Professional Documents
Culture Documents
The primary reason that we believe the Guiding Helper is an accurate representation of the dīn
that the Prophet Muhammad (May Allah bless him and give him peace) brought is the
confidence we have in the line of teachers back to him (Allah bless him and give him peace)
from whom we have received this knowledge.
However as the contemporary world has begun to place more emphasis on written evidences as
opposed to oral ones, we have prepared these Notes of Sources to appease the worries and
concerns of those individuals that find the material in the Guiding Helper foreign or alien to our
din.
The purpose of these Notes of Sources is to demonstrate that all the material in the Guiding
Helper texts is traceable back to an authentic source recognized by our din. The cognizant reader
will then realize that all we have done in these Guiding Helper texts is to gather together the
work of many ancient Muslim scholars for the benefit of providing the contemporary world with
a coherent and comprehensible picture of the din.
The purpose of these Notes of Sources is not to nullify or prove wrong other valid views held
about our din. Rather, the reason that we do not list all of the possible views on a particular
subject is brevity and that our main purpose here is to increase confidence in the Guiding Helper
texts and not to write a book about the various valid views on each subject of our din.
We understand that the Muslim populous is made up of basically two types of people:
a) Those that are confident in the authentic scholars of our din and will accept statements
from them on face value without demanding further explanations.
b) Those that have less confidence in the authentic traditional scholars of our din but have
confidence in the primary texts. These type of people usually refuse to accept an
authentic scholar's opinion without being given primary text evidence to back it up.
The Guiding Helper texts were written for both types of people although the first group will
probably reap more benefit.
We encourage those who follow the Guiding Helper to learn and practice tolerance for those that
follow other valid Islamic schools of beliefs, law, and spirituality. It is not possible to convince
every single human being on the earth to follow a specific school of knowledge. Rather, the way
to spread one's school of knowledge is to demonstrate its applicability, its viability, its ease in
learning, and its ease in practice.
Even within a particular Islamic school (e.g., of beliefs, of law, of spirituality, etc.) differences of
opinion exist in certain highly detailed subjects. This is something that comes from the inherent
limitations imposed by human language (since human language cannot always issue a bilaterally
understood statement about highly detailed subjects). In every single subject, related to the din
or otherwise (e.g., medicine, mathematics, biology, chemistry, philosophy, linguistics, etc.), one
will find similar differences of opinion; thus, one should not be shocked by the presence of such
differences but consider them normal and expected. Nevertheless in the Islamic schools of
beliefs, law, and spirituality, the expert scholars have come up with popular or more trusted
opinions for the unified dissemination of knowledge1. In the Guiding Helper texts, we have
stuck closely to the popular or more trusted opinions in well over ninety percent of the subject
matter. If we narrate an opinion that differs from the popular or more trusted opinion, it is for
either of the following two reasons:
a) The average contemporary man will not be able practice or understand the popular
opinion except with great difficulty.
- or -
b) The popular opinion leads to an inconsistency which makes the subject matter hard to
learn.
1
In plain English: so that people are taught the same thing for the purposes of harmony and avoiding confusion
2
The challenge goes out those that do not accept this statement that they attempt to derive the laws of Inheritance or
the laws of the Islamic Court System from the verses of the Qur'an and the sayings of the Prophet without referring
to any secondary text. Then, they should compare what they produce with what is written in primary-text-backed
law books, such as al-Ma`unah `ala Madh-hab `Alim al-Madinah (MA) and they will see the great mistakes and
shortcomings that they have made.
3
The contemporary rudimentary systems based solely upon primary text evidence that we have examined fail to
inform their adherents about the detailed laws/beliefs that go beyond the understanding of a kindergarten student.
Additionally at best, they produce a person who knows some unorganized scattered information about physical
purification, how to perform prayer, how to give basic Zakat, how to fast, and how to perform pilgrimage - and that
is all. Very few people who learn the din from only primary sources know anything definitive about Marriage laws,
Divorce laws, Inheritance laws, Court system laws, the laws of Trade, etc. - except some glittering generalities
which cannot translate into any concrete action. Such people are left victim to always searching for "Fatwas"
(situation-specific legal rulings given ad hoc) to handle the issues that they face in their daily lives. This shows the
failure of the rudimentary system in producing independent qualified individuals that share the same basic
understanding of din, which is a precondition for the existence of a society that is to be ruled by Islam.
structuring an entire society. Thus, he would be forced to adopt contemporary methods and
procedures foreign to our din to make his system work for an entire society4.
Many unqualified people present today are attacking specific beliefs/laws/practices narrated by
our traditional authentic scholars. They often claim that the belief/law/practice contradicts a
hadith or that the hadith that the belief/law/practice is based upon is weak. Or worse yet, they
claim that the belief/law/practice is in direct conflict with the Qur'an. It is not the purpose of this
Foreword to outline the derivation methods of traditional scholars, but the reader should be
aware of the following points agreed upon by the vast majority of traditional scholars:
a) There are many classifications for hadith5. The classification !a`īf (mistranslated as
weak [the correct translation is less-authenticated]) itself is of various levels. The vast
majority of scholars agree that although tenets of belief and the legal rulings of wajib and
haram cannot be derived solely from a less-authenticated hadith, it is perfectly valid to
derive the legal rulings of mandub and makruh from the great bulk of less-authenticated
hadith (otherwise known as weak hadith)6. Thus, it is not valid to argue that an act
labeled as sunnah, fadilah, raghibah, or nafilah should be abandoned because it is based
upon a less-authenticated hadith; nor is it valid to argue that there is no merit in avoiding
an act labeled as makruh because the recommendation against it is listed in a less-
authenticated hadith.
b) A single body text for a hadith can have several independent chains of transmission. It
is not valid to rule the body text of a hadith as being less-authenticated by examining only
one of its chains. This is because another independent chain for the same hadith text may
exist which is well-authenticated ("asan) or rigorously-authenticated (#a"ī"). Thus, a
person who does not have encyclopedic knowledge about the hadith cannot assign
weights to isolated hadith that he reads/hears7.
4
Many contemporary Muslim reformists are in this situation. They do not possess a deep knowledge and
understanding of the traditional schools of Islamic beliefs, law, and spirituality but claim anyway that these
traditional schools are outdated and cannot be applied to our modern world [perhaps because they do not understand
that the basic fabric of human life and society remains relatively unchanged through the passage of time and
progress of technology as the Qur'an hints in many places, such as: "Nothing is said to you except what was already
said to the messengers before you" [41:43] - hinting at the fact that people's way of thinking and concerns stay
basically the same.] They claim that a new interpretation to the primary texts is necessary for the survival and
application of our din. However after they are done interjecting and mixing the foreign methods and procedures, the
various parts of the resultant din can no longer be all traced back to Qur'an and the practices of the Prophet (May
Allah bless him and give him peace) and early Muslims whom we are told to hold fast to and emulate. Thus to be
accurate, the din that they produce should be called by another name and not the name that the Prophet (May Allah
bless him and give him peace) used for the din he taught.
5
Imam al-Bayquni in his Bayquniyyah notes 34 common classifications that the person studying hadith must have
knowledge of before going any further.
6
Imam al-Nawawi notes this in the introductory chapter (about being sincere and having a good intention in all
external and internal actions; section 2) of his book, al-Adhkar.
7
When one is dealing with the Maliki school, it makes even less sense to abandon a view of Imam Malik (taken
from a hadith (or a transmitted action) he knew) due to some other hadith scholar (who showed up decades later)
labeling the same hadith body text as less authenticated. One of primary reasons for this is Imam Malik (one of the
top hadith scholars (if not the top post-Companion scholar of hadith)) had fewer people in his chain of transmission
than the later scholars of hadith. On many cases, he had as little as two people (e.g., he narrated from Nafi`, to Ibn
`Umar, and then to the Prophet (May Allah bless him and give him peace)) in his chain of transmission. Whereas,
the later hadith scholars (e.g., Muslim and al-Bukhari) could have about six to ten people in their chains of
transmission. Thus, it is very possible that a hadith which Imam Malik considered to be rigorously authenticated (or
well authenticated) be considered less authenticated by the later scholars of hadith (e.g., Muslim and al-Bukhari)
since some of the transmitters in the chain after Imam Malik's time could lack the qualities of trustworthiness. From
this, you see the utter worthlessness of the argument that a hadith should be totally abandoned because a particular
scholar could not authenticate it fully.
c) Many recorded authentic hadith (due the isolated way they were collected and
organized) only tell part of the story or contain information out of context. One can
easily misinterpret such hadith if one does not have a greater knowledge of the event or
subject matter of the hadith. Thus, it is not safe to derive beliefs or laws from only
reading/listening to isolated hadith except if one is an expert scholar of beliefs or law.
d) The total body of the authentic hadith is much greater in number than the combined
hadith of Sahih Buhkari, Sahih Muslim, al-Nisa'i, Ahmad, Ibn Majah, and Abu Dawud.
Thus, to gain a total picture of the Prophetic message from hadith, one would have to
memorize and understand about half a million hadith narrations (counting duplications/
variations of body text but not counting mere differences in chains of transmission).
e) Apparent contradictions exist between various authentic hadith, between various
verses in the Qur'an, and between authentic hadith and verses in the Qur'an. These
contradictions can be resolved using many techniques, two of which are: (1) restricting/
expanding the scope of the text and (2) dating the texts and giving the newer text
precedence over the older text. Thus, the common man has no right to attack the view of
a traditional scholar (who reached his conclusion by the comparison and weighing of
apparently contradictory evidence) by saying that the view contradicts an isolated hadith
or isolated verse in the Qur'an.
f) There is a difference between common-language vocabulary/constructs and technical-
language vocabulary/constructs. Many unqualified people have misinterpreted verses in
the Qur'an and sayings8 of the Prophet (May Allah bless him and give him peace) by
confusing common-language vocabulary/constructs with technical-language vocabulary/
constructs. One of the greatest examples of such a blunder is with the hadith literally
translated as "Every [kullu] new affair [bid`ah] is a misguidance [!alālah]". Unqualified
people firstly do not understand that the construct kullu in common-language does not
necessarily indicate all; it can also have a meaning of most all or can be used as a way of
emphasizing that a situation is prevalent. Secondly, they do not understand that Prophet
(May Allah bless him and give him peace) was referring to specific types of innovation
(i.e. within a restricted scope) with the word bid`ah (mostly concerned with `aqidah
(tenets of beliefs) and the basics of the acts of worship) and not to all matters in din that
come about after his passing away. Thirdly, they do not understand whether or not the
word dalalah always conforms to the haram legal ruling or in some contexts can
correspond to the makruh legal ruling (in actuality, it can correspond to both). The
general conclusion is that if one is not thoroughly trained in Arabic lexicology, it is very
easy to make serious mistakes in deriving beliefs and laws from the primary texts.
g) A prohibition given in the primary texts (if not otherwise abrogated) can either
correspond to the makruh or haram legal ruling. Similarly, a command given in the
primary texts (if not otherwise abrogated) can either correspond to the mandub or wajib
legal ruling9. Expert scholars of Jurisprudence conduct a detailed study of the text itself,
the circumstances surrounding the laying down of the text, the practical interpretation of
the text by the Prophet (May Allah bless him and give him peace) and early Muslims, and
other details before deciding which legal ruling the apparent prohibition/command should
be placed in. Thus, it is not valid for the common man to declare an act as haram/wajib
just because he reads a prohibition/command in the primary texts for that act.
h) Some aspects of our din are not stated in clear terms in the primary texts10. To convey
such aspects of the din, the early Muslims (e.g., those living in Madinah shortly after the
8
Similarly, many unqualified contemporary people (especially in Western Academia) have misinterpreted the
secondary texts of our scholars by making similar mistakes.
9
Reference : [MK: volume 1: page 3: line(s) 23-24: {very beginning of Ibn Rushd's actual notes to the
Mudawwanah}]
10
Please refer to the hadith of Abu Hurayrah in which he states that he absorbed from the Prophet (May Allah bless
him and give him peace) two containers of knowledge and he publicly narrated only one of these containers [al-
Prophet passed away) simply emulated and practiced what they learned from the Prophet
(May Allah bless him and give him peace) without narrating any specific hadith. Thus,
valid practices exist in our din for which there is no clear direct primary text evidence or
there is even an isolated apparently contradictory piece of evidence. [These practices
were later formally recorded in books and taught with words to help preserve them (e.g.,
those recorded by Sahnun al-Sa`id al-Tanukhi in his Mudawwanah).]
With this, we ask Allah for forgiveness and hope that He places His blessing in this work as He
can only do.
Bukhari, book of knowledge, chapter on memorizing knowledge, hadith #117]; and there are other proofs for this
statement also.
Table of References
Two-letter code Book Info
AF
Title: 'Āsān Fiqh
Author: Mu"ammad Yusuf al-I#lā"ī
Age Written: Within past century
Published by: Maktabah Dhikrah, Rām Pūr, U.P, India
Edition Description: two volumes; first volume has 387 numbered pages
Comments: This is an easy-to-understand basic 'anafī Fiqh book based upon Marāqī
al-Falā" (see MF below). We narrated opinions from this book that conform to the Maliki
school when it was difficult to find a written excerpt from a Maliki book that covers what
we learned from the live traditional Maliki scholars under whom we studied.
Title: American Heritage College Dictionary [of the English Language]
AH
Author: Main editor was Robert B. Costello
Age Written: Within past century
Published by: Houghton Mifflin Company, New York, 1993 C.E.
Edition Description: one volume; third edition; 1630 numbered pages; words listed
in two columns in alphabetical order
Comments: This is a dictionary of the English language that represents the word and
sentence style of the largest native English-speaking population at the present time (i.e. in
North America). We have used the word spellings and style outlined in this dictionary to
write the Guiding Helper texts.
AM
Title: al-Ma`ūnah `Alā Madh-hab `Ālim al-Madīnah
Author: Abu Mu"ammad `Abd al-Wahhab ibn `Ali ibn Na#r al-Bagh!ādī
Age Written: Over 1000 years ago
Published by: Dar al-Kutub al-`Ilmiyyah in Beirut in 1419 A.H. / 1998 C.E.
Edition Description: printed in 2 volumes; 1st volume has 656 numbered pages
Comments: This author did an excellent job at finding the primary text evidence for
the points mentioned in the Mudawwanah al-Kubrah and Ibn Abu Zayd's Risālah.
AQ
Title: al-Arba`ūn al-Qudsiyyah
Author: al-Daktūr `Izz al-Dīn Ibrāhīm and Denys Johnson-Davies
Age Written: Within past century
Published by: Unknown
Edition Description: one volume; 151 numbered pages
Comments: The authors gathered in this book forty hadith in which Allah speaks in
the first person. The English translation of each hadith is given on the facing page.
BU
Title: al-Burhān fī `Ulūm al-Qur'ān
Author: Badr al-Dīn Mu"ammad ibn `Abdullah al-Zarkashi
Age Written: Over 700 years ago
Published by: al-Maktabah al-`A#riyyah, Beirut
Edition Description: four bound volumes; first volume has 508 numbered pages
Comments: In this book, the author basically summarizes all work done with
analyzing the Qur'an from an Arabic literary aspect by the scholars up to his time.
DR
Title: Dalīl al-Rāghbīn ilā al-Riyā! al-"āli"īn
Author: al-Daktūr Fārūq al 'amādah
Age Written: Within past century
Published by: Dar al-Thaqāfah, Casablanca
Edition Description: one volume; 970 numbered pages
Comments: This is a contemporary commentary on Imam al-Nawawi's famous hadith
collection, al-Riyā! al-"āli"īn. In addition to shedding light on some contemporary
matters, this author has done an excellent job in finding the exact locations of each hadith
narrated by Imam al-Nawawi in the greater books of hadith; thus, assuring the reader that
the hadith narrated by al-Nawawi in this book are actually authentic.
DT
Title: al-Durr al-Thamīn wa al-Mawrid al-Ma`īn Shar" al-Murshid al-Mu`īn
Author: Mu"ammad ibn A"mad Mayyārah
Age Written: Over 300 years ago
Published by: Maktabah al-Manār; Tunis
Edition Description: one volume; 499 numbered pages (not counting indices); a
second book is printed on the lower-half of the page; the lower book is Kha"a" al-Sadād wa
al-Rushd written by al-`Allāmah al-Tatā'ī and is an explanation to Ibn Rushd's metered
verse text, Muqaddamah Ibn Rushd.
Comments: This is the main trusted explanation of Ibn `Ashir's text, al-Murshid al-
Mu`in; the Guiding Helper is based upon Ibn `Ashir's core text.
FI
Title: al-Futu"āt al-Ilāhiyyah Shar" al-Mabā"ith al-A#liyyah
Author: A"mad ibn Mu"ammad ibn `Ajībah al-'asanī
Age Written: About 200 years ago
Published by: Dar al-Fikr
Edition Description: two volumes bound as one; another book is printed on the top
half of the page by the same author; this other book is an explanation of Ibn `Atā'illah's
Hikam (Book of Wise Sayings about the Path to Allah).
Comments: This is a trusted commentary on the brief compendium of spirituality
written by Ibn al-Bannā al-Sarqus(ī. The core text consists of 454 rhyming metered veres
similar in structure to Ibn `Ashir's al-Murshid al-Mu`in.
FQ
Title: al-Tafsīr al-Fat" al-Qadīr
Author: Mu"ammad ibn `Alī ibn Mu"ammad al-Shawkānī
Age Written: About two hundred years ago
Published by: Dar al-Fikr, Beirut
Edition Description: five volumes plus one slim concordance; first volume has 826
numbered pages
Comments: This is a commentary on the Qur'an that gathers what the scholars of both
inductive understanding have said and what the scholars of hadith have said.
HA
Title: al-Hikam al-`A(ā'iyyah
Author: A"mad ibn Mu"ammad ibn `Abd al-Karīm al-Iskandarī
Age Written: Over 700 years ago
Published by: al-Maktabah al-`Arabiyyah, Damascus, Syria
Edition Description: one slim pocket-size paperback volume; 126 numbered pages
Comments: This is a collection of 264 short Arabic pieces of advice about travelling
the Path to Allah.
HL
Title: 'ilyah al-Lubb al-Ma#ūn Shar" al-Jawhar al-Maknūn li al-Akh!arī
Author: Ahmad al-Damanhūrī
Age Written: Commentary was written about two hundred years ago; the base text
was written over four hundred years ago.
Published by: Sharikah al-Maktabah Ma(ba`ah Mu#(afah al-Bābā al-'albā wa
Awlāduh, Cairo, 1950 C.E. : 1370 A.H.; second printing
Edition Description: one volume; 112 numbered pages
Comments: This is an explanation of Imam al-Akh!arī's Rhetoric Text al-Jawhar al-
Maknūn
HM
Title: al-'abl al-Matīn Shar" al-Murshid al-Mu`īn
Author: Muhammad ibn Muhammad ibn `Abdullah ibn al-Mubārak al-Fat"ī
Age Written: Within past century
Published by: Maktabah al-Sha`biyyah, Morocco
Edition Description: one slim paperback volume; 80 numbered pages
Comments: This is very short explanation of Ibn `Ashir's text al-Murshid al-Mu`in
upon which the Guiding Helper is based. This text is a very useful summary of al-Durr al-
Thamin (see DT above).
HU
Title: al-'ajj wa al-`Umrah
Author: `Abd al-Mu((alib Rif`ah Fawran
Age Written: Within past century
Published by: Maktabah al-Khanjī, Cairo, 1990 C.E.
Edition Description: one volume; first edition
Comments: This is general book about the laws of 'ajj and `Umrah.
Title: Hans Wehr [English] Dictionary of Modern Standard Arabic
HW
Author: Hans Wehr and J.M. Cowan
Age Written: Within past century
Published by: Spoken Language Services, Inc., New York
Edition Description: one volume small paperback; 1110 numbered pages
Comments: This is a semi-reliable dictionary of the Arabic language for those whose
academic language is English.
IA
Title: 'I"kām al-'A"kām Sharh Tu"fah al-'ukkām
Author: Mu"ammad ibn Yusuf al-Kāfī
Age Written: About 600 years ago
Published by: Dar al-Kutub al-`Ilmiyyah, Beirut
Edition Description: one slim hardcover volume; 310 numbered pages
Comments: This is a trusted commentary on the Spanish scholar's, Abu Bakr ibn
`Asim, Gift for the Judges metered verse text; this book is taught at Qarawayin University.
ID
Title: I"yā' `Ulūm al-Din
Author: Abu al-Hamid al-Ghazālī
Age Written: Over 800 years ago
Published by: Dār al-Kitāb al-`Arabī
Edition Description: printed in 6 volumes; this edition also gives the universal
references for the hadith that are narrated by al-Ghazāli; 3095 numbered pages excluding
the appendices and indices; the page number we refer to is that which counts from the very
start of the first volume.
Comments: This is a book which contains a synopsis of many aspects of the din the
Prophet (May Allah bless him and give him peace) brought viewed from an illuminated
spiritual aspect
IH
Title: 'Īqā!* al-Himam Shar" al-'ikam al-`A(ā'iyyah
Author: A"mad ibn Mu"ammad ibn `Ajībah al-'asanī
Age Written: About 200 years ago
Published by: Dar al-Fikr
Edition Description: two volumes bound as one; another book is printed on the
lower half of the page by the same author; this other book is an explanation of Ibn Banna
al-Sarqus(i's al-Mabahith al-Alasliyyah `an Jumlah al-Tarīq al-"ūfīyyah.
Comments: This is a trusted commentary on brief compendium of spirituality written
by Ibn `A(ā'illah al-Iskandarī. The core text consists of short phrases that describe some
practical subject matter for those travelling the Path to Allah.
IK
Title: Tafsīr al-Qur'ān al-`A!*īm li Ibn Kathīr
Author: `Imād al-Dīn Abu Fadā' Ismā`īl ibn KathIr
Age Written: Over 700 years ago
Published by: `Ālam al-Kutub in Beirut in 1413 A.H. / 1993 C.E.
Edition Description: printed in 4 volumes; 1st volume has 573 numbered pages
Comments: This is a trusted commentary on the Glorious Qur'ān in which the author
has heavily relied on the verses of the Qur'ān themselves, sayings of the Prophet (May
Allah bless him and give him peace), and narrations from the early Muslims to perform an
exegesis.
IU
Title: `Ilm al-'U#ūl al-Fiqh
Author: `Abd al-Wahhāb al-Khallāf
Age Written: Within past century
Published by: Dar al-Qalam, Cairo
Edition Description: one volume; 236 numbered pages
Comments: In this book the author summarizes the law derivation methods used by the
traditional scholars of our din.
JA
Title: al-Jāmi` li A"kām al-Qur'ān
Author: Imam al-Qur(ubi (Mu"ammad ibn A"mad ibn Abu Bakr ibn Farah)
Age Written: Over 700 years ago
Published by: Unknown
Edition Description: Multiple volumes; some bound volumes contain more than
one volume
Comments: This is a trusted book which shows how the traditional scholars of our din
derived their laws from the Qur'an; this book is taught at Qarawayin University
JI
Title: al-Jāmi` fī A"ādith al-`Ībādāt
Author: `Abd al-"alām ibn Mu"ammad ibn `Umar
Age Written: Within Past Century
Published by: Dar ibn Hazm 1999
Edition Description: three volumes
Comments: This is a book that gathers together Prophetic statements and actions
about the common acts of worship.
KA
Title: Kitāb al-Adhkār al-Nabawiyyah (al-Nawawiyyah)
Author: Abu Zakariyyah Ya"yah ibn Sharaf al-Nawawī
Age Written: Over 600 years ago
Published by: Dar al-Fikr
Edition Description: one volume; 363 numbered pages before indices
Comments: In this book, the author gathered the verbal remembrances that the Prophet
(May Allah bless him and give him peace) used to make at various occasions. Thus, he
contributed to the preservation of this knowledge until the end of the world.
KF
Title: al-Khulā#ah al-Fiqhiyyah
Author: Muhammad al-`Arabi al-Qarawi
Age Written: Within past century
Published by: Dar al-Qalam, Beirut
Edition Description: one volume; new easier edition 213 numbered pages
Comments: The author has basically summarized Mukhtasar Khalil and Aqrab al-
Masalik, two trusted sources of the Maliki school; this book is taught at Qarawayin
University; this book is laid out in a question and answer format
KH
Title: al-Khurashī `Alā Mukhta#ar Sidī Khalīl
Author: Muhammad al-Khurashī al-Maliki
Age Written: Over 300 years ago.
Published by: Dār al-Fikr; reprint of 1317 A.H. / 1900 C.E.
Edition Description: 8 volumes bound as 4 volumes; each bound volume actually
contains 2 volumes; 1st volume contains 356 numbered pages; the volume number we refer
to corresponds to the actual contextual volume number and not the bound volume number.
Comments: This is a trusted commentary on Khalil ibn Is"āq's Concise Text; On the
margins there is a commentary on Khurashi's words given by `Alī al-`Adawī. When we
refer to Khurashi's internal commentary, we prefix an 'I' to the line number and when we
refer to al-`Adawi's marginal commentary, we prefix a 'M' to the line number.
LM
Title: al-Lu'lu' wa al-Marjān Fīmā t-tafaqa `alayhi al-Shaykhān
Author: Mu"ammad Fu'ād `Abd al-Bāqī
Age Written: About two hundred years ago
Published by: Dar al-Fikr
Edition Description: three volumes; first volume has 250 numbered pages
Comments: This a excellent book for beginners interested in studying the primary
texts that gathers together the common hadith of "a"ī" Muslim and "a"ī" Bukhāri.
Additionally, there is much useful information in the footnote commentary A total of 1906
hadith are listed.
MA
Title: Matn Ibn `Āshir
Author: A"mad ibn `Alī ibn `Abd al-Wa"id ibn `Āshir
Age Written: About 700 years ago.
Published by: Maktabah al-Wa"dah al`Arabiyyah in 1989 C.E.
Edition Description: One slim paperback volume; 32 numbered pages
Comments: This pamphlet first gives all 314 lines of Ibn `Ashir' text al-Murshid al-
Mu`īn and then explains briefly how to perform wet ablution and the formal prayer
according to the Maliki school; this pamphlet ends with the famous Jibra'il hadith about the
three parts of din that is narrated in "a"ī" Muslim.
MF
Title: Marāqi al-Falā" bi 'Imdād al-Fatta" Sharh Nūr al-'Ī!ā"
Author: 'asan ibn `Ammār ibn `Alī al-Sharanbalālī
Age Written: A few hundred years ago
Published by: Maktabah Dār al-Bāz, Makkah
Edition Description: one volume; only 278 numbered pages
Comments: This is an explanation of the basic 'anafiī core text, al-Nūr al-'Ī!ā". We
narrated opinions from this book that conform to the Maliki school when it was difficult to
find a written excerpt from a Maliki book that covered what we learned from the live
traditional Maliki scholars under whom we studied.
MK
Title: al-Mudawwanah al-Kubrā (wa ma`ahā Muqaddimāt Ibn Rushd)
Author: Sa"nūn Sa`īd al-Tanūkhī
Age Written: Over 1100 years ago
Published by: Dār al-Fikr in 1411 A.H. / 1991 C.E.
Edition Description: 4 volumes; 1st volume contains 434 numbered pages
excluding index.
Comments: This is the original core text of the Māliki School of Jurisprudence; all
subsequent books about Maliki Fiqh have been based partially or totally on this original
work which contains the written transcript of many question and answer sessions of Imam
Malik's student `Abd al-Ra"mān ibn Qāsim with Sa"nūn Sa`īd al-Tanūkhī; Ibn Rushd's
notes about the points in the Mudawwanah are printed on the lower half of the page
without any direct coordination with the text at the top of the page.
MM
Title: Majmū` Muhimmāt al-Mutūn
Author: There are multiple authors quoted in this book; we have narrated sections
written by Ibrāhīm al-Bayjūrī, Muhammad ibn Yūsuf al-Sunūsī al-'usaynī, Ibrāhīm ibn
Hārūn al-Laqqāni, and `Abd al-Ra"mān al-Akh!arī)
Age Written: Most of the texts quoted range from over 600 years ago to over 100
years ago.
Published by: Dar al-Kutub al`Ilmiyyah in Beirut in 1994 C.E.
Edition Description: one volume; 518 numbered pages
Comments: This is a collection of 66 authentic secondary core texts written by
multiple authors in disparate time periods and about differing subjects. This is a trusted
book which is taught at Qarawayin University
MW
Title: al-Muwa((a' al-Imām Malik
Author: Malik ibn Anas ibn Abu `Āmir al-A#ba"ī
Age Written: Over 1200 years ago
Published by: Idārah al-Nashriyāt al-Islām
Edition Description: one volume; 702 numbered pages
Comments: This is the most famous book that Imam Malik wrote; although to the
undiscerning reader, this may look like a regular hadith book or a rudimentary fiqh manual,
it is much more than that; it is the first book that divided up the study of Jurisprudence into
distinct chapters; it is provable that the formal study of Jurisprudence would not have been
possible (even outside the Maliki school) had not this work or a similar work been written
(as people would be unable to learn and teach the complex laws without any basic
framework that logically divided up the material); all subsequent books about
Jurisprudence up until our time (including the Guiding Helper) are organized in almost
exactly the same manner as the Muwa((ah. This provision of a basic framework to work
with has been and currently is the role of the Muwattah in regards to Jurisprudence.
However, the Muwattah never was and currently is not considered a comprehensive book
of hadith or a practical fiqh manual (such as the Guiding Helper) that one can follow; those
who find in the Muwattah evidence that contradicts the sayings of the later Maliki scholars
should not jump to the conclusion that Imam Malik held an opinion different from his later
followers. Imam Malik never intended the written Muwattah to act as a fiqh manual.
Rather, he verbally taught the knowledge of Jurisprudence to his students who accurately
recorded his positions later. It is from the later narration and recording of his verbal
statements that the Maliki school derives its material and not solely from his written words
in the Muwattah.
NN
Title: al-Nukhbah al-Nubhāniyyah Shar" al-Bayqūniyyah
Author: Mu"ammad ibn Khalīfah ibn 'amd al-Mūsā
Age Written: About one hundred years ago
Published by: Mu#(afah al-Bābā al-'albā wa Awlāduh, Cairo, 1938 C.E. : 1357 A.H.
Edition Description: one slim paperback volume; 54 numbered pages
Comments: This is an explanation of the Hadith Terminology text al-Bayqūniyyah
QF
Title: al-Qawānīn al-Fiqhiyyah
Author: Ibn Juzayy al-Kalbi
Age Written: Over 600 years ago
Published by: Dar al-Fikr, Beirut
Edition Description: one volume; new cleaner edition 387 numbered pages
Comments: This is a trusted book which compares the Maliki school with the other
schools of Jurisprudence; this book is taught at Qarawayin University. In numbering the
sub-books, we have called the first book on belief Book 0. We have called the next ten
books on worship Books 1-10. We have called the next ten books on dealings with people
Books 11-20. And we have called the last miscellaneous book Book 21.
QM
Title: al-Qāmūs al-Mu"ī(
Author: Majd al-Din Mu"ammad ibn Ya`qūb al-Fayrūzābādī
Age Written: Over 600 years ago
Published by: Mu'assasah al-Risalah, Beirut
Edition Description: All four volumes of the original dictionary have been bound
as one single think dictionary-type two-column-layout book; 1872 numbered pages
Comments: This is an amazing summary of a ninety plus volume dictionary of the
Arabic Language known as al-Tāj al`Urūs
QU
Title: al-Qur'ān al-Karīm
Author: Allah Most High
Age Revealed: Revealed to Prophet Muhammad (May Allah bless him and give him
peace) about fourteen hundred years ago
Published by: Dar al-`Ulum al-Qur'ān, Damascus, Syria
Edition Description: one volume; 15 lines on a page, 604 pages excluding
introduction and appendices.
Comments: This copy of the Qur'an follows the exact same format and layout as the
millions of Qur'ans produced in the Arabian Peninsula during the last fifty years, which
have found their ways to the ends of the world. This Qur'an is in the popular 'af# reading
and follows the verse number conventions of the Qur'ans issued from the Arabian
Peninsula.
QW
Title: al-Mu`jam (al-Qāmūs) al-Wajīz
Author: Main Editor was Ibrāhim Madkūr
Age Written: Within past century
Published by: Sharikah al-'I`lānāt al-Sharqiyyah
Edition Description: one volume; 687 numbered pages
Comments: This is a useful brief Arabic-to-Arabic Dictionary; it contains some
illustrative diagrams also.
SA
Title: Sharh al-Hikam al-`A(a'iyyah li Ibn `Abbād al-Rundī
Author: Ma"ammad ibn Ibrāhīm al-Ma`rūf bi Ibn `Abbād
Age Written: Over 600 years ago.
Published by: Sharikah Maktabah wa Ma(ba`ah Mus(afā al-Bābā al-'albā, Egypt in
1939 C.E.
Edition Description: two volumes bound as one; 112 numbered pages in each
volume; there is another explanation of the Hikam printed on the margins by Sheikh al-
Sharqāwī
Comments: This is a famous commentary on Ibn `Ata'illah al-Iskandari's collection of
264 wise sayings about the Path to Allah; the author was the imam of Qarawayin masjid in
his time; additionally, the author was the star student of Ibn `Ashir.
Title: "a"ī" Muslim by Imam Muslim
SM
Translator: Abul Hamid Siddiqi
Age Written: This past century.
Published by: Nusrat Ali Nasri for Kitab Bhavan, India
Edition Description: 7th Edition in four volumes
Comments: This translation of Sahih Muslim has some useful footnote commentary.
SM
Author: al-Shaykh al-Mulawwī Ahmad ibn `Abd al-Fattā"
Age Written: About one hundred years ago
Published by: Sharikah al-Maktabah Ma(ba`ah Muhammad `Alī "abī" wa Awlāduh,
Cairo, Egypt
Edition Description: one volume; second edition; 78 numbered pages
Comments: This is an explanation of `Abd al-Rahman al-Akhdari's famous Logic
text, which he wrote at age twenty-one.
Title: al-Tanbih al-Fikr ilā 'aqīqah al-Dhikr
TF
Author: Mu"ammad Adīb Kalkal
Age Written: Within past century
Published by: Maktabah al-`Arabiyyah, Damascus
Edition Description: one volume; 224 numbered pages
Comments: This is a contemporary book that illustrates that remembering Allah
verbally and in the heart is traceable back to authentic sources in our din.
UF
Title: U#ūl al-Fiqh al-Islāmī
Author: al-Daktūr Wahbah al-Zu"aylī, Professor at Damascus University
Age Written: Within past century
Published by: Dar al-Fikr, Damascus
Edition Description: two volumes; first volume has 728 numbered pages
Comments: In this book, this contemporary scholar of our time does a magnificent
job at gathering together the derivation methods for specific laws in our din used by
traditional scholars such as Imam Malik, Imam al-Shāfi`i, and Imam Abu 'anīfah. Most
of the information we narrate in the notes for Song 4: The Legal Rulings is taken from the
narrated views of the Maliki scholars in this excellent book. Sheikh `Ali al-Fīlālī himself
hand-picked this and many other of the books listed in this Table of References.
Notes of Sources for Main Text
In the Name of Allah, the Merciful, the Powerful
(Last revised 10 September 2003)
© The Guiding Helper Foundation 2002-2003
General and unrestricted permission for the altered1
or unaltered duplication of this text is granted.
(In plain English: Make as many copies as you want for free.
Additionally, you can improve on this work by publishing your own version.)
2
1 Guiding Helper Line #1
1
Unlike the Guiding Helper Main Text and Guiding Helper Explanatory Notes which we do not want anybody to alter, we highly
encourage those of the present and future to produce their own version of these Notes of Sources giving even more secondary and
primary proofs to back up the positions that we narrate and we pray that Allah gives such good-intending people a myriad of pleasant
experiences in this world and the next.
2
This heading informs readers of the line number of the Guiding Helper that is being backed up with secondary and/or primary text
evidence.
3
Each heading entry has three sections. The first section displays the word-for-word excerpt from the Guiding Helper which is being
backed up with secondary and/or primary text evidence.
4
The second section of each heading entry usually holds the translation of an authentic Arabic text written by an accepted scholar
talking about the subject of the excerpt shown in the first section. More than one translated section may be used to back up one
Guiding Helper excerpt.
1
The Guiding Helper
5
[MA6:7 volume 18: page 29: line(s) 410: {verse 211}]
5
After each translated excerpt, the original Arabic source of the translated words is shown in square brackets. The source locating
notation that we are using has five distinct parts to it.
6
The first part of the source locating notation consists of two capital letters which stand for one of the books listed in the Table of
References shown in the Foreword. (just before this page). These two capital letters indicate from which book the above excerpt was
translated from. [In this case (i.e. MA), the book is Matn Ibn `Āshir.]
7
The five parts of the source locating notation are each separated by a colon and then a space (i.e. ": ").
8
The second part of the source locating notation displays the volume number in which the translated excerpt appears in the specific
published edition listed in the Table of References. If there is only one volume for a particular work, volume 1 is shown.
9
The third part of the source locating notation shows the page number in which the translated excerpt appears in the specific published
edition listed in the Table of References. In this case, the page number is 2.
10
The fourth part of the source locating notation shows the exact line number(s) in which the translated excerpt appears in the specific
published edition listed in the Table of References. In this case, the line number is 4.
When counting lines, we have started at the top below the header and have counted all lines which contain letters or words on them
(including titles of chapters and sections).
Additionally, for those weird books which have books nested within them, we have used an 'I' to indicate that the internal book's line
number is being quoted and 'M' to denote that the number corresponds to the marginal notes.
11
The fifth and last part of the source locating notation is enclosed in curly braces and holds the edition-independent locating notation
of the translated excerpt. This needs to be done because many publishing houses in the Arabic world often print the exact same book
in a totally different format. Thus, volume numbers, page numbers, and line numbers are useless to people who hold the same book
published by a different company.
The edition-independent locating notation tries to give contextual hints on finding the excerpt which is being quoted. In this case, the
excerpt is from verse number 2 counting from the start of Ibn `Ashir's text. Thus, people who do not have the specific published
edition that we are referring to can still find the translated excerpt in its original Arabic form.
12
The third section of each heading entry hold a translation of a primary text (Qur'an or Hadith) which backs up what the Guiding
Helper excerpt is speaking about.
If readers feel that the primary or secondary textual evidence which we narrate is insufficient or inappropriate, then they still should not
jump to the conclusion that no such primary or secondary textual evidence exists. The most probable cause of such a weak proof is
inadequate resources available to us at the time of writing these Notes of Sources.
Those of the future are requested to search for and find better and more appropriate primary and secondary textual proofs for the points
of the Guiding Helper and produce their own polished versions of these particular Notes of Sources; and we pray to Allah to give such
people tremendous pleasurable things and experiences in this world and in the next for engaging in such work (even if their efforts do
not bear fruit in this world).
Additionally, we kindly ask those of the future to refrain from narrating evidence in their version of these Notes which disproves or
goes against a point mentioned in the Guiding Helper as such will just cause discord and confusion for the masses and is not of much
benefit. The people who find contradictory evidence should trust that the scholars whom we have quoted were aware of such evidence,
but knew better. Such people should also remember that Allah accepts acts that are sincerely done for Him based upon what an expert
scholar (e.g., Imam Malik) has said even if his opinion was in actuality incorrect.
13
If the source locating notation for a primary text translation does not consist of five parts, it is because we did not have the resources
available (e.g., time) to produce such notation. We hope that those of the future will engage in such polishing of these Notes of
Sources that we have made available and produce their own editions; and again we pray to Allah to give such people tremendous,
2
Notes of Sources for Main Text
[QU: volume 1: page 48: line(s) 15: {al-Qur'an; chapter 2; verse 282}]
enormous, colossal, and huge rewards in this world and in the next for engaging in such work (even if their efforts do not bear fruit in
this world).
For some hadiths acting as primary textual evidence, we have listed the source locating notation for a popular book in which the hadith
appears and then have listed the authentic collection in which the hadith appears. Thus, people who do not have the authentic
collection or a concordance to the authentic collections can still find the hadith in the popular book which we have listed.
You will notice that the original Arabic of the primary or secondary text is not shown in these Notes of Sources. The main reason for
this is that we currently do not have the time to engage in such manual entering of Arabic letters into the computer word processor.
Those of the future may wish to produce editions of these Notes which show the original Arabic along with the translation. However,
people who know Arabic can easily find the original excerpts in the widely available published books that we refer to.
14
The hadith number that we list does not necessarily correspond to the universal reference number for the particular collection in
which it occurs, but in most cases it does correspond to the universal reference number (e.g., those used in contemporary popular
hadith encyclopedias).
3
The Guiding Helper
[QU: volume 1: page 426: line(s) 4-55: {al-Qur'an; chapter 33; verse 56}]
… Allah only wants to make filth be away from you O People of the House; and Allah wants to purify you with a
cleansing.
[QU: volume 1: page 48: line(s) 15: {al-Qur'an; chapter 33; verse 33}]
Umm Salamah said, "The verse 'Allah only wants to make filth be away from you O People of the House; and
Allah wants to purify you with a cleansing' was revealed while we were at my house. Inside the house were the
Messenger of Allah (May Allah bless him and give him peace), `Ali, Fatimah, Hasan, and Husayn. The Prophet
then covered them with his mantle and said, 'O Allah, these people are the people of my house, so make filth go
away from them and purify them with a cleaning."
[UF: volume 1: page 515: footnote 3: {al-Tirmidhi; Umm Salamah; (Jami` al-Usul; volume 10; page
100)}]
The Messenger of Allah (May Allah bless him and give him peace) said, "I have left with you something that if you
stick to it, you will not fall astray: the Book of Allah and the family[/descendents16] of the people of my house."
[UF: volume 1: page 517: footnote 1: {al-Tirmidhi; Jabir ibn `Abdullah; (Jami` al-Usul; volume 1; page
187)}]
[I shall write My mercy for] those who follow the Messenger and Unlettered Prophet whom they find mention of in
the Torah and in the Gospel….
[QU: volume 1: page 170: line(s) 4-6: {al-Qur'an; chapter 7; verse 157}]
15
As for the ruling of blessing the Prophet (May Allah bless him and give him peace), we are narrating the opinion in these Guiding
Helper texts that is wajib for every Muslim to do at least once in a life; and that it is mandub to do every time that his name is
mentioned/written. We are also narrating the opinion that all dhikr (verbal remembrance of Allah) besides the testification (which is
wajib) is merely mandub unless one vows or takes an oath for carrying it out. [QF:V1:364:12-14].
16
The word in the hadith `itrah has a connotation of both the offspring of a man and those part of his close family.
4
Notes of Sources for Main Text
5 Guiding Helper Line #3-4
[DR: volume 1: page 63: hadith 63: {al-Tirmidhi; volume 3; page 321; chapters on the description of
the Day of Resurrection}]
Indeed those that conceal what We have revealed of the clear signs and guidance after We have expounded it to
people in the [this] Book, those are they whom Allah curses and all those who invoke curses curse.
[QU: volume 1: page 24: line(s) 8-10: {al-Qur'an; chapter 2; verse 159}]
The worst type of arrogance is considering oneself better than Allah and His Messenger. This type of arrogance is
what causes disbelievers to justify their disbelief. The next worst type of arrogance is considering oneself better
than those associated with the din, such the [past and present] scholars and other good people by considering them
below one and not accepting their sincere advice.
[QF: volume 1: page 374: line(s) 5-7: {book 11; chapter 8; section 4}]
[QU: volume 1: page 272: line(s) 1-2: {al-Qur'an; chapter 16; verse 43}]
17
The exegetes say here that "those of remembrance' are those of knowledge.
5
The Guiding Helper
[MM: volume 1: page 7: line(s) 14: {Jawharah al-Tawhid (matn 2); Ibrahim al-Laqqani; verse 5}]
[LM: volume 1: page 97: hadith 267: {Sahih Muslim, the command towards imams to lead a light
prayer, book of prayer, chapter 37}
[{Sahih Bukhari; book of judging; should the judge decide his case when he is angry}]
`Ammar ibn Yasir said that the Prophet (May Allah bless him and give him peace) commanded us to be short in
our [din instruction] speeches.
[DT: volume 1: page 16: line(s) 17-18: {explanation of verse(s) 5 of al-Murshid al-Mu`in}]
The books that [Abu Bishr Ishaq] wrote were three-hundred-eighty or more in number.
[DT: volume 1: page 17: line(s) 5-6: {explanation of verse(s) 5 of al-Murshid al-Mu`in}]
18
Perhaps, the author meant, here, Abu Bishr Ishaq instead of Bishr ibn Ishaq.
6
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
Imam Malik passed away on Sunday morning on the 14th of Rabi` al-Awwal in year 179 A.H.. Imam al-Shafi`i
said, "My paternal aunt told me, 'I saw something strange [e.g., in my dream] today.' I asked, 'What was it?' She
answered, 'It was as if someone was saying that the most knowledgeable man on earth passed away tonight.' We
then later calculated when that night was and found it to be the night on which Imam Malik died."19
[DT: volume 1: page 17: line(s) 5-6: {explanation of verse(s) 5 of al-Murshid al-Mu`in}]
It has been narrated that [the Prophet's great-great-great-grandson Ja`far al-Sadiq ibn Muhammad al-Baqir ibn
Zayn al-`Abidin ibn Husayn ibn Fatimah bint Rasulillah] was on his death bed and some people from Kufa [a city
in `Iraq] entered upon him. They pleaded him to tell them of someone they could go to after he passed away for
learning about the din. He then said, "Stick to the opinions of the people of Madinah for that city forces out its bad
folk [and only good people remain] as the bellows expel the impurities from iron. And follow the tracks of those
early Muslims who have already passed. Right now, I am the most knowledgeable of you and I follow [the way of
the Prophet] and do not engage in blameworthy innovations. After me, follow the opinions of the people of Hijaz.
Follow the fortunate blessed helper of Islam, the one who clings to the tracks of the Messenger of Allah (May
Allah bless him and give him peace). I tested him and found him to be an excellent scholar of Jurisprudence. He
is not subject to his whims and desires … If you follow him, you will obtain your due portion of Islam. If you go
against him, you will become misguided and ruined … He studied [under me for a period of time] and took from
me what he needed … I have pointed you to a man who is trustworthy … " The people said, "[We are still not sure
whom you mean.] Please clarify." Ja`far al-Sadiq answered, "He is Malik ibn Anas. Follow the opinions of
Malik [after me]."20
[MK: volume 1: introduction page 10: line(s) 21-29: {Ibn Rushd's introduction to his Muqaddamah}]
[AM: volume 1: page 611: footnote 1: {al-Tirmidhi; volume 5; page 47; hadith 2680}]
[MK: volume 1: introduction page 9: line(s) 30: {historical introduction of Ibn Rushd's Muqaddamah}]
19
Whether the dream was true or not is not important. What is important is that Imam al-Shafi`i (a recognized scholar and student of
Imam Malik) was of the view that Imam Malik was the most knowledgeable man on earth at that time.
20
Our humble advice to those who claim to follow Ja`far al-Sadiq is to listen to what he said.
21
The vast majority of our previous scholars (even outside the Maliki school) have said that the "scholar of Madinah" in the hadith is
Malik ibn Anas.
7
The Guiding Helper
[DT: volume 1: page 18: line(s) 15: {explanation of verse(s) 5 of al-Murshid al-Mu`in}]
22
Junayd's answer consisted of only five Arabic words (an lā yu`#ā l-lahu bini`imih). This is typical of his short and meaningful
answers. From this we can see that it is possible for young children to surpass adults in knowledge. Especially, when the subject
concerns wisdom and spirituality.
8
Notes of Sources for Main Text
…And He creates what you do not know23.
[QU: volume 1: page 268: line(s) 3: {al-Qur'an; chapter 16; verse 8}]
[MM: volume 1: page 446: line(s) 11-12: { al-Jawhar al-Maknun (matn 63);
`Abd al-Rahman al-Akhdari; verse 35-36}]
[DT: volume 1: page 20: line(s) 14: {explanation of verse(s) 6 of al-Murshid al-Mu`in}]
23
This proves that physical objects and true ideas are not "created" by the human intellect or human knowledge. Rather, Allah
independently has control over these things and allows humans to know about only a small fraction of what He actually has created or
knows.
24
A "name" is a tag for subject-predicate pair. The name connects some symbol with a concrete or abstract object; in doing so, a being
verb is implied (e.g., that object is a door). Thus, from the very start, Allah had trained 'Adam to seek knowledge by use of subject-
predicate relationships.
9
The Guiding Helper
16 Guiding Helper Line #12
[AH: volume 1: page 599: line(s) 43: {listed alphabetically between gristmill and grith}]
[DT: volume 1: page 20: line(s) 17-18: {explanation of verse(s) 6 of al-Murshid al-Mu`in}]
25
This definition from the American Heritage Dictionary has been paraphrased due to copyright restrictions.
26
The question of what actually is rationally necessary arises in an age when relativism has caught the minds and hearts of people.
What one person may consider rationally necessary may be claimed by another person to be merely rationally possible or even be
rationally impossible. Did our previous scholars tackle the issue of providing a stringent definition for a rationally necessary
statement? The answer is yes (and of course - since they were more qualified than most of the people present today). So what was
their answer? Their answer (see MM:V1:177:22-23], section on types of proofs, al-Sullam al-Munawraqi) was that in order to claim
that a statement is rationally necessary, possible, or impossible, one must have used at least one of the following six avenues of
receiving information in reaching that statement:
a) (Awwaliyāt) Basic building blocks of knowledge that almost all humans universally share, such as that the number
two is greater than the number one.
b) (Mushāhadāt) Internal feelings and sensations shared by almost all humans, such as hunger and pain.
c) (Mujarrabāt) Empirical statements that have never been proven false and generally do not need complex
controlled scientific experimentation to verify, such as water freezes if cooled to low temperatures.
d) (Mutawātirāt) News about the same event/phenomenon heard from many multiple independent chains of
transmission such that it becomes extremely unlikely that all of the people narrating the event/phenomenon lied
10
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
If a statement is not legal and if the intellect by itself is enough to grasp [the truth of a statement] without resorting
to repeated testing and observation, it is known as a rational statement… such as our saying… that ten is an even
number.
[DT: volume 1: page 20: line(s) 20-21: {explanation of verse(s) 6 of al-Murshid al-Mu`in}]
[QU: volume 1: page 517: line(s) 10-11: {al-Qur'an; chapter 50; verse 9}]
about the matter, such as Prophet Mu$ammad (May Allah bless him and give him peace) lived in Makkah over
fourteen hundred years ago.
e) (Hadasiyāt) Inductive conclusions about the external cause of an event/phenomenon drawn from eliminating all
other possible explanations and drawn from preponderant evidence that cohesively and coherently describes the
phenomenon/event.
f) (Ma$sūsāt) Direct physical evidence apparent to one of the five senses, such as sand paper is coarse to the touch or
sugar is sweet to the taste.
Now if an argument is made up of premises each of which returns to one of these six reliable sources of information, the conclusion is
said to be rationally necessary. Other sources of information are not considered strong enough to build a rationally necessary
statement.
27
Here Allah points to the fact that some things can be verified by using the intellect alone.
28
Allah is trying to tell us here that there is a normal link between the presence of water and the presence of the growth of vegetation.
This is exactly the same as the empirical links we learn of through experimentation.
11
The Guiding Helper
20 Guiding Helper Line #14
[DT: volume 1: page 20: line(s) 18-19: {explanation of verse(s) 6 of al-Murshid al-Mu`in}]
[QU: volume 1: page 115: line(s) 44: {al-Qur'an; chapter 5; verse 44}]
29
This shows that laws can only issue from Allah's revelation (directly or indirectly) to be valid in our din.
12
Notes of Sources for Main Text
To be or not to be,
[DT: volume 1: page 21: line(s) 18: {explanation of verses 7-10 of al-Murshid al-Mu`in}]
[QU: volume 1: page 323: line(s) 12-13: {al-Qur'an; chapter 21; verse 22}]
If Allah willed, they would not have fought each other; but, Allah does what He wants32.
[QU: volume 1: page 42: line(s) 5-6: {al-Qur'an; chapter 2; verse 253}]
[DT: volume 1: page 40: line(s) 22: {explanation of verses 21-23 of al-Murshid al-Mu`in}]
30
The heavens and the earth
31
Allah is pointing to the fact here that the existence of other gods is rationally impossible; and the non-existence of such gods is
rationally necessary.
32
This shows that some events can either exist or not exist depending upon the choices made. Such events are known as rationally
possible or contingently possible.
33
This shows that a choice is necessary for a contingently possible act to be brought into existence.
13
The Guiding Helper
[QU: volume 1: page 42: line(s) 5-6: {al-Qur'an; chapter 2; verse 253}]
[DT: volume 1: page 22: line(s) 1-2: {explanation of verses 7-9 of al-Murshid al-Mu`in}]
[QU: volume 1: page 91: line(s) 6-8: {al-Qur'an; chapter 4; verse 83}]
When Musa saw the staff writhe like a serpent, he turned his back [to flee] and did not go back35.
[QU: volume 1: page 377: line(s) 11: {al-Qur'an; chapter 27; verse 10}]
[DT: volume 1: page 23: line(s) 21-22: {explanation of verses 7-9 of al-Murshid al-Mu`in}]
34
Istanbata has the connotation of derivation after multi-step thinking, which proves that some conclusions can only be reached after
multi-step thinking.
35
This shows that Musa immediately drew the conclusion that something was wrong with his staff. His realizing this did not require
multi-step thinking but was immediately known to him. Thus, there are some conclusions that are reached without multi-step thought.
14
Notes of Sources for Main Text
[QU: volume 1: page 251: line(s) 1-2: {al-Qur'an; chapter 13; verse 14}]
[DT: volume 1: page 24: line(s) 17-19: {explanation of verses 7-9 of al-Murshid al-Mu`in}]
[QU: volume 1: page 211: line(s) 3-7: {al-Qur'an; chapter 10; verse 22}]
36
Allah is pointing to the fact here that the normal law is that in order to drink water one must bring it to one's mouth. This shows that
somethings are empirically linked with each other and these links can be learned through trial.
37
The reason that they are calling upon Allah is that they understand that waves of water can overturn the boat or make it sink if too
much water gets inside.
15
The Guiding Helper
without any intermediary at all. Also, know that there is no cause-effect relationship [between the two sides of the
link]. … Rather know, that their initial existence is created by Him and their subsistence [i.e. continued existence]
is also created by Him without any middle cause. This conclusion is what the rational proofs lead to and what the
Qur'an, hadith, consensus of the scholars, and good early Muslims spoke of before blameworthy innovations (in
belief) appeared.
