadun haqq. Wa anna'n-naara haqq. Wa anna's-saa'ata aatiyatun la rayba fihaa. Wa anna'llaha yab'athu man fi'l-qubuur. Allahumma salli 'ala Muhammadin wa 'alaa aali Muhammadin warham Muhammadan wa aala Muhammadin wa barik 'ala Muhammadin wa 'ala ali Muhammadin kama sallayta wa rahimta wa barakta 'ala Ibrahima wa 'alaa aali Ibrahima fi'l-'alamîna innaka hameedun majeed. Allahumma salli 'alaa malaa-ikatika wa'l-muqarrabeena wa 'alaa anbiyaa-ika wa'l-mursaleena wa 'ala ahli taa'atika ajma'een. Allahumma'ghfir li wa liwalidaya wa li a'immatina wa liman sabbaqanaa bi'l-eemani maghfiratun 'azmaa. Allahumma inni as'aluka min kulli khayrin sa'alaka minhu Muhammadun nabiyyuka wa a'udhu bika min kulli sharrin ista'adhaka minhu Muhammadun nabiyyuka.

Allahumma’ghfir lana ma qaddamnâ wa ma akharnaa wa ma asrarnaa wa ma a'lannaa wa ma anta a'lamu bihi minhaa. Rabbanaa aatina fi'd-dunyaa hasanatan wa fi'l-akhirati hasanatan wa qina 'adhaaba'n-naar wa a'udhu bika min fitna'l-mahya wa'l-mamati wa min fitna'l-qabri wa min fitna'l- masîhi'd- dajjali wa min 'adhaabi'n-naari wa su'i'lmaseer. As-salaamu 'alayka ayyuha'n-nabiyyu wa rahmatu'llahi wa barakatuh. As-salaamu 'alaynaa wa 'ala 'ibaadi'llahi'ssaaliheen.”

As for the disliked acts of prayer:

• Du‘a after entering the state of sacredness.

• And before the recitation.

• Du‘a during the recitation of the Fatiha and during the surah.

• Du‘a during ruku’.

• Du‘a after the first tashahhud.

• Du‘a of the follower after the Imam has [already] made the salam.

• Prostration on clothing, rugs, and the likes in terms of their luxury, except the straw mat which is not frowned upon to prostrate on, although leaving it is optimal and prostration on the ground is better.

And it is frowned upon to:

• Prostrate on the fold of his turban or on a portion of the sleeve or cloak.

• Recite the Qur’an during bowing or prostration.

• Supplicate in a different language for the one capable of speaking Arabic.

• Look around in prayer.

• Interlace his fingers and crack the knuckles.

• Place his hands on the hips.

• Sit on the soles of his feet.

• Close his eyes.

• Place one foot on the other.

• Think about the affairs of the dunya.

• Carry something in his sleeve or mouth.

• Fiddling with his beard.

The prominent opinion on the basmalah and the ta‘awwudh: it is frowned upon in mandatory prayers other than the nafl prayers. There is a statement from Imam Malik that it is permissible, it is related from Ibn Maslama that it is meritorious, and it is related from Ibn Nafi‘that it is mandatory.

Whoever does something frowned upon in prayer, it is disliked to do that, but it does not invalidate the prayer.

Section on the recommended prayers

It is liked for the legally responsible individual to voluntarily pray:

• Before Dhuhr and after it.

• Before ‘Asr.

• After Maghrib, and it is liked to increase in optional prayers after Maghrib.

These are all not mandatory, but rather meritorious.

Likewise, [the following are] meritorious:

• Duha prayer.

• Tarawih.

• The greeting prayer of the masjid.

• The shaf’ prayer [done before the witr prayer] and its minimum is two units.

• The witr prayer is one unit after that, and it is a highly stressed sunnah.

