Hanbali fiqh

📍 Important clarification of a misconception regarding pronouncing takfeer on the one who does not pray the Salah📍

[Ruling on a woman cutting or shaving her head]

The Hanbali scholars stated that it is disliked for a woman to cut or shave her hair without a valid excuse, based on the hadith narrated by Aisha (may Allah be pleased with her): "The Prophet (peace and blessings be upon him) forbade a woman from shaving her head." (Reported by al-Tirmidhi and al-Nasa'i). However, if there is a valid excuse, such as wounds, then it is not disliked.

It is prohibited for a woman to shave her head as an expression of grief, such as in cases of slapping her cheeks or tearing her clothes, as mentioned in Al-Iqna‘ and its commentary.


- Shaykh Ahmad Al-Quaymi

#Fiqhgem84

[The Ruling on celebrating Non-Muslim Holidays in the Hanbali Madhab]

Question:

What is the ruling on celebrating holidays such as Mother's Day, wedding anniversaries, and others that have their origins among non-Muslims?

Answer:

All praise be to Allah, who honored us with Islam and favored us with His worship over all creation. Blessings and peace be upon our Prophet Muhammad, his family, and companions.

Allah, the Almighty, has commanded us to distance ourselves from non-Muslims, both the People of the Book and others, and has distinguished us from them in many matters. He has prohibited us from resembling them. The Prophet (صل الله عليه وسلم) said: "Whoever imitates a people is one of them." (Reported by Imam Ahmad and Abu Dawood with an authentic chain of narration).

Among the things He has prohibited for us are their holidays; attending them, participating in them, and congratulating them on these occasions.

An 'eid is defined by Shaykh al-Islam in Al-Iqtidaa as: "A day of public gathering that occurs regularly, whether annually, weekly, or monthly."

In another place, he said: "The term 'eid' is a generic term encompassing any day or place where they gather, and any practice they initiate during these times or places. The prohibition is not limited to their specific holidays, but extends to all times and places they hold in reverence, and the practices they initiate during those times.

This ruling also applies to Hareem Al-Eid, which includes practices done before and after the celebration solely because of the occasion."

This means that it is forbidden for a Muslim to participate in or witness any of their holidays. Our Hanbali scholars also stated that it is disliked to fast on a day that non-Muslims observe as a day of significance, even if it is not an 'eid'.

Shaykh al-Islam also said: "An 'eid' refers to acts of worship and customs."

The Eid (Al-Fitr and Al-Adha) is a distinct and apparent feature of the Muslims. Shaykh Al-Islam further stated: "The Eid (Al-Fitr and Al-Adha) are part of the religious rites and practices established by Allah, as Allah says, 'We have appointed acts of devotion for every community to observe." Surah al-Haj [22:67]

The official position of the madhab is that attending non-Muslim holidays is forbidden. In Al-Iqna' it is stated: "It is forbidden to attend the holiday of the Jews and Christians, or any other non-Muslims, or to sell to them on their holiday or exchange gifts with them for their holiday, because participating in such actions would elevate their holiday, which is similar to initiating greetings with them."

In Al-Muntaha it is explicitly stated -reiterating what was stated previously by Shaykh Al-Islam Ibn Taymiyya- : "It is forbidden to congratulate them, offer condolences, visit them when they are ill, or attend their holidays." The author of Al-Ghayah also makes mention of the same view.

If only attending their holidays is forbidden, then participating in them is even more forbidden. This is the view of the madhhab, and Shaykh al-Islam's statements support this as shown below.

The origin of this prohibition stems from the statement of Imam Ahmad, as will be explained.

Ibn al-Qayyim said in Ahkam Ahl adh-Dhimah: "As for congratulating them on their specific religious symbols, this is agreed upon as being forbidden."

Ibn al-Najjar also supported the prohibition of congratulating, offering condolences, visiting, or attending the holidays of non-Muslims, citing the hadith of the Prophet (صلى الله عليه وسلم) : "Do not initiate greetings with the Jews and Christians." (Reported by Tirmidhi). Ibn al-Najjar stated in his explanation of Al-Muntahaa : "Congratulating, offering condolences, visiting, and attending their holidays is similar to greeting them."

