In the name of Allah, the Most Gracious, the Most Merciful

ESSENTIAL LESSONS FOR EVERY MUSLIM (by: Shaikh Abdul Aziz Bin Abdullah Bin Baz)

TABLE OF CONTENTS Lesson One: Memorization of Suwar Lesson Two: The Declaration of Faith Lesson Three: The Articles of Faith Lesson Four: The Categories of Tawhid Lesson Five: The Pillars of Islam Lesson Six: The Conditions of Prayers Lesson Seven: The Pillars of Prayers Lesson Eight: Obligations of Prayers Lesson Nine: Tashahhud in Prayers Lesson Ten: Sunan of Prayers Lesson Eleven: Invalidators of Prayers Lesson Twelve: Conditions of Wudu Lesson Thirteen: Obligations of Wudu Lesson Fourteen: Invalidators of Wudu

Lesson Fifteen: Moral Values Lesson Sixteen: Islamic Manners Lesson Seventeen: Warning against committing Shirk and acts of disobedience Lesson Eighteen: Preparing the deceased for burial

Lesson: One

Memorization of Suwar
To memorize Surat Al-Fatihah, and from Surat Az-Zalzalah to Surat An-Nas. Memorization of these Suwar should be accompanied with a good recitation as well as a deep understanding of their meanings.

Lesson: Two

The Declaration of Faith

To know the meaning of the Declaration of Faith: Ash-hadu an la ilaha illallahhu, wa ash-hadu anna Muhammadan Rasulullah and to know the conditions of the statement: la ilaha illallahh. The meaning of the Declaration of Faith is: I bear witness that there is no god worthy of worship except Allah, and I bear witness that Muhammad is His Messenger. The phrase La ilaha negates the existence of all deities, while the phrase ilallah confirms the right of Lordship and Godship to Allah Who Alone deserves to be worshipped. 1. 2. 3. 4. 5. 6. 7. 8. The conditions of this declaration are as follows: Knowledge which negates ignorance. Certainty which negates doubt. Sincerity of worship which negates Shirk. Truthfulness which negates lying. Love, which negates hate. Complete submission, which negates rebellion. Acceptance which negates rejection. Rejection of all those that are unjustly worshiped besides Allah the All Mighty.

Lesson: Three

The Articles of Iman or Faith

1. 2. 3. 4. The articles of Iman are six: Belief in: Allah. His Angels. His revealed Books. His messengers.

5. 6.

The Last Day, and The Divine Preordainment, or Al-Qadar, the good of it and the bad of it.

Lesson: Four

The Categories of Tawhid

1. Tawhid has three categories: Tawhid Ar-Rububiyyah, or Oneness of the Lordship of Allah. This means that Allah is the only Lord of all the worlds. He is the Creator, the Sustainer, the Planner, the Organizer, the One Who gives life and causes death, etc. Tawhid Al-Uluhiyyah, or the Oneness of the worship of Allah. This means that no one has the right to be worshipped but Allah. Tawhid Al-Asmai Was-Sifat, or the Uniqueness of the Names and Attributes of Allah. We must believe in all of Allahs Beautiful Names and Lofty Attributes; none can be named or given Allahs Attributes which He has stated in the Quran or mentioned through His Messenger Muhammad, without changing them, ignoring them completely, twisting their meanings, or likening them to any of those of His creatures. Shirk also has three categories. They are: Shirk Akbar, or major Shirk Shirk Asghar, or minor Shirk Shirk Khafiyy, or hidden Shirk The major Shirk is bound to cause the good works of those who commit it to be vain and fruitless. It is also bound to cause those who commit it to remain in Hell-fire for all eternity, as the Quran says: (88:) ( ) But if they were to join others with Allah in worship, all that they used to do would be of no benefit to them. (6:88) ) (17: ( ) It is not for those who join others with Allah in worship to maintain the mosques of Allah while they witness against their own souls to

2. 3.

