• What is Islam ?

  Islam is not a new religion, but the same truth that God revealed through all His prophets to every people. For a fifth of the world's population, Islam is both a religion and a complete way of life. Muslims follow a religion of peace, mercy, and forgiveness, and the majority have nothing to do with the extremely grave events which have come to be associated with their faith.

    
  A Moroccan in prayer                     Muslims praying in Jerusalem outside
                                          the Dome of the Rock 

• Who are the Muslims?

  One billion people from a vast range of races, nationalities and cultures across the globe - from the southern Philippines to Nigeria - are united by their common Islamic faith. About 18% live in the Arab world; the world's largest Muslim community is in Indonesia; substantial parts of Asia and most of Africa are Muslim, while significant minorities are to be found in the Soviet Union, China, North and South America, and Europe.

• What do Muslims believe?

  Muslims believe in One, Unique, Incomparable God; in the Angels created by Him; in the prophets through whom His revelations were brought to mankind; in the Day of Judgement and individual accountability for actions; in God's complete authority over human destiny and in life after death. Muslims believe in a chain of prophets starting with Adam and including Noah, Abraham, Ishmael, Isaac, Jacob, Joseph, Job, Moses, Aaron, David, Solomon, Elias, Jonah, John the Baptist, and Jesus, peace be upon them. But God's final message to man, a reconfirmation of the eternal message and a summing-up of all that has gone before was revealed to the Prophet Muhammad through Gabriel.

• How does someone become a Muslim?

  Simply by saying 'there is no god apart from God, and Muhammad is the Messenger of God.' By this declaration the believer announces his or her faith in all God's messengers, and the scriptures they brought.

• What does 'Islam' mean?

  The Arabic word 'Islam' simply means 'submission', and derives from a word meaning 'peace'. In a religious context it means complete submission to the will of God. 'Mohammedanism' is thus a misnomer because it suggests that Muslims worship Muhammad rather than God. 'Allah' is the Arabic name for God, which is used by Arab Muslims and Christians alike.

• Why does Islam often seem strange?

  Islam may seem exotic or even extreme in the modern world. Perhaps this is because religion does not dominate everyday life in the West today, whereas Muslims have religion always uppermost in their minds, and make no division between secular and sacred. They believe that the Divine Law, the Shari'a, should be taken very seriously, which is why issues related to religion are still so important.

• Do Islam and Christianity have different origins?

  No. Together with Judaism, they go back to the prophet and patriarch Abraham, and their three prophets are directly descended from his sons Muhammad from the eldest, Ishmael, and Moses and Jesus from Isaac. Abraham established the settlement which today is the city of Makkah, and built the Ka'ba towards which all Muslims turn when they pray.

• What is the Ka'ba?

  The Ka'ba is the place of worship which God commanded Abraham and Ishmael to build over four thousand years ago. The building was constructed of stone on what many believe was the original site of a sanctuary established by Adam. God commanded Abraham to summon all mankind to visit this place, and when pilgrims go there today they say 'At Thy service, O Lord', in response to Abraham's summons.

  

• Who is Muhammad?

  Muhammad, was born in Makkah in the year 570, at a time when Christianity was not yet fully established in Europe. Since his father died before his birth, and his mother shortly afterwards, he was raised by his uncle from the respected tribe of Quraysh. As he grew up, he became known for his truthfulness, generosity and sincerity, so that he was sought after for his ability to arbitrate in disputes. The historians describe him as calm and meditative.

  Muhammad was of a deeply religious nature, and had long detested the decadence of his society. It became his habit to meditate from time to time in the Cave of Hira near the summit of Jabal al-Nur, the 'Mountain of Light' near Makkah.

• How did Muhammad become a prophet and a messenger of God?

  At the age of 40, while engaged in a meditative retreat, Muhammad received his first revelation from God through the Angel Gabriel. This revelation, which continued for twenty-three years, is known as the Quran.

  
  The Mountain of Light
  where Gabriel came to
  Prophet Muhammad. 

  As soon as he began to recite the words he heard from Gabriel, and to preach the truth which God had revealed to him, he and his small group of followers suffered bitter persecution, which grew so fierce that in the year 622 God gave them the command to emigrate. This event, the Hijra, 'migration', in which they left Makkah for the city of Madinah some 260 miles to the north, marks the beginning of the Muslim calendar.

  After several years, the Prophet and his followers were able to return to Makkah, where they forgave their enemies and established Islam definitively. Before the Prophet died at the age of 63, the greater part of Arabia was Muslim, and within a century of his death Islam had spread to Spain in the West and as far East as China.

  
  The Prophet's Mosque, Madinah,
  the dome indicates the place where
  his house stood and where he is buried. 

• How did the spread of Islam affect the world?

  Among the reasons for the rapid and peaceful spread of Islam was the simplicity of its doctrine - Islam calls for faith in only One God worthy of worship. It also repeatedly instructs man to use his powers of intelligence and observation.

       
  Taj Mahal, India.                                Hui Shen Mosque, China,
                                                  Built in the 7th Century.

  Within a few years, great civilizations and universities were flourishing, for according to the Prophet, 'seeking knowledge is an obligation for every Muslim man and woman'. The synthesis of Eastern and Western ideas and of new thought with old, brought about great advances in medicine, mathematics, physics, astronomy, geography, architecture, art, literature, and history. Many crucial systems such as algebra, the Arabic numerals, and also the concept of the zero (vital to the advancement of mathematics), were transmitted to medieval Europe from Islam. Sophisticated instruments which were to make possible the European voyages of discovery were developed, including the astrolabe, the quadrant and good navigational maps.

• What is the Quran?

  The Quran is a record of the exact words revealed by God through the Angel Gabriel to the Prophet Muhammad. It was memorized by Muhammad and then dictated to his Companions, and written down by scribes, who cross-checked it during his lifetime. Not one word of its 114 chapters, Suras, has been changed over the centuries, so that the Quran is in every detail the unique and miraculous text which was revealed to Muhammad fourteen centuries ago.

     
  This opening chapter of The Quran, the Fatiah, is
  central in Islamic prayer. It contains the essence
  of The Quran and is recited during every prayer.

• What is the Quran about?

  The Quran, the last revealed Word of God, is the prime source of every Muslim's faith and practice. It deals with all the subjects which concern us as human beings: wisdom, doctrine, worship, and law, but its basic theme is the relationship between God and His creatures. At the same time it provides guidelines for a just society, proper human conduct and an equitable economic system.

• Are there any other sacred sources?