[DT: volume 1: page 45: line(s) 18-25: {explanation of verses 24-28 of al-Murshid al-Mu`in}]
[QU: volume 1: page 141: line(s) 1-2: {al-Qur'an; chapter 6; verse 102}]
[DT: volume 1: page 24: line(s) 6-8: {explanation of verses 7-9 of al-Murshid al-Mu`in}]
[QU: volume 1: page 327: line(s) 11-13: {al-Qur'an; chapter 21; verse 327}]
[DT: volume 1: page 21: line(s) 11: {explanation of verse(s) 6 of al-Murshid al-Mu`in}]
38
As people who die usually never come back to life.
39
As people who are thrown in fire usually die.
40
This shows that Allah can remove the link between burning and fire.
16
Notes of Sources for Main Text
Proof(s) from Primary Text(s):
Those who eat interest[/usury], they do not stand except like the one who Shaytan has touched[/possessed] stands.
This is because they say that trade is similar to interest[/usury] while Allah has made trade lawful and made interest
unlawful41…
[QU: volume 1: page 47: line(s) 1-3: {al-Qur'an; chapter 2; verse 275}]
[QU: volume 1: page 147: line(s) 8-11: {al-Qur'an; chapter 6; verse 145}]
The Prophet (May Allah bless him and give him peace) was asked about animal fat, cheese, and wild donkeys (firā')
and he replied, "The lawful is what Allah has made lawful in the Book [i.e. the Qur'an]. And the unlawful is what
Allah has made unlawful in the Book [i.e. the Qur'an]. And whatever He has kept quiet about, it is among the things
He has forgiven.
41
This shows that laws of right and wrong cannot be taken from one's presumptions or attitudes about a certain act; rather, the law is
what Allah has revealed.
42
This is similar to the Guiding Helper excerpt in that it cannot be figured out by the unaided intellect nor by empirical observation.
17
The Guiding Helper
There are three preconditions for being responsible: (1) sanity (which is the ability to learn and understand simple
subject predicate pairs), … (2) sexual maturity [and/or passing eighteen], and (3) coming in contact with [an
accurate picture of] the message of the Prophet (May Allah bless him and give him peace).
[DT: volume 1: page 27: line(s) 2-21: {explanation of verses 12-13 of al-Murshid al-Mu`in}]
[UF: volume 1: page 159: line(s) 12-13: {Ahmad; Abu Dawud; al-Hakim; `Ali ibn Abu Talib and `Umar}]
Then there are two signs of maturity that only females experience: (4) menstruation and (5) becoming pregnant.
[DT: volume 1: page 27: line(s) 12-16: {explanation of verses 12-13 of al-Murshid al-Mu`in}]
[QU: volume 1: page 91: line(s) 6-8: {al-Qur'an; chapter 4; verse 83}]
43
The primary text proof for this is that Usama ibn Zayd, the youngest man appointed by the Prophet as military general, was around
eighteen when appointed showing that at this age one is considered fully responsible. See Seerah Ibn Hisham..
44
The proof for this last phrase (i.e. the last one is rare) is taken from common experience. Usually, one of the previous four signs
occur before the human has reached eighteen years of age.
45
The age that a person is physically able to marry [have sexual intercourse] is when the signs of puberty have become manifest on
him.
46
The act of giving them their wealth shows that after puberty they are responsible.
18
Notes of Sources for Main Text
32 Guiding Helper Line #29-31
Ibn `Ashir only said "able to reflect" so that he may disinclude the responsible person who could not find an
opportunity to reflect (due to sudden death after reaching puberty [or similar cause]) from being liable [for his
ignorance].
[DT: volume 1: page 25: line(s) 1-4: {explanation of verses 10-11 of al-Murshid al-Mu`in}]
[QU: volume 1: page 56: line(s) 11-12: {al-Qur'an; chapter 3; verse 50}]
[MM: volume 1: page 3: line(s) 9-11: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi;
near very beginning of matn}]
47
This is one of the first statements of `Isa when he started preaching to his people. This shows that one of the primary responsibilities
is for people to fear and obey Allah. This also shows that Allah set up signs so that people may recognize that they are His servants
and that He has messengers.
48
This shows that one must know and obey Allah.
49
This shows that one must recognize and obey the prophet of one's time.
19
The Guiding Helper
Indeed We sent messengers before you and appointed for them wives and children50 And it is not fitting for a
messenger that he come with a sign except with the will of Allah51.
[QU: volume 1: page 254: line(s) 7-8: {al-Qur'an; chapter 13; verse 38}]
As for the type of obligatory knowledge which a few in a group must learn, it is what is more than what we first
mentioned. And being busied with this second type of knowledge is better than being busied with lots of acts of
external worship [e.g., praying 200 units of prayer a day]. This is so for three reasons: (1) many hadiths state that
a scholar is far superior to an ignorant worshipper, (2) acts of worship only benefit the person who performs them
whereas engaging in [learning/teaching] knowledge benefits both the person involved and also other people, and
(3) the reward for worship ends with death [as the person cannot pray/fast/etc. anymore after he dies] while the
reward for knowledge remains forever [until the end of the world] for whomever left a work of knowledge that
people after him benefit from.
[QF: volume 1: page 360: line(s) 24-27: {book 11; chapter 3; section 1}]
[QF: volume 1: page 361: line(s) 1-6: {book 11; chapter 3; section 1}]
As for those who disbelieve and deny Our signs [i.e. Our guidance], they are the people of the Fire. They will
abide therein forever52.
50
This shows that some things are rationally possible for the Messengers of Allah (such as their having sexual intercourse with lawful
women).
51
This shows that messengers did not display signs except at Allah's command. In other words, obedience to His command is
rationally obligatory and disobedience to His command is rationally impossible. And there are other proofs for this also. As we
mentioned before, if readers find the quoted section inappropriate to back up the excerpt, they should not jump to the conclusion that
no evidence exists for the excerpt. Rather, we ask those of the future to find such evidence and narrate it in their own version of these
Notes of Sources.
52
This shows that Allah's guidance (which is the din) is obligatory for each and every human being to learn. Those that learn it are
promised a reward and those that reject it are threatened with a punishment.
20
Notes of Sources for Main Text
35 Guiding Helper Line #33
O you who believe, if a [untrustworthy] disobeying-Muslim (fāsiq) comes to you with some news, verify it54
[before acting upon it] lest you attack a people with ignorance and then become remorseful of what you did.
[QU: volume 1: page 516: line(s) 2-3: {al-Qur'an; chapter 49; verse 6}]
[MK: volume 1: introduction page 2: line(s) 9-11: {Ibn Rushd's introduction to his Muqaddamah}]
[QU: volume 1: page 147: line(s) 6-8: {al-Qur'an; chapter 6; verse 144}]]
53
From this, you can see that we may only learn what the Prophet taught via an authentic source that is connected with him.
54
This shows that one must consider the authenticity of a source before accepting statements from the this source. This is more true
for the din on which rests the everlasting life.
55
This shows that all acts of worship in the din must be traceable directly or indirectly back to a statement of Allah in His Book or
through His messenger. The authentic scholars of our din have preserved the commands and prohibitions that constitute worship in our
din.
21
The Guiding Helper
[MM: volume 1: page 3: line(s) 11-12: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi;
near very beginning of matn}]
[QU: volume 1: page 508: line(s) 14: {al-Qur'an; chapter 49; verse 6}]
He was not born nor did He give birth. And there is no equal to Him.
[QU: volume 1: page 604: line(s) 3-4: {al-Qur'an; chapter 112; verse(s) 3-4}]
Everything on it [i.e. the earth] is passing, but the Countenance58 of Your Lord remains59…
[QU: volume 1: page 532: line(s) 5-6: {al-Qur'an; chapter 55; verse 26-27}]
And put your trust in the Living One Who does not die60 and sing His blessings. And He suffices as a knower of
the wrongs-doings of His servant.
[QU: volume 1: page 42: line(s) 5-6: {al-Qur'an; chapter 2; verse 253}]
56
This is a primary text proof for Allah's existence.
57
This is a primary text proof for Allah's pre-eternal existence (beginninglessness). He existed before the creation of material form
and time. Some scholars have added that "He is now as He was before" (meaning He still alone has the quality of true existence) since
material form and time are really non-existent in comparison to Him.
58
Many exegetes have said that the Countenance here specifies His Entity.
59
This is a primary text proof for Allah's permanence and endlessness.
60
This is a primary text proof for Allah's endlessness and also His eternal life.
22
Notes of Sources for Main Text
Know that He is absolutely independent.
[QU: volume 1: page 99: line(s) 10--11: {al-Qur'an; chapter 4; verse 131}]
[MM: volume 1: page 3: line(s) 12: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi;
near beginning of matn}]
[QU: volume 1: page 484: line(s) 2-3: {al-Qur'an; chapter 42; verse 11}]
Say He is Allah, the Unique. Allah is eternally besought [for all needs]. He was not born nor did he give birth.
And there is no equal to Him.
[QU: volume 1: page 604: line(s) 3-4: {al-Qur'an; chapter 112; verse(s) 1-4}]
61
This is a primary text proof for Allah's absolute independence.
62
This is a primary text proof for Allah being different from His creation.
23
The Guiding Helper
A similitude is not fit for the One Who is not seen
Rather, such a similitude is a delusion and a fabrication in the minds .
[DT: volume 1: page 18: line(s) 26: {Ibn Rushd's Muqaddamah metered song; verse 12 }]
[QU: volume 1: page 141: line(s) 2-3: {al-Qur'an; chapter 6; verse(s) 103}]
Faces on that day will be fresh [like flowers] towards their Lord gazing64.
[QU: volume 1: page 604: line(s) 3-4: {al-Qur'an; chapter 112; verse(s) 1-4}]
[MM: volume 1: page 3: line(s) 13-14: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi;
near beginning of matn}]
63
This shows that in this world we will not be able to perceive Allah with our physical eyes.
64
This shows that in the next life believers will be able to see Allah with their eyes, but that seeing will not be like seeing physical
things that have definite dimensions and sizes.
65
Some unqualified people accuse the `aqidah scholars of denying Allah's attributes. What one must understand in this respect is that
the attributes of Allah mentioned by the scholars are very general and many specific points can be derived from these general
attributes. For example, the Hand of Allah enters into Allah's attribute of power according to the scholars. When the scholars affirm
His power as an attribute of His Entity they are also implicitly affirming His Hand (for the Hand is only meant as a metaphorical cue
for His power). Thus, the `aqidah scholars are not denying the Hand of Allah. Rather, they just understand the subject on a much
higher level and have grouped the Hand, Eye, Foot, etc. of Allah along with one of His thirteen mentioned attributes using
metaphorical explanations.
Please also realize here that Allah's Mercy, Love, Anger, Generosity, etc. are not really attributes of His Entity per say. Rather, they
are derived from one or more of His thirteen mentioned attributes and are manifested in the form of actions. For example, Mercy is
derived from Power, Knowledge, and Volition -and can become manifest in His action of entering a disobeying believer into Paradise.
This is how the scholars understand these qualities of Allah mentioned in His names and in the primary texts.
66
This is a proof for the oneness of Allah in His Entity, actions, and qualities. Other proofs exist also for further clarifications
24
Notes of Sources for Main Text
[QU: volume 1: page 240: line(s) 3-4: {al-Qur'an; chapter 12; verse(s) 39}]
[QU: volume 1: page 293: line(s) 15: {al-Qur'an; chapter 18; verse(s) 4-5}]
[QU: volume 1: page 294: line(s) 16: {al-Qur'an; chapter 18; verse(s) 4-5}]
He is the Inventor of the heavens and the earth. How can He have a son when He does not have a wife? And He
has created everything and He has knowledge of all things.
[QU: volume 1: page 140: line(s) 14-15: {al-Qur'an; chapter 6; verse(s) 101}]
Say: Praise is for Allah the One Who has not chosen a son nor does he have a co-sharer in His kingdom; nor does
he have a protector; and extol Him with an aggrandizement.
[QU: volume 1: page 293: line(s) 8-9: {al-Qur'an; chapter 17; verse(s) 111}]
25
The Guiding Helper
These are six attributes [we have mentioned]. The first (i.e. existence) is a self-standing attribute while the five
after that are negative attributes. Then there are seven other attributes that are necessary for the Most High which
are called the attributes of meaning and they are: (1) power, (2) volition connected with all contingently possible
things, (3) knowledge connected with all necessary, impossible, and possible things, (4) life (not connected with
anything), (5) hearing and (6) seeing both connected with all existent things, and (7) speech which is which is
without letters or sound and is connected with what His attribute of knowledge is connected with.
[MM: volume 1: page 3: line(s) 14-18: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi;
near beginning of matn}]
Annihilation in the attributes of Allah entails that one recognize that there is no living, knowing, powerful being,
deciding, hearing, seeing, nor speaking being in reality except Allah.67
[QU: volume 1: page 140: line(s) 15: {al-Qur'an; chapter 6; verse(s) 101}]
If Allah willed, they would not have fought each other; but, Allah does what He wants70.
[QU: volume 1: page 42: line(s) 5-6: {al-Qur'an; chapter 2; verse 253}]
[QU: volume 1: page 42: line(s) 5-6: {al-Qur'an; chapter 2; verse 253}]
That is because Allah makes the night enter upon the day and the day enter upon the night and He is seeing and
hearing72.
[QU: volume 1: page 339: line(s) 9-10: {al-Qur'an; chapter 22; verse 61}]
They wish to change the speech of Allah. Say to them: You will not follow us. Thus, Allah has spoke
beforehand73…
[QU: volume 1: page 512: line(s) 13-14: {al-Qur'an; chapter 48; verse 15}]
67
This is a proof for the Guiding Helper words: in reality
68
This is a primary text proof for Allah having power over all contingently possible things.
69
This is a primary text proof for Allah having knowledge of all possible, necessary, and impossible things.
70
This is a primary text proof for Allah having will to determine His actions.
71
This is a primary text proof for Allah having eternal life.
72
This is a primary text proof for Allah having ability of sight and hearing.
73
This is a primary text proof for Allah having speech and a proof for His speech being unchangeable by time.
26
Notes of Sources for Main Text
44 Guiding Helper Line #46
[DT: volume 1: page 33: line(s) 19-21: {explanation of verses 14-20 of al-Murshid al-Mu`in; section 12
about Allah's speech}]
[QU: volume 1: page 512: line(s) 13-14: {al-Qur'an; chapter 48; verse 15}]
74
This is a primary text proof for the Qur'an being called the speech of Allah - while we know that Allah's attribute of speech is not
bound in time such as the out loud recitation of the Qur'an; thus, the scholars say that written/recited Arabic Qur'an points to the
timeless and eternal speech of Allah.
As for the nit-picky theological question: Is the Qur'an created or not? The answer from the scholars that follow Abu Bishr Ishaq is:
No. The Qur'an is not created. [Reference: al-`Aqā'id al-Nasafi; first fourth of matn]
We could go into a more detailed explanation and dissection of this issue but we will refrain from doing so to prevent people without
strong backgrounds in this field from becoming confused or spreading confusion.
To the common man, we will say: The statements in the Qur'an are what Allah wanted to tell us.
27
The Guiding Helper
High above all be He away from [the falsehood] which they speak, a tremendous height75…
[QU: volume 1: page 286: line(s) 5-6: {al-Qur'an; chapter 17; verse 43}]
[QU: volume 1: page 267: line(s) 5-6: { al-Qur'an; chapter 15; verse(s) 98}]
[MM: volume 1: page 4: line(s) 10: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi;
in first fourth of matn}]
75
This is a primary text proof for Allah not being described by the opposites of the attributes He mentions about Himself in His book.
28
Notes of Sources for Main Text
[QU: volume 1: page 393: line(s) 11-12: { al-Qur'an; chapter 28; verse(s) 68}]
Since there is nothing to prevent Him [from doing anything] in His kingdom.
He is high above having an opposite or a contender.
[DT: volume 1: page 32: line(s) 32: {Ibn Rushd's Muqaddamah metered song; verse 18 }]
[DT: volume 1: page 34: line(s) 24: {Ibn Rushd's Muqaddamah metered song; verse 19 }]
[QU: volume 1: page 439: line(s) 14-15: {al-Qur'an; chapter 35; verse(s) 44}]
76
This is a primary text proof that Allah can bring into existence all contingently possible things.
77
This is a primary text proof that Allah can choose to bring something into existence or choose to leave it non-existent.
29
The Guiding Helper
between you love and mercy. Indeed in this are signs for a people that think. And among His signs is the creation
of the heavens and the earth and the difference of your languages and [skin/hair/eye] colors. Indeed, in these are
signs for the scholars78…
78
One of the reasons for these signs is so that people of understanding may come to the conclusion of the existence of Allah from the
apparent design in these things mentioned in these verses and numerous other verses of the Qur'an.
It is important to note here that the basis of these proofs is the unidirectional forward-flowing concept of time. Thus, it is fitting for us
to narrate at this point the proof that time cannot be backward flowing or circular in nature as those who oppose the idea of an initial
Creator propose.
Start of proof:
Please note that this is only one of many proofs which can be constructed.
Definition of time:
===================
or we can say:
or we can say:
We can come up with many similar statements, but the crux the matter is
the same in that it states:
31
The Guiding Helper
A brief proof for this is that if we state that something
of finite dimension were continuous that would force us to claim
that we could divide it into an infinite number of pieces and that
the sum of this infinite series would total its finite dimensions.
But, if we divide any finite number by infinity, we will get zero.
Thus, that would mean that each of the infinite number of pieces
which make up the matter-void of finite dimension would be of zero
size. And if we sum these pieces of zero size, we will get zero
whereas we already know that the finite dimension of the matter-void
is greater than zero. And this leads to a contradiction which
forces us to back-step and reconsider the proposition that something
of finite dimension could actually be continuous.]
j) Now returning to our example in letter (g) about moving a body from
point A to point B, it is obvious from our above discussion in
letter (i), that the body can only have a finite number of movement
states between point A and point B since the matter-void through
which the body moves is discontinuous.
k) Now returning to our definition of time, if the number of states
of a moving body from point A to point B is always finite, it cannot
proven that time itself is continuous as time is only measurable by
the movement/fluctuation of finite sensory phenomena.
l) Rather, we would state that it is provable that time is discontinuous
(again contradictory to past and present popular belief). Time here
is analogous to the matter-void in proof (i) and the events which
take place at a particular instance in time are analogous to the
contained matter in proof (i). If time were continuous, then that
would force us to claim that we could divide a fixed time interval an
infinite number of times. But again, each time piece would be of
zero length and all of them together would sum to zero. But, we know
from (j) above that since a body moving from Point A to Point B requires
a fixed time interval to be at each location between the two points, time
intervals are of sizes greater than zero.
And again this would lead to a contradiction forcing us to back-step
and reconsider the proposition that time could actually be continuous.
m) Next, we would state that it is provable that time (as conceived by
ancient and modern man) does not in actuality exist. And what it really
is - is an imaginative metaphor created in the human mind to explain the
differences in states which the human being experiences at disparate
intervals. And the only metaphor of time which conforms to reality (as
summarized above) is that of linear (non-circular but not necessarily
non-multidimensional (e.g., time may branch out like a tree))
forward-progressing time.
n) Now we will go about proving the statements in letter (m).:
i) The human being can only experience one physical state
at a time (please note that when we say human, here, we
mean all conscious beings/things bound in time).
ii) It is only because of the human's memory that he can
experience the concept of the past. This is because if the
human did not have a memory, then he would only know the
state which he is experiencing currently. Thus, in such a
case, he would be unable to see things as progressing from
32
Notes of Sources for Main Text
his previous experiences to his current experiences.
iii) It is only because of the human's imaginative faculties
that he can experience the concept of future. This is
because if the human did not have the ability to imagine
other than what he currently sees at present, he would
be unable to expect another state in the future.
iv) If the concepts of past and future rest on the human's
memory and imaginative faculties (which are internal
to him), then it cannot be proven that time as conceived
by the common man actually exists. Rather, we say that
it is provable that time (which is considered by the common
man to be a smoothly flowing domain in which events take
place) in actuality does not exist.
v) As for the fact that the time is smooth and continuous,
we have already disproved that in (l) above and concluded that
time must be discontinuous. But, what prevents time from being
a discontinuous flowing domain for events to take place in?
vi) If we state that time is a freely flowing domain, that would
force us to claim that time can exist without events to hold;
otherwise, it would not be freely flowing but be tied to disparate
events (as explained above).
If we propose that time can exist without events to hold,
then we would state that it cannot be flowing, but must be
stable.
The reason for this is that if time were independently flowing,
it would mean time itself could experience change (as it will
keep adding discontinuous time intervals to its length as its
flow continues). And anything that can experience change needs
another "time-like" dimension to quantify its change. We will call
this other proposed "time-like" dimension of time "time-2". Now the
same thing would apply to "time-2" in that it could either be tied
to time or be an independent flowing domain which holds time. And
the same argument about the flow of time-2 would apply in that
if it could exist and flow independently, then it itself would
need a time-like dimension to quantify it.
If we propose that time-2 is not an independent flowing domain which
holds time, but is tied to time, then that proves that time itself could
not have a directional flow (as it has no independent quantifiable
domain in which its directional flow can be measured (this is also
because time-1 and time-2 are similar in their characteristics
and purpose; thus, saying that they are fixed/tied to each other
is the same as saying that only time-1 exists; but if an independent
time-2 does not exist, then time-1 cannot experience flow/change)).
However, if we propose that time-2 is an independent domain which can
experience flow, then we would need yet another time-like dimension
which we will call time-3 to quantify time-2's change. And thus, we
could continue on like this forever. If we propose at any iteration
that time-x is not an independent flowing domain, then that will mean
in sum total that time-1 could not experience change or flow
(as each level will keep collapsing until we reach the original
time-1).
33
The Guiding Helper
And if we keep stating at each iteration that time-x is an
independent flowing domain, we will end up with an infinite
series which never ends. This would mean that the sum of the
discontinuous time intervals of each time line at each level
at any particular time (in accordance to the measurement
of time-1) would neither be odd nor even (as the infinite series
of time lines would lead to an infinite number of discontinuous
time intervals). However, we know from the laws of mathematics
and counting that all discontinuous phenomena must add up to
either an odd or even number at a fixed point in time. Thus,
we conclude that such an infinite series of time-lines is
impossible and at least one time line at some iteration must not
be independent and flowing. But as we stated before, as soon as
we conclude that a higher iteration time-line is not independent
and flowing, this will cause all of the levels below to collapse
until we reach time-1 forcing us to accept that time-1 cannot
experience change and thus cannot have a directional flow.
vii) Thus if time does not consist of an independent flow, it is
useless arguing about the direction of its progress (either forward,
backward, or both forward and backward simultaneously). Rather,
the concept of flow can only be understood as a metaphor for the
human's previous memories and future imaginative expectations. And
this metaphor can only lead one to consider time to be linear and
forward-progressing as one frame is shown to the human at a time
which his memory recalls.
And this proves that the view of time expressed by the mutakallimin
is the only view acceptable after examining this issue in detail.
And those that hold the possibility of backward flowing or circular
time have made the mistake of considering time an independently
flowing domain in which events can take place or not take place.
Now we don't expect most readers of our texts to understand the above
proof due to their lacking a strong background in the issues being
discussed. But, the few who do will realize the shocking revelations
and detrimental consequences for kufr (i.e. atheism, polytheism,
agnosticism, etc.) which result from accepting the three conclusions
stated above, namely:
a) Space is discontinuous
b) Time is discontinuous
c) Time, in reality, has no directional flow (but one can metaphorically
understand time to be linear and forward-progressing by using human
experience as a base for building this metaphor).
34
Notes of Sources for Main Text
[QU: volume 1: page 406: line(s) 6-10: { al-Qur'an; chapter 20; verse(s) 20-22}]
Thus after examining the above, the erudite would conclude that the atheists,
agnostics, polytheists, etc. are but infants of intellect who do not understand
the reality of affairs - and these poor souls may end up quite miserable in the
next life to add insult to injury.
35
The Guiding Helper
Proof(s) from Secondary Text(s):
As for the proof of His Most High's existence, it is that the universe had a beginning in time. This is because if it
did not have a creator (but came into existence by itself), it would have no preceding cause to have chosen one of
its two possible states [i.e. existence and non-existence] while these possible states need someone to choose them.
And the proof that the universe has a beginning in time is seeing that attributes of physical essences are always
changing (i.e. coming into existence and going out of existence (and vice versa)).
As for the proof of Him not having a beginning, it is that if He weren't beginningless, then He would need someone
to bring Him into existence. And this would lead to a never ending circle or an infinite regress.
As for the proof of Him not having an end, it is that if He were to end, He could not be beginningless (as His
existence would then be merely contingently possible and not necessary). And contingently possible things all
have a starting point in time. But how can this be when we have just proved that Allah is beginningless?
[MM: volume 1: page 4: line(s) 10-18: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi;
in first fourth of matn}]
[QU: volume 1: page 393: line(s) 11-12: { al-Qur'an; chapter 28; verse(s) 68}]
[QU: volume 1: page 484: line(s) 1: { al-Qur'an; chapter 42; verse(s) 11}]
He is the First, the Last, the Apparent, and the Hidden; and He knows all things81…
[QU: volume 1: page 537: line(s) 15: { al-Qur'an; chapter 57; verse(s) 3}]
And put your trust in the Living One Who does not die82 and sing His blessings. And He suffices as a knower of
the wrongs-doings of His servant.
[QU: volume 1: page 42: line(s) 5-6: {al-Qur'an; chapter 2; verse 253}]
79
This shows that events have preceding external causes and things do not happen by themselves. For example, bringing one's hands
up to the mouth from the water source is a needed preceding external cause to make ones mouth full of water.
80
This shows that the heavens and the earth had a definite starting point in time.
81
This is a primary text proof that Allah had no beginning. Rather, he is beginningless and endless.
82
This is a primary text proof for Allah's endlessness and also His eternal life.
36
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
As for eternal life, Allah is the first and beginningless, the One who never ceased to exist before the presence of
time. There was nothing with Him in pre-eternity and He is now as He was before.
[QU: volume 1: page 532: line(s) 5-6: {al-Qur'an; chapter 55; verse 26-27}]
As for the proof of Allah being self-standing [i.e. being independent], it is that if He needed a location to be present
in, He would be an attribute. If He needed someone to choose for Him some state, then he would have to have a
beginning. How can any of this be when the proof for His being beginningless and endless has been established.
As for the proof of Him being one, it is that if He weren't one, He would not be able to bring anything in the
universe into existence (as [multiplicity] would incapacitate Him).
83
The word here yabqā (baqiya: to remain [as is]) indicates His attribute of permanence in His Entity and attributes. As for His actions
manifested in time, they change from interval to interval (this is the meaning of verse 55:29 of the Qur'an).
37
The Guiding Helper
As for the proof of Him taking on the attributes of power, volition, knowledge, and life, it is that if He didn’t have
any of these attributes, no created form would be present.
As for the proof of Him having hearing, seeing, and speech, it is [that these things have been mentioned] in the
Qur'an, hadith, and consensus of the scholars. Additionally, if He didn’t have these three attributes, He must then
have their opposites, which are defects; and a defect is impossible for Him to have.
As for the proof of Him being able do any contingently possible thing or leave it undone, it is if He were rationally
obligated to perform such or rationally prevented from performing such, then the contingently possible thing
would be labeled as necessary or impossible, which doesn't make sense.
[MM: volume 1: page 4: line(s) 18-25: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi;
in second fourth of matn}]
[MM: volume 1: page 5: line(s) 1-4: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi;
in second fourth of matn}]
[QU: volume 1: page 286: line(s) 5: {al-Qur'an; chapter 17; verse 42}]
This is the creation of Allah85, so show me what those besides Him have created. But, the wrongdoers are in clear
error86.
[QU: volume 1: page 411: line(s) 14-15: {al-Qur'an; chapter 31; verse 11}]
[QF: volume 1: page 7: line(s) 18-19: {introduction; explanation of how the book is arranged}]
84
This shows the permissibility of using rational logic in order to prove the existence of Allah or the non-existence of other gods
besides Him. This verse shows the permissibility of using the if this were true, then this would result construct that most logicians use.
85
This is a proof for lines 63-64 of the Guiding Helper. As we would not see His creation if He did not have power to create and will
to choose.
86
This shows the absence of evidence of other gods [in totality] entails the absence of their existence. In other words, all of the
constructs of logical arguments that we have narrated in the Guiding Helper texts from the traditional scholars can be traced back to the
Qur'an even if the specific premises are not found exactly in the Qur'an as the scholars state them.
87
Scholars like Ibn Juzayy al-Kalbi (dead for about seven hundred years now) knew many more proofs than those we have mentioned
in the Guiding Helper (like those listed in his book al-Nūr al-Mubīn).
38
Notes of Sources for Main Text
…And of knowledge [O mankind], you have been given only a little bit .
[QU: volume 1: page 290: line(s) 14: {al-Qur'an; chapter 17; verse 86}]
[QF: volume 1: page 7: line(s) 18-19: {introduction; explanation of how the book is arranged}]
[QU: volume 1: page 213: line(s) 10-11: {al-Qur'an; chapter 10; verse 39}]
[MM: volume 1: page 27: line(s) 22-25: {Risalah fi `Ilm al-Tawhid (matn 7);
Ibrahim al-Bayjuri; in second half of matn}]
[MM: volume 1: page 28: line(s) 1-3: {Risalah fi `Ilm al-Tawhid (matn 7);
Ibrahim al-Bayjuri; in second half of matn}]
88
This shows that many people (e.g., philosophers) use their limited knowledge to deny the eternal truths in Allah's message to
mankind.
39
The Guiding Helper
Proof(s) from Primary Text(s):
And if he (the Prophet) had fabricated against us some tales/lies, we would have grabbed him and then have cut off
his aorta89.
[QU: volume 1: page 568: line(s) 4-6: {al-Qur'an; chapter 69; verse(s) 44-46}]
O Messenger, convey that which was revealed unto you from your Lord. If you do not do this, then you have not
conveyed His message. Allah will protect you from people. Indeed, Allah does not guide the disbelieving
people90.
[QU: volume 1: page 119: line(s) 5-7: {al-Qur'an; chapter 5; verse(s) 67}]
And your companion (the Prophet) is not mentally ill [or possessed by a jinn]91.
[QU: volume 1: page 586: line(s) 11: {al-Qur'an; chapter 81; verse(s) 22}]
[Prophet Shu`ayb said:] And I do not desire to act contrary to the dictates of what I prohibit you from. I only
want reformation as much as I can induce….92
[QU: volume 1: page 231: line(s) 13-15: {al-Qur'an; chapter 11; verse(s) 88}]
[DT: volume 1: page 52: line(s) 17-22: {explanation of verses 31-33 of al-Murshid al-Mu`in; al-tanbih
al-thani }]
89
This is a primary text proof for the impossibility of the messengers to have lied (told untruths).
90
This is a primary text proof for the impossibility of the messengers to not have conveyed.
91
This is a primary text proof for the impossibility of the messengers to not have been intelligent.
92
This is a primary text proof for the impossibility of the messengers to have disobeyed Allah.
40
Notes of Sources for Main Text
And it is possible for the messengers (upon whom be blessings and peace) have normal human attributes that are
not seen as grave defects … (such as mild sickness and its like).
[MM: volume 1: page 5: line(s) 7-8: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi;
end of first half of matn}]
[QU: volume 1: page 361: line(s) 13-14: {al-Qur'an; chapter 25; verse(s) 20}]
[MM: volume 1: page 9: line(s) 20: {Jawharah al-Tawhid (matn 2); Ibrahim al-Laqqani; verse 61}]
[QU: volume 1: page 254: line(s) 7-8: {al-Qur'an; chapter 13; verse(s) 38}]
[DT: volume 1: page 50: line(s) 17-21: {explanation of verses 31-33 of al-Murshid al-Mu`in; before the
two tanbihs}]
93
Like sleeping with women
41
The Guiding Helper
60 Guiding Helper Line #85-86
[MM: volume 1: page 28: line(s) 3-5: {Risalah fi `Ilm al-Tawhid (matn 7);
Ibrahim al-Bayjuri; in second half of matn}]
[MM: volume 1: page 5: line(s) 13-16: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi;
end of first half of matn}]
42
Notes of Sources for Main Text
Perhaps, due to its brevity and comprehensiveness, our legal system has made it a translation for what is in the
heart of Islam by not accepting [the validity of] the faith of anyone without [saying] it.
[MM: volume 1: page 5: line(s) 16: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi;
end of first half of matn}]
[MM: volume 1: page 6: line(s) 22-23: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi;
end of first half of matn}]
[QU: volume 1: page 508: line(s) 14: {al-Qur'an; chapter 47; verse(s) 19}]
And Muhammad is not the father of any of your men, but is Messenger of Allah and the Seal of the Prophets. And
Allah is a knower of all things.
[QU: volume 1: page 423: line(s) 11-12: {al-Qur'an; chapter 33; verse(s) 40}]
The Prophet (May Allah bless him and give him peace) said, "There will be no more prophets after me."
[MM: volume 1: page 6: line(s) 22-23: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi;
end of first half of matn}]
[DR: volume 1: page 689: hadith 1440: {al-Tirmidhi, volume 4, page 227}]
[DT: volume 1: page 69: line(s) 6-8: {explanation of verses 41-47 of al-Murshid al-Mu`in; right after
quotation from matn}]
The Messenger of Allah then said, 'Islam is that you testify that there is no god but Allah and that Muhammad is
the Messenger of Allah, that you establish the formal prayer, that you give Zakat, that you fast in Ramadan, and
that you perform pilgrimage of the House if you can find a way to it94.'
The man then answered, 'You have spoken the truth.' We were astonished at the way he first asked [as if he did
not know] and then confirmed the Prophet's statement [as if he knew what the correct answer was]. The man then
said, 'Tell me about 'Iman."
The Prophet then said, 'It is that you believe in Allah, His angels, His books, His messengers, the Last Day, and
that you believe in preordaining of good and bad.'
The man then said, 'You have spoken the truth. Now, tell me about Ihsan.'
The Prophet answered, 'It is that you worship Allah as if you see Him. If you do not see Him then surely He sees
you.'
The Prophet answered, 'The person being asked does not know any more about the Last Hour than the person
asking.'
The Prophet then said, '[Among its signs] are that the female slave will give birth to her female slave master, you
will see barefoot naked destitute herders of sheep competing with each other to build higher/taller buildings. Then
the man left and I stayed with the Prophet for a while. Then, the Prophet asked, 'O `Umar, do you know who the
person asking the questions was?'
The Prophet then said, 'He was Angel Jibra'il who came to teach you your din.'
[{Sahih Muslim}]
94
All of the acts that the Prophet mentioned in defining Islam are done with the body limbs.
44
Notes of Sources for Main Text
65 Guiding Helper Line #96
[QF: volume 1: page 19: line(s) 3-4: {book 1: chapter 9: issue 1}]
The Messenger of Allah then said, 'Islam is that you testify that there is no god but Allah and that Muhammad is
the Messenger of Allah, that you establish the formal prayer, that you give Zakat, that you fast in Ramadan, and
that you perform pilgrimage of the House if you can find a way to it.'
The man then answered, 'You have spoken the truth.' We were astonished at the way he first asked [as if he did
not know] and then confirmed the Prophet's statement [as if he knew what the correct answer was]. The man then
said, 'Tell me about 'Iman.95"
The Prophet then said, 'It is that you believe in Allah, His angels, His books, His messengers, the Last Day, and
that you believe in preordaining of good and bad.'
The man then said, 'You have spoken the truth. Now, tell me about Ihsan.'
The Prophet answered, 'It is that you worship Allah as if you see Him. If you do not see Him then surely He sees
you.'
The Prophet answered, 'The person being asked does not know any more about the Last Hour than the person
asking.'
The Prophet then said, '[Among its signs] are that the female slave will give birth to her female slave master, you
will see barefoot naked destitute herders of sheep competing with each other to build higher/taller buildings. Then
the man left and I stayed with the Prophet for a while. Then, the Prophet asked, 'O `Umar, do you know who the
person asking the questions was?'
The Prophet then said, 'He was Angel Jibra'il who came to teach you your din.'
[{Sahih Muslim}]
95
Believing something is done with the mind/heart.
45
The Guiding Helper
66 Guiding Helper Line #97
[DT: volume 1: page 70: line(s) 6-8: {explanation of verses 41-47 of al-Murshid al-Mu`in; right after the
explanation of all five pillars and the brief description of Iman }]
The Messenger of Allah then said, 'Islam is that you testify that there is no god but Allah and that Muhammad is
the Messenger of Allah, that you establish the formal prayer, that you give Zakat, that you fast in Ramadan, and
that you perform pilgrimage of the House if you can find a way to it.'
The man then answered, 'You have spoken the truth.' We were astonished at the way he first asked [as if he did
not know] and then confirmed the Prophet's statement [as if he knew what the correct answer was]. The man then
said, 'Tell me about 'Iman."
The Prophet then said, 'It is that you believe in Allah, His angels, His books, His messengers, the Last Day, and
that you believe in preordaining of good and bad.'
The man then said, 'You have spoken the truth. Now, tell me about Ihsan.'
The Prophet answered, 'It is that you worship Allah as if you see Him. If you do not see Him then surely He sees
you.'
The Prophet answered, 'The person being asked does not know any more about the Last Hour than the person
asking.'
The Prophet then said, '[Among its signs] are that the female slave will give birth to her female slave master, you
will see barefoot naked destitute herders of sheep competing with each other to build higher/taller buildings. Then
the man left and I stayed with the Prophet for a while. Then, the Prophet asked, 'O `Umar, do you know who the
person asking the questions was?'
The Prophet then said, 'He was Angel Jibra'il who came to teach you your din.'
96
i.e. the Prophet (May Allah bless him and give him peace)
46
Notes of Sources for Main Text
[{Sahih Muslim #9}]
[DT: volume 1: page 77: line(s) 24-25: {explanation of verses 41-47 of al-Murshid al-Mu`in; the second
tanbih before the detailed mention of the prophets}]
The Messenger of Allah then said, 'Islam is that you testify that there is no god but Allah and that Muhammad is
the Messenger of Allah, that you establish the formal prayer, that you give Zakat, that you fast in Ramadan, and
that you perform pilgrimage of the House if you can find a way to it97.'
The man then answered, 'You have spoken the truth.' We were astonished at the way he first asked [as if he did
not know] and then confirmed the Prophet's statement [as if he knew what the correct answer was]. The man then
said, 'Tell me about 'Iman."
The Prophet then said, 'It is that you believe in Allah, His angels, His books, His messengers, the Last Day, and
that you believe in preordaining of good and bad.'
The man then said, 'You have spoken the truth. Now, tell me about Ihsan.'
The Prophet answered, 'It is that you worship Allah as if you see Him. If you do not see Him then surely He sees
you.'
The Prophet answered, 'The person being asked does not know any more about the Last Hour than the person
asking.'
The Prophet then said, '[Among its signs] are that the female slave will give birth to her female slave master, you
will see barefoot naked destitute herders of sheep competing with each other to build higher/taller buildings. Then
97
All of the acts that the Prophet mentioned in defining Islam are done with the body limbs.
47
The Guiding Helper
the man left and I stayed with the Prophet for a while. Then, the Prophet asked, 'O `Umar, do you know who the
person asking the questions was?'
The Prophet then said, 'He was Angel Jibra'il who came to teach you your din98.'
[DT: volume 1: page 69: line(s) 22: {explanation of verses 41-47 of al-Murshid al-Mu`in; near
beginning}]
98
Angel Jibra'il was the means that Allah used to have the Prophet teach his companions about these three aspects of the din.
99
This shows that believing/testifying that there is nothing worthy of worship besides Allah and that Muhammad is the Messenger of
Allah is a precondition for the other acts of Islam to be correct.
48
Notes of Sources for Main Text
[DR: volume 1: page 550: hadith 1077: {Bukhari, volume 1, page 49 (book of Iman); Muslim, volume 1,
page 45}]
[DT: volume 1: page 70: line(s) 1: {explanation of verses 41-47 of al-Murshid al-Mu`in; near
beginning}]
[DR: volume 1: page 550: hadith 1077: {Bukhari, volume 1, page 49 (book of Iman); Muslim, volume 1,
page 45}]
[QF: volume 1: page 55: line(s) 12-14: {book 2; chapter 9; section 2}]
[LM: volume 1: page 84: hadith 233: {Bukhari, chapter 10 (adhan), section 51 (the imam was only
appointed to be followed); Muslim, book of prayer, chapter 19 (the following of a follower of the imam}]
100
This shows that the sick person is still responsible for performing the formal prayer but he is excused from some of the wajibs if he
is unable, thinks doing them will make his condition worse, or delay his recovery.
49
The Guiding Helper
72 Guiding Helper Line #101
[DT: volume 1: page 70: line(s) 1-2: {explanation of verses 41-47 of al-Murshid al-Mu`in; near
beginning}]
[DR: volume 1: page 550: hadith 1077: {Bukhari, volume 1, page 49 (book of Iman); Muslim, volume 1,
page 45}]
[QU: volume 1: page 196: line(s) 9-12: {al-Qur'an; chapter 9; verse 60}]
[MW: volume 1: page 233: line(s) 15-18: {Muwatta' Malik, book of zakat; first hadith in first chapter]
[DT: volume 1: page 70: line(s) 5: {explanation of verses 41-47 of al-Murshid al-Mu`in; near
beginning}]
[DR: volume 1: page 550: hadith 1077: {Bukhari, volume 1, page 49 (book of Iman); Muslim, volume 1,
page 45}]
[QF: volume 1: page 107: line(s) 18-19: {book 5; chapter 9; al-far` al-khamis}]
101
200 dirhams
102
This shows that Zakat is only due on wealth that is above and beyond these minimum threshold values. The wealth over and
beyond the minimum threshold values is called surplus wealth.
51
The Guiding Helper
…Whoever is present in the month of Ramadan, let him fast. But, if he is sick or travelling, then let him make up
the fast on other days.
[QU: volume 1: page 28: line(s) 9-11: {al-Qur'an; chapter 2; verse 185}]
[DT: volume 1: page 70: line(s) 5: {explanation of verses 41-47 of al-Murshid al-Mu`in; near
beginning}]
[DR: volume 1: page 550: hadith 1077: {Bukhari, volume 1, page 49 (book of Iman); Muslim, volume 1,
page 45}]
[QF: volume 1: page 112: line(s) 5-6: {book 6; chapter 1; section 1}]
[QU: volume 1: page 62: line(s) 9-10: {al-Qur'an; chapter 3; verse 97}]
103
In this verse, only a single pilgrimage is mentioned. Therefore, that is what is wajib. The pilgrimages one performs after fulfilling
the single wajib one are supererogatory.
52
Notes of Sources for Main Text
[QU: volume 1: page 32: line(s) 10-12: {al-Qur'an; chapter 2; verse 208}]
[QF: volume 1: page 18: line(s) 22-23: {book 0; chapter 9; issue 1}]
[QU: volume 1: page 73: line(s) 11-12: {al-Qur'an; chapter 3; verse 179}]
Say: we believe in Allah, in that which was revealed to us, that which was revealed to Ibrahim, Isma`il, Ishaq,
Ya`qub, the Tribes, that which was given to Musa, `Isa, and the prophets from their Lord105. We do not divide
between any of them and we are to Him people who submit.
[QU: volume 1: page 61: line(s) 1-4: {al-Qur'an; chapter 3; verse 84}]
104
This shows that Allah expects obedience to Him in all affairs of this world.
105
This is a primary text proof for the necessity of believing in Allah's books.
53
The Guiding Helper
The Prophet said, 'Iman is that you believe in Allah, His angels, His books, His messengers, the Last Day, and that
you believe in the preordaining of good and bad.'
[MM: volume 1: page 10: line(s) 22: {Jawharah al-Tawhid (matn 2); Ibrahim al-Laqqani; verse 88}]
[QU: volume 1: page 90: line(s) 10-11: {al-Qur'an; chapter 4; verse 78}]
[QF: volume 1: page 15: line(s) 25: {book 0; chapter 7; issue 2}]
[IK: volume 2: page 512: line(s) 30-33: {explanation of chapter 14, verse 27}]
[{Ahmad, al-Barra' ibn `Azib}]
54
Notes of Sources for Main Text
83 Guiding Helper Line #107-108
[QF: volume 1: page 15: line(s) 25: {book 0; chapter 7; issue 2}]
[LM: volume 3: page(s) 269-297: hadith 1822: {Muslim - chapter of the description of the Day of
Resurrection; Bukhari - book 81, chapter 47}]
The horn blow that Allah is talking about in the above verses is the second horn blow. It is this blow that will
cause all living beings to die who dwell in the heavens and in the earth except whom Allah wills… Then, He will
take the life-spirit away from the remaining beings alive until the last one who dies will be the Angel of Death…
Then, only the Living, the Eternal will alone remain. Then, He will ask, "To Whom belongs the dominion today?"
three times. Then, He will answer Himself saying, "To Allah the One, the Subjugator."
[QU: volume 1: page 466: line(s) 1-2: {al-Qur'an; chapter 39; verse 68}]
55
The Guiding Helper
It is obligatory to believe in everything that the Prophet [May Allah bless him and give him peace] related from
Allah in totality and in detail like the gathering of people [in the Last Day] and reviving them into their very
bodies.106
[DT: volume 1: page 58: line(s) 27: {explanation of verses 38-40 of al-Murshid al-Mu`in; before the
quotation of any lines of poetry}]
[DR: volume 1: page(s) 254: hadith 412: {Muslim - chapter of the passing away of the world and the
description of the gathering on the Day of Resurrection; Bukhari, volume 6, page 478}]
106
As for the rational proof of it being possible, it is that anything that has happened before can contingently occur in the future: We
know that the human body was created after being in a state close to non-existence. Thus, their bodies can be remade again.
107
These are three physical descriptions of the resurrected people's bodies. Thus, the Prophet was explaining to us that the bodies will
be recreated in their adult forms.
108
This clearly shows that `Aishah understood the Prophet's statement to be literal describing their actual physical bodies and not
metaphorical describing some celestial non-physical form of life.
109
This shows that the Prophet confirmed `Aishah's literal understanding of his statement.
56
Notes of Sources for Main Text
[QF: volume 1: page 16: line(s) 9: {book 0; chapter 7; issue 4}]
[DR: volume 1: page(s) 252: hadith 408: {Tirmidhi, volume 3, page 291 (description of the Day of
Resurrection)}]
[QF: volume 1: page 16: line(s) 11: {book 0; chapter 7; issue 6}]
[QU: volume 1: page 326: line(s) 3-5: {al-Qur'an; chapter 21; verse 47}]
[QF: volume 1: page 16: line(s) 10: {book 0; chapter 7; issue 5}]
[DR: volume 1: page(s) 158: hadith 220: {Muslim, volume 4, page 1997 (chapter on the unlawfulness of
wronging others)}]
[QF: volume 1: page 16: line(s) 12-13: {book 0; chapter 7; issue 7}]
[QU: volume 1: page 567: line(s) 7-14: {al-Qur'an; chapter 69; verse(s) 19-31}]
110
According to hadith #4267 of Ibn Majah, the books will actually fly in the air and find their way to the person that they belong to
(like an intelligent missile). The book may either land in the person's right hand (from the front) or land in his left hand (from the
back).
58
Notes of Sources for Main Text
[QF: volume 1: page 16: line(s) 13-15: {book 0; chapter 7; issue 8}]
[LM: volume 1: page(s) 42-43: hadith 114: {Muslim, book of Iman, knowing the way that Allah will be
seen}]
[ID: volume 1: page 161: line(s) 1-2: {qawa`id al-`aqa'id; section 1; near end}]
[LM: volume 1: page(s) 46: hadith 115 (end): {Muslim - chapter of knowing how Allah will be seen;
Bukhari, book of unifying Allah, chapter of Allah's statement "Faces on that day will be fresh towards
their Lord gazing"}]
[QF: volume 1: page 16: line(s) 17: {book 0; chapter 7; issue 9}]
And the water basin is fed with two gushing water downpours which issue from the Kawthar river.
[ID: volume 1: page 159: line(s) 10: {qawa`id al-`aqa'id; section 1; near end}]
[ID: volume 1: page 160: line(s) 1: {qawa`id al-`aqa'id; section 1; near end}]
59
The Guiding Helper
Proof(s) from Primary Text(s):
The Prophet (May Allah bless him and give him peace) said, "…al-Kawthar is a river that my Lord has promised
me in Paradise in which there is great good.. And on it [connected to it] is a water basin that people from my
nation will drink from on the Day of Resurrection. The drinking glasses around it are the number of the stars in the
sky.
[ID: volume 1: page 159: line(s) 9-10: {qawa`id al-`aqa'id; section 1; near end}]
[{Ahmad #21135}]
[QF: volume 1: page 17: line(s) 10-12: {book 0; chapter 7; issue 12}]
60
Notes of Sources for Main Text
[QU: volume 1: page 87: line(s) 8-10: {al-Qur'an; chapter 4; verse(s) 57}]
[QF: volume 1: page 17: line(s) 13-14: {book 0; chapter 7; issue 12}]
[QU: volume 1: page 87: line(s) 8-10: {al-Qur'an; chapter 4; verse(s) 57}]
111
The question arises who actually can be labeled as a disbeliever (kafir) and who cannot be labeled as such.
Ibn Juzayy al-Kalbi (the person given the most credit for summarizing the various views in the Maliki school and
also outside of the Maliki school) said that the acts that make one kafir are :
[QF: volume 1: page 16: line(s) 27-29: {book 0; chapter 7; issue 11}]
[QU: volume 1: page 557: line(s) 1-2: {al-Qur'an; chapter 64; verse(s) 10}]
k) Stating that it is possible that the prophets lied to us (or did not have the other qualities mentioned in Song 2 of the Guiding
Helper).
l) Claiming that the message of Islam is only for Arabs (or only for another select group).
m) Claiming that one will enter Paradise (literally) while still in this world.
n) Claiming that the punishment and reward in the next life is *only* confined to being metaphorical.
o) Calling all of the Companions of the Prophet (all together) disbelievers.
p) Denying any of the necessarily known and obvious parts of the din (e.g., that formal prayer, fasting in Ramadan, Zakat, and
Hajj is obligatory.)
q) Claiming that there is no need to worship Allah externally any more after becoming spiritually advanced. For example,
claiming that the formal prayer is no longer wajib after one has reached some high spiritual station with Allah.
r) Denying any part of the Qur'an left by the Prophet (May Allah bless him and give him peace).
s) Intentionally adding to (inserting one's own words into) or changing any part of the Qur'an left by the Prophet (May Allah
bless him and give him peace).
t) Claiming that others besides Allah could produce the Qur'an.
u) Claiming that the later scholars (e.g., Imam Malik, Imam al-Shafi`i) were better than the prophets.
Reference: [QF: page 323: line(s) 7-18: {book 17, chapter 10: clarification}]
The way the scholars have reached these above list of 21 acts that make one "misguided" is by extensively studying the Qur'an (and
Allah's statements about guidance and misguidance in it) and also the actual interpretation of the Qur'an by the Prophet and the early
Muslims.
Other acts not listed above do not have total support among the authentic scholars of our din as acts that make one become misguided
and exit the sphere of Islam.
As a final note, the true scholar is very careful before calling people misguided or labeling them as kafirs as the Prophet (May Allah
bless him and give him peace) has said:
When a man says to his brother [in din], O Disbeliever. This [word] comes back/over to [at least] one of them. If the
mentioned person is as claimed, then it goes to him, else it comes back to the person who uttered the words.
Reference: [{Muslim, iman, byan hal al-iman man qala li akhihi ya kafir, hadith #92}]
62
Notes of Sources for Main Text
97 Guiding Helper Line #123-124
[QF: volume 1: page 16: line(s) 29: {book 0; chapter 7; issue 11}]
[QF: volume 1: page 17: line(s) 1-2: {book 0; chapter 7; issue 11}]
[LM: volume 1: page(s) 47: hadith 116: {Muslim - chapter of the affirmation of intercession and the
taking out of those who unify Allah from the fire; Bukhari, book of Iman (book 2), chapter of the
differences in merit of those of faith (chapter 15)}]
[QF: volume 1: page 17: line(s) 4-11: {book 0; chapter 7; issue 11}]
63
The Guiding Helper
112
The scholars note here that there is a difference between Allah decreeing something and Allah being pleased with something. For
example, Allah decrees acts of disobedience but is displeased with them as they are attributed to those that performed them (in short,
we as humans are responsible for the bad acts we perform because we experience on the conscious level the ability to choose these
acts; it is not valid to put the responsibility of our bad acts on Allah; rather, we should simply ask for forgiveness and repent to Allah).
However, the question arises how we shall join between man choosing his actions and Allah decreeing everything with destiny. This is
a high-level subject that goes beyond the grasp of most people's intellect. It is due to the fact that even qualified scholars trip on this
subject that the Prophet (May Allah bless him and give him peace) encouraged his followers (except the extremely qualified) not to
delve deeply into this question:
In Hakim's Mustadrik, the Prophet (May Allah bless him and give him peace) is recorded to have said: "You will keep staying on
good until you start speaking about destiny (qadr)."
With that said and done, we will explain what the solution narrated by the high-level `Ash`ari scholars (such as Ibn `Ashir in his
"Tawheed Ibn `Ashir") is.
They first state that qadr has two distinct meanings in the primary texts:
a) Creating with proportion (in this case, qadr would be similar in meaning to khalq)
b) Destining a particular state for one of His creation.
So, not all instances of "qadr" in the primary texts signify "destiny". It could signify "creating with proportion".
Now when qadr is used to signify destiny, it has two different scenarios. In other words, Allah's destining events is of two types:
The first type of qadr is Allah decreeing one event for a particular responsible individual over which he has no control whatsoever. For
example, the place of one's birth is of this type of destiny. None of us chose in which land or country or to which parents we would be
born. Thus, Allah destined our birth in a particular land to particular parents without giving us other options. And this destining is of a
single dimensional type.
64
Notes of Sources for Main Text
[QF: volume 1: page 9: line(s) 15-18: {book 0; chapter 7; issue 11}]
[QU: volume 1: page 530: line(s) 15: {al-Qur'an; chapter 54; verse(s) 49}]
[HM: volume 1: page 10: line(s) 1-2: {explanation of verses 44-45 of al-Murshid al-Mu`in}]
[QU: volume 1: page 540: line(s) 10-12: {al-Qur'an; chapter 57; verse(s) 22}]
The second type of qadr is Allah decreeing for a responsible person a *choice* between multiple events. At any one particular point in
time, the responsible person does not have an unlimited number of choices. Rather, Allah can decree for him two, three, four, five, six,
or a greater finite number of choices. Now the responsible person can use his conscious volition to choose one of these multiple
possibilities. And if Allah wills to give him tawfiq, the event he chose will come about through Allah's creation. For example, if a
responsible person is driving a car, he only has a limited number of choices (e.g., turn right, turn left, go forward, go backward, speed
up, slow down, stop, get of the car, etc.).