The recitation for the shaf’ and witr prayer is done aloud, and in the first rak‘a of the even prayer, the Fatiha and Surah al-A‘la are recited. In the second rak‘a of the even prayer, [recite] the Fatiha followed by Surah Al-Kafirun. In the witr prayer, the Fatiha is recited, followed by Surah al-Ikhlas and the two Surahs of Protection (Surah al-Falaq and Surah al-Naas).

The two rak‘a of Fajr are from the strongly recommended prayers and another opinion says they are sunnah. Only the Fatiha is recited for them.

Allah knows best.

Section on the nullifiers of prayer

Prayer is nullified by:

1. Laughing—intentionally or unintentionally.

2. Making a prostration of forgetfulness for a meritorious act.

3. Intentionally adding a unit, prostration, or the like to the prayer.

4. Eating or drinking.

5. Speaking intentionally, except for the rectification of the prayer it is nullified by excessive speech, not a little speech.

6. Blowing intentionally.

7. Ritual impurity.

8. Remembering a past prayer.

9. Vomiting, if it was intentional.

10. By adding four units forgetfully in four and three unit prayers.

11. By adding two units to a two unit prayer.

12. The latecomer who prostrates with the Imam for a qabli prostration with the Imam- or a ba’di, when he has not caught a single unit with the Imam.

13. Leaving off the qabli prostration if it was for the omission of three sunnahs and a long time has passed.

Allah knows best.

Section on the prostration of forgetfulness

The prostration of forgetfulness is:

Two prostrations before his salam if he omitted a stressed sunnah. The tashahhud is made after them and a salam to exit from it.

If he increases, then he prostrates after the salam.

If he added and omitted, then he does the prostration before the salam, because the omission takes precedence over the increase.

The one who forgets in his prayer is of three categories:

1. Sometimes, he forgetfully omits one of the obligations of his prayer—this cannot be repaired by a prostration. He must do the act. If he does not remember that until after they say salam and a long time has passed, his prayer is invalidated and he repeats it.

2. Sometimes, he forgets one of the meritorious acts of the prayer, such as the Qunut or saying “rabbana wa lakal hamd” or a single takbir, or the like. He does not owe a prostration for any of those. If he prostrates for any of those before his salam, then his prayer is invalidated and he repeats it.

3. Sometimes, he forgets the sunnahs of the prayer, such as the surah done after The Mother of the Book or two takbirs or one of the two tashahhuds or the sitting for them or the likes. He makes the prostration of forgetfulness for this.

The ba’di is not missed by forgetfulness. He makes the prostration for it even if he remembers it a month after the prayer.

If he did the ba’di before the salam, or the qabli after the salam, it is permitted and does not invalidate the prayer according to the prominent position.

Whoever is unsure whether they prayed two or three units, then they build their prayer off [of the assumption that they prayed] the lesser amount and they complete what they had doubt in, and they prostrate after their salam.

Allah knows best.

Section on Leading the Prayer

From the preconditions of the Imam are that he is:

1. Male.

2. Muslim.

3. Sane.

4. Reached Puberty.

5. Knowledgeable on what the prayer is invalid without—in terms of recitation and fiqh.

If you were led by an Imam, then it turns out that he was a disbeliever, a woman, a hermaphrodite, insane, a public sinner in their limbs, a child who has not yet reached puberty, or someone intentionally in the state of ritual impurity, then your prayer was invalid and it is mandatory upon you to repeat that prayer.

It is preferred for the Imam to have sound limbs.

It is disliked to be led by:

1. An amputee or someone paralyzed in the limbs.

2. Someone with incontinence or open sores, if they are with someone healthy.

3. Someone who is disliked.

It is also disliked for them to be:

1. One with their private part amputated.

2. Uncircumcised.

3. Effeminate [in speech and mannerisms].

4. One whose background is unknown.

5. The child of fornication.

6. The slave, in obligatory prayers.

[It is disliked] that they be an appointed Imam [for obligatory prayers], in contrast to supererogatory prayers, in which case there is no dislike for any of them [to be Imam].

