The minor ritual ablution (wudu) for prayer is obligatory, and word wudu is derived from wada'ah (cleanliness). But rinsing the mouth, sniffing up water and rubbing the ears are all part of the tradition (sunnah) of the Prophet (P.B.U.H.), while brushing the teeth is highly desirable. But rubbing upon the boots (khuffs) is a dispensation and a concession.
The taking of a ritual bath (ghusl) on account of janabah (a state of ritual impurity), menstruation and parturition are also obligatory, while the ritual bath on account of the Friday congregational prayer is part of the prophetic tradition (sunnah). However the ritual bath on the occasion of the two Muslim festival prayers is desirable. A ritual bath on the occasion of a non-Muslim embracing Islam is obligatory, since he was in a state of ritual impurity (janabah). Further the washing of a dead Muslim is part of the prophetic tradition.
The five daily prayers are obligatory, as is the takbirat al-ihram (the saying of Allahu Akbar, accompanied by raising the two hands upon the point of starting a prayer). However the other takbirs in a ritual prayer are part of the prophetic tradition. Beginning a prayer coupled with intention is obligatory. The recitation of the Fatihah (the first chapter of the Qur'an) in prayer is obligatory, but any addition to that is part of the prophetic tradition and obligatory as well (sunnah wajib). Standing erect (qiyam), bowing (ruku) and prostration (sujud) in the course of ritual prayer are all obligatory. The first sitting after the first two rak'ahs is a prophetic tradition, while the second sitting (at the end of the final rak'ah) is obligatory. The utterance of "as-salamu alaikum" (literally peace be on you) to bring a prayer to a close is obligatory, but the accompanying act of turning the head to the right is a sunnah (prophetic tradition). It is obligatory for a worshipper to avoid uttering any word other than that which is part of the prayer. The two tashahhuds or tahiyyahs (the formula a worshipper utters before closing the prayer) are sunnahs. In the dawn prayer, the Qunut (the formula known as Qunut or obedience to God) is meritorious though not a sunnah. Facing the Qiblah (i.e. the direction of the Ka'bah in Mecca) is obligatory.
The Friday congregational prayer and hurrying to the mosque for its performance are obligatory. The 'witr' prayer (the one rak'ah performed after the Isha prayer) is an obligatory sunnah, as are likewise the prayers on the occasions of the Id festivals and an eclipse of the moon, as well as prayers for rain. The prayer of fear is obligatory (wajib); God Most High has enjoined it, for it is a deed through which worshippers hope to achieve the virtue which accrues from praying in congregation.
Taking a bath (ghusl) upon the occasion of entering the city of Mecca is desirable.
A concession is granted to worshippers to perform the Isha prayer immediately after the Maghrib prayer on rainy nights. The orthodox caliphs indeed did so. Such a combination of prayers at Mount Arafat and Muzdalifah is an obligatory sunnah. A traveller on a serious journey is also permitted to benefit from this concession of linking together two prayers. A sick person who fears loss of consciousness can also link two prayers. A sick person can also benefit from this concession for some other impelling reason, to lesson the rigours of his condition.
Suspension of the fast is a concession while travelling. But it is obligatory in order to benefit from this concession to perform fewer rak'ahs while on a journey.
The two dawn rak'ahs known as rak'ata l-fajr are desirable, but according to some authorities they rank as sunnah. But the forenoon prayer (salat ad-Duha) is supererogatory, as likewise are special rak'ahs performed during Ramadan, which are highly meritorious. Anybody who performs them out of piety and a desire to earn reward from God, shall be forgiven his past sins. Rak'ahs performed during the nights of Ramadan, as well as other months, are highly recommended supererogatories.
Praying over dead Muslims is obligatory, but once performed by certain members of the Muslim community, other members are relieved of the duty. Similarly the disposing of bodies through burial, and washing them are obligatory sunnahs.
In the same way, the seeking of knowledge is a communal duty (i.e. once attended to by some members, the duty lapses on others), except such knowledge as cannot be dispensed with by the individual in his private life.
The duty on the Muslim community to fight a holy war is a general one. But once attended to by a section of the community, the rest are relieved of the duty. However, when the enemy attack a Muslim settlement, the duty to fight is incumbent upon everybody if the enemy are twice the number of Muslims.