Therefore participating in the practices of non-Muslim religious festivals, such as giving gifts or showing reverence for the day, is prohibited.

The prohibition on attending and performing the holidays of non-Muslims is further supported by the following:

🔰 1. Allah says: "[The servants of the Lord of Mercy are] those who do not give false testimony." Surah al- Furqan [25:72]. Shaykh al-Islam quoted many of the early scholars as saying that this refers to not attending the holidays of non-Muslims.

Shaykh Al-Islam said: "If Allah has praised those who refrain from witnessing it, which involves merely seeing or hearing about it, how about participating with acts that are more than just seeing or hearing? Acts which are more than witnessing and inherently acts of falsehood?"

🔰 2. When the Prophet (صل الله عليه وسلم) arrived in Madinah, the people had two days for festivities. He (صل الله عليه وسلم) said: "Allah has replaced them with two better days: the Day of Eid al-Fitr and the Day of Eid al-Adha." (Reported by Abu Dawood and al-Nasa'i with an authentic chain). This indicates the prohibition of any non-Muslim holidays, and that Muslims only have two holidays, Eid al-Fitr and Eid al-Adha, and no third holiday should be created.

🔰 3. Al-Bayhaqi narrated from al-Bukhari, with an authentic chain, that Umar ibn al-Khattab  (رضي الله عنه) said: "Avoid the enemies of Allah on their holiday."

Shaykh al-Islam in Al-Iqtidaa commented: "Umar forbade even learning their language or entering their churches on their holiday. So how could a Muslim participate in their customs or perform actions that are part of their religion?"

🔰 4. Imam Ahmad's opinion:

Shaykh al-Islam mentioned: "Imam Ahmad also affirmed the view of Umar and Ali (رضي الله عنه) in this regard and that it is forbidden to attend the holidays of the Jews and Christians. Imam Abu al-Hasan al-Amadi, known as Ibn al-Baghdadi, mentioned in his book 'Umdat al-Hadir wa Kifayat al- Musafir: 'It is forbidden to attend the holidays of the Jews and Christians, as Imam Ahmad explicitly stated in a narration, Imam Ahmad mentioned the following verse as evidence: "And those who do not witness falsehood." This includes their festivities like the 'Palm Sunday' and other similar holidays."

Attending or participating in these holidays is forbidden, even if they do not worship or celebrate with religious rites, though if they do so, it is even more forbidden. Shaykh al-Islam said: "The holidays of the People of the Book that they take as acts of worship are more forbidden than holidays taken for leisure or play, because worshipping with what displeases Allah is worse than indulging in pleasures forbidden by Him. Thus, polytheism is a greater sin than adultery."

I have come to understand from the statements of some contemporary scholars that they consider  participating in non-Muslim holidays prohibited on the condition that there is an element of worship present. However I have not found this condition in the words of our Hanbali scholars nor in the statements of Shaykh al-Islam.

Every celebration held by disbelievers is prohibited for a Muslim to attend, participate in, or congratulate them for, according to the madhab and supporting evidences. Even merely watching them is forbidden. Shaykh al-Islam [Ibn Taymiyyah] said: 'The most that used to happen with some people was going to them on the day of their festival to enjoy watching their celebrations or similar activities. Umar, may Allah be pleased with him, and other companions prohibited such actions.' This is mentioned in the esteemed book Iqtidaa' As-Siraat Al-Mustaqeem.

A Muslim must take pride in their religion and hold firmly to it until they meet Allah, the Exalted, without any trace of disbelief or association with its people.

And Allah knows best. May Allah's peace and blessings be upon our Prophet Muhammad, his family, and his companions.


- Sheikh Ahmad bin Nassir al-Qu'aymi al-Ahsa'i (h)

Original Arabic: https://t.me/Algoayme/1346

[Ruling on kissing or touching one's wife in front of other people]


"ويكره أن يقبّلها أو يباشرها عند الناس"

📘 - دليل الطالب لنيل المطالب


"It is disliked to kiss or touch (sexually) one's wife in front of other people"

- Daleel At-Taalib

#Fiqhgem83

💍 What A Man Should Look For In A Spouse

The following characterstics are found in the books of Hanbali Fiqh, they are the Asl, however, you should look at what benefits you most.

