Forty Hadith Imam Nawawi

emailprotected com Commentaries on imaum Nawawis xl hadith The collection of Forty hadith by al-Imam al-Nawawi (or Imam Nawawi) has been bashn, sure and appreciated by Moslem scholars for the closing curtain s horizontal centuries. Its signifi elicitce lay in the fact that these selected bothscore hadiths comprise the main essential and fundamental excogitations of Islam which, in turn, construct the stripped aim of required revealed familiarity for every(prenominal) single Moslem.Since having ripe association of the various fundamental aspects of the religion is key to a Muslims practice and industriousness of Islam, this web site attempts to provide simple and practical commentaries to the collection of Imam Nawawis Forty Hadith. Various principles argon contained in these hadiths, such as belief, Muslim ethics and fiqh. As such, it is very grievous to bewilder a favourable rede of these hadiths based on scholarly interpretations. In addition, these commentari es to a fault scramble a line to despatcher discussions on colligate contemporary issues pertaining to original opinions menti iodined in these hadiths. p //fo tyhadi th. iiu e m r . du. y h p //f o tyhadi th. iiu e m /hadi ths . h m r . du. y t PDF created with FinePrint pdfFactory professional discharge variant http//www. pdffactory. com emailprotected com 1. Actions ar figured by excogitations It is narrated on the authority of Amirul Muminin, Abu Hafs Umar put in al-Khattab, radiy all toldahu anhu, who state I heard the messenger of Allah, sallallahu alayhi wasallam, aver Actions ar ( estimated) by motives (niyyah), so all(prenominal) man ordain mystify what he int limitinglydowned.Thus, he whose migration (hijrah) was to Allah and His Messenger, his migration is to Allah and His Messenger sole(prenominal) he whose migration was for whatsoever worldly thing he competency gain, or for a married woman he king marry, his migration is to that for which he m igrated. Al-Bukhari & Muslim stage setting This hadith was sound egress by the masterphet, sallallahu alayhi wasallam, at the magazine when a man emigrated from Makkah to Madinah during the Hijrah for the involvement of marrying somebody and non for the sake of Islam. It is considered to be adept of the grandest hadiths in Islam.Al-Imam al-Shafie utter This Hadith is bingle third of the fri closedownship of Islam related to ab proscribed 70 topics of Fiqh. Al-Imam Ahmad (with elongation to al-Imam al-Shafies dictation) said Islam is based on trey fundamentals (all be among the 40 hadiths ) i. Hadith 1 which is stated above. h p //fo tyhadi th. iiu e m r . du. y h p //f o tyhadi th. iiu e m /hadi ths . h m r . du. y t PDF created with FinePrint pdfFactory professional person political campaign chance variable http//www. pdffactory. com emailprotected com ii. iii. Hadith 5 Whosoever introduces into this affair of ours (i. . Islam) something that does non belong t o it, it is to be rejected. Hadith 6 Truly, what is lawful is evident, and what is unlawful is evident, and in amidst the two argon functions which be doubtful which m severally mess do non sleep with These three hadiths atomic number 18 agreed upon by Al-Bukhari and Muslim. These hadiths give the sack be controln as three criteria to patron Muslims evaluate and judge what they do and recount as an i shittyah in their daily livelihood i. ii. Hadith 1 To evaluate and judge our ingrained trans fills ( bodily functions of the heart).Hadith 5 To evaluate and judge our external actions (actions of the limbs). Hadith 6 To evaluate and judge our dealings muamalat (interaction between bulk). iii. Niyyah ( endeavor) has two meanings i. The intention in the study an ibadah (e. g. beseecher) The necessitate outingness ii. The game meaning (ii. ) is what is meant in this hadith. slightons The Prophet, sallallahu alayhi wasallam, starts the hadith with the principle (Actions are judged by intentions) and and then gives three examples. This is the methodological analysis of the Prophet, sallallahu alayhi wasallam.The examples help illustrate the principle so that it is easier for hatful to escort and they nookie consecrate the principle to former(a) similar situations. The three examples consist of genius of great intention (migration for the sake of Allah and His Messenger) and two of bad intentions (migration for the sake of worldly gains or for marriage). This hadith emphasises ikhlas (sincerity to be regenerateeousnessful and h acest to Allah al ace, playing an act solo for Allahs sake whereby no other witness miss Allah is sought). Ikhlas is unmatchable of the conditions of pass judgment legal whole works.The other condition is that the actions must be do in uniformity with the sharia law as it testament be explained in the fifth hadith. This rear be seen in the shahadah I prove witness that in that respect is no god save Allah is the ikhlas ensuring that we do things for the sake of Allah and Allah alone. I bear witness that Mohammed is the Messenger of Allah the Sunnah is the manifestation of the playscript the Prophet, sallallahu alayhi wasallam, is our example, our take up imitate to determine. Following his Sunnah in our ibadah, Akhlaq (ethics), and Muamalat (dealings) n trues that we are acting in accordance with the Shariah. Thus, the shahadah shows us the conditions for accepting a deed or playacting an action (a) it should be for the sake of Allah beca intake He is the single One we worship, and (b) it should be in accordance with the Shariah. h p //fo tyhadi th. iiu e m r . du. y h p //f o tyhadi th. iiu e m /hadi ths . h m r . du. y t PDF created with FinePrint pdfFactory Pro trial version http//www. pdffactory. com emailprotected com To achieve ikhlas, we pose to avoid shirk (associating others with Allah, which ca customs insincerity).AlImam al-Harawi said the che mical sort cause for insincerity (or shirk) is self-desire (al-hawa). on that pointfore no action should be through with(p) because of self-desire. Imam al-Harawi states that thither are 7 types of self-desiresi. ii. iii. iv. v. vi. To make oneself appear inviolable in the hearts of others To seek the praises of others To avoid being blamed by others To seek the glorification of others To seek the wealth/money of others To seek the function or love of others To seek the help of others for oneself vii. Ways to obtain ikhlas Do even offeous kit and boodle the more than than grievous deeds we do and indeed get proximate to Allah, the more sincere we exit be.Before we do all deed we should firstly seek intimacy (ilm) our actions/deeds should be see by cognition so that we do them in accordance to the Shariah. Do non give false impressions do non make others confide that an action we did was sizable when it was non. Al-Imam Ahmad said Before you do any(pren ominal)thing, g direction your intention (niyyah) ask yourself to begin with performing an action Is it for the sake of Allah? Ibnu al-Qayyim says Any action we do is instance to three defects i. ii. Being conscious that others are law-abiding our actions Seeking a return (benefit/reward) for the action Being sit downisfied with the action ii. Examples If we go to the masjid for the salah and we are early, arriving before the Imam and perplexing a prat in the first saff, we should not be majestic of ourselves and think of ourselves being better than others. We should praise Allah for enabling us to go to the masjid and for being able to perform the salah without any difficulties. later every salah, we should tell ourselves that we could ca-ca performed it better and try to improve in our next salah. What happens if we were to change our niyyah while performing an action?Ibn Rajab says according to the ulama if the niyyah at the end of the action matches the