Islamic handbook — the basics of the faith

Kalima Shahada

Kalima Shahada is the foundation of Islamic faith and the first pillar of Islam.

Kalima Shahada

'Ashhadu an la ilaha illallah wa ashhadu anna Muhammadan abduhu wa rasuluhu.' أشهد أن لا إله إلا الله وأشهد أن محمداً عبده ورسوله 'I bear witness that there is no god but Allah, and I bear witness that Muhammad is His servant and Messenger.'

Entry into Islam – A person becomes a Muslim by sincerely reciting the Shahada.

The Greatest Testimony – A declaration of Allah’s Oneness (Tawhid) and the prophethood of Muhammad ﷺ.

Key to Jannah (Paradise) – Shahada is the key to salvation in the Hereafter.

Preserving Faith – Frequent recitation of Shahada strengthens one’s belief (Iman).

The Last Words of a Muslim – If a person dies with these words, it is a sign of a good ending.

Tahara

purity from physical and ritual impurity.

Proper clothing

It is necessary for clothing to cover the private parts of the body, to be loose and long so as not to reveal body contours, and not to be transparent. The private parts (awrah) are divided into three types: The awrah in prayer for an adult, mature woman is the entire body except for the face and hands. The awrah for children is the area around the genitals and anus. The awrah for an adult, mature man is from the navel to the knees. The Almighty said: 'O children of Adam, dress properly whenever you are at worship.' (Al-A'raf, 31)

Facing the Qibla (Ka'bah)

The Almighty said: 'And from wherever you go out, turn your face towards the Sacred Mosque.' (Al-Baqarah, 149) The Qibla of Muslims—the direction faced in prayer—is the sacred Ka'bah, which was raised and built by Prophet Ibrahim, peace and blessings be upon him, known by the title Abu al-Anbiya (Father of the Prophets).

Prayer time commencement

This is a condition for the validity of the prayer, so performing the prayer before its designated time is not correct. On the other hand, delaying the prayer until its time has passed is considered haram – a sin. The Almighty said: 'Verily, the prayer is enjoined on the believers at fixed times.' (An-Nisa’, 103) After determining the prayer time, it is important to know: It is best to perform the prayer at its earliest time, immediately after its time begins. It is obligatory to pray within its designated time, as delaying it beyond that without a valid excuse is haram – forbidden. Whoever misses a prayer within its fixed time due to sleep or forgetfulness is obligated to make it up as soon as they remember.

Islam (that a person is Muslim)

Sanity (that a person is mentally sound)

Discernment (ability to distinguish concepts)

Purity of the body

Clean clothing

Covering private parts (covering the required body parts)

Prayer time commencement (that the time for prayer has started)

Facing the Qibla

Intention (Niyyah)

Standing in prayer (if one is able)

Opening Takbir

Recitation of Al-Fatiha

Ruku’ (bowing in prayer)

Rising from Ruku’ (standing up after bowing)

Performing Sujud on seven parts (forehead, palms, knees, toes)

Rising from Sujud

Sitting between two Sujuds

Tranquility during all pillars of prayer

Order of the pillars (performing each in sequence)

Final Tashahhud (last sitting)

Sitting during the final Tashahhud

Salutation (Taslim)

Pronouncing all Takbirs except the opening Takbir (the opening is a Rukn)

Saying: 'Sami' Allahu liman hamidah' (for the Imam and all worshippers)

Saying: 'Rabbana wa lakal-hamd'

Saying: 'Subhana Rabbiyal-Azim' in Ruku'

Saying: 'Subhana Rabbiyal-A'la' in Sujud

Saying: 'Rabbighfir li' (between the two Sujuds)

First Tashahhud

Sitting during the first Tashahhud

Intentional and conscious speech in prayer; however, if one speaks out of forgetfulness or ignorance, the prayer is not invalidated

Laughing in prayer

Eating in prayer

Drinking in prayer

Exposing the Awrah (private parts) during prayer

Turning away from the Qibla (significant deviation from the direction of prayer)

Excessive consecutive movements in prayer

Loss of purity (breaking wudu)

Placing the Sutrah

An object the height of a forearm. The Imam’s sutrah serves as the sutrah for all others in the congregation, allowing worshippers to walk between rows if needed.

Raising the Hands in Prayer During the Opening Takbir

Hands are raised in four instances: during the opening takbir, when going into ruku, when rising from ruku, and when standing up from the first sitting to the third rak’ah. The manner of raising the hands is sunnah – the fingers should neither be completely joined nor too widely spread, and they should be raised to shoulder or ear level.