✨1) Deen - this is from the most important of characteristics to look for.
‏"‏تُنْكَحُ الْمَرْأَةُ لأَرْبَعٍ لِمَالِهَا وَلِحَسَبِهَا وَجَمَالِهَا وَلِدِينِهَا، فَاظْفَرْ بِذَاتِ الدِّينِ تَرِبَتْ يَدَاكَ .‏"‌‏
The Prophet (ﷺ) said, "A woman is married for four things, i.e., her wealth, her family status, her beauty and her religion. So you should marry the religious woman (otherwise) you will be a losers." [Sahih al-Bukhari 5090]

✨2) Virgin
As mentioned by the Prophet Muhammad ﷺ, when he asked a man if he married a Virgin or a previously married woman:
"فَهَلاَّ جَارِيَةً تُلاَعِبُهَا وَتُلاَعِبُكَ."
"Why didn't you marry a young girl so that you may play with her and she with you?" [Sahih al-Bukhari 5079]

This is the asl of the Madhab, however, as mentioned in al-Iqna', if marrying a non-virgin is more favourable to the man, he should marry the woman which is most suitable for him and his needs.

✨3) Fertile
As mentioned in the Hadith of the Prophet Muhammad ﷺ:
"تَزَوَّجُوا الْوَدُودَ الْوَلُودَ إِنِّي مُكَاثِرٌ الْأَنْبِيَاءَ يَوْمَ الْقِيَامَةِ."
“Marry the loving and fertile. Verily, I will have most followers among the prophets on the Day of Resurrection.” [Musnad Aḥmad 12202 - Sahih li-Ghayrihi]

✨4) A woman without a Mother
Shaykh Ahmad al-Quaymi حفظه الله mentions in his Hawashi, this is a characteritic that isn't present in the texts, however it is a transmission of Imam Ahmad.

Shaykh ibn al-Uthaymeen رحمه الله mentions on this point, (paraphrased): Some mothers treat the daughters well and want goodness for them, Alhamdulillah. However, some mothers do not want goodness for the marriage. Shaykh mentioned the example of some mothers envying the love the husband has for the wife, causing corruption between them. So look into the situation.

Hanabilah generally stated this due to the potential toxic behaviours the mother could have, or the problems some mothers may cause.
[To further reinstate: this is the asl, you shouldn't restrict yourself to these, look at what is best for you.]

✨5) Beauty
Abu Hurayrah reports that Prophet Muhammad was asked, ‘Which type of woman is the best? He replied, ‘The best woman is one who when you look at her you become pleased, who obeys when you instruct and who does not violate him with regard to herself [chastity] and her wealth." [Mustadrak Hakim, vol. 2 pg. 161]

As mentioned in al-Iqna', it is recommended for the man to look for a woman of beauty and intellect. Some mention to look at her beauty even before Deen.
A man who is pleased with his wife's beauty will be able to protect his private parts and lower his gaze from other women.

✨6) Ajnabiyah - i.e. not from your family
This allows tribes and cultures to come together.
"إِنَّا خَلَقْنَـٰكُم مِّن ذَكَرٍۢ وَأُنثَىٰ وَجَعَلْنَـٰكُمْ شُعُوبًۭا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ "
"....We created you from a male and a female, and made you into peoples and tribes so that you may ˹get to˺ know one another..." [49:13]

Hanabilah mention it could have potential implications to marry someone you have blood relations with: e.g. health implications or problems between families later on during times of divorce

✨7) Her Wealth
✨8) Her Lineage
These 2 characteristics above are mentioned in the first Hadith stated here.

📚الإقناع
الحواشي السابغات
فتح العلي بأدلة النظم الجلي

Assalamualaikum warahmatulaaahi wabarakatu

All praise is to Allah.