Now even though Allah already knew which choice the person would take (and which event He would eventually create) that doesn't
change the fact that the time-bound responsible person *experienced* the ability to choose between multiple events at a particular time.
Now because both the number and characteristics of the choices are entirely determined by Allah, such choosing on the part of a
responsible person does not infringe on Allah's power. Rather, the fact that Allah created the choices is an illustration of His power.
Now because of the fact that not all events willed by the responsible person come about, it shows that Allah determines for each choice
the responsible person has made whether or not it will go to completion (i.e. whether or not He will give him tawfiq in his choice).
This is the meaning of Allah having full volition and control of all matters.
[DR: volume 1: page(s) 63-64: hadith 63: {Tirmidhi, volume 3, page 141}]
The Prophet answered, 'It is that you worship Allah as if you see Him. If you do not see Him then surely He sees
you.'
…
Then, the Prophet asked, 'O `Umar, do you know who the person asking the questions was?'
The Prophet then said, 'He was Angel Jibra'il who came to teach you your din113.'
113
This shows that the din is made up of all three components mentioned in the hadith.
66
Notes of Sources for Main Text
That sets a triggering cause, or a condition
Which needs to be met, or enacts some prevention.
Then, know that the request [above] is either a request to do an action or a request to stay away from an action.
[DT: volume 1: page 86: line(s) 21-24: {explanation of verses 48-49 of al-Murshid al-Mu`in; very
beginning}]
[DT: volume 1: page 87: line(s) 1: {explanation of verses 48-49 of al-Murshid al-Mu`in; near
beginning}]
[QU: volume 1: page 115: line(s) 10-11: {al-Qur'an; chapter 5; verse(s) 44}]
And establish prayer, give Zakat, and bow with those that bow down114.
And We said, "O `Adam, dwell you and your wife in the Paradise and eat from it freely115 from wherever you want,
but do not come near this tree116 lest you become among the wrongdoers.
And on you is no blame if you seek the bounty of your Lord [while in pilgrimage]117. But when you leave `Arafah
[to head towards Muzdalifah], remember Allah near the al-Mash`ar al-Haram territory118…
[QU: volume 1: page 31: line(s) 4-6: {al-Qur'an; chapter 2; verse(s) 198}]
…And do not shave your heads until the sacrificial animal reaches its point of sacrifice…119
[QU: volume 1: page 30: line(s) 10-11: {al-Qur'an; chapter 2; verse(s) 196}]
114
This is an example of a legal ruling that requests us to perform an action.
115
The freely here exemplifies a legal ruling that allows humans to either perform the act or leave it undone. In other words, it gives
them a choice.
116
This is an example of a legal ruling that requests someone to leave an action (from it, it shuns). This is the first prohibition given to
the human race.
117
This is an example of a mubah legal ruling.
118
This shows that being present in Muzdalifah is a triggering cause that makes remembering Allah near al-Mash`ar al-Haram a strong
mandub.
119
This is an example of a precondition which needs to be met before another act is requested.
67
The Guiding Helper
O you who believe: Do not come near prayer while you are drunk120…
[QU: volume 1: page 85: line(s) 9-10: {al-Qur'an; chapter 4; verse(s) 43}]
Ibn `Ashir said that the types of legal statements are five… And they are far!121, mandub, makruh, haram, or
mubah.
[DT: volume 1: page 91: line(s) 10-11: {explanation of verses 50-52 of al-Murshid al-Mu`in; very
beginning}]
If the request to do an action is a firm command… such that it is not permissible to leave it, it is known as far!,
such as believing in Allah and the five pillars of Islam.
[DT: volume 1: page 91: line(s) 11-13: {explanation of verses 50-52 of al-Murshid al-Mu`in; very
beginning}]
[QU: volume 1: page 95: line(s) 10-11: {al-Qur'an; chapter 4; verse(s) 103}]
120
This is an example of a preventive factor. Drunkenness prevents prayer from being allowed to perform.
121
This is a synonym for wajib in the Maliki school. Ibn Rushd says [MK:V1:2:15]: "The obligatory ruling has five synonymous
names: (1) wājib, (2) far!, (3) $atm, (4) lāzim, and (5) maktūb. All five of these have been used in the Qur'an [to signify that an act is
obligatory].”
68
Notes of Sources for Main Text
[DT: volume 1: page 91: line(s) 13: {explanation of verses 50-52 of al-Murshid al-Mu`in; very
beginning}]
[QU: volume 1: page 28: line(s) 6-7: {al-Qur'an; chapter 2; verse(s) 184}]
The Prophet (May Allah bless him and give him peace) said, "Whoever performs wet ablution for Friday Prayer
[has fulfilled his obligation] and with it he has done good. But whoever takes a bath for purification, then taking a
bath for purification is better."
[UF: volume 1: page 76: line(s) 12-13: {Ahmad; Abu Dawud; Tirmidhi; Nisa'i; Abu Hurayrah}]
Proof(s):
Look at line 147 of the Guiding Helper.
122
This shows that some acts have reward associated with them for performing them but no punishment for leaving them as such is the
connotation of ta'awwu`.
69
The Guiding Helper
As for the prohibition from doing an act if the prohibition is not a firm command… such that it is permissible to
perform it, it is known as makruh, such as reciting Qur'an while bowing in prayer.
[DT: volume 1: page 91: line(s) 14-15: {explanation of verses 50-52 of al-Murshid al-Mu`in; very
beginning}]
[DT: volume 1: page 91: line(s) 15-16: {explanation of verses 50-52 of al-Murshid al-Mu`in; very
beginning}]
[DR: volume 1: page 878: hadith 1835: {Dar Qutni, volume 4, page 184; Hakim, volume 4, page 115 }]
123
This shows that some prohibitions (labeled haram) are strictly forbidden while others (labeled makruh) are less strictly enforced.
70
Notes of Sources for Main Text
If your love for Him were true, you would [try to] obey Him.
Indeed, the lover does obey his beloved.
[DT: volume 1: page 445: line(s) 12-13: {explanation of verses 293-294 of al-Murshid al-Mu`in; first
stanza of poetry quoted}]
[DT: volume 1: page 92: line(s) 4-5: {explanation of verses 50-52 of al-Murshid al-Mu`in; right before
tanbih}]
[QU: volume 1: page 17: line(s) 10-11: {al-Qur'an; chapter 2; verse(s) 110}]
These are the boundary limits of Allah. Whoever obeys Allah and His Messenger, He will make him enter gardens
under which rivers flow to dwell therein forever That is the tremendous victory. And whoever disobeys Allah and
His Messenger and steps over His limits, He will make him enter into the fire continuously; and for him is a
humiliating punishment.
[QU: volume 1: page 79: line(s) 11-15: {al-Qur'an; chapter 4; verse(s) 13-14}]
[DT: volume 1: page 92: line(s) 5-6: {explanation of verses 50-52 of al-Murshid al-Mu`in; right before
tanbih}]
71
The Guiding Helper
Proof(s) from Primary Text(s):
…Whoever voluntarily performs supererogatory acts, it is better for him124 - and that you fast is better for you if
you but knew.
[QU: volume 1: page 28: line(s) 6-7: {al-Qur'an; chapter 2; verse(s) 184}]
[IU: volume 1: page 115: line(s) 12-13: {second division; types of legal rulings; definition of mubah}]
[QU: volume 1: page 147: line(s) 8-11: {al-Qur'an; chapter 6; verse 145}]
[DT: volume 1: page 92: line(s) 4-5: {explanation of verses 50-52 of al-Murshid al-Mu`in; right before
tanbih}]
124
This shows that some acts have reward associated with them for performing them but no punishment for leaving them as such is the
connotation of ta'awwu`.
125
This shows that one must have a clear primary text proof in order to declare something haram/wajib (wajib is the mirror opposite of
haram). If one does not have such a proof, then the act is allowed. Similarly, one must have a direct or indirect primary text proof to
mark an act as mandub or makruh; if one does not have such a direct or indirect proof, then the act is labeled as mubah. Thus, mubah
acts make up the vast majority of all human actions.
72
Notes of Sources for Main Text
Proof(s) from Primary Text(s):
…And there is no blame on you whether you eat together or separately.
[QU: volume 1: page 358: line(s) 12-13: {al-Qur'an; chapter 24; verse 61}]
[MK: volume 1: page 3: line(s) 27-29: {near very beginning of actual start of book after historical
introduction}]
[QU: volume 1: page 144: line(s) 14-15: {al-Qur'an; chapter 6; verse 131}]
…And they love to be praised for that which they did not do127….
126
This shows that in order for a punishment to be inscribed, there has to be some wrong action done by the people.
127
This shows that in order for a reward to be deserved, there has to be some good action done by the people.
73
The Guiding Helper
[DT: volume 1: page 92: line(s) 6-7: {explanation of verses 50-52 of al-Murshid al-Mu`in; right before
tanbih}]
[QU: volume 1: page 82: line(s) 12-13: {al-Qur'an; chapter 4; verse 25}]
[MK: volume 1: page 3: line(s) 29: {near very beginning of actual start of book after historical
introduction}]
[QU: volume 1: page 79: line(s) 11-15: {al-Qur'an; chapter 4; verse(s) 13-14}]
128
This shows that leaving some permissible acts has reward associated with it and such is the definition of makruh.
74
Notes of Sources for Main Text
[DT: volume 1: page 93: line(s) 12-14: {explanation of verses 50-52 of al-Murshid al-Mu`in; right before
tanbih}]
[QU: volume 1: page 353: line(s) 15: {al-Qur'an; chapter 24; verse(s) 31}]
It is not befitting for the believers to all go to fight. [It would be better] if a portion of the believers from each
group would go forth to become learned in the din so that they may warn their people when they return to them - so
that they may take heed130.
[QU: volume 1: page 206: line(s) 13-15: {al-Qur'an; chapter 9; verse(s) 122}]
[DT: volume 1: page 93: line(s) 14-17: {explanation of verses 53 of al-Murshid al-Mu`in; near
beginning}]
[QU: volume 1: page 206: line(s) 13-15: {al-Qur'an; chapter 9; verse(s) 122}]
As for the primary text proof that some mandub acts are a personal mandub while others are a communal mandub it
is the fact the Prophet (May Allah bless him and give him peace) recommended to all believers to engage in
remembrance of Allah while he ordered only one man to call the adhan or give the Call to Commence for a wajib
prayer.
129
This is an example of a wajib addressed to each and every responsible member of the din.
130
This is an example of a wajib addressed to only a few members of a community. It is a communal wajib for some of the believers
(male and female) to become extremely learned scholars of the din. Of course, every member of the din should know enough about the
din so that he/she can practice it, but what is being asked here is that a portion become super-scholars with Allah's help that can face
the intellectual/social/economic/etc. challenges that confront their societies.
131
The definition of a the sunnah legal ruling is taken for the fact that we are recommended to exemplify the Prophet (May Allah bless
him and give him peace).
75
The Guiding Helper
[DT: volume 1: page 93: line(s) 21-23: {explanation of verses 53 of al-Murshid al-Mu`in; right before
tanbih}]
A raghiba is was the Prophet (May Allah bless him and give him peace) regularly performed like an extra act of
worship and also encouraged132 its performance.
[MK: volume 1: page 3: line(s) 25-26: {near very beginning of actual start of book after historical
introduction}]
[DR: volume 1: page 689: hadith 1440: {al-Tirmidhi, volume 4, page 227}]
The early generation of Muslims134 used to find blameworthy all new matters without any qualifications.
132
This is why a raghibah is more important than a fadilah. It is less important than a sunnah because, he may of not performed it all of
the time in front of a group of people.
133
This shows that some mandub acts are more recommended than others. The scholars have ranked the mandub acts according to the
degree they have been praised in the primary texts and according to the more frequent practices of the Prophet and the early Muslims.
134
Not all the early pious Muslims were like this. Many pious knowledgeable scholars (such as Our Mother `Āishah, the wife of the
Prophet) viewed some new affairs (such as house lamps [Bukhari]) as not intrinsically against the teachings of the Prophet.
76
Notes of Sources for Main Text
However, the later scholars135, said that new acts are of five types: (1) wajib (such as writing down knowledge136),
(2) mandub (such as praying Tarawih [in all nights of Ramadan]), (3) haram (such as uncalled-for and groundless
border-crossing taxes for Muslims travelling within the Muslim world), (4) makruh (such as singling out certain
days for certain acts of worship [which the Prophet didn't teach us]), and (5) mubah (such as what people invent of
new types of food and clothes) since `A'ishah said (May Allah be well pleased with her), "There weren't any sieves
[for sifting grain] at the time of the Prophet (May Allah bless him and give him peace) [while now people use them
freely without blame].
[QF: volume 1: page 19: line(s) 21-25: {book 0; chapter 10; issue 2}]
[DR: volume 1: page 129: hadith 173: {Muslim, volume 2, page 705 (Zakat, chapter on encouragement
to give charity even if only half a date or a good word…)}]
The Prophet (May Allah bless him and give him peace) said, "Whoever introduces [an act as obligatory] into this
affair of ours which is not from it, it is to be rejected"140.
[DR: volume 1: page 127: hadith 171: {Muslim, volume 3, page 1343; Bukhari, volume 5, page 301}]
`A'ishah, the wife of the Prophet (May Allah bless him and give him peace) said, "I used to sleep in front of the
Messenger of Allah (May Allah bless him and give him peace) and my feet were in front of his qiblah [while he
was standing and praying]. And when he prostrated, he would touch me and I would fold in my legs. Then when
he stood up again, I used to stretch them out. And houses in those days did not have any lanterns"141.
[LM: volume 1: page 127: hadith 292: {Muslim - chapter of coming in front of a person praying;
Bukhari - chapter of when a man touches his wife during prayer}]
Additionally as early as the time of Imam Shafi`i (200 years after the Prophet), scholars begin to differentiate between new acts that are
praiseworthy and new acts that are blameworthy.
135
The scholars who came four to six hundred years after the Prophet (May Allah bless him and give him peace) saw an immense need
to deal with new issues in a systematic manner. These scholars saw that things had changed drastically from the time of the Prophet
(May Allah bless him and give him peace) socially, politically, and otherwise. As they believed that our din was sent for all people
until the end of the world, they searched for and successfully found a way to deal with all new issues that could possibly arise until the
end of the world. The scholar that is given the most credit for what Ibn Juzayy al-Kalbi above states is al-`Iz ibn `Abd al-Salam who is
called the Sultan of the scholars.
136
Almost all knowledge of the din up until about three hundred years after the Prophet was orally conveyed from teacher to student.
It was only seven to eight hundred years after the Prophet, that most of the knowledge of the din was finally recorded in books.
137
The words in Islam here make it clear that not all new actions attributed to the din are unlawful.
138
This is an example of a mandub new act.
139
This is an example of a makruh or haram new act.
140
This is an example of a haram new act.
141
But, houses later in the Companions' time did have lanterns and other new inventions that the Prophet (May Allah bless him and
give him peace) did not use. And the Companions did not fault with such new inventions. Thus, the scholars have labeled most new
inventions as mubah to use.
77
The Guiding Helper
The Prophet (May Allah bless him and give him peace) sent Mu`adh ibn Jabal to Yemen and asked him [before he
left for Yemen], "How will you decide your legal cases Mu`adh?" Mu`adh answered, "I will decide them
according to the Book of Allah." The Prophet then asked, "And what if you don't find the ruling in the Book of
Allah?" Mu`adh answered, "Then, [I will decide] according to the practice of the Messenger of Allah." The
Prophet then inquired, "And if you don't find it in the practice of the Messenger of Allah?" Mu`adh then answered,
"I will try my utmost [to find the right answer] according to my [educated] view and I won't give up." The
Messenger of Allah then pounded Mu`adh's chest [in approval] and said, "Praise be to Allah who showed the
messenger of the Messenger of Allah what pleases Allah and His Messenger" 142.
[UF: volume 1: page 418: line(s) 1-6: {Abu Dawud; Tirmidhi; Mu`adh ibn Jabal}]
[QU: volume 1: page 431: line(s) 8-9: {al-Qur'an; chapter 34; verse(s) 28}]
[DT: volume 1: page 102: line(s) 22-23: {explanation of verses 54 -56 of al-Murshid al-Mu`in; sixth
tanbih}]
[AM: volume 1: page 66: line(s) 5-7: {Ibn Majah (Purification), volume 1, page 173}]
They ask you what is lawful for them; say: Lawful for you are all good things; and what you teach of the hunting
dogs; you teach them from what Allah has taught you. So, eat from what they [these dogs] catch [bite into] and
mention Allah's name on it…145.
142
This hadith shows the approval of the Prophet for expert scholars to give legal rulings on matters not explicitly dealt with in the
primary texts based upon analogy or building off the general principles set in the primary texts.
143
The exegetes say here that the word kāffah signifies all races and generations of humans and jinn, those contemporary to the
Prophet and all those that would be born up until the Last Hour. Thus, the din was sent for every time and place. As new issues come
into existence in the centuries after the Prophet, it is the responsibility of the scholars of our din (who are the inheritors of the prophets)
to derive the legal ruling for these affairs if these issues have to dealt with on a daily/regular basis .
144
When the animal drinks from the watering hole, its saliva, mucus (and most likely sweat) inevitable mixes in with the water left
over. And the Prophet indicates that the water left over is pure; so, the conclusion is that their saliva, mucus, and sweat are also pure.
78
Notes of Sources for Main Text
[QU: volume 1: page 107: line(s) 8-10: {al-Qur'an; chapter 5; verse(s) 4}]
[DT: volume 1: page 103: line(s) 6-7: {explanation of verses 54 -56 of al-Murshid al-Mu`in; sixth
tanbih}]
[AM: volume 1: page 56: line(s) 7-8: {Dar Qutni, volume 1, page 128}]
Some men in Madinah got afflicted with some respiratory disease; so, the Prophet (May Allah bless him and give
him peace) ordered them to meet some camel shepherds and drink the milk and urine until their bodies got better…
[{Bukhari #5254}]
The Prophet (May Allah bless him and give him peace) made circumambulation of the Ka`bah while riding on a
camel146.
[AM: volume 1: page 56: line(s) 9: {Bukhari, volume 3, page 552; Muslim, volume 2, page 926}]
145
Allah told us to eat from what the hunting dogs catch for us. Anyone who knows how this works knows that the dog tackles and
subdues the prey by biting into the flesh of the prey. Thus, the dog's saliva becomes mixed in with the flesh of the prey. Allah here
told us we can eat the animal (and we are only allowed to eat pure things) and there is no mention in the verse of any washing that is
necessary before the prey can be eaten. Thus, the general conclusion is that the spittle of dogs is pure and not impure. As for the
hadith which informs us that we should wash a bowl seven times from which a dog drank water, the Maliki scholars are of the view
that such washing is mandub and not wajib since it is tied to a number (i.e. seven) whereas the wajib washing of impurities that we are
told of in other places is not tied to a specific number.
146
Now, camels like other animals of burden are not so careful about ejecting feces in any time or place. If the feces of a camel were
impure, the Prophet (May Allah bless him and give him peace) would not have threatened to ruin his circumambulation with the place
of circumambulation becoming impure. Please remember that it is wajib to have ablution and also be free of impurities while
circumambulating.
79
The Guiding Helper
123 Guiding Helper Line #164
al-"ar'ūshī has said that the Maliki school has resolved (in one of two narrations (i.e. the narration from the Maliki
scholars from Iraq147)) that all living creatures are permissible to eat all the way from an elephant, to an ant, to a
worm, and everything that is in between except the human being and the pig (which are both unlawful to eat).
However, some of these animals are absolutely mubah while others are makruh148 to eat.
[QU: volume 1: page 147: line(s) 8-11: {al-Qur'an; chapter 6; verse 145}]
147
Please note that the book we are quoting was written in Spain. Thus, this opinion must have been strong enough to survive the
distance and the time it needed to reach Ibn Juzayy al-Kalbi.
148
We are narrating the opinion in the Guiding Helper texts that the only creatures that are makruh to eat are predatory land mammals
(e.g., dog and cheetah) and domesticated hoofed animals (e.g., pony, horse, and donkey).
149
We added two more to the list in the Explanatory Notes to the Guiding Helper: (1) menstrual and post-natal blood and (2) rotten
vomit. This because we believe Ibn Juzayy al-Kalbi included vaginal blood with the mention of blood (#17) and that he forgot to
80
Notes of Sources for Main Text
& 8) bones of the previous two, (9) skin of a pig without qualifications150, (10) skin of a dead animal before it is
tanned, (11) what is cut off from a living animal while it is alive (except what is like hair), (12) the milk of a
female pig, (13) intoxicants, (14) the urine of animals we are not allowed to eat151, (15) and its feces, (16) semen
[or reproductive fluid], (17) lots of blood, and (18) lots of pus.
[QF: volume 1: page 34: line(s) 4-8: {book 1; chapter 6; summary of section 1}]
If even one of the characteristics of vomit [i.e. smell, taste, or appearance] resembles that of feces, then it is
considered impure. This is agreed upon in the Maliki school.
[DT: volume 1: page 103: line(s) 8: {explanation of verses 54-56 of al-Murshid al-Mu`in; sixth tanbih}]
As for the skin of the dead non-slaughtered animal - if it is not tanned, it is impure; if it is tanned, then the popular
opinion is that it is impure … but another valid opinion is that it is pure152 and this is in agreement with what Imam
al-Shafi`i has said.
[QF: volume 1: page 32: line(s) 11-15: {book 1; chapter 5; section 3; issue 1; near end}]
And also among the pure things is what is taken from an animal in its life or after it has died without a slaughter
concerning that which can be removed without causing the animal to die or feel [excessive] pain, such as wool,
fuzz, feathers, or hair - even if taken from a pig according to the popular opinion in the Maliki school. …
Imam Malik explicitly declared mubah the use of pig hair for purposes of piercing.
[DT: volume 1: page 102: line(s) 18-19: {explanation of verses 54-56 of al-Murshid al-Mu`in; sixth
tanbih, end of beginning}]
[AM: volume 1: page 56: line(s) 9: {Ibn Majah (Masjids), volume 1, page 247}]
The Prophet (May Allah bless him and give him peace) said, "If an animal's flesh is eaten, there is no harm in its
urine154".
mention rotten vomit (although we are sure he knew that such vomit is actually impure (and pretty much agreed upon in the Maliki
school)).
To make things easier for people, we have labeled most substances in which there is disagreement in the Maliki school about as pure.
Please refer to footnote 451 of the main Explanatory Notes of the Guiding Helper. People who want to follow harder opinions are free
to do so.
150
He means here, even if the skin is tanned, treated, or sterilized and even if the pig was slaughtered according to the laws of our din.
The same is true for its bones and flesh. However, its hair is pure.
151
This only includes animals from the Suidae family (a.k.a. pigs). As for disliked to eat animals, we are narrating the opinion that
their urine and feces is pure but disliked to use or have on one's body, clothes, or floor before the formal prayer. [DT:V1:103:5]
152
We are narrating the opinion that all tanned leather is pure except that of the pig. Refer to footnote 149.
153
The scholars say that the reason for keeping away infants from the masjid is out fear that they may stain the masjid with urine and
feces. Especially in the old days when there were no leak-proof diapers. This shows that the urine and feces of humans is impure
regardless of age or gender. [As for today when leak-proof diapers are readily available, it is permissible to bring small children into
the masjid.]
154
The implication here is that if animal's flesh is not eaten (i.e. pig), then its urine (and feces (which is worse than its urine)) has harm
associated with it and is impure.
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The Guiding Helper
[AM: volume 1: page 56: line(s) 7-8: {Dar Qutni, volume 1, page 128}]
Say, "I do not find in what was revealed to me any [food] to be unlawful for the eater except that it be an
unslaughtered animal, blood155 spilled forth, or the flesh of a pig - these things are filth156 -, or corrupted with a
sacrifice to other than Allah….
[QU: volume 1: page 147: line(s) 8-11: {al-Qur'an; chapter 6; verse 145}]
The Prophet (May Allah bless him and give him peace) said about menstrual blood on clothes, "Scrape it off and
then wash it with water and then pray in it.157".
[AM: volume 1: page 57: line(s) 14: {Bukhari, purification, volume 1, page 395;
Muslim, purification, volume 1, page 240}]
The Prophet (May Allah bless him and give him peace) found a unslaughtered sheep among the charity given to
Maymunah's mistress. So, the Prophet said, "Why don't benefit from its skin [after tanning it]" They answered
that it was not slaughtered. The Prophet replied, "It is only unlawful to eat it158".
[LM: volume 1: page 75: hadith 205: {Muslim - the pureness of the skin of the tanned unslaughtered;
Bukhari - book 24 (Zakat), chapter 61 (charity on the mistresses of the wives of the Prophet)}]
The Prophet (May Allah bless him and give him peace) said, "Any skin159 that is tanned becomes pure160".
The Prophet (May Allah bless him and give him peace) said, "Whatever [body part] is cut off from a living
creature, that part which was cut is considered a dead unslaughtered animal [maytah]161."
155
This shows that blood spilled forth is impure (filth). Pus would be treated similarly since it is associated with blood (e.g., in a
wound). As for rotten vomit, it is impure because it looks/smells/tastes like human feces which is impure.
[As for the proof that blood transfusions are permissible generally in our din it is:
a) We know there no prohibition from ejaculating semen into the womb of a woman while semen is a known impurity.
b) The general conclusion is that we are not prohibited from injecting impurities into someone else's body if it is not likely to
harm the receiving person. This is because it is only unlawful to orally intake the twenty impurities in our din.
c) Thus, it mubah to receive a blood transfusion.
d) We also know that blood-letting was a common accepted practice during the life of the Prophet (May Allah bless him
and give peace). Thus, we conclude that donating blood is also mubah in our din.]
156
This shows that the dead pig and unslaughtered animal, their flesh and all their interns, are impure (filth).
157
The fact that the Prophet commanded the woman to wash menstrual blood off is a proof that menstrual blood (and post-natal
discharge) are both impure.
158
This shows that the skin of a dead animal is impure by default. The popular opinion in the Maliki school (which we are not
narrating) is that after tanning such skin, it becomes useable but not pure. Most scholars outside of the Maliki school and some
scholars in the Maliki school have declared tanned skin of dead animals as absolutely pure.
159
except pig skin
160
This shows that the skin of a dead animal is impure by default. The popular opinion in the Maliki school (which we are not
narrating) is that after tanning such skin, it becomes useable but not pure. Most scholars outside of the Maliki school and some
scholars in the Maliki school have declared tanned skin of dead animals as absolutely pure.
161
As for bird feathers, we are narrating the minority Maliki opinion that they are pure regardless of how they are removed. Reference:
[DT: volume 1: page 102: line(s) 18-19] and [DT: volume 1: page 105: line(s) 16]. The Maliki scholars disagree about whether
feathers should be treated like bones (removed from a living animal) or like hair (removed from a living animal). We are narrating the
opinion that feathers may be treated like hair and thus are pure regardless of how they are removed.
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Notes of Sources for Main Text
[{Ibn Majah, hunting, what is cut off from a creature while it is alive, #3207}]
`A'ishah was asked about semen which falls on clothes and she answered, "I used to wash semen from the clothes
of the Messenger of Allah (May Allah bless him and give him peace) and then he used to go the formal prayer after
the washing was done and traces of the washing were still on his clothes - spots of water162.
[LM: volume 1: page 64: hadith 165: {Muslim - the washing of semen and scraping it off;
Bukhari - book 4 (Wet Ablution), chapter 64 (washing semen and scraping it off)}]
Unlawful for you is the unslaughtered animal, blood, the flesh of the pig, what is sacrificed for other than Allah, the
strangled animal, the battered animal, the animal that fell from a height, the animal which was pierced by horns,
and what a predatory animal ate except that which you [reached in its life] and sacrificed163….
[QU: volume 1: page 107: line(s) 1-3: {al-Qur'an; chapter 5; verse 3}]
[KH: volume 1: page 84: line(s) I6-8: {Book of physical purification; explanation of impurities; after Sidi
Khalil's statement, "Like the intoxicating subtance"}]
[QU: volume 1: page 123: line(s) 1-2: {al-Qur'an; chapter 5; verse 90}]
162
This shows that that the Prophet did not want to have semen on his clothes during prayer as he considered it to be impure.
Similarly, post-urine fluid is put in the same category since it issues from the same opening and has a similar texture.
163
All this shows that in order for any part of the land animal with blood flow to be pure, it must be from an animal on which a
slaughter was performed during its life. Thus, body parts cut from living creatures would be impure by analogy.
164
The scholars include with wine other intoxicating substances based on hadith of the Prophet which clarify that intoxicants are all
unlawful filth even if they are not made from the fermenting of grapes/dates.
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The Guiding Helper
126 Guiding Helper Line #174
[QF: volume 1: page 33: line(s) 4-5: {book 1; chapter 6; section 1}]
The Prophet (May Allah bless him and give him peace) said, "I was preferred [over other prophets] with four
things: (1) the entire earth has been made for my nation a place of prostration and [is considered]
pure[/purifying]166, (2) I am sent to the entirety of Mankind, (3) I am given military victory with fear [of my army]
that travels one month's journey ahead of me, and (4) war spoils have been made lawful for my nation."
The Prophet (May Allah bless him and give him peace) said, "He is not from among us who washes his rear after
[merely] having passed gas (flatulated)."167
[AM: volume 1: page 59: line(s) 5: {Ibn `Asakir (History of Damascus); Ibn `Adiyy in the Kamil}]
[DT: volume 1: page 99: line(s) 17: {explanation of verses 54 -56 of al-Murshid al-Mu`in; very
beginning}]
165
The scholars use this verse to prove that all things in the earth are by their created nature pure and all associated actions are mubah
until a proof is found that shows otherwise.
166
The scholars use this hadith to prove that all things on the earth are by their created nature pure.
167
This shows that gases are not considered impure.
84
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace) said, "Water has been created as a purifying agent, it does
not become impure by anything [which is not impure]."
[AM: volume 1: page 61: line(s) 6: {Abu Dawud, volume 1, page 17; Tirmidhi, volume 1, page 95;
Nisa'i, volume 1, page 141}]
[QU: volume 1: page 364: line(s) 6-7: {al-Qur'an; chapter 25; verse 48}]
And He sent down from the sky water so that He may purify you with it…
… And then if you do not find water168, then perform dry ablution with high clean earth. And then wipe your faces
and your hands with it.
[QU: volume 1: page 108: line(s) 5-6: {al-Qur'an; chapter 5; verse 6}]
For worship.
[QF: volume 1: page 31: line(s) 3-5: {book 1; chapter 5; section 2}]
[AM: volume 1: page 61: line(s) 6-7: {Ibn Majah (Purification), volume 1, page 174}]
168
This shows that by default, only water can be used for ablution or baths for purification.
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The Guiding Helper
But, you can use it for other tasks,
Such as cooking, cleaning, and rinsing dirty flasks.
[DT: volume 1: page 99: line(s) 21: {explanation of verses 54 -56 of al-Murshid al-Mu`in; near very
beginning}]
[DT: volume 1: page 99: line(s) 22-23: {explanation of verses 54 -56 of al-Murshid al-Mu`in; near very
beginning}]
[Water is also all-purpose] if it is changed by what is hard to avoid such as strands of hay and leaves of trees.
[QU: volume 1: page 341: line(s) 10-11: {al-Qur'an; chapter 22; verse 78}]
[AM: volume 1: page 61: line(s) 6-7: {Ibn Majah (Purification), volume 1, page 174}]
When the Prophet (May Allah bless him and give him peace) was asked about the water of the sea/ocean, he
replied, "Its water is a purifying agent and its [unslaughtered] dead creatures are lawful [to eat]170".
[AM: volume 1: page 61: line(s) 12: {Abu Dawud (Purification), volume 1, page 21; Tirmidhi
(Purification), volume 1, page(s) 100-101; Nisa'i (chapter on the water of the sea), volume 1, page 44;
Ibn Majah (Purification), volume 1, page 136; Malik (Purification), volume 1, page22}]
[DT: volume 1: page 99: line(s) 21: {explanation of verses 54 -56 of al-Murshid al-Mu`in; near very
beginning}]
[LM: volume 1: page 63: hadith 161: {Muslim (chapter on the prohibition of urinating in standing
water); Bukhari, book 4 (Wet Ablution), chapter 68 (urinating in standing water)}]
169
So, water found on the earth in its natural form is by default declared pure and purifying.
170
And we know that sea water is often changed with salt, sand, sea weed, microscopic organisms, etc.
171
The Prophet was trying to inform his companions that when impurities change purifying water, the water is no longer fit for use or
worship.
87
The Guiding Helper
[MK: volume 1: page 11: line(s) 33-34: {ablution; section of the meaning of Allah's statement: "When
you stand up for prayer…" }]
[QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]
[MK: volume 1: page 4: line(s) 27-28: {section about the meaning of purification in Sacred Law}]
172
From ejaculation with pleasure or penetration
173
Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered
words.
88
Notes of Sources for Main Text
[MK: volume 1: page 15: line(s) 27: {section about the meaning of Allah's statement "If you don't find
water…"}]
[LM: volume 1: page 62-63: hadith 158: {Muslim (chapter on wiping over leather socks); Bukhari, book
8 (Formal Prayer), chapter 7 (praying in a Syrian cloak)}]
[DT: volume 1: page 129: line(s) 20-22: {explanation of verses 64-67 of al-Murshid al-Mu`in;
explanation of first fadilah}]
174
When a scholar says something like this, he is merely summarizing the content of many hadiths which have been narrated about the
topic at hand.
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The Guiding Helper
and said, "Make ablution with the name of Allah". And I saw water coming out from between the Prophet's fingers
until all of them could complete their ablution. [They were around seventy people]175.
[DT: volume 1: page 130: line(s) 15-17: {explanation of verses 64-67 of al-Murshid al-Mu`in;
explanation of seventh fadilah}]
[LM: volume 1: page 59: hadith 142: {Muslim (chapter on the natural wood toothstick); Bukhari, book
11 (Friday Prayer), chapter 8 (using a toothstick on the Friday)}]
[DT: volume 1: page 127: line(s) 21: {explanation of verses 62-63 of al-Murshid al-Mu`in; explanation
of first sunnah}]
175
This is one of the recorded miracles of the Prophet (May Allah bless him and give him peace).
176
This shows that the Prophet (May Allah bless him and give him peace) encouraged the use of the toothstick before prayer (or along
with ablution).
90
Notes of Sources for Main Text
three times each. Then, then he dipped his hands into the container and rinsed his mouth, put water in his nose, and
blew it out with three separate handfuls each. Then, he dipped his hand in the water container again and washed
his face three times [with three hand cups]. Then, he washed his arms to the elbows two times. Then, he dipped
his hands into the water container and wiped his head. Thus, he stroked them over his head in the forward
direction once and once in the backward direction; he did this only one time. Then, he washed his feet to the
ankles.
[LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet
Ablution), chapter 39 (washing the feet to the ankles)}]
[LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet
Ablution), chapter 39 (washing the feet to the ankles)}]
[DT: volume 1: page 128: line(s) 14-15: {explanation of verses 62-63 of al-Murshid al-Mu`in;
explanation of fourth sunnah}]
91
The Guiding Helper
Proof(s) from Primary Text(s):
`Abdullah ibn Zayd was asked about the ablution of the Prophet (May Allah bless him and give him peace); so, he
called for a small container/bowl of water and performed ablution according to the way of the Prophet (May Allah
bless him and give him peace). First, he poured water out of the container onto his hands and washed them both
three times each. Then, then he dipped his hands into the container and rinsed his mouth, put water in his nose, and
blew it out with three separate handfuls each. Then, he dipped his hand in the water container again and washed
his face three times [with three hand cups]. Then, he washed his arms to the elbows two times. Then, he dipped
his hands into the water container and wiped his head. Thus, he stroked them over his head in the forward
direction once and once in the backward direction; he did this only one time. Then, he washed his feet to the
ankles.
[LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet
Ablution), chapter 39 (washing the feet to the ankles)}]
[DT: volume 1: page 128: line(s) 15-16: {explanation of verses 62-63 of al-Murshid al-Mu`in;
explanation of fifth and sixth sunnah}]
[LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet
Ablution), chapter 39 (washing the feet to the ankles)}]
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Notes of Sources for Main Text
Guiding Helper Excerpt:
Scoop it with your right hand.
Bring it up inhale and in your nose let it land.
[DT: volume 1: page 55: line(s) 33: {al-Tata'i's explanation of Ibn Rushd's Muqaddamah metered song;
explanation of third rhyme in the chapter of ablution}]
[DT: volume 1: page 56: line(s) 27: {al-Tata'i's explanation of Ibn Rushd's Muqaddamah metered song;
explanation of third rhyme in the chapter of ablution}]
[LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet
Ablution), chapter 39 (washing the feet to the ankles)}]
[KF: volume 1: page 10: line(s) 13: {fadilahs of ablution and disliked acts; question 1; number 9}]
[LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet
Ablution), chapter 39 (washing the feet to the ankles)}]
94
Notes of Sources for Main Text
Proof(s) from Primary Text(s):
`Abdullah ibn Zayd was asked about the ablution of the Prophet (May Allah bless him and give him peace); so, he
called for a small container/bowl of water and performed ablution according to the way of the Prophet (May Allah
bless him and give him peace). First, he poured water out of the container onto his hands and washed them both
three times each. Then, then he dipped his hands into the container and rinsed his mouth, put water in his nose, and
blew it out with three separate handfuls each. Then, he dipped his hand in the water container again and washed
his face three times [with three hand cups]. Then, he washed his arms to the elbows two times. Then, he dipped
his hands into the water container and wiped his head. Thus, he stroked them over his head in the forward
direction once and once in the backward direction; he did this only one time. Then, he washed his feet to the
ankles.
[LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet
Ablution), chapter 39 (washing the feet to the ankles)}]
[QF: volume 1: page 25: line(s) 2-3: {book 1; chapter 1; tanbih at end}]
It is wajib to wash the hands [from the fingers] to the elbows (including the elbows).
[QF: volume 1: page 24: line(s) 19-20: {book 1; chapter 1; section 4}]
[LM: volume 1: page 57: hadith 135: {Muslim (description of ablution and its completeness); Bukhari,
book 4 (Wet Ablution), chapter 24 (ablution is three, three)}]
[DT: volume 1: page 74: line(s) 28-29: {al-Tata'i's explanation of Ibn Rushd's Muqaddamah metered
song; tanbih after 5 tatimmat}]
96
Notes of Sources for Main Text
Proof(s) from Primary Text(s):
The Prophet (May Allah bless him and give him peace) when he performed ablution used to comb in between his
beard hair and used to comb between his fingers twice177. "
[{Ibn Majah, Purification and its sunnahs, what has come about combing the beard, hadith #425}]
[DT: volume 1: page 296: line(s) 2: {explanation of verses 165-171; right before fifth precondition of
imam}]
[LM: volume 1: page 58: hadith 139: {Muslim (necessity of washing the feet in their entirety); Bukhari,
book 3 (knowledge), chapter 3 (whoever raises his voice with knowledge)}]
177
Once for each hand as explained in the Guiding Helper excerpt above
178
This shows that it is wajib to make water reach all parts of the washed part. If one is wearing some article that prevents this (except
small finger rings), then one must move it.
179
1 dirham is equivalent to 2.9645 grams of silver (see Appendix 1.1). Thus, the mubah silver ring is that which weighs less than six
grams for men.
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The Guiding Helper
[LM: volume 1: page 57: hadith 135: {Muslim (description of ablution and its completeness); Bukhari,
book 4 (Wet Ablution), chapter 24 (ablution is three, three)}]
180
This is how a body part, hair, or leather socks in ablution must be wiped. That is: The hand must be wet for the wiping to be
correct.
98
Notes of Sources for Main Text
direction once and once in the backward direction; he did this only one time. Then, he washed his feet to the
ankles.
[LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet
Ablution), chapter 39 (washing the feet to the ankles)}]
[QF: volume 1: page 23: line(s) 20-21: {book 1; chapter 1; section 2; a little before section 3}]
[LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet
Ablution), chapter 39 (washing the feet to the ankles)}]
The Messenger of Allah (May Allah bless him and give him peace) performed ablution and when he reached the
wiping of his head, he placed his palms near the front of his head and then slid them back until he reached the cape
of his neck; then, the pulled them back forward to the place he began the motion from … and he wiped his ears, the
back of them and the front of them … and he placed his fingers in the holes of the ears.
[{Abu Dawud, Purification, Description of the Ablution of the Prophet, hadith # 106}]
181
The author was taught this by Idris al-Azami al-Hasani of Fez, Morocco in the Summer of 1995.
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Guiding Helper Excerpt:
Wet your fingers again.
[QF: volume 1: page 24: line(s) 13-14: {book 1; chapter 1; section 3; end}]
[{Abu Dawud, Purification, Description of the Ablution of the Prophet, hadith # 106}]
[{Abu Dawud, Purification, Description of the Ablution of the Prophet, hadith # 106}]
182
As a wipe has to be done with wet hands, it is best accomplished immediately after dipping one's hands in water.
100
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
It is wajib to wipe the hanging hair strands to the ends [which have roots in the scalp] even if they are very long183.
However, there is no need in ablution to undo braids even if they are tight184… Additionally a couple of bands [or
beads] are forgiven.
[LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet
Ablution), chapter 39 (washing the feet to the ankles)}]
183
This is the popular opinion in the Maliki school. However, another valid opinion in the Maliki school states that one need only pass
one's wet hands over the scalp [KH:V1:125:I2] (as mentioned in lines 215-217 of the Guiding Helper). Those with long hair strands
(e.g., females wearing head scarves in public) that find it difficult to wipe the entire head hair to the ends of the strands may follow the
easier opinion and wipe only the part of the head hair directly on the scalp (by passing their hands under their scarves) and we pray that
their ablution is accepted in either case. Males with long head hair may also take this dispensation.
184
However when taking a bath for purification, tight braids have to be undone according to the popular opinion in the Maliki school.
However, another valid opinion in the Maliki school states that undoing tight hair braids is only a less-stressed sunnah or fadilah.
Reference: [QF: volume 1: page 27: line(s) 13-14: {book 1, chapter 3, section 3}].
101
The Guiding Helper
Guiding Helper Excerpt:
enough times,
[KH: volume 1: page 138: line(s) I5-6: {explanation of Sidi Khalil's statement in the section of ablution:
"and are the feet like the other body parts or is what is desired getting them clean"}]
[LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet
Ablution), chapter 39 (washing the feet to the ankles)}]
[DT: volume 1: page 130: line(s) 14-15: {explanation of verse(s) 5 of al-Murshid al-Mu`in}]
[{Nisa'i, Purification, which foot should one begin washing, hadith #111}]
185
As the number of repetitions of washing the feet is not mentioned in many hadith that describe ablution, some scholars have
expressed the view that there is no specific mandated number of times that the feet should be washed.
102
Notes of Sources for Main Text
161 Guiding Helper Line #222
[DT: volume 1: page 94: line(s) 27-28: {explanation of Ibn Rushd's Muqaddamah metered song; right
before the mention of the toothstick and combing of the feet fadilahs}]
The Prophet (May Allah bless him and give him peace) used to love to begin with the right limbs [before the left]
as much as he could in becoming pure, putting on his shoes, and letting down [/combing] his hair.
[{Nisa'i, Purification, which foot should one begin washing, hadith #111}]
[DT: volume 1: page 119: line(s) 7-8: { explanation of verse(s) 57-61 of al-Murshid al-Mu`in; very
beginning}]
[{Muslim, Purification, the necessity of purification for the formal prayer, hadith #329}]
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163 Guiding Helper Line #223-224
[AH: volume 1: page 3: line(s) 69: {listed alphabetically between abloom and ABM}]
[QU: volume 1: page 255: line(s) 10-11: {al-Qur'an; chapter 14; verse 4}]
[DT: volume 1: page 119: line(s) 10-11: {explanation of verse(s) 57-61 of al-Murshid al-Mu`in; very
beginning}]
186
Please note that in the Guiding Helper, we are pronouncing this word as a four-syllable word and not a three-syllable one. We do
this by inserting a short vowel after the 'b'. This is done for purposes of meter.
187
This definition from the American Heritage Dictionary has been paraphrased due to copyright restrictions.
104
Notes of Sources for Main Text
If a person prayed after having omitting (either on purpose or by mistake) a wajib of ablution, he must repeat his
prayer.
[QF: volume 1: page 25: line(s) 11-12: {book 1; chapter 1; derivative ruling section at end}]
[QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]
[DT: volume 1: page 120: line(s) 4: {explanation of verse(s) 57-61 of al-Murshid al-Mu`in; second
obligatory act}]
188
The scholars treat these mentioned acts as wajib commands. If one omits any of them, one has not followed Allah's command to
become pure for worship.
189
Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered
words.
105
The Guiding Helper
The person performing ablution can intend one of three things as Ibn `Ashir hinted…: (1) lifting off a state of
impurity…, (2) fulfilling one's obligation to do ablution…, (3) allowing what the impure state was preventing one
from doing.
[DT: volume 1: page 122: line(s) 3-7: {explanation of verse(s) 57-61 of al-Murshid al-Mu`in; right after
first quoted lines of poetry}]
[DT: volume 1: page 124: line(s) 3-4: {explanation of verse(s) 57-61 of al-Murshid al-Mu`in; right after
second quoted lines of poetry}]
[QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]
190
The scholars treat these mentioned acts as wajib commands. If one omits any of them, one has not followed Allah's command to
become pure for worship.
106
Notes of Sources for Main Text
[DT: volume 1: page 124: line(s) 20-21: {explanation of verse(s) 57-61 of al-Murshid al-Mu`in; after
second quoted lines of poetry}]
[QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]
[DT: volume 1: page 126: line(s) 18: {explanation of verse(s) 57-61 of al-Murshid al-Mu`in; after third
quoted section of poetry}]
[QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]
191
The scholars treat these mentioned acts as wajib commands. If one omits any of them, one has not followed Allah's command to
become pure for worship.
192
The scholars treat these mentioned acts as wajib commands. If one omits any of them, one has not followed Allah's command to
become pure for worship.
193
Wash your feet to your ankles. That's five done and said.
107
The Guiding Helper
Proof(s) from Secondary Text(s):
The seventh wajib of ablution is to wash the feet along with the ankles.
[DT: volume 1: page 127: line(s) 6: {explanation of verse(s) 57-61 of al-Murshid al-Mu`in; after third
quoted section of poetry}]
[QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]
[DT: volume 1: page 119: line(s) 11: {explanation of verse(s) 57-61 of al-Murshid al-Mu`in; near
beginning}]
194
The scholars treat these mentioned acts as wajib commands. If one omits any of them, one has not followed Allah's command to
become pure for worship.
108
Notes of Sources for Main Text
The first wajib of ablution is to pass the hand over the washed parts even if after the water has already been poured
[on the body limb].
[HM: volume 1: page 12: line(s) 11: {explanation of verse(s) 57-61 of al-Murshid al-Mu`in; near
beginning}]
[DT: volume 1: page 119: line(s) 17-23: {explanation of verse(s) 57-61 of al-Murshid al-Mu`in; near
beginning}]
[QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]
195
The Maliki scholars say that since these acts are listed immediately after each other without any large gap, it entails that they should
be performed likewise without large gaps in between them.
109
The Guiding Helper
Ibn Rushd196 says that the popular opinion in the Maliki school is that it is wajib to comb in between the fingers.
[DT: volume 1: page 125: line(s) 8: {explanation of verse(s) 57-61 of al-Murshid al-Mu`in; after second
quoted section of poetry but before derivative rulings section}]
196
Ibn Rushd is the main scholar who has set the popular views in the Maliki school. Again, one should not confuse this scholar with
Averroës ; please see footnote 562 of the Explanatory Notes to the Main Text of the Guiding Helper. This is a good place to define
what a popular ruling is in the Maliki School:
a) Imam Malik himself wrote no detailed fiqh book except of course the Muwatta' as knowledge back then was conveyed
verbally and not using written methods.
b) Imam Malik had many students (some more qualified than others). These students had differing levels of understanding of
Imam Malik's statements. Thus, they often expressed legal rulings that differed from each other. However, the Maliki
scholars, by consensus, chose `Abd al-Rahman ibn Qasim (the freed African slave who was a dedicated student f Imam
Malik) as the most reliable of his students.
c) `Abd al-Rahman's views about Imam Malik's fiqh were accurately (without a doubt) transcribed by his student Sahnun in
the work al-Mudawwanah al-Kubra (a four volume set that contains verbal statements of Imam Malik and `Abd al-Rahman
ibn Qasim's understanding of them).
d) Now you are ready to understand that the first-level source for a popular opinion in the Maliki school is al-Mudawwanah
al-Kubra.
e) However, some statements in the Mudawwanah are not very clear as the high-level fiqh vocabulary of the Jurists had not
developed by then. For example, Imam Malik saying "It doesn't please me" doesn't really tell us whether an act is makruh or
unlawful.
f) Thus, one of the top Maliki scholar that has ever lived went about the task of rectifying the loose-ends of the Mudawwanah
900 years ago. This man's name was Ibn Rushd (again please do not confuse him with the philosopher Averroes). He wrote a
detailed commentary on the points mentioned in the Mudawwanah which he called Muqaddimat Ibn Rushd. He also wrote
many other books such as his poetry book for children also called Muqqadimat that expressed his understanding of the most
trusted opinions in the Maliki school.
g) Now you are ready to understand that the second-level refined source for a popular opinion in the Maliki school is Ibn
Rushd's writings.
h) Now Ibn Rushd did not arbitrarily choose one of various plausible opinions and call it mash-hur. Rather, he did extensive
research on each point including conformity/disagreement with what previous big Maliki scholars had said and also what the
primary texts state.
e) Thus in conclusion, a popular opinion in the Maliki school is an opinion that Ibn Rushd has expressed in his writings (for
old issues) or is an opinion that conforms to the guidelines set down by Rushd for reaching legal opinions (for new issues) in
the Maliki school.
There are many helpful excerpts like these scattered throughout the footnotes for the Notes of Sources of the Guiding Helper.
197
The official Maliki view is that it is wajib to comb between the fingers in ablution and mandub (not wajib) to comb between the toes
in ablution. As for baths for purification, combing between the fingers and toes is both wajib.
110
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
Ibn `Ashir hinted above that it is wajib to comb in between beard hair, but it is understood from his statement "if
one can see the skin underneath" that it is not necessary to comb thick beard hair. Thick beard hair is beard hair
with which the skin underneath cannot be seen.
[DT: volume 1: page 124: line(s) 14-15: {explanation of verse(s) 57-61 of al-Murshid al-Mu`in;
explanation of fourth wajib of ablution}]
[{Ibn Majah, Purification and its sunnahs, what has come about combing the beard, hadith #425}]
[DT: volume 1: page 127: line(s) 21: {explanation of verse(s) 62-63 of al-Murshid al-Mu`in; very
beginning}]
198
Once for each hand as explained in other places
199
Basically if an action of ablution has not been explicitly or implicitly mentioned in verse 6 of chapter 5 of the Qur'an, it is labeled as
a less-stressed sunnah or fadilah.
111
The Guiding Helper
[DT: volume 1: page 127: line(s) 21: {explanation of verse(s) 62-63 of al-Murshid al-Mu`in; very
beginning}]
[LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet
Ablution), chapter 39 (washing the feet to the ankles)}]
[DT: volume 1: page 128: line(s) 10: {explanation of verse(s) 62-63 of al-Murshid al-Mu`in; second
sunnah}]
[LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet
Ablution), chapter 39 (washing the feet to the ankles)}]
[DT: volume 1: page 128: line(s) 11-12: {explanation of verse(s) 62-63 of al-Murshid al-Mu`in; third
sunnah}]
[{Abu Dawud, Purification, Description of the Ablution of the Prophet, hadith # 106}]
[DT: volume 1: page 128: line(s) 14: {explanation of verse(s) 62-63 of al-Murshid al-Mu`in; fourth
sunnah}]
[LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet
Ablution), chapter 39 (washing the feet to the ankles)}]
[DT: volume 1: page 128: line(s) 15: {explanation of verse(s) 62-63 of al-Murshid al-Mu`in; fifth and
sixth sunnah}]
[LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet
Ablution), chapter 39 (washing the feet to the ankles)}]
[DT: volume 1: page 128: line(s) 21-22: {explanation of verse(s) 62-63 of al-Murshid al-Mu`in; seventh
sunnah}]
200
The reason why it is not a wajib is that verse 6 of chapter 5 in the Qur'an includes a non-time-sensitive conjunction (i.e. "wa"
instead of "fa" or "thumma") between the mentioned parts.
114
Notes of Sources for Main Text
Guiding Helper Excerpt:
Eleven fadilahs are in ablution.
[DT: volume 1: page 129: line(s) 16: {explanation of verse(s) 64-67 of al-Murshid al-Mu`in; very
beginning}]
[DT: volume 1: page 129: line(s) 17: {explanation of verse(s) 64-67 of al-Murshid al-Mu`in; near very
beginning}]
[DT: volume 1: page 129: line(s) 23: {explanation of verse(s) 64-67 of al-Murshid al-Mu`in; near very
beginning}]
115
The Guiding Helper
Proof(s) from Primary Text(s):
The Prophet (May Allah bless him and give him peace) did not perform ablution in the place where he performed
nature's call (due to the impurities).
[DT: volume 1: page 129: line(s) 24: {explanation of verse(s) 64-67 of al-Murshid al-Mu`in; near
beginning}]
[DT: volume 1: page 130: line(s) 1: {explanation of verse(s) 64-67 of al-Murshid al-Mu`in; near
beginning}]
[LM: volume 1: page(s) 70: hadith #188 {Muslim, purification, the merit of pouring water on the head
and other body parts three times; Bukhari, bathing for purification, taking a bath with a Sa` or similar
amount}]
201
Two liters is a very small amount of water for taking a bath for purification, but we find that the Prophet used such small amounts of
water for ablution and baths for purification. Thus, we would label it commendable to conserve water during ablution and bathing for
purification as long as one uses enough to fulfill the wajib washing and wiping requirements.