1. 2. 3.

disbelief. The works of such are in vain, and in Fire shall they dwell. (9:17) () Verily, Allah forgives not that partners should be set up with Him in worship, but He forgives anything else, to whom He pleases. (4:48) :) ( ) (72 Verily, whoever sets up partners with Allah in worship, Allah will forbid him Paradise, and the Fire will be his abode. The polytheists and wrongdoers will have no helpers. (5:72) This type of Shirk is an unpardonable sin and includes, among other things, such acts as seeking assistance from the dead and the idols, supplicating them, making vows in their names and offering sacrifices to them. The minor Shirk includes such things as showing off certain religious acts of worship, swearing by other than Allah, and ones saying If Allah and so-and-so wills. At-Tabarani and Al-Baihaqi reported on the authority of Mahmud bin Labid Al-Ansari, with a good chain of narrators, that the Prophet said: () What I fear for you most is the minor Shirk. When he was asked about what he meant by the minor Shirk, he replied, Showing off. The Prophet, peace be upon him, said: () Whoever swears by other than Allah has indeed committed Shirk. Imam Ahmad authentically narrated this tradition on the authority of Umar, radiyallaho anhu Abu Dawud and At-Tirmidhi also authentically reported on the authority of Ibn Umar radiyallahu anhu, that the Prophet, peace be upon him, said: ()

Whoever swears by other than Allah has indeed disbelieved or committed Shirk. Abu Dawud also authentically reported on the authority of Hudhaifah bin Al-Yaman, radiyallahu anhu, that the Prophet, peace be upon him, said: () : : (Do not say, What Allah wills and so-and-so wills; you should rather say, What Allah wills, then what so-and-so wills. To commit this type of Shirk does not take one out of the fold of Islam, nor does it cause those who commit it to abide in the Fire forever. It rather goes against the ideal principles of Tawhid. The evidence for the third category of Shirk, namely Shirk AlKhafiyy, or the Hidden Shirk, comes from the prophetic tradition in which the Prophet, peace be upon him, said: ) ( ) : ( Shall I not inform you about what I fear more for you than Antichrist? The Companions replied, Yes, O Allahs Messenger. Then he said, It is the hidden Shirk. A person stands up in prayer and tries to make it perfect when he realizes that others are looking at him. (Imam Ahmad reported this Hadith on the authority of Abu Said Al-Khudri, radiyallahu anhu) Shirk can also be divided into two categories only, namely, the major Shirk and the minor Shirk. The hidden Shirk can occur in them both. It can be found in the major Shirk, like the type of Shirk committed by the hypocrites, who reveal belief while concealing their false beliefs for fear of being killed. It can also occur in the case of minor Shirk in the form of showing off, as evidenced by the above mentioned Hadith reported on the authority of Mahmud bin Labid.

Lesson: Five

The Pillars of Islam

Islam is based on the following five pillars:

1.

2. 3. 4. 5.

To testify that none has the right to be worshipped except Allah and that Muhammad is His Messenger. This declaration in Arabic reads: Ash-hadu an la ilaha illallah, wa ash-hadu anna Muhammadan Rasulullah. To offer the five compulsory prayers dutifully and perfectly. To pay Zakah, or obligatory alms. To observe fast during the month of Ramadan. To perform Hajj, or pilgrimage to Makkah, for those who can afford it physically and financially.

Lesson: Six

The Conditions of Prayers

The conditions of prayers in Islam are nine. They are: 1. 2. 3. 4. 5. 6. 7. 8. 9. Islam. Sanity. Discernment. Major and minor cleanliness. Removal of impurity. Covering the private parts. Commencement of the actual time of prayer. Facing the Qiblah. Intention.

Lesson: Seven

Pillars of Salah, or Prayers

The pillars of prayers are fourteen. They are: 1. 2. 3. 4. 5. 6. Standing with the ability to do so. The Takbir which signals the commencement of prayers. The recitation of Surat Al-Fatihah. The act of bowing. Rising from it (bowing). Standing (all the way) upright after bowing.