By the permission of Allah, the hanbali fiqh primer authored by Shaykh Ahmad Al-Quaymi has been translated into the English language.

May Allah reward the Shaykh and the translator and make it a Sadaqah Jariyah for them.

Ameen

متن إعانة الطالب لنيل الرغائب في العبادات على مذهب الإمام أحمد بن حنبل رحمه الله


مترجما باللغة الإنجليزية

[Ruling on when the congregation should begin the actions of the Salah]

Should the congregation begin doing the actions of the prayer after the Imam begins the action, or should they wait until the Imam completely finishes the action of the prayer?🤔

Example: Should the congregation begin the Rukoo' immediately after the Imam begins to bow? Or should they wait until the Imam has completed the Rukoo'?

👉 According to the madhab the congregation should begin the actions of the prayer immediately after the Imam begins the actions of the prayer.

#Fiqhgem82

*It is prohibited for the husband to divorce his wife while she is experiencing her monthly cycle. This is because doing so will prolong and extend her Iddah after the divorce.

However If the husband does divorce her, it will still count as one divorce.

The only exception to the above rule is if she requests the divorce or asks for Khula. In this case it is not prohibited because she is the reason for her Iddah period becoming prolonged.

⛔️[Prohibited actions during menses]⛔️

1. Sexual Intercourse

2. Divorce*

3. Salah

4. Fasting

5. Tawaaf

6. Reciting the Qur'an

7. Touching the mushaf

8. Staying inside the Masjid

9. Passing through the Masjid if she is afraid that she will defile the Masjid.

10. Counting the Iddah using the lunar months.

#Fiqhgem82

Conditions of the prayer (شروط الصلاة)

1. Islam

2. Tamyeez (Age of discernment) : 7 hijri years

3. Intellect

4. Intention

5. Taharah (purification)

6. Covering the awrah.

7. Entering the time of prayer.

8. Facing the Qiblah.

9. Having no najasah on your clothes, body or place of prayer.

#Fiqhgem81

https://youtu.be/y9aepaI2nug?si=8ACAwEkUAEZTQN4d

Does a person have to perform wudoo after doing Ghusl?

قال شيخ الإسلام ابن تيمية -رحمه الله- :
وأحمد كان أعلم من غيره في الكتاب والسنة وأقوال الصحابة والتابعين لهم بإحسان ولهذا لا يكاد يوجد له قول يخالف نصاً كما يوجد لغيره ولا يوجد له قول ضعيف في الغالب إلا وفي مذهبه قول يوافق القول القوي وأكثر مفاريده التي لم يختلف فيها مذهبه يكون قوله فيها راجحاً.

مجموع الفتاوى
(٢٢٩/٢٠)



Sheikh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said:

"Ahmad was more knowledgeable than others in the Qur'an, the Sunnah and the statements of the Companions and Tabi'een. For this reason, there is rarely a statement from Imam Ahmad that contradicts a clear text from the Qur'an or Sunnah, unlike others. Generally, you will not come across a weak opinion held by Imam Ahmad except that there is an opinion within his school that aligns with the stronger opinion. In addition to this; most of his unique views, in which there is no disagreement in his school, are considered to be stronger."

*Majmu' al-Fatawa* (229/20)

[How to perform Ghusl/Wudoo if a person has a wound]

There are two possible scenarios that may arise in this issue.

First Scenario: the wound is covered

If the wound is covered by a bandage, plaster or cast; it is sufficient for the person to simply wipe over the bandage. Wiping is valid for both Ghusl and Wudoo.

Second scenario: the wound is uncovered

If the wound is not covered by any barrier, a person must either;

1. Wash the wound if possible.

2. If it is not possible to wash the wound, it becomes obligatory to wipe over the wound.

3. If wiping and washing are not possible, it becomes obligatory to perform Tayammum.

#Fiqhgem80

[How to perform ghusl]


🔰Minimum obligatory Ghusl🔰

1. Intention
2. Say 'Bismillah'
3. Wash the entire body once (Including the mouth and nose).


🔰Complete Sunnah ghusl🔰

1. Intention.
2. Say 'Bismillah'.
3. Wash hands three times
4. Wash off any unwanted or impure substances from the body or private parts.
5. Perform a complete Wudoo (a person has the option of delaying washing the feet).
6. Pour water over the head three times, making sure water reaches the base of the hair with each wash.
7. Wash the rest of the body, ensuring the water reaches every part of the body.
8. Rub the skin when washing.
9. Always begin from the right side.
10. Wash the feet a second time at a different location.