116
Notes of Sources for Main Text
[DT: volume 1: page 130: line(s) 8-9: {explanation of verse(s) 64-67 of al-Murshid al-Mu`in; fourth
fadilah}]
[{Nisa'i, Purification, which foot should one begin washing, hadith #111}]
[DT: volume 1: page 130: line(s) 9: {explanation of verse(s) 64-67 of al-Murshid al-Mu`in; fifth fadilah}]
[LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet
Ablution), chapter 39 (washing the feet to the ankles)}]
To demonstrate the ablution of the Prophet, `Uthman ibn `Affan called for a container/bowl of water and first he
poured water out of the container onto his palms and washed them both three times each. Then, then he dipped his
right hand into the container and rinsed his mouth, put water in his nose, and blew it out. Then, he washed his face
three times. Then, he washed his arms to the elbows three times. Then, he wiped his head. Then, he washed his
feet three times to the ankles. Then he said, “The Messenger of Allah said, ‘Whoever performs ablution like this
ablution of mine and then prays two units in which he does not talk to himself [with distracting thoughts], he is
forgiven the sins he committed before.’ ”
[LM: volume 1: page 57: hadith 135: {Muslim (description of ablution and its completeness); Bukhari,
book 4 (Wet Ablution), chapter 24 (ablution is three, three)}]
117
The Guiding Helper
190 Guiding Helper Line #248
[DT: volume 1: page 130: line(s) 15-16: {explanation of verse(s) 64-67 of al-Murshid al-Mu`in; seventh
fadilah}]
[LM: volume 1: page 59: hadith 142: {Muslim (chapter on the natural wood toothstick); Bukhari, book
11 (Friday Prayer), chapter 8 (using a toothstick on the Friday)}]
[DT: volume 1: page 130: line(s) 14-15: {explanation of verse(s) 64-67 of al-Murshid al-Mu`in; sixth
fadilah}]
[{Nisa'i, Purification, which foot should one begin washing, hadith #111}]
202
This shows that the Prophet (May Allah bless him and give him peace encouraged the use of the toothstick before prayer (or along
with ablution).
118
Notes of Sources for Main Text
Guiding Helper Excerpt:
preservation
Of the order of sunnahs
[DT: volume 1: page 130: line(s) 20-21: {explanation of verse(s) 64-67 of al-Murshid al-Mu`in; eighth
fadilah}]
[DT: volume 1: page 130: line(s) 21-22: {explanation of verse(s) 64-67 of al-Murshid al-Mu`in; ninth
fadilah}]
203
The reason why it is not a wajib is that verse 6 of chapter 5 in the Qur'an includes a non-time-sensitive conjunction (i.e. "wa"
instead of "fa" or "thumma") between the mentioned parts. And the reason that is a fadilah and not a stronger mandub is that it cannot
be rigorously proven that the Prophet always kept to the order of sunnahs.
204
The reason why it is not a wajib is that verse 6 of chapter 5 in the Qur'an includes a non-time-sensitive conjunction (i.e. "wa"
instead of "fa" or "thumma") between the mentioned parts. And the reason that is a fadilah and not a stronger mandub is that it cannot
be rigorously proven that such an order was always kept by the Prophet.
119
The Guiding Helper
The tenth fadilah of ablution is to begin wiping the head from the front.
[DT: volume 1: page 130: line(s) 26: {explanation of verse(s) 64-67 of al-Murshid al-Mu`in; tenth
fadilah}]
[{Abu Dawud, Purification, Description of the Ablution of the Prophet, hadith # 106}]
[DT: volume 1: page 131: line(s) 2: {explanation of verse(s) 64-67 of al-Murshid al-Mu`in; eleventh
fadilah}]
120
Notes of Sources for Main Text
[DT: volume 1: page 131: line(s) 24-25: {explanation of verse(s) 68 of al-Murshid al-Mu`in; near
beginning}]
[DT: volume 1: page 131: line(s) 22-23: {explanation of verse(s) 68 of al-Murshid al-Mu`in; near
beginning}]
[KF: volume 1: page 10: line(s) 26: {mandubs and makruhs of ablution; question 2}]
205
In this hadith each washed part is washed three times. Thus, adding more is an act of "doing bad".
121
The Guiding Helper
Proof(s) from Primary Text(s):
Thus, the Prophet (May Allah bless him and give him peace) used to avoid talk while performing ablution.
The boundary limit at which point a person must start over is the point in time at which the last [washed/wiped]
body part becomes dry in a moderate climate.
[QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]
206
For example, he did not prepare enough water for ablution and then had to travel a long distance to get more water when all the
water finished up in the middle of his ablution.
207
The Maliki scholars say that since these acts are listed immediately after each other without any large gap, it entails that they should
be performed likewise without large gaps in between them. The continuality rulings such as these that the Maliki scholars give are
derived from this base assumption.
122
Notes of Sources for Main Text
Always continue if the water spilled or dropped.
[QU: volume 1: page 279: line(s) 6-8: {al-Qur'an; chapter 16; verse 106}]
[DT: volume 1: page 132: line(s) 17-18: {explanation of verse(s) 70-71 of al-Murshid al-Mu`in; near
beginning}]
208
The scholars of Jurisprudence take from this verse that if something happens out of one's control, then one is not responsible for it.
Thus, if the water is lost out of one's control, one may continue as normal since one is not responsible for what happened.
209
He should not repeat what is before it either.
123
The Guiding Helper
[DT: volume 1: page 132: line(s) 18-19: {explanation of verse(s) 70-71 of al-Murshid al-Mu`in; near
beginning}]
[{Muslim, Purification, the necessity of purification for the formal prayer, hadith #329}]
[DT: volume 1: page 132: line(s) 18: {explanation of verse(s) 70-71 of al-Murshid al-Mu`in; near
beginning}]
[DT: volume 1: page 132: line(s) 20-21: {explanation of verse(s) 70-71 of al-Murshid al-Mu`in; near
beginning}]
124
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
As for leather socks, it is permissible to wipe over them according to Imam Malik, Imam al-Shafi'i , Imam Abu
Hanifah, and Imam Ahmad ibn Hanbal while travelling and while at home with six preconditions.
[LM: volume 1: page 62-63: hadith 158: {Muslim (chapter on wiping over leather socks); Bukhari, book
8 (Formal Prayer), chapter 7 (praying in a Syrian cloak)}]
Sidi Khalil says: [And also is permissible] wiping on woven socks that have leather [sewn] on the top and bottom.
al-Khurashi comments: … This means that it is permissible to wipe on woven socks (and these are socks made to
have a shape of a leather sock but are of cotton or other similar [cloth] material) that have leather placed [/sewn] on
the top surface (the surface that faces the sky) and the bottom surface (the surface that faces the earth)212. And this
kind of sock is called a Jurmūq according to the explanation of Imam Malik as narrated by Ibn al-Qasim.
210
Leather is the skin of an animal. For example, it is o.k. to wipe over socks make from raccoon, squirrel, snake, cow, goat, donkey,
and horse skin. However, it is not valid to wipe over socks made from pig skin. This is because, the material must be pure whereas
pig skin is impure.
211
It is not valid to wipe over nylon, cotton, polyester, rayon, and other woven socks (even if they are thick). Additionally, it is not
valid to wipe over socks made from plastic, vinyl, rubber, wood, paper, or any material other than leather (even if they are waterproof).
212
The fact that Sidi Khalil and the commentator al-Khurashi (who is a major recognized Maliki scholar and was the imam/president of
al-Azhar University during his time) qualify woven socks permissible for wiping in ablution as those socks which have leather
attached/sewn on top of them demonstrates that woven socks without such leather coating are not permissible to wipe over in ablution.
And this is what we have narrated in the Guiding Helper explanatory notes, footnote 441.
125
The Guiding Helper
[KH: volume 1: page 176: line(s) I13-16: {before section on wiping on khuff; explanation of Sidi Khalil's
statement "Wiping on woven socks with leather on the external and internal surfaces"}]
And it is not permissible to wipe over woven socks that do not have leather [sewn] on their external surface.
[AM: volume 1: page 32: line(s) 2: {purification, wiping over leather socks, section 6, beginning}]
[LM: volume 1: page 62-63: hadith 158: {Muslim (chapter on wiping over leather socks); Bukhari, book
8 (Formal Prayer), chapter 7 (praying in a Syrian cloak)}]
213
The khuff in Arabic refers to the type of leather socks which were commonly available in the Prophet's time. Leather here is the
skin of an edible animal (such as a cow, goat, sheep, deer, raccoon, lion, tiger, snake, etc.). We have been unable to find an authentic
recorded opinion within the Maliki school that allows the wiping over non-leather socks. We do not claim that such an opinion does
not exist, but what we have narrated is the popular opinion within the school. In searching for the legal ruling on this issue given by
traditional scholars outside the Maliki school we found:
a) Some traditional scholars (e.g., Shafi`i / Hanafi) allow wiping over fully water-proof socks/boots (e.g., those made of
plastic, vinyl, rubber, or some other flexible or rigid (e.g., wood) waterproof-material). The criteria that these non-Maliki
scholars use is to see whether water will reach the skin of the foot if it is trickled on to the sock continuously. If the skin of
the foot remains dry after such tricking, then the sock is permissible to wipe over according to the opinion of these traditional
non-Maliki scholars.
b) One strain of scholars within the Hanbali school (reference: [AM: volume 1: page 32; line(s) 2: {Ibn Qudamah al-
Maqdasi; al-Mughni, volume 1, page 298}]) allow wiping over thread woven socks (e.g., cotton/wool socks) if they are
"sufficiently" thick. These scholars do not stipulate that the socks must be waterproof, but stipulate that they should be so
thick that they do not allow the skin of the foot underneath to be seen (for example, transparent/translucent thin socks would
be unacceptable according to the view of these scholars while thick wool socks would be acceptable).
We do not recommend that those that follow the Guiding Helper follow such opinions; however, we would offer the non-binding view
that synthetic socks (more comfortable/visually-appealing than rough leather socks) made to sufficiently resemble acceptable leather
socks fulfill the requirements for the socks which are to be wiped during ablution. What we mean by sufficiently resemble is that
without close inspection a person would not be able to tell the difference between the real leather sock and the synthetic one. Thus, the
acceptable synthetic sock may lack the authentic smell of leather but has a touch, feel, and functionality close to that of leather.
126
Notes of Sources for Main Text
A precondition [for wiping leather socks] is that the person wiping over the socks wore them while he was in a
state of purity214. So, the wiping is not correct if the person wore them while in an impure state.
[KF: volume 1: page 32: line(s) 29: {wiping over leather socks; question 2}]
[LM: volume 1: page 63: hadith 159: {Muslim (chapter on wiping over leather socks); Bukhari, book 77
(clothing), chapter 11 (wool cloaks while on a military expedition)}]
[KF: volume 1: page 33: line(s) 4-5: {wiping over leather socks; question 2}]
[KF: volume 1: page 32: line(s) 19-20: {wiping over leather socks; question 1}]
214
A state of purity is one in which one can pray the formal prayer in.
215
This shows that it is necessary to be pure while donning leather socks.
127
The Guiding Helper
Proof(s) from Primary Text(s):
The Prophet (May Allah bless him and give him peace said), "When you have put your feet in leather socks while
you are pure, keep wiping over them and keep praying in them as long as you do not pull them off or go into a state
of greater impurity [and need a bath for purification]."
[AM: volume 1: page 29: line(s) 7-9: {Dar Qutni, volume 1, page 203; Bayhaqi, volume 1, page 420;
Hakim, volume 1, page 181}]
[KF: volume 1: page 33: line(s) 12: {wiping over leather socks; question 4}]
[AM: volume 1: page 29: line(s) 7-9: {Dar Qutni, volume 1, page 203; Bayhaqi, volume 1, page 420;
Hakim, volume 1, page 181}]
[KF: volume 1: page 33: line(s) 14: {wiping over leather socks; question 4}]
128
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace said), "When you have put your feet in leather socks while
you are pure, keep wiping over them and keep praying in them as long as you do not pull them off216 or go into a
state of greater impurity [and need a bath for purification]."
[AM: volume 1: page 29: line(s) 7-9: {Dar Qutni, volume 1, page 203; Bayhaqi, volume 1, page 420;
Hakim, volume 1, page 181}]
[KF: volume 1: page 32: line(s) 23-28: {wiping over leather socks; question 2}]
[KF: volume 1: page 33: line(s) 18-19: {wiping over leather socks; question 4}]
216
Getting a large hole in the sock is equivalent to pulling them off as both acts expose the skin of the foot.
217
Please note that in the Guiding Helper texts, we are narrating the opinion that the skin of all dead animals becomes pure once it is
tanned. The only exception is pig skin.
129
The Guiding Helper
The Prophet (May Allah bless him and give him peace said), "When you have put your feet in leather socks while
you are pure, keep wiping over them and keep praying in them as long as you do not pull them off or go into a state
of greater impurity [and need a bath for purification]."
[AM: volume 1: page 29: line(s) 7-9: {Dar Qutni, volume 1, page 203; Bayhaqi, volume 1, page 420;
Hakim, volume 1, page 181}]
[KF: volume 1: page 33: line(s) 23-27: {wiping over leather socks; question 5}]
[KF: volume 1: page 33: line(s) 16: {wiping over leather socks; question 5}]
The Prophet (May Allah bless him and give him peace) said, "Indeed Allah loves that His dispensations be taken as
He loves that His stricter positions be adopted218."
[UF: volume 1: page 142: line(s) 17: {Ahmad; Bayhaqi; Ibn `Umar}]
218
We have chosen in the Guiding Helper to be somewhere in between the two extremes of encouraging dispensations in all affairs or
strict positions in all affairs.
130
Notes of Sources for Main Text
216 Guiding Helper Line #273-274
[QF: volume 1: page 38: line(s) 22-23: {book 1; chapter 9; very beginning}]
[KF: volume 1: page 12: line(s) 15-16: {acts that break ablution; question 1}]
219
What he means here is that people who wear bandages or casts who must take a bath for purification, need not wash the bandaged
limb. Rather, they may simply wipe over it and their bath for purification will still be correct.
220
For example if someone gets hurt while impure and then puts on a bandage or a cast, he may still wipe over it and his ablution or
bath for purification will still be correct.
221
Again if he took the bandage off for a long time (more than five minutes), then he must perform an entire ablution. If he only had it
off for a short time, then he must rush to wipe over it again for his previous ablution to still be correct.
Please note that only injured people who feel they can perform ablution without hurting themselves (even if slightly) should resort to
performing wet ablution and wiping over the bandage with a wet hand; as for injured people who feel that performing the rest of wet
ablution will hurt them, they may perform dry ablution instead.
222
Or liquid
131
The Guiding Helper
Proof(s) from Primary Text(s):
I came to Safwan ibn `Assal to ask him about wiping over leather socks [after ejecting feces or urinating as he
would know since he was a Companion of the Prophet] … Safwan replied, "Yes. The Prophet (May Allah bless
him and give him peace) while we were travelling used to command us223 not to take off our leather socks [but to
wipe over them] for three days and two nights224 except if we went into a greater state of impurity - but [this wiping
was allowed] for ejecting feces, urinating, and going into [deep] sleep225.
The Prophet (May Allah bless him and give him peace) said, "Ablution is not necessary except when one hears a
sound [from flatulation] or perceives a smell.226"
[AM: volume 1: page 45: line(s) 6: {Tirmidhi; Purification, volume 1, page 109}]
`Ali ibn Abu Talib said that I used to experience frequent emissions of pre-seminal fluid but I was ashamed to ask
the Messenger of Allah (May Allah bless him and give him peace) about it; so, I told Miqdad ibn al-Aswad to ask
him and the Prophet (May Allah bless him and give him peace) replied, "One must make ablution after such.227"
[LM: volume 1: page 67: hadith 175: {Muslim, chapter of pre-semen fluid; Bukhari, wet ablution, the
view of those who only see the necessity of wudu` from emissions from the front and back openings}]
[KF: volume 1: page 12: line(s) 15-16: {acts that break ablution; question 1}]
[LM: volume 1: page 68: hadith 178: {Muslim, chapter of permissibility of the person in a greater state
of impurity to go to sleep; Bukhari, bathing for purification, the person in a state of greater impurity
should perform ablution and then go to sleep}]
223
The word command here has not been interpreted as an obligation to do so but rather as a recommendation to do so.
224
Refer to Notes of Sources entry #209 above.
225
This shows that urination, ejection of feces, and deep sleep break ablution as one would only wipe over leather socks when
renewing ablution.
226
This shows that normal flatulation which is usually accompanied by either a sound or smell does break ablution.
227
This shows that pre-ejaculatory/sexual-arousal fluid breaks ablution. Post-urinary fluid resembles pre-semen fluid in its make up
and place of emission; so, the scholars also say that post-urinary fluid breaks ablution.
132
Notes of Sources for Main Text
[KF: volume 1: page 21: line(s) 22: {acts that necessitate baths for purification; question 1}]
[{Muslim, menstruation, water is only from water, hadith #518; Abu Dawud, purification}]
[KF: volume 1: page 21: line(s) 22: {acts that necessitate baths for purification; question 1}]
228
This shows that the emission of sexual arousal fluid does not necessitate a bath for purification.
229
Reproductive fluid (e.g., semen) emit while asleep or just when waking up always necessitates a bath for purification regardless of
whether an orgasm was perceived.
230
The point of this is that reproductive fluid emit always ruins a person’s purity. The exception, of course, is if a person has medical
problems or other problems that make him emit reproductive fluid without due cause.
231
This shows that normal ejaculation [with pleasure] necessitates one to take a bath for purification (i.e. purity is sought from one).
133
The Guiding Helper
[{Muslim, menstruation, water is only from water, hadith #518; Abu Dawud, purification}]
A woman asked the Prophet (May Allah bless him and give him peace), "What if one of us sees a dream in which
she is with her husband [having sexual intercourse]?" The Prophet (May Allah bless him and give him peace)
replied, "If you find fluid [near your private part when you wake up], take a bath232."
[JA: volume 1: page 362: hadith 1635: {Ibn Abu Shaybah, hasan}]
[KF: volume 1: page 13: line(s) 7-12: {acts that break ablution; question 5}]
[AM: volume 1: page 45: line(s) 1-2: {Bayhaqi, al-kubra, volume 1, page 524; Dar Qutni, volume 1,
page 159; Tabarani, volume 11, page 109}]
232
This shows that ejaculation due to a sensual dream necessitates one to take a bath for purification. As for the proof that ejaculatory
fluid emit without sensual pleasure or by mistake only necessitates ablution and not a bath for purification, it is that in such a case it
most resembles pre-semen fluid.
134
Notes of Sources for Main Text
is mandub to perform ablution after experiencing such, and (4) light sleep that lasts for only a short time; this last
one does not break ablution and neither is it mandub to perform ablution after experiencing this last type.
[The way a person can tell light sleep from deep sleep is that] deep sleep is sleep in which the person does not
perceive sounds and would not be aware if something fell from his hand233 while light sleep is the opposite of this;
so, the person would perceive or feel such.
[KF: volume 1: page 13: line(s) 7-12: {acts that break ablution; question 5}]
[AM: volume 1: page 46: line(s) 1-2: {Abu Dawud, purification, volume 1, page 51; hadith #175}]
[KF: volume 1: page 12: line(s) 19: {acts that break ablution; question 1}]
[LM: volume 1: page 68: hadith 178: {Muslim, chapter of a follower taking lead as the imam when the
imam experienced some excuse; Bukhari, adhan, the imam was only made to be followed}]
233
For example if the person fell asleep with a pen/pencil in his hand and then this pen/pencil slipped out of his hand and fell to the
ground, he would not perceive of such in deep sleep.
234
The acts that break ablution can be divided into three categories:
a) emissions from the front or back genitals (the first six listed in the Guiding Helper)
b) sufficient causes for ablution (the next eight listed in the Guiding Helper)
c) none of the above (the last two listed in the Guiding Helper)
235
This shows that losing consciousness (e.g., due to fainting) is due cause for re-performing ablution.
135
The Guiding Helper
The Prophet (May Allah bless him and give him peace) said, "The pen [of writing good and bad deeds] has been
raised from three types of people: (1) the one who is asleep until he wakes up, (1) the one who is a child until he
reaches puberty, and (3) the one who is not sane until he regains consciousness236.
[UF: volume 1: page 159: line(s) 12-13: {Ahmad; Abu Dawud; al-Hakim; `Ali ibn Abu Talib and `Umar}]
O you who believe: Do not come near prayer while you are drunk237 until you are aware of what you speak -
nor when you are in a state of greater impurity … until you take a bath. And if you are sick or on a journey or one
of you comes from performing nature's call, or you caress women and don't find water, then perform dry ablution
with high clean earth. So, wipe your faces and hands. Indeed Allah is oft-pardoning and forgiving.
[QU: volume 1: page 85: line(s) 9-10: {al-Qur'an; chapter 4; verse(s) 43}]
[KF: volume 1: page 41: line(s) 23-25: {timings of prayer; question 10}]
[QU: volume 1: page 85: line(s) 9-10: {al-Qur'an; chapter 4; verse(s) 43}]
236
Here the person who had a crazy fit is likened to the person who was asleep. The implication is that both of them lose ablution
during their lapse of consciousness.
237
Most scholars have interpreted this verse to imply that a person who becomes drunk loses his state of pureness and thus is prevented
from the formal prayer (which can only be performed while one in the state of ritual purity).
238
This shows that one should not pray until one has regained full consciousness from drunkenness, fainting, or crazy fits.
136
Notes of Sources for Main Text
Also if you didn't find what you were looking for.
And all kisses on the lips make purity no more239.
Please note however that caressing does not break ablution in one situation: (1) the person had no desire for
sensual satisfaction and also did not experience it even after caressing.
[Now if the person caresses or kisses] over a thin layer of clothing which allows him to feel the succulence of the
body, then his ablution will become invalid. The same is not true for caressing [or kissing] over a thick layer of
clothing which does not break ablution
[KF: volume 1: page 14: line(s) 3-10: {act that break ablution; question 11}]
As for kissing the opposite gender, if it is done on other than the mouth, then its ruling is that of caressing (with its
four above mentioned situations240). Now if the kiss is done on the mouth of the opposite gender, it always breaks
ablution [regardless of whether it was done out of sensual pleasure or not] … even if one was forced to kiss or was
kissed while unaware.
[KF: volume 1: page 14: line(s) 14-17: {act that break ablution; question 12}]
[QU: volume 1: page 85: line(s) 9-10: {al-Qur'an; chapter 4; verse(s) 43}]
The Prophet (May Allah bless him and give him peace) used to [casually] kiss and touch [his wives] and then pray
without performing ablution242.
[AM: volume 1: page 47: line(s) 3-4: {Abu Dawud, purification, volume 1, page 45}]
239
This is the popular opinion in the Maliki school, but another valid opinion states that kisses on the lips do not break ablution unless
they are accompanied by sensual pleasure.
240
What this means is that non-sensual kisses on other than the mouth do not break ablution.
241
The word used here is lāmasa which means literally to touch with a deep feeling. Maliki scholars interpret this verse as referring to
sensual touching of the opposite gender. Other non-Maliki scholars have interpreted this to refer to any touch while others have used a
metaphorical interpretation to say that the touching here signifies full sexual intercourse. Thus, the Maliki position is between the two
extremes.
242
The scholars use this to show that the touch/kiss must be accompanied by a desire for sensual pleasure or actually finding sensual
pleasure.
137
The Guiding Helper
226 Guiding Helper Line #293
All of this only applies to adult males. As for children, their purity remains even after they touch their own
penises.
Now if one touches the penis from over a layer of cloth [or other material], then one looks to see if the layer is very
delicate and thin; if it is very delicate and thin, the toucher's ablution will have become invalid. Now if the layer is
thin but not very thin or is thick, then the toucher's ablution does not become invalid.
Additionally, please note that touching one's own anus [for both genders] does not break ablution, even if one
experiences sensual satisfaction from such, even if one inserts fingers into the anus.
[KF: volume 1: page 14: line(s) 22-28: {act that break ablution; question 13}]
[AM: volume 1: page 47: line(s) 9-10: {Abu Dawud, purification, volume 1, page 45;
Nisa'i, purification, volume 1, page 83; Ibn Majah, purification}]
243
As for touching another person's penis (e.g., in a medical examination), it will not break ablution unless the toucher is of the
opposite gender and desires or experiences sensual satisfaction.
244
As for merely touching the lips of the vagina without insertion, it does not break ablution. Thus, the ruling for the woman touching
her own private part is easier than the ruling for the man touching his own private part. [As for doctors that insert their fingers into the
vagina of another female, the doctor's and patient's purity remains.]
138
Notes of Sources for Main Text
[DT: volume 1: page 139: line(s) 3-4: {explanation of verse(s) 72-75 of al-Murshid al-Mu`in; near
beginning}]
[AM: volume 1: page 48: line(s) 1-2: {Nisa'i, purification, ablution from touching the penis, volume 1,
page 83; Bayhaqi, volume 1, page 209; Dar Qutni, volume 1, page 147; Hakim, volume 1, page 136}]
The type of doubting that necessitates ablution has three forms: (1) the person is sure that he performed ablution
but is unsure about whether he lost his ablution since then, (2) the person is sure that he lost his ablution but is not
sure whether he has re-performed ablution since then, and (3) he is sure that he has performed ablution and he is
also sure that he had lost his ablution, but he is unsure which one of the two came first.
[KF: volume 1: page 14: line(s) 33-35: {act that break ablution; question 15}]
[KF: volume 1: page 15: line(s) 1: {act that break ablution; question 15}]
[DR: volume 1: page 344: hadith 594: {Tirmidhi, description of the Day of Resurrection, volume 3, page
322; Ahmad, volume 1, page 200; Hakim, volume 2, page 13}]
245
This applies to females also according to the Maliki scholars.
246
The Maliki scholars use this hadith to show that if a person doubts about a certain act of worship, it becomes invalid and he must
now leave it and perform one about which he does not have doubts. Additionally, if a person has equivocal doubts about whether or
not one of multiple mutually exclusive preconditions for an act are correct, he must perform multiple acts each with one of the
preconditions fulfilled so that he can be sure that at least one act was performed correctly. For these reasons and other reasons, we
have encouraged those who follow the Maliki school to come into the habit of being sure of themselves all of the time to make life
easier for themselves.
139
The Guiding Helper
Guiding Helper Excerpt:
And the one who leaves his din is also impure.
[KF: volume 1: page 14: line(s) 31-32: {act that break ablution; question 15}]
[QU: volume 1: page 191: line(s) 2-3: {al-Qur'an; chapter 9; verse(s) 28}]
It was revealed to you and those before you, if you associate partners with Allah, your [previous] actions will
become futile248 and you will be among the losers.
[QU: volume 1: page 465: line(s) 11-12: {al-Qur'an; chapter 39; verse(s) 65}]
[KF: volume 1: page 16: line(s) 9: {cleaning the private parts after nature's call; question 1}]
[LM: volume 1: page 61: hadith 150: {Muslim, purification, chapter 17; Bukhari, wet ablution, scooting
down on two bricks.}]
`Abdullah ibn `Umar replied, "I went to the roof of a house of Hafsah for some need and I saw the Messenger of
Allah (May Allah bless him and give him peace) performing nature's call with his back to the direction of prayer
facing Syria.249"
247
The scholars use this to prove that those outside of the din are considered in a ritual state of impurity. As for their physical bodies,
we are narrating the opinion that the bodies of non-Muslims are pure and not among the physical impurities.
248
The scholars use this to prove that a person who leaves the din has his previous ablution or bath for purification annulled and
cancelled. Thus, he is now in a state of ritual impurity.
140
Notes of Sources for Main Text
[LM: volume 1: page 61: hadith 151: {Muslim, purification, chapter 17; Bukhari, wet ablution,
performing nature's call within a building}]
[DT: volume 1: page 144: line(s) 25-26: {explanation of verse(s) 76-77 of al-Murshid al-Mu`in; near
beginning}]
[LM: volume 1: page 65: hadith 167: {Muslim, purification, proof of the impurity of human urine and the
necessity of cleaning all traces of it; Bukhari, wet ablution, washing urine}]
249
The Maliki scholars use this to show that one need not worry about the direction of prayer while inside a building. However, one
should not face the direction of prayer nor turn one's back to it when performing nature’s call out in the open.
250
The Maliki scholars use this to show that one must try one's best (if one does not have a constant leak problem) to clean oneself
from all traces of urine and feces.. The method they recommend for this for males is to gently handle and squeeze the penis to make
the remaining urine come out to the opening so that it does not later stain one' lower garments.
251
The ruling for removing impurities, is that it is wajib to do before starting three acts of worship: (1) the formal prayer, (2)
circumambulation, and (3) prostrations of worship.
141
The Guiding Helper
[DT: volume 1: page 145: line(s) 7-8: {explanation of verse(s) 76-77 of al-Murshid al-Mu`in; right
before the first derivative ruling}]
[LM: volume 1: page(s) 61-62: hadith 153: {Muslim, purification, cleaning oneself with water after
performing nature's call; Bukhari, wet ablution, carrying a stick with water for washing one's lower
parts}]
[KF: volume 1: page 16: line(s) 10-11: {cleaning the private parts after nature's call; question 1}]
[AM: volume 1: page 59: line(s) 2-3: {Abu Dawud, purification, volume 1, page 10; Nisa'i, purification,
volume 1, page 38; Ahmad, volume 6, page 149}]
252
Any solid which can assist the removal of the impurities.
253
The Prophet did not mention water in these instructions, but we gain from elsewhere that although it is permissible to use only non-
water methods, it is superior to also use water.
142
Notes of Sources for Main Text
[KF: volume 1: page 16: line(s) 13-14: {cleaning the private parts after nature's call; question 2}]
[LM: volume 1: page(s) 62: hadith 154: {Muslim, purification, cleaning oneself with water after
performing nature's call; Bukhari, wet ablution, washing urine off}]
Additionally, it is mandub to use both rocks and water together. In such a case, one first uses the rocks and then
follows it up with water. Now if the person wants to use only one of the above-mentioned methods, then it is better
to use only water.
[KF: volume 1: page 16: line(s) 24-26: {cleaning the private parts after nature's call; question 4}]
[LM: volume 1: page(s) 61-62: hadith 153: {Muslim, purification, cleaning oneself with water after
performing nature's call; Bukhari, wet ablution, carrying a stick with water for washing one's lower
parts}]
254
The Prophet used water frequently to demonstrate to his nation his recommendation of using water and his being careful about
cleaning himself properly in the case that the impurities are to spread over a larger area by mistake.
143
The Guiding Helper
It is o.k. to pray with impurities when it is not possible to avoid such or when it is difficult to avoid such like the
person with an open wound, a boil which is excreting pus, or a woman that is praying while breast-feeding255.
[QF: volume 1: page 34: line(s) 19-20: {book 1; chapter 6; section 2; issue 2}]
[DT: volume 1: page 145: line(s) 7-8: {explanation of verse(s) 72-75 of al-Murshid al-Mu`in; second
derivative ruling}]
[AF: volume 1: page 105: line(s) 7-8: {acts that break ablution; acts that do not affect ablution}]
255
If breast-feeding broke ablution, then it would not be valid for a woman to pray while breast-feeding. This is because it is a
necessary condition for the correctness of prayer that it be performed in a state of purity.
256
Please note that most of the rulings we give in the Guiding Helper texts can be traced back to a definite statement of Imam Malik.
Users of the Guiding Helper should not think that they are not getting the pure school of Imam Malik but are getting an altered version.
This is not the case. We have restricted ourselves to quoting scholars that have formulated rulings based upon what Imam Malik said
due to constrained time.
Those of the future may wish to write their own notes of sources for the Guiding Helper using the excerpts of the Mudawwanah to
prove that most or everything that we said is traceable back to a recorded statement of Imam Malik.
257
Although this is from a Hanafi book, this ruling conforms to what Imam Malik said. Those of the future may wish to find a similar
statement in a Maliki book.
144
Notes of Sources for Main Text
No strong primary text evidence suggests that this breaks ablution and all acts are neutral by default.
[QF: volume 1: page 26: line(s) 23-29: {book 1; chapter 2; section 2}]
[AM: volume 1: page 49: line(s) 6-7: {Bukhari, wet ablution, volume 1, page 371; Muslim, menstruation,
volume 1, page 273}]
As for the other acts, no strong primary text evidence suggests that they break ablution and all acts are neutral by
default.
258
And there many more stray opinions that abound. But, the follower of the Guiding Helper can be assured that the Maliki scholars
that rejected these acts were very qualified. Thus, such a person can totally ignore what the other scholars have said and be confident
that his acts of worship are correct even if he prays after performing one of these above eleven acts. This is one way in which following
a particular scholar makes life simpler and makes learning and practicing the din easier.
259
This shows that eating something touched by fire does not break ablution.
145
The Guiding Helper
You cannot touch the Qur'an
However, the teacher and the student are exempt from this ruling, even if this teacher or student is menstruating or
experiencing post-natal discharge. Such teachers and students are still allowed to touch the Qur'an when impure.
However the person who has just undergone or caused penetration or has ejaculated with pleasure (or had a wet
dream) is not allowed to touch the Qur'an, even if he is a teacher or a student. This is because he can easily
perform dry ablution260 or take a bath for purification and then touch the Qur'an.
The student here also includes the person who is repeating verses in the Qur'an to memorize them.
Additionally, it is lawful to carry[/touch] the Qur'an for all types of people if the Qur'an is in a protective case that
fully prevents any filth from getting on it. Furthermore, it is allowed to carry the Qur'an in one's … handbag if it is
one of many items and the person does not intend to carry the Qur'an alone261.
As for carrying and touching … Arabic explanations of the Qur'an (tafsir) it is allowed for the person in an impure
state even if he is in need of a bath for purification. This is because such are not customarily called Arabic written
copies of the Qur'an.
[KF: volume 1: page 15: line(s) 17-29: {what lack of ablution prevents one from doing; question 1}]
[LM: volume 1: page(s) 57: hadith 134: {Muslim, purification, necessity of being pure before praying;
Bukhari, Book 90, chapter 24}]
The Prophet (May Allah bless him and give him peace) said, "Circumambulating the House is just like formal
prayer except that Allah has allowed one to talk while circumambulating263".
[AM: volume 1: page(s) 369-370: line(s) end-1: {Tirmidhi, Hajj, volume 3, page 284; Hakim, volume 1,
page 459}]
The Prophet (May Allah bless him and give him peace) said, "No one except the person in ritual purity should
touch the Qur'an264".
[AM: volume 1: page(s) 52: line(s) 3-4: {Malik, Qur'an (first hadith), volume 1, page 199;
Darami, divorce, volume 2, page 214}]
Indeed it is a noble Qur'an in sheathed parchment. None [shall] touch it except those that are pure265.
260
Only if water is not available or they think that it will hurt.
261
This means that the person is not trying to find a loophole around the law.
262
This shows that formal prayer is not valid if one is in need of ablution.
263
This shows that one must be pure and covered like in formal prayer while circumambulating.
264
This shows that one must be pure while touching the Qur'an except in the exceptional cases mentioned by the scholars.
146
Notes of Sources for Main Text
[QU: volume 1: page 537: line(s) 1-2: {al-Qur'an; chapter 56; verse(s) 77-79}]
[QF: volume 1: page 82: line(s) 1-2: {book 2; chapter 30; section 1}]
The Prophet (May Allah bless him and give him peace) read chapter #ād of the Qur'an while he was on the pulpit
and when he reached the verse of prostration, he descended and prostrated. The people present also prostrated
with him266".
[AM: volume 1: page(s) 147: line(s) 17-18: {Abu Dawud, formal prayer, volume 2, page 60;
Darami, formal prayer, volume 1, page 407}]
The Prophet (May Allah bless him and give him peace) used to prostrate in chapter Najm of the Qur'an while he
was in Makkah but then when he migrated to Madinah, he stopped prostrating in this chapter267".
[AM: volume 1: page(s) 147: line(s) 17-18: {Abu Dawud, formal prayer, volume 2, page 60;
Darami, formal prayer, volume 1, page 407}]
The Prophet (May Allah bless him and give him peace) used to recite the Qur'an and when he passed by a verse of
prostration, he used to declare "Allahu Akbar268" and then fall prostrate".
[AM: volume 1: page(s) 148: line(s) 11: {Bukhari, prostration, volume 2, page 647;
Muslim, masjids, volume 1, page 405}]
265
Most of the traditional scholars understand this verse both literally and metaphorically. The literal interpretation is that only those
that are in the state of ritual purity may touch the Qur'an. The metaphorical interpretation is that only those whose hearts are pure can
access the real meaning of the Qur'an.
266
This shows that it is sunnah to prostrate after some verses in the Qur'an.
267
This is why there are fewer prostrations points in the Maliki school as compared to the other schools of Jurisprudence since Imam
Malik did not count the ones that the Prophet (May Allah bless him and give him peace) stopped prostrating at during the end of his
life. The Maliki school is the most accurate school with regard to what was later abrogated in Islam and what was not since it is
directly linked to the place where the Prophet (May Allah bless him and give him peace) passed away.
268
It is because he used to declare Allahu Akbar that this type of prostration has been likened to the formal prayer; and just like one
must be covered properly, pure, and facing the qiblah while performing the formal prayer, one must also be covered, pure, and facing
the qiblah while performing prostrations of worship.
147
The Guiding Helper
242 Guiding Helper Line #314
[UF: volume 1: page 366: line(s) 15-16 {Ahmad; Ali ibn Abu Talib}]
[KF: volume 1: page 21: line(s) 25-29: {acts that necessitate a bath for purification; question 2}]
[QU: volume 1: page 85: line(s) 9-10: {al-Qur'an; chapter 4; verse(s) 43}]
O you who believe, when you stand for prayer, [first] wash your faces, your hands to your elbows, wipe your head,
[wash] your feet to the ankles. And if you are in a greater state of impurity271, then do a rigorous cleaning [by
taking a bath]. Now if you are sick or on a journey (and one you has come from performing nature's call or having
caressed women) and[/or] you do not find water, then make dry ablution with high clean earth [by] wiping your
269
Or just when he was waking up
270
One enters a state of greater impurity by enacting or undergoing penetration or experiencing ejaculation along with orgasm.
271
From ejaculation with pleasure or penetration
148
Notes of Sources for Main Text
faces and hands with it. Allah does not want to impose hardship on you but wants to purify you and complete His
favor on you so that you may be thankful.
[QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]
A man asked the Prophet (May Allah bless him and give him peace), "O Messenger of Allah, what if a man has to
leave his wife early before he ejaculates, what does he have to do?" The Prophet (May Allah bless him and give
him peace) replied, "[Bathing with] water is only [necessary] from [ejaculating] water[/liquid]272."
[{Muslim, menstruation, water is only from water, hadith #518; Abu Dawud, purification}]
A woman asked the Prophet (May Allah bless him and give him peace), "What if one of us sees a dream in which
she is with her husband [having sexual intercourse]?" The Prophet (May Allah bless him and give him peace)
replied, "If you find fluid [near your private part when you wake up], take a bath273."
[JA: volume 1: page 362: hadith 1635: {Ibn Abu Shaybah, hasan}]
[KF: volume 1: page 22: line(s) 17-19: {acts that necessitate a bath for purification; question 5}]
[AM: volume 1: page(s) 50: line(s) 10: {Tirmidhi, purification, volume 1, page 182;
Ibn Majah, purification, volume 1, page 199; Ahmad, volume 6, page 266}]
The Prophet (May Allah bless him and give him peace) said, "When a man sits between the four parts of a woman
[i.e. two breasts and two thighs (or two arms and two thighs)] and then causes her strife275, then bathing is
necessary276."
272
The scholars use this and similar hadiths to show that normal ejaculation (with pleasure/enjoyment) necessitates one to take a bath
for purification while something less that normal ejaculation (e.g., ejaculation without pleasure) does not necessitate a bath for
purification.
273
This shows that ejaculation due to a sensual dream necessitates one to take a bath for purification. As for the proof that ejaculatory
fluid emit without sensual pleasure or by mistake only necessitates ablution and not a bath for purification, it is that in such a case it
most resembles pre-ejaculatory fluid and not ejaculatory fluid.
274
The Maliki scholars have interpreted the word meet here to signify the penetration of the head of the penis in a vagina. They state
that anything less than this does not necessitate a bath for purification. For example, the placement of the penis on the lips of the
vagina does not necessitate a bath for purification. This is in opposition to what other authentic scholars (e.g., Hanafi) have stated.
149
The Guiding Helper
[LM: volume 1: page(s) 73: hadith 199: {Muslim, purification, abrogation of water is from water;
Bukhari, Bathing for purification (book 5), when the two places of circumcision meet (chapter 27)}]
[KF: volume 1: page 21: line(s) 25-29: {acts that necessitate a bath for purification; question 2}]
Likewise, the [female or] person penetrated must also take a bath for purification if he/she is responsible [e.g., past
puberty and sane].
[KF: volume 1: page 22: line(s) 19-20: {acts that necessitate a bath for purification; question 5}]
[LM: volume 1: page(s) 73: hadith 199: {Muslim, purification, abrogation of water is from water;
Bukhari, Bathing for purification (book 5), when the two places of circumcision meet (chapter 27)}]
The Prophet (May Allah bless him and give him peace) said, "Whichever of you females sees such [i.e. ejaculatory
fluid], let her take a bath for purification."
[AM: volume 1: page(s) 50: line(s) 6: {Abu Dawud, bathing for purification, volume 1, page 462;
Muslim, menstruation, volume 1, page 250}]
275
The words jahadahā (make her undergo pressure) gives more weight to the view of the scholars that a full penetration of the head
of the penis is necessary before bathing becomes wajib.
276
This can be used to show that both the person penetrating and the person undergoing penetration become in need of a bath for
purification as no specific party is mentioned.
277
In the case of a female, it is not necessary that the fluid ejaculated reach the opening of the vagina. As most of the time, the ancient
scholars say, this fluid falls back into the womb.
278
This can be used to show that both the person penetrating and the person undergoing penetration become in need of a bath for
purification as no specific party is mentioned.
150
Notes of Sources for Main Text
246 Guiding Helper Line #319-320
Additionally, it is allowed to recite small sections of the Qur'an for seeking protection [e.g., from bad jinn and
people] or before going to sleep279, such as the Verse of the Throne [2:255], Surah al-Ikhlas [112:1-4], and the last
two chapters of the Qur'an.
Additionally it is allowed to perform spiritual healing for oneself or another person by reciting the Qur'an to cure a
pain or push away a magical spell. One may also recite a verse of the Qur'an to give the proof for a legal ruling
for an act. …
Likewise, this greater impure state prevents one from entering a masjid280, regardless of whether it is a large masjid
or not. … However, such people in this greater state of impurity may perform dry ablution281 and then enter a
masjid for prayer. …
[KF: volume 1: page 23: line(s) 9-17: {the acts one is prevented from when one is in the greater state
of impurity; question 1}]
[AM: volume 1: page(s) 50: line(s) 6: {Abu Dawud, bathing for purification, volume 1, page 462;
Muslim, menstruation, volume 1, page 250}]
The Prophet (May Allah bless him and give him peace) said, "I do not allow [to enter] the masjid for a person in a
greater state of impurity nor the menstruating woman."
[AM: volume 1: page(s) 51: line(s) 9-10: {Abu Dawud, purification, volume 1, page 58;
Ibn Majah, purification, volume 1, page 212}]
[From verse 6 in chapter five of the Qur'an, we can infer that the need of ablution is a lesser need than the need for
a bath for purification. Thus, everything that the person in the lesser state of impurity is prevented from, the person
in the greater state of impurity is prevented from] And the lesser impurity state is a subset of the greater impurity
state.
279
It is mandub to recite some Qur'an always before going to sleep.
280
We are narrating the easier opinion that such impure people may enter a masjid but may not enter the prayer hall of a masjid.
Stricter rulings are available.
281
If water is not available or they cannot use it
282
This is a primary text proof for the unlawfulness of reciting the Qur'an while in a state of greater impurity.
151
The Guiding Helper
[AM: volume 1: page(s) 26: line(s) 8-9: {explanation of al-Qur'an [5:6]}]
[KF: volume 1: page 22: line(s) 31: {acts that necessitate a bath for purification; question 7}]
[QU: volume 1: page 35: line(s) 8-11: {al-Qur'an; chapter 2; verse(s) 222}]
All the things that we have aforementioned about the external laws concerning menstruation also apply to post-
natal bleeding even if the words in the primary texts only mention menstruation. This is agreed upon by all major
scholars284.
[AM: volume 1: page(s) 71: line(s) 12-13: {purification; bleeding chapter; eleventh section after
introduction}]
[KF: volume 1: page 22: line(s) 33-34: {acts that necessitate a bath for purification; question 7}]
283
Please note that menstruation and post-natal bleeding both basically share the same rulings
284
The points in our din that are agreed upon by almost all scholars (Ijmā`) have been gathered together in a book called al-Mughnī
written by Ibn Qudāmah al-Maqdasī. The Prophet (May Allah bless him and give him peace said), "My nation will not agree upon
error." [Sharh Muslim (hadith #3544) by al-Nawawi] and "What the Muslims see as good is good and what the Muslims see as bad is
bad." [Ahmad, hadith #3418, Ibn Mas`ud] Thus, consensus of the scholars on an opinion points to the fact that the opinion is correct.
152
Notes of Sources for Main Text
Proof(s) from Primary Text(s):
And they ask you about menstruation. Say to them: it is a hurt; so, stay away from women when they are in their
bleeding periods. And do not come near them until they have become pure [from blood]. And then when they
have purified themselves [i.e. by taking a bath for purification], then approach them from whence Allah has
ordered you. Indeed Allah loves those who frequently repent and He loves those who keep pure.
[QU: volume 1: page 35: line(s) 8-11: {al-Qur'an; chapter 2; verse(s) 222}]
[QF: volume 1: page 39: line(s) 22-23: {book 1; chapter 10; issue 2}]
[AM: volume 1: page(s) 50: line(s) 6: {Abu Dawud, bathing for purification, volume 1, page 462;
Muslim, menstruation, volume 1, page 250}]
285
This is the popular opinion. Almost all of the opinions in the Guiding Helper are taken from the popular view in the Maliki school.
Those of the future may wish to cross-reference the opinions that we presented here with the opinions narrated by Ibn Rushd for
comparison (refer to footnote 196).
286
It is also valid to recite from an open page as long as they do not touch it (unless they are teaching or learning, in which case, they
may also touch it.)
287
This points to the fact that nothing else can prevent one from engaging in recitation of the Qur'an including menstruation. As for
hadiths that mention that the menstruating woman is not allowed to recite the Qur'an, most Maliki scholars do not place much weight
on them and say that menstruation is not like having ejaculated or caused/undergone penetration. The difference between the two is
that the menstruating woman has no way to become pure during her menstruation while the person who ejaculated or caused/undergone
penetration can always take a bath or perform dry ablution (if unable to take a bath) to be allowed to recite Qur'an. Thus, we are
imposing an undue hardship on the menstruating woman and depriving her of reward if we command her not to recite the Qur'an with
her tongue.
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The Guiding Helper
Until then, you're not allowed to have intercourse.
It is not valid to perform dry ablution and then to perform vaginal intercourse unless water is not available and [the
person] fears that not having vaginal intercourse will lead to much harm.
[KF: volume 1: page 38: line(s) 3-7: {menstruation and post-natal bleeding; question 7}]
[QU: volume 1: page 35: line(s) 8-11: {al-Qur'an; chapter 2; verse(s) 222}]
[KF: volume 1: page 38: line(s) 3-7: {menstruation and post-natal bleeding; question 7}]
288
Most traditional scholars say that it is perfectly acceptable to be in close physical proximity with the menstruating woman and the
words stay away in the verse only signify sexual intercourse and nothing less.
289
Except anal intercourse
290
Most Maliki scholars say here that the couple can conduct all types of sensual gratification except vaginal penetration. And the
Prophet's commanding her to tie her lower garment/skirt is a just way of him hinting to the questioner that vaginal intercourse is not
allowed. And his using the words top of her just signifies that most men enjoy caressing and kissing the top part of a woman as
opposed to her legs and feet and does not signify that one may only touch what is above the waist.
154
Notes of Sources for Main Text
[MW: volume 1: page(s) 54: hadith 94: {Malik, prayer, what is lawful for a man from his menstruating
wife}]
[KF: volume 1: page 38: line(s) 1-2: {menstruation and post-natal bleeding; question 7}]
[AM: volume 1: page(s) 554: line(s) 16-17: {Bukhari, divorce, volume 9, page 258;
Muslim, divorce, volume 2, page 1093}]
291
Divorce enacted during a woman's menstrual or post-natal bleeding is still considered a full divorce count. Thus if the man has
already pronounced divorce two times against his wife in the past, any third divorce pronouncement will render divorce irrevocable,
even if this third divorce pronouncement occurs during a woman's menstrual or post-natal bleeding.
292
The question arises as to the exact time from which the menstruating and woman in child labor is excused from praying and fasting.
The answer for the menstruating woman is that she excused from praying from the first sight blood until the complete termination of
her bleeding period (e.g., through the complete drying up of her pad or the emission of a clear lime-like fluid) and up until the finishing
of the ensuing bath for purification. The answer for the woman about to give birth is that she is excused from prayer from the time that
her water (amniotic fluid) breaks (or her labor pains become intense, whichever happens first) up until the complete termination of her
post-natal bleeding period (e.g., through the complete drying up of her pad or the emission of a clear lime-like fluid) and up until the
finishing of the ensuing bath for purification.
[Now if a woman undergoing post-natal bleeding sees that the bleeding completely stops for twenty-four hours, she may assume that
her bleeding has ended. Now if the bleeding reappears before the passing of fifteen blood-free days, she should consider herself to
have irregular post-natal bleeding, thus she should add up the total number of bleeding days until reaching sixty days after which any
155
The Guiding Helper
[QF: volume 1: page 39: line(s) 22-23: {book 1; chapter 10; issue 2}]
[AM: volume 1: page(s) 68: line(s) 13: {Abu Dawud, purification, volume 1, page 78;
Tirmidhi, purification, volume 1, page 220; Ibn Majah; purification; volume 1; page 204}]
`A'ishah (May Allah be well pleased with her) said, "We used to be commanded to make up missed [Ramadan]
fasts [from menstruation], but we were not commanded to make up missed formal prayers294.
[AM: volume 1: page(s) 68: line(s) 10-11: {Bukhari, menstruation, volume 1, page 501;
Muslim, menstruation, volume 1, page 265}]
The Prophet (May Allah bless him and give him peace) said, "I do not allow [to enter] the masjid for a person in a
greater state of impurity nor the menstruating woman."
[AM: volume 1: page(s) 51: line(s) 9-10: {Abu Dawud, purification, volume 1, page 58;
Ibn Majah, purification, volume 1, page 212}]
[KF: volume 1: page 38: line(s) 8-9: {menstruation and post-natal bleeding; question 7}]
blood is considered extra and pure (refer to footnote 551 of the Explanatory Notes of the Guiding Helper for more details on this
subject). Now if the post-natal bleeding stops for fifteen full days, the next bleeding seen is to be considered that of menstruation.
Reference: [KF: volume 1: page 37: line(s) 29-30: {menstruation and post-natal bleeding, question 6, near end}]]
293
The menstruating woman is unable to pray because she is unable to lift off herself the state of impurity she is in. Thus, she will also
not be allowed to do the acts that those in need of ablution (which is a lesser state of impurity) are prevented from (e.g.,
circumambulation, touching the Qur'an, and prostrations of worship) except verbally reciting the Arabic Qur’an.
294
This is a proof that praying and fasting is nor allowed during menstruation.
156
Notes of Sources for Main Text
[AM: volume 1: page(s) 50: line(s) 6: {Abu Dawud, bathing for purification, volume 1, page 462;
Muslim, menstruation, volume 1, page 250}]
[KF: volume 1: page 36: line(s) 22-23: {menstruation and post-natal bleeding; question 3}]
[KF: volume 1: page 36: line(s) 28: {menstruation and post-natal bleeding; question 3}]
[AM: volume 1: page(s) 74: line(s) 10-11: {Bayhaqi, kubra, menstruation, volume 1, page 489}]
295
This points to the fact that nothing else can prevent one from engaging in recitation of the Qur'an including menstruation. As for
hadiths that mention that the menstruating woman is not allowed to recite the Qur'an, most Maliki scholars do not place much weight
on them or say that only recitation while touching the Qur'an is included in that hadith and not recitation from memory.
296
Now half of one's life is the upper limit set by the Prophet. And the woman experiences menstruation every month. Please also note
that each lunar month has about 30 days. So, half of a lunar month is fifteen days which is the maximum limit for a menstrual bleeding
period.
157
The Guiding Helper
[KF: volume 1: page 37: line(s) 1-2: {menstruation and post-natal bleeding; question 3}]
[AM: volume 1: page(s) 74: line(s) 10-11: {Bayhaqi, kubra, menstruation, volume 1, page 489}]
[KF: volume 1: page 36: line(s) 24-28: {menstruation and post-natal bleeding; question 3}]
297
The traditional scholars say that the Prophet telling the woman that she can pray is a way of expressing that she will be then
considered pure and unrestricted. Thus, she may do all of things a menstruating woman was previously forbidden from.
298
By seeing if it ended too quick (i.e. before her normal average)
158
Notes of Sources for Main Text
altogether." The Prophet (May Allah bless him and give him peace) replied, “No your bleeding is from a vein and
that isn't menstrual blood. So when your [real] menstrual bleeding approaches, leave off praying and when your
[real] menstrual bleeding goes away, wash off the blood from yourself [by taking a bath for purification] and then
pray the formal prayer. Then, perform ablution for every [wajib] formal prayer until that time [for your real
menstrual bleeding] comes again299."
[LM: volume 1: page(s) 70-71: hadith 190: {Muslim, purification, the bath and prayer of the woman
with constant bleeding problems, Bukhari, wet ablution (book 4), washing off menstruation (chapter
63)}]
[DT: volume 1: page 150: line(s) 12-13: {explanation of verse(s) 78-80 of al-Murshid al-Mu`in; near
beginning}]
[DT: volume 1: page 150: line(s) 13-16: {explanation of verse(s) 78-80 of al-Murshid al-Mu`in; near
beginning}]
299
We are narrating the opinion that it is only mandub (and not wajib) for a woman with constant bleeding problems to re-perform
ablution for each formal prayer [QF: volume 1: page 40: line(s) 21-22: {book 2; chapter 10; end note}].
159
The Guiding Helper
Proof(s) from Primary Text(s):
The Prophet (May Allah bless him and give him peace) said, "Actions are only according to their intentions and
every man shall have only what he intends300".