  Yes, the sunna, the practice and example of the Prophet, is the second authority for Muslims. A hadith is a reliably transmitted report of what the Prophet said, did, or approved. Belief in the sunna is part of the Islamic faith.

• Examples of the Prophet's sayings

  The Prophet said:

  'God has no mercy on one who has no mercy for others.'

  'None of you truly believes until he wishes for his brother what he wishes for himself.'

  'He who eats his fill while his neighbor goes without food is not a believer. '

  'The truthful and trusty businessman is associated with the prophets the saints, and the martyrs.'

  'Powerful is not he who knocks the other down, indeed powerful is he who controls himself in a fit of anger. '

  'God does not judge according to your bodies and appearances but He scans your hearts and looks into your deeds.'

  'A man walking along a path felt very thirsty. Reaching a well he descended into it, drank his fill and came up. Then he saw a dog with its tongue hanging out, trying to lick up mud to quench its thirst. The man saw that the dog was feeling the same thirst as he had felt so he went down into the well again and filled his shoe with water and gave the dog a drink. God forgave his sins for this action.' The Prophet was asked: 'Messenger of God, are we rewarded for kindness towards animals?' He said, 'There is a reward for kindness to every living thing.'

  From the hadith collections of Bukhari, Muslim, Tirmidhi and Bayhaqi

• What are the 'Five Pillars' of Islam ?

  They are the framework of the Muslim life: faith, prayer, concern for the needy, self-purification, and the pilgrimage to Makkah for those who are able.

  • 1) FAITH

    There is no god worthy of worship except God and Muhammad is His messenger. This declaration of faith is called the Shahada, a simple formula which all the faithful pronounce. In Arabic, the first part is la ilaha illa Llah - 'there is no god except God'; ilaha (god) can refer to anything which we may be tempted to put in place of God - wealth, power, and the like. Then comes illa Llah: 'except God', the source of all Creation. The second part of the Shahada is Muhammadun rasulu'Llah: 'Muhammad is the messenger of God.' A message of guidance has come through a man like ourselves.

    
    The Shahada inscribed over entrance to Ottoman
    Topkapi Palace (the museum contains a mantle
    worn by the Prophet, among other treasures),
    Istanbul. 

  • 2) PRAYER

    Salat is the name for the obligatory prayers which are performed five times a day, and are a direct link between the worshipper and God. There is no hierarchical authority in Islam, and no priests, so the prayers are led by a learned person who knows the Quran, chosen by the congregation. These five prayers contain verses from the Quran, and are said in Arabic, the language of the Revelation, but personal supplication can be offered in one's own language.

    Prayers are said at dawn, noon, mid-afternoon, sunset and nightfall, and thus determine the rhythm of the entire day. Although it is preferable to worship together in a mosque, a Muslim may pray almost anywhere, such as in fields, offices, factories and universities. Visitors to the Muslim world are struck by the centrality of prayers in daily life.

    A translation of the Call to Prayer is:

    God is most great. God is most great.
    God is most great. God is most great.
    I testify that there is no god except God.
    I testify that there is no god except God.
    I testify that Muhammad is the messenger of God.
    I testify that Muhammad is the messenger of God.
    Come to prayer! Come to prayer!
    Come to success (in this life and the Hereafter)!
    Come to success!
    God is most great. God is most great.
    There is no god except God.
    

      
    New Mexico, U.S.A. Prayer call from Abiquiu Mosque.

    
    Courtyard of Great Mosque, Herat, Afghanistan. 

  • 3) THE 'ZAKAT'

    One of the most important principles of Islam is that all things belong to God, and that wealth is therefore held by human beings in trust. The word zakat means both 'purification' and 'growth'. Our possessions are purified by setting aside a proportion for those in need, and, like the pruning of plants, this cutting back balances and encourages new growth.

    Each Muslim calculates his or her own zakat individually. For most purposes this involves the payment each year of two and a half percent of one's capital.

    
    Zakat keeps the money
    flowing within a
    society, Cairo.

    A pious person may also give as much as he or she pleases as sadaqa, and does so preferably in secret. Although this word can be translated as 'voluntary charity' it has a wider meaning. The Prophet said 'even meeting your brother with a cheerful face is charity.'

    The Prophet said: 'Charity is a necessity for every Muslim. ' He was asked: 'What if a person has nothing?' The Prophet replied: 'He should work with his own hands for his benefit and then give something out of such earnings in charity.' The Companions asked: 'What if he is not able to work?' The Prophet said: 'He should help poor and needy persons.' The Companions further asked 'What if he cannot do even that?' The Prophet said 'He should urge others to do good.' The Companions said 'What if he lacks that also?' The Prophet said 'He should check himself from doing evil. That is also charity.'

  • 4) THE FAST

    Every year in the month of Ramadan, all Muslims fast from first light until sundown, abstaining from food, drink, and sexual relations. Those who are sick, elderly, or on a journey, and women who are pregnant or nursing are permitted to break the fast and make up an equal number of days later in the year. If they are physically unable to do this, they must feed a needy person for every day missed. Children begin to fast (and to observe the prayer) from puberty, although many start earlier.

    Although the fast is most beneficial to the health, it is regarded principally as a method of self purification. By cutting oneself off from worldly comforts, even for a short time, a fasting person gains true sympathy with those who go hungry as well as growth in one's spiritual life.

  • 5) PILGRIMAGE (Hajj)

    The annual pilgrimage to Makkah - the Hajj - is an obligation only for those who are physically and financially able to perform it. Nevertheless, about two million people go to Makkah each year from every corner of the globe providing a unique opportunity for those of different nations to meet one another. Although Makkah is always filled with visitors, the annual Hajj begins in the twelfth month of the Islamic year (which is lunar, not solar, so that Hajj and Ramadan fall sometimes in summer, sometimes in winter). Pilgrims wear special clothes: simple garments which strip away distinctions of class and culture, so that all stand equal before God.

    
    Pilgrims praying at the mosque in Makkah.

    The rites of the Hajj, which are of Abrahamic origin, include circling the Ka'ba seven times, and going seven times between the mountains of Safa and Marwa as did Hagar during her search for water. Then the pilgrims stand together on the wide plain of Arafa and join in prayers for God's forgiveness, in what is often thought of as a preview of the Last Judgment.

    In previous centuries the Hajj was an arduous undertaking. Today, however, Saudi Arabia provides millions of people with water, modern transport, and the most up-to-date health facilities.

    
    Pilgrim tents during Hajj.