beginning (i. e. doing the action for the sake of Allah), then any changes in the middle of the action im farewelling be forgiven or does not matter, insha Allah. However, if the niyyah at the end does not match the beginning, i. e. we do the action for other than the sake of Allah, then we must repent (taubah). thither are iv things that contradict ikhlas i. ii. Masiat committing sins this pass on washed-outen our ikhlas Shirk associating others with Allah p //fo tyhadi th. iiu e m r . du. y h p //f o tyhadi th. iiu e m /hadi ths . h m r . du. y t PDF created with FinePrint pdfFactory Pro trial version http//www. pdffactory. com emailprotected com iii. iv. Riya performing an ibadah with the intention of showing off to others Nifaq hypocrisy regular(a) though we must al courses make confident(predicate) that our actions do not deviate from ikhlas, at that coiffe are actions, which are automatically considered that of heartfelt intentions. For example, seek knowledge in Islam, helping the community, doing dawah, and so forth approximately rulings (ahkam) which scholars derived from this hadith When plenty insist by Allah by saying Wallahi every now and then, their intention is not that they very swear by Allah. They say it completely when out of habit it readily rolls off their tongue. Hence, it is harmless. However a Muslim should do his/her best to minimize it. When someone is asked to give an oath, what is judged is his intention when he gives the oath. at that place can be a combination of intentions between performing an ibadah and accept others we perform an ibadah for the sake of Allah, but we also do it with the intention of belief others. . g. when the Prophet, sallallahu alayhi wasallam, performed the haj, he did it for the sake of Allah as well up as for teaching the Sahabah (his companions, whitethorn Allah be pleased with them all). A man may go do the process of divorcing his wife, verbally or in court, but it is his int ention which counts. What could be seen as ghibah ( digestbiting talking bad, but true, things around a psyche lavatory his back) could simply be a joke or a dua. If someone talks bad about someone else, it is his intentions, which de terminalines whether it is ghibah or not. conclusionOur actions are undermined by our intentions whether they are good intentions or bad intentions. Therefore we should al sellments check our intentions before we do or say anything. We must make sure that the action is for the sake of Allah so that it is accepted by Allah and that we impart be rewarded for it, insha Allah. h p //fo tyhadi th. iiu e m r . du. y h p //f o tyhadi th. iiu e m /hadi ths . h m r . du. y t PDF created with FinePrint pdfFactory Pro trial version http//www. pdffactory. com emailprotected com 2. Islam, Iman, Ihsan, Qadar Also on the authority of Umar, radiyallahu anhu, who said p //fo tyhadi th. iiu e m r . du. y h p //f o tyhadi th. iiu e m /hadi ths . h m r . du. y t PDF created with FinePrint pdfFactory Pro trial version http//www. pdffactory. com emailprotected com While we were one mean solar mean solar day academic term with the Messenger of Allah, sallallahu alayhi wasallam, in that respect appeared before us a man change in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him. He sat down close by the Prophet, sallallahu alayhi wasallam, rested his knee against his thighs, and said, O Muhammad declare me about Islam. tell the Messenger of Allah, sallallahu alayhi wasallam, Islam is that you should testify that in that location is no god save Allah and that Muhammad is His Messenger, that you should perform salah (ritual prayer), pay the zakah, fast during Ramadan, and perform hadj (pilgrimage) to the House (the Kabah at Makkah), if you can find a government agency to it (or find the means for making the journey to it). Said he (the man), You collect speak real . We were astonished at his thus questioning him and telling him that he was right, but he went on to say, Inform me about iman (faith). He (the Messenger of Allah) answered, It is that you cogitate in Allah and His nonesuchs and His Books and His Messengers and in the Last day, and in fate (qadar), both in its good and in its evil aspects. He said, You have spoken truly. whence he (the man) said, Inform me about Ihsan. He (the Messenger of Allah) answered, It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you. He said, Inform me about the Hour. He (the Messenger of Allah) said, About that the one questioned knows no more than the querier. So he said, Well, inform me about the signs at that placeof (i. e. of its coming). Said he, They are that the slave-girl testament give birth to her mistress, that you entrust see the unshod ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings. Thereupon the man went off. I waited a while, and then he (the Messenger of Allah) said, O Umar, do you know who that questioner was? I replied, Allah and His Messenger know better. He said, That was Jibril. He came to teach you your religion. Muslim back priming coat Al-Imam Muslim says Towards the end of his life, Abdullah bin Umar (the son of Umar bin alKhattab) was told by two wad that a new Islamic sect had emerged from Iraq. They were called AlQadariah and they denied al-qadar (fate). Thus Abdullah bin Umar narrated this hadith which mentions qadar as one of the pillars of Iman to refute the mis endion of this sect. lessons This hadith teaches the adab (ethics) of seeking knowledge We should be clean and wear clean clothes. We should sit properly and closer to the speaker.Asking questions for better understanding. Seek knowledge from the right source/authority. The method of seeking knowledge is through asking questions The type of question s we ask should be meaty questions that go out lead to valuable knowledge and good action. h p //fo tyhadi th. iiu e m r . du. y h p //f o tyhadi th. iiu e m /hadi ths . h m r . du. y t PDF created with FinePrint pdfFactory Pro trial version http//www. pdffactory. com emailprotected com Asking good questions leave leave alone in better learning as well as teaching.Those who are present when the questions are asked leave behind also learn from the answers thus, the questioner is teaching the others. When Ibn Abbas, one of the greatest Scholars among the Sahabahs, was asked how he obtained all his knowledge, he replied with an inquisitive tongue (i. e. he always asked questions) and a contemplating heart. In more hadiths the Prophet, sallallahu alayhi wasallam, himself will start by asking questions before he imparts with knowledge. Asking questions will prepare the mind/heart so that it will be ready for the answers/knowledge ready to absorb and learn.In this hadith he ca lls Jibril the questioner which implies full appreciation and encouragement of asking questions specially the ones that will lead to gaining more knowledge. In the Quran itself there are more than 1,200 questions to serve antithetic purposes to provoke the mind of the reader and force it to bollix in thinking about what he/she reads. Scholars say that qadar can be seen at two levels i. We commit that Allah knew, with His ultimate knowledge, what all His creations will do, tear down before the creations withalk place. Allah recorded all this knowledge inAl-Lauhulmahfudz the preserved tablet. We believe that it is the will of Allah that these things will take place, whether they are good or bad. ii. Allah created our willingness and our ability of doing things we can only do something if we are willing and able to do it. However, we are responsible for the choices we make. Misconceptions about Qadar Many Muslims believe that what they are going to do is ca employ by what ha s already been written in Al-Lauhulmahfudz they confuse causation with association. In truth what