The manning of the frontier posts of the Muslim state in order to block the enemy advance, and taking whatever precautions are necessary for the security of the state, are obligatory. Those who undertake this relieve the rest of the Muslim community of the duty.
Fasting during the month of Ramadan is obligatory. I'tikaf, that is, retirement into the mosque for the purpose of worship, is a supererogatory duty. Also voluntary fasts during i'tikaf are desirable. Other desirable acts of worship include fasting on the day of Ashura (the tenth of Muharram), fasting during the months of Rajab and Sha'ban, and on the day the pilgrims stand on the Mount Arafat, as well as on the day of Tarwiyah (eighth of Dhul-Hijjah). The merit accruing from observance of a fast on the day of Arafat by worshippers other than pilgrims is greater than the merit pilgrims achieve through the observance of a fast on that day.
The payment of zakat in respect of money, farm produce and livestock is obligatory, while zakat payable at the end of Ramadan fasting is a sunnah - it is ordained by the Messenger of God (peace and blessing of God be upon him).
The performance of the pilgrimage is obligatory, while lesser pilgrimage (umrah) is an obligatory sunnah. The utterance while on pilgrimage of the talbiyah ("I respond to your call O God") is also an obligatory sunnah. Also, making the intention (resolve) to perform the pilgrimage when starting it is obligatory. So also is the tawaf al-ifadah (the circumambulation of the Ka'bah performed after Arafat). The jogging between the hills of Safa and Marwah is also obligatory, and the tawaf al-ifadah is more important than the latter. Tawaf al-wada - that is the farewell tawaf - is a sunnah. Spending the night at Mina after spending the day at Arafah is a sunnah. The linking of the Afternoon and Evening prayers at Arafah is obligatory. Staying at Arafah is also obligatory. It is an obligatory sunnah to spend the night at Muzdalifah. Staying at the Mash'ar al-Haram is also enjoined. The pelting with pebbles the effigies of Satan is an obligatory sunnah. Similarly, shaving the head and kissing the Black Stone are obligatory sunnahs. Taking a bath upon donning the pilgrim's garb is a sunnah. It is also a sunnah to perform two rak'ahs upon the commencement of the various pilgrimage rituals. It is a sunnah to take a bath at Arafah, while taking a bath for the purpose of entering the city of Mecca is recommended.
Prayers offered in congregation are twenty-seven times greater in merit than prayers offered alone. The prayer performed by an individual at the Ka'bah or in the Prophet's mosque is of greater merit than prayers performed in any other mosque; however there is a divergence of opinion as to which of the two mosques is of greater merit and by how many times. Nevertheless, there is no disagreement as to the fact that a prayer performed in the Prophet's Mosque is one thousand times more meritorious than prayers performed in any other mosque apart from the Ka'bah. But the people of Medina hold the opinion that prayer in the Prophet's mosque is of greater merit than that performed at the Ka'bah by less than one thousand times. But all this refers to obligatory prayers; as for the supererogatory prayers it is more meritorious to perform them in one's own home.
As far as the people of Mecca are concerned, it is more meritorious for them to perform acts of supererogation through additional rak'ahs rather than through circumambulation (tawaf) of the Ka'bah. But for non-residents of Mecca it is a preferable to perform acts of supererogation through tawaf rather than through additional rak'ahs since the opportunity to perform the tawaf is rare as far as they are concerned.
It is incumbent upon Muslims to avoid looking at women who are strangers to them. The first look, however, which is inadvertent, is not an offence. Nor is there any offence in looking at a woman, the looking at whom does not excite any passions. Nor is there any offence in looking at a young woman through necessity, such as testifying against her or for a similar reason. But (as far as looking at a woman is concerned) a dispensation is given to those courting them.
It is obligatory that a person should not tell lies, nor commit perjury or lewdness and slander. Neither should a person sow the seeds of dissension nor commit any other indecent act. The Prophet - peace and blessing of God be upon him - said, "Whoever believes in God and the Last Day, let him utter decent words or else keep quiet". The Prophet also said, "It is decent for the faithful person to keep aloof from that which does not concern him".
God, glorified be He, has prohibited illegal gain, such as that obtained through extortion, misappropriation, cheating, usury, corruption, gambling, transactions involving risks, adulteration, deceit and duping.
God, Glorified be He, has prohibited the shedding of the blood of Muslims; so also has he prohibited assault on their property except for a lawful cause.