    The close of the Hajj is marked by a festival, the Eid al-Adha, which is celebrated with prayers and the exchange of gifts in Muslim communities everywhere. This, and the Eid al-Fitr, a feast-day commemorating the end of Ramadan, are the main festivals of the Muslim calendar.

• Does Islam tolerate other beliefs?

  The Quran says: God forbids you not, with regards to those who fight you not for [your] faith nor drive you out of your homes, from dealing kindly and justly with them; for God loveth those who are just. (Quran, 60:8)

  It is one function of Islamic law to protect the privileged status of minorities, and this is why non-Muslim places of worship have flourished all over the Islamic world. History provides many examples of Muslim tolerance towards other faiths: when the caliph Omar entered Jerusalem in the year 634, Islam granted freedom of worship to all religious communities in the city.

  Islamic law also permits non-Muslim minorities to set up their own courts, which implement family laws drawn up by the minorities themselves.

  ABOVE: Mosque of Omar and Church of the Holy Sepulchre, Jerusalem. When the caliph Omar took Jerusalem from the Byzantines, he insisted on entering the city with only a small number of his companions. Proclaiming to the inhabitants that their lives and property were safe, and that their places of worship would never be taken from them, he asked the Christian patriarch Sophronius to accompany him on a visit to all the holy places.

  The Patriarch invited him to pray in the Church of the Holy Sepulchre, but he preferred to pray outside its gates, saying that if he accepted, later generations of Muslims might use his action as an excuse to turn it into a mosque. Above is the mosque built on the spot where Omar did pray.

  RIGHT: According to Islam, man is not born in 'original sin'. He is God's vicegerent on earth. Every child is born with the fitra, an innate disposition towards virtue, knowledge, and beauty. Islam considers itself to be the 'primordial religion', din al-hanif, it seeks to return man to his original, true nature in which he is in harmony with creation, inspired to do good, and confirming the Oneness of God.

• What do Muslims think about Jesus?

  Muslims respect and revere Jesus, and await his Second Coming. They consider him one of the greatest of God's messengers to mankind. A Muslim never refers to him simply as 'Jesus', but always adds the phrase 'upon him be peace'. The Quran confirms his virgin birth (a chapter of the Quran is entitled 'Mary'), and Mary is considered the purest woman in all creation. The Quran describes the Annunciation as follows:

  'Behold!' the Angel said, 'God has chosen you, and purified you, and chosen you above the women of all nations. O Mary, God gives you good news of a word from Him, whose name shall be the Messiah, Jesus son of Mary, honored in this world and the Hereafter, and one of those brought near to God. He shall speak to the people from his cradle and in maturity, and shall be of the righteous.'

  She said: 'O my Lord! How shall I have a son when no man has touched me?' He said: 'Even so; God creates what He will. When He decrees a thing, He says to it, "Be!" and it is.' (Quran, 3:42-7)

  Jesus was born miraculously through the same power which had brought Adam into being without a father:

  Truly, the likeness of Jesus with God is as the likeness of Adam. He created him of dust, and then said to him, 'Be!' and he was. (Quran, 3:59)

  During his prophetic mission Jesus performed many miracles. The Quran tells us that he said:

  I have come to you with a sign from your Lord: I make for you out of clay, as it were, the figure of a bird, and breathe into it and it becomes a bird by God's leave. And I heal the blind, and the lepers and I raise the dead by God's leave. (Quran, 3:49)

  Neither Muhammad nor Jesus came to change the basic doctrine of the belief in One God, brought by earlier prophets, but to confirm and renew it. In the Quran Jesus is reported as saying that he came:

  To attest the law which was before me. And to make lawful to you part of what was forbidden you; I have come to you with a sign from your Lord, so fear God and obey Me. (Quran, 3:5O)

  The Prophet Muhammad said:

  Whoever believes there is no god but God, alone without partner, that Muhammad is His messenger, that Jesus is the servant and messenger of God, His word breathed into Mary and a spirit emanating from Him, and that Paradise and Hell are true, shall be received by God into Heaven. (Hadith from Bukhari)

• Why is the family so important to Muslims?

  The family is the foundation of Islamic society. The peace and security offered by a stable family unit is greatly valued, and seen as essential for the spiritual growth of its members. A harmonious social order is created by the existence of extended families; children are treasured, and rarely leave home until the time they marry.

• What about Muslim women?

  Islam sees a woman, whether single or married, as an individual in her own right, with the right to own and dispose of her property and earnings. A marriage dowry is given by the groom to the bride for her own personal use, and she keeps her own family name rather than taking her husband's.

  Both men and women are expected to dress in a way which is modest and dignified; the traditions of female dress found in some Muslim countries are often the expression of local customs.

  The Messenger of God said:

  'The most perfect in faith amongst believers is he who is best in manner and kindest to his wife.'

• Can a Muslim have more than one wife?

  The religion of Islam was revealed for all societies and all times and so accommodates widely differing social requirements. Circumstances may warrant the taking of another wife but the right is granted, according to the Quran, only on condition that the husband is scrupulously fair.

  CLOCKWISE: Muslims from Turkestan, Scotland, Saudi Arabia. Denmark, Egypt.

• Is Islamic marriage like Christian marriage?

  A Muslim marriage is not a 'sacrament', but a simple, legal agreement in which either partner is free to include conditions. Marriage customs thus vary widely from country to country. As a result, divorce is not common, although it is not forbidden as a last resort. According to Islam, no Muslim girl can be forced to marry against her will: her parents will simply suggest young men they think may be suitable.

• How do Muslims treat the elderly?

  In the Islamic world there are no old people's homes. The strain of caring for one's parents in this most difficult time of their lives is considered an honor and blessing, and an opportunity for great spiritual growth. God asks that we not only pray for our parents, but act with limitless compassion, remembering that when we were helpless children they preferred us to themselves. Mothers are particularly honored: the Prophet taught that 'Paradise lies at the feet of mothers'. When they reach old age, Muslim parents are treated mercifully, with the same kindness and selflessness.

  In Islam, serving one's parents is a duty second only to prayer, and it is their right to expect it. It is considered despicable to express any irritation when, through no fault of their own, the old become difficult.

  The Quran says: Your Lord has commanded that you worship none but Him, and be kind to parents. If either or both of them reach old age with you, do not say 'uff to them or chide them, but speak to them in terms of honor and kindness. Treat them with humility, and say, 'My Lord! Have mercy on them, for they did care for me when I was little'. (17:23-4)

• How do Muslims view death?