#Fiqhgem79

[Things that invalidate the Salah]

1. Everything that nullifies Wudoo or Ghusl nullifies the prayer.

2. Exposing the awrah intentionally.

3.Turning away from the Qiblah.

4. Being in contact with Najasah while praying.

5. Excessive movement in the prayer as determined by the 'urf (custom).

6.leaning on something when standing in the prayer.

7. Going back to the Tashahhud after beginning the recitation of the Quran [in the third Rak'ah].

8. Intentionally adding an extra pillar of the prayer.

9. Intentionally performing the tasleem before completing the prayer.

10. Intentionally changing the meaning of the Qur'an during recitation.

11. Praying naked while clothes are available.

12. Intending on leaving the prayer or wavering in one's intention.

13. Making dua for the pleasures of this world.

14. Using the letter (كاف) to address someone other than Allah during the prayer.

15.laughing in the prayer.

16.speaking in the prayer.

17. Praying in front of the Imam.

18. When the Imam's prayer becomes invalid, the prayer of the congregation becomes invalid.

19. Intentionally performing the tasleem before the Imam.

20. Intentionally eating and drinking in the prayer.

21. A black dog passing in between the sutrah and the person praying.

#Fiqhgem78

[The beard according to the Hanbali madhab]

- Shaving the beard: Haram.

- Leaving it to grow and be plentiful: Recommended but it should not be so long that it's repulsive.

- Trimming anything exceeding a fist length: Permissible.

- Trimming it so that it's less than a fist length: Makruh.

#Fiqhgem77

[Ruling on shaking hands with the non-mahram women]

The ruling of shaking hands with non-mahram women is divided into two categories:

1. Shaking hands with young women: It is not permissible for a man to shake hands with young, non-mahram women because it can arouse sexual desire. This is supported by the hadith of Maqal ibn Yasaar, where the Prophet Muhammad ﷺ said: "It is better for a man to have his head pierced with an iron needle than to touch a woman who is not lawful for him" [reported by al-Tabrani in al-Kabeer 212/20, authenticated by al-Albani]. Additionally, it is a greater sin than just looking.

2. Shaking hands with elderly women: A man may shake hands with elderly women since there is no prohibition (temptation). This is the understood opinion of Al-Iqnā and Al-Ghaayah.

However , the preferred view of Sheikh al-Islam is that it is forbidden, based on the general principle from the hadith of M'aqal mentioned earlier. Imam Ahmad was asked about a man shaking hands with a woman, and he strongly opposed it. This is the second riwayah of Imam Ahmad in this ruling.

SOURCE: منحة الوهاب بشرح فصول في الآداب

#Fiqhgem76

[Level of sleep that invalidates a person's Wudoo]

🟢Heavy sleep will nullify a person's Wudoo.

🟢Light sleep does not nullify a person's Wudoo so long as the following conditions are met:

1. The sleep must be light and not heavy.

2. The person must be standing or sitting without leaning on anything.


🟢The definition of light and heavy sleep goes back to the custom ('Urf). Whatever in the 'Urf is considered heavy sleep will invalidate the Wudoo and whatever is considered light does not invalidate the Wudoo.

🟢 The scholars mentioned some examples of heavy sleep :

- Seeing a dream. It has been directly narrated from Imam Ahmad.

- Being able to hear the sound of people talking around you but not comprehend it, is considered to be a light sleep. If a person cannot hear anything it is considered to be a heavy sleep.

- A person falling from his position. If a sitting or standing person falls down, this type of sleep is heavy.

