a concise treatise concerning al-ghusl [ritual bathing], al-wudu [ritual purification], and...

8/3/2019 A Concise Treatise Concerning Al-Ghusl [Ritual Bathing], Al-Wudu [Ritual Purification], and as-Salaah [Prayer] - By Hi

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a@fl@a@fl@a@@bflA Concise Treatise concerning al-Ghusl [Ritual

Bathing], al-Wudu [Ritual Purification], and as-Salaah[Prayer]

By His Eminence ash-Shaikh Muhammad Saalih al-UthaymeenTranslated by Aboo Imraan & Ummu Maryam

Jamada El Oula 28, 1431/May 11, 2010 DTSSBC

All Rights Reserved

No parts of this E-book may be sold. This E-book is for the sole purpose of Islamiceducational material and is FREE. We ask that you Fear Allah!


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Table of Contents

A Brief Biography ................................................................................................... 3

Introduction ............................................................................................................. 5

Al-Ghusl ................................................................................................................... 7

At-Tayammum ........................................................................................................ 8

As-Salaah .................................................................................................................. 9

Disliked Actions Done in Prayer ...................................................................... 15

Actions that Invalidate the Prayer ..................................................................... 16

Issues Surrounding the Rulings of Sujud-as-Sahw ........................................ 17

How the Sick Person Purifies Himself ............................................................ 20

How the Sick Person Prays ................................................................................ 22

Brotherly Advice.................................................................................................... 24


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A Brief Biography

Of Ash-Shaikh Muhammad bin Saalih Al-Uthaymeen

He is the eminent Shaikh, the Allaamah Aboo Abdillah Muhammad bin Saalih binUthaymeen Al-Waheebee At-Tameemee. He was born in the city of Unayzah on the27th of Ramadhaan 1347 A.H. [Corresponding to March 9th 1929 C.E.] Hememorized the Noble Qurn under the tutelage of his grandfather Abdur-Rahmaanbin Sulaimn Aali Daamagh [may Allh have mercy upon him] then he soughtknowledge and became the pupil of ash-Shaikh, al-Allaamah Abdur-Rahmaan binSadee and his eminence ash-Shaikh Abdul-Azeez bin Baaz [may Allh Most Highhave mercy upon them both].

He began teaching in the main mosque in Unayzah in the year 1371 A.H. then heassumed the position of Imam of the mosque after the death of his teacher ash-Shaikh Abdur-Rahmaan as-Sadee. He also taught in the College of Shareeah [i.e.,Islmic Law], and Usool-ud-Deen [Study of the basic principles of the Religion] ina branch of the University of Imam Muhammad bin Saood, located in Al-Qaasim.

In addition to this, he was a member of the Organization of Major Scholars of theKingdom of Saudi Arabia, and also gave several Islmic courses in the Two SacredMosques, and even participated in the Noble Qurn Radio Station.

The Shaikh left a vast amount of beneficial books and tapes and was always eager inspreading knowledge, and he continued upon this until the very last days of his life. Likewise, the Shaikh was characterized with having noble manners and being anImam of humility, being abstinent of materialistic things, generous, pious and alwaysstriving to do good deeds aimed for the hereafter.And we regard him as he has beencharacterized and we do not elevate anyone higher than Allh.

He died [may Allh have mercy upon him and grant him His spacious gardens inparadise] on Wednesday the 15th of Shawaal, 1421 A.H. [Corresponding to January

10th

2001 C.E.] in the city of Jeddah and was buried in al-Adl cemetery in Makkah


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al-Mukarramah next to his Shaikh, his eminence Abdul-Azeez bin Baaz [may Allhhave mercy upon them both]. 1

1Translators Note: This biography was taken from Aboo Imraans translation of the Shaikhs

(rahimahullah) work entitled The Precious Remembrance pages 5-6 also made available as a free e-book.


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Introduction

All praise is for Allh, Lord of all the worlds. May peace and blessings be upon theSeal of the Prophets, the Imam of the God-Fearing, the Master of all Creation, our

Prophet Muhammad and upon his Family, and all of his Companions.