we have is association, not causation.What we do is not ca employ by what is written by Allah. Allah with His ultimate knowledge knew what we are going to do. He could easily have put the good-doers into Jannah and the evil-doers into the hellfire. except Allah is Adil (Just) so He created us in this life as to test us which way to go. What we are going to do will match what has already been written but its not a matter of causation what we do is out of our own willingness and ability and we do have full responsibility on some(prenominal) choice we make. sounding at commission and mis counselling, guidance (hidayah) is a gift (rahmah) from Allah.It is Allah who created us and gave us the mind so we can distinguish between right and maltreat to a certain capacity. It is Allah who equipped us with fitrah to handle the truth and good and to dis like the wrong and evil It is Allah who gave us the ability and source to do things and it is Allah who sent the Messenger with the mental object to guide us in things, which are beyond the reach of our conception. So when it comes to guidance it is a bounty from Allah. only if when it comes to misguidance, it has to do with us. When we do bad deeds, it is from our own willingness and ability.Those who turn away from guidance do so because they want to turn away, i. e. they postulate not to be guided. They have been misguided because they are arrogant they refuse to listen. And so when they swerved from the right way, Allah let their hearts swerve from the truth. Surah As-Saff (61) ayat 5 Nevertheless there are pile who have not received the Message of Islam/guidance at all or the Message has not reached them in the clearest form, i. e. it is incomplete or distorted. These people are called Ahlul Fatrah and will be exc employ and not be punished, hitherto though there are misguided. h p //fo tyhadi th. iu e m r . du. y h p //f o tyhadi th. iiu e m /hadi ths . h m r . du. y t PDF created with FinePrint pdfFactory Pro trial version http//www. pdffactory. com emailprotected com There are certain situations where we can do something about our qadar. For example Illness/sickness is qadar but we have been commanded by the Prophet, sallallahu alayhi wasallam, to realize for a cure should we perform ill. Finding a cure is also qadar. Thus, a qadar could be dealt with through some other qadar. If something ill happens to us, e. g. if we lost our job, we dont just say that its qadar and do nothing about it.We look for another job, the consequence of which is another qadar. Umar bin al-Khattab was traveling with a group of Sahabahs during his Khilafah (leadership). They were coming to a town when they heard that it had a contagious/ morbific disease, i. e. cholera. Umar asked his group whether they should proceed or go back (to Madinah). The majority of the Sahabahs said they should go back but some said they should proceed. so one Sahabi said he knew a hadith where the Prophet, sallallahu alayhi wasallam, said, If you hear that this disease exists in a country, dont travel to that country. So Umar decided that they should go back. Another Sahabi (it seems from the second group) asked him whether he was running away from a qadar. Umar replied that they were moving away from one qadar to another qadar. Thus, whenever there is a problem, a challenge or any hardship which we can remove, overcome, solve or minimize, it is a must that we do so. approximately scholars like al-Imam al-Jilani use the term overcoming qadar in this study. In one hadith, the Prophet, sallallahu alayhi wasallam, said, Be keen for any(prenominal) is beneficial for you.Seek the help of Allah. And dont be reckless. This hadith implies we must make the effort. The right concept of qadar is we are responsible for whatever we do. For example If we were to drive recklessly and ca employ an acciden t where someone died or was injured, we cannot simply say that it is qadar, abusing the concept to justify our mistakes. It is qadar that the incident took place because it is by the allowance of Allah. But we are responsible for the death because it is through our willingness and ability that it happened.Thats wherefore in the courts we will be rig guilty. If qadar can be utilise as an excuse, then legion(predicate) crimes will go unpunished a thief can simply claim that his stealing was qadar Those who abuse the concept of qadar are those who snitch to be responsible. They abuse it to justify their failure. The correct way of using qadar as an excuse is if someone exerts himself to do his best to get together an obligation but due to an unavoidable circumstance, which was out of his control, he could not achieve that obligation then he might be exc utilise.For example, a student has studied hard for an exam but on the day of the exam he falls sick and does poorly or cann ot even attend the exam, then he can say that it is qadar and that it is the will of Allah. When it comes to sacred obligations, the matter is the like. We cannot blame qadar for committing sins or failing to do a wajib as some Muslims might do. We have to know that we are responsible. We might get into a weak status of Iman in doing a sin or delaying a wajib. Islam is such a practical religion that it gives us room for repentance and getting back to the right style.In the above hadith the Prophet, sallallahu alayhi wasallam, defines Al-Islam, i. e. the phoebe bird pillars, as the outer actions of the limbs, Al-Iman as being associated with belief the inner actions of the heart, and Al-Ihsan as the highest level to deliver the goods. But the first two definitions can be interchanged with each other some measure Islam can be used to cite privileged actions and Iman can mean external actions. There are a a couple of(prenominal) hadiths which The Prophet, sallallahu alayhi w asallam, mentions that there are more than seventy actions which are considered as Iman.If the term Islam is used on its own, it means the whole thing Al-Islam, Al-Iman and Al-Ihsan. Similarly, when Iman is used on its own it means Al-Iman, Al-Islam and Al-Ihsan. The Prophet, h p //fo tyhadi th. iiu e m r . du. y h p //f o tyhadi th. iiu e m /hadi ths . h m r . du. y t PDF created with FinePrint pdfFactory Pro trial version http//www. pdffactory. com emailprotected com sallallahu alayhi wasallam, mentions at the end of this hadith that the deen consists of these three things. If the Iman is weak it will affect Al-Islam (good deeds/actions). gibe to al-Imam Abu Hanifa Even though Al-Iman and Al-Islam are diametric, Al-Iman necessitates the actions (Al-Islam). Some Scholars say the Muslims are considered strangers among the Disbelievers and the Muaminin are considered strangers among the Muslims and the Muhsinin are considered strangers among the Muaminin. Al-Ihsan (the highest leve l of Iman where we worship Allah as if we see Him or if we dont see Him we know He sees us) is about fearing Allah and glorifying Him. This will lead us to strive for our best in performing our ibadah we will be more sincere in our ibadah.Thus Al-Ihsan is also about the best actions of the heart. The actions that will lead to Al-Ihsan to love Allah the al close to, to fear Allah the most, to seek the help of Allah, to have apprehend in Allah that He will give us mercifulness and guide us, to desire Allah wholly. When Jibril, aliyyhi as-Salam, asks the Prophet, sallallahu alayhi wasallam, about the Hour (the Day of Judgement), the Prophet, sallallahu alayhi wasallam, replies that neither he nor Jibril knows the answer. This is an example set by the Prophet, sallallahu alayhi wasallam, where even someone with vast knowledge like himself does not know everything and admits so.Al-Imam Malik was asked forty questions by someone and to most of them he answered I dont