It is permissible for the Imam to have:

1. Blindness.

2. Differences in branch matters.

3. The one with a small male private part.

4. The leper, unless his leprosy is severe and can harm those behind him, in which case he should avoid them.

It is permitted for the follower to be higher than the Imam, even if he were on the roof. But it is not permitted for the Imam to be higher than his follower except by a very small amount like a handspan or its like. If the Imam or the follower intends arrogance by his height, then his prayer is invalidated.

Among the preconditions of being a follower is that he makes an intention to follow his Imam.

It is not a precondition of being an Imam that they intend to lead except in four matters: Jumu‘ah prayer, combining prayers, the Fear prayer, and the prayer where the Imam appoints a substitute. Some added that the reward of praying in congregation is in contrast to this.

It is recommended that priority be given to the ruler in leading; then the owner of the house; the renter is given a higher priority than the landlord; then the one most [knowledgeable] in fiqh; then the one most in Hadith; then the one most in recitation; then the most in acts of worship; then the one who has been Muslim for longest; then the one with the most nobility; then the best looking; then the best of character; then [finally] the one with the best of clothes.

Whoever has the right to be prioritized to lead prayer, but has some deficiency in their status, such as the owner of the home who is a slave or a woman or is not knowledgeable, for example, it is praiseworthy for them to appoint whoever is most knowledgeable among them [to lead in their place].

Allah knows best.

Section on Friday Prayer (Jumu‘ah)

The Friday prayer is mandatory on all individuals, and it has preconditions of obligation, pillars, etiquettes, and excuses that exempt one from it.

As for its preconditions of obligation, they are seven:

1. Islam.

2. Reaching puberty.

3. Sanity.

4. Being male.

5. Freedom [from slavery].

6. Residency.

7. Health.

As for its pillars, there are five:

1. The masjid that is a jami’ for the people.

2. The community—and they have no specific number according to Malik. Rather, it must be a community that establish a town Some of our Imams have selected that the stronger position is that it is valid when twelve men [upon whom Jumu‘ah is obligated] who maintain its validity [by being present and carrying out a completely valid prayer]..

3. The first khutbah, and it is a pillar according to the stronger position. Likewise, the second khutbah, according to the prominent opinion. It must occur after the Zawal [the sun passing the zenith] and before the prayer. There is also no specific definition for the khutbah according to Malik, but it is mandatory that it be what the Arabs called a khutbah. It is liked for one to be in a state of purity for them, and there is a difference of opinion about standing for them.

4. The Imam, and among his attributes is that he must be one upon whom Friday prayer is mandatory, in contrast to the pre-pubescent, the traveler, and other than them upon whom Friday prayer is not required. And it is a precondition that the Imam of the congregation be the one who gave the khutbah, unless there is an excuse that prevents him that, such as sickness, insanity, or the like. It is mandatory to wait for him if it the excuse can be resolved quickly according to the more correct opinion.

5. The place of permanent residence. Friday prayer is not established unless it is done in a place of permanent residence, and it is a place of residency where it is possible to live permanently, whether it is a town or country.

As for the etiquettes of Jumu‘ah, there are eight:

1. Ghusl for it: it is a sunnah according to the majority position.

2. From its preconditions are that it is closely connected to going to Jumu‘ah. If one makes ghusl, then busies themself with eating lunch or sleep, he should repeat the ghusl according to the prominent position.

3. The second: siwak.

4. The third: trimming the hair.

5. The fourth: clipping the nails.

6. The fifth: abstaining from what emits a foul odor.

7. The sixth: beautification by wearing the best clothes.

8. The seventh: wearing perfume.

9. The eighth: walking instead of riding, unless one has an excuse preventing him from that.

As for the situations which allow missing it:

1. Extremely intense rain.

2. Extremely muddy pathways.

3. The leper whose sickness would harm those in the congregation.

4. The ill.

5. Tending the ill where someone in his family is such, such as the wife, child, or one of the parents, and there is no one else with him that can relieve him, so he must miss it to tend the sick.