It is not lawful to shed the blood of a Muslim except when he commits apostasy, or when he commits adultery, or when he kills a person and this is not in retaliation, or when he becomes an outlaw, or when he renounces the faith.
One must keep away from infringing upon other people's property. person or body. Moreover, you must not allow your legs to carry you to a place which it is unlawful for you to go to. Do not allow your pudenda or any part of your body to come into contact with anything which is unlawful to you.
Allah Most High said, "And those who guard their chastity; except with their wives, and the (captive) whom their right hand possess, for (them) they are not to be blamed. But those who trespass beyond this are transgressors". (Qur'an 70:29-31). Again, God, Glorified be He, has prohibited the committing of indecent acts whether overtly or covertly. God has also prohibited coming into contact with women when they are menstruating or during childbirth. God has also prohibited, in marriage, those categories of women already mentioned.
Further, God has enjoined the eating of lawful foods; it is not lawful to eat anything which is indecent. It is not lawful to wear a dress or ride on anything, or dwell in a house, unless these are lawfully acquired. Besides, anything you use must be lawfully acquired. Apart from these there are acts whose legality is uncertain. Whoever avoids them is safe, but whoever does them is like a shepherd grazing his flock by the side of a prohibited area, which may likely trespass on it.
God, glorified be He, has forbidden eating the flesh of an animal which died of itself, as well as blood and the flesh of swine. He has also prohibited the eating of an animal dedicated to a deity other than God. Also prohibited is the eating of the flesh of an animal which died due to a fall from a hill, or one which died due to beating with a stick or some other weapon. So also, an animal which died due to strangulation with a rope or something similar, (all these are forbidden to Muslims) except when compelled by necessity. In such cases, a special dispensation is given to Muslims to eat the flesh of animals which died due to any of the reasons mentioned above, when such animals reached a point beyond which there can be no survival, in which case there can be no formal slaughter of them.
For there is no harm for a person moved by necessity to eat the flesh of an animal which died of itself until he is satisfied, and he can even take some along as provision for future use; when he is no longer in need of such provision he can then throw it away. Moreover, there is no harm in using the skins of such animals when they are tanned. However, he cannot pray upon them nor can they be objects of sale. Further, there is no harm in praying upon the skins of wild beasts when they are formally slaughtered. Such skins can also be sold. It is lawful to make use of the wool and the hair of an animal which died of itself, and that part of it which is removed when alive. But it is preferred that such things be washed. However, feathers of dead birds and horns of dead animals, their claws and teeth must not be used, and it is detestable to use the tusks of elephants. The use of anything coming from a swine is prohibited. However, a dispensation is given in using its hair.
God, Glorified he He, has forbidden the taking of alcoholic beverages whether in small or large quantities. Also prohibited was drinking by Arabs of fermented dates. Moreover the Prophet (peace be upon him) has explained that if any drink is capable of intoxicating when taken in large quantities, then even a small amount of it is prohibited. Any drink which depresses the intellect and causes intoxication is alcoholic. The Prophet (peace be upon him) said that God who forbids the drinking of alcohol, has also prohibited the sale of it. The Prophet (peace be upon him) also prohibited two types of mixing of drinks. The first type is to mix (dates and grapes) to ferment (and becomes wine). The second mixing prohibited is for the drinks themselves to be mixed in a gourd or pitcher upon drinking them.
Besides the Prophet (peace be upon him) has prohibited eating the flesh of all those animals which have upper front teeth, from amongst wild beasts. He has also prohibited eating the flesh of domesticated donkeys, and this includes the flesh of horses and mules. And this is in respect of what Allah, Blessed and Exalted be He, said, "...... so that you can mount them and they are ornaments" (16:8). Moreover, they are not slaughtered, with the exception of wild asses. There is no offence in eating the flesh of birds of prey and this includes all those having talons.
Obedience to parents is part of the obligatory actions. This is so even if they happen to be sinners or polytheists. The offspring must address them gently and live cordially with them. But an offspring shall not obey his parents if they order him to commit acts of disobedience to God, as God - Glorified and Exalted be He - said, "It is the duty of a believer to ask God's forgiveness for his believing parents and to fraternise with other believers and give them good counsel.