7. 8. 9. 10. 11. 12. 13. 14.

Prostrating on the seven parts. Rising from it (prostration). Sitting between the two prostrations. Deep concentration, peacefulness and tranquility during all acts of prayers. The recitation of the final Tashahhud. Sitting while reciting the final Tashahhud. Invoking Allahs blessing upon the Prophet, peace be upon him. The pronouncement of the two Taslim.

Lesson: Eight

The Obligations of Salah

The obligations of prayers are eight. They are: 1. 2. 3. 4. 5. 6. 7. 8. All the other Rakbirat apart from the Takbir which signals the commencement of prayers. Ones saying, Sami-Allahu liman hamidahu. For both the Imam and the person who is praying individually. Ones saying, Rabbana wa lakal-hamdu for the Imam, those who are following him, and the person who is praying individually. Ones saying, Subhana Rabbiyal-Azim while bowing. Ones saying, Subhana Rabbiyal-Ala while prostrating. Ones saying, Rabbigh-fir Li between the two prostrations. The recitation of the first Tashahhud. Sitting while reciting the first Tashahhud.

Lesson: Nine

Tashahhud
The Tashahhud is as follows: )) .(( . .((

Attahiyytu lillhi was-salawtu wattayyibtu. Assalmu alaika ayyuhan-Nabiyyu wa rahmat-ullhi wa baraktuhu. Assalmu alain wa al ibd-illh-isslihin, Ash-hadu an lilha illallhu, wa ash-hadu anna Muhammadan abduh wa Rasluh. Allhumma salli al Muhammadin wa al li Muhammadin, kam sallaita al Ibrhma, wa al li Ibrhma, Innaka Hamdun Majd. Allhumma brik al Muhammadin, wa al li Muhammadin, kam brakta al Ibrhma wa al ali Ibrhma, Innaka Hamdun Majd. This means: Greetings to Allah, and blessings and goodness, Peace and mercy and blessings of Allah be on you, O Prophet. May peace be upon us and on the righteous slaves of Allah. I bear witness that there is no god worthy of worship but Allah, and I bear witness that Muhammad is His slave and His Messenger. O Allah, send Your Favour (Graces and Honours) on Muhammad and on the family of Muhammad as You have sent Your Favor (Graces and Honours) on Ibrahim and on the family of Ibrahim. You are the Most Praised, Most Glorious. O Allah, bestow Your Blessings on Muhammad and on the family of Muhammad as You have blessed Ibrahim and the family of Ibrahim. You are the Most Praised, Most Glorious. In the final Tashahhud, one should seek Allahs refuge from punishment in the Fire, the punishment in the grave, the trials and tribulations of life and death, and the trial of the Antichrist. Then one should recite any supplications one desires, but preferably those that the Prophet, peace be upon him, has taught us. The following two supplications provide an example: )) . .(( Allhumma ainn al dhikrika, wa shukrika, wa husni ibdatika. Allhumma inn zalamtu nafs zulman kathran, wa l yaghfirudhdhunba ill Anta, faghfir l maghfiratan min indika, warhamn, innaka Antal-Ghafr-ur-Rahm. This means: O Allah, help me to remember You, to give You thanks, and to worship You in the best of manners. O Allah, I have wronged

myself greatly and no one forgives sins but You. So grant me forgiveness from Yourself and have mercy on me. Surely, You are the Most Forgiving, the Most Merciful.

Lesson: Ten

The Sunan of Prayers

These include the following: 1. 2. 3. The supplication of Istiftah, or the commencement of prayers. Placing the palm of ones right hand on the left hand over ones chest in the standing position. Raising ones hands with the fingers joined together parallel to ones shoulders or ears upon the firs Takbir, upon bowing, rising from bowing, and upon standing to begin the third Rakah after the first Tashahhud. Pronouncing Tasbih more than once while bowing and prostrating. Ones saying Rabbighfir li Forgive me, my Lord more than once while sitting between the two prostrations. Making ones upper arms from ones sides and ones stomach from ones thighs while prostrating. Lifting ones arms and elbows from the floor while prostrating. Lifting ones arms and elbows from the floor while prostrating. Resting on ones left leg while raising the right foot erect with the toes bent forward while reciting the first Tashahhud and between the two prostrations. Resting on ones haunch during the final Tashahhud, while raising the right foot erect with the toes bent forward. Invoking Allahs peace and Blessings upon the Prophet, peace be upon him, and his family as well as upon Prophet Ibrahim and his family in the first Tashahhud. This reads: )) .((

4. 5. 6. 7. 8. 9.