To proceed;

The poor and humble servant of Allh the Most High, Muhammad bin Saalih Al-Uthaymeen wrote; This is a small treatise concerning Al-Wudu [i.e., RitualPurification], Al-Ghusl [i.e., Ritual Bathing], and As-Salaah [i.e., Prayer] based uponwhat has come in the Book and in the Sunnah.

Al-Wudu [i.e., Ritual Purification]Al-Wudu; It is purification from the minor occurrence caused by urinating,defecation, breaking wind, deep sleep, or after having eaten camel meat.

The Method of Performing the Ritual PurificationOne: The person makes the intention to perform the ritual purification in onesheart without verbalizing it. This is because the Prophet did not verbalize theintention in his performance of the ritual purification, nor in his prayer or in anyother act of worship. Allh knows what is in the heart therefore there is no need toinform Him of what is within ones self.

Two: Then he says Bismillah which means In the Name of Allh.Three: Then he washes his palms three times.Four: Then he puts water in his mouth while snorting water into his nostrils at thesame time, then spitting the water out of the mouth and blowing the water out of his

nose three times.

Five: Then he washes his face three times from ear to ear and from the base of thehair of the head to the lower part of the beard lengthwise.


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Six; Then he washes his hands three times from the tips of the fingers to the elbowsbeginning with the right then moving on to the left.

Seven; Then he rubs his head once, wetting his hands then passing them from thefront of his head to the back, then he goes back to the front.

Eight; Then he rubs both of his ears once and places his pointing fingers into theinner parts of the ears and rubs them with his thumbs to clean them out.

Nine; Then he washes his feet three times from the tips of his toes to the anklesbeginning with the right and ending with the left.


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Al-Ghusl

[The Ritual Bath]Al-Ghusl is a mandatory form of purification after the major occurrence such asafter having had sexual relations or after the time of menstruation has passed.

The Method of Performing the Ritual BathOne; The person makes intention to bathe in his heart without verbalizing theintention.

Two; Then he says Bismillah which means In the Name of Allh.Three; Then he performs all of the actions of the ritual purification completely.2Four; Then he pours the water on his head and pours it over himself three times.Five; Then he washes the rest of his body.

2Translators Note: These steps were covered in the section The Method of Performing the Ritual

Purification.


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At-Tayammum

[The Ritual Purification using Dirt]At-Tayammum is the mandatory act of purification performed with dirt insubstitute for the act of ritual purification done with water or the ritual bath forwhoever cannot find water or who may be harmed by using it.

The Method of Performing At-TayammumThe person makes the intention to make At-Tayammum in place of making Al-Wudu and Al-Ghusl. Then he strikes the dirt or anything with dirt upon it such as awall and he wipes his face and palms.


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As-Salaah

[Prayer]As-Salaah is an act or worship that contains set statements and actions, the firstbeing the Takbeer [i.e., to open the prayer by say Allhu Akbar], and the last partof it being the Tasleem [i.e., to say As-Salaamu Alaykum wa Rahmatullah].When one wants to perform the prayer, then he must make ablution when he hasdone the minor act of breaking his state of purity. Or he must bathe if he has donethe major act of breaking his purity or he can simply perform At-Tayammum if hedoesnt find water or if he will be harmed by using water. He cleans his body, hisclothes, and his place of prayer from all impurities.

The Method in Performing the PrayerOne; One must direct his entire body towards the direction of prayer withoutunnecessary movements or looking around.Two; Then he make the intention to perform the prayer that he is going to pray byway of his heart without verbalizing the intention out loud.Three; Then he will say the first Takbeer that will prohibit certain acts during hispray by saying Allhu Akbar while raising his hands to his shoulders.

Four; Then he places the palm of his right hand over the front part of his left palmabove his chest.Five; He opens his prayer with the supplication;

Allhumma Baaid baynee wa bayna Khataayaa kamaa Baaaadta baynal-Mashriqiwal-Maghrib. Allhumma Naqqinee min Khataayaa kamaa Yunaqqaa ath-Thowb-ul-Abyadhu min-ad-Danas. Allhumma Ighsilnee min Khataayaa bith-Thalj wal-Maai wal-Bard.