6. One of the excuses is one who has someone from their close relatives or siblings that are close to death: Malik said about the one who is nearing death on Jumu‘ah and one of his brothers stays back to tend to his condition, “There is no problem with this.”

7. Likewise, if one fears beating from an oppressor or imprisonment or the seizure of his wealth; likewise, one who fears imprisonment from a debt collector according to the correct opinion.

8. Likewise, the blind person who has no guide. As for the one who has a guide or the ability to reach Friday prayer without need of a guide, it is not permissible for them to leave Friday prayer.

It is prohibited to:

1. Travel after the sun passes its zenith on Friday for the one who the prayer is obligatory for.

2. Likewise, it is forbidden to speak or pray voluntary prayers while the Imam is preaching, whether it is the first or second one. The man must sit and should not pray unless he was in the middle of his voluntary prayer before the Imam arrived—then he should complete that prayer [and sit].

3. All buying and selling is prohibited after the second adhan, and is voided if it occurred.

It is disliked:

1. To leave all work on Jumu‘ah.

2. Likewise, for the Imam to pray voluntary prayers before the khutbah.

3. Likewise, it is disliked for the one who is sitting to pray voluntary prayers after the first adhan is given.

4. It is also disliked for a young woman to attend Friday prayer.

5. Likewise, traveling after Fajr [on that day].

Allah knows best.

Section on the Funeral Prayer

The funeral prayer is an obligation upon the community.

Its pillars are four:

1. Intention.

2. Four takbirs.

3. Supplication between them.

4. The salam.

He should make supplication from what he is capable of. Ibn Abi Zayd wrote in his Risala that it is best that he recites:

Translation: “All praise is due to Allah, who causes death and brings to life. All praise is due to Allah who resurrects the dead. To Him belongs all greatness, exaltation, dominion, power, and praise. He is powerful over all things. O Allah! Send blessings upon Muhammad and upon the family of Muhammad. Have mercy on Muhammad and the family of Muhammad. Send favor upon Muhammad and upon the family of Muhammad, like how you blessed, had mercy, and favored Abraham and the family of Abraham in the Worlds. Indeed, you are praiseworthy and magnificent.”

Transliteration: “Alhamdu lillahi alladhi amata wa-ahyaa, walhamdu lillahi alladhi yuhyi al-mawta, lahu al-athama wa al-kibriyaa', wal-mulk wa al-qudrah wa al-thanaa', wa huwa ala kulli shay'in qadeerun, allahumma salli ala muhammadin wa ala aali muhammadin, wa raham muhammadaan wa aala aali muhammadin, wa barik ala muhammadin wa ala aali muhammadin, kama sallayta wa rahimta wa barakta ala ibraheema wa ala aali ibraheema fi al-'alameena innaka hameedun majeedun.”

Translation: “O Allah! Indeed he is your slave and the son of your slave and the son of your female slave. You created him and sustained him, and You caused him death, and You shall resurrect him. You are most knowledgeable of his inward and outward. We come to You interceding for him, so accept our intercession! O Allah! We appeal to You for the rope of Your protection! Indeed, You are the possessor of fidelity and protection! O Allah! Save him from the tribulation of the grave and the punishment of the Fire! O Allah! Forgive him, have mercy on him, exempt him, and pardon him! Ennoble his abode and expand its entrance! Purify him with water, ice, and hail! Cleanse him from sins and mistakes how a white cloth is cleansed from dirt. Replace for him an abode better than this abode, and a family greater than this family, and a spouse better than his spouse! O Allah! If he was righteous, then increase him in his righteousness. If he was sinful, then let him go unpunished. O Allah! He has arrived as Your guest, and You are the greatest of hosts. He is in need of Your mercy and You are in no need of His punishment. O Allah! Make his response firm during the questioning! Do not try him in his grave for what he has no strength for. Join him with his Prophet, Muhammad, blessings and peace be upon him! O Allah! Do not deny him of his reward, and do not test us after him (by his absence)!”

