Part 2

“If Allah wants to do good for a person, He makes him understand the religion.”'

This is because comprehending the religion leads to useful knowledge upon which righteous deeds depend. Allah, Exalted be He, says:

“It is He Who has sent His Messenger with guidance and the religion of truth...” (Qur'an: Al-Fath: 28)

“Guidance” here refers to useful knowledge, and “the religion of truth” is that which leads to righteous deeds. Besides, Allah commanded the Prophet (PBUH) to invoke him for more knowledge; Allah, Exalted be He, said:

“\.. And say, ‘My Lord, increase me in knowledge?” (Qur'an: Taha; 114)

Al-Hafiz Ibn Hajar comments that the aforesaid Quranic verse,“..And say, ‘My Lord, increase me in knowledge, ” isa clear indication of the merit and excellence of knowledge, for Allah never commanded His Prophet (PBUH) to invoke Him for more of anything other than knowledge’. The Prophet (PBUH) used to refer to the assemblies wherein useful knowledge is taught as “The Gardens of Paradise,” and he (PBUH) stated that “Men of knowledge are the inheritors of prophets.”

There is no doubt that before one starts doing something one should know how to perform it in the best way, so as to perform it well to harvest its desired fruits. Likewise, it is by no means reasonable that one starts worshipping one’s Lord - the way through which one’s salvation from Hellfire and admittance to Paradise are gained - without having due knowledge.

As such, people are divided into three categories regarding knowledge and deeds:

The first category is represented in those who combine useful knowledge along with righteous deeds. Those are the ones whom Allah has guided to the straight path; the path of those upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous, and excellent indeed are these as companions.

The second category is represented in those who learn useful knowledge but do not act accordingly. Those are the ones who have evoked Allah’s anger, like the Jews and whoever follows their footsteps.

The third category is represented in those who act without having knowledge. Those are the ones who are astray, namely the Christians and their likes.

These three categories are mentioned in the surah of Al-Fatihah (the Opening Chapter of the Quran), which we recite in every rak‘ah (unit of prayer) of our prayers:

“Guide us to the straight path - the path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.” (Qur'an: Al-Fatihah: 6-7)

In his interpretation of the aforesaid verses of the surah of Al-Fatihah, Sheikh Muhammad Ibn * Abdul-Wahhab (may Allah have mercy on him) has stated:

“The scholars meant in the verse that reads, ‘those who have evoked (Allah’s) anger’ are those who do not act in accordance with their knowledge, and ‘...those who are astray’ are the ones who act without knowledge. The former is the quality of the Jews, while the latter is that of the Christians. Some ignorant people mistakenly believe that those two qualities are restricted to the Jews and the Christians, forgetting that Allah commands them to recite the above-mentioned Quranic invocation seeking refuge with Him from being one of the

people of these two qualities. Glory be to Allah! How do those ignorant people think that they are safe from these qualities, though they are taught and commanded by Allah to keep on invoking Him (through the aforesaid verses) seeking His refuge against them?! Are they not

This shows the wisdom behind the obligation of reciting this great surah (ie, Al-Fatihah) in every rak’ah of our prayers (whether obligatory or supererogatory). It is because this surah contains many great secrets, among them is the great Qur'anic invocation that reads, “Guide us to the straight path - the path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.” (Quran: Al-Fatihah; 6-7) Through this invocation, we ask Allah to guide us to follow the conduct and the way of the people who have useful knowledge and perform righteous deeds, which is the way to salvation in both this world and the Hereafter. We also invoke Him to safeguard us from the pathway of the ones astray, who have neglected either the righteous deeds or the useful knowledge.

Thus, we could argue that useful knowledge is that derived from the Quran and the Sunnah (Prophetic Tradition). It is gained by means of deep understanding and comprehension of both, which can be achieved through the help of religious instructors or scholars, This can also be achieved through the books of exegesis of the Qur'an and those of Hadith, as well as the books of jurisprudence and those of Arabic grammar - the language in which the Qur'an has been revealed. Such books are the best means of comprehending the Qur'an and the Sunnah.

So as to perform the acts of worship so perfectly, you should, dear Muslim brother, learn what leads to the perfection of your performance of these various acts of worship, such as Prayer, Fasting and Hajj (Pilgrimage). You should also be aware of the rulings on Zakdh’ as well as the rulings on the dealings that concern you, so as to make use of what Allah has made lawful for you and avoid what He has made unlawful. You should observe this to ensure that the money you earn and the food you eat are lawfully obtained, in order to be one of those whose supplications are granted by Allah. In fact, you have to know about all these matters, and this could be easily achieved, Allah willing, provided that you have resolute determination and sincere intention. So, be keen on reading useful relevant books, and keep in touch with religious scholars to ask them about whatever ruling you are in doubt about and to be acquainted with the rulings of your religion.