🟢 The exemption of light sleep is only for the person standing or sitting down. If a person is laying down or leaning on a wall, their Wudoo will be invalid irrespective of the type of sleep experienced.

[ Summarised from Sh.Ahmad Al-Quaymi's explanation on Daleel At-Taalib]

#Fiqhgem75

Practical demonstration of how to raise the index finger during Tashahhud.

[Some rulings pertaining to congregational prayer in the Hanbali madhab]

1) Congregational prayer is obligatory for men for the five daily prayers. It is not a condition for the validity of salah.

2) This obligation can be attained anywhere. So, the person who prays at home or at work in congregation has fulfilled this obligation.

In a gathering in which 'Ali b. Al-Madini Imam Ahmad and other scholars were present, the Adhan for the dhuhr prayer was called out. 'Ali b. Al-Madini said: _'Shall we go to the masjid or pray here?'_

Imam Ahmad replied: _'We are a congregation, so let's pray here'_ and so they prayed. [al-Jarh wa al-Ta'dil of Ibn Abi al-Hatim]

3) Congregational prayer is valid with two people (Imam and another person). The second person can be a woman.

4) Congregational prayer is not valid if the Imam leads only a child (one who hasn't reached puberty) in an obligatory prayer.

Ref: al-Rawdh al-Murbi'

#Fiqhgem74

My sincerest apologies for the lack of activity on this channel. I will begin posting regularly inshallah.

If there are any suggestions or any fiqh rulings that you want to see addressed on this channel kindly send me a message. 🙂

Jazakallahu khairan.

[Ruling on sisters entering the masjid during their monthly cycle or postnatal bleeding]

There are three separate rulings for sisters entering the Masjid while they are in a state of major ritual impurity as a result of their monthly cycle or postnatal bleeding. Each ruling depends entirely on the situation.


1. 📕 First situation

The sister is experiencing monthly cycle or postnatal bleeding and she is afraid that she may defile the masjid if she enters.

❇️ Ruling: Entering the Masjid is prohibited.


2.📘 Second situation

The sister is experiencing monthly cycle or postnatal bleeding and she is confident that she will not defile the masjid.

❇️ Ruling: Entering the masjid to pass through it is permissible but remaining inside the masjid is impermissible.


3.📗Third situation

The sister's bleeding has stopped but she is yet to perform ghusl.

❇️ Ruling: Entering the masjid to pass through it is permissible and it is allowed to remain inside the masjid on the condition that she performs Wudoo.

#Fiqhgem73

[Types of shoes allowed to be worn by the pilgrim while in a state of Ihraam]

‏✨

الله أكبر الله أكبر لا إله إلا الله
الله أكبر الله أكبر ولله الحمد

‎
أسأل الله تعالى أن يوفقنا وإياكم لعمارة العشر بالعمل الصالح ، وأن يعيننا وإياكم على ذكره وشكره وحسن عبادته  🤲🏻

✨

[Important rulings regarding the sunan rawatib prayers]

1. The sunnah rawatib prayers are 10 units according to the madhab:

- 2 before Fajr
- 2 before Zuhur
- 2 after Zuhur
- 2 after Maghreb 
- 2 after Isha.

2. The sunnah rawatib prayers are an emphasised sunnah and therefore abandoning it is disliked.

3. According to the madhab an individual who entirely neglects the sunnah rawaatib prayers is deemed lacking in uprightness, and consequently, their testimony is rejected.

4. The most virtuous of them is the sunnah of Fajr ; followed by the sunnah of Maghreb and then the rest are equal in virtue.

5. It is sunnah to perform the Fajr sunnah prayers swiftly and then to lie down on one's side afterwards.

6. It is better for a person to offer 12 units of prayer because of the hadith:  Messenger of Allah (blessings and peace of Allah be upon him) said: “There is no Muslim slave who prays twelve rak‘ahs to Allah each day, voluntarily, apart from the obligatory prayers, but Allah will build for him a house in Paradise.” - Muslim

7. There is no sunnah raatibah before the jumuah prayer, instead it is recommended to pray 4 units of nafl prayer before the khutbah as reported in Al-Iqnaa'.