[DT: volume 1: page 151: line(s) 9-11: {explanation of verse(s) 78-80 of al-Murshid al-Mu`in; near
beginning}]
A woman asked the Prophet (May Allah bless him and give him peace) how she should cleanse herself after her
bleeding stops. The Prophet (May Allah bless him and give him peace) answered, "Take a scented piece of cloth
and cleanse yourself with it." She demanded further clarifications and said, "But, how should I cleanse myself with
it?" The Prophet (May Allah bless him and give him peace) in shyness said, "Subhanallah, just cleanse yourself
with it. Then, `A'ishah took the woman to the side and explained to her that she should use the piece of
cloth/cotton to follow/reach [to wipe up] all the traces of the blood303.
300
Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered
words.
301
For example, a person can appoint his/her spouse to rub their back. Or he /she can appoint any person of the same gender to rub
his/her back as long as the person is covering the region between the naval and the knees.
302
The Maliki scholars say this rubbing is fulfilled by simply passing one's hand over one's body without exerting force.
303
This is another proof for why passing a hand or a cloth over one's wet body is necessary during ablution.
160
Notes of Sources for Main Text
"Reach all the hidden parts", Ibn Rushd speaks and talks,
"Like under your arms and in between your buttocks."
[DT: volume 1: page 149: line(s) 27, 31: {Ibn Rushd's Muqaddamah metered song; verses 11 and 12
in the chapter of the legal rulings for bathing for purification}]
Ibn Zayd al-Qarawayn said in the Risalah that she doesn’t have to undo her braids. However, he meant to say that
this is the case when the braids are loose and allow water to get between the strands. As for when they are tight,
she/he must undo/loosen them.
Additionally, please note that this going in between the hair strands is to be done after pouring water on the head or
while pouring water on the head.
[DT: volume 1: page 152: line(s) 9-13: {explanation of verse(s) 78-80 of al-Murshid al-Mu`in; after first
quoted stanza of poetry}]
304
Please note that in ablution however, this is not wajib. Also note that although this is the popular opinion, another valid opinion in
the Maliki school states that undoing tight hair braids is only a less-stressed sunnah or fadilah. Reference: [QF: volume 1: page 27:
line(s) 13-14: {book 1, chapter 3, section 3}]. Those that find difficulty with the popular ruling may take this easier dispensation and
as such do not need to undo tight hair braids when taking a bath for purification.
161
The Guiding Helper
Proof(s) from Primary Text(s):
The Prophet (May Allah bless him and give him peace) said, "Under each hair strand is the state greater impurity;
so, wet the hair well and cleanse the skin."
[AM: volume 1: page(s) 26: line(s) 4-5: {Abu Dawud, purification, volume 1, page 63;
Tirmidhi, purification, volume 1, page 178; Ibn Majah, purification, volume 1, page 196}]
[DT: volume 1: page 151: line(s) 7: {explanation of verse(s) 78-80 of al-Murshid al-Mu`in; near
beginning}]
[LM: volume 1: page 68: hadith 181: {Muslim, description of baths for purification; Bukhari, bathing for
purification, performing ablution before bathing}]
305
The Maliki scholars say that since the Prophet is recorded to have performed the entire bath for purification in one sitting, the acts
for bathing must follow each other without any large gaps.
306
Like in a shower
162
Notes of Sources for Main Text
container, it is flowing, or it can't be poured out, one can put one's hands in the container without washing them
first, (2) rinsing the mouth, (3) inhaling water into the nose, (4) blowing it out, and (5) wiping the holes of the ears;
however, one should not wipe too deeply as that will hurt one's hearing. As for the front and back of the external
ear, it is wajib [and not sunnah] to wash because it enters into the external surface of the body.
[KF: volume 1: page 19: line(s) 17-22: {sunnahs of bathing; question 1}]
[LM: volume 1: page 68: hadith 181: {Muslim, description of baths for purification; Bukhari, bathing for
purification, performing ablution before bathing}]
[DT: volume 1: page 154: line(s) 18: {explanation of verse(s) 81-83 of al-Murshid al-Mu`in; near
beginning of mandubs}]
307
This shows that it is sunnah to wash the two hands at start.
308
Please note that part of ablution is: (1) rinsing the mouth, (2) inhaling water in the nose, (3) blowing it out, and (4) wiping the ear
[with its hole].
163
The Guiding Helper
[KF: volume 1: page 20: line(s) 2-5: {fadilahs of bathing; question 1}]
[LM: volume 1: page 69: hadith 182: {Muslim, description of baths for purification; Bukhari, bathing for
purification, rinsing one's mouth and inhaling water in the nose in baths for purification}]
[AM: volume 1: page 47: line(s) 9-10: {Abu Dawud, purification, volume 1, page 45;
Nisa'i, purification, volume 1, page 83; Ibn Majah, purification}]
From the recorded descriptions of the Prophet's baths, one sees that he would not touch his lower front private part
again after washing it initially.
309
This is the first thing that the Prophet would do after washing his hands at start.
310
Please note however that touching one's genitals does not affect the validity of the bath for purification in any way whatsoever. It is
only ablution which is invalidated by touching the penis. Baths for purification remain valid even after touching the genitals. Thus,
one need not repeat any of the wajib parts of the bath for purification after touching one's genitals.
164
Notes of Sources for Main Text
Guiding Helper Excerpt:
Washing limbs of ablution before the rest,
[DT: volume 1: page 155: line(s) 3: {explanation of verse(s) 81-83 of al-Murshid al-Mu`in; before first
derivative ruling}]
[LM: volume 1: page 68: hadith 181: {Muslim, description of baths for purification; Bukhari, bathing for
purification, performing ablution before bathing}]
[DT: volume 1: page 155: line(s) 12-13: {explanation of verse(s) 81-83 of al-Murshid al-Mu`in; after
first derivative ruling}]
[LM: volume 1: page 68: hadith 181: {Muslim, description of baths for purification; Bukhari, bathing for
purification, performing ablution before bathing}]
The Prophet (May Allah bless him and give him peace) used to love to begin with the right limbs [before the left]
as much as he could in becoming pure, putting on his shoes, and letting down [/combing] his hair.
311
This shows that it is sunnah to wash the two hands at start.
312
This shows that it is sunnah to wash the two hands at start.
313
This shows that the Prophet washed his head before his lower body parts (after completing the optional wet ablution at start).
165
The Guiding Helper
[{Nisa'i, Purification, which foot should one begin washing, hadith #111}]
[KF: volume 1: page 20: line(s) 2-5: {fadilahs of bathing; question 1}]
[LM: volume 1: page 68: hadith 181: {Muslim, description of baths for purification; Bukhari, bathing for
purification, performing ablution before bathing}]
[KH: volume 1: page 171: line(s) I7314: {Sidi Khalil’s explanation of the fadilahs of ablution}]
[LM: volume 1: page 68: hadith 181: {Muslim, description of baths for purification; Bukhari, bathing for
purification, performing ablution before bathing}]
314
Remember that the "I" stands for internal nested book and the "M" stands for the marginal notes around a nested book.
166
Notes of Sources for Main Text
273 Guiding Helper Line #335-336
[QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]
[KF: volume 1: page 29: line(s) 1-5: {wajibs of dry ablution; question 1}]
315
This shows that dry ablution may be performed in place of both wet ablution and baths for purification.
316
This shows that dry ablution may be performed if one fears bodily harm.
317
This shows that dry ablution may be performed if one lacks water or the ability to use it.
167
The Guiding Helper
caressed women) and[/or] you do not find water, then make dry ablution with high clean earth318 [by] wiping your
faces and hands with it. Allah does not want to impose hardship on you but wants to purify you and complete His
favor on you so that you may be thankful.
[QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]
The Prophet (May Allah bless him and give him peace) said, "Dry ablution consist of two strikes: (1) the strike for
the face and (2) the strike for the hands to the elbows."
[AM: volume 1: page(s) 37: line(s) 4-5: {Dar Qutni, volume 1, page 180;
Hakim, volume 1, page 180}]
And no more.
[KF: volume 1: page 26: line(s) 1-5: {dry ablution; question 5}]
318
This shows that dry ablution may be performed with any earth-like material found near the surface of the planet.
168
Notes of Sources for Main Text
[DT: volume 1: page 170: line(s) 11-12: {explanation of verse(s) 90 of al-Murshid al-Mu`in; near
beginning}]
[AM: volume 1: page(s) 41: line(s) 12-14: {chapter on dry ablution, section 15 after introduction}]
[DT: volume 1: page 172: line(s) 6: {explanation of verse(s) 91 of al-Murshid al-Mu`in; near
beginning}]
[KF: volume 1: page 25: line(s) 23: {dry ablution; question 3}]
169
The Guiding Helper
279 Guiding Helper Line #363
[DT: volume 1: page 172: line(s) 14: {explanation of verse(s) 91 of al-Murshid al-Mu`in; near
beginning}]
[QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]
[KF: volume 1: page 28: line(s) 13-14: {wajibs of dry ablution; question 1}]
The second wajib if to strike the pure earth material by placing one's palms on it.
[KF: volume 1: page 28: line(s) 22-23: {wajibs of dry ablution; question 1}]
319
Because the verse explicitly mentions those that are sick or on a journey, these people are given unrestricted permission for dry
ablution while those that are healthy and at home are given restricted permission to perform dry ablution.
170
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace) said, "Actions are only according to their intentions and
every man shall have only what he intends320".
The Prophet (May Allah bless him and give him peace) said, "Dry ablution consist of two strikes: (1) the strike for
the face and (2) the strike for the hands to the elbows."
[AM: volume 1: page(s) 37: line(s) 4-5: {Dar Qutni, volume 1, page 180;
Hakim, volume 1, page 180}]
The Prophet (May Allah bless him and give him peace) said, "One strike[/touch of the earth material] is sufficient
for your face and your hands."
[KF: volume 1: page 28: line(s) 24-25: {wajibs of dry ablution; question 1}]
[QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]
The Prophet (May Allah bless him and give him peace) said, "It is sufficient for you to strike your hands in the dirt
[once], then blow on your hands, and then wipe your face and palms to the wrists."
[AM: volume 1: page(s) 37: line(s) 5: { Dar Qutni; Nayl al-Awtar, volume 1, page 264}]
320
Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered
words.
321
Allah only mentions the hands (which linguistically speaking end at the wrists). Thus, it is only wajib to wipe up to the hands. As
for combing the fingers through, it is part of the wiping of the hands mentioned in the verse above.
171
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282 Guiding Helper Line #367-368
[KF: volume 1: page 29: line(s) 12-13: {wajibs of dry ablution; question 1}]
[DT: volume 1: page 177: line(s) 7: {explanation of verse(s) 92-94 of al-Murshid al-Mu`in; after third
excerpt of poetry}]
[QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]
322
The words when you stand for prayer denote that the time for the prayer should be in before the acts are practiced. However in the
case of wet ablution and baths for purification, the Prophet is known to have performed multiple wajib acts with one act of wet ablution
or a single bath for purification; thus, that only leaves dry ablution to have this restriction.
172
Notes of Sources for Main Text
284 Guiding Helper Line #371-373
[KF: volume 1: page 28: line(s) 5-14: {dry ablution; question 9}]
The Prophet (May Allah bless him and give him peace) was asked which action is most meritorious and he
answered, "A formal prayer performed at the beginning of its time."
O you who believe, when you stand for prayer323, [first] wash your faces, your hands to your elbows, wipe your
head, [wash] your feet to the ankles. And if you are in a greater state of impurity, then do a rigorous cleaning [by
taking a bath]. Now if you are sick or on a journey (and one you has come from performing nature's call or having
caressed women) and[/or] you do not find324 water, then make dry ablution with high clean earth [by] wiping your
faces and hands with it. Allah does not want to impose hardship on you but wants to purify you and complete His
favor on you so that you may be thankful.
[QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]
323
This shows that this is the beginning of the interval in which one decides whether to do dry ablution or search for water.
324
Since Allah says "find", it is wajib to attempt to look for water if it is easily found nearby and one can use it.
173
The Guiding Helper
the middle of the first time of prayer. … It is mandub for the third type of person to pray at the end of the first time
of prayer.
[KF: volume 1: page 28: line(s) 5-14: {dry ablution; question 9}]
The Prophet (May Allah bless him and give him peace) was asked which action is most meritorious and he
answered, "A formal prayer performed at the beginning of its time."
[KF: volume 1: page 28: line(s) 16-17: {dry ablution; question 9}]
Proof(s):
Refer to Guiding Helper Song 11 or listen to the recording.
174
Notes of Sources for Main Text
The sunnahs of dry ablution are four: (1) to wipe the hands before the face…, (2) to touch the earth material again
before wiping the hands, (3) to wipe up to the elbows, and (4) to transport traces of the dirt to the limbs that are
wiped; this is done by not wiping the dirt off on something else before wiping the face and hands.
[KF: volume 1: page 28: line(s) 16-17: {dry ablution; question 9}]
The Prophet (May Allah bless him and give him peace) said, "Dry ablution consist of two strikes: (1) the strike for
the face and (2) the strike for the hands to the elbows."
[AM: volume 1: page(s) 37: line(s) 4-5: {Dar Qutni, volume 1, page 180;
Hakim, volume 1, page 180}]
[KF: volume 1: page 29: line(s) 23-24: {fadilahs of dry ablution; question 1}]
[KF: volume 1: page 28: line(s) 16-17: {fadilahs of dry ablution; question 1}]
The Prophet (May Allah bless him and give him peace) said, "Every statement or affair of some importance that is
not begun with Allah's name is cut off [from blessings]".
The Prophet (May Allah bless him and give him peace) said, "Dry ablution consist of two strikes: (1) the strike for
the face and (2) the strike for the hands to the elbows.326"
[AM: volume 1: page(s) 37: line(s) 4-5: {Dar Qutni, volume 1, page 180;
325
This is a proof for the fadilah of remaining quiet during ablution (wet or dry) except with the remembrance of Allah.
326
The Prophet demonstrated how to do this gracefully.
175
The Guiding Helper
Hakim, volume 1, page 180}]
The Prophet (May Allah bless him and give him peace) said, "The noblest of all sitting [postures] is that which
faces the qiblah."
[KF: volume 1: page 30: line(s) 8-9: {acts that ruin dry ablution and acts that are disliked in dry
ablution; question 1}]
The Prophet (May Allah bless him and give him peace) said, "Dirt is sufficient for you [to allow acts of worship] as
long as you do not find water.327"
[AM: volume 1: page(s) 40: line(s) 4: {Ahmad, hadith #20342, page 545}]
327
This shows that finding water before performing the act for worship invalidates the dry ablution performed.
176
Notes of Sources for Main Text
and (7) the person who forgot that he had water and then later remembered that he had water; now if this last
person remembers while in prayer, his prayer becomes invalid.
[KF: volume 1: page 27: line(s) 20-36: {dry ablution; question 10}]
[KF: volume 1: page 28: line(s) 1-2: {dry ablution; question 10}]
During the Prophet's life, a Companion performed dry ablution and prayed the current wajib prayer. Then, he later
found water while the time for the current prayer had not expired and the Prophet (May Allah bless him and give
him peace) [who was aware of such] did not command him to repeat the previous prayer.
328
This shows that it is mandub to use water when it is found. But, repeating any previous prayers whose time still exists is not wajib
but only mandub.
177
The Guiding Helper
293 Guiding Helper Line #387
[QF: volume 1: page 42: line(s) 4-5: {book 2; chapter 1; end section}]
[QU: volume 1: page 95: line(s) 10-11: {al-Qur'an; chapter 4; verse(s) 103}]
[KF: volume 1: page 39: line(s) 8-10: {timings of prayer; question 1}]
[AM: volume 1: page 78: line(s) 1-3 {Abu Dawud; prayer; volume 1; page 105}]
329
When Ibn Juzayy al-Kalbi says all scholars here and elsewhere, he means all accepted authentic scholars, such as the thirteen we
listed in footnote 885 of the Explanatory Notes to the Guiding Helper.
178
Notes of Sources for Main Text
The Prophet said, This was [Angel] Jibra'il upon whom be peace who came to teach you your din." He had prayed
Subh prayer when dawn appeared, prayed Dhuhr when the sun started descending [from its climax], prayed `Asr
when he saw his shadow to be about his height, prayed Maghrib when the sun set (and [commanded] the person
fasting to break his fast), and then he prayed `Isha' when the [red] twilight of night went away.
Then the next day, he prayed Subh with us when some bright light appeared [before sunrise], prayed Dhuhr when
the shadow [height] was similar [to his height], prayed `Asr when the shadow [height] was similar to twice [his
height], prayed Maghrib with one time when the sun set (and [commanded] the person fasting to break his fast),
and then he prayed `Isha' when an hour of the night had passed. Then he said, "The [correct] time for prayer is
between yesterday's prayer times and today's prayer times330".
A questioner came to the Prophet (May Allah bless him and give him peace) asking him about the timings of the
formal prayers, but he didn't answer him. Instead, he [to demonstrate the timings] commenced Subh prayer when
dawn first broke and people couldn't recognize each other's [faces due to the darkness]. Then, he commanded and
commenced Dhuhr prayer right after high noon. Such that a person said, "It is the halfway point of the day." and
this person was the most knowledgeable of the people concerning [timings of the day]. Then, he commanded and
commenced `Asr when the sun was still raised in the sky. Then he commanded and commenced Maghrib when the
sun had set. Then, he commanded and commenced `Isha' when the glow of [red] twilight disappeared.
Then [the next day], he delayed Subh prayer until when he finished it, the person [knowledgeable of the timings of
the day] said, "It's almost as if the sun has risen." Then, he delayed Dhuhr prayer until it was prayed at about the
time `Asr was prayed the day before. Then, he delayed `Asr prayer until when he was done with it, the person
[knowledgeable of the timings of the day] said, "The sun has become red." Then, he delayed Maghrib prayer until
it was prayed when the twilight was about to go away. Then, he delayed `Isha' prayer until it was the first third of
the night. Then on the following morning, the Prophet (May Allah bless him and give him peace) called the
questioner and said, "The [correct] time for prayer is what is between331 these two [i.e. the timings demonstrated on
the first day and the timings demonstrated on the second day]."
[{Sahih Muslim, masjids and places of prayer, timings of the five prayers, hadith #971}]
The polytheists once prevented the Prophet (May Allah bless him and give him peace) from `Asr prayer until the
sun had become red - or had become deep yellow; so the Messenger of Allah (May Allah bless him and give him
peace) said, "Those [polytheists] busied us away from `Asr prayer. May Allah fill their bodies and graves with fire
- or he said May Allah stuff their bodies and graves with fire332."
[{Sahih Muslim, masjids and places of prayer, proof of him who says `Asr is the middle prayer, hadith
#997}]
[KF: volume 1: page 40: line(s) 3-5: {timings of prayer; question 2}]
Then [the next day], he delayed Subh prayer until when he finished it, the person [knowledgeable of the timings of
the day] said, "It's almost as if the sun has risen." Then, he delayed Dhuhr prayer until it was prayed at about the
time `Asr was prayed the day before. Then, he delayed `Asr prayer until when he was done with it, the person
[knowledgeable of the timings of the day] said, "The sun has become red." Then, he delayed Maghrib prayer until
it was prayed when the twilight was about to go away. Then, he delayed `Isha' prayer until it was the first third of
the night. Then on the following morning, the Prophet (May Allah bless him and give him peace) called the
questioner and said, "The [correct] time for prayer is what is between333 these two [i.e. the timings demonstrated on
the first day and the timings demonstrated on the second day]."
[{Sahih Muslim, masjids and places of prayer, timings of the five prayers, hadith #971}]
The height of every human being is equal to seven times the length of his foot or four times the length of his
forearm and hand.
The noon-day shadow must be factored out when measuring the shadows of objects.
[KF: volume 1: page 39: line(s) 12-15: {timings of prayer; question 2}]
333
This between is inclusive of the two end points that he showed.
180
Notes of Sources for Main Text
when he saw his shadow to be about his height, prayed Maghrib when the sun set (and [commanded] the person
fasting to break his fast), and then he prayed `Isha' when the [red] twilight of night went away.
Then the next day, he prayed Subh with us when some bright light appeared [before sunrise], prayed Dhuhr when
the shadow [height] was similar [to his height], prayed `Asr when the shadow [height] was similar to twice [his
height], prayed Maghrib with one time when the sun set (and [commanded] the person fasting to break his fast),
and then he prayed `Isha' when an hour of the night had passed. Then he said, "The [correct] time for prayer is
between yesterday's prayer times and today's prayer times334".
[KF: volume 1: page 39: line(s) 15: {timings of prayer; question 2}]
334
The words "between these two" times supports the Maliki view that each prayer time has two distinct time intervals. For example,
the time for Subh is said to be in between the start of dawn and the brightening of the sky (disappearance of the stars). However, we
know from other hadith that the Prophet told us that the valid time for Subh lasts up until sunrise. Thus, the Maliki view joins between
the two hadith the best. A similar statement can be made for all of the other prayer's times.
335
If one wants a quick easy way to estimate the timing of `Asr (for example when one does not have a perpetual regular prayer
schedule, cannot measure the shadow lengths of objects, or is not apt to use complex mathematical formulas), he may use the following
rough estimation all-year-round for most places in the world:
`Asr's Time = (Time of High noon) + {[(Time of Sunset) - (Time of High noon)] / 2} + (20 minutes)
For example, if high noon is at 12 pm and sunset is at 6 pm, then there are 6 hours between high noon and sunset on this day. Half of 6
hours is three hours; and 12 pm plus 3 hours is equal to 3 pm; and 3 pm plus 20 minutes is equal to 3:20 pm; thus, the rough estimation
of `Asr's time in this example would be 3:20 pm. If one want's an even more accurate estimation, then one should add only 1 or 2
minutes (instead of 20) in December and January; one should add 10 minutes in February, June, July, and November; finally, one
should add 20 minutes (as mentioned originally) in March, April, May, August, September, and October.; these adjustments are for the
Northern hemisphere; those in the Southern hemisphere may have to shift these adjustments according to which months they
experience the four seasons. Please remember that this is only an estimation and one should expect the actual time of `Asr to differ by
(+/-) 5 minutes or more.
181
The Guiding Helper
Then the next day, he prayed Subh with us when some bright light appeared [before sunrise], prayed Dhuhr when
the shadow [height] was similar [to his height], prayed `Asr when the shadow [height] was similar to twice [his
height], prayed Maghrib with one time when the sun set (and [commanded] the person fasting to break his fast),
and then he prayed `Isha' when an hour of the night had passed. Then he said, "The [correct] time for prayer is
between yesterday's prayer times and today's prayer times336".
[KF: volume 1: page 39: line(s) 19-20: {timings of prayer; question 2}]
[KF: volume 1: page 40: line(s) 1: {timings of prayer; question 2}]
Then [the next day], he delayed Subh prayer until when he finished it, the person [knowledgeable of the timings of
the day] said, "It's almost as if the sun has risen." Then, he delayed Dhuhr prayer until it was prayed at about the
time `Asr was prayed the day before. Then, he delayed `Asr prayer until when he was done with it, the person
[knowledgeable of the timings of the day] said, "The sun has become red." Then, he delayed Maghrib prayer until
it was prayed when the twilight was about to go away. Then, he delayed `Isha' prayer until it was the first third of
the night. Then on the following morning, the Prophet (May Allah bless him and give him peace) called the
336
The words "between these two" times supports the Maliki view that each prayer time has two distinct time intervals. For example,
the time for Subh if said to be in between the start of dawn and the brightening of the sky (disappearance of the stars). However, we
know from other hadith that the Prophet told us that the valid time for Subh lasts up until sunrise. Thus, the Maliki view joins between
the two hadith the best. A similar statement can be made for all of the other prayer's times.
337
We are narrating the easier Maliki opinion in the Guiding Helper texts that Maghrib like all of the other prayers also has a stretched
time interval for its first time. We have done this to make things easier for people who live in and work in the modern commuting
world. For example according to the popular opinion in the Maliki school: if the sun sets while a person is driving (operating a
personal vehicle of transportation) home from work, he must stop the car right then and there and pray; as this is very difficult, we have
narrated an easier opinion given in [QF: volume 1: page 42: line(s) 20: {book 2; chapter 2; section 1}]. (Please refer to footnote 451
of the Explanatory Notes of the Guiding Helper.) People who want to follow tougher opinions are free to do so.
182
Notes of Sources for Main Text
questioner and said, "The [correct] time for prayer is what is between338 these two [i.e. the timings demonstrated on
the first day and the timings demonstrated on the second day]."
[{Sahih Muslim, masjids and places of prayer, timings of the five prayers, hadith #971}]
Then [the next day], he delayed Subh prayer until when he finished it, the person [knowledgeable of the timings of
the day] said, "It's almost as if the sun has risen." Then, he delayed Dhuhr prayer until it was prayed at about the
time `Asr was prayed the day before. Then, he delayed `Asr prayer until when he was done with it, the person
[knowledgeable of the timings of the day] said, "The sun has become red." Then, he delayed Maghrib prayer until
it was prayed when the twilight was about to go away. Then, he delayed `Isha' prayer until it was the first third of
the night. Then on the following morning, the Prophet (May Allah bless him and give him peace) called the
questioner and said, "The [correct] time for prayer is what is between340 these two [i.e. the timings demonstrated on
the first day and the timings demonstrated on the second day]."
[{Sahih Muslim, masjids and places of prayer, timings of the five prayers, hadith #971}]
338
This between is inclusive of the two end points that he showed.
339
This is the popular opinion in the Maliki school. Another valid opinion in the Maliki school is that `Isha's first time ends at the
midway point between sunset and dawn [KH:V1:213:I11]. For example if sunset is at 6 pm and dawn is at 6 am, there are 12 hours
between dawn and sunset in this example. The midway point between sunset and dawn would thus be at 12 am in this example. The
reason why we are mentioning this is that those that have difficulty (e.g., due to a conflicting work/commuting schedule) following the
popular opinion (i.e. the one-third of the night opinion) may follow the one mentioned in this footnote (i.e. the one-half of the night
opinion); and we pray that such people's `Isha' prayers are also accepted.
340
This between is inclusive of the two end points that he showed.
183
The Guiding Helper
300 Guiding Helper Line #394-398
Then [the next day], he delayed Subh prayer until when he finished it, the person [knowledgeable of the timings of
the day] said, "It's almost as if the sun has risen341." Then, he delayed Dhuhr prayer until it was prayed at about the
time `Asr was prayed the day before. Then, he delayed `Asr prayer until when he was done with it, the person
[knowledgeable of the timings of the day] said, "The sun has become red." Then, he delayed Maghrib prayer until
it was prayed when the twilight was about to go away342. Then, he delayed `Isha' prayer until it was the first third
of the night. Then on the following morning, the Prophet (May Allah bless him and give him peace) called the
questioner and said, "The [correct] time for prayer is what is between343 these two [i.e. the timings demonstrated on
the first day and the timings demonstrated on the second day]."
[{Sahih Muslim, masjids and places of prayer, timings of the five prayers, hadith #971}]
The Prophet said, This was [Angel] Jibra'il upon whom be peace who came to teach you your din." He had prayed
Subh prayer when dawn appeared, prayed Dhuhr when the sun started descending [from its climax], prayed `Asr
when he saw his shadow to be about his height, prayed Maghrib when the sun set (and [commanded] the person
fasting to break his fast), and then he prayed `Isha' when the [red] twilight of night went away.
Then the next day, he prayed Subh with us when some bright light appeared [before sunrise], prayed Dhuhr when
the shadow [height] was similar [to his height], prayed `Asr when the shadow [height] was similar to twice [his
height], prayed Maghrib with one time when the sun set (and [commanded] the person fasting to break his fast),
341
Now, Subh prayer ended at this time and not started. If we allocate fifteen to twenty minutes [the average length of the Prophet's
group prayer] for the duration of the prayer that would mean that the prayer started at about the time the stars were about to disappear.
Thus, the Prophet was demonstrating the length of the interval of the first time of each of the prayers with his delaying them the second
day.
[Please note the Maliki view is: even if a person gets one unit in the first time, the prayer counts as being prayed on time in this first
time even if it ends in the second time or after the second time has passed.]
342
This is a primary text proof that even Maghrib has two distinct large time intervals as narrated in the Guiding Helper texts.
However, the popular opinion in the Maliki school is that Maghrib's first time is more narrow. Refer to footnote 337 in these Notes of
Sources.
343
This between is inclusive of the two end points that he showed.
184
Notes of Sources for Main Text
and then he prayed `Isha' when an hour344 of the night had passed. Then he said, "The [correct] time for prayer is
between yesterday's prayer times and today's prayer times345".
[KF: volume 1: page 40: line(s) 7-12: {timings of prayer; question 3}]
[{Nasa'i; timings of prayer; whoever obtains two units of `Asr; hadith #511}]
And establish prayer during the declination of the sun [until sunset] and through the darkness of the night347; and
[recite] Qur'an at dawn; Indeed, Qur'an recitation at dawn is witnessed348.
[QU: volume 1: page 290: line(s) 3-5: {al-Qur'an; chapter 17; verse 78}]
344
An hour here does not signify sixty minutes, but signifies that a portion of the night had passed.
345
The words "between these two" times supports the Maliki view that each prayer time has two distinct time intervals. For example,
the time for Subh if said to be in between the start of dawn and the brightening of the sky (disappearance of the stars). However, we
know from other hadith that the Prophet told us that the valid time for Subh lasts up until sunrise. Thus, the Maliki view joins between
the two hadith the best. A similar statement can be made for all of the other prayer's times.
346
This shows that the second time for `Asr lasts up until sunset and the second time for Subh lasts up until sunrise.
347
This is a primary text proof that shows that the day prayers' [i.e. Dhuhr and `Asr] times last throughout the time the sun is declining
[i.e. from high noon to sunset] and that the night prayers' [i.e. Maghrib and `Isha'] times last throughout the night. Thus the second
times of Dhuhr and `Asr last up until sunset and the second times of Maghrib and `Isha' last up until dawn [which is the end of the night
in Arabic].
348
The scholars regard this verse as the place in the Qur'an where the five prayers are mentioned. The two day prayers are mentioned
as taking place during the declination of the sun. The two night prayers are mentioned as taking place in the darkness. And the Subh
prayer is alluded to by exhorting us to recite Qur'an out loud in the standing recitations of Subh prayer.
185
The Guiding Helper
And those women who were bleeding 'till the second time.
[KF: volume 1: page 41: line(s) 11-20: {timings of prayer; question 9}]
The Prophet (May Allah bless him and give him peace) was asked about a person who completely forgets to pray
or sleeps through its time and he answered, "Let him pray it when he remembers it350."
[{Ibn Majah; formal prayer; whoever oversleeps or forget his prayer; hadith #687}]
349
In this tone, we would like to note that those other than the ten mentioned by the Maliki scholars may pray in the second time if they
are prevented by some legitimate cause from praying in the first time. Additionally, please note that it is a lesser offense to pray in the
second time (even without an excuse) than to pray after the second time has passed by.
350
This sets the general principle that praying a prayer after its first time has passed (e.g., in its second time) is allowed for those with
valid excuses.
186
Notes of Sources for Main Text
Most other people do wrong by waiting 'till this time.
[KF: volume 1: page 39: line(s) 9-10: {timings of prayer; question 1}]
The Prophet (May Allah bless him and give him peace) said, "That is the prayer of the hypocrite. He sits and waits
for praying `Asr prayer until the sun is about to set and then he stands and hastily performs four units and does not
remember Allah Mighty and Majestic be He in it except a little."
[{Nisa'i, timings of prayer, harsh warning about delaying `Asr, hadith #507}]
[QF: volume 1: page 22: line(s) 1-2: {book 1; introduction; issue 2}]
Whoever prayed according to his best estimate (thinking prayer's time had arrived) and then later found out that the
prayer was prayed before its actual time must repeat that prayer again.
[KF: volume 1: page 40: line(s) 20: {timings of prayer; question 5}]
The Prophet (May Allah bless him and give him peace) was asked which action is most meritorious and he
answered, "A formal prayer performed at the beginning of its time."
351
In this tone, we would like to note that those other than the ten mentioned by the Maliki scholars may pray in the second time if they
are prevented by some serious legitimate cause from praying in the first time. Additionally, please note that it is a lesser offense to
pray in the second time (even without an excuse) than to pray after the second time has passed by.
187
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[{Tirmidhi, prayer, the merit of the first time, hadith #155}]
[QU: volume 1: page 95: line(s) 10-11: {al-Qur'an; chapter 4; verse(s) 103}]
Then, there are ten wajib actions: (1) saying the opening takbir, (2) standing for the opening takbir, (3) reciting the
Fatihah, (4) standing for the recitation of the Fatihah, (5) bowing, (6) getting up from bowing, (7) prostrating, (8)
sitting between the two prostrations, (9) making the terminating salam, and (10) sitting for the terminating salam.
And some scholars have also added staying still in each posture (for at least one second) and being humble as being
among the wajibs.
[QF: volume 1: page 48: line(s) 10-17: {book 2; chapter 5; section on wajibs}]
[QU: volume 1: page 575: line(s) 10-11: {al-Qur'an; chapter 74; verse(s) 1-5}]
The Prophet (May Allah bless him and give him peace) said, "Allah does not accept the formal prayer of any of
you after he experiences an emission [from the lower two openings] until he performs ablution.354"
[LM: volume 1: page(s) 57: hadith 134: {Muslim, purification, necessity of being pure before praying;
Bukhari, Book 90, chapter 24}]
The Prophet (May Allah bless him and give him peace) said, "Allah does not accept the prayer of a woman (a
person who menstruates) without a head covering.355"
[AM: volume 1: page(s) 102: line(s) 3: {Abu Dawud, formal prayer, volume 1, page 170;
Tirmidhi, formal prayer, volume 2, page 215; Ibn Majah, purification, volume 1, page 214;
Ahmad, volume 6, page 167 (hadith #24012)}]
352
The proof for Make your intent is given in the proofs for line s 482-483 of the Guiding Helper.
353
This is a primary text proof the necessity of cleaning one's body clothes and floor of impurities before the formal prayer (Get clean).
354
This shows that formal prayer is not valid if one is in need of ablution (Get pure).
355
This shows that formal prayer is not valid if one does not cover one's nakedness.
188
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace) said to a group of youth which he educated and now was
bidding farewell, "Pray the formal prayer as you have seen me pray.356 Then when it is time for prayer357, let one
of you make adhan and let the eldest of you be the imam."
[AM: volume 1: page(s) 102: line(s) 3-4: {Bukhari, adhan, adhan for travelers, hadith #595}]
And wherever you leave from, face the direction of the Sacred Mosque [during formal prayer]. And wherever you
all may be, turn your faces towards its direction358.
[QU: volume 1: page 23: line(s) 7-9: {al-Qur'an; chapter 2; verse(s) 150}]
Ibn `Umar said, “When the Prophet (May Allah bless him and give him peace) stood for prayer, he raised his two
hands to shoulder height and then uttered the takbir…"
[{Muslim, formal prayer, recommended nature of raising the hands to the shoulders with the takbir,
hadith #587}]
"Allahu Akbar."
[QF: volume 1: page 54: line(s) 16-18: {book 2; chapter 8; section 2}]
[{Muslim, formal prayer, recommended nature of raising the hands to the shoulders with the takbir,
hadith #587}]
356
Now the Prophet is recorded to have prayed with his nakedness covered (Get dressed).
357
This is a primary text proof for the Guiding Helper words 'cause its time to pray.
358
This is a primary text proof for the Guiding Helper words Face the Ka`bah.
189
The Guiding Helper
Proof(s) from Secondary Text(s):
It is mandub for every person praying according to the popular opinion in the Maliki school to leave his hands to
dangle freely at his sides from the time he says the opening takbir; … and it is disliked to cross them [across one's
front] in wajib prayers.
[KH: volume 1: page 286: line(s) I18-19: {explanation of Sheikh Khalil's statement, "and dangling the
hands"}]
Imam Malik said about placing the right hand over the left [in the standing postures of prayer], "I have no
knowledge of [the authenticity of] such an act in the wajib prayers359." Ibn Qasim said, "Rather, Imam Malik used
to dislike [crossing the hands]; but, in the mandub prayers when the standing posture was long [due to the
recitation], [he considered] there to be no harm if it helped one [gain strength for the standing posture].
[MK: volume 1: page 76: line(s) 1-2: {formal prayer, leaning in prayer and placing one hand on the
other}]
[{Muslim, formal prayer, recommended nature of raising the hands to the shoulders with the takbir,
hadith #587}]
Ibn Mas`ud said, "Shall I not demonstrate to you the prayer of the Messenger of Allah (May Allah bless him and
give him peace)?" So, he prayed and did not raise his hands360 except at the first time [with the opening takbir]. …
This hadith is well-authenticated and many scholars have given legal positions according to it including some
359
Now Imam Malik was narrating the knowledge of the people of Madinah as they preserved it from the end of the Prophet's life until
his time (only about eighty to one hundred years). This statement of Imam Malik shows that the normal way of praying for those living
in the Prophet's city (May Allah bless him and give him peace) shortly after his death was in fact to leave the hands dangling to the
sides as the Prophet had without a doubt himself taught (this is because if leaving the hands to the side were an errant view, it could not
have possibly become the predominant way of praying with so many learned scholars of Islam in the city remaining quiescent about it).
As for the other later and more distant scholars that have given contradictory views, we would say that they either (1) preserved the
earlier actions of the Prophet (May Allah bless him and give him peace) and were not aware of his later actions, (2) became confused
with the statement of `A'ishah which states that she hated the way the people of Madinah prayed with their hands to the side as it
resembled the prayer of the Jews, or (3) made a wrong interpolation when they were deriving their schools of Jurisprudence from
distant and isolated reports of how the Prophet actually prayed.
[As a side note, the last point mentioned (#3 above) goes to further promote the Maliki school as the most accurate school of
Jurisprudence as Imam Malik had to make fewer interpolations in deriving legal rulings. This is because he could see with his own
eyes the complete system left by the Prophet (May Allah bless him and give him peace) still intact and functioning in Madinah where
he acquired sacred knowledge. Thus, the knowledge he narrated was not mostly deduced from isolated often contradictory verbal
statements. Whereas the other later and more distant scholars were faced with the hard task of trying to learn what the system left by
the Prophet was actually like by listening to isolated verbal utterances and then trying to join between these verbal utterances to come
up with a coherent system of Jurisprudence, which is more error-prone.]
360
As an extrapolation, this can be shown to prove that the better position for the hands is for them to dangle freely to the sides [in
wajib prayers]. As crossing them on one's abdomen or chest is a higher position than leaving them dangling. Thus, folding them
across ones abdomen/chest (e.g., after getting up from the second prostration of the first unit) is an act of raising them which we are
told here is only done at the start of the prayer.
190
Notes of Sources for Main Text
Companions of the Prophet (May Allah bless him and give him peace), the second generation, and it is also the
view of Sufyan al-Thawri and the people of Kufah361.
[{Tirmidhi, formal prayer, concerning the narrations that the Prophet did not raise his hands except at
the beginning of the prayer, hadith #238}]
The Prophet (May Allah bless him and give him peace) used to forbid people from placing their hands on their
waist with their elbows sticking out to the sides in the formal prayer.362.
[DR: volume 1: page 838: hadith 1755: {Muslim, masjids and places of prayer, the disliked nature of
putting one's hands on the waist with elbows sticking to the sides, volume 1, page 387; Bukhari;
Nisa'i, book of start prayer, prohibition against putting one's hand on the waist with elbows sticking out,
volume 2, page 127; Tirmidhi, formal prayer, prohibition of placing one's hands on the waist with
elbows out to the side, volume 1, page 297}]
Abu Qatadah ibn Rib`iyy said, " I am the most knowledgeable of you concerning the formal prayer of the
Messenger of Allah (May Allah bless him and give him peace)." The other Companions replied, "[How can this
be?] when you were not present before us nor have you followed him more than us?" He insisted, "But, yes [I am
more knowledgeable.]363. They then replied, "O.k., tell us." He then said, "When the Prophet stood for prayer he
stood straight and then brought his hands to his shoulders. Then, … he bowed with his back straight and he did not
point his head down or up and he placed his palms on[/near] his knees. Then he said, "Sami`allahu li man
hamidah". Then, he stood back up [after bowing] until every bone returned to its natural place364. Then, he fell
prostrate saying Allahu Akbar. During the prostration, he kept his forearms and stomach from his thighs and kept
his toes a little apart [propped up facing the qiblah]. Then, [he got up from prostration] and folded his left leg and
sat on it. He sat straight… Then he fell prostrate again saying Allahu Akbar… Then, he got up and did in the
second unit as he did in the first unit365. …
361
As for Imam Malik, there are two narrations from him. The popular narration is what we have listed in the Guiding Helper texts
that the hands are not lifted to shoulder height except for the opening takbir.
362
When a person does kha"r (placing hands on the waist with elbows out to the side) one is bending one's arms. Thus, the Maliki
scholars could say here that the Prophet (May Allah bless him and give him peace) was encouraging those praying not to bend their
arms while in the standing postures of prayer. As crossing the arms across the front entails bending them, the better position for the
arms is the be left in their natural state of hanging straight at one's sides.
[As for the prohibition in the hadith, most scholars of Jurisprudence say that it is just a recommendation against the act and that putting
ones hands on the waist with elbows sticking out or crossing them across the front will not ruin the prayer.]
363
Abu Qatadah was trying to remind them that the later actions of the Prophet (May Allah bless him and give him peace) have more
authority than his earlier actions. Even though, he was not a long-standing Companion such as the others, he still observed the Prophet
very well during the end part of his life while perhaps they had not paid attention to slight differences that occurred.
[One proof that the Prophet's later actions/statements abrogate his earlier ones is his hadith, "I used to prohibit you from visiting
graves, but now [you may] visit them as they make one lose desire for the world and remind one of the next life." [{Ibn Majah, what
has come about funeral services, what has come about visiting grave, hadith #1560}] ]
364
Now here we see that the words every bone returned to its place signifies that the hands be left to dangle to the sides as this is the
posture (according to the view of the majority of the scholars) that the person who has gotten up from bowing and is about to prostrate
should take. In other words, we know that most scholars agree that the Prophet left his hands dangling to the sides after getting up
from bowing. Most Maliki scholars say this is the preferred position in all standing postures as it is the natural state
365
In this hadith and all of the other hadiths that describe the formal wajib prayers of the Prophet completely, no mention is made of
folding the hands. Rather, we are told that the limbs are in their natural state (which for the standing posture is to have one's hands
dangling freely to the sides). Thus, the Maliki scholars say that the hadith which have been narrated about the Prophet folding his
hands all concern mandub prayers and not wajib prayers. This is one of the reasons why Imam Malik gave the view of leaving the
hands hung in wajib prayers while he himself was aware of isolated hadith which spoke about the Prophet folding his hands during
prayer (which he probably considered either to be a ruling for mandub prayers and/or a ruling exclusively for the prophets (as the
191
The Guiding Helper
[{Ahmad, hadith #22493}]
Abu Humayd said, " I am the most knowledgeable of you concerning the formal prayer of the Messenger of Allah
(May Allah bless him and give him peace)." The other Companions replied, "[How can this be?] when you were
not present before us nor have you followed him more than us?" He insisted, "But, yes [I am more
knowledgeable.]. They then replied, "O.k., tell us." He then said, "When the Messenger of Allah stood for prayer,
he brought his hands to his shoulders. Then, he would utter the takbir until every bone returned to its natural
place366 while standing straight. Then, he recited Qur'an. Then, he bowed…
[QF: volume 1: page 56: line(s) 10-11: {book 2; chapter 10; section 1; issue 2}]
[QF: volume 1: page 56: line(s) 6: {book 2; chapter 10; section 1; issue 2}]
hadith states, "From the speech of prophet-hood is … placing the two hands one on the other in prayer…." [Muwatta', calling to
prayer, placing one hand on the other, hadith #339]
366
Now here we see that the words every bone returned to its place is used for the standing posture of the formal prayer when the
Qur'an is recited.
367
Now because the Prophet (May Allah bless him and give him peace) mentioned recitation of the Qur'an immediately after the
opening takbir, the Maliki scholars say that there are no words uttered between the opening takbir and the Fatihah.
192
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace), Abu Bakr, and `Umar (May Allah be well pleased with
both of them) all used to commence their prayers with al-hamdu lillahi rabi l-alimin.
[{Bukhari, adhan, what is said after the opening takbir, hadith #701}]
[KF: volume 1: page 54: line(s) 27: {wajibs of prayer; question 5}]
[KF: volume 1: page 56: line(s) 11-13: {sunnahs of prayer; question 1}]
368
The word iqra' (proclaim/recite) here denotes that there should be some tongue movement.
193
The Guiding Helper
Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him
peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and
children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows
were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer.
He placed the rows of men closest to him and the rows of children behind the men. The women were placed
behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and
raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the
Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified
Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight.
Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered
another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs
thus so far up until the second unit [counting the initial opening takbir].
Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and
when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the
Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to
now…
Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and
when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the
Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to
now…
[QF: volume 1: page 58: line(s) 6: {book 2; chapter 12; issue 1}]
Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him
peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and
children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows
were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer.
He placed the rows of men closest to him and the rows of children behind the men. The women were placed
behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and
raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the
Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified
Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight.
Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered
another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs
thus so far up until the second unit [counting the initial opening takbir].
369
Abu Qatadah was trying to remind them that the later actions of the Prophet (May Allah bless him and give him peace) have more
authority than his earlier actions. Even though, he was not a long-standing Companion such as the others, he still observed the Prophet
very well during the end part of his life while perhaps they had not paid attention to slight differences that occurred.
[One proof that the Prophet's later actions/statements abrogate his earlier ones is his hadith, "I used to prohibit you from visiting
graves, but now [you may] visit them as they make one lose desire for the world and remind one of the next life." [{Ibn Majah, what
has come about funeral services, what has come about visiting grave, hadith #1560}] ]
195
The Guiding Helper
Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and
when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the
Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to
now…
[QF: volume 1: page 58: line(s) 10-18: {book 2; chapter 18; issue(s) 2-4}]
Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him
peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and
children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows
370
Abu Qatadah was trying to remind them that the later actions of the Prophet (May Allah bless him and give him peace) have more
authority than his earlier actions. Even though, he was not a long-standing Companion such as the others, he still observed the Prophet
very well during the end part of his life while perhaps they had not paid attention to slight differences that occurred.
[One proof that the Prophet's later actions/statements abrogate his earlier ones is his hadith, "I used to prohibit you from visiting
graves, but now [you may] visit them as they make one lose desire for the world and remind one of the next life." [{Ibn Majah, what
has come about funeral services, what has come about visiting grave, hadith #1560}] ]
196
Notes of Sources for Main Text
were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer.
He placed the rows of men closest to him and the rows of children behind the men. The women were placed
behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and
raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the
Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified
Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight.
Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered
another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs
thus so far up until the second unit [counting the initial opening takbir].
Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and
when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the
Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to
now…
Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and
when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the
Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to
now…
197
The Guiding Helper
315 Guiding Helper Line #417
[QF: volume 1: page 59: line(s) 11: {book 2; chapter 13; issue(s) 3}]
[{Abu Dawud, formal prayer, how to place ones knees before one's hands, hadith 714}]
[QF: volume 1: page 59: line(s) 1-2: {book 2; chapter 13; issue(s) 1}]
Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and
when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the
Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to
now…
[QF: volume 1: page 60: line(s) 7: {book 2; chapter 14; issue(s) 2}]
199
The Guiding Helper
[MA: volume 1: page 26: line(s) 15: {appendix; how to perform prayer}]
Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and
when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the
Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to
now…
A man asked the Prophet (May Allah bless him and give him peace) to tell him something about prayer. So, the
Prophet said, "Comb between your fingers and feet [in ablution] … and when you bow in prayer, put your palms
on your two knees until you feel tranquil … and when you prostrate, make your forehead touch the ground until
you feel the earth."
200
Notes of Sources for Main Text
It is mandub to say "Subhana Rabbiya l-A`la" while prostrating three times.
[QF: volume 1: page 59: line(s) 13-14: {book 2; chapter 13; issue 4}]
And among the proper manners of prostrating in to use one's hands for support when getting up from the second
prostration without sitting.
[QF: volume 1: page 59: line(s) 11-12: {book 2; chapter 13; issue(s) 3}]
[Abu Dawud, formal prayer, what a man should say in his bowing and prostrating postures, hadith 736]
The Prophet (May Allah bless him and give him peace) when he rose from the second prostration in the first unit,
he stood up directly without sitting first.
[Abu Dawud, formal prayer, one who remembers to sit on one's shank in the fourth unit, hadith 824]
[KF: volume 1: page 56: line(s) 21-22: {sunnahs of prayer; question 1}]
Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and
when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the
Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to
now…
201
The Guiding Helper
[{Ahmad, hadith #21832}]
[KF: volume 1: page 55: line(s) 5-6: {wajibs of prayer; question 6}]
203
The Guiding Helper
After the second prostration, you raise your head; and with this, one unit is now complete. Then, you stand up for
the second unit and recite the Fatihah and a following section from the Qur'an.
[LM: volume 1: page 94: hadith 260: {Bukhari; book 19 - adhan, chapter 96 - recitation in Dhuhr;
Muslim, formal prayer, recitation in Dhuhr and `Asr}]
[KF: volume 1: page 55: line(s) 5-6: {wajibs of prayer; question 6}]
[LM: volume 1: page 94: hadith 260: {Bukhari; book 19 - adhan, chapter 96 - recitation in Dhuhr;
Muslim, formal prayer, recitation in Dhuhr and `Asr}]
371
This is done by reciting a shorter selection from the Qur'an after the Fatihah.
204
Notes of Sources for Main Text
After the second prostration, you raise your head; and with this, one unit is now complete. Then, you stand up for
the second unit and recite the Fatihah and a following section from the Qur'an. Then, you do what you did in the
first unit until you lift your head from the second prostration. Then, you sit on your left leg.
[MA: volume 1: page 27: line(s) 2-4: {appendix; how to perform prayer}]
The Prophet (May Allah bless him and give him peace) said, "Indeed Allah is al-Salam. So, when one of you sits
in his formal prayer let him say the (Greeting and Testification)."
[LM: volume 1: page 82: hadith 226: {Bukhari; book 79 - asking permission to enter, chapter 3 - al-
Salam is a name of Allah; Muslim, formal prayer, greeting and testification in prayer}]
The side of your left thigh and shank should stick to the floor.
[KF: volume 1: page 58: line(s) 12-16: {fadilahs of prayer; thirtieth fadilah}]
[{Muslim, masjid and places of prayer, description of sitting in prayer; hadith #909
205
The Guiding Helper
Abu Dawud, formal prayer, motioning with one's finger in the greeting and testification, hadith #838;}]
The Prophet (May Allah bless him and give him peace) when he sat in his prayer, propped up his right foot [on his
toes] and sat on his left [leg].
The Prophet (May Allah bless him and give him peace) when he prostrated in prayer, he kept his arms away from
his body such that the whiteness of his armpits could be seen; and when he sat [in prayer], he sat tranquilly on his
left thigh.
[{Darami, formal prayer, keeping arms away from body in prostration, hadith #1298}]
The Prophet (May Allah bless him and give him peace) when he sat at the end of prayer, he placed his left hand on
[near] his left knee and placed his right hand on [/near] his right knee and kept his [index finger]
raised[/outstretched].
[{Darami, formal prayer, making a finger motion in the greeting and testification, hadith #305}]
[KF: volume 1: page 49: line(s) 15-16: {preconditions of prayer; question 10}]
206
Notes of Sources for Main Text
Guiding Helper Excerpt:
Place your left hand flat on your lower thigh.
[QF: volume 1: page 59: line(s) 26-27: {book 2; chapter 14; issue(s) 1}]
[QF: volume 1: page 60: line(s) 1-3: {book 2; chapter 14; issue(s) 1}]
[{Darami, formal prayer, making a finger motion in the greeting and testification, hadith #305}]
Fold your right smaller three fingers and make their tips
Touch the flesh of your palm by your thumb.
[KF: volume 1: page 49: line(s) 15-16: {preconditions of prayer; question 10}]
207
The Guiding Helper
The Prophet (May Allah bless him and give him peace) when he sat at the end of prayer, he placed his left hand on
[near] his left knee and placed his right hand on [/near] his right knee and kept his [index finger]
raised[/outstretched]372.
[{Darami, formal prayer, making a finger motion in the greeting and testification, hadith #1305}]
Wā'il ibn (ujr said he saw the Prophet (May Allah bless him and give him peace) raise his hands when he uttered
the takbir to commence the prayer …, place his two hands in line with his ears when he prostrated, sit on his left
leg [in the sitting posture], place his left hand on his left knee, and place his right forearm on his right thigh373.
Then, he made a motion with his [right] index finger. He placed his thumb on his middle finger and clasped
[folded] the rest of the fingers [of the right hand374]…
Are allowed.
However, most of the Maliki scholars have said that the shape is that of the number nineteen. This means that the
tips of the pinky, ring finger, and middle finger are placed on the flesh of the palm under the thumb. The forefinger
is kept straight and its side is made to face the sky. The thumb is also kept straight and is placed next to [and in
contact with] the forefinger; additionally, the thumb is placed over [and in contact with] the side of the middle
finger.
[KH: volume 1: page 287: line(s) I14-18: {explanation of Sheikh Khalil's statement "and his folding the
three fingers of his right hand during the Greeting and Testification while stretching out the thumb and
forefinger"}]
[KH: volume 1: page 288: line(s) I1-2: {explanation of Sheikh Khalil's statement "and his folding the
three fingers of his right hand during the Greeting and Testification while stretching out the thumb and
forefinger"}]
372
This implies that the other fingers were not outstretched but clasped. As for the thumb, other hadith exist which say that it was
placed on the middle finger (like we have narrated in the Guiding Helper) which entails that it was not clasped.
373
The fact that the right forearm is in contact with the thigh points to the fact that the arm is twisted to the right so that the side of the
forefinger point towards the sky and the side of the pinky points towards the ground.
374
This statement is very much in conformity with the opinion we have narrated in the Guiding Helper about the way to grip the right
hand during the testification.
208
Notes of Sources for Main Text
Proof(s) from Primary Text(s):
Imam al-Nawawi notes in his explanation of Sahih Muslim the different hadith narrations that have led to the
various views on this subject.
[KF: volume 1: page 58: line(s) 16: {fadilahs of prayer; fadilah 31}]
Wā'il ibn (ujr said he saw the Prophet (May Allah bless him and give him peace) raise his hands when he uttered
the takbir to commence the prayer …, place his two hands in line with his ears when he prostrated, sit on his left
leg [in the sitting posture], place his left hand on his left knee, and place his right forearm on his right thigh375.