10. 11.

Allhumma salli ala Muhammadin wa al li Muhammadin, kam sallaita al Ibrhma, wa al li Ibrhma, innaka hamdun Majd. Allhumma brik al Muhammadin, wa al li Muhammadin, kam brakta al Ibrhima wa al li Ibrhma, Innaka Hamdun Majd. This means: O Allah, send Your Favor (Graces and Honors) on Muhammad and on the family of Muhammad as You have sent Your Favor (Graces and Honors) on Ibrahim and on the family of Ibrahim. You are the Most Praised, Most Glorious. O Allah, bestow Your Blessings on Muhammad and on the family of Muhammad as You have blessed Ibrahim and the family of Ibrahim. You are the Most Praised, Most Glorious. 12. 13. 14. Supplications in the final Tashahhud. To recite the Quran loudly in Fajr prayers as well as in the first two Rakat of Maghrib and Isha prayers. To recite the Quran quietly in Zuhr and Asr prayers, in the third Rakah of Maghrib prayer, and in the last two Rakat of Isha prayer. To recite any other Surah of the Quran besides Surah Al-Fatihah, while observing the rest of the Sunan of the prayers other than what we have briefly mentioned here.

15.

Lesson: Eleven

Invalidators of Prayer
The invalidators of prayer are eight. They are as follows: 1. To talk intentionally while knowing that this act invalidates prayer. To talk out of ignorance or forgetfulness does not, however, invalidate ones prayer. Laughter. Eating.

2. 3.

4. 5. 6. 7. 8.

Drinking. Exposure of ones private parts. Extreme divergence from the direction of Qiblah. Excessive and continuous movements during prayers. The breaking of ones Wudu.

Lesson: Twelve

Conditions of Wudu
The conditions of Wudu are ten. They are as follows: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. Islam. Sanity. Discernment. Intention. Accompanying the ruling of the intention. This means that one does not intend to interrupt Wudu until it is completed. Complete cessation of that which requires one to perform Wudu (such as urine and stool). Washing ones private parts with water or a dry substance (i.e., soil, stones, toilet paper, etc.). Purity and permissibility of the water with which one intends to perform Wudu. To remove anything that may prevent water from reaching the skin. Commencement of the actual prayer time for those whose state of breaking Wudu is continuous against their will.

Lesson: Thirteen

The Obligatory Acts of Wudu

The obligatory acts of Wudu are six. They are as follows:

1. 2. 3. 4. 5. 6.

Washing the face including the mouth and the nostrils. Washing the hands up to the elbows. Passing wet hands over the head including the ears. Washing the feet up to the ankles. Observing the right order in Wudu. Observing constancy and continuity between the acts of Wudu.

Lesson: Fourteen

Invalidators of Wudu
The invalidators of Wudu are six. They are: 1. 2. 3. 4. 5. 6. Discharging anything from the two natural orifices. Discharging anything from the body that is deemed filthy and impure. Entering into a state of unconsciousness as a result of sleep or anything else. Touching ones private parts (the sexual organ or the rectum) without a partition (such as gloves). Eating camel meat. Apostasy from Islam (May Allah save the Muslims from falling into it). Important Remarks The act of washing the body of the deceased does not invalidate ones Wudu. This is the opinion of the majority of Muslim scholars, as there is no textual evidence from the Quran or the Sunnah to prove this. If the person who undertakes the washing accidentally touches the private parts of the deceased without a covering (on his hand), then he or she should perform Wudu. The act of touching a woman does not invalidate ones Wudu, whether this is done with a lust or not, as long as this does not result

in a discharge. This is the opinion of the majority of Muslim scholars. The evidence brought forward in this regard is that the Prophet, peace be upon him, kissed some of his wives, then he prayed without performing Wudu again. The Quranic Verse: (43:)) ( ) or if you have been in contact with women. (4:43) Simply means sexual intercourse. This is the most correct opinion of the Muslim scholars, including that of Abdullah bin Abbas, May Allah be pleased with him.