8. The sunnah raatibah is only after the Jumuah prayer and a person can offer either 2, 4 or 6 units of prayer.

9. The traveler has the choice to either observe the Sunnah Rawaatib prayers or forgo them entirely, as they will still receive the reward for every sunnah prayer they performed before while travelling.

10. An exception to the above rule is : the sunnah of fajr and the witr prayer. The traveler should always perform them during his travels due to their importance.

11. The employee (worker) is allowed to pray the obligatory prayers along with the sunnah raatibah and the employer is not allowed to prevent them from doing so.

12. It is recommended to make up for missed Sunnah Rawaatib prayers if one was unable to perform them at their designated times.

- 📕 Taken from Sh Ahmad Al-Quaymi's explanation on Daleel At-Taalib.

#Fiqhgem72

[ Marriage contract]

The marriage contract consists of two parts:

1. The offer

and

2. The acceptance


[The marriage contract must fulfill the following conditions:]

1⃣The offer must include the word زوجت (I have married you off to...) or أنكحت (I have performed the wedding contract for...).

The acceptance should include the following phrases: قبلت ( I accept) or رضيت (I am pleased) or تزوجت (I have married her).

2⃣ The offer and acceptance must both be conducted in the arabic language if possible. Otherwise any other language is sufficient.

3⃣The offer and acceptance must be conducted in order. Therefore the offer must always be before the acceptance. If the offer is said after the acceptance , the contract will be invalid.

4⃣ The offer and acceptance must be given verbally. If the offer and acceptance are given through writing or sign language, the contract will be invalid. Exception is given to the deaf or mute.

5⃣ Once the offer is made, the groom can delay the response but he can not separate from the guardian. Therefore there must be continuity in the marriage contract between the offer and acceptance.

#Fiqhgem71

Fiqh of Worship (Slides + Workbook)

[ Important rulings relating to Itikaaf]

1. There is no exact minimum duration for I'tikaaf. You can do I'tikaaf for a portion of the night or day.

2. I'tikaaf requires specific intention. The one who stays in the masjid without the intention of I'tikaaf will miss out on the reward.

3. The courtyard is considered from the masjid so long as two conditions are met:

(1). Courtyard is surrounded by a fence/barrier.

(2). The fence/barrier has a door that opens and closes.

4. It is impermissible to buy and sell in the masjid.

5. The washroom is not considered to be part of the masjid regardless whether it is in the masjid or outside the masjid.

6. You can only leave the masjid for a necessity such as: eating,drinking, going to the toilet, making ghusl from janaabah etc.

7. You can not leave the masjid for recommended actions such as: renewing wudoo or doing ghusl for the friday khutbah.

8. It is recommended to stay awake during the last ten nights. If one is overcome with sleep it's recommended to sleep cross-legged or while leaning on something.

9. It's impermissible to buy food when inside the masjid. If there is no one to bring you food you can leave the masjid , buy food and return to the masjid. The I'tikaaf will not be nullified.

10. It is sunnah to pray tahiyyatul Masjid everytime you come back from the washroom, because the washroom is not part of the masjid.

11. It is permissible to stipulate conditions for your I'tikaaf such as:
- attending janazah
-visiting the sick
- having meals at home
-or sleeping at one's own home.

A person can do all of the above and it won't invalidate their I'tikaaf only if they made it a condition in the beginning of the I'tikaaf.

12. I'tikaaf is sunnah and only becomes obligatory if one takes a vow. So if someone invalidates their I'tikaaf (such as the one who leaves the masjid without a reason) he simply renews his niyyah and restarts their I'tikaaf. There is no expiation involved in a sunnah I'tikaaf.

13. I'tikaaf must be done in a masjid. Musallahs or Islamic centres that are being rented are not considered to be Masjids.

14. The masjid must have a congregation for the 5 daily prayers because praying in congregation is obligatory.

15. It is recommended to avoid wearing expensive high quality clothing and perfume during the last ten nights in I'tikaaf.

16. It is recommended to go to the eid prayer in the same clothes worn during I'tikaaf.