In addition, you should take an interest in attending religious symposiums and lectures delivered at mosques and the like, listening to the broadcast religious programs, and reading religious magazines and publications. If you concern yourself with such good activities, your religious knowledge will increase, and your insight will be enlightened.

Also, do not forget, dear brother, that knowledge increases and grows when it is practically applied. Thus, if your deeds are according to your knowledge, Allah surely will increase your knowledge. This corresponds with the maxim stating, “He whose deeds are done in accordance with his knowledge, Allah will bestow upon him the knowledge of that which he has no knowledge about.’ This is confirmed by the Glorious Qur'anic verse that reads:

“... And fear Allah. And Allah teaches you. And Allah is Knowing of all things.” (Qur'an: Al-Baqarah: 282)

In fact, the worthiest thing to spend your time on is seeking knowledge, for which the people of good judgment compete. It is through knowledge that hearts maintain living and deeds are purified.

Allah, Exalted be His Words and Glorified be His Attributes, praises the scholars who act in accordance with their knowledge, and states their elevated degrees, as He mentions in His Glorious Book, the Qur‘an:

“.. Say, ‘Are those who know equal to those who do not know?’ Only they will remember [who are] people of understanding.” (Qur'an: Az-Zumar: 9) Allah, Exalted be He, also says:

“+ Allah will raise those who have believed among you and those who were given knowledge, by degrees, And Allah is Acquainted with what you do.” (Qur'an: Al-Mujadilah: 11)

So, Allah, Glorified and Exalted be He, shows the merit of those given knowledge along with faith, and tells us that He is Acquainted with and Aware of what we do. Thus, Allah shows us the necessity of combining both knowledge and righteous deeds, and tells us that both have to be out of one’s sincere faith and fear of Him, Glorified be He.

In accordance with the Quranic duty of cooperating in righteousness and piety, we will - if Allah wills — provide you, gentle reader, through this book with some information of the juristic inheritance which our scholars extracted and wrote down in their books. We will provide you with what can be easily understood, so that it can benefit you and help you in gaining more useful knowledge.

Finally, we invoke Allah to bestow useful knowledge upon all of us, and to guide us to the righteous deeds. We also invoke Him, Glorified and Exalted be He, to make us see the truth as it really is, and guide us to follow it, and to see falsehood as it really is, and grant us the ability to avoid it, He is Hearing and Responsive.

4 Zakdh is an annual expenditure for the benefit of the Muslim community, primarily to help the poor, required from those Muslims who have excess wealth. Paying Zakdh is one of the five main pillars of Islam (for more elaboration, refer to the chapter on Zakah).

Prayer is the second pillar of Islam, after the Two Testifications of Faith’. Prayer is what distinguishes Muslims from disbelievers; it is the cornerstone of Islam, and it is the first thing one is questioned about when called to account (on the Day of Judgment). Therefore, if it is correctly performed and (thus) accepted (by Allah), all one’s good deeds will be accepted, but if rejected, so will be all one's deeds.

Prayer is mentioned in many different contexts in the Glorious Quran, stressing its various virtues; sometimes Allah commands establishing it regularly, and sometimes He demonstrates its merits; at times, Allah shows the reward for establishing it, and at other times He associates it with patience, enjoining seeking His help through both (patience and prayer) in adversity. Hence, prayer has been made the comfort of the eyes of Allah’s Messenger (PBUH) in this world, as it is the ornament of prophets, the sign of righteous servants, and the connection between servants and the Lord of the Worlds. Prayer, in addition, prevents immorality and wrongdoing.

Prayer is not deemed valid unless the one performing it is in a state of both minor and major ritual purity, as much as possible. The means of purification for prayer is either water (in ablution) or clean earth (in tayammum, i.e., dry ablution) in case water is unavailable. Due to the above, faqihs (may Allah have mercy on them) used to start their books with handling the issue of purification. Since Prayer is at the head of the Pillars of Islam, following the Two Testifications of Faith, it is appropriate to start with handling its prerequisites, among which is purification, the key to prayer as mentioned in the following hadith: “The key to prayer is purification.” This is because a state of minor ritual impurity is like a padlock that hinders one from performing prayer, But once one performs ablution, that padlock is unlocked, as purification is the ‘key’ to prayer. Thus, purity is one of the most central conditions of prayer; a condition is to be fulfilled before performing the action stipulating it.