Lesson: Fifteen

Morals Every Muslim Must Observe

The morals that the Quran and the Sunnah call to are many. These include the following: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. Truthfulness. Faithfulness. Chastity. Modesty. Bravery. Generosity. Fulfillment of trusts (obligations, payments, etc.). Avoidance of all that Allah All Mighty has forbidden. Good neighborliness, and Giving assistance to the needy within ones capacity

Lesson: Sixteen

Islamic Manners
The Islamic manners penetrate all aspects of life and include the following: 1. 2. 3. 4. 5. 6. 7. 8. Greeting others. Cheerful demeanor. Eating and drinking with the right hand. Islamic etiquette upon entering and leaving ones house or the mosque. Islamic etiquette when travelling. Displaying kindness to the parents, the relatives, the neighbors, the elderly, and the children. Congratulating people on the occasion of having a new baby. Giving condolences to the bereaved.

Lesson: Seventeen

Avoidance of all kinds of acts of Disobedience

These include the following: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. Associating others with Allah the All Mighty in worship. Sorcery Killing someone except for a just cause (as defined by Islamic law). Eating up the orphans property. Dealing with usury and living on its income. Refusing to join the Muslim army after its advancement with the Muslim leader. Slandering chaste, virtuous and believing women. Disobedience to the parents. Severing the bonds of blood relationship. Giving false testimony.

11. 12. 13.

Perjury. Harming the neighbors. Wronging people and being unjust to them in matters of blood, property, and honor.

Lesson: Eighteen

Preparing the deceased for Burial

1. 2. If someone is confirmed dead, his eyes have to be closed and his jaws have to be kept together. Upon washing the body of the deceased, his private parts are to be covered, and his stomach is to be gently pressed. The person who undertakes the washing of the body of the deceased should bind a clean piece of cloth, or something similar to it, around his own hand with which to clean the private parts of the deceased. He then gives him a Wudu wash [like the one that is performed prior to offering prayer]. He then washes his head and beard with water and sidr plant or something similar to it. Then he washes the rest of the body, beginning with the right side then the left side. He repeats this procedure two or three times, each time gently pressing the deceaseds stomach. If anything happens to come out of one of the two orifices, then he has to wash it off and then block off the affected orifice with a piece of cotton wool or something similar to it. If this fails to work, he can then use anything that can satisfactorily serve the purpose, such as the use of adhesive plaster that is used in modern medical treatment. He repeats the Wudu wash. If the body is not clean with three major washes, he then can wash it five or seven times. He then wipes the body dry, puts perfume in his underarms, in the upper part between the legs as well as those parts of the body that we put on the floor in the prostrating position. It is better to put perfume all over the body. His shrouds should be incensed with burned incense. His moustache and nails should be trimmed if they are too long, and his hair should not be combed or styled. If the deceased is a woman, her hair has to be made into three plaits and then let it hangs loosely behind her. Shrouding:

3.