Then, he made a motion with his [right] index finger. He placed his thumb on his middle finger and clasped
[folded] the rest of the fingers [of the right hand376]…
[KH: volume 1: page 287: line(s) 18: {explanation of Sheikh Khalil's statement "and his folding the three
fingers of his right hand during the Greeting and Testification while stretching out the thumb and
forefinger"}]
375
If the right forearm is on the thigh, then the right hand is there too since it is attached to the forearm.
376
This statement is very much in conformity with the opinion we have narrated in the Guiding Helper about the way to grip the right
hand during the testification.
209
The Guiding Helper
[KH: volume 1: page 288: line(s) I1-2: {explanation of Sheikh Khalil's statement "and his folding the
three fingers of his right hand during the Greeting and Testification while stretching out the thumb and
forefinger"}]
Wā'il ibn (ujr said he saw the Prophet (May Allah bless him and give him peace) raise his hands when he uttered
the takbir to commence the prayer …, place his two hands in line with his ears when he prostrated, sit on his left
leg [in the sitting posture], place his left hand377 on his left knee, and place his right forearm on his right thigh378.
Then, he made a motion with his [right] index finger. He placed his thumb on his middle finger379 and clasped
[folded] the rest of the fingers [of the right hand]…
[KH: volume 1: page 288: line(s) I3: {explanation of Sheikh Khalil's statement "and always moving the
forefinger "}]
The thirty-fourth fadilah action of prayer is to move the forefinger constantly while reciting the Greeting and
Testifications with a medium movement towards the left and right (not top and bottom380).
[KF: volume 1: page 58: line(s) 16: {fadilahs of prayer; fadilah 31}]
377
Notice how what is in contact here is the hand (and not the forearm) pointing to the fact that the left hand is placed flat with palm
down near the end of the thigh with its fingers running over the left knee.
378
The fact that the right forearm is in contact with the thigh points to the fact that the arm is twisted to the right so that the side of the
forefinger of the hand point towards the sky and the side of the pinky points towards the ground.
379
The words on his middle finger imply that the thumb was vertically above the middle finger and that the middle finger was
vertically below the thumb. Thus, the side of the forefinger would have been facing the sky and the knuckles would have been
vertically in line with each other.
380
The author here is trying to emphasize that the back of the forefinger should not face the sky as the person who bends and extends
the forefinger in such a grip would see its tip move up and down. The author's words do not indicate that there is no vertical
component to the motion of the forefinger. Rather as we have learned it from the Maliki scholars themselves, it is perfect valid for the
motion to be circular (as described in the Guiding Helper) with both a horizontal and vertical component to it.
[Now most Maliki scholars say it is better to stop the motion and hold the right index finger steady while saying ash-hadu an la ilaha
illallah and then to start moving it again when one utters wa ash-hadu anna muhammadan `abduhu wa rasulluh until the end of the
sitting.]
210
Notes of Sources for Main Text
`Abdullah ibn Zubayr said he saw the Prophet (May Allah bless him and give him peace) supplicating in the formal
prayer [i.e. reciting the greeting and testifications, blessings for the Prophet, and supplications] like this. And he
demonstrated by making a [continuous] motion with his right index finger.
[{Darami, formal prayer, making a finger motion in the greeting and testification, hadith #1304}]
Ibn Abzayy said that the Prophet (May Allah bless him and give him peace)used to make a [continuous] motion
with his [right] index finger in the formal prayer.
[{Darami, formal prayer, making a finger motion in the greeting and testification, hadith #1305}]
`Abdullah ibn Zubayr said he saw the Prophet (May Allah bless him and give him peace) supplicating in the formal
prayer [i.e. reciting the greeting and testifications, blessings for the Prophet, and supplications] like this. And he
demonstrated by making a [continuous] motion with his right index finger.
[{Darami, formal prayer, making a finger motion in the greeting and testification, hadith #1304}]
The Prophet (May Allah bless him and give him peace) said, "Indeed Allah is al-Salam. So, when one of you sits
in his formal prayer let him say the (Greeting and Testification)."
[LM: volume 1: page 82: hadith 226: {Bukhari; book 79 - asking permission to enter, chapter 3 - al-
Salam is a name of Allah; Muslim, formal prayer, greeting and testification in prayer}]
211
The Guiding Helper
Guiding Helper Excerpt:
(knuckles are vertical),
Proof(s):
If the side of the forefinger faces the sky, then the knuckles would be vertically in line with each other.
[KF: volume 1: page 56: line(s) 23: {sunnahs of prayer; sunnah 9}]
[LM: volume 1: page 82: hadith 227: {Bukhari; book 60 - prophets, chapter 10 - hadith of Musa ibn
Isma`il; Muslim, formal prayer, blessings for the prophet after the greeting and testification}]
[KF: volume 1: page 58: line(s) 28-29: {fadilahs of prayer; fadilah 39}]
381
Thus, a person may choose to supplicate to Allah in his own words after the Greeting and Testification and blessings for the Prophet
(May Allah bless him and give him peace).
212
Notes of Sources for Main Text
[LM: volume 1: page 82: hadith 226: {Bukhari; book 79 - asking permission to enter, chapter 3 - al-
Salam is a name of Allah; Muslim, formal prayer, greeting and testification in prayer}]
[QF: volume 1: page 61: line(s) 3-5: {book 2; chapter 16; beginning}]
[UF: volume 1: page 366: line(s) 15-16: {Ahmad; Ali ibn Abu Talib}]
The Prophet (May Allah bless him and give him peace) used to make the terminating salam with the words
"Assalamu `Alaykum [wa rahmatullah]384."
382
Now one may also keep moving it until right before the salam when following an imam even if one is done reciting one's
supplications.
383
It is wajib for everyone praying, even the follower of an imam.
384
The Maliki scholars emphasize that the rahmatullah narrated in the various hadith is not a mandatory part of the salam. Rather, it
was the practice of the Prophet to confine himself to just "assalamu `alaykum" when greeting people and greeting graves [{Abu
213
The Guiding Helper
[AM: volume 1: page 101: line(s) 10: {Tirmidhi, formal prayer, volume 2, page 89}]
`A'ishah (May Allah be well pleased with her) said, "The Messenger of Allah (May Allah bless him and give him
peace) used make only one salam385 [starting] in the front of his face and turning to his right a little bit386."
[AM: volume 1: page 100: line(s) 13: {Tirmidhi, formal prayer, volume 2, page 90, hadith #273;
Ibn Majah, call to commence, volume 1, page 297, hadith #908}]
Anas ibn Malik said that the Prophet (May Allah bless him and give him peace), Abu Bakr, `Umar, and `Uthman
used to all make only one terminating salam for the formal prayer.
[AM: volume 1: page 101: line(s) 1: {Hafidh Haytami, mujma`, volume 2, page 147-149;
al-Bazar; Tabarani in his Kabir and Awsat; Hafidh Zayla`i387; Bayhaqi, kubra, volume 2, page 255}]
Proof(s):
See the proofs for lines 451-452 of the Guiding Helper.
Dawud, funeral services, what one should say when visiting graves, hadith #2818}]. Greeting the angels and the gathering around one
in the formal prayer is no different.
385
As for the hadith which state that he made two salams, it may be that such does not apply to wajib prayers but only to mandub
prayers. Additionally, the second salam could be optional. Another explanation is that he used to make two salams in the beginning of
his prophet-hood but then confined himself to one salam near the end of his prophet-hood. And `A'ishah and the people of Madinah
would be more knowledgeable about such matters than for instance the hadith scholars of `Iraq and the East.
386
A little bit here signifies that only the word "kum" was uttered while the head was turned to the right and does not signify that he did
not turn his head all the way to the right as is established by many other hadith (that the whiteness of his cheek could be seen by those
sitting behind him).
387
One of the things that a person must realize here is that many authentic hadith exist outside of the commonly known collections of
hadith. In these Notes of Sources, we have tried to confine ourselves to the more popular books of hadith that have already been
translated into the English language. In this respect, we have sometimes found difficulty since most of the popular hadith collectors
were not Maliki and their collections are biased towards another school of Jurisprudence. But as you can see, even these non-Maliki
collectors have collected many hadith that back up the Maliki positions given in the Guiding Helper.
214
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
The selection of the Qur'an after the Fatihah is read in the first two units of prayer … and is not read in the third or
fourth unit. This is in opposition to what Imam al-Shafi`i has said.
[QF: volume 1: page 56: line(s) 21-22: {book 2; chapter 10; section 2}]
[LM: volume 1: page 94: hadith 260: {Bukhari; book 19 - adhan, chapter 96 - recitation in Dhuhr;
Muslim, formal prayer, recitation in Dhuhr and `Asr}]
[LM: volume 1: page 80: hadith 222: {Bukhari; book 19 - adhan, chapter 95 - necessity of recitation}]
388
The fact that the narrator singled out the first two units signifies that no such selection of the Qur'an is recited in the latter two units
of formal prayer. Now the Maliki position is that if a person does in fact recite some selection of the Qur'an in the third or fourth unit,
his prayer is still valid.
389
Now since this hadith and many other hadith strictly enforce the Fatihah, the Maliki scholars have labeled it as a wajib in all
standing postures for the person praying alone and the imam. As for the follower, he need not recite the Fatihah as long as he is
following an imam.
215
The Guiding Helper
Proof(s) from Secondary Text(s):
As for the ruling of sitting in prayer, it is that it is wajib between the two prostrations and sunnah for the two390
Greeting and Testifications. And according to the Maliki school, the sitting in the last unit391 is wajib, but the more
correct position is that what is wajib is the sitting for the terminating salam (and not the sitting for the Greeting and
Testification) .
[QF: volume 1: page 60: line(s) 7-10: {book 2; chapter 14; issue 2}]
390
Three and four unit prayers have two sitting postures.
391
This is either the second, third or fourth unit.
392
Since the Greeting and Testification is always recited in the last unit of prayer, the third unit of prayer for Maghrib must have a
sitting posture.
216
Notes of Sources for Main Text
`Asr has four wajib units.
[LM: volume 1: page 94: hadith 260: {Bukhari; book 19 - adhan, chapter 96 - recitation in Dhuhr;
Muslim, formal prayer, recitation in Dhuhr and `Asr}]
Abu Sa`id al-Khudri said we used to measure the standing of the Messenger of Allah (May Allah bless him and
give him peace) in Dhuhr and `Asr. We measured his standing in Dhuhr to be as long as thirty verses (like chapter
sajdah) in the first two units and in the last two units about half of that. And we measured his standing in the first
two units of `Asr to be about as long as the last two units of Dhuhr. And we measured his standing in the last two
units of `Asr to be about half that394.
[{Nisa'i, formal prayer, number of units in `Asr while at home, hadith #471}]
Sa`id ibn Jubayr performed a joining of two prayers while on a journey. So, he made the Call to Commence and
prayed three units for Maghrib and then made the Call to Commence and prayed two units for `Isha'395. Then he
mentioned that Ibn `Umar did this and told him that the Messenger of Allah did likewise.
Ibn `Umar said that I prayed the formal prayer with the Prophet while at home and while on a journey. So, he
prayed Dhuhr while at home with four units and then prayed two supererogatory units after it. He prayed `Asr with
four units and did not pray any supererogatory units after it. He prayed Maghrib with three units and then prayed
two supererogatory units after it. And he prayed `Isha with four units.
Then while on a journey, he prayed Dhuhr with two units and he prayed two supererogatory units after it. He
prayed `Asr with two units and did not pray any supererogatory units after it. He prayed Maghrib with three units
and then prayed two supererogatory units after it. And he prayed `Isha with two units and he prayed two
supererogatory units after it..
393
This implies that Subh prayer has two units since the narrator did not say first two units as in the case of Dhuhr and `Asr.
394
This proves that Dhuhr and `Asr normally have four units when not travelling or on Hajj.
395
Now the fact that `Isha was prayed as two units while on a journey shows that it normally has four units just like Dhuhr and `Asr.
217
The Guiding Helper
[QF: volume 1: page 51: line(s) 17: {book 2; chapter 6; first fourth}]
As for covering the nakedness, it is wajib to hide one's nakedness from the eyes of people; and this is agreed upon
by all scholars of the din.
The minimum amount of sufficient clothing for the free woman is a long dress that covers her entire body [from her
neck] down to the top of the feet. Additionally, she must also wear a covering over her head.
[QF: volume 1: page 51: line(s) 18-19: {book 2; chapter 6; first fourth}]
[QU: volume 1: page 426: line(s) 9-11: {chapter 33, verse(s) 59}]
And say to the believing women that they restrain their glances and safeguard their lower private parts. And let
them not show their beauty except what is apparent of it396. And let them wrap their shawls around their upper
bodies397 And that they do not display their beauty except to their husbands, fathers, father-in-laws, their sons,
their husbands' sons, their brothers, their brothers' sons, sisters' sons, their womenfolk, their slaves, [elderly] men of
no sexual vigor, or young children that are not appealed by women's nakedness. And let them not strike their feet
so that what they conceal of their beauty be known. And repent to Allah all together O believers so that you may
prosper.
[QU: volume 1: page 353: line(s) 6-8: {chapter 23, verse(s) 31}]
Asma' the daughter of Abu Bakr entered upon the Prophet (May Allah bless him and give him peace) and she was
wearing a thin clothing; the Prophet (May Allah bless him and give him peace) turned his face away from her. He
then said, "O Asma', indeed when a woman reaches the age of menstruation, it is not correct that anything of her be
seen except this and this." And he made a motion outlining the face and the hands.
[{Abu Dawud, clothing, what a woman can display of her beauty, hadith #3580}]
396
The exegetes say here what is apparent of her beauty is her face and her hands.
397
The exegetes explain juyūbihinna (literally their pockets) as comprised of their upper chest, neck, and the top of the head (e.g., head
hair).
218
Notes of Sources for Main Text
[QF: volume 1: page 51: line(s) 11-12: {book 2; chapter 6; near beginning}]
[AM: volume 1: page(s) 102: line(s) 3: {Abu Dawud, formal prayer, volume 1, page 170;
Tirmidhi, formal prayer, volume 2, page 215; Ibn Majah, purification, volume 1, page 214;
Ahmad, volume 6, page 167 (hadith #24012)}]
[QF: volume 1: page 51: line(s) 17: {book 2; chapter 6; first fourth}]
398
Now the official Maliki position is that a woman's prayer is correct if only her light nakedness is exposed and becomes incorrect
only if her coarse nakedness is displayed during prayer. As for whether she is disobeying Allah (while at home) praying for instance
with her forearms exposed, there is difference of opinion the Maliki school about it. We would offer the non-binding dispensation that
while at home or with her family a woman need not exercise extreme caution about having her light nakedness exposed (e.g., feet and
forearms). For example, a woman may pray in a sleeveless blouse and bare feet while at home as long as her coarse nakedness is fully
covered.
219
The Guiding Helper
[{Abu Dawud, clothing, what a woman can display of her beauty, hadith #3580}]
[KF: volume 1: page 48: line(s) 3-5: {preconditions of prayer; question 4}]
[KH: volume 1: page 249: line(s) 6-10: {explanation of Sheikh Khalil's statement "And she repeats her
prayer up until the yellowing of the sun if she is close to puberty or passed puberty if she prayed
without a head scarf}]
[QF: volume 1: page 22: line(s) 1: {book 2; chapter 1; issue 2; fourth precondition}]
[KF: volume 1: page 65: line(s) 28-29: {making up missed prayers; question 2}]
[AM: volume 1: page(s) 68: line(s) 10-11: {Bukhari, menstruation, volume 1, page 501;
Muslim, menstruation, volume 1, page 265}]
[KF: volume 1: page 41: line(s) 23-25: {timings of prayer; question 10}]
399
A prayer becomes missed if its second time elapses.
400
This is a proof that praying and fasting is nor allowed during menstruation.
401
Once a woman is no longer bleeding, her preventive factor has gone away and this wajib command applies to her now. Thus, she
must take a bath and then pray any prayers whose second time remains.
221
The Guiding Helper
[QU: volume 1: page 95: line(s) 10-11: {al-Qur'an; chapter 4; verse(s) 103}]
The Prophet (May Allah bless him and give him peace) said, "Leave the formal prayer during your menstrual
bleeding periods."
[AM: volume 1: page(s) 68: line(s) 13: {Abu Dawud, purification, volume 1, page 78;
Tirmidhi, purification, volume 1, page 220; Ibn Majah; purification; volume 1; page 204}]
The coarse nakedness of a free woman in regards to prayer consists of her abdomen and her lower back. The
coarse nakedness of a woman also includes the region between her navel and knees (not including the knees). So,
the buttocks, thigh and pubic-hair region is all part of the coarse nakedness of the woman. The light nakedness of a
woman consists of her chest and her upper back, regardless of whether this is the shoulder blade or other than it.
The light nakedness of a woman also consists of her neck to the end of the head[hair] [except her hands and her
face] and from her knees to the end of her foot.
It is unlawful [for a man other than the husband] to look at the light or coarse nakedness of a woman402.
[KF: volume 1: page 41: line(s) 23-25: {timings of prayer; question 10}]
[AM: volume 1: page(s) 103: line(s) 4: {Abu Dawud, clothing, explanation of "Say to the believing
women to lower their gazes", hadith #3586}]
The Prophet (May Allah bless him and give him peace) said, "Indeed what is between the navel and the knees [of a
man] is part of his nakedness."
[AM: volume 1: page(s) 103: line(s) 5: {Abu Dawud, formal prayer, volume 1, page 130;
Ibn Majah, funeral services, volume 1, page 469; Ibn Majah; purification; volume 1; page 204}]
402
As for the ruling of looking at the light and coarse nakedness of a man, the ruling is basically the same except for the fact that there
is disagreement in the Maliki school about whether the man actually has a light nakedness or not. Thus according to the position we
are not narrating (which is that the man does not have a light nakedness), there is nothing wrong with the man praying or going out in
public while covering only his penis, testicles and anal opening (e.g., in a G-string type underwear).
403
This shows that displaying one's nakedness in public is also unlawful for men.
222
Notes of Sources for Main Text
The stronger position is that whoever prays with his coarse nakedness exposed (even out of forgetfulness [or by
mistake]) must repeat his prayer.
[KF: volume 1: page 41: line(s) 23-25: {timings of prayer; question 10}]
[AM: volume 1: page(s) 102: line(s) 3-4: {Bukhari, adhan, adhan for travelers, hadith #595}]
Proof(s):
If a person covers more, it is less likely that what needs to be covered will be exposed; thus, he has been safer.
If a person covers more, he is listening to the Prophet's (May Allah bless him and give him peace) advice to leave
what one doubts for what one has surety of.
404
Now the Prophet is recorded to have prayed with his nakedness covered (Get dressed).
223
The Guiding Helper
[DT: volume 1: page 187: line(s) 11: {explanation of verse 99}]
405
This hadith is very central to determining what actually is wajib in prayer and what actually is not. This is because the Prophet
repeatedly telling the man to repeat his prayer demonstrates that the man omitted something that made his prayer invalid. Thus, the
Prophet's latter explanation includes most of the wajib acts of the formal prayer.
224
Notes of Sources for Main Text
Proof(s) from Primary Text(s):
A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the
man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah
bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed
him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times
with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who
sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of
Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah.
Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand
back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until
you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If
you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described],
you only decrease from [the correctness of] your prayer.
[AM: volume 1: page(s) 102: line(s) 3: {Abu Dawud, formal prayer, volume 1, page 170;
Tirmidhi, formal prayer, volume 2, page 215; Ibn Majah, purification, volume 1, page 214;
Ahmad, volume 6, page 167 (hadith #24012)}]
The Prophet (May Allah bless him and give him peace) said to a group of youth which he educated and now was
bidding farewell, "Pray the formal prayer as you have seen me pray.406 Then when it is time for prayer, let one of
you make adhan and let the eldest of you be the imam."
[AM: volume 1: page(s) 102: line(s) 3-4: {Bukhari, adhan, adhan for travelers, hadith #595}]
406
Now the Prophet is recorded to have prayed with his nakedness covered (Get dressed).
225
The Guiding Helper
Proof(s) from Secondary Text(s):
The second precondition is purifying one's clothes, body, and place of prayer from physical impurities.
[QU: volume 1: page 575: line(s) 10-11: {al-Qur'an; chapter 74; verse(s) 1-5}]
The Prophet (May Allah bless him and give him peace) was praying a formal prayer when he slipped off his shoes
[while in prayer]. The people also slipped off their shoes. After the Prophet was done with the formal prayer, he
asked, "Why did you all slip off your shoes?" They answered, "We saw you slip your’s off [and wanted to copy
you]." The Prophet replied, "Indeed Jibra'il came to me and told me that their was impurity on my shoes [and that
is why I took them off408]."
[AM: volume 1: page(s) 54: line(s) 19-20: {Abu Dawud, formal prayer, volume 1, page 172;
Darami, formal prayer, praying in shoes, hadith #1343}]
[AM: volume 1: page(s) 54: line(s) 19-20: {Abu Dawud, formal prayer, volume 1, page 172;
Darami, formal prayer, praying in shoes, hadith #1343}]
407
This is a primary text proof or the necessity of cleaning one's body, clothes, and floor of impurities before the formal prayer.
408
This is another primary text proof or the necessity of cleaning one's body, clothes, and floor of impurities before the formal prayer
409
The fact that the Prophet continued his prayer and did not find anything wrong with it shows that removing impurities is only wajib
when one remembers to remove them.
226
Notes of Sources for Main Text
Jabir ibn `Abdullah said that The Prophet (May Allah bless him and give him peace) dispatched a military
expedition of which I was part of we were faced one night with extreme darkness such that we were unable to know
the direction of the qiblah. One group among us said that the qiblah is this way towards the north while another
group claimed that the qiblah is towards the south. When daylight broke, we found that none of the lines we had
drawn in the sand for the qiblah were correct. Thus, we went to the Messenger of Allah (May Allah bless him and
give him peace) [and informed him of such]; so, Allah revealed "Wherever you face, for there is the Countenance
of Allah." [2:115] [And the Prophet did not command them to repeat the prayer.]410
[AM: volume 1: page(s) 90: line(s) 12-16: {Dar Qutni, volume 1, page 271;
Hakim, volume 1, page 206; Bayhaqi, Kubra, volume 2, page 18}]
The Prophet (May Allah bless him and give him peace) said, "Whoever prays in one sheet, let him tie its edges
together411."
[{Bukhari, formal prayer, when one prays in one sheet he should place it on his shoulder blades,
hadith #347}]
`Ali ibn Abu Talib said, "The Prophet (May Allah bless him and give him peace) prayed a formal prayer with us
one day. And then he went away and then returned and water as trickling from his head hair. And then he repeated
the formal prayer with us again and then said, "I prayed with you just now while I was in a state of greater impurity
[and then later remembered]. So whoever experiences the same … let him do as I did412."
[DT: volume 1: page 198: line(s) 24, 26: {explanation of verses 105-107; after fourth precondition}]
410
This shows that facing the qiblah is only necessary if one is able to find its direction (or remembers to check).
411
Now the Prophet was aware that some of the companions did not have sufficient clothing for themselves or their families. He did
not prevent such Companions from praying, but rather told them to pray even if they had only one sheet (instructing them to try their
best to cover by tying its edges together). This illustrates that covering one's nakedness is only wajib if one is able to do it. As for
praying with one's nakedness exposed out of forgetfulness, we are narrating the opinion that it is similar to missing it out of inability.
412
This shows that making sure you're pure is not forgiven due to forgetfulness or incapability.
227
The Guiding Helper
drawn in the sand for the qiblah were correct. Thus, we went to the Messenger of Allah (May Allah bless him and
give him peace) [and informed him of such]; so, Allah revealed "Wherever you face, for there is the Countenance
of Allah." [2:115] [And the Prophet did not command them to repeat the prayer.]413
[AM: volume 1: page(s) 90: line(s) 12-16: {Dar Qutni, volume 1, page 271;
Hakim, volume 1, page 206; Bayhaqi, Kubra, volume 2, page 18}]
[KF: volume 1: page 48: line(s) 7-8: {preconditions of prayer; question 4}]
[DT: volume 1: page 198: line(s) 25, 26: {explanation of verses 105-107; after fourth precondition}]
[AM: volume 1: page(s) 54: line(s) 19-20: {Abu Dawud, formal prayer, volume 1, page 172;
Darami, formal prayer, praying in shoes, hadith #1343}]
413
This shows that facing the qiblah is only necessary if one is able to find its direction (or remembers to check).
414
The fact that the Prophet continued his prayer and did not find anything wrong with it shows that removing impurities is only wajib
when one remembers to remove them.
228
Notes of Sources for Main Text
369 Guiding Helper Line #475
[DT: volume 1: page 198: line(s) 25, 26: {explanation of verses 105-107; after fourth precondition}]
[AM: volume 1: page(s) 90: line(s) 12-16: {Dar Qutni, volume 1, page 271;
Hakim, volume 1, page 206; Bayhaqi, Kubra, volume 2, page 18}]
[DT: volume 1: page 198: line(s) 25, 26: {explanation of verses 105-107; after fourth precondition}]
415
The person who forgot to face the qiblah is similar to the person who was unable to face the direction of prayer.
[In this connection, please note that there are five ways a person can miss an act: (1) intentionally, (2) by mistake (which means
intending to do it, but making an error which causes it to be left undone), (3) out of forgetfulness (which means to forget about it
altogether), (4) due to inability, and (5) out of ignorance of the Law. We are narrating the following opinions in the Guiding Helper
texts: (a) those that omit a necessary precondition of an act of worship intentionally, will generally have an incorrect act of worship,
(b) those that omit an necessary precondition/act by mistake or out of forgetfulness or due to inability are generally forgiven, and (c)
missing an act due to ignorance of the Law is treated generally the same way as missing it by mistake, out of forgetfulness, or
inability.]
229
The Guiding Helper
The Prophet (May Allah bless him and give him peace) said, "Whoever prays in one sheet, let him tie its edges
together416."
[{Bukhari, formal prayer, when one prays in one sheet he should place it on his shoulder blades,
hadith #347}]
[DT: volume 1: page 198: line(s) 26: {explanation of verses 105-107; after fourth precondition}]
[DT: volume 1: page 199: line(s) 1: {explanation of verses 105-107; after fourth precondition}]
[{Bukhari, formal prayer, when one prays in one sheet he should place it on his shoulder blades,
hadith #347}]
416
Now the Prophet was aware that some of the Companions did not have sufficient clothing for themselves or their families. He did
not prevent such Companions from praying, but rather told them to pray even if they had only one sheet (instructing them to try their
best to cover by tying its edges together). This illustrates that covering one's nakedness is only wajib if one is able to do it. As for
praying with one's nakedness exposed out of forgetfulness, we are narrating the opinion that it is similar to missing it out of inability.
417
Now the Prophet was aware that some of the Companions did not have sufficient clothing for themselves or their families. He did
not prevent such Companions from praying, but rather told them to pray even if they had only one sheet. This illustrates that covering
one's nakedness is only wajib if one is able to do it. As for missing it out of forgetfulness, we are narrating the opinion that it is similar
to missing it out of inability.
230
Notes of Sources for Main Text
[MA: volume 1: page 10: line(s) 9: {verse 106}]
418
This hadith is very central to determining what actually is wajib in prayer and what actually is not. This is because the Prophet
repeatedly telling the man to repeat his prayer demonstrates that the man omitted something that made his prayer invalid. Thus, the
Prophet's latter explanation includes most of the wajib acts of the formal prayer.
419
The fact that the Prophet instructed him to bow and stand back up straight indicates that that the prayer is started from a standing
posture.
231
The Guiding Helper
[{Nisa'i, accommodation, dispensation to leave dhikr while bowing, hadith #1043}]
420
This hadith is very central to determining what actually is wajib in prayer and what actually is not. This is because the Prophet
repeatedly telling the man to repeat his prayer demonstrates that the man omitted something that made his prayer invalid. Thus, the
Prophet's latter explanation includes most of the wajib acts of the formal prayer.
232
Notes of Sources for Main Text
Proof(s) from Primary Text(s):
The Prophet (May Allah bless him and give him peace) said, "Actions are only according to their intentions and
every man shall have only what he intends421".
421
Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered
words.
422
As for regular non-stressed mandub prayers, one need not intend the specific prayer which one plans to pray.
423
This hadith is very central to determining what actually is wajib in prayer and what actually is not. This is because the Prophet
repeatedly telling the man to repeat his prayer demonstrates that the man omitted something that made his prayer invalid. Thus, the
Prophet's latter explanation includes most of the wajib acts of the formal prayer.
233
The Guiding Helper
back up straight424. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit
until you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your
prostration. If you do this then you have fulfilled the obligation of praying. And whatever you decrease from
[what I described], you only decrease from [the correctness of] your prayer.
[LM: volume 1: page 80: hadith 222: {Bukhari; book 19 - adhan, chapter 95 - necessity of reciting for
the imam and follower in formal prayer, hadith #714; Muslim, formal prayer, necessity of reciting the
Fatihah in every unit of the formal prayer, hadith #595}]
424
The fact that the Prophet instructed him to bow and stand back up straight indicates that that the prayer is started from a standing
posture and one should stay in the standing posture until bowing.
234
Notes of Sources for Main Text
425
A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the
man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah
bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed
him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times
with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who
sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of
Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah.
Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand
back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until
you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If
you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described],
you only decrease from [the correctness of] your prayer.
425
This hadith is very central to determining what actually is wajib in prayer and what actually is not. This is because the Prophet
repeatedly telling the man to repeat his prayer demonstrates that the man omitted something that made his prayer invalid. Thus, the
Prophet's latter explanation includes most of the wajib acts of the formal prayer.
426
This hadith is very central to determining what actually is wajib in prayer and what actually is not. This is because the Prophet
repeatedly telling the man to repeat his prayer demonstrates that the man omitted something that made his prayer invalid. Thus, the
Prophet's latter explanation includes most of the wajib acts of the formal prayer.
235
The Guiding Helper
382 Guiding Helper Line #485
427
This hadith is very central to determining what actually is wajib in prayer and what actually is not. This is because the Prophet
repeatedly telling the man to repeat his prayer demonstrates that the man omitted something that made his prayer invalid. Thus, the
Prophet's latter explanation includes most of the wajib acts of the formal prayer.
236
Notes of Sources for Main Text
428
A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the
man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah
bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed
him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times
with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who
sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of
Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah.
Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand
back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until
you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If
you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described],
you only decrease from [the correctness of] your prayer.
[LM: volume 1: page 82: hadith 226: {Bukhari; book 79 - asking permission to enter, chapter 3 - al-
Salam is a name of Allah; Muslim, formal prayer, greeting and testification in prayer}]
428
This hadith is very central to determining what actually is wajib in prayer and what actually is not. This is because the Prophet
repeatedly telling the man to repeat his prayer demonstrates that the man omitted something that made his prayer invalid. Thus, the
Prophet's latter explanation includes most of the wajib acts of the formal prayer.
429
As we are told that the salam is the last action of the prayer after the sitting for the Greeting and Testification, one must be also
sitting when one makes the salam. And thus the Prophet was seen praying.
237
The Guiding Helper
[DT: volume 1: page 191: line(s) 26: {explanation of verses 100-104}]
[UF: volume 1: page 366: line(s) 15-16: {Ahmad; Ali ibn Abu Talib}]
430
A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the
man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah
bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed
him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times
with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who
sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of
Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah.
Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand
back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until
you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If
you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described],
you only decrease from [the correctness of] your prayer.
430
This hadith is very central to determining what actually is wajib in prayer and what actually is not. This is because the Prophet
repeatedly telling the man to repeat his prayer demonstrates that the man omitted something that made his prayer invalid. Thus, the
Prophet's latter explanation includes most of the wajib acts of the formal prayer.
238
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
The thirteenth of the wajibs of prayer is to stand or sit erect
431
A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the
man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah
bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed
him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times
with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who
sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of
Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah.
Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand
back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until
you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If
you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described],
you only decrease from [the correctness of] your prayer.
[KF: volume 1: page 56: line(s) 4-5: {wajibs of prayer; question 11}]
431
This hadith is very central to determining what actually is wajib in prayer and what actually is not. This is because the Prophet
repeatedly telling the man to repeat his prayer demonstrates that the man omitted something that made his prayer invalid. Thus, the
Prophet's latter explanation includes most of the wajib acts of the formal prayer.
239
The Guiding Helper
[DT: volume 1: page 192: line(s) 17: {explanation of verses 100-104}]
[{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}]
432
This hadith is very central to determining what actually is wajib in prayer and what actually is not. This is because the Prophet
repeatedly telling the man to repeat his prayer demonstrates that the man omitted something that made his prayer invalid. Thus, the
Prophet's latter explanation includes most of the wajib acts of the formal prayer.
433
The salam is similar to the opening takbir here. But, the official Maliki view is that going ahead of the imam in any other action of
prayer (besides the opening takbir or the salam) does not ruin the prayer. [KF: volume 1: page 79: line(s) 13-14: {formal prayer;
leading prayer; question 5; precondition 3}] Although, one should always try to stay a little behind the imam.
240
Notes of Sources for Main Text
391 Guiding Helper Line #493-494
434
This shows that the imam need not make an intention to lead normally at the beginning of the prayer while the follower must make
such an intention otherwise how could he decide to follow an imam?
241
The Guiding Helper
Each person praying must do all wajib action.
But, followers' Fatihah is an exception.
[KF: volume 1: page 54: line(s) 27-28: {wajibs of prayer; question 5}]
[{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}]
The Prophet (May Allah bless him and give him peace) said, "Whoever has an imam, then the imam's recitation
[suffices and] is his recitation.437"
[{Ibn Majah, establishing prayer and its sunnahs, when the imam recites - listen up, hadith #840}]
[KF: volume 1: page 55: line(s) 17-18: {wajibs of prayer; question 7}]
[AM: volume 1: page 143: lines(s) 10-11: {Bukhari, shortening, volume 2, page 684; Abu Dawud, formal
prayer, volume 1, page 248;Tirmidhi, formal prayer, colume 2, page 208}]
435
The imam takes the responsibility of standing for the Fatihah off of the followers shoulders also as the above author later mentions.
436
Now the Prophet explicitly instructs followers to utter the opening takbir, bow, and prostrate. Thus, all the major wajibs are
requested of the followers. But, there is no mention of the Fatihah, thus it is not wajib for followers but only for the imam and the
person praying alone.
437
The Fatihah is also part of the imam's recitation.
438
This shows that the normal rule for wajib prayers is that one must stand on one's feet while reciting and after getting up from
bowing.
242
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace) prayed mandub prayers while sitting on his riding
animal.439
[AM: volume 1: page 116: lines(s) 1: {Bukhari, witr, volume 2, page 566; Muslim, travelers, volume 1,
page 487}]
[KF: volume 1: page 64: line(s) 19-22: {inability to stand in wajib prayers; question 2}]
[AM: volume 1: page 143: lines(s) 10-11: {Bukhari, shortening, volume 2, page 684; Abu Dawud, formal
prayer, volume 1, page 248;Tirmidhi, formal prayer, volume 2, page 208}]
[KF: volume 1: page 65: line(s) 6-7: {inability to stand in wajib prayers; question 5}]
Now, if a person does not motion while standing as much as he is able to, there is difference of opinion about
whether or not it is good enough441.
439
This shows that mandub prayers may be performed while sitting down.
440
This shows that if one has an excuse, one may pray wajib prayers while sitting or while lying down.
243
The Guiding Helper
[DT: volume 1: page 196: line(s) 14: {explanation of verses 100-104; a little before verses 105-107 are
quoted}]
The Prophet (May Allah bless him and give him peace) said, "Pray standing. If you are unable, then pray sitting.
If you are unable, then pray lying on your side. "
[AM: volume 1: page 143: lines(s) 10-11: {Bukhari, shortening, volume 2, page 684; Abu Dawud, formal
prayer, volume 1, page 248;Tirmidhi, formal prayer, volume 2, page 208}]
The Prophet (May Allah bless him and give him peace) visited a sick person who has raising a pillow up to his
head to motion for prostration; so, he told him, "Pray [prostrating] on the earth if you are able; if you are unable,
then make motions and make your motion for prostration lower than your motion for bowing."
[AM: volume 1: page 143: lines(s) 15-16: {Bayhaqi, kubra, volume 2, page 434; Haythami, mujma`,
volume 2, page 151}]
[QF: volume 1: page 52: line(s) 20-21: {book 2; chapter 7; section 1}]
[AM: volume 1: page 143: lines(s) 15-16: {Bayhaqi, kubra, volume 2, page 434; Haythami, mujma`,
volume 2, page 151}]
441
We are narrating the opinion that it is good enough even if he stands and motions while he is standing (e.g., by nodding his head
towards the floor). Stricter opinions state that a person who not able to prostrate should first sit down on a chair or on the floor and
then motion from that posture.
442
Some exegetes say here; "standing" in the formal prayer when well and able; "sitting" when unable to stand; and "lying on one's
side" when unable to sit.
244
Notes of Sources for Main Text
398 Guiding Helper Line #505-506
[KF: volume 1: page 64: line(s) 29-32: {wajibs of prayers; question 5}]
[LM: volume 1: page 80: hadith 222: {Bukhari; book 19 - adhan, chapter 95 - necessity of reciting for
the imam and follower in formal prayer, hadith #714; Muslim, formal prayer, necessity of reciting the
Fatihah in every unit of the formal prayer, hadith #595}]
[QF: volume 1: page 56: line(s) 8: {book 2; chapter 10; section 1; issue 1}]
[AM: volume 1: page 143: lines(s) 10-11: {Bukhari, shortening, volume 2, page 684; Abu Dawud, formal
prayer, volume 1, page 248;Tirmidhi, formal prayer, volume 2, page 208}]
443
This shows that the Fatihah is of utmost importance to learn in Arabic. The derivative rulings about those who do not know the
Fatihah in Arabic given by the Maliki are taken from this base assumption.
444
This shows that if one has an excuse, one may omit one or more of the wajibs of prayer.
245
The Guiding Helper
[QU: volume 1: page 95: line(s) 10-11: {al-Qur'an; chapter 4; verse(s) 103}]
[QU: volume 1: page 95: line(s) 10-11: {al-Qur'an; chapter 4; verse(s) 103}]
[QF: volume 1: page 35: line(s) 15: {book 2; chapter 1; section 3}]
[QU: volume 1: page 95: line(s) 10-11: {al-Qur'an; chapter 4; verse(s) 103}]
445
Now, dumb people and people with other disabilities are believers too; thus, they must try their best to fulfill Allah's command to
pray in the Qur'an.
446
Now, dumb people and people with other disabilities are believers too; thus, they must try their best to fulfill Allah's command to
pray in the Qur'an.
447
Now, those with nose bleeds or people with other health problems are believers too; thus, they must try their best to fulfill Allah's
command to pray in the Qur'an. also, remember that blood is an impurity; that is why the scholars mention this particular case.
246
Notes of Sources for Main Text
402 Guiding Helper Line #511
[MK: volume 1: page 3: line(s) 24-25: {near very beginning of actual start of book after historical
introduction}]
All good is in clinging to the Qur'an and the way of the Prophet.
[QF: volume 1: page 19: line(s) 21: {book 0; chapter 10; issue 1}]
[QU: volume 1: page 206: line(s) 13-15: {al-Qur'an; chapter 9; verse(s) 122}]
[DT: volume 1: page 264: line(s) 4-5: {explanation of verses 146-148 (and half of 149); before first
stanza of poetry}]
448
The definition of a the sunnah legal ruling is taken for the fact that we are recommended to exemplify the Prophet (May Allah bless
him and give him peace). Now an act is labeled as a sunnah or fadilah if the primary text evidence for the necessity of the act is not
strong enough to declare it as an absolute wajib. Depending on the strength of the primary text evidence, it is labeled either as a
stressed sunnah or a less-stressed-sunnah/fadilah.
247
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404 Guiding Helper Line #513-514
[KF: volume 1: page 67: line(s) 15: {wajibs of prayers; question 5}]
[DT: volume 1: page 218: line(s) 17: {explanation of verses 112-123; near very beginning}]
Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and
when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the
Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to
now…
[DT: volume 1: page 219: line(s) 10: {explanation of verses 112-123; near beginning}]
Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and
when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the
449
The fact that he bowed down after the recitation of the selections of the Qur'an indicate that he was standing before that when
reciting the sections of the Qur'an.
249
The Guiding Helper
Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to
now…
[QF: volume 1: page 56: line(s) 21-22: {book 2; chapter 10; section 2; before derivative ruling}]
The Prophet (May Allah bless him and give him peace) used to recite in the first two units of Dhuhr the Fatihah
and two selections from the Qur'an [one selection for each unit]450. He used to make the first selection [in the first
unit] longer and make the second selection [in the second unit] shorter. And once in a while, he would utter a verse
[somewhat] audibly. [Similarly] in `Asr prayer, he used to recite in the first two units the Fatihah and two
selections from the Qur'an [one selection for each unit]. He used to make the first selection longer. And he used to
make the selection of the Qur'an recited in the first unit of Subh longer and the second selection shorter.
[LM: volume 1: page 94: hadith 260: {Bukhari; book 19 - adhan, chapter 96 - recitation in Dhuhr;
Muslim, formal prayer, recitation in Dhuhr and `Asr}]
Sa`d ibn Abu Waqqas said when the people of Kufa complained about his prayer, "By Allah, I pray with them the
formal prayer of the Messenger of Allah (May Allah bless him and give him peace) and I do not diminish from it. I
pray Isha and I make the stretched [the standing] in the first two units and suppressed it in the last two units451."
[LM: volume 1: page 95: line(s) 1-2 (hadith 261): {Bukhari; book 19 - adhan, chapter 95 - necessity of
reciting Qur'an for the imam and follower in all prayers;
Muslim, formal prayer, recitation in Dhuhr and `Asr}]
450
The implication here is that no selection of the Qur'an is recited after the Fatihah in the third or fourth units. Now, the official
Maliki position is that if a person recites Qur'an in the third or fourth unit, it will not invalidate the prayer, but it is better to refrain
from such in both mandub prayers and wajib prayers.
451
This proves that the first two units of the night prayers have a selection of the Fatihah after them and the last two units do not.
250
Notes of Sources for Main Text
Recite out loud at dawn and at night in the first two.
The fourth sunnah is to recite softly in [all units of] Dhuhr and `Asr, the last unit of Maghrib, and the last two units
of `Isha'.
[KF: volume 1: page 56: line(s) 17-19: {sunnahs of prayer; question 1}]
[LM: volume 1: page 94: hadith 260: {Bukhari; book 19 - adhan, chapter 96 - recitation in Dhuhr;
Muslim, formal prayer, recitation in Dhuhr and `Asr}]
Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him
peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and
children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows
were present [in the mid-afternoon] he stood up and made adhan453. Then, he arranged the rows of the group
prayer. He placed the rows of men closest to him and the rows of children behind the men. The women were
placed behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position
and raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of
the Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He
glorified Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up
straight. Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then
uttered another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six
takbirs thus so far up until the second unit [counting the initial opening takbir].
Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and
when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the
Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to
now…
Sa`d ibn Abu Waqqas said when the people of Kufa complained about his prayer, "By Allah, I pray with them the
formal prayer of the Messenger of Allah (May Allah bless him and give him peace) and I do not diminish from it. I
pray Isha and I make the standing longer in the first two units and make it shorter in the last two units454."
452
This points to the fact that the Prophet recited softly in Dhuhr prayer; otherwise, the narrator would not have said once in a while he
heard a verse or two.
453
This shows that the time was that of `Asr prayer and later we are told that he recited softly. Thus, we conclude that the recitation for
`Asr like Dhuhr should be uttered quietly and not out loud.
454
This proves that the first two units of the night prayers have a selection of the Fatihah after them and the last two units do not.
251
The Guiding Helper
[LM: volume 1: page 95: line(s) 1-2 (hadith 261): {Bukhari; book 19 - adhan, chapter 95 - necessity of
reciting Qur'an for the imam and follower in all prayers;
Muslim, formal prayer, recitation in Dhuhr and `Asr}]
Sa`d ibn Abu Waqqas said when the people of Kufa complained about his prayer, "By Allah, I pray with them the
formal prayer of the Messenger of Allah (May Allah bless him and give him peace) and I do not diminish from it. I
pray `Isha and I make the stretched [the standing] in the first two units and suppressed455 it in the last two units."
[LM: volume 1: page 95: line(s) 1-2 (hadith 261): {Bukhari; book 19 - adhan, chapter 95 - necessity of
reciting Qur'an for the imam and follower in all prayers;
Muslim, formal prayer, recitation in Dhuhr and `Asr}]
During the Prophet's life in Makkah, the jinn once found him praying with his companions praying Subh prayer.
And when they heard456 the Qur'an they listened to it … And Allah revealed [chapter Jinn which starts with] Say: it
was revealed unto me that a party of the jinn listened to the Qur'an…"
[LM: volume 1: page 94: line(s) 3-7 (hadith 259): {Bukhari; book 19 - adhan, chapter 105 - reciting
Qur'an in Subh out loud;
Muslim, formal prayer, out loud recitation of Qur'an in Subh and reciting Qur'an on jinn}]
Umm Fadl said, "The last surah I heard the Prophet (May Allah bless him and give him peace) recite in Maghrib
was al-Mursalalat.457"
[LM: volume 1: page 96: hadith 263: {Bukhari; book 19 - adhan, chapter 105 - recitation in Maghrib.;
Muslim, formal prayer, out loud recitation of Qur'an in Subh and reciting Qur'an on jinn}]
[KF: volume 1: page 56: line(s) 21-22: {sunnahs of prayer; question 1}]
455
The fact that he said a$dhifu (I suppressed) points to the fact that the last two units were said inaudibly and were short (containing
only the Fatihah). And this sets the rule for the night prayers.
456
This points to the fact that the recitation of the Qur'an in Subh prayer is done with out loud recitation.
457
This shows that Maghrib has some out loud recitation. Also refer to footnote 455.
252
Notes of Sources for Main Text
his entire formal prayer until finishing it. And he would utter the takbir when[/after] getting up from the second
sitting.
[LM: volume 1: page 80: hadith 220: {Bukhari; book 19 - adhan, chapter 117 - uttering takbir when
getting up to stand after prostrating;
Muslim, formal prayer, the affirmation of the utterance of takbir in every lowering and raisin in the
formal prayer except when getting up from bowing}]
[KF: volume 1: page 56: line(s) 22-23: {sunnahs of prayer; question 1}]
[LM: volume 1: page 80: hadith 220: {Bukhari; book 19 - adhan, chapter 117 - uttering takbir when
getting up to stand after prostrating;
Muslim, formal prayer, the affirmation of the utterance of takbir in every lowering and raisin in the
formal prayer except when getting up from bowing}]
[KF: volume 1: page 56: line(s) 22-23: {sunnahs of prayer; question 1}]
253
The Guiding Helper
Proof(s) from Primary Text(s):
Abu Hurayrah said that the Messenger of Allah (May Allah bless him and give him peace) said, "When the imam
says "Sami`allahu liman hamidah", you [followers] should say "rabbana wa laka l-hamd"458. For indeed whoever's
response coincides with the angel's response, all his previous sins are forgiven."
[LM: volume 1: page 83: hadith 229: {Bukhari; book 19 - adhan, chapter 125 - the merit of allahumma
rabbana wa laka l-hamd;
Muslim, formal prayer, tasmi` - tahmid - and ta'min}]
[KF: volume 1: page 56: line(s) 23: {sunnahs of prayer; question 1}]
[KF: volume 1: page 56: line(s) 23: {sunnahs of prayer; question 1}]
458
Now the Prophet explicitly mentions that the imam is saying the tahmid and the followers should say "rabbana wa laka l-hamd".
What is implied here is that the imam's statement is a cue for the followers to utter a response. Thus, the Maliki scholars say that the
imam should only say the tahmid and the followers should only respond.
254
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace) said, "Indeed Allah is al-Salam. So, when one of you sits
in his formal prayer let him say the at-tahiyatu lillah… … Then, choose after that any words that you desire. "
[LM: volume 1: page 82: hadith 226: {Bukhari; book 79 - asking permission to enter, chapter 3 - al-
Salam is a name of Allah; Muslim, formal prayer, greeting and testification in prayer}]
[DT: volume 1: page 219: line(s) 22: {explanation of verses 112-123; near beginning}]
The Prophet (May Allah bless him and give him peace) said, "When one of you finishes his last459 greeting and
testification, let him seek refuge from four thins: (1) the punishment of Hell, (2) the punishment of the grave, (3)
the trials of living and dying, and (4) the evil of the Great Deceiver.
[{Muslim, masjids and places of prayer, what one should seek refuge from in prayer,
hadith #926}]
[QF: volume 1: page 71: line(s) 19-20: {book 2; chapter 20; section 2; rules for missing sunnahs;
issue 2}]
459
The word ākhir here points to the fact that there is more that one sitting posture with the greeting and testification read in the three
four unit prayers.
255
The Guiding Helper
[DT: volume 1: page 263: line(s) 24: {explanation of verses 146-149; near beginning}]
[KH: volume 1: page 275: line(s) M3-4: {explanation of Sidi Khalil's statement in the section of sunnahs
of prayer: "And loudness, the minimum of which is that one makes oneself hear one's voice and the
person standing next to one"}]
256
Notes of Sources for Main Text
[KF: volume 1: page 67: line(s) 18-20: {prostrations of forgetfulness; question 1}]
The Prophet (May Allah bless him and give him peace) made two prostrations of forgetfulness after the salam for
praying Dhuhr with five units by mistake460.
[{Tirmidhi, formal prayer, prostrations of forgetfulness after salam and talking, hadith #358}]
The Prophet (May Allah bless him and give him peace) prayed a prayer in which he omitted [sunnahs] out of
forgetfulness and he made two prostrations of forgetfulness, recited[/repeated] the Greeting and Testification and
then made his terminating salam461.
[{Tirmidhi, formal prayer, reciting the greeting and testification for prostrations of forgetfulness,
hadith #361}]
The Prophet (May Allah bless him and give him peace) stood up for the third unit of Dhuhr without sitting [for the
middle Greeting and Testification]. Thus, when he completed [or neared the completion of] his prayer, he
performed two prostrations of forgetfulness. He uttered the takbir for each prostration and was sitting before
uttering the [final] salam. The people who were praying behind him also prostrated462.
[{Tirmidhi, formal prayer, prostrations of forgetfulness before the salam, hadith #356}]
[DT: volume 1: page 220: line(s) 8-10: {explanation of verses 112-123; before eleventh sunnah}]
460
This shows that prostrations are sometimes performed after the terminating salam.
461
This hints at the fact that prostrations of forgetfulness are performed before the salam for omitting stressed sunnahs.
462
This proves that it is a stressed sunnah to: (a) sit for the Greeting and Testification and (b) recite the Greeting and testification.
257
The Guiding Helper
421 Guiding Helper Line #536
The Prophet (May Allah bless him and give him peace) went out in the afternoon sun to Ba'$a'. [Then,] he
performed ablution and prayed Dhuhr and `Asr with two units each and in front of him was [an erect] half-spear.
[{Nisa'i, formal prayer, Dhuhr and `Asr while travelling, hadith #466}]
[{Nisa'i, opening, not reciting behind the imam when he recites out loud, hadith #910}]
464
Now the official Maliki view is that prostrating on the forehead is wajib and prostrating on the rest of the body parts pointed to are
either less-stressed sunnahs or fadilahs.
259
The Guiding Helper
[DT: volume 1: page 224: line(s) 14: {explanation of verses 112-123}]
[LM: volume 1: page 82: hadith 227: {Bukhari; book 60 - prophets, chapter 10 - hadith of Musa ibn
Isma`il; Muslim, formal prayer, blessings for the prophet after the greeting and testification}]
465
Now, it is mandub to announce one's termination while praying alone or following an imam by uttering a faintly audible salam.
260
Notes of Sources for Main Text
[UF: volume 1: page 366: line(s) 15-16 {Ahmad; Ali ibn Abu Talib}]
[AM; volume 1: page 101: line(s) 5: {Bayhaqi, kubra, volume 2, page 257, hadith #2994}]
[QU: volume 1: page 91: line(s) 14-15 : {al-Qur'an, chapter 4, verse 86}]
When the Prophet (May Allah bless him and give him peace) uttered salam, he uttered salam three times466 and
when he uttered [an important] word, he repeated it three times.
466
Now although this hadith pertains to a different context, it shows the Prophet's recommendation for one to perform salam three
times.
261
The Guiding Helper
430 Guiding Helper Line #543
[KF: volume 1: page 75: line(s) 24-25: {group prayer; question 1}]
467
This shows that he was staying in his postures of prayer for a little while to obtain tranquility.
262
Notes of Sources for Main Text
432 Guiding Helper Line #545
[KF: volume 1: page 76: line(s) 4-5: {group prayer; question 3}]
The Prophet (May Allah bless him and give him peace) said, "Do not prevent the female servants of Allah from
going to the masjids of Allah468."
[{Bukhari, Friday Prayer, should women take a bath for Friday, hadith #849}]
468
This shows that women may pray group prayer along with men.
263
The Guiding Helper
[DT: volume 1: page 294: line(s) 18-19: {explanation of verses 165-171; first precondition for the
imam}]
[{Hafiz Zayla`i,}]
Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him
peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and
children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows
were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer.
He placed the rows of men closest to him and the rows of children behind the men. The women were placed
behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and
raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the
Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified
Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight.
Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered
another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs
thus so far up until the second unit [counting the initial opening takbir].
Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and
when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the
Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to
now…
[DT: volume 1: page 224: line(s) 18-19: {explanation of verses 112-123; after first set of derivative
rulings}]
469
Now from this it is obvious that when men are present, a woman may not lead since the imam stands in front and not in the back.
However, it may not be so obvious that they may also not lead other women or children. Nevertheless, the popular Maliki view is that
when women lack an adult male imam, they should each pray alone separately at their own paces.
As for hadith that state that women may lead other women, the popular Maliki view is that they do not describe the actual practice of
the Prophet (May Allah bless him and give him peace) in the latter part of his life. Thus, it is plausible that such hadith refer to an
earlier command of the Prophet or refer to some specific situation that does not concern normal wajib prayers.
264
Notes of Sources for Main Text
The Prophet commanded Bilal to keep the phrases in adhan470 of an even number and to keep the phrases of the
Call to Commence singular.
Whose time exists and the group wants more people there.