Transliteration: “Allahumma innahu 'abduka wa ibnu 'abdika wa ibnu amatika, anta khalaqtahu wa razaqtahu wa anta amatthu wa anta tuhyihi wa anta a'lamu bisirrihi wa 'alaniyatihi, ji'naaka shufa'a'a lahu fashaffi'na fihi, Allahumma inna nastajiru bihabli jiwarika lahu, innaka dhoo wafa'in wa dhimmah, Allahumma qih min fitnatil qabri wa min 'adhabil jahannama, Allahumma ighfir lahu warhamhu wa 'afu 'anhu wa 'aafihi wa akrim nuzulahu wa wasi'a mudkhalahu wa ighsilhu bima'in wa thaljin wa baradin, wa naqqih minadhdhunubi wal-khataaya kama yunaqqa aththawbu al-abyadhu minadhdhans, wa abdilhu daaran khayran min daarihi wa ahlan khayran min ahlihi wa zawjan khayran min zawjihi, Allahumma in kana muhsinan fazid fi ihsanihi wa in kana musi'an fatajaawaz 'anhu, Allahumma innahu qad nazala bika wa anta khayru manzulin bihi, faqeerun ila rahmatika wa anta ghaniyun 'an 'adhabih, Allahumma thabbit 'inda al-masa'lihi mantiqahu wa la tabtilhu fi qabrihi bima la taqata lahu bihi, wa alhiqhu binabiyihi Muhammadin sallallahu 'alaihi wa sallam, Allahumma la tahrimna ajrahu wa la tafitna b'adahu.”

Say this after each takbir. Then, after the fourth takbir say:

Translation: “O Allah, forgive our living and our dead, our present and our absent, our young and our old, our men and our women! Indeed, You know our affairs and our final abodes. Forgive us and our parents and those who preceded us in belief- a complete forgiveness- and for the male and female Muslims, and the male and female believers: the dead from them and the living. O Allah! Whoever you give life to from us, then let him live on believe. And whoever you give death to from among us, then let him die on Islam! Aid us in meeting you! Purify us [in preparation] for death, and purify him for us. Make within it our comfort and ease!”

Transliteration: “Allahumma ighfir lihayyina wa mayyitina wa hadirina wa gha'ibina wa sagheerina wa kabeerina wa dhakarina wa onthana, innaka ta'lamu mutaqallabana wa mathwana, wa ighfir lana wa liwalidaina wa liman sabakana bil imani maghfiratan azma wa lil-muslimina wal-muslimat wal-mu'minina wal-mu'minat, al-ahyaa'i minhum wal-amwat. Allahumma man ahyaytahu minna fa'ahyihi 'ala al-iman, wa man tawaffaytahu minna fatawaffahu 'ala al-islam, wa as'adna bi liqa'ika wa tayyibna lil-mawti wa tayyibhu lana wa ij'al fihi rahatana wa masaratana.”

After this you say the salam. If the dead person is a woman you say,

“O Allah, she is your slave and the daughter of Your slaves,” and you go on making the object of the du‘a feminine rather than masculine, except that you do not say, “Give her a husband better than her husband…” because in the Garden she shall be the wife of the man who was her husband in this world and the women of the Garden are attached only to their husbands and have no desire for anyone else. A man may have many wives in the Garden whereas women only have one husband.

If you caught a funeral where you do not know the gender of the individual, then you say: “O Allah, this is your human being,” then you continue referring to the object in the feminine tense because human being (nisma, which is in the feminine tense) includes both males and females.

If the prayer is on a child, you say what preceded regarding the intention, the takbirs, du‘a, other than the fact that it is liked that you say after reciting the praise of Allah and the salutations on the Prophet ﷺ the following:

Translation: “O Allah! He is your slave and the son of your slave. You created him and sustained him. You caused him to die and You shall bring him to life. O Allah! Make him for his parents a forebear, a treasurer, a predecessor, and reward. Make heavy through him their scales and make great for them their reward. Do not deny for us or them his reward, and do not test us or them after him. O Allah! Unite him with the righteous predecessors of the believers, in the care of Abrahim, and replace for him an abode better than this abode and a family better than his family. Protect him from the trials of the grave and the punishment of Hell.