  Like Jews and Christians, Muslims believe that the present life is only a trial preparation for the next realm of existence. Basic articles of faith include: the Day of Judgment, resurrection, Heaven and Hell. When a Muslim dies, he or she is washed, usually by a family member, wrapped in a clean white cloth, and buried with a simple prayer preferably the same day. Muslims consider this one of the final services they can do for their relatives, and an opportunity to remember their own brief existence here on earth. The Prophet taught that three things can continue to help a person even after death; charity which he had given, knowledge which he had taught and prayers on their behalf by a righteous child.

• What does Islam say about war?

  Like Christianity, Islam permits fighting in self-defense, in defense of religion, or on the part of those who have been expelled forcibly from their homes. It lays down strict rules of combat which include prohibitions against harming civilians and against destroying crops, trees and livestock. As Muslims see it, injustice would be triumphant in the world if good men were not prepared to risk their lives in a righteous cause. The Quran says:

  Fight in the cause of God against those who fight you, but do not transgress limits. God does not love transgressors. (2:190)

  If they seek peace, then seek you peace. And trust in God for He is the One that heareth and knoweth all things. (8:61)

  War, therefore, is the last resort, and is subject to the rigorous conditions laid down by the sacred law. The term jihad literally means 'struggle', and Muslims believe that there are two kinds of jihad. The other 'jihad' is the inner struggle which everyone wages against egotistic desires, for the sake of attaining inner peace.

• What about food?

  Although much simpler than the dietary law followed by Jews and the early Christians, the code which Muslims observe forbids the consumption of pig meat or any kind of intoxicating drink. The Prophet taught that 'your body has rights over you', and the consumption of wholesome food and the leading of a healthy lifestyle are seen as religious obligations.

  The Prophet said: 'Ask God for certainty [of faith] and well-being; for after certainty, no one is given any gift better than health!'

• How does Islam guarantee human rights?

  Freedom of conscience is laid down by the Quran itself: 'There is no compulsion in religion'. (2:256)

  The life and property of all citizens in an Islamic state are considered sacred whether a person is Muslim or not.

  Racism is incomprehensible to Muslims, for the Quran speaks of human equality in the following terms:

  O mankind! We created you from a single soul, male and female, and made you into nations and tribes, so that you may come to know one another. Truly, the most honored of you in God's sight is the greatest of you in piety. God is All-Knowing, All Aware (49:13)

  
  University Mosque of Al Azhar - a center of learning since 969 AD.

  
  Mosque in Iran.          Mosque in Mali.

• Islam in the United States

  It is almost impossible to generalize about American Muslims: converts, immigrants, factory workers, doctors; all are making their own contribution to America's future. This complex community is unified by a common faith, underpinned by a countrywide network of a thousand mosques.

  Muslims were early arrivals in North America. By the eighteenth century there were many thousands of them, working as slaves on plantations. These early communities, cut off from their heritage and families, inevitably lost their Islamic identity as time went by. Today many Afro-American Muslims play an important role in the Islamic community.

  
  Mosque in New Mexico, U.S.A.

  The nineteenth century, however, saw the beginnings of an influx of Arab Muslims, most of whom settled in the major industrial centers where they worshipped in hired rooms. The early twentieth century witnessed the arrival of several hundred thousand Muslims from Eastern Europe: the first Albanian mosque was opened in Maine in 1915; others soon followed, and a group of Polish Muslims opened a mosque in Brooklyn in 1928.

  In 1947 the Washington Islamic Center was founded during the term of President Truman, and several nationwide organizations were set up in the fifties. The same period saw the establishment of other communities whose lives were in many ways modeled after Islam. More recently, numerous members of these groups have entered the fold of Muslim orthodoxy. Today there are about five million Muslims in America.

  
  The Islamic Cultural Center, Washington DC. 

• The Muslim World

  The Muslim population of the world is around one billion. 30% of Muslims live in the Indian subcontinent, 20% in Sub-Saharan Africa, 17% in Southeast Asia, 18% in the Arab World, 10% in the Soviet Union and China. Turkey, Iran and Afghanistan comprise 10% of the non-Arab Middle East. Although there are Muslim minorities in almost every area, including Latin America and Australia, they are most numerous in the Soviet Union, India, and central Africa. There are 5 million Muslims in the United States.

O mankind! We created you from a single soul, male and female, and made you into nations and tribes, so that you may come to know one another. Truly, the most honored of you in God's sight is the greatest of you in piety. God is All-Knowing, All-Aware. (Quran, 49:13)

Azizah Magazine

America's Muslim Family.

Hullabaloo

Islamic Horizons

The Message

The Holy Qur'an for the Next Generation

Alhumdulillah, Muslims live in every corner of the globe. They speak every language and come in every variety of skin color, culture and ethnic group. There are also many Muslims who live in countries where English language and culture are dominant.

For Muslims whose native language is Urdu, Malay, Turkish or Swahili, there are good translations of the meaning of the Qur'an for them to study. The same is not true for Muslims who speak English, especially for the youth and college aged Muslims.

Translations which use awkward language, old-style English, unimaginative grammar constructs or dry, overly technical language are not serving English speaking Muslims very well.

In fact, a new phenomenon has developed in the English speaking world. Millions of born Muslims and converts are learning everything they know about Islam from books of 'aqeedah and other primers which explain Islamic teachings. Hardly anyone learns Islam from the Qur'an. Hence we have developed an "Islam without the Qur'an."

This is a travesty, for no book of 'aqeedah or fiqh can replace the noble words of the Creator of everything. To rectify this situation we will need a translation of the Qur'an that uses modern English grammar and words in an accurate and dependable format, easily accessible to native speakers of English. This is the project we have undertaken.

How Should Islamic Studies Be Taught?

The Holy Qur'an instructs the Blessed Prophet Muhammad thus:

"It is part of the Mercy of Allah that you deal kindly with them, because if you were harsh with them, they would have run away from you. So overlook their faults and ask Allah's forgiveness for them..." (3:159)

Contrast the above ayah with the following real-life example that is played out everyday in many Islamic Studies classes all over the world: The students are all sitting before the teacher silently. The teacher yells at the students about how they are not following the Qur'an and Sunnah. The students are feeling guilty, especially since they don't know how to follow the Qur'an and Sunnah to begin with! The teacher never told them how to do it. He or she has just been lecturing them on Fiqh issues and giving them low grades because they didn't memorize their assigned Surahs on time.