Placing the Hands

Looking at the Place of Prostration Except During Tashahhud When Looking at the Index Finger

Opening Supplication (Recited Quietly to Oneself)

Reciting the Ta’awwudh (A'udhu Billahi) at the Beginning, and It May Be Recited at Every Rak’ah

Reciting Bismillah

The correct view is that Bismillah is not part of Surah Al-Fatiha, but it is sunnah to recite it silently.

Saying 'Ameen' Aloud After Al-Fatiha in Prayers Where Al-Fatiha Is Recited Aloud

In prayers where Al-Fatiha is recited silently, 'Ameen' should also be said silently.

Reciting a Surah or Verses from the Quran After Al-Fatiha

Raising the Hands Before Going into Ruku

Straightening the Back in Ruku and Keeping the Hands Away from the Sides, Placing Them on the Knees

Reciting 'Subhana Rabbiyal-Azim' More Than Once in Ruku and Saying Additional Supplications

Raising the Hands When Rising from Ruku

Supplications While Standing After Rising from Ruku

(Supplications after saying 'Rabbana wa lakal-hamd').

Reciting 'Subhana Rabbiyal-A’la' More Than Once in Sujud and Saying Additional Supplications

During Sujud, Keeping the Upper Arms Away from the Sides and Raising the Forearms Off the Ground

Saying 'Rabbighfirli, Rabbighfirli' and Other Supplications While Sitting Between the Two Sujuds

Raising the Hands After Standing Up from the First Sitting

Moving the Index Finger During Tashahhud

Different Ways of Sitting in Tashahhud

(According to the Sunnah, the way of sitting in the final sitting differs from the first sitting in prayer).

Reciting Salawat in the Final Sitting and Saying Additional Supplications After the Tashahhud and Salawat

(Supplications in obligatory prayers should not be in one's native language).

Islam

Fasting is obligatory only for Muslims.

Biological Maturity

It is reached when a boy experiences nocturnal emissions and a girl begins menstruating. Boys and girls above the age of seven can fast, but they are not obligated.

Sanity

The person must be mentally capable of distinguishing right from wrong.

Ability/Health

The person must be physically able to fast. Exemptions include sick individuals, pregnant women, nursing mothers, travelers, and elderly people who cannot endure fasting.

Absence of Legal Impediments

Women in menstruation (hayd) and postnatal bleeding (nifas) are not allowed to fast and must make up the missed days.

Sehur

In Bukhari and Muslim it is stated: 'Wake up for sehur, as there is blessing in it.'

Hastening with Iftar and delaying Sehur until the last moments

Breaking the fast with fresh or dry dates

Inviting others to Iftar, as there is goodness in it, as well as the supplication of the angels and the reward for fasting

Providing charity, kindness, obedience, recitation of the Qur'an, and acts of goodness, as good deeds in the month of Ramadan are multiplied compared to other months. In Sahih al-Bukhari it is stated: 'The Messenger of Allah (peace be upon him) was the most generous in Ramadan'

The fasting person must protect their organs from idleness and falsehood. It is sunnah to say to those who insult them while fasting: 'I am fasting'

Dua at Iftar

It is sunnah to say at Iftar: 'O Allah, I have fasted for You, and I break my fast with Your provision. You are exalted, and all praise is due to You. O Allah, accept from me, for You are the One who hears and knows all.'

I'tikaf

It is one of the established sunnahs of fasting, which involves staying in the mosque in constant worship and obedience to Allah (Exalted and Glorious).

Tarawih prayer

Tarawih prayer is a sunnah to perform as much as possible during Ramadan, with special effort in the last ten days of Ramadan in search of Laylat al-Qadr.

It is desirable to make as many supplications as possible in Ramadan

As the verse about supplication comes at the end of the verse about fasting. The Almighty says: 'And when My servants ask you concerning Me, I am indeed near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me and believe in Me, that they may be rightly guided.' (Al-Baqarah, 186)

Intentional eating and drinking

Regardless of whether it is little or a lot

Smoking

Masturbation

If ejaculation occurs

Sexual intercourse

Requires a special way of atonement

Menstruation / Postpartum bleeding

Intentional vomiting

Infusion / Nutritional injection

Substitute for food

Kidney dialysis

Due to the addition of substances that strengthen the blood

Paying Zakat is a Strict Religious Obligation – Farz.