[DT: volume 1: page 224: line(s) 18-19: {explanation of verses 112-123; after first set of derivative
rulings}]
When the Muslims first came to Madinah, they used to arrive at the masjid and wait for the start of the formal
group prayers. No one at that time announced the timing for group prayer. So, one day they were discussing this
and some of them said, "Let us use a bell like the Christians use [to call people to church]." Others said, "Let us
use a horn like the Jews use [to call people to their synagogue.] Then, `Umar ibn Khattab said, "Why not have
someone shout that prayer's time has arrived?" The Messenger of Allah (May Allah bless him and give him peace)
[agreed with `Umar's suggestion] and said, "O Bilal, call people to prayer [with verbal statements known as the
adhan]."
Abu Mahdhurah said that the Messenger of Allah (May Allah bless him and give him peace) taught people to
perform adhan this way: Allahu Akbar. Allahu Akbar471. Ash-hadu an la ilaha illallah. Ash-hadu an la ilaha
illallah. Ash-hadu anna muhammadan rasulullah. Ash-hadu anna muhammadan rasulullah.
Then, the caller should repeat and say Ash-hadu an la ilaha illallah. Ash-hadu an la ilaha illallah. Ash-hadu anna
muhammadan rasulullah. Ash-hadu anna muhammadan rasulullah472.
470
Due to the regularity with which the Prophet (May Allah bless him and give him peace) established the system of adhan, most
scholars have labeled it as a strong sunnah, but have refrained from asserting that it is among the preconditions of prayer without which
prayer is invalid.
471
Notice how Allahu Akbar is said twice in the beginning and twice in the end.
472
Notice how eight testification phrases are aid in total. The popular Maliki view is that the first four should be uttered under one's
breath and the last four should be said out loud like the other parts of the adhan.
265
The Guiding Helper
…Then, he should say: Allahu Akbar. Allahu Akbar. La ilaha illallah.
[DT: volume 1: page 228: line(s) 22: {explanation of verses 112-123; after third quoted section of
poetry}]
Then while on a journey, he prayed Dhuhr with two units and he prayed two supererogatory units after it. He
prayed `Asr with two units and did not pray any supererogatory units after it. He prayed Maghrib with three units
and then prayed two supererogatory units after it. And he prayed `Isha with two units and he prayed two
supererogatory units after it..
And when you travel forth in the earth, there is no harm473 on you that you shorten your prayers…
When the Companions used to travel with the Prophet (May Allah bless them and give them peace), some of them
shortened their prayers while others prayed them in their entirety474.
473
The scholars interpret this verse as an encouragement to shorten prayers while travelling. But in no case, is the verse making
shortening of prayers mandatory.
474
This shows that shortening prayers is not wajib, but is a less-stressed sunnah.
266
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
The twenty-second sunnah is to shorten a four unit prayer (i.e. Dhuhr, `Asr, and `Isha') for the person who travels
four barīd or more.
[DT: volume 1: page 228: line(s) 22: {explanation of verses 112-123; after third quoted section of
poetry}]
The traveller who travels a distance equal to four barīd or more can shorten his prayer. One barīd is equal to four
farsakh. A farsakh [here] is equal to three mīl. Every mīl is three thousand and five hundred dhirā`. And each
dhira` is the length between the tips of the fingers and the fold of the elbow joint475.
[KH: volume 2: page 56: line(s) I29: {explanation of Sheikh Khalil's statement "Section: it is sunnah [to
shorten] for the traveller who is not disobeying Allah with his travel…"}]
[KH: volume 2: page 57: line(s) I1-2: {explanation of Sheikh Khalil's statement "Section: it is sunnah [to
shorten] for the traveller who is not disobeying Allah with his travel…"}]
The Prophet (May Allah bless him and give him peace) went out in the afternoon sun to Ba'$a'. [Then,] he
performed ablution and prayed Dhuhr and `Asr with two units each and in front of him was [an erect] half-spear.
[{Nisa'i, formal prayer, Dhuhr and `Asr while travelling, hadith #466}]
[DT: volume 1: page 228: line(s) 22: {explanation of verses 112-123; after third quoted section of
poetry}]
475
We have used the estimation (see appendix 1.1) of 46.03 centimeters for the dhira`. That translates into .4603 meters. So the
calculation for the distance which allows shortening of prayers is:
[AM: volume 1: page 135: line(s) 18: {Muslim, manaqib, emirants taking Makkah as a place of
residence, hadith #3640}]
[DT: volume 1: page 229: line(s) 1-2: {explanation of verses 112-123; after third quoted section of
poetry}]
476
Now, the Maliki scholars use this to prove that a four-day stay is considered an act of taking a new residence and a stay of less than
four days is considered an act of merely passing through a location. The explanation of this follows:
a) It was unlawful for the emigrants of Makkah to retake Makkah as their hometown as decreed by the Prophet.
b) Thus, they only stayed three days to fulfill the Prophet's commandment.
c) The fact that they did not stay four days indicates that staying four days in a location denotes that that location has become
one's new place of residence.
d) The traveller is only allowed to shorten prayers while away from a home location. If he stays for four days or more, then
he does not fulfill the preconditions that allow for the shortening of the four unit prayers.
477
The fact that Allah states strike/travel forth in the earth indicates that one must actually leave one's locality (hometown) before one
is allowed to shorten the four unit prayer.
268
Notes of Sources for Main Text
which permit joining of prayers: (1) being present at `Arafah during Hajj, (2) descending in Muzdalifah during
Hajj, (3) travelling, (4) heavy rain during dark hours, (5) mudslides during dark hours, and (6) fainting and other
health problems.
[KF: volume 1: page 87: line(s) 15-18: {joining prayers; question 1}]
[AM: volume 1: page 127: line(s) 5-6: {Ibn Majah, establishing prayer and sunnahs in it, joining
between two prayers while travelling, hadith #1060}]
Ibn `Umar said, "When the Prophet (May Allah bless him and give him peace) was rushed due to some affair, he
used to join between these two pairs of formal prayers [i.e. Dhuhr and `Asr and Maghrib and `Isha']."
[AM: volume 1: page 127: line(s) 6-7: {Muslim, the prayer of the traveller and shortening it,
permissibility to join between two prayers while travelling}]
[KH: volume 2: page 67: line(s) M39: {explanation of Sheikh Khalil's statement "It is permissible for him
to join the two day prayers on land"}]
[KH: volume 2: page 68: line(s) M1: {explanation of Sheikh Khalil's statement "It is permissible for him
to join the two day prayers on land"}]
Now know that a traveller can either be stopped at a location or riding his vehicle of transportation when the sun
descends from its climax. Now, he can either plan to stop after sunset, before the yellowing of the sun, or between
the yellowing of the sun and sunset.
If high noon passes while he is stopped at a location and he plans to leave [for his destination] soon and descend
again only after sunset, he may join `Asr with Dhuhr before departing. This is because it is a necessity and it is
forgiven as it may be difficult for him to descend [an extra time]. Now if he plans to descend before the yellowing
of the sun, he may not join the prayers, but must pray Dhuhr before departing and `Asr after descending479….
478
The point here is that it is only permissible to join prayers to avoid an extra stop which will slow one down. As one can pray easily
in a moving airplane or a boat, joining the prayers will not help one reach one's destination quicker. And according to the opinion that
we are narrating: it is not permissible to join prayers except in an attempt to reach one's destination faster.
479
From this excerpt, it is clear that the popular opinion in the Maliki school is that joining may only be done while travelling on land
and in order to save time by avoiding an extra stop.
269
The Guiding Helper
[KH: volume 2: page 67: line(s) I9-12: {right before Sheikh Khalil's statement "It is permissible for him
to join the two day prayers on land"}]
[AM: volume 1: page 127: line(s) 6-7: {Muslim, the prayer of the traveller and shortening it,
permissibility to join between two prayers while travelling}]
Now if he is travelling after high noon and plans to stop only when the sun is yellow or [a little] before the sun is
yellow, he may pray Dhuhr and `Asr in `Asr's time.
[KF: volume 1: page 87: line(s) 20-22, 25-26: {joining prayers; question 2}]
Now if high noon arrived before he departed [for his journey], he would first pray Dhuhr and then ride.
[{Muslim, prayer of travelers and shortening it, permissibility to join between two prayers while
traveling, hadith #1143}]
Mu`adh ibn Jabal said that when the Messenger of Allah (May Allah bless him and give him peace) was in the
expedition of Tabuk and high noon arrived while he was stopped at a location, he joined between Dhuhr and `Asr
[in Dhuhr's first time]. Now if he departed before high noon, he delayed Dhuhr until he descended for `Asr [i.e. he
joined Dhuhr and `Asr in `Asr's time].
Now in Maghrib he did similar [to the above] if the sun set [while he stopped at a location] before he departed;
thus, he joined Maghrib and `Isha' [in Maghrib's first time]. Now if he departed before sunset, he delayed Maghrib
[We do not claim that this is the only valid opinion available, but this seems to be the predominant view as expressed in the traditional
books of the Maliki school.]
480
This shows that the Prophet (May Allah bless him and give him peace) used to join prayers when he was rushed and did not
otherwise normally do so.
270
Notes of Sources for Main Text
until he descended for `Isha' and he joined between them [i.e. he joined Maghrib and `Isha' in `Isha's first or second
time]481.
[{Abu Dawud, formal prayer, joining between two prayers, hadith #1022}]
[KF: volume 1: page 87: line(s) 32: {joining prayers; question 3}]
[KF: volume 1: page 88: line(s) 1: {joining prayers; question 3}]
Now in Maghrib he did similar [to the above] if the sun set [while he stopped at a location] before he departed;
thus, he joined Maghrib and `Isha' [in Maghrib's first time]. Now if he departed before sunset, he delayed Maghrib
until he descended for `Isha' and he joined between them [i.e. he joined Maghrib and `Isha' in `Isha's first or second
time]482.
[{Abu Dawud, formal prayer, joining between two prayers, hadith #1022}]
Proof:
The excerpts from the previous rhymes prove that the time of joining is based upon one's intent about the next stop.
481
This hadith is very much in conformity with the opinions we have narrated in the Guiding Helper and associated Explanatory Notes.
482
This hadith is very much in conformity with the opinions we have narrated in the Guiding Helper and associated Explanatory Notes.
271
The Guiding Helper
Guiding Helper Excerpt:
The following mandubs are somewhat good to do.
But if you miss all of them, your prayer is still true.
[QF: volume 1: page 69: line(s) 18: {book 2; chapter 20; section 2; missing an action in prayer}]
An action missed from prayer is of four types: (1) wajib, (2) stressed-sunnah, (3) mandub, and (4) a non-essential
physical movement. Now, missing a wajib (like the opening takbir…) cannot be corrected with prostrations of
forgetfulness (one can only make up for it by going back and doing it). Non-essential movements (like raising the
hands…) and fadilahs of prayer (like Subh's special supplication…) when missed are not made up for by
prostrations of forgetfulness [and the prayer is correct without them]. As for stressed-sunnahs, they are what
prostrations of forgetfulness are made for missing.
[AM: volume 1: page 109: line(s) 16-22: {book of prayer; chapter of forgetfulness; tenth section}]
[KF: volume 1: page 57: line(s) 6-8: {mandub acts of prayer; question 1}]
[{Muslim, formal prayer, recommended nature of raising the hands to the shoulders with the takbir,
hadith #587}]
272
Notes of Sources for Main Text
Guiding Helper Excerpt:
Then, lower them slowly down to your sides with fear.
[KF: volume 1: page 57: line(s) 8-9: {mandub acts of prayer; question 1}]
Imam Malik said about placing the right hand over the left [in the standing postures of prayer], "I have no
knowledge of [the authenticity of] such an act in the wajib prayers483." Ibn Qasim said, "Rather, Imam Malik used
to dislike [crossing the hands]; but, in the mandub prayers when the standing posture was long [due to the
recitation], [he considered] there to be no harm if it helped one [gain strength for the standing posture].
[MK: volume 1: page 76: line(s) 1-2: {formal prayer, leaning in prayer and placing one hand on the
other}]
483
Now Imam Malik was narrating the knowledge of the people of Madinah as they preserved it from the end of the Prophet's life until
his time (only about eighty to one hundred years). This statement of Imam Malik shows that the normal way of praying for those living
in the Prophet's city (May Allah bless him and give him peace) shortly after his death was in fact to leave the hands dangling to the
sides as the Prophet had without a doubt himself taught them (This is because if this were an errant view, it could not have possibly
become the predominant way of praying with so many learned scholars of Islam in the city remaining quiescent about it). As for the
other later and more distant scholars that have given contradictory views, we would say that they either (1) preserved the earlier actions
of the Prophet (May Allah bless him and give him peace) and were not aware of his later actions, (2) became confused with the
statement of `A'ishah which states that she hated the way the people of Madinah prayed with their hands to the side as it resembled the
prayer of the Jews, or (3) made a wrong interpolation when they were deriving their schools of Jurisprudence from distant and isolated
reports of how the Prophet actually prayed.
[As a side note, the last point mentioned (#3 above) goes to further promote the Maliki school as the most accurate school of
Jurisprudence as Imam Malik had to make fewer interpolations in deriving legal rulings. This is because he could see with his own
eyes the complete system left by the Prophet (May Allah bless him and give him peace) still intact and functioning in Madinah where
he acquired sacred knowledge. Thus, the knowledge he narrated was not mostly deduced from isolated often contradictory verbal
statements. Whereas the other later and more distant scholars were faced with the hard task of trying to learn what the system left by
the Prophet was actually like by listening to isolated verbal utterances and then trying to join between these verbal utterances to come
up with a coherent system of Jurisprudence, which is more error-prone.]
484
As an extrapolation, this can be shown to prove that the better position for the hands is for them to dangle freely to the sides [in
wajib prayers]. As crossing them on one's abdomen or chest is a higher position than leaving them dangling. Thus, folding them
across ones abdomen/chest (e.g., after getting up from the second prostration of the first unit) is an act of raising them which we are
told here is only done at the start of the prayer.
485
As for Imam Malik, there are two narration from him. The popular narration is what we have listed in the Guiding Helper texts that
the hands are not lifted except for the opening takbir.
273
The Guiding Helper
[{Tirmidhi, formal prayer, concerning the narrations that the Prophet did not raise his hands except at
the beginning of the prayer, hadith #238}]
Abu Qatadah ibn Rib`iyy said, " I am the most knowledgeable of you concerning the formal prayer of the
Messenger of Allah (May Allah bless him and give him peace)." The other Companions replied, "[How can this
be?] when you were not present before us nor have you followed him more than us?" He insisted, "But, yes [I am
more knowledgeable.]486. They then replied, "O.k., tell us." He then said, "When the Prophet stood for prayer he
stood straight and then brought his hands to his shoulders. Then, … he bowed with his back straight and he did not
point his head down or up and he placed his palms on[/near] his knees. Then he said, "Sami`allahu li man
hamidah". Then, he stood back up [after bowing] until every bone returned to its natural place487. Then, he fell
prostrate saying Allahu Akbar. During the prostration, he kept his forearms and stomach from his thighs and kept
his toes a little apart [propped up facing the qiblah]. Then, [he got up from prostration] and folded his left leg and
sat on it. He sat straight… Then he fell prostrate again saying Allahu Akbar… Then, he got up and did in the
second unit as he did in the first unit488. …
Abu Humayd said, " I am the most knowledgeable of you concerning the formal prayer of the Messenger of Allah
(May Allah bless him and give him peace)." The other Companions replied, "[How can this be?] when you were
not present before us nor have you followed him more than us?" He insisted, "But, yes [I am more
knowledgeable.]. They then replied, "O.k., tell us." He then said, "When the Messenger of Allah stood for prayer,
he brought his hands to his shoulders. Then, he would utter the takbir until every bone returned to its natural
place489 while standing straight. Then, he recited Qur'an. Then, he bowed…
486
Abu Qatadah was trying to remind them that the later actions of the Prophet (May Allah bless him and give him peace) have more
authority than his earlier actions. Even though, he was not a long-standing Companion such as the others, he still observed the Prophet
very well during the end part of his life while perhaps they had not paid attention to slight differences that occurred.
487
Now here we see that the words every bone returned to its place signifies that the hands be left to dangle to the sides as this is the
(according to the view of the majority of the scholars) posture that the person who has gotten up from bowing and is about to prostrate
should take. In other words, we know that most scholars agree that the Prophet left his hands dangling to the sides after getting up
from bowing. Most Maliki scholars say this is the preferred position in all standing postures as it is the natural state
488
In this hadith and all of the other hadiths that describe the formal wajib prayers of the Prophet completely, no mention is made of
folding the hands. Rather, we are told that the limbs are in their natural state (which for the standing posture is to have one's hands
dangling freely to the sides. Thus, the Maliki scholars say that the hadith which have been narrated about the Prophet folding his hands
all concern mandub prayers and not wajib prayers. This is why Imam Malik gave the view of leaving the hands hung in wajib prayers
while he himself was aware of isolated hadith which spoke about the Prophet folding his hands during prayer (which he probably
considered either to be a ruling for mandub prayers and/or a ruling exclusive to the prophets (as the hadith states, "From the speech of
prophet-hood is … placing the two hands one on the other in prayer…." [Muwatta', calling to prayer, placing one hand on the other,
hadith #339]
489
Now here we see that the words every bone returned to its place is used for the standing posture of the formal prayer right after the
opening takbir and as mentioned before (refer to footnote 487) these words clearly signify that the hands should be left to dangle to
the sides.
274
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
The fifth fadilah is to wear a loose outer garment while praying.
[DT: volume 1: page 238: line(s) 1-2: {explanation of verses 124-134; near beginning of explanation of
fadilahs}]
[LM: volume 1: page 62-63: hadith 158: {Muslim (chapter on wiping over leather socks); Bukhari, book
8 (Formal Prayer), chapter 7 (praying in a Syrian cloak)}]
[KH: volume 1: page 293: line(s) I6: {explanation of Sheikh Khalil's statement "and putting hands on
the waist, closing the eyes…"}]
490
Now the fact that he was wearing a cloak/long-shirt on this occasion and on many other occasions is used to prove that there is
some merit in praying with such a cloak on.
491
Allah tells us here to make our faces face the direction of the Sacred Masjid. Now if a person is fairly close to the Ka`bah, the way
to do this is to look straight ahead at the Ka`bah; this is because if one looks down at the ground or towards the sky, his face is not
pointing towards its direction. Allah also tells us that and wherever you may be, make your faces face its direction and the Maliki
scholars interpret that as meaning that the position of the face should be the same regardless of where the person actually is, even if he
is on the other side of the globe.
As for several hadith which state that the Prophet (May Allah bless him and give him peace) told the people to look at the ground, we
would say that either: (1) that was an earlier commandment of the Prophet and the action preserved during the end of his life was that
of looking straight ahead, (2) the Prophet was just trying to emphasize that people praying should not look towards the sky, or (3) the
275
The Guiding Helper
[QU: volume 1: page 22: line(s) 8-10: {al-Qur'an, chapter 2, verse(s) 144}]
[QF: volume 1: page 58: line(s) 11: {book 2; chapter 12; issue 2}]
[DT: volume 1: page 237: line(s) 9-10: {explanation of verses 124-134; near beginning of explanation
of fadilahs}]
Prophet was describing where the eyes should point during the bowing and prostrating postures and not during the standing and sitting
postures.
276
Notes of Sources for Main Text
Abu Hurayrah said that the Prophet (May Allah bless him and give him peace) said, "When the imam says ghayri l-
maghdubi `alayhim wa la d-dallin, say 'āmīn; whoever's saying this coincides with the angels saying this, his
previous sins are forgiven."
[LM: volume 1: page 83: hadith 231: {Bukhari, adhan, the follower saying amin; Muslim, formal prayer,
tasmi` - tahmid - amin}]
[KF: volume 1: page 57: line(s) 24: {mandub acts of prayer; question 1}]
[LM: volume 1: page 83: hadith 230: {Bukhari, adhan, merit of saying amin; Muslim, formal prayer,
tasmi` - tahmid - amin}]
[DT: volume 1: page 237: line(s) 13: {explanation of verses 124-134; near beginning of explanation of
fadilahs}]
492
Now the Prophet using the words one of you clearly indicates that the singular form is in use. And then his saying that an individual
person's sins are forgiven if his statement coincides with that of the angels shows that not everybody praying behind the imam is
included. It is only those people whose amin coincides with that of the angels whose sins are forgiven. Now if everyone is saying the
amin in a group out loud, it will happen in unison (we know this from experience especially for those jama'at that practice this
regularly; they definitely all say it at the same time) and this it does not work well with the singular form used in the hadith. Thus, the
usual way people will have different paces and start times for their amins is if they all utter it quietly to themselves such that no
coordination is likely.
277
The Guiding Helper
Proof(s) from Primary Text(s):
Abu Hurayrah said that the Prophet (May Allah bless him and give him peace) said, "When the imam says ghayri l-
maghdubi `alayhim wa la d-dallin, say 'āmīn493; whoever's saying this coincides with the angels saying this, his
previous sins are forgiven."
[LM: volume 1: page 83: hadith 231: {Bukhari, adhan, the follower saying amin; Muslim, formal prayer,
tasmi` - tahmid - amin}]
[DT: volume 1: page 239: line(s) 6: {explanation of verses 124-134; in numerical succession}]
[{Nisa'i, opening, not reciting behind the imam when he recites out loud, hadith #910}]
[DT: volume 1: page 239: line(s) 6: {explanation of verses 124-134; in numerical succession]
493
Now the Prophet (May Allah bless him and give him peace) explains this as a cue and then a response. Thus, the implication is that
the imam has the job to cue in his out loud recitations and the followers have the job to respond.
494
The implication here is that they did not stop reciting (to gain extra merit) when the Prophet (May Allah bless him and give him
peace) recited softly.
278
Notes of Sources for Main Text
The thirty-sixth fadilah is to say Subh's special supplication quietly. The thirty-seventh fadilah is to say this
supplication before bowing in the second unit.
[KF: volume 1: page 58: line(s) 23: {mandub acts of prayer; question 1}]
[AM: volume 1: page 113: line(s) 3-4: {Ahmad, volume 3, page 199; Dar Qutni, volume 2, page 39;
Bayhaqi, kubra, volume 2, page 287}]
Anas ibn Malik said that the Prophet (May Allah bless him and give him peace) used to utter the qunut (special
supplication) before bowing [in the second unit] and he said that any reports from me that he did it after bowing are
incorrect as the Prophet only performed it after bowing for the interval of one month due to a special incident that
took place concerning the group of seventy reciters of the Qur'an who were slaughtered by the polytheists.
[{Munqata, sharh muwatta, explanation of hadith 341 (there is no qunut in any prayer)}]
[KF: volume 1: page 58: line(s) 23: {mandub acts of prayer; question 1}]
[KF: volume 1: page 58: line(s) 24, 25-26: {mandub acts of prayer; question 1}]
495
Please refer to appendix 1.8 of the main explanatory notes for the complete text of these words.
496
Other Maliki scholars have interpreted na#b of the knee joint to mean that the knee is not bent. Both opinions are valid.
279
The Guiding Helper
Proof(s) from Primary Text(s):
Abu Qatadah ibn Rib`iyy said, " I am the most knowledgeable of you concerning the formal prayer of the
Messenger of Allah (May Allah bless him and give him peace)." The other Companions replied, "[How can this
be?] when you were not present before us nor have you followed him more than us?" He insisted, "But, yes [I am
more knowledgeable.]. They then replied, "O.k., tell us." He then said, "When the Prophet stood for prayer he
stood straight and then brought his hands to his shoulders. Then, … he bowed with his back straight and he did not
point his head down or up and he placed his palms on[/near] his knees. Then he said, "Sami`allahu li man
hamidah". Then, he stood back up [after bowing] until every bone returned to its natural place. Then, he fell
prostrate saying Allahu Akbar. During the prostration, he kept his forearms and stomach from his thighs and kept
his toes a little apart [propped up facing the qiblah]. Then, [he got up from prostration] and folded his left leg and
sat on it. He sat straight… Then he fell prostrate again saying Allahu Akbar… Then, he got up and did in the
second unit as he did in the first unit. …
[KF: volume 1: page 58: line(s) 25: {mandub acts of prayer; question 1}]
280
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
The twentieth fadilah is for a man to keep his elbows from his sides. But the distance between the elbows and the
body should not be that great.
[KF: volume 1: page 58: line(s) 29-30: {mandub acts of prayer; question 1}]
[LM: volume 1: page 99: hadith 277: {Bukhari, formal prayer, showing one's armpits and flanks;
Muslim, formal prayer, summary of the description of the prayer - its beginning and its end}]
[QF: volume 1: page 58: line(s) 12-13: {book 2; chapter 12; issue 3}]
[{Tirmidhi, formal prayer, glorification while bowing and prostrating, hadith #242}]
281
The Guiding Helper
[QF: volume 1: page 58: line(s) 12-13: {book 2; chapter 12; issue 3}]
[LM: volume 1: page 80: hadith 220: {Bukhari; book 19 - adhan, chapter 117 - uttering takbir when
getting up to stand after prostrating;
Muslim, formal prayer, the affirmation of the utterance of takbir in every lowering and raising in the
formal prayer except when getting up from bowing}]
[KF: volume 1: page 58: line(s) 31-32: {mandubs of prayer; question 1}]
[LM: volume 1: page 83: hadith 229: {Bukhari; book 19 - adhan, chapter 125 - the merit of allahumma
rabbana wa laka l-hamd;
Muslim, formal prayer, tasmi` - tahmid - and ta'min}]
497
Now the Prophet explicitly mentions that the imam is saying the and the followers should say "rabbana wa laka l-hamd". What is
implied here is that the imam's statement is a cue for the followers to utter a response. Thus, the Maliki scholars say that the imam
should only say the tahmid and the followers should only respond.
282
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
The twenty-second mandub act of prayer is to utter the takbir while going down to bow or prostrate and while
getting up from the prostrations.
[KF: volume 1: page 58: line(s) 33: {mandubs of prayer; question 1}]
[KF: volume 1: page 58: line(s) 1: {mandubs of prayer; question 1}]
[LM: volume 1: page 80: hadith 220: {Bukhari; book 19 - adhan, chapter 117 - uttering takbir when
getting up to stand after prostrating;
Muslim, formal prayer, the affirmation of the utterance of takbir in every lowering and raisin in the
formal prayer except when getting up from bowing}]
[KF: volume 1: page 58: line(s) 1-2: {mandubs of prayer; question 1}]
498
The fact that the narrator made a break and then uttered this statement at the end signifies that this takbir was unlike the other
takbirs in that it was uttered after standing up straight. There are other proofs for this also.
Please note that there are multiple proofs for almost all of the points we mention and we only confine ourselves to the few that listed
for purposes of brevity and lack of adequate resources (i.e. time) at the time of preparing these Notes of Sources.
283
The Guiding Helper
[LM: volume 1: page 80: hadith 220: {Bukhari; book 19 - adhan, chapter 117 - uttering takbir when
getting up to stand after prostrating;
Muslim, formal prayer, the affirmation of the utterance of takbir in every lowering and raisin in the
formal prayer except when getting up from bowing}]
[KF: volume 1: page 58: line(s) 3-5: {mandubs of prayer; question 1}]
[{Abu Dawud, formal prayer, how to place ones knees before one's hands, hadith 714}]
The Prophet (May Allah bless him and give him peace) when he rose from the second prostration in the first unit,
he stood up directly without sitting first.
[Abu Dawud, formal prayer, one who remembers to sit on one's shank in the fourth unit, hadith 824]
284
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace) when he prostrated, he made his nose touch the
ground and his forehead. He also put his arms away from his sides and placed his two palms in line with his
shoulders499.
[{Tirmidhi, formal prayer, prostrating on the forehead and nose, hadith #250}]
[KF: volume 1: page 58: line(s) 6-9: {mandubs of prayer; question 1}]
[{Darami, formal prayer, keeping arms away from body in prostration, hadith #1298}]
[KF: volume 1: page 57: line(s) 5-6: {mandubs of prayer; question 1}]
499
Now if the palms are in line with the shoulders, the fingers are in line with the ears and facing the qiblah (as this is the natural
posture).
285
The Guiding Helper
[QU: volume 1: page 39: line(s) 1-2: {al-Qur'an, chapter 2, verse(s) 238}]
[KF: volume 1: page 62: line(s) 3: {permissible acts in prayer; question 1; issue 5}]
[QU: volume 1: page 309: line(s) 7-8: {al-Qur'an, chapter 19, verse(s) 58}]
[QF: volume 1: page 59: line(s) 13-14: {book 2; chapter 13; issue 4}]
[{Tirmidhi, formal prayer, glorification while bowing and prostrating, hadith #242}]
[KF: volume 1: page 58: line(s) 6: {mandub acts of prayer; question 1}]
[{Tirmidhi, formal prayer, prostrating on the forehead and nose, hadith #250}]
[KF: volume 1: page 58: line(s) 18-20: {mandub acts of prayer; question 1}]
Wā'il ibn (ujr said he saw the Prophet (May Allah bless him and give him peace) raise his hands when he uttered
the takbir to commence the prayer …, place his two hands in line with his ears when he prostrated, sit on his left
leg [in the sitting posture], place his left hand on his left knee, and place his right forearm on his right thigh501.
Then, he made a motion with his [right] index finger. He placed his thumb on his middle finger and clasped
[folded] the rest of the fingers [of the right hand502]…
500
Now if the palms are in line with the shoulders, the fingers are in line with the ears and facing the qiblah (as this is the natural
posture).
501
The fact that the right forearm is in contact with the thigh points to the fact that the arm is twisted to the right so that the side of the
forefinger point towards the sky and the side of the pinky points towards the ground.
502
This statement is very much in conformity with the opinion we have narrated in the Guiding Helper about the way to grip the right
hand during the testification.
287
The Guiding Helper
In that sitting posture.
[KF: volume 1: page 58: line(s) 12-16: {mandub acts of prayer; question 1}]
Wā'il ibn (ujr said he saw the Prophet (May Allah bless him and give him peace) raise his hands when he uttered
the takbir to commence the prayer …, place his two hands in line with his ears when he prostrated, sit on his left
leg [in the sitting posture], place his left hand on his left knee, and place his right forearm on his right thigh. Then,
he made a motion with his [right] index finger. He placed his thumb on his middle finger and clasped [folded] the
rest of the fingers [of the right hand]…
[KF: volume 1: page 58: line(s) 28-30: {mandub acts of prayer; question 1}]
[LM: volume 1: page 82: hadith 226: {Bukhari; book 79 - asking permission to enter, chapter 3 - al-
Salam is a name of Allah; Muslim, formal prayer, greeting and testification in prayer}]
503
Thus, a person may choose to supplicate to Allah in his own words after the Greeting and Testification and blessings for the Prophet
(May Allah bless him and give him peace).
288
Notes of Sources for Main Text
[DT: volume 1: page 239: line(s) 24: {explanation of verses 124-134; in numerical succession}]
[KF: volume 1: page 58: line(s) 33-35: {mandub acts of prayer; question 1}]
[AM: volume 1: page 100: line(s) 13: {Tirmidhi, formal prayer, volume 2, page 90, hadith #273;
Ibn Majah, call to commence, volume 1, page 297, hadith #908}]
504
This is done by only reciting the Greeting and Testification without the blessings for the Prophet and supplications.
505
A little bit here signifies that only the word "kum" was uttered while the head was turned to the right and does not signify that he did
not turn his head all the way to the right as is established by many other hadith (that the whiteness of his cheek could be seen by those
directly behind him).
289
The Guiding Helper
But, what we've mentioned here will put you on your way.
[DT: volume 1: page 219: line(s) 28: {Ibn Rushd's Muqaddamah metered song; explanation of Ibn
Rushd's statement: " And things similar to these and their like are long/[many]; And we want brevity
and facilitation"}]
[KF: volume 1: page 59: line(s) 13-14: {disliked acts of prayer; question 1}]
506
Now because the Prophet (May Allah bless him and give him peace) mentioned recitation of the Qur'an immediately after the
opening takbir, the Maliki scholars say that there are no words uttered between the opening takbir and the Fatihah.
290
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace), Abu Bakr, and `Umar (May Allah be well pleased with
both of them) all used to commence their prayers with al-hamdu lillahi rabi l-alimin507.
[{Bukhari, adhan, what is said after the opening takbir, hadith #701}]
[QF: volume 1: page 50: line(s) 13-14: {book 2; chapter 5; makruh acts of prayer; near end of list}]
The Prophet (May Allah bless him and give him peace) said, "Let not any of you pray while his nose is covered
with his/a cloth because that is the muzzle of Shaytan.
[JA: volume 1: page 15: hadith 2774: {Tabarani, kabir, volume 2, page 301}]
[KF: volume 1: page 59: line(s) 13-14: {disliked acts of prayer; question 1}]
507
Now because there is no mention of bismillah nor a`udhubillah in this and many other hadith, the Maliki scholars say that uttering
such is disliked.
508
This can apply to the forehead also.
291
The Guiding Helper
[JA: volume 1: page 15: hadith 2774: {Tabarani, kabir, volume 2, page 301}]
A man asked the Prophet (May Allah bless him and give him peace) to tell him something about prayer. So, the
Prophet said, "Comb between your fingers and feet [in ablution] … and when you bow in prayer, put your palms
on your two knees until you feel tranquil … and when you prostrate, make your forehead touch the ground until
you feel the earth."
[DT: volume 1: page 242: line(s) 18: {explanation of verses 135-139; in numerical succession}]
[JA: volume 1: page 15: hadith 2774: {Tabarani, kabir, volume 2, page 301}]
The Prophet (May Allah bless him and give him peace) said, "I was commanded to prostrate on seven bones on the
forehead." Afterwards, he made a motion (without speaking) to his nose, hands, knees, and toes510.
[KF: volume 1: page 59: line(s) 32: {disliked acts of prayer; question 1}]
509
This can apply to the palms also, but it does not apply to the feet as we know that the Prophet prayed with leather socks on.
510
Now the official Maliki view is that prostrating on the forehead is wajib and prostrating on the rest of the body parts pointed to are
either less-stressed sunnahs or fadilahs.
292
Notes of Sources for Main Text
Such is not the recorded practice of the Prophet (May Allah bless him and give him peace). Rather, he would pray
empty handed and with nothing in his mouth.
[KF: volume 1: page 59: line(s) 23: {disliked acts of prayer; question 1}]
[AM: volume 1: page 153: line(s) 6-7: {Muslim, formal prayer, prohibition from reciting the Qur'an while
bowing and prostrating, hadith #738}]
[KF: volume 1: page 59: line(s) 32: {disliked acts of prayer; question 1}]
[KF: volume 1: page 59: line(s) 33: {disliked acts of prayer; question 1}]
[KF: volume 1: page 60: line(s) 1: {disliked acts of prayer; question 1}]
[JA: volume 2: page 20: hadith 2796: {Ahmad, jabir ibn `abdullah, hadith #13688}]
[KF: volume 1: page 59: line(s) 26-27: {disliked acts of prayer; question 1}]
[DT: volume 1: page 840: hadith 1758: {Bukhari, adhan, turning one's head to the side in the formal
prayer, hadith #709}]
511
This hadith clearly shows that extraneous movements with one's hands can make one lose reward for the formal prayer and such is
the definition of makruh.
294
Notes of Sources for Main Text
[DT: volume 1: page 242: line(s) 22: {explanation of verses 135-139; in numerical succession}]
The Prophet (May Allah bless him and give him peace) said during his last illness, "…Indeed was I not prohibited
from reciting the Qur'an while bowing or prostrating. As for while bowing, exalt the Lord Mighty and Majestic in
it and as for prostrating try hard to make supplication in it513 as it is likely that you may be answered…"
[AM: volume 1: page 153: line(s) 6-7: {Muslim, formal prayer, prohibition from reciting the Qur'an while
bowing and prostrating, hadith #738}]
[KF: volume 1: page 59: line(s) 27: {disliked acts of prayer; question 1}]
[JA: volume 2: page 10: hadith 2747: {Ahmad, hadith #15068; Tabarani, kabir, volume 20, page 419}]
512
If one is listening well to the imam’s Qur'anic recitation during the formal prayer, then one will not be engaged in other activity such
as supplicating.
513
The fact that prostrating was singled out for supplication and not bowing is used by the Maliki scholars to prove the fact that it is
better not to supplicate while bowing.
295
The Guiding Helper
[KF: volume 1: page 59: line(s) 29: {disliked acts of prayer; question 1}]
[JA: volume 2: page 15: hadith 2773: { Tabarani, kabir, hadith #10956}]
[KF: volume 1: page 59: line(s) 28-29: {disliked acts of prayer; question 1}]
[DR: volume 1: page 838: hadith 1755: {Muslim, masjids and places of prayer, the disliked nature of
putting one's hands on the waist with elbows sticking to the sides, volume 1, page 387; Bukhari;
Nisa'i, book of start prayer, prohibition against putting one's hand on the waist with elbows sticking out,
volume 2, page 127; Tirmidhi, formal prayer, prohibition of placing one's hands on the waist with
elbows out to the side, volume 1, page 297}]
[QF: volume 1: page 49: line(s) 28: {book 2; chapter 5; disliked acts of prayer}]
296
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace) said, "When one of you needs to perform nature's call and
the formal group prayer is about to start, let him begin with nature's call514."
[{Ibn Majah, purification and its sunnahs, prohibition of him who is holding back bowel waste from
praying, hadith #608}]
[AM: volume 1: page 42: line(s) 9: {explanation of verses 135-139; in numerical succession}]
[HM: volume 1: page 25: line(s) 5: {explanation of verses 135-139; near beginning}]
514
This clearly shows that reward is lost if one prays while needing to do nature's call; otherwise, the Prophet (May Allah bless him
and give him peace) would not have recommended that the person risk losing the reward for group prayer by first performing nature's
call.
515
This sets the general rule that performing makruh acts within an act of worship does not ruin the legal validity of that act of worship.
297
The Guiding Helper
performed ablution as he would for the formal prayer. Then, he passed [wet] hands over his leather socks [without
taking them off to wash his feet] and then prayed the formal prayer. 516"
[LM: volume 1: page 62-63: hadith 158: {Muslim (chapter on wiping over leather socks); Bukhari, book
8 (Formal Prayer), chapter 7 (praying in a Syrian cloak)}]
The Prophet (May Allah bless him and give him peace) was praying a formal prayer when he slipped off his shoes
[while in prayer]. The people also slipped off their shoes. After the Prophet was done with the formal prayer, he
asked, "Why did you all slip off your shoes?" They answered, "We saw you slip your’s off [and wanted to copy
you]." The Prophet replied, "Indeed Jibra'il came to me and told me that their was impurity on my shoes [and that
is why I took them off]517."
[AM: volume 1: page(s) 54: line(s) 19-20: {Abu Dawud, formal prayer, volume 1, page 172;
Darami, formal prayer, praying in shoes, hadith #1343}]
[KH: volume 1: page 293: line(s) I11-12: {explanation of Sidi Khalil's statement in the section of
makruhs of prayer: "and putting hands on the waist, closing his eyes, his raising one leg off the
floor…"}]
[{Nisa'i, beginning, keeping one's feet together in the formal prayer, hadith #882}]
516
This shows that the feet need not bare when performing the formal prayer.
517
This shows that there is nothing intrinsically wrong with praying with shoes on.
518
In Suyuti's commentary of this hadith, he says the tarwī$ (let relax) implies that weight is shifted from foot to foot for purposes of
relaxation.
298
Notes of Sources for Main Text
What Sheikh Khalil means is that there is difference of opinion in the Maliki school whether or not it is permissible
to fold the hands grabbing the left wrist with the right hand and placing them below the chest and over the navel
when one hasn't been standing for a long time [in mandub prayers] … or whether it is permissible when one has
been standing for a long time and is disliked when the standing posture of the mandub prayer is short519.
[KH: volume 1: page 286: line(s) I21-24: {explanation of Sidi Khalil's statement in the section of
mandubs of prayer: "and is it permissible to fold hands in the mandub prayers or only if one lengthens
[the prayer]…]"}]
Wā'il ibn Hujr said that his father told him that he saw the Messenger of Allah (May Allah bless him and give him
peace) placing his right hand over his left near the wrists520.
[{Darami, formal prayer, grasping the left hand with the right, hadith #1213}]
[KH: volume 1: page 286: line(s) I18: {explanation of Sidi Khalil's statement in the section of mandubs
of prayer: "and dangling the hands…"}]
519
We are narrating the opinion in the Guiding Helper that it is not disliked to fold right hand over left in mandub prayers regardless
of the length of the standing posture.
520
Now the Maliki position is that the context of all such hadith pertains only to mandub prayers.
299
The Guiding Helper
[KF: volume 1: page 67: line(s) 14: {prostrations of forgetfulness; question 1}]
The Prophet (May Allah bless him and give him peace) stood up directly (without sitting first for the Greeting and
Testification) in the second unit (of a four unit prayer) and the people stood up with him. And when he reached the
end of his prayer and his terminating salam was being anticipated, he made two prostrations before the salam and
then uttered the terminating salam.
[AM: volume 1: page 106; line(s) 8-9: {Bukhari, adhan, hadith # ; Muslim; masjids and places of
prayer, hadith # }]
The Prophet (May Allah bless him and give him peace) made two prostrations of forgetfulness after the salam for
praying Dhuhr with five units by mistake521.
[{Tirmidhi, formal prayer, prostrations of forgetfulness after salam and talking, hadith #358}]
The Prophet (May Allah bless him and give him peace) prayed a prayer in which he omitted [sunnahs] out of
forgetfulness and he made two prostrations of forgetfulness, recited[/repeated] the Greeting and Testification and
then made his terminating salam522.
[{Tirmidhi, formal prayer, reciting the greeting and testification for prostrations of forgetfulness,
hadith #361}]
The Prophet (May Allah bless him and give him peace) stood up for the third unit of Dhuhr without sitting [for the
middle Greeting and Testification]. Thus, when he completed [or neared the completion of] his prayer, he
performed two prostrations of forgetfulness. He uttered the takbir for each prostration and was sitting before
uttering the [final] salam. The people who were praying behind him also prostrated523.
[{Tirmidhi, formal prayer, prostrations of forgetfulness before the salam, hadith #356}]
[DT: volume 1: page 263: line(s) 24-25: {explanation of verses 146-1487; near very beginning}]
521
This shows that prostrations are sometimes performed after the terminating salam.
522
This hints at the fact that prostrations of forgetfulness are performed before the salam for omitting stressed sunnahs.
523
This proves that it is a stressed sunnah to: (a) sit for the Greeting and Testification and (b) recite the Greeting and testification.
300
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace) stood up directly (without sitting first for the Greeting and
Testification) in the second unit (of a four unit prayer) and the people stood up with him. And when he reached the
end of his prayer and his terminating salam was being anticipated, he made two prostrations before the salam and
then uttered the terminating salam.
[AM: volume 1: page 106; line(s) 8-9: {Bukhari, adhan, hadith # ; Muslim; masjids and places of
prayer, hadith # }]
[KF: volume 1: page 67: line(s) 15: {prostrations of forgetfulness; question 1}]
[AM: volume 1: page 106; line(s) 8-9: {Bukhari, adhan, hadith # ; Muslim; masjids and places of
prayer, hadith # }]
[QF: volume 1: page 68: line(s) 5, 6, 14-15: {book2; chapter 20; section 2; issues 1 and 2}]
Prostrations of forgetfulness are performed after the salam for adding [some words or actions].
[KF: volume 1: page 67: line(s) 15-16: {prostrations of forgetfulness; question 1}]
301
The Guiding Helper
Proof(s) from Primary Text(s):
The Prophet (May Allah bless him and give him peace) made two prostrations of forgetfulness after the salam for
praying Dhuhr with five units by mistake524.
[{Tirmidhi, formal prayer, prostrations of forgetfulness after salam and talking, hadith #358}]
[QF: volume 1: page 67: line(s) 4-5: {book2; chapter 20; section 1; issue 1}]
524
This shows that prostrations are sometimes performed after the terminating salam.
302
Notes of Sources for Main Text
that the intention for them is the same as the intention that was made at the beginning of prayer and the salam for
them is the same as the salam which is normally made at the end of prayer.
[KF: volume 1: page 69: line(s) 13-16: {prostrations of forgetfulness; question 7}]
[{Bukhari, adhan, should the imam listen to the followers if he is unsure; hadith #673}]
[KF: volume 1: page 69: line(s) 31-32: {prostrations of forgetfulness; question 10}]
[{Ibn Majah, establishing prayer and its sunnahs, when the imam recites - listen up, hadith #840}]
525
The fact that the narrator states that the prostrations for forgetfulness were like his (normal) prostrations further reinforces the point
that one should utter the takbir when going down for them and getting up. Additionally, it reinforces the fact that a Greeting and
Testification was said as that is the normal act that comes after prostrations in the last sitting.
526
This sets the general principle that followers are not responsible for the stressed sunnahs of prayer. As for the Fatihah which is
wajib, they are not responsible for it either since this hadith specifically rules out all recitation as being necessary for the follower.
303
The Guiding Helper
If the person praying forgets to prostrate prostrations of forgetfulness which had to be done before the salam, he
should prostrate shortly [after the salam].
[DT: volume 1: page 264: line(s) 22: {explanation of verses 146-1487; right after first stanza of
metered verse and before the derivative rulings}]
[DT: volume 1: page 264: line(s) 23: {explanation of verses 146-148; right after first stanza of metered
verse and before the derivative rulings}]
[DT: volume 1: page 271: line(s) 7-8: {explanation of verses 154-155; near beginning}]
304
Notes of Sources for Main Text
508 Guiding Helper Line #628-629
[DT: volume 1: page 271: line(s) 8, 10: {explanation of verses 154-155; right after first stanza of
metered verse and before the derivative rulings}]
[DT: volume 1: page 271: line(s) 18-20: {explanation of verses 154-155; right after first stanza of
metered verse and before the derivative rulings}]
305
The Guiding Helper
However, this person who did not remember until after the terminating salam must make the opening takbir [again]
for the remaining units. … Now, if does not say the opening takbir [again] until a long time has passed, the prayer
will become invalidated.
[DT: volume 1: page 271: line(s) 7-8: {explanation of verses 154-155; right after first stanza of metered
verse and before the derivative rulings}]
[{Bukhari, adhan, should the imam listen to the followers if he is unsure; hadith #673}]
[DT: volume 1: page 273: line(s) 10-12: {explanation of verses 154-155; tanbih; near beginning}]
[{Bukhari, adhan, should the imam listen to the followers if he is unsure; hadith #673}]
527
One may also say this takbir while still sitting.
528
But, if he does stand and say the takbir, his prayer is still correct.
306
Notes of Sources for Main Text
In such cases, you prostrate after your salam,
[DT: volume 1: page 273: line(s) 2: {explanation of verses 154-155; a little before tanbih }]
[{Bukhari, adhan, should the imam listen to the followers if he is unsure; hadith #673}]
[DT: volume 1: page 273: line(s) 2: {explanation of verses 154-155; a little before tanbih }]
As for the follower, if one of his units become corrupt by leaving out a bowing or prostration (due to falling sleep,
a crowd in the masjid, forgetfulness, etc) and he can not go back and do it529, then he should make up one unit
[after the salam of his imam].
[DT: volume 1: page 274: line(s) 21-22: {explanation of verses 154-155; tanbih; end of first third after
examples of leaving out parts from different units of prayer}]
[{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}]
529
This shows that followers have basically the same rules of correction when they forget to do a wajib action of prayer. Remember,
though, that followers are not responsible for the Fatihah nor the stressed sunnahs of prayer.
530
Now the Prophet explicitly instructs followers to utter the opening takbir, bow, and prostrate. Thus, all the major wajibs are
requested of the followers. But, there is no mention of the Fatihah, thus it is not wajib for followers but only for the imam and the
person praying alone.
307
The Guiding Helper
[KF: volume 1: page 68: line(s) 5-7: {prostrations of forgetfulness; question 4}]
[AM: volume 1: page 110: line(s) 6-7: {Tirmidhi, formal prayer, a man who has doubts about praying
more or less units, hadith #362}]
The Prophet (May Allah bless him and give him peace) terminated (a four unit prayer) only after two units; so, a
man called "the one with two hands" asked, 'Has the prayer been shortened or did you forget O Messenger of
Allah?' The Prophet (May Allah bless him and give him peace) then asked, 'Is the man with two hands telling the
truth?' The people said, 'Yes.' So the Prophet (May Allah bless him and give him peace) stood up and prayed two
more units. Then, he made the terminating salam. Then, he declared the takbir and made prostrations531 similar to
his (normal) prostrations in the formal prayer - or they were longer.
[{Bukhari, adhan, should the imam listen to the followers if he is unsure; hadith #673}]
531
The Maliki scholars say that one of the reasons why the Prophet (May Allah bless him and give him peace) prostrated after the
salam is that he was unsure about the number of units as is evident from him questioning the followers about the statement of the man
with two hands.
308
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
If a person does not remember that the first unit was defective until he has finished his third unit, he should
prostrate before the salam as he has both added and missed actions of prayer (i.e. missed the stressed sunnah of
reciting a selection of the Qur'an after the Fatihah in the third unit (which became the second due to the
cancellation) and added the motions for the defective unit).
[AM: volume 1: page 106; line(s) 8-9: {Bukhari, adhan, hadith # ; Muslim; masjids and places of
prayer, hadith # }]
[DT: volume 1: page 278: line(s) 8-9: {explanation of verses 156-158; explanation of Ibn `Ashir's
statement, "and likewise the middle sitting"}]
[AM: volume 1: page 106; line(s) 8-9: {Bukhari, adhan, hadith # ; Muslim; masjids and places of
prayer, hadith # }]
532
This sets the general rule for prostrating before the salam for missing a stressed sunnah; please note that reciting Qur'an after the
Fatihah in the first two units of a wajib prayer is a stressed sunnah taken from the fact that the Prophet (May Allah bless him and give
him peace) is not recorded to have left it without an excuse; it is not wajib since the Prophet did not use as strict words for enjoining it
as he did for the Fatihah.
309
The Guiding Helper
517 Guiding Helper Line #641
[DT: volume 1: page 278: line(s) 10-11: {explanation of verses 156-158; explanation of Ibn `Ashir's
statement, "and likewise the middle sitting"}]
[DT: volume 1: page 278: line(s) 11-12: {explanation of verses 156-158; explanation of Ibn `Ashir's
statement, "and likewise the middle sitting"}]
[DT: volume 1: page 188: line(s) 4-5: {explanation of verses 103-104; near very beginning}]
310
Notes of Sources for Main Text
Proof(s) from Primary Text(s):
533
A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the
man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah
bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed
him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times
with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who
sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of
Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah.
Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand
back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until
you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If
you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described],
you only decrease from [the correctness of] your prayer.
[KF: volume 1: page 60: line(s) 14-15: {acts that invalidate prayer; question 1}]
533
This hadith sets the general principle that a formal prayer can become invalidated due to missing certain acts or performing certain
acts. This is because the Prophet repeatedly telling the man to repeat his prayer demonstrates that the man did something wrong to
make his prayer invalid.
534
This hadith sets the general principle that a formal prayer can become invalidated due to missing certain acts or performing certain
acts. This is because the Prophet repeatedly telling the man to repeat his prayer demonstrates that the man did something wrong to
make his prayer invalid.
311
The Guiding Helper
Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah.
Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand
back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until
you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If
you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described],
you only decrease from [the correctness of] your prayer.
[KF: volume 1: page 60: line(s) 18: {acts that invalidate prayer; question 1}]
[{Bukhari, Friday prayer, prohibition from talking in the formal prayer, hadith #1125}]
[KF: volume 1: page 60: line(s) 24-25: {acts that invalidate prayer; question 1}]
535
Now the purport of the words in the Qur'anic verse signify much more than mere silence. Thus, the scholars label eating and
drinking among the acts that break prayer.
312
Notes of Sources for Main Text
needed until the Qur'anic verse was revealed, "Guard over the formal prayers and the middle prayer; and stand for
Allah [in prayer] in [silent] humility." [2:238] Then, we were ordered to be quiet [during prayer]536."
[{Bukhari, Friday prayer, prohibition from talking in the formal prayer, hadith #1125}]
[KF: volume 1: page 60: line(s) 18-19: {acts that invalidate prayer; question 1}]
[{Muslim, masjids and places of prayer, unlawfulness of talking during prayer, hadith #836}]
[KF: volume 1: page 60: line(s) 22-23: {acts that invalidate prayer; question 1}]
536
Now the purport of the words in the Qur'anic verse signify much more than mere silence. Thus, the scholars label vomiting on
purpose as among the acts that break prayer.
537
The latter part of the hadith is why Maliki scholars say that a verbal wajib/sunnah added to prayer does not invalidate it. Since, that
would be adding words that are similar to the words of prayer that the Prophet mentions in the hadith.
538
This implies that intentional words and noises are not allowed in the formal prayer, but are allowed while circumambulating.
313
The Guiding Helper
[AM: volume 1: page(s) 369-370: line(s) end-1: {Tirmidhi, Hajj, volume 3, page 284; Hakim, volume 1,
page 459}]
[KF: volume 1: page 60: line(s) 25-26: {acts that invalidate prayer; question 1}]
[JA: volume 2: page 12: hadith 2762: {Tabarani, saghir, volume 2, page 27}]
[KF: volume 1: page 61: line(s) 5-7: {acts that invalidate prayer; question 1}]
Zayd ibn Arqam said, "We used to talk during the formal group prayers during the [earlier] part of the Prophet's
(May Allah bless him and give him peace) life. One person used to talk to his companion about something he
539
The scholars say that the reason that the prophet did not utter the conventional return salam is because that salam would have
terminated his prayer early.
314
Notes of Sources for Main Text
needed until the Qur'anic verse was revealed, "Guard over the formal prayers and the middle prayer; and stand for
Allah [in prayer] in [silent] humility." [2:238] Then, we were ordered to be quiet [during prayer]540."
[{Bukhari, Friday prayer, prohibition from talking in the formal prayer, hadith #1125}]
[KF: volume 1: page 60: line(s) 28-29: {acts that invalidate prayer; question 1}]
[AM: volume 1: page(s) 54: line(s) 19-20: {Abu Dawud, formal prayer, volume 1, page 172;
Darami, formal prayer, praying in shoes, hadith #1343}]
[KF: volume 1: page 60: line(s) 27: {acts that invalidate prayer; question 1}]
540
Now the purport of the words in the Qur'anic verse signify much more than mere silence. Thus, the scholars label excessive non-
requested movements added as among the acts that break prayer.
541
The fact that the Prophet slipped off his shoes immediately and did not wait until the end of the prayer shows that consciously
praying with an impurity stain for more than a few moments breaks the prayer. Now, of course, those with impurity emission
problems or other excuses are forgiven and may pray even if the impurity is on their body or clothes.