In some countries, the teacher of Islam would have a stick and could beat the children at will. In North America, usually the only tool of repression and humiliation at the teacher's disposal is his tongue. So he covers up his own lack of progress in getting the students to learn and practice Islam by insulting them and lashing out at them, calling them poor examples of Muslims and even sometimes labeling them kuffar! (See Qur'an 20:44) When the teacher calms down, he goes back to his dry, boring lecture format and seems oblivious to the vacant stares and wandering eyes of the children who come to hate Islamic studies classes with a passion.

Is it any wonder that so-called Islamic states such as Saudi Arabia and Pakistan have the lowest levels of personal morality and support for the Islamic movement? Those people actually seem to want to be free of the type of Islam they've been exposed to and they run after everything Western and secular, thinking that it's better. It's sad that they don't realize they have not been receiving real Islam but instead have been subjected to faulty educational methods and frustrated teachers.

Both you and I know that such an educational scheme could never produce an Abu Bakr, 'Ali, A'ishah or Fatimah. We also know that the Blessed Prophet didn't yell and beat people or lecture and bore them to death. If you've ever read about the Sahaba and how they interacted with the Blessed Prophet, then you'll immediately recognize that there was a dynamism to the relationship, an energy and an enthusiasm. Those people were of the same species as ourselves, so why did they love Islam and Muslims today loathe it?

How did you learn your way of life? Were you in a school where Islam and Arabic were part of the curriculum? If you came from another country this is most likely the case. Which of your teachers of Islam were your favorites? Which did you despise? Who do you believe gave you the greatest love of Islam and Allah? Was Islam suppressed in your country of origin or were you raised as a non-Muslim in a Western country and only discovered Islam later on?

Who taught you or who influenced you? If you answered these questions and then reflected pleasantly on your responses, there's a good chance you would identify dedicated, good, pleasant, sincere Muslims as the most influential on your growth of Eman.

Now would you like to put a teacher in front of students in your school like that? Of course! This type of person can convey the spirit and heart of Islam with wisdom and compassion. So why, (and I'm speaking specifically to administrators here,) would you place a person whom the children dislike at best and despise at worst in your classrooms in North America? If you are one of the lucky few who have sincere, compassionate Muslims in your school, then this doesn't apply to you. I'm speaking about the many schools where the Islamic Studies position is filled by someone who, although they may know half the Qur'an by heart, haven't one ounce of understanding about how to reach "Americanized" kids.

Is it possible that a person can know a lot but be an ineffective teacher? Of course! Even if that person is an immigrant from a Muslim country? Doubly so! Having knowledge or being born in a "Muslim" country doesn't automatically mean a person can teach. Having knowledge also doesn't mean a person can relate matters of the heart and soul to others. I have personally seen schools hiring teachers of Islam for no other reason than that the person is a relative of someone in the community.

You know the old joke: a person gets off the plane and starts to look for a big-money job. He can't find one because he speaks lousy English and has few organizational skills. So what does he do? He goes to the local Islamic school and applies for a job to tide himself over until he can find a "real" job. (Usually the school hires him because it can't find local Muslims willing to work for slave wages.) I'm sure you've seen it before because I've seen it over and over.

Islamic Studies is the one subject that must be the best in the eyes of the student. If the child feels a dislike for the teacher, then by extension, he or she will dislike the subject. I'm sorry, children are primitive in their emotions and will make that association. Also, even if the teacher seems like a nice guy and the students sort of think he or she is okay, if the teacher appears disorganized or teaches from a jumble of photocopies, then the students will get the impression that Islam is backward and not anything to be taken seriously. Islamic Studies must appear as professional and as organized as math or English. Therefore, to improve the state of Islamic Studies in your school, helpful and basic guidelines are provided in a later chapter for you to consider.

Following that (or any) checklist will not mean that your Islamic Studies program will be perfect, but, Insha'llah, it may save needless headaches and help promote a better and more healthy attitude towards Islam by both the teachers and the students.

About Our Syllabi

There is not currently any meaningful Islamic studies syllabus available for grades KG-12 at this time. Although many Muslim organizations, publishing houses included, have produced what they call "curricula" and "Syllabi", these, in fact, are usually nothing more than lists of any old books they have lying around to fill in any gaps or empty spaces in their graphs and charts.

I'm serious. If you take a look at those book lists, you will find no rhyme or reason in the selection of books, especially for the upper grades. They're just as likely to pick some scholarly tome written by a long deceased Maulana as a wholly inappropriate book dealing with irrelevant and tedious subject matter.

I'm sure it's not because the developers of these "syllabi" are just being lazy. Rather, I believe that very few Muslims involved in planning for education have ever gone through the experience of choosing Islam as their personal way of life, i.e. going through a conversion experience. When a person in born into a Muslim family or nation, it is too easy to not see the dynamism and personal spiritual nature of the Islamic experience.

Consequently, they may view Islam more in a ritualistic sense or in a cultural sense. People who actually rejected their parent's religion and accepted Islam, however, more often understand that Islam is a deeply personal and spiritually purifying experience. Given that Muslim children, especially those living as minorities in non-Muslim countries, can never be expected to take the ritual and cultural side of Islam for granted, all that is left is to win their hearts and minds to the Islamic way of thinking. Then and only then can the fiqh of Islam be introduced.

Therefore, a proper Islamic studies curriculum in a non-Muslim environment, must have, as its focus, the promotion of Islam as a viable alternative to non-Muslim beliefs and values. The "why" of Islam must be given prominence over the "how" of Islam. If the "why" is never fully established in the minds of the students then the "how" will have no impact on them.

Given that the ideal books for teaching Islam are not all in place yet, we have decided to tackle the problem in a two-fold manner. First, to satisfy immediate needs, we have reviewed hundreds of books and have developed a running syllabus for each grade so that the most appropriate materials can be used.

Second, we are actively involved in the writing and publication of textbooks to meet the needs of Islamic education today. At this time, we have produced, in conjunction with Noorart, four Islamic Studies textbooks and numerous literature selections. Among these are the following books:

The Problem with Islamic Education

"Welcome to our school," hummed the principal delightedly as he ushered the new teacher into his office. "We've been looking for a good Islamic Studies teacher for months now. Alhumdulillah, we're happy to have you."

"I look forward to starting next week. How are the children? What can I expect on the first day?" replied the new teacher.

"Great! We have some nice children. However, there are a few kids who will be coming straight from public school. You know what that means." Both men made a painful grimace with their faces, recalling their past experiences with "Muslim" kids who were raised virtually as non-Muslims.

"Not every Muslim parent is very smart." the teacher intoned. "But I believe in the power of Allah's Message. Insha'llah, our program will be strong enough to handle such kids."

"Yes, Insha'llah," answered the principal.