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O Allh! Distance me from my sins as you have distanced the East from the West.O Allh! Purify me from my sins as the white robe is purified from dirt. O Allh!

Wash me from my sins with ice and cold water.

Or he can say;

Subhaanaka Allhumma wa bi-Hamdika wa Tabaaraka-smuka wa Taaalaa Jaddukawa Laa Ilaha Ghayruk.[Glorified are you O Allh and with Your praise. Blessed is Your name and Lofty isYour diligence, there is nothing worthy of worship but You.]

Six; He then seeks refuge by saying;Audhoo billahi min-ash-Shaytaan-ir-Rajeem[I seek refuge in Allh from the accursed Shaitn.]

Seven; Then he recites the Basmalah which is to say; Bismillahir-Rahmaan-ir-Raheem and then recites the Faatihah saying;

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Al-Hamdullilahi-Rabb-il-Alaameen. Ar-Rahmaan-ir-Raheem. Maaliki Yawmi-Deen. Iyyaaka Nabudu wa Iyyaka Nastaeen. Ihdinaa Siraatal-Mustaqeem. Sirata-ladheena Anamta Alayhim Ghair-il-Maghdhoobi Alayhim wa Laa Dhaaleen.All praise is for Allh, Lord of all the worlds. The Beneficent, the Merciful, Masterof the Day of Judgment. You Alone we worship, You Alone we seek assistance.Guide us to the Straight Path, the Path of those whom You have blessed not thosewhom incurred Your anger nor of those who went astray.


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Then he says mn which means O Allh respond to my supplication.

Eight; Then he recites what is easy for him to from the Qurn and he prolongs hisrecitation in the morning prayer.Nine; Then he bows or hunches his back in glorification to Allh and says AllhuAkbar when bowing while raising his hands to his shoulders.Ten; One says while bowing; Subhaana Rabbi al-Adheem [Glorified is my Lord theGreat] three times, and if he added; Subhaanaka Allhumma Rabbanaa wa bi-Hamdika Allhumma Ighfirlee [Glory be to you O Allh, our Lord, praise be to youO Allh forgive me] then it is better for him.

Eleven; Then he raises his head from bowing while saying; Sami Allhu limanHamidah, [Allh has heard the one who praises Him], and raises his hands level withhis shoulders.

Those following the Imaam [the one leading the prayer] do not say Sami Allhuliman Hamidah [Allh has heard the one who praises Him]. When the Imaam saysthat then the followers instead should say; Rabanaa wa Laka al-Hamd [Our Lord,unto you belongs all praise].

Twelve; Then he says after he rises; Rabanaa wa laka al-Hamd, Milas Samaawaatiwa Milal Ardhi wa Mila maa Shita min Shayin bada [Our Lord to you is allpraise, that which fills the heavens and that which fills the earth, and all that you willafter that].

Thirteen; Then he prostrates in a concentrated manner to Allh in the firstprostration, and says while going into the prostration position; Allhu Akbar [Allhis the Greatest]. He prostrates upon the seven limbs that are prostrated upon; thefore head and nose [face], the two hands and two knees, and the tips of the toes. Hisupper arms should be away from the sides [of his body]. The arms should not lay

flat on the floor. The fingertips should be in the direction of the Qiblah [thedirection that is faced while praying].


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Fourteen; He says in his prostration; Subhaana Rabbi al-Alaa [Glorified is my Lordthe most High] three times, and if he adds; Subhaanaka Allhummah Rabanaa wabi-Hamdika Allhumma Ighfirlee [Glorified is You O Allh, You are my Lord andAll praise is to You. O Allh forgive me] then it is better for him.

Fifteen; Then he raises his head from prostration while saying; Allhu Akbar[Allh is the Greatest].

Sixteen; Then he sits between the two prostrations on his left foot and raises hisright foot, and he puts his right hand on the end of his right thigh just above hisknee. He holds his pinky and ring finger, raises the index finger and moves it whilesupplicating. He joins the tips of the thumb and middle finger. He places his lefthand with the fingers spread out on the edge of his left thigh just above the knee.