know Allah know s better. The man was surprised that the great Imam Malik didnt know the answers. Seeing the man surprised, Imam Malik told him that when he goes back to his town, to tell the people that he met and asked al-Imam Malik questions and Imam Malik said he didnt know the answers. AlImam Malik didnt want to be accountable for giving wrong answers. Thus, if we are to decease an educator or a scholar, we should have the courage to admit what we do not know. We should not give an answer which may contain ridiculous information.The signs of Akhirah mentioned in this hadith are minor signs, as opposed to major ones. We believe in these signs but we should not worry about them too much we should not worry about when these signs will occur. We should genuinely be careful as some of these signs are bad deeds and we must steer away from these bad deeds. conclusion This hadith contains everything about Islam the louver pillars of Islam, the beliefs that make up Iman (including the belief of fa te or qadar), the attainment of the highest level of Iman which is Ihsan, the adab of seeking knowledge and of teaching. h p //fo tyhadi th. iiu e m r . u. y h p //f o tyhadi th. iiu e m /hadi ths . h m r . du. y t PDF created with FinePrint pdfFactory Pro trial version http//www. pdffactory. com emailprotected com 3. Islam, Iman, Ihsan, Qadar On the authority of Abu Abd al-Rahman Abdullah bin Umar bin al-Khattab, radiyallahu anhuma, who said I heard the Messenger of Allah, sallallahu alayhi wasallam, say Islam has been built upon tail fin things on testifying that there is no god save Allah, and that Muhammad is His Messenger on performing salah on giving the zakah on Hajj to the House and on fast during Ramadhan. Al-Bukhari & Muslim backgroundThis hadith is part of the previous Hadith (2). Most Scholars say that the reason why al-Imam alNawawi included this hadith in his collection, even though it seems that it repeats some portions of Hadith 2, is because of the importance of the 5 pillars of Islam. This Hadith stresses the fundamental aspects of the outward submission to Allah. This submission is based on some pillars, similar to a structure. If a person dos these aspects, he has laid a solid intromission for his deen as a home. The other acts of Islam, which are not mentioned in this hadith, can be taken as fine touches to complete this structure.If a person fails to fulfill these obligations (building the pillars), then the entire structure of his deen/iman may be threatened. This depends on how much is being featherbedd e. g. violation of the shahadah is the most dangerous. lessons The use of metaphors and similes h p //fo tyhadi th. iiu e m r . du. y h p //f o tyhadi th. iiu e m /hadi ths . h m r . du. y t PDF created with FinePrint pdfFactory Pro trial version http//www. pdffactory. com emailprotected com This hadith uses a metaphor (i. e. the image of the structure of a building) to affirm certain important meanings.This use of metaphors and similes can be found in many Surahs in the Quran and in many other hadiths. For example In Surah At-Taubah (9) ayat 109, a similar metaphor is used the structure of the Muamins deen/iman is based on a sound foundation, whereas the structure of the deen of the Munafiq is based on weak ground which may lead to the collapse of the structure, resulting in the Munafik entering the Hellfire. Surah An-Nur (24) ayat 35, uses the metaphor of flatboat as the light of guidance in the heart of the Muamin. A metaphor used to condemn those who fail to fulfill the amanah (i. . religious obligations) can be found in Surah Al-Jumuah (62) ayat 5. The Bani Israel, having failed to obey Allahs commandments in the Taurah, are described as a donkey which is burdened with heavy books on its back but doesnt understand anything from them. Scholars have said that this metaphor also applies to other nations, which fail to fulfill their amanah. In one hadith the Prophet, sallallahu alayhi wasallam, divided the status of his ummah into three categories those who benefit from the Message, those who benefit partially and those who fail to benefit at all.He, sallallahu alayhi wasallam, used the metaphor of rain (as the Message) falling down on diverse types of land, producing different results. Using metaphors to convey the Message is a very important tool and it is the methodology used in the Quran and by the Prophet, sallallahu alayhi wasallam. There are many methods of expression used in the Quran and Hadith and they are used for different purposes. E. g. Dealing with the misconceptions and false assumptions of the disbelievers, the Quran and Hadith use logical thinking.When describing Jannah and the Hellfire, the style used by the Quran and Hadith is the visual mode of expression they are described in such detail that it is like we can actually watch Jannah or the Hellfire in figurehead of us. One of the Sahabahs said that he had already seen Jannah and the Hellfire. The othe r Sahabahs were puzzled and asked him how this could be so as nobody is able to see them until the Hereafter. He replied, I saw them through the eyes of the Prophet, sallallahu alayhi wasallam. If I were to be given the casualty to see Jannah and the Hellfire with my own eyes, I would not authority my sight.I trust the eyes of the Prophet, sallallahu alayhi wasallam, more than I trust my own eyes. Here we can conclude that if we read and understand the Quran and the Hadiths we too can visualize the paradise and the Hellfire. These modes of expression (thinking styles) used by the Quran and Hadith should be well understood and used by Muslims at once to convey the Message of Islam when doing dawah as it is the most effective way. Different styles should be used to reach/convince different people some people are more emotional, some are more rational, etc. First pillar The ShahadahThe first part of the Shahadah is testifying that there is none worthy of worship except Allah. The re are seven conditions of the Shahadah Knowledge to understand what it means evidence to have no doubt about anything bear outed in the Quran or Sunnah Acceptance by the tongue and the heart of whatever the Shahadah implies Submission/compliance the actual physical enactment by deeds Truthfulness to say the Shahadah sincerely, with honesty, to actually mean it Sincerity to do it only for the sake of Allah Love to love the Shahadah and to love its implications and requirements and what it stands for p //fo tyhadi th. iiu e m r . du. y h p //f o tyhadi th. iiu e m /hadi ths . h m r . du. y t PDF created with FinePrint pdfFactory Pro trial version http//www. pdffactory. com emailprotected com The Shahadah is not simply saying it with our tongue. We exigency to adhere to these conditions. If we say the Shahadah sincerely and with honesty, we will not do anything which contradicts with or violates the Shahadah.The second part of the Shahadah carries the following condi tions To believe in the Prophet, sallallahu alayhi wasallam, and in whatever he told us and conveyed to us To obey him in whatever he commanded us to do To stay away from or avoid whatever he commanded us not to do To follow or copy him in our ibadah, akhlaq and way of life To love him more than we love ourselves, our family and anything else in this world To understand, practice and promote his Sunnah in the best way possible, without creating any chaos, enmity or harmSecond Pillar Establishing the Prayers (Salah) Some interpretations of this hadith show iqamatus salah as performing the salah. Iqamatus salah is a broader concept than what the term performing means. The Scholars say iqamatus salah implies Doing the wudu in the proper way To do the salah in its quantify To do it in congregation (jamaah) where the reward is 27 times than praying alone