Transliteration: “Allaahumma innahu ‘abduka wa ibn ‘abdika, anta khalaqtahu wa razaqtahu wa anta ‘amattahu wa anta tuhyihi. Allaahumma ij’alhu li-waalidayhi salafan wa dhukhran wa faratan wa ajran, wa thaqqil bihi mawaazeenahuma wa a’zim bihi ujoorahuma, wa laa tahrimnaa wa iyyaahuma ajrahu, wa laa tafitnaa wa iyyaahuma ba’dahu, Allaahumma alhiqhu bi-saalihi salafi al-mu’mineen, fee kafaalati Ibraaheema, wa abdilhu daaran khayran min daarihi wa ahlan khayran min ahlihi, wa ‘aafih min fitnatil-qabri wa min ‘adhaabil-jaheem.”

Say this after each takbir and after the fourth say:

Translation: “O Allah, forgive our forebears and predecessors and those who have preceded us in faith. O Allah! Whoever you let live among us, then keep him alive upon faith. And whoever you cause to die from us, then cause him to die upon Islam! Forgive the male and female Muslims and the male and female believers- the living from them and the dead!”

Transliteration: “Allahumma ighfir li aslaafina wa afratina wa liman sabakana bil-iman, Allahumma man ahyaytahu minna fa-ahyihi 'ala al-Iman, wa man tawaffaytahu minna fa-tawaffahu 'ala al-Islam, wa-ighfir lil-muslimina wal-muslimat wal-mu'minina wal-mu'minat al-ahyaa'i minhum wal-amwat.”

Then you say the salam.

Allah knows best.

Section on Fasting

Fasting the month of Ramadan is obligatory.

It is confirmed:

1. With the completion of Sha‘ban.

2. Or, the sighting of the crescent moon by two upright witnesses.

3. Or, a superabundant group.

4. Likewise, for Eid-ul-Fitr.

fasting is established on the first It is not obligatory on him to renew his intention for the rest [of the month]..

Among the sunnah is the expedition of the breaking of the fast and delaying the suhur.

If the month is confirmed before Fajr, fasting is obligatory. If it is not established until after Fajr, imsak is obligatory, and he should make up that day after the month.

Intentions made before the establishment of the month are invalid. Even if he made the intention before the sighting, then did not eat or drink, then it was verified to him that it is a day of Ramadan, it is not accepted. [In this situation], one must refrain from eating or drinking during that day due to the sacredness of the month, then make it up.

Fasting is not done out of caution due to it possibly being Ramadan on the Day of Doubt. [However,] it is permissible to fast voluntarily, or to fulfill an oath if it coincides. It is recommended to observe imsak in the beginning of the day to let people confirm any sightings. If the day passes and no sighting has been made known, then people can eat.

Fasting is not broken by:

• One who vomits except if done intentionally, in which case he would make it up,.

• Likewise, fasting is not broken by the one who has a wet dream.

• Nor by the one who does hijama [or cupping], and hijama is disliked for the sick person who fears it will make them weaker or sicker.

From the preconditions of validity of a fast is:

1. The intention preceding Fajr, regardless if they are obligatory or supererogatory. A single intention suffices for fasts that are consecutive such as the fast of Ramadan or the fast of expiation for an oath or killing, or a specified oath that a legally responsible individual made upon himself that obligates fasting [on that day].

As for days that are routine or days that are assigned for fasting it is obligatory to establish an intention each night.,

From the preconditions of validity of a fast is:

2. The ceasing of blood from menstruation and postpartum bleeding.

If the blood of menstruation or postpartum bleeding ceases before Fajr even by a moment, it is obligatory on her to fast that day even if she does not make ghusl until after Fajr. And she should renew her intention in case the consecutive fasting is interrupted due to sickness or menstruation or postpartum bleeding or the likes.