It is better to wrap the body of the deceased in three white shrouds not including a Qamis (shirt) or a turban if he is a man. There is no harm in shrouding him in a Qamis, Izar and a large wrapper. If the deceased is a woman, her body has to be wrapped in five shrouds: a Dir, Khimar, Izar and two long wrappers. The young boy should be wrapped in one to three shrouds, and the body of the young girl has to be wrapped in one Qamis and two long wrappers. 4. The person who is more entitled to undertake the washing of the body of the deceased is the one appointed by him in the will to do so, then the father, the grandfather, then the next of kin. The person more entitled to wash the body of the body of the deceased woman is the female person appointed in the will to do so, then the mother, then the grandmother, and then the next of kin amongst the female relatives. The man can wash the body of his wife and she can also wash the body of her husband. Abu Bakr As-Siddiq, may Allah be pleased with him, was washed by his wife, and Ali bin Abu Talib, may Allah be pleased with him, washed his wife Fatimah, may Allah be pleased with her. The steps of performing Janazah prayer: a. To say Allahu Akbar and to recite Surat Al-Fatihah. It is good to recite along with it a short Surah, or a Verse or two, as evidenced by the Hadith narrated on the authority of Abdullah bin Abbas, may Allah be pleased with him. To say Allahu Akbar for the second time and invoke peace and blessings upon the Prophet, peace be upon him: )) (( Allhumma salli al Muhammadin wa al li Muhammadin, kam sallaita al Ibrhima, wa al ali Ibrahma, Innaka Hamdun Majid. Allhumma brik al Muhammadin, wa al li Muhammadin, kam brakta al Ibrhma wa al ali Ibrahma, Innak Hamdun Majd. This means: O Allah, send Your Favor (Graces and Honours) on Muhammad and on the family of Muhammad as You have sent Your Favor (Graces and Honours0 on Ibrahim and on the family of Ibrahim. You are the Most Praised, Most Glorious. O Allah, bestow Your

b.

Blessings on Muhammad and on the family of Muhammad as You have blessed Ibrahim and the family of Ibrahim. You are the Most Praised, Most Glorious.. c. To say Allahu Akbar for the third time and then say; )) . .(( . Allhumma-ghfir lihayyin wa mayyitin, wa shhidin wa ghibin, wa saghirin wa kabirin, wa dhakarina wa unthna. Allhumma man ahyaytahu minn fa ahyhi alal-Islm, waman tawaffaytahu minna fatawaffahu alal-mn. Allhumma-ghfir lahu warhamhu, wa afihi wafu anh, wa akrim nuzulah, wa wassi mudkhalah, waghsilhu bilmi wath-thalji walbaradi, wa naqqih minalkhaty kam naqqayta-ththawbal-abyada minaddanas, wa abdilhu dran khayran min drih, wa ahlan khayran min ahlih, wa zawjan khayran min zawjih. Wa adkhilhul-Jannata, wa aidhhu min adhbil-qabri, wa adhbinnri, wafsih lah f qabrih, wa nawwir lah fh. Allhumma l tahrimn ajrah, wa l tudillan ba dah. This means: O Allah, forgive our living and our dead, those who are with us and those who are absent, our young and our old, our men and our women. O Allah, whomever You keep alive from among us let him be upon Islam, and whomever You take away from among us, take him away in Faith. O Allah, forgive him and have mercy on him, pardon him, and make honorable his reception. Cause his entrance to be wide and cleanse him with water, snow and ice. Cleanse him of sins as a white cloth is cleansed of stains. Exchange his home for a better home, his family for a better family, and his spouse for a better spouse. Admit him into Paradise, protect him from the punishment of the grave and the torment of the Fire. Enlarge for him his tomb and shed light upon him in it. O Allah, do not deprive us of his reward and do not let us go astray after him. d. To say Allahu Akbar for the fourth time and then to say Assalamu Alaikum on the right side only.