Seventeen; He says in his sitting between the two prostrations ; Rabbi Ighfirlee, waIrhamni, wa Ihdinee, wa Arzuqnee wa Ijbarinee wa Aafinee [My Lord forgive me,have mercy upon me, guide me, provide for me, strengthen me and cure me].

Eighteen; Then he prostrates in a concentrated manner. The second prostration isthe same as the first in what is said and done and he makes Takbeer [to say AllhuAkbar] upon prostrating.

Nineteen; Then he stands from the second prostration whilst saying; Allhu Akbar[Allh is the Greatest] and prays the second unit of prayer the same as the first inwhat is said and done except that he doesnt say the opening supplication in it.

Twenty; Then he sits after finishing the second unit of prayer while saying; AllhuAkbar [Allh is the Greatest] and sits the same as he sat between the twoprostrations.

Twenty One; He recites the Tashahhud in this sitting, so he says; At Tahiyyaatulillahi was salawaatu wat tayyibaatu. As salaamu alaika ayyuhan nabiyyu warahmatullahi wa barakaatuh, as salaamu alaina wa alaa ibaadillahis saaliheen. Ashhadu an laa ilaaha illa Allh wa ash hadu anna Muhammadan abduhu wa rasoolahu.Allhummah salli alla Muhammad wa alaa aali Muhammad, kamaa sallayta alaaIbrhm wa alaa aali Ibraheem. Innaka Hameedun Majeed. Wa Allaahumma baarakaalaa Muhammad wa alaa aali Muhammad kamaa barakta alaa Ibrhm wa alaa aali


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Ibrhm innaka Hameedun Majeed. Aoodhu billahi min adhaabi jahannam wa minadhaabi al qabar wa min fitnati al mahyaa wa al mamaat wa min fitnati al maseehiad dajjaal. [At Tahiyyaat [all the words which indicate the glorification of Allh] isfor Allh. All acts of worship and good deeds are for Him. Peace and blessings ofAllh be upon you Oh Prophet. Peace be upon us and all of Allhs righteousservants. I bear witness that none has the right to be worshipped except Allh and Ibear witness that Muhammad is His slave and Messenger. Oh Allh, send prayersupon Muhammad and the followers of Muhammad, just as You sent prayers uponIbrhm and upon the followers of Ibrhm. Verily, You are full of praise andmajesty. Oh Allh send blessings upon Muhammad and upon the family ofMuhammad just as You sent blessings upon Ibrhm and the family of Ibrhm.Verily, You are full of praise and majesty

Then he supplicates to his Lord with whatever he likes from the good of this world

and the hereafter.

Twenty Two; Then he gives salutation on his right by saying; As-Salaamu Alaikumwa Rahmatullah [Peace and Mercy of Allh be unto you], and likewise on the leftside.

Twenty Three; If the prayer is a three or four unit prayer then he should stop in hisrecitation of the Tashahhud at this point; Ashhadu an Laa Ilaaha illa Allh waAshhadu Anna Muhammadan Abdihi wa Rasoolihi [I bear witness that none hasthe right to be worshipped except Allh and I bear witness that Muhammad is Hisslave and Messenger].

Twenty Four; Then he rises to a standing position while saying; Allhu Akbar [i.e.,Allh is the Greatest], and raises his hands level with his shoulders.

Twenty Five; Then he prays the rest of the prayer using the description of thesecond unit except that he shortens the recitation to reciting Al-Faatihah.

Twenty Six; Then he sits Mutawarrikan, [which means] he raises his right foot andextends his left from under the right ankle, and places his bottom on the floor andputs his two hands on his two thighs using the same description of the firstTashahhud.


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Twenty Seven; He recites in this sitting the entire Tashahhud.Twenty Eight; Then he gives salutation on his right saying; as-Salaamu Alaikum waRahmatullah [peace and blessings of Allh be upon you], and likewise the left side.


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Disliked

Actions done in Prayer

One; It isdisliked to make movements with the head or with the sight. As for raisingthe sight towards the sky, then this is impermissible.

Two; Itis disliked to fidget or move in prayer without need.Three; It is disliked for the person praying to have something heavy or colorfulaccompany him if it will be a distraction.

Four; It is disliked to do At-Takhassur which is to place the hands upon the hips.