Linguistically, purity means cleanliness and purification from all matters and spiritual impurities. Jurisprudentially, purity means the removal of ritual impurity as well as the impure objects. The removal of ritual impurity can be achieved by using water with the intention of purification. In case of major ritual impurity, one uses water and washes one’s whole body. Yet, one only washes the four parts of ablution in case of minor ritual impurity. One can use the substitute for water (namely clean earth) if water is unavailable or one is unable to use it (i.e. one can perform tayammum’ instead). We will, Allah willing, elaborate on how to purify oneself from both minor and major ritual impurity.

Let us now point out the qualities of the water used for purification, and those of the water that is not. Allah, Exalted be He, says:

“.. And We send down from the sky pure water.” (Qur’an: Al-Furqan: 48) Allah also says:

“\.. And sent down upon you from the sky, rain by which to purify you...” (Qur'an: Al-Anfal: 11)

Pure water is that which is originally pure and can be used as a means of purification. It is also that water which has not undergone any change (ice. it retains its original characteristics), whether it is sent from the sky such as rain, snow or hail water, running water, such as the water of rivers, springs, wells and seas, or distilled water. This is the proper kind of water to be used for removing ritual or physical impurity. However, it is indisputable that if the characteristics of such water change due to an impure material, it is impermissible to use it for

purification. Yet, if it is just a slight change and is caused by a pure material, it is permissible to be used as a purifier, according to the preponderant of the two opinions maintained by scholars in this regard.

“There are many cases in which the characteristics of little or much water are affected by pure objects, such as potash, soap, lote tree leaves, dust, dough, and suchlike things that may change water. For example, water might be put in a pot containing traces of lote tree leaves that would affect its characteristics, though the water would not be completely changed in this case. Scholars hold two well-known opinions regarding such cases.”

Ibn Taymiyah then mentions those two opinions with the arguments they are based on. He supports the opinion maintaining that it is permissible to use such water for purification, saying:

“In fact, this is the sound opinion, for Allah says, “... But if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and do not find water, then seek clean earth and wipe over your faces and hands with it...” (Quran: Al-M@idah: 6) Water here is an indefinite noun in a negative phrase, which, in Arabic, implies that ‘water’ in the abovementioned verse includes every thing referred to as ‘water’ in general, with no distinction between different kinds of water.”

That is to say, Allah has made ‘clean earth’ the substitute for water (as a purifier) in case water is unavailable or one is unable to use it. The way clean earth is used for purification has been pointed out by the Prophet (PBUH) through the Sunnah (Prophetic Tradition) - which will be dealt with, Allah willing, in a special chapter. So, decreeing such a substitute for water (i.e. clean earth) is a kind of divine mercy and a way by which Allah makes things easier for His servants. Allah, Exalted be He, says:

“...And if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women [i.e. had sexual intercourse] and find no water, then seek clean earth and wipe over your faces and your hands [with it]. Indeed, Allah is ever Pardoning and Forgiving.” (Qur'an: An-Nis@: 43)

“Muslim scholars uniformly agree that purification with water is obligatory for whoever is obliged to perform prayer, provided water is available; in case water is unavailable, one should use its substitute (i.e. clean earth), in accordance with the Quranic verse in which Allah, Exalted be He, says, ‘.. And find no water, then seek clean earth... (Qur'an: An-Nisa’: 43), and, *.. And sent down upon you from the sky, rain by which to purify you...’ (Qur'an: Al-Anfal: 11)”

This shows the greatness of Islam, the religion of purity, and both physical and spiritual cleanliness. It also shows the loftiness of prayer which one cannot enter upon without being in two states of purity. The first is the spiritual purity from polytheism, by means of testifying the Oneness of Allah and worshipping Him sincerely and devoutly, The second is the physical purity from ritual and tangible impurities, which is performed by means of water or its legal substitutes. We should also know that provided water is still in its original state, mixed with nothing else, it is deemed pure as scholars uniformly agree. They also agree that if any of its three basic characteristics - odor, taste, and color - change due to any impure object, then water is deemed impure and it is impermissible to use it as a means of purification. Yet, some scholars differ regarding the purity of water when any of its characteristics has changed due to a pure object - such as tree leaves (like lote tree leaves), soap, potash, or suchlike pure materials — provided that such a material is not predominant in the resulting mixture. In fact, the sound opinion is that the resulting water is still deemed pure, and it is permissible to use it as a means of purification from both ritual and tangible impurity.