"By the way," asked the new teacher, as he leaned forward in his seat. "Can I see a copy of your Islamic Studies curriculum. I'd like to get familiar with it before classes start next week. Also, can I get my copies of the Islamic Studies textbooks? I want to get my lessons done right away."

The principal leaned back in his chair. He folded his hands in front of him and tilted his head to one side. "Brother," he began, "I'm sorry we don't really have anything to give you. Our last Islamic studies teacher taught his classes from photo-copies and lectures. The one before that used the "Red Book" for all the grades from KG to 9. So I'm afraid you'll have to develop your own program."

The new teacher, who was just hired, opened his mouth in astonishment. "You mean there's no program?"

The principal nodded in the affirmative.

"And there's no books?"

"You'll have to select some yourself and order them." he responded.

The new teacher sat quietly for a moment. He knew he could probably throw some quick hodge-podge program together to last him a few weeks. But he had to design the whole Islamic Studies program? He had to choose and order the books? This school is quite a few years old and it's supposed to be an "Islamic" school--but it's minus the Islamic curriculum! Even if he ordered the books they wouldn't be there for the start of classes. He realized it was going to be a long year.

The principal leaned forward and whispered, "I'm sorry. We've had so many things to keep up with, you know, with fundraising and all, that we just never had time to develop a proper curriculum. I wish it were different."

This sort of conversation has been replayed in nearly every Islamic School, Masjid and Muslim learning institute in North America. If you deleted the word "Islamic" in the dialogue and replaced it with the word "Arabic studies" you would see the same story as well. Islamic Studies and Arabic Language programs are in disarray in most of our educational establishments.

Volumes have been written on the importance of education in Islam, so I won't waste your time (and my space) in repeating what you already know. Instead, let's discuss your educational objectives in running an Islamically-based class, School or Sunday School.

I believe that those Muslims who go through the trouble of opening up a full-time school or Sunday school do so only for the pleasure of Allah. Unless a person is committed, then why would they suffer the innumerable headaches associated with such a project? Parents, on the other hand, send their children to private Islamic schools for any of three reasons: 1) They wish to instill Islam in their off-spring. 2) The local public schools are dangerous for children and are racked by drugs and violence. 3) Parents want their children to get a "prep school" type of education with small classes and individual attention.

But whatever the motivation, the children are in our schools. What are we going to do about it? If we simply want to provide a safe, academically-oriented environment, then we might as well shut our doors and send our children to Catholic schools, because in the end, if the student graduates from your school with good grades and escapes bodily harm and drugs, what difference does it make if- in the end- his or her soul is lost and he or she is headed on a path to hell-fire?

Our students may become doctors, lawyers, presidents, millionaires even billionaires! But if they leave Eman aside or never were exposed to it and live the life of the world, what good will that pile of money do them in the grave?

Therefore, the first objective of any Islamic school should be to "save the souls" of the young boys and girls placed in our care. So what if some of the families are Muslim in name only! So what if the family owns a liquor store or has riba-based businesses. It's not the fault of the child! The parents may have put their child in your school to keep them from getting pregnant or using drugs, but their motives do not prevent you from treating that child as a wandering soul in need of da'wah. Each and every student is our own future! If they are allowed to be spiritually aimless then we have weakened the future of Islam here by that much.

Because Islam and Arabic are oftentimes the two most disorganized subjects in our schools, and because they are sometimes taught by people who have little command of English, our students look upon the two most precious subjects as irrelevant and backward -- even undesirable! (Especially if the teacher is one of those harsh, angry types who yell a lot.)

We have teachers who teach from a jumble of photocopies, who are worn out from having to develop everything themselves, who are not appreciated by the administration as much as a math or science teacher is, and who have little in the way of curriculum guidance to help them measure the knowledge taught from grade to grade. Having a "degree" from a traditional "Madrassah" also is no qualification to develop curriculums for a modern educational institution. The teacher may be knowledgeable, but the fact remains that most teachers, even good ones, need guidance in what to teach, when to teach it and how much of it to explore.

This bleak situation must change! We can't simply publish endless books, like some publishers do, that are not useful in the classroom, and then think that the state of Islam and Arabic education is improving. Instead, we must identify grade-specific books that can be organized into a coherent, cohesive program that any school can adopt. We also have to organize lists of objectives stating what each child should know in each grade as a core base of required knowledge. After these objectives are met, the teacher can teach whatever he or she wants by way of enrichment.

The purpose of this web-site is clear. For both subjects, Islamic Studies and Arabic Language, we will present the most effective books we have seen and break them down by grade level. Second, we will provide a list of what the children should be taught in each grade. This is the basic curriculum that has been in the development process for five years running. In addition, to extend the reach of Islamic themes even further, we will provide the means to integrate Islamically-oriented reading materials into the reading and English programs of any school or classroom.

With the grace of Allah this information is presented for your use. To adopt any curriculum is easy. Implementing it is the real challenge. If you have any suggestions for the improvement of this curriculum, feel free to write us at our e-mail address.

Also, if you are aware of new book that may be useful for Islamic or Arabic studies, send us a copy or the info about it. The suggested changes can be integrated into future revisions of this on-line guide for the benefit of Muslims all over North America. Our ultimate plan, as was mentioned previously, is to continue to revise this web page as new materials become available and to update it often, reflecting the changes made. May your efforts bear success, Insha'llah.

The Purpose of Islamic Studies

"If Allah helps you, no one can overcome you. If He forsakes you, who can help you? In Allah the believers should trust." (3:160)

"Is the person who follows the good pleasure of Allah like the one who brings on himself the wrath of Allah, and who will be in Hell, the terrible place?" (3:162)

The purpose of Islamic Studies is to mold a thinking, believing and practicing Muslim. It is not about rushing to do a Khatm-e-Qur'an ceremony or to learn how to speak Arabic or love contemporary Arab culture. If a student leaves his or her formative years without developing the Eman and Taqwa needed for a healthy and happy life, then he or she will be stuck living solely for the life of the world. Every whim and fancy will tug their heart to and fro, and every success and achievement will ring hollow because they will have the nagging fear of dying someday. What good is money if you can't buy immortality!

We have to look upon each and every student as a potential pillar of Islam. Even a bad, unruly child may grow up to be an 'Umar or a Sumaiyah! The seeds we plant in their hearts today may not germinate until years or decades later. Maybe the child will never believe in Allah and in their life's real purpose, but we don't know who those children are. If we have a strong program and desire to instill Islam in our students, perhaps none of our children will ever go astray. Insha'llah. But only Allah knows, so we have to work as if we know every child needs us and the knowledge we can impart.