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Actions

that Invalidate the Prayer

One; Theprayer is invalidated by deliberately talking even if lightly.Two; The prayer is invalidated by deviating from the direction of the prayer with allof the body.

Three; The prayer is invalidated with the breaking of wind from the anus and by allof what is obligatory to perform al-Wudu and al-Ghusl.

Four; The prayer is invalidated by constant and consecutive movement that is notnecessary.

Five; The prayer is invalidated by laughing even if done lightly.Six; The prayer is invalidated when an additional Rukuoo [i.e., Bowing], or Sujud[Prostration], or Qiyaam [Standing], or Quood [Sitting] is done deliberately.

Seven; The prayer is invalidated when the Imam is preceded deliberately.


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Issues surrounding the Rulings ofSujud-as-Sahw

[Prostration of Forgetfulness] in PrayerOne; If one is forgetful in prayer, and adds an extra Rukuoo' [i.e., bowing position],Sujud [i.e., prostration], Qiyaam [i.e., standing position] or Qu'ood [i.e., sittingposition], he should give the Salaam [to say As-Salaamu Alaykum waRahmatullah], prostrate twice due to forgetfulness and then give the Salaam [again].Also, if one was praying Dhuhr [the noon prayer] and stood up for a fifth Rakah[i.e., a unit of prayer], but remembered or was reminded, then he should return tothe sitting position and recite At-Tashahhud [i.e., to pray upon the ProphetMuhammad and the Prophet Abraham peace be upon them both], then prostratetwice and give the Salaam. The same if one does not know he has added somethinguntil after its completion. He should prostrate twice for forgetfulness and then givethe Salaam.

Two; If one gives the Salaam before the completion of the prayer due toforgetfulness, then he remembers or is reminded close to the time that he reaches thelast portion while still in the first part, he is to complete what remains of his prayer,give the Salaam, then prostrate twice and give the Salaam [again].

Example; If one was praying Dhuhr [the noon prayer] and he forgot, and gave theSalaam in the third Rakah but he remembers or is reminded, he is to perform theRakah [he forgot] and give the Salaam. Then he can prostrate twice and give theSalaam [again]. If he doesnt remember until after a long period of time has passedthen he is to perform the prayer again from the very beginning.

Three; If one leaves off the first Tashahhud or other than that from the obligatoryacts of the prayer because he forgot, he is to prostrate twice for forgetfulness beforethe Salaam, and there is nothing upon him because he remembered before changinghis position and performed it [the act that was forgotten]. There is nothing uponhim if he remembers it before changing his position and reaching what comes afterit, he is to return and perform what was forgotten.


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Example; If one forgets the first Tashahhud then he went to stand for the third[Rakah] until he stood completely, then he is not to return [to perform theforgotten act] and prostrates twice for forgetfulness before Salaam.

If one sits for Tashahhud and forgot to perform it [Tashahhud] then rememberedbefore he stands, he is to perform Tashahhud and finish the prayer and there isnothing upon him. The same for the one who stands and doesn't sit andremembered before completely standing, he is to go back and perform Tashahhudand complete the prayer. However, the people of knowledge have mentioned that heis to prostrate twice for forgetfulness because of the rising motion he added to theprayer and Allh knows best.

Four; If one was doubtful in his prayer if he prayed two Rakah or three, and there isno one to give his view on one of the two, he is to go with what he is sure of, and

that is the smaller amount. He would then prostrate twice for forgetfulness beforethe Salaam and then Salaam [again].

Example; If one was praying the noon prayer and he was doubtful in the secondRakah, whether it was the second or the third and there is no one to give his viewon one of the two, he is to make it the second and complete the prayer, then heprostrates twice before the Salaam and then Salaam [again].

Five; If one was doubtful in his prayer whether he prayed two Rakah or three andsomeone gave his view on one of the two, then he is to go with the view that wasgiven to him whether it was the smaller or larger amount, and prostrate twice forforgetfulness after the Salaam and then Salaam [again].

Example; If one was praying the noon prayer, and doubted in the second Rakahwhether it was the second or third and was informed that it was the third then he isto make it the third and finish [the prayer] based on that and salaam, then prostratetwice and Salaam [again].