To fulfill the six conditions of salah To observe the proper readiness (adab) of doing it such as submission and humi lity To follow preferable actions (sunnan) in our salahIt is important that we follow these conditions and not violate them if we want to truly fulfill the second pillar of Islam i. e. iqamatus salah. We should remember that Allah initially commanded us to pray fifty times a day and it was eventually reduced to quintette times (with the reward of fifty) the prayer times are very fair spread out throughout the day it can even help us to manage our time it can help us to manage our affairs, allowing the Muslim community to meet during congregation and care for and help each other which will lead in turn to solidarity.Thus, the prayers should not be seen as a burden as some Muslims might regard them today. Third Pillar Zakat The giving of Zakat has been pointed out by the Prophet, sallallahu alayhi wasallam, for certain things and in certain ways or percentages and under certain conditions. The Scholars say that astute the details of Zakat only becomes an obligation when a perso n owns the type of blank space or thing which requires him to give Zakat for. E. g.Farmers or traders or property owners command to know the conditions and percentages of Zakat that they are obligated to give. Fourth Pillar Hajj excursion (Hajj) to the House (Kaabah) is an obligation that we requisite to do only once in our lifetime only if we meet certain conditions, e. g. if we have the financial means, a way of travelling peacefully, etc. If we meet these conditions then we should perform the Hajj as soon as possible and not to delay it. h p //fo tyhadi th. iiu e m r . du. y h p //f o tyhadi th. iu e m /hadi ths . h m r . du. y t PDF created with FinePrint pdfFactory Pro trial version http//www. pdffactory. com emailprotected com Some Scholars say that if we have the means to perform the Hajj several times, then it is better to use this money to help others to fulfill their obligations we will be rewarded for their pilgrimage or to use the money for the betterment of the co mmunity. For each of these Pillars there are conditions, sunnan, ethics (adab), etc. , which should be observed when we perform these ibadahs.Why do we always hear that every year hundreds of Muslims lose their lives or get injured during Hajj? Most of these incidents are due to the negligence of the adab or violation of the sunnan. For example, the vexing of stones at the Jamrat Even though we are supposed to use small stones, people tend to use big ones and throw recklessly from a far distance, causing injuries to others. People do not follow the specify directions when they move, causing many to get crushed by the worldity waves moving in different directions.People insist on going to throw at the peak times, i. e. the busiest part of the day. The elderly, women and handicapped should be reminded to go when it is less crowded. Thus, it is important that we observe the adab. Fifth Pillar Fasting Ramadhan is a information program for all Muslims to go through, performing g ood deeds to become better Muslims. However, we should continue with these good deeds outside of Ramadhan praying in the mosque, Tahajjud, Qiamu alil, reciting the Quran, helping and caring for others etc.The Prophet, sallallahu alayhi wasallam, when asked what the best way is to finish reading the whole Quran, said to do it in one month, i. e. one Juzuk per day. This is something we should practice all the time and not have to wait for Ramadhan to do it. If we cannot achieve this, at to the lowest degree try to read one or two pages a day (a quarter of a hizb). Similarly we should try to do the night prayers (tahajjud), be it only two rakaat and not everyday, outside of Ramadhan. We should not make personal commitments in performing these preferable actions where the Shariah has not made this itself.This might lead us to giving up on our commitment and hence, the good deed. The best way is to do it on ease and convenience aiming at the continuity of these good deeds. conclusion A ll the Pillars of Islam have rulings, conditions and mannerisms (ahkam wa adab) utilize to them. It is important that we know these ahkam and adab and regularly remind ourselves, especially before Ramadan or before performing the Hajj, so that we perform the Pillars properly and according to the Shariah. p //fo tyhadi th. iiu e m r . du. y h p //f o tyhadi th. iiu e m /hadi ths . h m r . du. y t PDF created with FinePrint pdfFactory Pro trial version http//www. pdffactory. com emailprotected com 4. Creation of human being Al-Qadar Abu Abd al-Rahman Abdullah bin Masud, radiyallahu anhu, reported The Messenger of Allah, sallallahu alayhi wasallam, the most truthful, the most trusted, told us Verily the creation of any one of you takes place hen he is assembled in his mothers womb for forty geezerhood he is as a drop of fluid, then it becomes a clot for a similar tip. Thereafter, it is a lump looking like it has been chewed for a similar period. Then an angel is sent to him, who bre athes the ruh (spirit) into him. This Angel is commanded to write Four decrees that he writes down his training (rizq), his life span, his deeds, and whether he will be among the wretched or the blessed.I swear by Allah there is no God but He one of you may perform the deeds of the people of heaven till there is naught but an arms length between him and it, when that which has been written will subdue him so that he performs the deeds of the people of the Hell Fire one of you may perform the deeds of the people of the Hell Fire, till there is naught but an arms length between him and it, when that which has been written will get over him so that he performs the deeds of the people of Paradise and enters therein. Al-Bukhari & Muslim background h p //fo tyhadi th. iu e m r . du. y h p //f o tyhadi th. iiu e m /hadi ths . h m r . du. y t PDF created with FinePrint pdfFactory Pro trial version http//www. pdffactory. com emailprotected com This hadith was not only recorded by Al-B ukhari and Muslim but by other Scholars as well. unconnected from Abdullah bin Masud, this hadith was also narrated by many other companions (Sahabahs). This narration by Abdullah bin Masud was recorded with different versions where some enounces/terms conflicted with each other, resulting in different versions having different meanings regarding Creation.The conflicts are as follows 1. The addition of the give voice nutfah (the drop of a fluid) This word is not mentioned in Bukhari neither Muslims narration. However it was added to other narrations including the one chosen by al-Imam al-Nawawi to provide a better interpretation or rendering but instead it gave two conflicting entrances of the creation of mankind in terms of stages of the foetus First View The three stages of the foetus consist of forty days each, equaling to a total of 120 days for the stages to complete.It is only after this 120 days that the ruh (spirit) is breathed into the fetus, as well as the recording of the fetus provision life span, deeds and destiny. This place, the inclusion of the word nuftah, is the view held by the majority of the Scholars. One problem with this view is that the stages of the fetus as interpreted in this hadith contradict the facts proven by skill today. Another problem concerns the Fatwa on abortion. Scholars say that abortion is allowed (provided there is a very good reason e. g. the womans life is in danger) only before the ruh is breathed into the fetus, i. e. efore 120 days as opposed to 40 days if the second view is to be taken (see below). Second View The word nutfah does not belong to the text of the hadith. This changes the meaning of the hadith which interprets the three stages of the fetus as taking