By the time a child graduates from high school, he or she should be a fully-functional Muslim. He or she should be aware of Allah's presence in their life, how to practice Islam, why they are alive, what will happen to them after they die, what Islamic beliefs and teachings are and how to explain them to others, how to read the Qur'an in Arabic with understanding, what world religions teach and how Islamic teachings are superior and can overcome them, how to interact with others Islamically, the basic history of the Blessed Prophet, how to understand halal and haram, how to be the best husband or wife, what the general flow of Muslim history has been and finally, how to implement the Shari'ah in their public and private lives.

This is the purpose of Islamic studies and anything short of these objectives means that the teacher or parent doesn't know why they, themselves, are alive! It's that much more we will have to work towards to establish the Deen of Allah in this life. To facilitate an understanding of how to reach these goals, the appropriate section will outline what a student should know by each grade.

Washing Hands Up to the Wrist

"Bismillah"

(In the Name of Allah)

Prophet Muhammad (SAW) said, "There is no wudu for him who does not mention Allah's name upon it." (Sahih - Ibn Maajah, At-Tirmithee, Abu Dawood, and others)

Washing Hands Up to the Wrist

Start by using the left hand to wash the right hand up to the wrist making sure that no part of the hand is left dry, especially between each finger. Repeat three times. Then use the right hand to wash the left hand up to the wrist making sure that no part of the hand is left dry, especially between each finger. Repeat three times.

Humran (RA) narrates that Uthman (RA) called for water to make wudu and washed his hands three times... then said, "I saw Rasoolullah (SAW) make wudu just as I have made wudu." (Sahih - Al-Bukhari and Muslim)

Washing Mouth

Take water into the right hand and wash the mouth by moving the water around inside the mouth making sure to reach the back of the throat. Repeat three times.

Prophet Muhammad (SAW) said, "When you make wudu then wash your mouth." (Sahih - Al-Baihaqee)

Sniffing Water Into the Nose and Then Ejecting It

Put water into the right palm, sniff the water into the nose and breath it into its backmost part, then eject the water from the nose with the fingers on the left hand. Repeat three times.

The Prophet (SAW) said, "When one of you makes wudu then let him enter water into his nose, then expel it." (Sahih - Al-Bukhari, Muslim, Abu Dawood)

Abd Khair (RA) said, "We were sitting looking towards Ali (RA) - as he made Wudu - and he entered into his mouth a handful of water with his right hand and washed his mouth and nose, then expelled it from his nose with his left hand - he did that three times, then said, 'Whoever would like to see the way of purification of Rasoolullah (SAW) - then this is his purification.'" (Sahih - Ad-Daarimee)

Washing the Face

Wash the face, from ear to ear, and forehead to chin making sure that no part of the face is left dry. Repeat three times.

Allah (SWT) said, "O you who believe! When you intend to offer prayer, wash your faces and your hands (fore-arms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles…" (Al-Ma'idah 5:6)

Humran ibn Abaan (RA) narrates that Uthman (RA) called for water to make wudu and so mentioned the way in which the Prophet (SAW) made wudu. Humran (RA) said, "Then he washed his face three times." (Sahih - Al-Bukhari, Muslim)

Running Water Through the Beard with the Fingers

Take a handful of water into the right hand and enter it below the chin and rub it through the beard making sure to get all the way down to the roots of the hair.

Anas (RA) narrates that the Prophet (SAW), when he made wudu, used to take a handful of water and enter it below his chin and rub it through his beard and said, "This is what my Lord - the Great and Exalted - has ordered me to do." (Sahih - Abu Dawood, Al-Baihaqee, Al-Haakim)

Washing the Hands and Arms Including the Elbows

Use the left hand to wash the right hand, forearm and elbow, up to and including the elbow making sure that no part of the hand, arm and elbow is left dry, especially between the fingers. Repeat three times. Then use the right hand to wash the left hand, forearm and elbow making sure that no part of the hand, arm and elbow is left dry, especially between the fingers. Repeat three times.

Allah (SWT) said, "O you who believe! When you intend to offer prayer, wash your faces and your hands (fore-arms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles…" (Al-Ma'idah 5:6)

Nu'aim ibn Mijmar (RA) said, "I saw Abu Hurairah make wudu - he washed his face and completed the wudu, then washed his right hand until he reached the upper arm, then his left hand till he reached the upper arm" - then in the end of the Hadith he said: "This is how I saw Rasoolullah (SAW) make wudu.'" (Sahih - Muslim)

Wiping the Head *

Wipe the head with the fingers of both hands, starting from the forehead, taking them to the nape of the neck, then bring them back to the forehead. Do this one time.

Allah (SWT) said, "O you who believe! When you intend to offer prayer, wash your faces and your hands (fore-arms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles…" (Al-Ma'idah 5:6)

The Prophet (SAW) wiped his head with his two hands, moving them forwards and backwards - beginning with the front of the head and (wiping) with them up to his nape then he (SAW) returned them to the place from which he began. (Sahih Al-Bukhari, Muslim, At-Tirmithee, and others)

*Wiping Over the Turban

Men who wear a head piece that is difficult to remove (such as a turban) should wipe over the head covering. Do this one time.

Amr ibn Umayyah (RA) said, "I saw Rasoolullah (SAW) wipe over his turban and leather socks." (Sahih - Al-Bukhari and others)

*Wiping Over the Turban and Forelock

If part of the head is uncovered and it is normally so, then it is preferable to wipe over the part that is uncovered along with the turban. Do this one time.

Shu'bah (RA) said, "The Messenger of Allah (SAW) made wudu and wiped over the front portion of his scalp, his turban and his socks. (Sahih - Muslim)

*Woman's Head Cover

As for the woman's head cover, it is also permissible to wipe over it. This would be the case of a woman that has no private place for wudu (i.e. where non-Mahram men or non-Muslim women may see them). Do this one time.

Umm Salamah (RA) used to wipe over her head cover . (See'al-Mughnee' - Ibn Mundhir)

Wiping the Ears

Wipe the ears by inserting the tips of the index fingers into the ears, twist them around the folds of the ears then pass the thumb behind the ears from the bottom, upwards. Wipe the ears with the water used for the head. Do this one time.