If the doubt was after his completing the prayer then he is not to draw attention to it

except that he is certain.

If he is extremely doubtful then he should not draw attention to it [the doubt]because it is from the whispering [of the Shaitn].


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And Allh knows best; may the peace and blessings of Allh upon His prophetMuhammad, his family, and companions.


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How the Sick Person Purifies Himself

One; It is obligatory for the person who is afflicted with illness to purify himselfwith water. Therefore, he performs purification for the minor impurities [passinggas, sleeping, etc.] and he bathes for the major impurities [sexual relations withspouse, menstruation].

Two; If he is unable to perform the purification with water due to his weakness ordue to fear of the illness [or wound] getting worse or if by performing thepurification it will delay the alleviation of his illness, then he can purify himself withthe earths dust.

Three; The method of performing At-Tayammum is for the person to strike puredirt with one strike upon the ground. He rubs both over all of the face then he rubshis palms one over the other.

Four; If the ill person cannot purify himself then someone else can make the ritualpurification for him or the other person can perform At-Tayammum for him.

Five; If the person has a wound, then he washes it with water. If washing with waterwill affect the wound then he can wipe it by wetting his hands with water and thenpassing the water over the wound. But if wiping will affect the wound then he canmake At-Tayammum.

Six; If someone has a broken bone and there is a bandage or cast on it, then he canwipe over it with water as a substitution for washing and he will not need to performAt-Tayammum since wiping is a substitute for washing.

Seven; It is permissible to make At-Tayammum from a wall or upon anything that ispure and that has dust upon it. If the wall is paved with something other than theelements of dirt like paint then he does not perform At-Tayammum over it unlessthere is dust on it.

Eight; If one cannot perform At-Tayammum from the ground or wall or anythingelse having dust upon it then there is no harm if he places the dirt in a vessel orhandkerchief to make At-Tayammum from.


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Nine; If the ritual purity for performance of At-Tayammum for prayer was keptuntil time for the next prayer then that person can pray with the Tayammum he firstmade and he does not need to repeat it since his purification remained and there wasnothing that invalidated it.

Ten; It is obligatory for the person afflicted with illness to purify his body from allforms of impurity. But if he cannot, then he prays based on his condition and hisprayer is valid and he does not need to repeat it.

Eleven; It is obligatory for the sick person to pray in clean clothing. If his clothing issoiled with impurity then he must wash it or replace it with clean clothing. If hecannot, then he prays in his condition and his prayer will still be valid and he willnot have to repeat it.

Twelve; It is obligatory for the sick person to pray upon something pure. If hisplace of prayer is soiled with impurity then he must wash it or replace it withsomething pure or he lies upon something pure. If he is not able then he prays in hiscondition and he will not have to repeat it.

Thirteen; It is not permissible for the sick person to delay the prayer because offailure to purify himself. Rather he purifies himself based on what he is able to dothen he prays on time even if there is an impurity on himself, his clothes, or his placeof prayer that he cannot remove.


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How the Sick Person Prays

One; It is obligatory for the person afflicted with an illness to pray the obligatoryprayer either standing, bent, or leaning on a wall or cane when he needs to supporthimself.

Two; If he cannot stand for then he prays sitting. It is best to pray cross-legged forthe position of standing and bowing.

Three; If he cannot make the prayer sitting then he can pray on his side facing thedirection of prayer. The right side is the best side to pray on, but if he cannot prayfacing the direction of prayer then he prays whichever way he can face and his prayerwill still be correct. He will not need to repeat it.

Four; If he cannot make the prayer on his side; then he prays lying down with hisfeet towards the direction of prayer, it is best that he raises his head a little to facethe direction of prayer, but if his feet cannot be directed to the direction of prayer heprays however he can and he will not need to repeat it.

Five; It is obligatory for the sick person to bow and prostrate in his prayer. If hecannot then he can motion both actions with his head. He makes the act ofprostration lower than the act of bowing. And if he is able to bow without makingthe act of prostration then he bows and makes the motion for the act of prostration.And if he can prostrate without bowing then he can prostrate and make the motionfor the act of bowing.