place in the first forty days. This view correlates with scientific facts. And this means that the ruh is breathed into the fetus after forty days, and not 120 days. Consequently the Fatwa on abortion states that abortion is allowed only before f orty days. 2. The authenticity of the last section of the Hadith Some Scholars say that the last section of the hadith (i. . By Allah) is not part of the text of the Prophet, sallallahu alayhi wasallam, but the row of Abdullah bin Masud. But since the issue in this hadith is related to matters which we cannot perceive with our limited human perception, this last section is accepted and included here because Abdullah bin Masud may have derived the meaning from another hadith of the Prophet, sallallahu alayhi wasallam, to explain this hadith better. There are other hadiths serene by Al-Bukhari and Muslim, which touch on the said(prenominal) issue. But there are some differences between the texts of those hadiths and this one.Those hadiths narrate the Prophet, sallallahu alayhi wasallam, as saying One of you will perform the acts of the people of the Paradise (Ahlul Jannah) as it appears in the eyes of the people. This is like the Munafiqin or hypocrites they do the acts of the Mua minin. They appear, in our eyes, to be doing the acts of the Ahlul Jannah but Allah knows best. Their end will be a disaster by being Munafiqin they are actually denying the message of God in their deep hearts as Allah mentioned in the Quran and their end will be in the Hellfire since they do not submit to Allah in their hearts.This explanation of the other hadiths is important in the understanding of this hadith. h p //fo tyhadi th. iiu e m r . du. y h p //f o tyhadi th. iiu e m /hadi ths . h m r . du. y t PDF created with FinePrint pdfFactory Pro trial version http//www. pdffactory. com emailprotected com lessons The Scholars say when we do a research on a concept or an issue mentioned in hadiths, we shouldnt depend on only one hadith we need to search for other similar hadiths, which deal with the same issue/matter.We must remember that some narrators will narrate a hadith by its meaning, and not exactly as it was said by the Prophet, sallallahu alayhi wasallam. This is because being human, some of them may forget some of the exact words/terms used by the Prophet, sallallahu alayhi wasallam but they still understand the actual meaning of what was said. Then we need to compare the different texts of hadiths on the same issue with each other in order to have a more complete interpretation and better understanding of the issue/matter at hand.Some people, on hearing this hadith as it is and without further explanation, might feel despair, fearing that they fall into the bad group of people mentioned. This will lead to determination (jabriah) they may think that no matter what they do, if their end has already been written, then why should they bother to do good deeds. This is the wrong posture to have as it is based on a wrong perception. Allah is Just. We should trust Allah. If we are good to Allah and trust Him, He will be good to us. We should be optimistic and not pessimistic.We follow Allahs commands and make the effort to be good Muslims and we should n ot despair. During one of the battles, a companion (Sahabi) said to the Prophet, sallallahu alayhi wasallam, that he was following him, sallallahu alayhi wasallam, to fight in the hope that an arrow will be shot through his (the Sahabis) neck, coming in from the front and going out the back. The Prophet, sallallahu alayhi wasallam, said, If you are honest with Allah, Allah will be honest with you. The Sahabi died exactly as he hoped to. The Prophets, sallallahu alayhi wasallam, words here are generic and can be used for all situations.If we are honest with Allah, Allah will not impart us He will help us He will guide us, etc. The closer we are to Allah, the more He will help us and guide us. Thus, the last section of this hadith is an exclusion and applies only to few people such as the Munafiqin. But this, on the other hand, does not mean that we live in hope alone. The Scholars say that we must agree hope with fear when we worship Allah, we should have hope as well as fear of Him. Fearing Allah is a cocksure thing. The more we fear Allah, the closer we get to Him. The more we fear Allah, the more brace and at peace we will be.This is unlike the natural fear where if we fear something, e. g. a fire or a dangerous animal, we will try to get away from it. Scholars say that we should have an equal beat of hope to the amount of fear. This is so we will have a better status of Iman (faith) there is no despair and at the same time there is no excessive hope (over-confidence) which could lead to laziness and the non-fulfillment of our obligations. This is why we need to combine hope and fear, as well as love Allah the most and have trust in Him. This above hadith is about Allahs Creation and Qadar.The statement that which has been written will overtake him should be understood in the positive sense and not negatively. Allah with His ultimate knowledge knows what will happen as it has been explained in the previous hadith. Al-Qadar can be categorized as 1. Al-Qadar al-Kulli the global qadar which has been recorded by Allah in Al-Lauhulmahfudz or the Preserved Tablet. 2. Al-Qadar al-Sanawi the annual qadar which takes place once a year (Lailatul qadar) where it matchs what has been written in Al-Lauhulmahfudz. h p //fo tyhadi th. iiu e m r . du. y h p //f o tyhadi th. iiu e m /hadi ths . m r . du. y t PDF created with FinePrint pdfFactory Pro trial version http//www. pdffactory. com emailprotected com What has been written in Al-Lauhulmahfudz is only known to Allah. It is not revealed to us we dont know about our destiny, what our rizq is, where well end up, etc. To us it is ghaib and unknown. The translation of this hadith using the word overtake may not give the true meaning if it were to be understood that whatever has been recorded by the angels will be imposed on a persons life. We are simply being told about Ilmu Allah or the ultimate knowledge of Allah.What has been written does not cause us to do what we do. It is not a c ause and affect situation, as believed by many Muslims. Many Muslims believe that as it has already been written, therefore this will cause us to do whatever has been written. The truth is even though it has been written and even though we will do it, we will not do it because it has been written. It is actually an association, or a matching. What we are going to do matches the knowledge of Allah, because Allahs knowledge is ultimate. In other words, what we are going to do matches what has been written.This shows the glory of Allah, the ultimate knowledge of Allah. So we should not have the understanding that things are imposed on us. Otherwise this will nullify the whole concept of iman (faith) and the whole concept of Creation and all other related concepts. We are responsible for what we choose and for what we do. Referring to the last section of this hadith where a persons final destiny changes at the last minute and he ends up not as expected, there are examples in the Sirahs where some people embrace Islam in the last minute e. g. they embrace Islam and go into battle and die, some of them not having done a single good deed.There are also many examples today where non-practicing Muslims or those doing bad deeds, having reached the last stages of their lives (at the age of 50 or 60), will repent and turn into a good Muslim. The same applies for thousands of new converts every year. These people, according to the will of Allah, will be forgiven and enter Paradise. For the other scenario where a person performs good deeds most of his/her life and at the end of his/her