“... and establish the prayer and give the zakat.” (Al-Baqarah, 43)

The Wisdom Behind the Obligation of Zakat.

One of the most prominent wisdoms behind the obligation of zakat is helping poor Muslims. In modern terms, it can be considered a very strong social program within Islamic society. Paying zakat is also a form of gratitude to the Almighty Allah for the blessings He has bestowed upon us, and one of those blessings is the wealth that serves to fulfill our needs, in contrast to many who lack it and are unable to secure basic life necessities. Zakat teaches us charity and selflessness, which counteracts greed and stinginess.

Reward and Punishment.

It is also the unanimous view of Islamic scholars that neglecting to give zakat is a great sin. It is clear that for fulfilling a strict duty – farz, the greatest reward is prescribed, as conveyed in a hadith qudsi where the Almighty says: “The closest My servant comes to Me is through fulfilling the farz…” (Sahih). Just as the reward for fulfilling it is great, so is the punishment for neglecting this duty: “And those who hoard gold and silver and do not give its zakat, give them the glad tidings of a painful punishment…” (At-Tawbah, 34).

Types of Wealth on Which Zakat is Given.

There are four types of wealth on which zakat is given: gold and silver, and accordingly, money; trade goods; agricultural produce; and livestock. Therefore, for all other types of wealth, a person is not obligated to pay zakat. Zakat is not due on a car, land, or similar property, unless something of this nature is for sale and thus falls under the category of trade goods.

Zakat is obligatory to be paid by anyone who meets the following conditions:

Being a Muslim.

Possession of Nisab.

A certain minimum amount of wealth, after which it is determined whether someone is obligated to pay zakat from that wealth or not.

The wealth must be possessed for a full year, referring to the Hijri year, which is shorter than the Gregorian year.

In order for the payment of zakat on livestock to be obligatory, certain conditions must be met, and these are:

Nisab, which, as already mentioned, is the amount specified by Sharia.

The nisab must remain with the livestock owner for a full year, and the livestock must spend the majority of the year grazing. When we say the majority of the year, it means at least one day more spent grazing than being fed with purchased or self-collected food. If the livestock spends the same amount or less time grazing, whether on the owner's private property or someone else's, then the owner is not obligated to pay zakat, regardless of the number of animals.

The Nisab for Larger Livestock is:

For up to 29 animals, no zakat is due. For those who own 30 to 39 animals, they are obligated to give one year-old cow as zakat.

For 40 to 59 animals, zakat requires giving a two-year-old cow.

For 60 to 69 animals, zakat requires giving two one-year-old cows.

For 70 to 79 animals, zakat is one one-year-old cow and one two-year-old cow, and so on.

Nisab for Smaller Livestock:

For up to 39 animals, no zakat is due.

For 40 to 120 animals – one sheep.

For 121 to 200 animals – two sheep.

For 201 to 399 animals – three sheep.

For 400 to 499 animals – four sheep.

For 500 to 599 animals – five sheep, etc. One sheep is given for every hundred.

When giving zakat, sick or weak animals are not taken, nor are the best ones. In the case of a communal flock where the nisab is met but not every owner has the nisab, then it is not obligatory to give zakat. The nisab of one type of animal does not complement the nisab of another, such as cows and sheep, but sheep and goats do complement each other since they belong to the same category. Zakat is given on the number of animals the owner possesses when a year has passed, including the offspring.

For zakat on commercial goods to be obligatory, two conditions must be met:

Nisab, which is the specified value of the property, in this case, the nisab of money.

The nisab must remain with the merchant for a full year.

The nisab of commercial goods is the nisab of money.

The Qur'anic verse explains the categories to whom zakat should be given: 'Zakat is only for the poor and the needy, and for those who collect it, and for those whose hearts need to be reconciled, and for freeing slaves, and for those in debt, and for the cause of Allah, and for the wayfarer. Allah has ordained it this way! And Allah is All-Knowing and Wise.' (At-Tawbah, 60)

Sadaqat al-Fitr is a type of zakat given in the last days of the month of Ramadan as purification and completion of the fast.

It is obligatory to give for every family member, and it is commendable to also give for a child that is yet to be born.

The majority of Islamic scholars consider it to be given in food, specifically basic staple items, while the Hanafi school of thought allows it to be given in its monetary equivalent.

Sadaqat al-Fitr can be given to all categories to whom zakat is given, with priority given to the poor to beautify their Eid celebrations.