Six; If he cannot motion with his head for the acts of bowing and prostration thenhe makes the movement with his eyes. He closes them a little for the act of bowingand he closes them completely for the act of prostration. As for pointing with thefinger as it is done by some of those afflicted with sickness then it is not correct. Ido not know any basis for it in the Book or the Sunnah nor from the statements ofthe People of Knowledge.

Seven; If he is not able to motion with his head or make movement with his eyesthen he prays within his heart. He makes the Takbeer [to say Allhu Akbar], he


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recites, and he makes the intention for bowing, prostrating, standing, and sittingwithin his heart. And for every person is what he intends.

Eight; It is obligatory for the sick person to pray every prayer at its due time and toperform what is obligatory to perform within it. Even if he faces difficulty heperforms every prayer at its due time. He can combine the Noon prayer and theAfternoon prayer and the Sunset prayer with the Night prayer. This is either doneby combining them earlier where the afternoon prayer is made earlier along with thenoon prayer and the night prayer is made with the sunset prayer. Or it is done bycombining them later where the noon prayer is made later with the afternoon prayerand the sunset prayer with the evening prayer. Whatever is easier for him. As for theMorning Prayer then it cannot be combined to any prayer before it or any prayerafter it.

Nine; If the sick person is traveling to be treated in another country then he canshorten the prayer that consists of four units. So he can pray the noon, afternoon,and evening prayer as two units of prayer until he returns to his country whether thetime frame of traveling is long or short and Allh is the Granter of all success.


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Brotherly Advice

O Muslim! You believe in Allh and in the final day, its reward and its punishment.You believe in the day of reckoning and the paradise and hellfire. You know thatAllh sees you, He hears you, and that He knows the core of your conscience. Heloves what will benefit you and hates what will harm you. He loves that which ispermissible for you and hates that which is impermissible for you.

With that said, I remind you to take account your soul and that you return to theobedience of your Lord, your Master, your Protector. The One Who created you,provides for you, gave you life, and forgives you.

The One Who feeds you, gives you drink, clothes you, and provides you with

shelter. He strengthens you with intelligence, hearing, sight, knowledge, andunderstanding. He taught you what you did not know and gave you preference overmany that He has created.

So praise Allh my Muslim brother and thank Him with all of your heart, tongue,and good deeds by doing what He made obligatory on you and by leaving what Heforbade you.

At the forefront of that is Tawheed of Allh and being sincere in worshipping Himonly. Then focus on performing the five daily prayers on time with the congregationin the Masjid. It is a pillar of the religion and a connection to the Lord of all of theworlds. It is from the religious rites of the Muslim that distinguishes between Islamand Kufr. It expiates the sins and faults. It prohibits lewdness and objectionablematters. Allh has obligated it upon you and upon every Muslim who is mature andsane. He has obligated it for every situation whether in good health, illness, whileresident or during travel, during times of safety and in times of fear based on onescapacity.

#k=s3!$#$t)$yy4Allh does not burden a soul beyond its capacity.

I remind you that the one who abandons prayer is a disbeliever whose blood ispermissible to be shed. Such a one cannot marry a Muslim woman. His deeds are


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not accepted. He does leave inheritance to be inherited and does not inherit fromothers. When he dies he is not to be washed or shrouded and definitely not to beprayed over. He is not buried in the graves of the Muslims except for the one whorepents [before dying]. Allh will accept his repentance as He is At-Tawwaab [theOne Who accepts repentance], Ar-Raheem [the Merciful]. Returning to the truth isbetter than to be persistent upon falsehood. So repent to your Lord my Muslimbrother and protect the observance of your five daily prayers.

Have remorse for your pervious shortcomings in obeying Allh and resolve never toreturn to disobedience before you die remorseful when remorse will not benefit youand you will despair of your negligence.

O Allh! Guide us to Your straight path. O Allh! Accept our repentance for indeedYou are At-Tawwaab, Ar-Raheem. O Allh! Send peace & blessings upon our

Prophet Muhammad and upon his family and companions.

{End of Treatise with the Assistance of Allh Most High}

a concise treatise concerning al-ghusl [ritual bathing], al-wudu [ritual purification], and...

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