Moreover, nobody achieves the true essence of faith until he loves for his brother Muslim what he loves for himself". That was a hadith (a tradition) reported from the Messenger of Allah, peace and blessing of God be upon him. It is also incumbent upon a Muslim to visit his relatives. Also it is part of the duty of a Muslim to a fellow-Muslim to greet him when he meets him, to visit him when he is sick, and to say to him "Yarhamakallah", i.e. "May Allah have Mercy upon you", when he sneezes. Further, a Muslim shall attend the funeral of a fellow Muslim when the latter dies, and must not backbite him when he is about or absent, whether secretly or openly. He must not keep aloof from him for more than three nights. The mere act of saying "as-salamu alaikum" puts an end to your aloofness towards a fellow Muslim. Besides, it is not proper for a Muslim to ignore a fellow Muslim after having said to him "as-salamu alaikum" i.e. peace be upon you.
The only occasion when a person keeping aloof from a fellow Muslim can be lawful is when such a Muslim is an innovator in religious affairs or commits mortal sins openly, while the former is not in a position to punish the culprit or preach to him, or even if the former preached to him the culprit did not accept or utilise the admonition.
In respect of a person who introduces innovations in religious affairs, or a person who commits mortal sins openly, mentioning their characters to a third party shall not constitute a slander. Further it is also not a slander in respect of a person consulted, to reveal their characters to persons who were about to marry them or engage in some social dealings with them or some other similar affairs. Also, it is not slanderous to mention the bad character of a witness in a court of law, in order that the court should refuse to accept the evidence the person gives or for some other similar case.
It is magnanimous for a person to forgive someone who wronged him, and to give to those who denied him, and to visit those who neglected him. The sum total of ethical conduct is derived from four traditions of the Prophet - P.B.U.H.
(The first tradition) is when the Prophet P.B.U.H. said, "Whoever believes in God and the Last Day, let him either speak decent words or keep quiet". (The second tradition) is where the Prophet said, "It is part of the good qualities of a Muslim's faith to keep away from that which does not concern him". (The third tradition) is when someone asked counsel from the Prophet and the Prophet summarised his advice in the following words, "Never lose your temper". (The fourth tradition) is when the Prophet said, "A Muslim shall wish for a fellow Muslim what he wishes for himself".
It is not lawful for a Muslim intentionally to listen to anything not morally sound, nor to enjoy the speech of a woman not lawful to him, nor to listen to amusements, songs.
Or to read the Holy Qur'an in a sing-song manner. It is incumbent upon a Muslim to show reverence for the Book of God, i.e. the Holy Qur'an, and to recite it in a calm and sedate manner, that is, a manner one is sure shall please God and bring the reciter closer to Him, while at the same time understanding fully the meaning of the Qur'anic text one reads.
Further it is obligatory upon a Muslim ruler to command those under him to do good and refrain from evil deeds.
Similarly, it is the duty of everybody who is able to command the doing of good and prohibit evil deeds. Those not able to enforce this shall resort to exhortation. In the event of a person's inability even to exhort he shall then uphold good conduct and abhor evils deed.
It is the duty of every Muslim to make his motive for every good word he utters and every good deed he does the hope of reward from God himself. When words and deeds are not for the sake of God himself, such words and deeds are rejected by God. Moreover, hypocrisy is little short of polytheism.
It is also obligatory for a Muslim to repent for all his sins, without going back to them. The word 'israr' means persisting in sinning and determining to go back to it. It is a part of repentance to return property taken by force to its rightful owners, to shun everything which is forbidden, to resolve never to go back to sinful acts, and to seek the forgiveness of his Lord, i.e. God. A Muslim shall, besides, hope for the mercy of God and dread His punishment. He must also remember His bounty upon him and offer thanks for His kindness to him through the performance of those deeds He made obligatory and the avoidance of those acts He detests. He shall also seek to come closer to his Lord through the performance of supererogatory acts of worship. And all the duties he neglected, let him perform them immediately, and hope that Allah would accept them. He shall also repent for having neglected them. In addition, let him seek refuge in God over his difficulties in the course of his life and his attempts to conduct his affairs, realising that God alone can grant him success and make him prosper. He shall always think along these lines whether in prosperity or adversity. He must never despair of the mercy of God.
Pondering over the power of God is the key to true worship.
Seek God's help through remembrance of death and what shall come after it. Think also over God's bounty upon you. Think also over God's postponement in punishing you, and His punishment upon others for their sins. Think also over your past misdeeds and your fate. Make haste over this, for it is likely that your fate is near.