It is commendable to raise ones hands with each Takbir. If the deceased is a woman, then one should change the ending of certain words thus: )) . . .(( Allhumma-ghfir lihayyin wa mayyitin, wa shhidin wa ghibin, wa saghrin wa kabrin, wa dhakarin wa unthn. Allhumma man ahyaytah minn fa ahyhi alal-Islm, wa man tawaffaytahu minn fa tawaffah alal-mn. Allhumma-ghfir lah warhamh, wa fih wafu anh, wa akrim nuzulah, wa wassi mudkhalah, waghsilh bilmi wath-thalji walbaradi, wa naqqih minalkhaty kam naqqayta-ththawbal-abyada minaddanas, wa abdilh dran khayran min drih, wa ahlan khyaran min ahlih, wa zawjan khairan min zawjih wa adkhilhal-Jannata wa aidh-h min adhbil-qabri, wa adhbinnri, wafsih lah f qabrih, wa nawwir lah fhi. Allhumma l tahrimn ajrah, wa l tudillan badah. This means: O Allah, forgive our living and our dead, those who are with us and those who are absent, our young and our old, our men and our women. O Allah, whomever You keep alive from among us let him be upon Islam, and whomever You take away from among us, take him away in Faith. O Allah, forgive her and have mercy on her, pardon her, and make honorable her reception. Cause her entrance to be wide and cleanse her with water, snow and ice. Cleanse her of sins as a white cloth is cleansed of stains. Exchange her home for a better home, her family for a better family, and her spouse for a better spouse. Admit her into Paradise; protect her from the punishment of the grave and the torment of the Fire. Enlarge for her, her tomb and shed light upon her in it. O Allah, do not deprive us of her reward and do not let us go astray after her. If the deceased are two persons, a few changes to some of the words have to be made: )) .

 . .(( Allhumma-ghfir lihayyin wa mayyitin, wa shahidin wa ghibina, wa saghirin wa kabirin, wa dhakarin wa unthan. Allhumma man ahyaytahu minn fa ahyihi alal-Islmi, wa man tawaffaytahu minn fa tawaffahu alal-imni. Allhumma-ghfir lahum warhamhum, wa fihim wafu anhum, wa akrim nuzulahuma, wa wassi mudkhalayhim, waghsilhum bilmi waththalji walbaradi, wa naqqihim minalkhaty kam naqqaytathtawbal-abyada minaddanasi, wa abdilhum dran khayran min drihima, wa ahlan khayran min zawjayhim. Wa adkhilhumalJannata, waaidhhum min adhbil-qabri, wa adhbinnri, wafsih lahum fi qabraihim, wa nawwir lahum fihim. Allhumma la tahrimn ajrahum, wa l tudillan badahum. This means: O Allah, forgive our living and our dead, those who are with us and those who are absent, our young and our old, our men and our women. O Allah, whomever You keep alive from among us let him be upon Islam, and whomever You take away from among us, take him away in Faith. O Allah, forgive them both, and have mercy on them both, and keep them both safe, and pardon them both, and make honorable their reception. Cause the entrance of both of them to be wide and cleanse them both with water, snow and ice. Cleanse both of their sins as a white cloth is cleansed of stains. Exchange home of both of them for a better home, her family for a better family, and her spouse for a better spouse. Admit both of them into Paradise; protect both of them from the punishment of the grave and the torment of the Fire. Enlarge for her, her tomb and shed light upon both of them in it. O Allah, do not deprive us of both of them reward and do not let us go astray after her. If the deceased are more than two then we say: )) . . .((