life perform bad deeds deserving to enter the Hellfire (as mentioned in the hadith), this situation affects only a limited number of people compared to the first one.And it is because of the person himself, such as in the case of hypocrites. To have the correct understanding of the concept of qadar, we need to know more about the creation of the human being. What is mentioned in this Hadith is actually a miracle. It describes the stages of the fetus and the creation of man 1,400 years before science and technology confirm it as fact. (This description of the stages of the fetus can also be found in the Quran but without the mention of the periods of times. In other words, scientists were only able to observe this phenomenon in the last few decades whereas it was already mentioned in the Quran and Hadith hundreds of years ago. A conference regarding the Creation was held in europium several years ago and some Muslim Scholars were invited to attend. When these Scholars gave the Islamic thought regarding the stages of the fetus, showing that this was documented in the Quran and the Hadith, some of the people who tended to(p) the conference embraced Islam they were convinced that it is a Divine revelation.We also need to understand the components of the human being in order to help us understand qadar in the positive way. The human being consists of the following compo nents The intellect (Al-Aql) this allows us, to a certain extent, to distinguish between good and evil. The intellect is part of us, part of the creation of Allah. Based on this, a person is regarded as mukallaf, responsible to understand and accept the massage of Allah if he is sane. If someone is mentally upset or insane, then he is not mukallaf.The natural disposition or innate (Al-Fitrah) we are created with this innate which enables us to love what is good and what is right and to hate what is evil and what is wrong. It consists of love and hate. Even though we are created with this fitrah, it is subject to change due to the environment, to our parents, upbringing, etc. Therefore there are people who might love what is bad due to a spoiled or a corrupted fitrah. The Scholars say the original fitrah is still there h p //fo tyhadi th. iiu e m r . du. y h p //f o tyhadi th. iiu e m /hadi ths . h m r . du. y t PDF created with FinePrint pdfFactory Pro trial version http//www. dffactory. com emailprotected com indoors these people if we try to awaken the fitrah, these people will come back to kind good and hating bad. The commitment that we make, at the time of our pre-creation, to worship only Allah. This is related to the fitrah it causes us to have this natural disposition or innate towards loving what is good and hating what is bad. The willingness (Al-Iradah) and Power (Qudrah) Allah provided us with willingness and powerfulness/ability. An action cannot take place without this willingness and power we do something only if we are willing and we have the power to do it.But this willingness and power are neutral and can be manipulated and used in either good or bad ways. We have also been created with desires (shahawat) and the existence of these desires inside us can manipulate our willingness or power towards good or bad. Desires are part of what is known as the internal challenges things which influence our willingness and ability. The int ernal challenges consist of o o Shahawat/Hawa (self desires) Nafs, of which there are three different aspects i. The nafs which encourages us to do bad deeds ii. The nafs which blames us for our bad deeds or thoughts of bad deeds (if we have iman and knowledge) e. . our nafs says Arent you repentant of yourself for thinking about drinking alcohol? iii. The peaceful nafs (al-Mutmainah) We can be dealing with these three different aspects of the nafs in a short period of time, e. g. within less than an hour, where (i) we start in thinking about doing a bad deed, caused by al-nafsu ammarah bi sua which is the first aspect of nafs, but due to our faith (ii) the blaming self prevents us from performing that bad deed, leading us to (iii) the aspect of the peaceful self. There are also external challenges (which draw the internal challenges) o o The existing muharamat (prohibitions) e. . the first aspect of nafs will activate the hawa and the hawa will push us to think about and do t he bad deeds. The suggestion/whispering (waswasa) of Satan. All that Satan can do is to insinuate. He will try to convince us to do bad deeds by promoting evil and making it appear nice and welcome to us, or convince us to delay doing good deeds. E. g. if we are good Muslims Satan will try to make us delay performing the prayer or giving the sadaqah by making it appear as a bad thing to do because giving sadaqah will result in a financial burden for us. As we can see, both cases are done through coloring our perception.We can see that some of the components of the human being help us while some are challenges. For example, the Fitrah and Aql are strong components which direct us to do good. However there is a limit to our intellect and for this Allah sent us the Messengers with the revelations to guide us. Allahs instruction helps us by telling us what is good and what is bad, in what forms the insinuation of Satan can come in, etc. When we enumerate the Quran with contemplation , we will attain the insight (basirah) which will activate the blaming-self and the nafs ul mutma inah.The Quran tells us that we have been created to be tested (Allah) Who has created death and life that He may test you which of you is best in deed. Surah Al-Mulk (67) ayat 2 Allah tells us what we are being tested on and the scenarios mentioned above describe the nature of the test. This is the mercy of Allah He equips us with the power, the will, the fitrah, the aql, the Message/guidance, etc. But He warns us that our will is going to be tested by internal and external challenges. The power and willingness is neutral but it can be influenced/directed to go either way, p //fo tyhadi th. iiu e m r . du. y h p //f o tyhadi th. iiu e m /hadi ths . h m r . du. y t PDF created with FinePrint pdfFactory Pro trial version http//www. pdffactory. com emailprotected com good or bad. If we have the insight (basirah), if we recite the Quran, if we are close to Allah, if we have the wisdom (hi kmah), then what will be activated is the sound mind and the shahawat (selfdesires) will be controlled and we will not be misled by them. Satan will not come close to us because he knows that if he does so he will not be able to influence us.If we look at it this way, our life is a challenge its a real test that we have to go through. Even with all these components Allah has equipped us with, we still need Tawfiqul Allah (guidance from Allah). Without tawfiq we might be misled by our desires or by the insinuation of Satan. Thus we need to be closer to Allah. We need to do dua to Allah (calling on Him) all the time and to use our hearts to Him so that we are constantly seeking His help, His refuge, His Hidayah (guidance). Thats why at least 17 times a day we say make us to the Straight Way we need Allahs guidance again and again.The guidance is not only to the path but it is also within the path. These are the two types of guidance (hidayah) (i) to the path is becoming a Muslim and (ii) within the path is increasing our S. The Scholars say we need guidance within the path every second of the day we need Allahs guidance more than we need to breathe. It is narrated by the Prophet, sallallahu alayhi wasallam, in one Hadith that Allah created a man on an island where he was the only person there. Allah gave the man rizq by providing fruits on which he survived. For 70 ears the man lived and worshipped only Allah, as there were no challenges