Prophet Muhammad (SAW) said, "The two ears are a part of the head." (Sahih - At-Tirmithee, Abu Dawood, and Ibn Maajah)

From Abdullah ibn Amr (RA) - about the way of performing wudu - he (SAW) said, "Then he (SAW) wiped his head and entered his two forefingers into his ears and wiped the backs of his ears with his thumbs". (Sahih - Abu Dawood, An-Nasaa’ee, Ibn Maajah, Ibn Khuzaimah)

Ar-Rabee bint Mu'awwidh (RA) reported that the Prophet (SAW), "Wiped his head with water remaining in his hand". (Hasan - Abu Dawood and others)

Washing the Feet and Ankles*

Use the right hand to wash the right foot up to and including the ankle making sure no part of the foot is left dry, especially between the toes. Use the right hand pinkie finger to wash between the toes starting on the right side of the foot. Repeat three times. Then use the left hand to wash the left foot up to and including the ankle making sure no part of the foot is left dry, especially between the toes. Use the left hand pinkie finger to wash between the toes starting on the right side of the foot. Repeat three times.

Allah (SWT) said, "O you who believe! When you intend to offer prayer, wash your faces and your hands (fore-arms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles…" (Al-Ma'idah 5:6)

"Ibn Umar (RA) said, "Rasoolullah (SAW) fell behind us and then came upon us during a journey, then we found him and it was time for 'Asr - so we began to make Wudu and wipe over our feet, so he (SAW) called out at the top of his voice, 'Woe to the ankles from the Fire. (two or three times)'" (Sahih - Al-Bukhari and Muslim)

"Al-Mustaurad (RA) said, "When the Prophet (SAW) made wudu he would enter the water between his toes with his little finger." (Sahih - Abu Dawood, At-Tirmithee, and Ibn Maajah)

*Wiping Over the Foot Covering

Wiping over the top of the foot covering with wet hands instead of washing the feet is allowed, provided that the foot covering has been put on after performing wudu that included washing the feet. Wipe the top of each foot one time, using the right hand for the right foot and the left hand for the left foot. This is allowed for 24 hours from the time of wudu, if not traveling. After this time the feet must be washed. It is allowed for 3 days from the time of wudu, if traveling. After this time the feet must be washed.

Amr ibn Umayyah (RA) said, "I saw Rasoolullah (SAW) wipe over his turban and leather socks." (Sahih - Al-Bukhari and others)

Drying the Body-Parts After Wudu

Drying the body-parts after wudu is a desirable action.

Aishah (RA) said, "Rasoolullah (SAW) had a cloth which he used to dry himself with after making wudu." (Sahih - An-Nasaa'ee)

How Many Times For Each Action in Wudu

Each detail of wudu has been performed by Prophet Muhammad (SAW) once, twice or three times (except wiping of head and ears, these should only be done once). Washing each body-part once is obligatory - and the second and third washings are Sunnah - and it is better to wash three times so as to follow the Sunnah of the Prophet (SAW).

Ibn Abbas (RA) said, "Rasoolullah (SAW) made wudu (washing each part) once." (Sahih - Al-Bukhari)

Abdullah ibn Zaid (RA) narrates that the Prophet (SAW) made wudu (washing each part) twice. (Sahih - Al-Bukhari)

Uthman (RA) recorded that he (SAW) washed each of the parts three times. (Sahih - Al-Bukhari and Muslim)

Beginning With the Right

Always wash the right hand before the left hand. Always wash the right foot before the left foot. Always wash the right side before the left side.

Aisha (RA) said, "Rasoolullah (SAW) used to like to begin with the right in putting on shoes, combing his hair, in purification and in all of his affairs." (Sahih - Al-Bukhari, Muslim, and others)

Reading Du'as (Supplications) After Wudu

After wudu, first say aloud or silently:

"Ash hadu an la ilaha illal lahu wah dahu la shareeka lahu wa ash hadu an-na muhammadan 'abduhu wa rasulhu"

(I testify that there is none worthy of worship except Allah, and I testify that Muhammad (SAW) is His slave and Messenger)

Then say aloud or silently:

"Allah hum maj 'alnee minat taw-wabeena, waj 'alnee minal muta tah-hireen."

(O Allah, make me one of those who constantly repents to You and of those who purify themselves)

Rasoolullah (SAW) said, "None of you makes wudu and completes the wudu then says: "Ash hadu an la ilaha illal lahu wah dahu la shareeka lahu wa ash hadu an-na muhammadan 'abduhu wa rasulhu" except that all eight Gates of Paradise are opened for him - so that he enters by whichever he pleases." (Sahih - Muslim, Abu Dawood, At-Tirmithee, An-Nasaa'ee, Ibn Maajah)

"Allah hum maj 'alnee minat taw-wabeena, waj 'alnee minal muta tah-hireen." (Sahih - At-Tirmithee)

Actions That Break Wudu

Actions that break wudu are as follows: that which comes out from the two private parts (front and back) such as urine*, wind, excretion*, blood*, etc., sound sleep while lying down or reclining, touching the uncovered private parts,

Allah (SWT) said, "…or any of you comes from answering the call of nature, or you have been in contact with women (sexual intercourse)…" (Al-Ma’idah 5:6)

The Prophet (SAW) said, "There is no wudu except from a sound or a smell." (Sahih - Ul-Jaarni)

Rasoolullah (SAW) said, "The eye is the drawstring for the anus, so he who sleeps then let him make wudu." (Sahih - Abu Dawood, Ibn Maajah, Ahmad)

Rasoolullah (SAW) said, "If one of you touches his penis and there is no veil between him and it nor any cover, then wudu has become obligatory for him." (Sahih - Al-Haakim and others)

*That Which Comes Out From the Private Parts

Menstruating and post-partum bleeding women are not permitted to pray. Menstruating and post-partum bleeding women must complete their bleeding period and make ghusl (wudu plus bathing the entire body) before returning to their prayers.

Anyone having a continuous flow of blood, urine or excretion from the privates parts must wash the privates and make wudu for every prayer, after the time has entered. Anyone having continuous impurities from the private parts fall under the rules of istihadah. For more information about itsihadah read Natural Blood of Women by Shayekh Muhammad bin Salih Al-Utheimeen or any other book containing laws from the Quran and authentic Sunnah regarding the natural blood of women.

The Prophet (SAW) said to Fatimah bint Hubaish (RA), "Give up the prayer when your menses begins, and after it finishes, wash the blood off your body (by having a full shower/bath), and start praying." (Sahih - Al-Bukhari)

The Prophet (SAW) told Fatimah bint Hubaish (RA), "Refrain from Salat during the days of your normal menses then wash and make ablution for every Salat and then pray even if blood drops onto the mat!" (Sahih - Al-Bukhari)