Allhumma-ghfir lihayyin wa mayyitin, wa shhidin wa ghibin, wa saghrin wa kabrin, wa dhakarin wa unthn. Allhumma man ahyaytahu minn fa ahyhi alalIslm, wa man tawaffaytahu minn fa tawaffahu alal-mn. Allahumma-ghfir lahum warhamhum, wa afhim wafu anhum wa akrim nuzulahum wawassi mudhkhalayhim, waghsilhum bilmai wath-thalj walbarad, wa naqqhima minalkhaty kam naqqatya-ththawbal-abyada minaddanas, wa abdilhum drayn khayran min drihim, wa ahlayn khayran min ahlihima, wa zawajayni khayran min zawajayhim. Wa adkhilhumal-Jannata, wa aidhhum min adhbil-qabri, wa adhbinnr, wafsah lahum f qabraihim, wa nawwir lahum fhim. Allhumma l tahrimn ajrahum, wa l tudillan badahum. This means: O Allah, forgive our living and our dead, those who are with us and those who are absent, our young and our old, our men and our women. O Allah, whomever You keep alive from among us let him be upon Islam, and whomever You take away from among us, take him away in Faith. O Allah, forgive them both, and have mercy on them both, and keep them both safe, and pardon them both, and make honorable their reception. Cause the entrance of both of them to be wide and cleanse them both with water, snow and ice. Cleanse both of them of sins as a white cloth is cleansed of stains. Exchange the home of both of them for a better home, their families of better families, and their spouses for better spouses. Admit both of them into Paradise; protect both of them from the punishment of the grave and the torment of the Fire. Enlarge for both of them their graves and shed light upon both of them in their graves. O Allah, do not deprive us of the reward of both of them and do not let us go astray after them. If the deceased are more than two, then we say; )) . .(( . Allhumma-ghfir lihayyin wa mayyitin, wa shhidin wa ghibina, wa saghirin wa kabirin, wa dhakarina wa unthn. Allhumma man ahyaytahu minn fa ahyhi alal-Islmi, wa man

tawaffaytahu minn fa tawaffahu alal-mn. Allhumma-ghfir lahum warhamhum, wa fihim wafu anhum, wa akrim nuzulahum, wa wassi mudkhalahum, waghsilhum bilmi waththalji walbaradi, wa naqqihim minalkhaty kam naqqayta ththawbal-abyada minaddanasi, wa abdilhum dran khairan min drihim, wa ahlin khayran min ahlihim, wa azwjan khayran min azwjihim. Wa adkhilhumul-Jannata, wa a idhhum min adhbilqabri, wa adhbinnri, wafsih lahum f quburihim, wa nawwir lahum fh. Allhumma la tahrimn ajrahum wa l tudillan badahum. This means: O Allah, forgive our living and our dead, those who are with us and those who are absent, our young and our old, our men and our women. O Allah, whomever You keep alive from among us let him be upon Islam, and whomever You take away from among us, take him away in Faith. O Allah, forgive them and have mercy on them, keep them safe and pardon them, and make honorable their reception. Cause their entrance to be wide and cleanse them with water, snow and ice. Cleanse them of sins as a white cloth is cleansed of stains. Exchange their home for a better home, their family for a better family, and their spouse for better spouses. Admit reception. Cause their entrance to be wide and cleanse them with water, snow and ice. Cleanse them of sins as a white cloth is cleansed of stains. Exchange their home for a better home, their family for a better family, and their spouses for better spouses. Admit them into Paradise; protect them from the punishment of the grave and the torment of the Fire. Enlarge for them their tombs and shed light upon them in their graves. O Allah, do not deprive us of their reward and do not let us go astray after them. If the deceased is a baby or a child, we should pray for him thus: )) . .(( Allahummajalhu faratan wa dhukhran liwalidayhi, wa shafian mujaban. Allahumma thaqqil bihi mawazinahuma, wa azim bihi ujurahuma, wa alhiqhu bisalihil muminina, wajalhu fi kafalati Ibrahima alayhissalam waqihi birahmatika adhabal-Jahim.

This means: O Allah, make him/her a preceding reward and a stored treasure for his/her parents and an answered intercessor. O Allah, through him/her, makes heavy their Scales and magnify their reward. Unite him with the righteous believers, place him/her under the care of (Prophet) Ibrahim, and save him/her by Your Mercy from the torment of Hell. The Sunnah, or the Prophets way, to perform Janazah prayer is that the Imam should stand by the head of the deceased if he is a man, or by the middle of the deceased if she is a woman. If there are children amongst the dead, the boy is to be placed before the woman and the girl after her. The boys head should be placed next to the head of the man, and the middle of the woman should be placed next to the head of the man. If there is a girl amongst them, her head should be placed next to the head of the woman. Those offering the janazah prayer should stand behind the Imam. If there is one person with the Imam, then the former should stand on the right of the latter. All praise is due to Allah and peace and blessings be upon His Messenger, his good family, and his noble Companions.