there. When the time came for the man to die, Allah commanded the angel to bring his soul to Him. Allah asked the man, O My servant, to Paradise or to Hellfire? The man replied, O Allah, Almighty, to Paradise. Allah said, O My servant, is it because of My Mercy or is it because of your amal (good deeds)? The man replied, O Allah, it is because of my amal. For 70 years I worshipped you. I have done nothing bad, only good deeds worshipping you. Then Allah commanded his angel to take the bounty of sight and put it on one scale.He then commanded the angel to put the mans 70 years worth of good deeds on the other scale. The bounty of sight weighed heavier than the deeds of 70 years. In summary, if for 70 years we were to worship Allah and do good deeds and terminate from bad deeds, we will still not be able to reelect Allah for one of His bounties. The Scholars say if you want to know Allahs bounty on you, close your eyes. If we close our eyes and imagine that we can no longer see and try to picture how our life would be, only then can we truly appreciate and value the mercy of Allah. onclusion The hadiths are the sources of our iman (faith), knowledge, and guidance as we are taught by the Prophet, sallallahu alayhi wasallam. Studying and understanding the Hadiths will activate our insight (basirah), sack up our hearts, and uplift our souls. This will by the help of Allah, lead us and economize us on the right path to the end, insha Allah. h p //fo tyhadi th. iiu e m r . du. y h p //f o tyhadi th. iiu e m /hadi ths . h m r . du. y t PDF created with FinePrint pdfFactory Pro trial version http//www. pdffactory. com emailprotected com . Ibadah & Bidaah (Innovation) It is narrated on the authority of the incur of the Believers, Umm Abdullah Aishah, radiyallahu anha, that the Messenger of Allah, sallallahu alayhi wasallam, said Whosoever introduces into this affair of ours (i. e. into Islam) something that does not belong to it, it is to be rejected. Al-Bukhari & Muslim According to the version in Muslim, (it reads) Whosoever works a work which has for it no command of ours is to be rejected. background Like Hadith 1, this hadith is one of the most important hadiths.Imam Nawawi said it should be memorised by every Muslim. This hadith is used as a measuring for judging external actions or motion of Ibadah. If an action is not done in accordance with the Shariah or the Sunnah of the Prophet, sallallahu alayhi wasallam, it will be rejected and not accepted by Allah based on te xt of this hadith. This hadith complements Hadith 1, which was a criterion for judging the intentions or the internal actions of the heart. The Scholars say that the acceptance of actions of Ibadah is based on the above two conditions i.The intention the action should be done with sincerity, for the sake of only Allah. It should be done in accordance with the Sunnah of the Prophet, sallallahu alayhi wasallam. ii. Apart from Hadith 1 and Hadith 5, the acceptance of actions can also be found in Surah Al-Kahf (18) ayat 110 Whoever looks forward to meeting his Sustainer (on Day of Judgement), let him do righteous deeds, and let him not ascribe unto anyone or anything a share in the worship due to his Sustainer. Emulating and following the Prophet, sallallahu alayhi wasallam, is a Quranic obligation.Allah, the Almighty says h p //fo tyhadi th. iiu e m r . du. y h p //f o tyhadi th. iiu e m /hadi ths . h m r . du. y t PDF created with FinePrint pdfFactory Pro trial version http//www. pdf factory. com emailprotected com Verily, in the apostle of God you have the best example to simulate for everyone who looks forward (with hope and awe) to Allah and the Last Day, and remembers Allah unceasingly. Surah Al-Ahzab (33) ayat 21. Say (O Prophet) If you love Allah, follow me, (and) Allah will love you and forgive you your sins. lessonsThis hadith is related to a very important concept which is following the Sunnah and violating this concept will lead to bidaah which will be discussed in detail, insha Allah, in Hadith 28. Scholars classify actions of the Prophet, sallallahu alayhi wasallam, into actions done for the purpose of Ibadah (worshiping Allah) and actions which are not done for that purpose (i. e. customs, actions done haphazardly, etc. ). There are clear indicators for actions done for the purpose of Ibadah such as commands to do or not to do something, warnings for not doing something, etc.Muslims are only cause to follow the first kind of Sunnah. Looking at it in a positive way, the actions (i. e. forms of ibadah) that we do should be done in accordance with the Shariah or the Sunnah of the Prophet, sallallahu alayhi wasallam, and to ensure this there is a criterion consisting of five aspects that will keep our actions in check i. Time Any ibadah that we do has to be done in its designated or qualify time. E. g. There are mend times in the day for the five prayers. For fasting, the month for fasting is Ramadhan. The period that we can fast is from fajr to sunset.Similarly, there is a specific time in the year when we can perform the Hajj from the 8 to the 12 Zulhijjah. Place The Shariah has specified that certain ibadahs have to be performed in designated places. E. g. The places for performing the Hajj, Itikaf, doing Ihram for Hajj have been fixed by the Shariah and this is something which is sometimes violated by Muslims, e. g. doing the Ihram (starting talbiyyah and niyyah for Hajj) in Jeddah is incorrect. Quantity For most of the i badahs the Shariah has specified a certain number of times that the ibadahs or their components need to be performed.E. g. For prayers, there are specified number of rakaahs and sujud and for Tawaf there is a fixed number of rounds (7), etc. We should not violate these rules intentionally. To violate intentionally may make the ibadah subject to be rejected. Way Every ibadah was described or shown to us by the Prophet, sallallahu alayhi wasallam being our best model to follow and emulate. The way that the ibadahs are performed by him have to be followed it should not be violated. E. g. There are different ways of performing different prayers Salat ul-Janazah has no ruku or sujud.Even the size of the stones used for throwing at the Jamrat has been specified by the Prophet, sallallahu alayhi wasallam, as not to be too big. Before we perform any ibadah, we should know and learn the way the Prophet, sallallahu alayhi wasallam, performed it and we should do it in the right way as he did it. The Prophet, sallallahu alayhi wasallam, said, Pray as you have seen me praying. Many Muslims today violate the way ibadahs are performed, because of ignorance or because they do not bother to learn, and they end up doing the ibadah in the wrong way. ii. ii. iv. h p //fo tyhadi th. iiu e m r . du. y h p //f o tyhadi th. iiu e m /hadi ths . h m r . du. y t PDF created with FinePrint pdfFactory Pro trial version http//www. pdffactory. com emailprotected com v. Type If the Shariah has specified a type of ibadah, then we should stick to that type. E. g. Al-Udhiah (sacrifice) the type of animal to be sacrificed has been specified by the Shariah and this should not be violated. Recently a tribal sheikh in one of the Muslim countries made a fatwa that Muslims can use chicken as sacrifice this is a violation of the type.If a Muslim cannot afford to offer a sacrifice, then they dont have to do it as it is not a wajib (i. e. an obligation). In certain years, some of the Sahabahs (com panions) purposely did not perform the sacrifice so that the people did not think that it was a wajib. A clear distinction should be made about the actions of the Prophet, sallallahu alayhi wasallam whether they were done only from time to time or whether they were done continuously on a regular basis. For example, some o