From the preconditions of validity of a fast is:

3. Intellect. Whoever is without intellect, such as the insane/[intellectually disabled], and the one who falls unconscious, the fast is not accepted from him in that state. If the insane regains his intellect, it is mandatory for him to repeat the fasts that he missed in that state, even if [he regained it] after many years. Likewise, when the unconscious regains consciousness..

From the preconditions of validity of a fast is:

4. Leaving off sexual intercourse, eating, and drinking. Whoever does any of those during the day of Ramadan intentionally, without a plausible excuse or ignorance, then it is mandatory for them to repeat that fast as well as expiate.

The expiation for that action is [either]: Feeding sixty needy individuals, and for each needy person is a Prophetic Mudd, and this is the best [choice].He can also expiate by freeing a Muslim slave.

Or, by fasting two months consecutively.

Whatever reaches the throat by way of other than the mouth from the nose, ears, or that which resembles it even if it was smoke from incense, he only owes a make-up day.,

Likewise, [a make-up day is owed on]:

• [Swallowing] phlegm that could have been spit out.

• What is accidentally swallowed from rinsing water in the mouth and the miswak.

• Likewise, whatever reaches the stomach [i.e., the digestive tract], even if it were through a rectal absorption.

• Likewise, whoever ate after doubting that it was Fajr.

There is nothing owed upon him except a make-up fast in all of these [aforementioned] cases.

No make-up fast is owed in:

• Accidentally intaking: a fly, dust from the road, flour, or cement dust for those who work with it.

• Catheter or injection through the urethra.

• Dressing an open wound.

It is permissible for the one fasting to:

• [Use the dry] siwak throughout the day.

• Rinse the mouth due to extreme thirst.

• Wake up [and start the fast] on major ritual impurity.

When a pregnant woman fears for the health of what is in her womb, she should break her fast but does not have to feed anyone, and it is said [according to a weaker opinion] that she should feed someone else for that fast.

When a breastfeeding woman fears for the health of the suckling baby and is also unable to find someone, she can hire to nurse him. Or, if the suckling does not accept anyone except her, then she must break her fast and feed another.

Likewise, if the elderly opens his fast, it is for him to feed another. Similarly, whoever procrastinated their missed fasts of Ramadan until the next Ramadan.

The feeding mentioned in all of the aforementioned cases is the Mudd for every day that they must make up.

It is recommended for the fasting person to:

• Guard their tongues.

• Hastening to make up the fasts that they owe.

• Fast them consecutively.

It is liked to fast on:

1. The Day of Arafah for the one who is not performing Hajj.

2. The Day of Ashura.

3. The first ten days of Dhul-Hijjah.

4. The month of Muharram.

5. The month of Rajab.

6. The month of Sha‘ban.

7. Fasting three days from every [Islamic] month. Malik disliked for one to fast those during the white days of each month, out of precaution of limiting the fasts to those days. Likewise, Malik disliked fasting on six days of Shawwal, fearing that the ignorant would conflate that with the fasts of Ramadan.

It is disliked:

1. For the fasting person to taste salt. If he does that and spits it out with nothing reaching his throat, then nothing is owed from him.

2. The precursors to sexual intercourse are disliked [but allowed] for the fasting person, such as kissing, touching, gazing for a long time, and foreplay if it is known they are secure from that. Otherwise [in unsure that they are secure from intercourse or ejaculation], then that is prohibited upon them. However, if they emit pre-seminal fluid from that, then they owe just a make-up day. But if they ejaculate, they owe a make-up day as well as expiation.

The night prayer of Ramadan is recommended and encouraged to perform. The Messenger of Allah ﷺ said, “Whoever stands [for the night prayer] of Ramadan, believing [in its reward], hoping to attain [its reward], all his past sins are forgiven.” It is liked for it to be done individually, as long as the mosques are not decreased in attendance.

Concluded, with the praise of Allah and His assistance.

May Allah bless our Master Muhammad ﷺ and grant him, his kin, and his companions peace.