315
The Guiding Helper
`Ali ibn Abu Talib said, "The Prophet (May Allah bless him and give him peace) prayed a formal prayer with us
one day. And then he went away and then returned and water was trickling from his head hair. And then he
repeated the formal prayer with us again and then said, "I prayed with you just now while I was in a state of greater
impurity [and then later remembered]. So whoever experiences the same … let him do as I did542."
[KF: volume 1: page 60: line(s) 32: {acts that invalidate prayer; question 1}]
[JA: Volume 2: page 13: hadith 2763: {Tabarani, saghir, volume 2, page 84}]
[KF: volume 1: page 60: line(s) 27-28: {acts that invalidate prayer; question 1}]
[AM: volume 1: page(s) 102: line(s) 3: {Abu Dawud, formal prayer, volume 1, page 170;
Tirmidhi, formal prayer, volume 2, page 215; Ibn Majah, purification, volume 1, page 214;
Ahmad, volume 6, page 167 (hadith #24012)}]
542
This shows that prayers prayed while in a state of impurity are incorrect and must be repeated.
316
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace) said to a group of youth which he educated and now was
bidding farewell, "Pray the formal prayer as you have seen me pray.543 Then when it is time for prayer, let one of
you make adhan and let the eldest of you be the imam."
[AM: volume 1: page(s) 102: line(s) 3-4: {Bukhari, adhan, adhan for travelers, hadith #595}]
[KF: volume 1: page 49: line(s) 14-15: {preconditions of prayer; question 9}]
543
Now the Prophet is recorded to have prayed with his nakedness covered (Get dressed).
544
This hadith sets the general principle that a formal prayer can become invalidated due to missing certain acts or performing certain
acts. This is because the Prophet repeatedly telling the man to repeat his prayer demonstrates that the man did something wrong to
make his prayer invalid.
545
Thus if one is not facing the direction of the Ka`bah, one would be performing an action that invalidates prayer.
317
The Guiding Helper
The seventeenth act that invalidates prayer is something that busies one away from a wajib action of prayer such as
bowing or prostrating. For example, a severe bowel retention or hyperventilation that prevents from performing a
wajib action of prayer.
[KF: volume 1: page 61: line(s) 9-10: {acts that invalidate prayer; question 1}]
[DT: volume 1: page 270: line(s) 5: {explanation of verses 149-153; after listing eating, drinking, and
vomiting as among the acts that break prayer}]
[{Bukhari, Friday Prayer, Praying while meeting the enemy, hadith #893}]
[DT: volume 1: page 269: line(s) 5-6: {explanation of verses 149-153; before listing laughing, eating,
drinking, and vomiting as among the acts that break prayer}]
[DT: volume 1: page 266: line(s) 15-16: {explanation of verses 146-149; last section before last quoted
stanza of poetry}]
319
The Guiding Helper
[DT: volume 1: page 268: line(s) 3-4: {explanation of verses 146-149; last section; after quoted stanza
of poetry}]
[JA: volume 2: page 12: hadith 2762: {Tabarani, saghir, volume 2, page 27}]
`A'ishah said that the Prophet (May Allah bless him and give him peace) was engaged in a formal prayer and I
asked him to open a closed door from the other side and he reached down with his hand and opened the door when
he heard my voice and then continued with his prayer547.
[JA: volume 2: page 17: hadith 2783: {Tabarani, awsat, volume 2, page 248}]
[KF: volume 1: page 61: line(s) 32: {permissible acts in prayer; question 1}]
[KF: volume 1: page 62: line(s) 1: {permissible acts in prayer; question 1}]
546
This implies that the Prophet heard the salam of the passerby and understood it.
547
This hadith also shows that small extraneous movements in prayer are forgiven.
548
This shows that making minor motions in prayer does not invalidate the prayer.
320
Notes of Sources for Main Text
[JA: volume 2: page 12: hadith 2762: {Tabarani, saghir, volume 2, page 27}]
[KF: volume 1: page 62: line(s) 3: {permissible acts in prayer; question 1}]
…When they heard the signs of the Merciful recited to them, they fell down prostrate in tears549.
[QU: volume 1: page 309: line(s) 7-8: {al-Qur'an, chapter 19, verse(s) 58}]
[KF: volume 1: page 62: line(s) 7, 10: {permissible acts in prayer; question 1}]
[AM: volume 1: page 141: line(s) 4-5: {Muslim, formal prayer, making lines straight and the merit of the
front lines in the formal group prayer, hadith #657}]
549
This sets the general rule that crying in prayer is permissible.
550
The scholars say here that one may walk forward towards an empty gap in one of the two lines ahead of one even during prayer to
fulfill the command of the Prophet (May Allah bless him and give him peace) to complete the lines. From this, the general rule is
taken that walking about two rows in prayer (about two meters) is allowed if there is a need for it.
321
The Guiding Helper
Jabir ibn `Abdullah said that we were praying the group prayer behind the Messenger of Allah (May Allah bless
him and give him peace) in Dhuhr or `Asr and we saw him walk forward as if to take something but then a barrier
was put between him and it; then, we saw him walk backwards and we also walked backwards551. Then when he
uttered the terminating salam, Ubayy ibn Ka`b asked him, 'O Messenger of Allah, we saw you do today in your
formal prayer what we have not seen you do before.' He replied, 'I was shown Paradise (while praying) with its
beauty and splendor so I tried to take some of it so that I may show you - and if I were allowed, everyone between
the heavens and earth could have ate from it without diminishing it; but a barrier was put between me and it. Then,
the Hellfire was shown to me and when I felt the heat of its flame, I stepped back; and most of the people I saw in
the Hellfire were women … ' "
[JA: volume 2: page 21: hadith 2805: {Ahmad, hadith #14272, #20297}]
[KF: volume 1: page 62: line(s) 8: {permissible acts in prayer; question 1}]
[JA: volume 2: page 20: hadith 2802: {Ahmad, hadith #20092, #20098}]
551
Now the fact that the Prophet (May Allah bless him and give him peace) did not ask them to repeat their prayers shows that walking
a couple of meters in prayer for some need does not invalidate it.
322
Notes of Sources for Main Text
[KF: volume 1: page 62: line(s) 13: {permissible acts in prayer; question 1}]
The Prophet (May Allah bless him and give him peace) said, "When one of you yawns while in the formal prayer,
let him restrain himself as much as he can; for indeed a shaytan enters."
[DT: volume 1: page 266: line(s) 10: {explanation of verses 146-149; last section before last quoted
stanza of poetry}]
[JA: volume 2: page 17: hadith 2783: {Tabarani, awsat, volume 2, page 248}]
552
This hadith also shows that small extraneous movements in prayer are forgiven.
323
The Guiding Helper
[DT: volume 1: page 266: line(s) 10: {explanation of verses 146-149; beginning of last section before
last quoted stanza of poetry}]
[DT: volume 1: page 266: line(s) 10: {explanation of verses 146-149; beginning of last section before
last quoted stanza of poetry}]
[JA: volume 2: page 563: hadith 2676: {Tabarani, awsat, volume 2, page 98}]
553
This Maliki scholars are of the opinion that such hadith do not express the normal way the Prophet prayer, but show that reciting a
selection of the Qur'an after the Fatihah in the third and four units is also permissible.
554
Now the fact that the Prophet did not make a prostration of forgetfulness for such nor repeat his prayer shows that not keeping to the
consecutive order of the verses does not ruin prayer.
324
Notes of Sources for Main Text
[DT: volume 1: page 266: line(s) 23: {explanation of verses 146-149; beginning of last section before
last quoted stanza of poetry}]
[LM: volume 1: page 94: hadith 260: {Bukhari; book 19 - adhan, chapter 96 - recitation in Dhuhr;
Muslim, formal prayer, recitation in Dhuhr and `Asr}]
[KF: volume 1: page 69: line(s) 8-9: {prostrations of forgetfulness; question 6}]
[LM: volume 1: page 94: hadith 260: {Bukhari; book 19 - adhan, chapter 96 - recitation in Dhuhr;
Muslim, formal prayer, recitation in Dhuhr and `Asr}]
555
This and other similar hadith show that there is some shared volume level between out loud and soft recitations.
325
The Guiding Helper
Proof(s) from Secondary Text(s):
The sixth permissible act of prayer is to clear one's throat even if without a need.
[KF: volume 1: page 62: line(s) 7: {permissible acts in prayer; question 1}]
[HM: volume 1: page 31: line(s) 10: {explanation of verses 149-153; in first sixth of section}]
[KF: volume 1: page 62: line(s) 13-14: {permissible acts in prayer; question 1}]
326
Notes of Sources for Main Text
551 Guiding Helper Line #674
[KF: volume 1: page 61: line(s) 32: {permissible acts in prayer; question 1}]
[JA: volume 2: page 17: hadith 2782: {Tabarani, awsat, volume 2, page 248}]
[DT: volume 1: page 268: line(s) 4: {explanation of verses 146-149; last section after last quoted stanza
of poetry right before verses 149-153}]
[JA: volume 2: page 17: hadith 2782: {Tabarani, awsat, volume 2, page 248}]
556
Now the scorpion sets the rule for any vicious bug/creature.
327
The Guiding Helper
Guiding Helper Excerpt:
or a vicious bug.
[DT: volume 1: page 268: line(s) 4: {explanation of verses 146-149; last section after last quoted stanza
of poetry right before verses 149-153}]
[JA: volume 2: page 17: hadith 2782: {Tabarani, awsat, volume 2, page 248}]
[QF: volume 1: page 342: line(s) 19: {book 20; chapter 6; end summary}]
557
Now the scorpion sets the rule for any vicious bug/creature.
558
Another case we will mention is that it is permissible for one or more men to repeat the takbirs, tahmids, and salam of the imam in a
group prayer for the benefit of the followers who are praying at a distance. It is mubah to use such verbal conveying of the imam’s
posture changes (e.g., when the group is large and a working loud speaker system is not present). However, it is of superior manners
that no man self-appoint himself as a verbal conveyor of the imams posture changes except in cases of genuine necessity. [Reference:
[KF: volume 1: page 78-79: line(s) 35, 1: {the imam-ship, question 4, point 8}]]
328
Notes of Sources for Main Text
The personally obligatory prayers are the five daily prayers and this is absolutely agreed upon by all scholars of the
din.
[KF: volume 1: page 75: line(s) 24: {group prayer; question 1}]
The Friday Prayer is a two unit prayer prayed after high noon on Friday with out loud recitations and two speeches.
The Friday Prayer is a personally obligatory.
[KF: volume 1: page 90: line(s) 18: {Friday Prayer; question 1}]
[QU: volume 1: page 554: line(s) 1-3: {al-Qur'an, chapter 62, verse 9}]
329
The Guiding Helper
Proof(s) from Secondary Text(s):
Among the communal obligations are washing the dead body, wrapping it, carrying it, praying upon it, and burying
it. These five are what is obligatory for [the group to do with] the dead body.
[KF: volume 1: page 106: line(s) 4-5: {communal obligations; question 1}]
[{Muslim, funeral services, enshrouding the dead body well, hadith #1567}]
The Prophet (May Allah bless him and give him peace) entered upon those [the women] who were with his dead
daughter and said to them, "Wash her560 three times, or five times, or more than that. And use water [changed
with] lote tree leaves and make the last washing with [water changed with] camphor…."
[{Bukhari, funeral services, washing the dead body and performing ablution on it with water changed
with lote tree leaves, hadith #1175}]
[KF: volume 1: page 106: line(s) 4-5: {communal obligations; question 1}]
559
The fact that the Prophet scolded against him not being prayed upon and enshrouded properly shows that doing so is a communal
obligation. The washing and burial are also communal obligations as they are related to this task.
As for why they are not personally obligatory, it is that the Prophet did not strictly command every single person to wash, wrap up,
pray upon, and bury each individual dead person. And also, everyone doing this all together is very difficult and a
practical impossibility.
560
The fact that the Prophet commanded the group of females with his dead daughter to wash her shows that such washing is a
communal obligation.
561
The other stressed sunnah prayers are less important than Witr but one should still make an effort to pray them regularly.
330
Notes of Sources for Main Text
The Prophet replied, "No. Except if you volunteer [to do extra acts]. And also obligatory on you is the fasting of
Ramadan." The man then asked, "Am I obligated to do other than that?". The Prophet replied, "No. Except if
you volunteer [to do extra acts]." And then the Messenger of Allah (May Allah bless him and give him peace)
mentioned Zakat and the man then asked, "Am I obligated to do other than that?". The Prophet replied, "No.
Except if you volunteer [to do extra acts]." Then, the man went away saying, "I will not add to that nor diminish
from it." The Messenger of Allah (May Allah bless him and give him peace) said, "If he spoke the truth, then
he has prospered."
[AM: volume 1: page 115: line(s) 10: {Bukhari, Iman, Zakat is part of Islam, hadith #47}]
The Prophet (May Allah bless him and give him peace) said, "Three acts are wajib for me, but are voluntary
(sunnah) for you: (1) Witr prayer, (2) the `Id sacrifice, and (3) the Midmorning prayer."
[AM: volume 1: page 115: line(s) 12: {Ahmad, Ibn `Abbas, hadith #1946}]
[DT: volume 1: page 251: line(s) 7: {explanation of verses 140-143; in the section about the "issues of
this chapter"; after the section on wrapping the dead; explanation of Ibn `Ashir's words "Witr, solar
eclipse; `Id, prayer for water are sunnahs"}]
[AM: volume 1: page 116: line(s) 7-8: {Bukhari, formal prayer, circles and sitting in the masjid,
hadith #452}]
562
The fact that the Prophet (May Allah bless him and give him peace) did not mention more than five shows that no other normal
prayer including Witr is not wajib.
563
This shows that Witr is the last prayer before the arrival of dawn.
331
The Guiding Helper
Testify. Bless the Prophet. Then, make your salam.
[QF: volume 1: page 80: line(s) 24-25: {book 2; chapter 28; section 2}]
[QF: volume 1: page 81: line(s) 1-3: {book 2; chapter 28; section 2}]
When the imam makes his salam for Witr, the person who was just praying for mandub credit should stand up566.
[DT: volume 1: page 251: line(s) 7: {explanation of verses 140-143; in the section about the "issues of
this chapter"; after the section on wrapping the dead; explanation of Ibn `Ashir's words "Witr, solar
eclipse; `Id, prayer for water are sunnahs"}]
[AM: volume 1: page 116: line(s) 7-8: {Bukhari, formal prayer, circles and sitting in the masjid,
hadith #452}]
[KF: volume 1: page 98: line(s) 14: {the two `Id prayers; question 1}]
[AM: volume 1: page 115: line(s) 12: {Ahmad, Ibn `Abbas, hadith #1946}]
564
The way to pray a one unit prayer is like we have mentioned.
565
We are narrating the opinion in these Guiding Helper texts that Witr is correct without a Shaf` prayed before it. This is the popular
opinion [DT: V1: 252: 14].
566
This is a proof that Witr has a sitting posture and a salam.
332
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace) is recorded to have prayed this prayer, gathered a large
group of followers for the prayer, recommended this prayer, and give two talks in this prayer.
[AM: volume 1: page 175: line(s) 6-7: {Bukhari, two `Id prayers; Muslim, two `Id prayers}]
[KF: volume 1: page 100: line(s) 1-4: {the two `Id prayers; question 4; section 17}]
[AM: volume 1: page 175: line(s) 6-7: {Bukhari, two `Id prayers; Muslim, two `Id prayers}]
[KF: volume 1: page 98: line(s) 21-23: {the two `Id prayers; question 2}]
567
The scholars use this to prove that the time for the `Id prayers is between sunrise and high noon.
333
The Guiding Helper
564 Guiding Helper Line #688
[QF: volume 1: page 78: line(s) 7: {book 2; chapter 25; section 2}]
[QF: volume 1: page 78: line(s) 7: {book 2; chapter 25; section 2}]
568
This resembles the Subh prayer.
334
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
The `Id prayer consists of two units in which the person praying makes six takbirs after the first takbir in the first
unit. Thus, there are seven takbirs in total.
[KF: volume 1: page 98: line(s) 23-24: {the two `Id prayers; question 2}]
[AM: volume 1: page 178: line(s) 10-11 : {Abu Dawud, formal prayer, takbir in the `Id prayer,
hadith #970}]
[KF: volume 1: page 98: line(s) 25-26: {the two `Id prayers; question 2}]
[{Tirmidhi, formal prayer, concerning the narrations that the Prophet did not raise his hands except at
the beginning of the prayer, hadith #238}]
[KF: volume 1: page 98: line(s) 27: {the two `Id prayers; question 2}]
[{Ibn Majah, establishing prayer and its sunnahs, recitation of the `Id prayers, hadith #1271}]
[KF: volume 1: page 98: line(s) 24-25: {the two `Id prayers; question 2}]
[AM: volume 1: page 178: line(s) 10-11 : {Abu Dawud, formal prayer, takbir in the `Id prayer,
hadith #970}]
[QF: volume 1: page 78: line(s) 14: {book 2; chapter 25; section 2}]
336
Notes of Sources for Main Text
[QF: volume 1: page 78: line(s) 14-16: {book 2; chapter 25; section 2}]
The Prophet (May Allah bless him and give him peace) used to utter takbirs during his speeches and he used to
make even more takbirs during the speeches for the two `Id prayers.
[Ibn Majah, establishing prayer and its sunnahs, what has come about the `Id prayer speech,
hadith #1277]
[QF: volume 1: page 162: line(s) 14-15: {book 10; chapter 1; section 2}]
[{Bukhari, Friday Prayer, sacrificing - slaughtering on the day of the Sacrificial `Id by the prayer area,
hadith #929]
337
The Guiding Helper
573 Guiding Helper Line #699-700
[QF: volume 1: page 161: line(s) 22-23: {book 10; chapter 1; section 1}]
[AM: volume 1: page 115: line(s) 12: {Ahmad, Ibn `Abbas, hadith #1946}]
[KF: volume 1: page 186: line(s) 17-18: {slaughtering sacrificial animals; question 2}]
[{Bukhari, Friday Prayer, imam facing people in the `Id speech, hadith #923}]
The Prophet (May Allah bless him and give him peace) said, "Sacrifice a one-year-old sheep570."
[AM: volume 1: page 435: line(s) 13: {Bayhaqi, kubra, volume 9, page 454}]
569
This clearly shows that there are some preconditions for the correctness of an animal sacrifice, such as the age of the animal.
570
This shows it is permissible to sacrifice a one-year-old sheep. Cattle and camels must be older though according to the primary
texts.
338
Notes of Sources for Main Text
575 Guiding Helper Line #701
[KF: volume 1: page 187: line(s) 22: {slaughtering sacrificial animals; question 5}]
[{Bukhari, Friday Prayer, imam facing people in the `Id speech, hadith #923}]
[KF: volume 1: page 186: line(s) 16-17: {slaughtering sacrificial animals; question 2}]
[{Bukhari, Friday Prayer, imam facing people in the `Id speech, hadith #923}]
571
This clearly shows that there are some preconditions for the correctness of an animal sacrifice, such as the age of the animal.
572
This clearly shows that there are some preconditions for the correctness of an animal sacrifice, such as the age of the animal.
339
The Guiding Helper
Proof(s) from Secondary Text(s):
The minimum age for the sacrificial cattle animal is said to be three years and this is in agreement with what Abu
Hanifah and Imam al-Shafi`i have said also. Another valid opinion is that the minimum age is four years for the
cattle animal573.
The minimum age for the sacrificial camel is said to be six years.
[QF: volume 1: page 163: line(s) 21-23: {book 10; chapter 2; issue 2}]
[KF: volume 1: page 100: line(s) 4-6: {the two `Id prayers; question 4}]
[{Malik, takbir of the three days of the Sacrificial `Id, hadith #803}]
573
This latter opinion is the one we are narrating in the Guiding Helper and associated texts.
574
This clearly shows that there are some preconditions for the correctness of an animal‘s sacrifice, such as the age of the animal. As
for the proof that the sacrificial animal must be either a sheep, goat, bovine animal, or camel, it is that the Prophet (May Allah bless
him and give him peace) is not recorded to have sacrificed other than these or approved the sacrifice for other than these grazing
livestock.
575
Either in a group or alone, even if a female
576
This takbir is also said after the Friday Prayer but is not said after the Funeral Prayer.
577
`Umar did this undoubtedly because he saw the Prophet (May Allah bless him and give him peace) do this. And there are many
other hadith that show that this is an established practice.
340
Notes of Sources for Main Text
[KF: volume 1: page 100: line(s) 9-10: {the two `Id prayers; question 4}]
[QF: volume 1: page 78: line(s) 26-27: {book 2; chapter 25; section 3; end}]
[QF: volume 1: page 79: line(s) 24-25: {book 2; chapter 27; section 1; beginning}]
341
The Guiding Helper
[{Bukhari, Friday Prayer, praying during a solar eclipse, hadith #982}]
[QF: volume 1: page 79: line(s) 24-25: {book 2; chapter 27; section 1; beginning}]
For each unit, bow twice and stand and recite twice
Lengthened. But for each unit, only prostrate twice.
[QF: volume 1: page 80: line(s) 7-10: {book 2; chapter 27; section 2; beginning}]
578
This is a perfect example of how scholars within a single school can have wide differences of opinion. We have filtered the various
opinions available in the Maliki to present a consistent and practicable way of practicing din. Most of the time, we have simply used
the popular or mash-hūr opinion in the Maliki school to do this while at other less frequent times we have used the ease-of-practice
guide as a filter for hard opinions.
342
Notes of Sources for Main Text
this. Then, he made the terminating salam and the sun had come out of the eclipse. Then, he gave a speech about
solar and lunar eclipses and said that they were two signs from the signs of Allah and did not go into eclipse for the
death of anyone nor his life; so when you see these two, hasten to prayer.
[QF: volume 1: page 79: line(s) 3: {book 2; chapter 26; section 1; beginning}]
[AM: volume 1: page 185: line(s) 17-18: {Tirmidhi, Friday Prayer, Prayer for Water, hadith #510}]
[QF: volume 1: page 79: line(s) 9: {book 2; chapter 26; section 2; beginning}]
[AM: volume 1: page 185: line(s) 17-18: {Tirmidhi, Friday Prayer, Prayer for Water, hadith #510}]
343
The Guiding Helper
586 Guiding Helper Line #712
[KF: volume 1: page 102: line(s) 5: {prayer for water; question 1}]
[AM: volume 1: page 185: line(s) 17-18: {Tirmidhi, Friday Prayer, Prayer for Water, hadith #510}]
[QF: volume 1: page 79: line(s) 11-14: {book 2; chapter 26; section 2}]
The Prayer for Water has asking for forgiveness in it because Allah Most High said: And I said to them, 'Ask your
Lord for forgiveness; indeed, He is oft-forgiving; He will send the sky down to pour on you.'
[MF: volume 1: page 203: line(s) 14-15: {chapter of the prayer for water; beginning; explanation of Nur
al-Idah words "and for him is asking for forgiveness;}]
The Prophet (May Allah bless him and give him peace) went out with his Companions to pray the Prayer for
Water. So, he prayed two units with out loud recitations. And later he turned around his outer garment, lifted his
hands [as in prayer] and then supplicated and asked for water and he faced the qiblah.
[AM: volume 1: page 185: line(s) 17-18: {Tirmidhi, Friday Prayer, Prayer for Water, hadith #510}]
And I said to them, "Seek forgiveness from your Lord. Indeed, He is Ever-forgiving. He will then send the sky on
you in a downpour."
344
Notes of Sources for Main Text
[QU: volume 1: page 570: line(s) 15: {chapter 71, verse(s) 10}]
[QU: volume 1: page 571: line(s) 1: {chapter 71, verse(s) 11}]
[KF: volume 1: page 97: line(s) 6-7: {stressed sunnahs; question 1}]
[KF: volume 1: page 96: line(s) 1-2: {supererogatory prayer; question 4}]
[{Muslim, prayer of travelers and shortening it, recommendation for the two units of Fajr,
hadith #1193}]
[{Muslim, prayer of travelers and shortening it, recommendation for the two units of Fajr,
hadith #1193}]
[KF: volume 1: page 96: line(s) 13-14: {supererogatory prayer; question 5}]
[{Muslim, prayer of travelers and shortening it, recommendation for the two units of Fajr,
hadith #1188}]
579
Fajr in Arabic means dawn; thus, linguistically this is the time for it and we also have the recorded actions of the Prophet (May
Allah bless him and give him peace) concerning this.
346
Notes of Sources for Main Text
No mandub prayer is made up after its time except this. So as for Fajr, it is made up after mandub prayers become
allowed after sunrise and up until high noon.
[KF: volume 1: page 96: line(s) 10-11: {supererogatory prayer; question 4; end}]
[{Nisa'i, standing at night in extra prayer and the day, when should one make up a missed extra night
prayer, hadith #1770}]
[KF: volume 1: page 96: line(s) 21: {supererogatory prayer; question 6; end}]
[{Muslim, prayer of travelers and shortening it, recommendation for the two units of Fajr,
hadith #1190}]
[KF: volume 1: page 96: line(s) 21: {supererogatory prayer; question 6; end}]
580
The fact that `A'ishah was unsure about what he recited proves that his recitation was said softly since he prayed them in close
proximity to her.
347
The Guiding Helper
Proof(s) from Primary Text(s):
`A'ishah said, "The Prophet (May Allah bless him and give him peace) used to pray two units for Fajr and he used
to make them so short that I wondered if he even recited the Fatihah in them581."
[{Muslim, prayer of travelers and shortening it, recommendation for the two units of Fajr,
hadith #1190}]
[QF: volume 1: page 81: line(s) 7-10: {book 2; chapter 19; section 1}]
[{Muslim, prayer of travelers and shortening it, recommendation for the two units of Fajr,
hadith #1193}]
581
Most Maliki scholars say that the fact `A'ishah doubted that he could have read even the Fatihah in such a short the standing posture
indicates that no other section from the Qur'an was read. This is the popular opinion in the Maliki school. Some other Maliki scholars
have recommended that one recite chapter Kafirun in the first unit of Fajr after the Fatihah and chapter Ikhlas in the second unit. In
any case as long as the Fatihah is recited, Fajr prayer will be correct.
582
We are narrating the opinion that one may pray either two or four units before Dhuhr to gain credit for this fadilah.
348
Notes of Sources for Main Text
scholars say it is six units [i.e. three two unit prayers]). And other scholars in the Maliki school have labeled [some
or] all of these above-mentioned prayers as sunnah.
[QF: volume 1: page 41: line(s) 15-20: {book 2; chapter 1; after first half}]
[AM: volume 1: page 114: line(s) 2-3: {Bukhari, formal prayer, when one of you enters the masjid,
hadith #425}]
[KF: volume 1: page 95: line(s) 18-20: {supererogatory prayers; question 2; section 9}]
[AM: volume 1: page 114: line(s) 2-3: {Bukhari, formal prayer, when one of you enters the masjid,
hadith #425}]
In the time of `Umar ibn al-Khattab, the people used to observe twenty units [for Tarawih] not counting [Shaf` and]
Witr.585."
`A'ishah said that the Prophet (May Allah bless him and give him peace) said, "Whoever prays after sunset twenty
units, Allah builds for him a house in Paradise586."
583
Now the Maliki scholars have interpreted this as a loose command or recommendation by examining all of the surrounding details.
584
Most traditional scholars say that the reference in the hadith is to the Tarawih prayer.
585
We believe that `Umar based this on some known practice from the Prophet.
586
This hadith clearly shows the merit of praying twenty units of supererogatory prayers in the night and such was the practice of the
early Muslims for Tarawih during Ramadan during `Umar ibn al-Khattab's time.
349
The Guiding Helper
[{Tirmidhi, formal prayer, merit of supererogatory prayer and six units after Maghrib, hadith #399}]
[QF: volume 1: page 81: line(s) 18: {book 2; chapter 29; section 2; after explaining the number of units
to be prayed in Tarawih}]
[KF: volume 1: page 95: line(s) 21-22: {supererogatory prayers; question 2; section 9}]
Please note that those who pray less units (e.g., eight units) or more units (e.g., thirty-six units; thirty-six units is the popular opinion in
the Maliki School) will also get credit and are doing nothing wrong. This number twenty is just the recommended number of units for
Tarawih.
587
Now the fact that the Prophet did not pray Tarawih in a group most days of Ramadan while he strongly recommended the prayer
leads one to the conclusion that he encouraged one to pray it at home.
350
Notes of Sources for Main Text
with us until one-third of the night passed. Then, he did not stand in prayer with us the next day588, but did so the
day after; and on this day, he lead a group [Tarawih] prayer that went into half of the night….
[KF: volume 1: page 95: line(s) 20-21: {supererogatory prayers; question 2; section 9}]
[QF: volume 1: page 81: line(s) 18: {book 2; chapter 29; section 2; before explaining the number of
units to be prayed in Tarawih}]
588
The fact that the Prophet did pray Tarawih in a group on some days of Ramadan shows that he encouraged some people to hold up
this practice regularly while he himself withdrew himself so that it would not appear to be a wajib part of the din.
589
If one wakes up much before Subh, then one can go back to sleep until Subh as is recorded in various authentic hadiths.
590
The last part of the night is the last sixth of the night.
351
The Guiding Helper
[{Ibn Majah, establishing prayer and its sunnahs, standing at night in prayer, hadith #1324}]
[QF: volume 1: page 81: line(s) 20: {book 2; chapter 29; section 2; after explaining the number of units
to be prayed in Tarawih}]
[AM: volume 1: page 116: line(s) 7-8: {Bukhari, formal prayer, circles and sitting in the masjid,
hadith #452}]
591
It is established in many authentic hadith that the normal number of units that the Prophet (May Allah bless him and give him
peace) used to pray for the Night Vigil Prayer was eight not counting Shaf` and Witr.
592
We are narrating the opinion that one may pray either two or four units before Dhuhr to gain credit for this fadilah.
352
Notes of Sources for Main Text
[QF: volume 1: page 41: line(s) 15-20: {book 2; chapter 1; after first half}]
[{Muslim, prayer of the travelers and shortening it, recommendation for the midmorning prayer,
hadith #1181}]
[QF: volume 1: page 41: line(s) 15-20: {book 2; chapter 1; after first half}]
[LM: volume 1: page 57: hadith 135: {Muslim (description of ablution and its completeness); Bukhari,
book 4 (Wet Ablution), chapter 24 (ablution is three, three)}]
593
We are narrating the opinion that one may pray either two or four units before Dhuhr to gain credit for this fadilah.
353
The Guiding Helper
After Dhuhr, Maghrib and before Dhuhr, `Asr, do pray.
[DT: volume 1: page 261: line(s) 2-3: {explanation of verses 144-145; near beginning}]
Then while on a journey, he prayed Dhuhr with two units and he prayed two supererogatory units after it. He
prayed `Asr with two units and did not pray any supererogatory units after it. He prayed Maghrib with three units
and then prayed two supererogatory units after it. And he prayed `Isha with two units and he prayed two
supererogatory units after it..
The Prophet (May Allah bless him and give him peace) used to pray two extra units before Dhuhr and two after it.
He used to pray two units after Maghrib in his house. And [he used to pray] two units after `Isha'. But, he did not
pray extra units after the Friday Prayer until he went away (and he then prayed two units)
[{Bukhari, Friday Prayer, prayer after the Friday Prayer and before it, hadith #885}]
`Ai'sha was asked about the two units the Prophet used to pray after `Asr and she replied, "Rather, he used to pray
two units before `Asr…"
[{Muslim, prayer of the travelers and shortening it, knowing the two units the Prophet used to pray,
hadith #1378}]
594
Three sets of two units. Additionally, the popular opinion in the Maliki School is to always pray mandub prayers in units of two
during the day and night [Ref: {QF, Book 2, Chapter 29, Section 2, End}]. Thus, one may also pray four mandub units with two
salams (i.e. two consecutive two-unit mandub prayers) or one may follow the advice given in footnote 1189 of the Guiding Helper
Explanatory Notes propounded by some other Maliki scholars [Ref: {KH: volume 2, beginning, `Adawi's explanation of four mandub
rak`ah hadith texts}].
354
Notes of Sources for Main Text
[KF: volume 1: page 95: line(s) 14-16: {supererogatory prayers; question 2; sections 1-5}]
Then while on a journey, he prayed Dhuhr with two units and he prayed two supererogatory units after it. He
prayed `Asr with two units and did not pray any supererogatory units after it. He prayed Maghrib with three units
and then prayed two supererogatory units after it. And he prayed `Isha with two units and he prayed two
supererogatory units after it.
[DT: volume 1: page 261: line(s) 2-3: {explanation of verses 144-145; near beginning}]
Then while on a journey, he prayed Dhuhr with two units and he prayed two supererogatory units after it. He
prayed `Asr with two units and did not pray any supererogatory units after it. He prayed Maghrib with three units
and then prayed two supererogatory units after it. And he prayed `Isha with two units and he prayed two
supererogatory units after it595.
595
Now most Maliki scholars interpret these two units after `Isha to be that of Shaf` before Witr.
355
The Guiding Helper
When the moon is eclipsed, pray in units of two
Like normal 'till the entire moon is in view.
[KF: volume 1: page 95: line(s) 14-16: {supererogatory prayers; question 2; sections 1-5}]
[QF: volume 1: page 41: line(s) 20-24: {book 2; chapter 1; in second half}]
[QF: volume 1: page 42: line(s) 1-3: {book 2; chapter 1; in second half}]
356
Notes of Sources for Main Text
Pray a two unit prayer
[QF: volume 1: page 41: line(s) 20-24: {book 2; chapter 1; in second half}]
[QF: volume 1: page 42: line(s) 1-3: {book 2; chapter 1; in second half}]
And establish prayer .. indeed good deeds vanquish [previous] bad deeds.
Abu Bakr al-Siddiq said that the Prophet (May Allah bless him and give him peace) said, "There isn't a man who
commits a sin and then becomes pure, prays a formal prayer, and then asks Allah for forgiveness except that Allah
forgives him…".
[QU: volume 1: page 353: line(s) 15: {al-Qur'an; chapter 24; verse(s) 31}]
357
The Guiding Helper
612 Guiding Helper Line #735-736
[QF: volume 1: page 41: line(s) 20-24: {book 2; chapter 1; in second half}]
[QF: volume 1: page 42: line(s) 1-3: {book 2; chapter 1; in second half}]
[DR: volume 1: page 63: hadith 63: {al-Tirmidhi; volume 3; page 321; chapters on the description of
the Day of Resurrection}]
The Prophet (May Allah bless him and give him peace said), "Whoever has a need from Allah or from anyone of
the sons of 'Adam, let him perform wet ablution and let him perform it well. Then, let him pray two units and then
praise Allah and send blessings on the Prophet. Then let him say la ilaha illa l-lahu l-halimu l-karim… [the dhikr
mentioned in Appendix 1.10 of the Explanatory Notes of the Guiding Helper]."
358
Notes of Sources for Main Text
Repentance. Some scholars have also added two units before supplicating to Allah and two units for the person
who is about to be killed/executed taking Khubayb [the Prophet's companion (May Allah bless him and give him
peace)] as an example.
[QF: volume 1: page 41: line(s) 20-24: {book 2; chapter 1; in second half}]
[QF: volume 1: page 42: line(s) 1-3: {book 2; chapter 1; in second half}]
[{Bukhari, Friday Prayer, extra prayers are two - two units, hadith #1096}]
[QF: volume 1: page 41: line(s) 21: {book 2; chapter 1; in second half}]
What we have mentioned about this subject is proper [and enough] for this book which is intended for beginners
and whose design principle is being brief. Whoever wants more can read the more lengthy works.
[DT: volume 1: page 300: line(s) 22-23: {explanation of verses 165-171; after end section on the
qualifications of an imam and right before the "issues in this chapter" section}]
596
In reality, these are probably the ten most common; there are more than ten.
359
The Guiding Helper
[KF: volume 1: page 42: line(s) 15-16: {haram and makruh supererogatory prayers; question 1;
beginning}]
[{Bukhari, timings of prayer, don't pray before the setting of the sun, hadith #551}]
The Prophet (May Allah bless him and give him peace) said, "Do not seek out for your formal prayer the rising of
the sun nor its setting."
[AM: volume 1: page 114: line(s) 6: {Bukhari, timings of prayer, prayer after dawn until the sun comes
up, hadith #548}]
[KF: volume 1: page 42: line(s) 15-22: {haram and makruh supererogatory prayers; question 1}]
597
Sun up and sundown are definitely within these prohibited time intervals.
360
Notes of Sources for Main Text
And don't pray them during his talk throughout.
[KF: volume 1: page 42: line(s) 15-22: {haram and makruh supererogatory prayers; question 1}]
[KF: volume 1: page 42: line(s) 15-22: {haram and makruh supererogatory prayers; question 1}]
[KF: volume 1: page 42: line(s) 15-22: {haram and makruh supererogatory prayers; question 1}]
[AM: volume 1: page 118: line(s) 16: {Muslim, prayer of travelers and its shortening, disliked nature of
starting a mandub prayer after the start of the adhan, hadith #1160}]
[KF: volume 1: page 42: line(s) 25-26: {haram and makruh supererogatory prayers; question 2}]
[{Bukhari, timings of prayer, don't pray before the setting of the sun, hadith #551}]
598
The man is talking about a spear that is 12 hand spans long. If each hand span is about 6 inches (15.24 cm), that means that the
spear is 6 feet high (1.82 meters). Some scholars say that this means that the sun gets as high off the horizon as its diameter width.
This takes less than fifteen minutes to happen in most places in the world. In the Guiding Helper and associated Explanatory Notes,
we have narrated the opinion that mandub prayers are no longer disliked fifteen minutes after sunrise.
599
After examining all of the primary text evidence the Maliki scholars have come to the conclusion that mandub prayers are only
unlawful during sunrise and sunset and merely disliked in the other parts of the two intervals mentioned in the hadith.
362
Notes of Sources for Main Text
[DT: volume 1: page 260: line(s) 28: {explanation of verses 144-145; right at the beginning}]
[DT: volume 1: page 261: line(s) 1: {explanation of verses 144-145; right at the beginning}]
[KF: volume 1: page 43: line(s) 1-2: {haram and makruh supererogatory prayers; question 2}]
[{Tirmidhi, formal prayer, no prayer after the appearance of dawn except two units, hadith #384}]
600
From examining the various hadith available, the Maliki scholars have included with these allowed two units, Fajr, Shaf`, Witr, and
missed Night Vigil Prayers.
363
The Guiding Helper
Proof(s) from Secondary Text(s):
Witr's first time enters after two thing happen: (1) `Isha' has been prayed by the person (even if after one-third of
the night) … and (2) after the red twilight disappears. … and its first time stretches until dawn. Then, Witr's
second time starts at dawn and stretches until one prays Subh. If one has prayed Subh, the second time of Witr has
finished and the person is no longer asked to pray Witr. This is because no mandub prayers are made up after their
time passes except Fajr, which is made up until high noon.
[KF: volume 1: page 97: line(s) 10-16: {the Witr prayer; question 1}]
[{Tirmidhi, formal prayer, no prayer after the appearance of dawn except two units, hadith #384}]
[DT: volume 1: page 294: line(s) 16: {explanation of verses 165-171; near very beginning}]
The Prophet (May Allah bless him and give him peace) said to a group of youth which he educated and now was
bidding farewell, "Pray the formal prayer as you have seen me pray. Then when it is time for prayer, let one of you
make adhan and let the eldest of you be the imam."
[AM: volume 1: page(s) 102: line(s) 3-4: {Bukhari, adhan, adhan for travelers, hadith #595}]
Ibn Mas`ud said that the Prophet (May Allah bless him and give him peace) ordered that women be placed behind
in the formal prayers602.
601
From examining the various hadith available, the Maliki scholars have included with these allowed two units, Fajr, Shaf`, Witr, and
missed Night Vigil Prayers.
602
Now from this it is obvious that when men are present, a woman may not lead since the imam stands in front and not in the back.
However, it may not be so obvious that they may also not lead other women or children. Nevertheless, the popular Maliki view is that
when women lack an adult male imam, they should each pray alone separately at their own paces.
364
Notes of Sources for Main Text
[{Hafiz Zayla`i,}]
Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him
peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and
children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows
were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer.
He placed the rows of men closest to him and the rows of children behind the men. The women were placed
behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and
raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the
Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified
Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight.
Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered
another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs
thus so far up until the second unit [counting the initial opening takbir].
Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and
when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the
Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to
now…
[DT: volume 1: page 294: line(s) 17-19: {explanation of verses 165-171; near very beginning}]
As for hadith that state that women may lead other women, the popular Maliki view is that they do not describe the actual practice of
the Prophet (May Allah bless him and give him peace) in the latter part of his life. Thus, it is plausible that such hadith refer to an
earlier command of the Prophet or refer to some specific situation that does not concern normal wajib prayers.
603
Now from this it is obvious that when men are present, a woman may not lead since the imam stands in front and not in the back.
However, it may not be so obvious that they may also not lead other women or children. Nevertheless, the popular Maliki view is that
when women lack an adult male imam, they should each pray alone separately at their own paces.
As for hadith that state that women may lead other women, the popular Maliki view is that they do not describe the actual practice of
the Prophet (May Allah bless him and give him peace) in the latter part of his life. Thus, it is plausible that such hadith refer to an
earlier command of the Prophet or refer to some specific situation that does not concern normal wajib prayers.
365
The Guiding Helper
[{Hafiz Zayla`i,}]
Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him
peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and
children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows
were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer.
He placed the rows of men closest to him and the rows of children behind the men. The women were placed
behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and
raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the
Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified
Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight.
Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered
another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs
thus so far up until the second unit [counting the initial opening takbir].
Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and
when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the
Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to
now…
[DT: volume 1: page 294: line(s) 21: {explanation of verses 165-171; near very beginning}]
Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and
when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the
366
Notes of Sources for Main Text
Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to
now…
[KF: volume 1: page 77: line(s) 15: {the imamship; question 1; beginning}]
[{Muslim, masjids and places of prayer, who has more right to be the imam, hadith #1078}]
[DT: volume 1: page 294: line(s) 21: {explanation of verses 165-171; near very beginning}]
[{Muslim, masjids and places of prayer, who has more right to be the imam, hadith #1078}]
604
All of these descriptions make an assumption of basic sanity for the imam.
367
The Guiding Helper
629 Guiding Helper Line #753-754
[DT: volume 1: page 295: line(s) 8-9: {explanation of verses 165-171; near beginning before first
derivative ruling}]
[{Muslim, masjids and places of prayer, who has more right to be the imam, hadith #1078}]
[DT: volume 1: page 295: line(s) 4-5: {explanation of verses 165-171; near beginning before first
derivative ruling}]
605
The sunnah here is the method that the Prophet used to pray in.
606
The Prophet explicitly tells followers to imitate their imam.. But in order for the followers to do that correctly, the imam must also
do that correctly (i.e. he must perform all the wajibs and stressed sunnahs). As for hadith which state that the Prophet (May Allah bless
him and give him peace) led group prayer while sitting, the Maliki scholars do not consider it to be the normal action of the Prophet
nor the last ordered action of the Prophet. The last ordered action of the Prophet was to command Abu Bakr (an able imam) to lead
the people instead of attempting to lead the people himself in his state of inability in his last illness.
368
Notes of Sources for Main Text
[{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}]
The sixth precondition for the imam is that he not be some one who makes major grammatical mistakes (la$n).
[DT: volume 1: page 297: line(s) 14-15: {explanation of verses 165-171; near beginning; after first set
of derivative rulings}]
The meaning of making major grammatical mistakes is to change the meaning of the words said … and the fourth
opinion is that only the Fatihah must be free of major grammatical mistakes607.
[DT: volume 1: page 297: line(s) 12-13: {explanation of verses 165-171; near beginning; before first set
of derivative rulings}]
[{Muslim, masjids and places of prayer, who has more right to be the imam, hadith #1078}]
[DT: volume 1: page 296: line(s) 4-5: {explanation of verses 165-171; near beginning; right after first
derivative ruling}]
607
Thus, if the imam makes a major grammatical mistake in the following selection from the Qur'an, the prayer is still true.
608
To know the book of Allah is to know how to recite it correctly (and the word used in the hadith is aqra'uhum which means the one
most apt at reciting it).
609
All of these descriptions make an assumption of basic sanity for the imam.
369
The Guiding Helper
Proof(s) from Primary Text(s):
The Prophet (May Allah bless him and give him peace) mentioned a long-traveling disheveled dirt-covered man
who was sustained with unlawful provision who raised his hands towards the sky in supplication saying 'O Lord, O
Lord' and then said, "How can his prayer be answered while his food is unlawful, his clothes are unlawful, and he is
nourished with unlawful sustenance610."
[DT: volume 1: page 297: line(s) 15-16: {explanation of verses 165-171; near beginning; after first set
of derivative ruling}]
[{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}]
[DT: volume 1: page 298: line(s) 2: {explanation of verses 165-171; near beginning; right before start
of explanation of disliked characteristics of the imam}]
610
This shows that one's acts of disobedience affect the acceptance of one's prayer.
611
The imam must be a leader and not a follower.
370
Notes of Sources for Main Text
Proof(s) from Primary Text(s):
The Prophet (May Allah bless him and give him peace) said, "The Friday Prayer is a necessary obligation on every
Muslim to pray in a congregation except five: (1) an owned servant, (2) woman, (3) child, (4) sick person, or (5)
traveller.612"
[{Bidayah al-Mujtahid, Averroes, Friday Prayer; a very similar hadith is in Abu Dawud, formal prayer,
Friday Prayer for the servant and woman, hadith #901}]
[DT: volume 1: page 298: line(s) 11: {explanation of verses 165-171; near middle; right after start of
explanation of disliked characteristics of the imam}]
[{Muslim, masjids and places of prayer, who has more right to be the imam, hadith #1078}]
612
Any of these people who are not obligated to pray Friday Prayer would be praying the prayer as an optional choice. Thus, their
distinguishing intention when leading would differ from the distinguishing intention of the followers; and a difference in the
distinguishing intention between the followers and imam concerning whether the prayer is mandatory or optional is a cause for the
followers' prayers to become invalidated. Thus, none of these five classes of people may lead the Friday Prayer.
613
It is not a hidden fact that those of the city are usually more qualified in knowledge (both religious and worldly) than those who
dwell in rural areas or out in the wilderness. There are many proofs for this among which is the verse in the Qur'an "The desert Arabs
are harsher in disbelief and hypocrisy and more likely not to know the rules that Allah has revealed on His Messenger [than those of
the city]. And Allah is All-knowing and All-wise." [9:97]
[This is another proof that our din is primarily a din for population centers (i.e. cities and advanced suburbs) and not a din primarily for
the Bedouin out in the wilderness. And when most people in population centers and advanced areas of civilization no longer care for
or practice our din and only isolated rural people are practicing the din, the Last Hour will come.]
Now if people with a "rural" culture move into a city, they will still be unqualified in knowledge until they shed their old ways of
thinking and adopt an intellectual rational approach for studying and applying knowledge.
614
All of these descriptions make an assumption of basic sanity for the imam.
371
The Guiding Helper
636 Guiding Helper Line #762
[HM: volume 1: page 38: line(s) 5: {explanation of verses 167-170; near beginning}]
[{Tirmidhi, formal prayer, the person who leads people who dislike him, hadith #328}]
[DT: volume 1: page 298: line(s) 7: {explanation of verses 165-171; near middle; right after start of
explanation of disliked characteristics of the imam}]
372
Notes of Sources for Main Text
Likewise is the ruling for the person from whom impurity keeps being uncontrollably emit, such as the person who
has wounds [excreting blood or puss].
[DT: volume 1: page 298: line(s) 9-10: {explanation of verses 165-171; near middle; right after start of
explanation of disliked characteristics of the imam}]
[DT: volume 1: page 298: line(s) 17: {explanation of verses 165-171; near middle; after start of
explanation of disliked characteristics of the imam}]
[{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}]
615
The Prophet explicitly tells followers to imitate their imam.. But in order for the followers to do that correctly, the imam must also
do that correctly (i.e. he must perform all the wajibs and stressed sunnahs). Not having a functioning hand impairs the imam somewhat
and Maliki scholars label such imams as disliked but valid.
373
The Guiding Helper
[DT: volume 1: page 298: line(s) 21-22: {explanation of verses 165-171; near middle; after start of
explanation of disliked characteristics of the imam}]
[AM: volume 1: page 104: line(s): {Muslim, formal prayer, volume 1, page 369}]
[DT: volume 1: page 300: line(s) 10: {explanation of verses 165-171; near middle; before section
entitled, "issues from this section"}]
[DT: volume 1: page 300: line(s) 13: {explanation of verses 165-171; near middle; before section
entitled, "issues from this section"}]
374
Notes of Sources for Main Text
643 Guiding Helper Line #768
[DT: volume 1: page 300: line(s) 5-6: {explanation of verses 165-171; near middle; before section
entitled, "issues from this section"}]
[DT: volume 1: page 299: line(s) 20-21: {explanation of verses 165-171; near middle; before section
entitled, "issues from this section"}]
375
The Guiding Helper
[DT: volume 1: page 300: line(s) 1: {explanation of verses 165-171; near middle; before section
entitled, "issues from this section"}]
[DR: volume 1: page 337: footnote(s) 667: {explanation of hadith #667 of Riyadh al-Salihin}]
[DR: volume 1: page 374: hadith #667: {Bukhari; book 13; hadith #121}]
The Prophet (May Allah bless him and give him peace) said, "Obey every leader and pray behind every imam.
And do not revile any one of my Companions."
[JA: volume 1: page 559: hadith #2656: {Tabarani; kabir, volume 20; page 370}]
[DT: volume 1: page 300: line(s) 16: {explanation of verses 165-171; near middle; before section
entitled, "issues from this section"}]
376
Notes of Sources for Main Text
There is no strong primary text evidence that suggests that impotence is a disliked characteristic and all affairs are
neutral by default.
[DT: volume 1: page 300: line(s) 19: {explanation of verses 165-171; near middle; before section
entitled, "issues from this section"}]
[DT: volume 1: page 300: line(s) 17: {explanation of verses 165-171; near middle; before section
entitled, "issues from this section"}]
[DT: volume 1: page 300: line(s) 20: {explanation of verses 165-171; near middle; before section
entitled, "issues from this section"}]
[DT: volume 1: page 301: line(s) 15: {explanation of verses 165-171; near end; in section entitled,
"issues from this section"; first derivative ruling}]
[{Bukhari, adhan, if the imam does not intend to be imam and then people come, hadith #658}]
Sahnun then asked, "In which way does the imam move the follower, from in front of him or from in back of him
according to Imam Malik?"
378
Notes of Sources for Main Text
[MK: volume 1: page 86: line(s) 13-15: {book of prayer; chapter about being an imam with one follower
or two}]
[{Bukhari, adhan, if the imam does not intend to be imam and then people come, hadith #658}]
[DT: volume 1: page 301: line(s) 15-16: {explanation of verses 165-171; near end; in section entitled,
"issues from this section"; first derivative ruling}]
Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and
when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the
Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to
now…
379
The Guiding Helper
654 Guiding Helper Line #778
[AM: volume 1: page 122: line(s) 15: {book of prayer; chapter of imamship; the seven possible
positions of followers with the imam}]
The fifth case is that there be one man [along with the imam] and one woman. In this case, the man should stand
on the right side of the imam and the woman should stand behind them both.
The sixth case is that there be two or more men [besides the imam] and one or more women. In this case, the men
should stand behind the imam and the women should stand behind the [last] row of men…
The seventh case is that there be one male imam and a group of women. In this case, the place of the women is
behind the imam in a straight row.
[AM: volume 1: page 123: line(s) 3-12: {book of prayer; chapter of imamship; the seven possible
positions of followers with the imam}]
380
Notes of Sources for Main Text
behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and
raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the
Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified
Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight.
Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered
another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs
thus so far up until the second unit [counting the initial opening takbir].
Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and
when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the
Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to
now…
[KH: volume 2: page 29: line(s) M25-29: {book of prayer; chapter of group prayer; disliked positions in
group prayer; explanation of Sidi Khalil's statement: "[and also is disliked] the prayer of a man between
women or vice versa"}]
[{Hafiz Zayla`i}]
616
Now if a man is leading only his wife or only one of his unmarriageable female relatives (e.g., mother, sister, or daughter), we
would offer the non-binding dispensation that they may pray with the woman on the right and slightly behind the man. We would
consider such a prayer to be of a lower grade of being disliked than a man praying side-to-side with a strange woman.
381
The Guiding Helper
Proof(s) from Secondary Text(s):
Sidi Khalil means that praying between pillars is disliked without a necessity. Some of the Maliki scholars have
said only if it is in a masjid and only [for followers] during group prayer. The reason for it is either because it cuts
the lines … or because shoes/footwear are often put between the pillars [of a mosque].
[KH: volume 2: page 28: line(s) I17-19: {book of prayer; chapter of group prayer; disliked positions in
group prayer; explanation of Sidi Khalil's statement: "[and also is disliked] the prayer between pillars"}]
[KH: volume 2: page 29: line(s) I2: {book of prayer; chapter of group prayer; disliked positions in group
prayer; explanation of Sidi Khalil's statement: "[and also is disliked the prayer] in front of one's
imam"}]
[{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}]
617
This shows the merit of a line not being cut by a gap or something else.
618
The way the Prophet demonstrated that an imam should be followed is by physically placing himself ahead of the followers in
prayer. Thus, the Maliki scholars label it disliked for the followers to stand ahead of the imam except if there is some excuse such as
shortness of space in the masjid. Again all these disliked acts and characteristics do not invalidate prayer, but one is rewarded for
avoiding them.
382
Notes of Sources for Main Text
Guiding Helper Excerpt:
Having a second group after the imam's done
For the same prayer if the imam is a regular one.
[KH: volume 2: page 29: line(s) I8-10: {book of prayer; chapter of group prayer; disliked acts in group
prayer; explanation of Sidi Khalil's statement: "and regularly having a group prayer after the assigned
imam, even if he gives permission for such"}]
`A'ishah was asked about the last illness of the Messenger of Allah (May Allah bless him and give him peace). She
said: The Prophet (May Allah bless him and give him peace) felt heaviness and then asked, "Have the people
prayed?" We replied, "No. They are waiting for you." He then said, "Place for me water in the container." So,
we did that. So, he sat down and washed himself [for ablution]. He then tried to get up but fainted instead. Then,
he regained consciousness and then asked again, "Have the people prayed?" We replied, "No. They are waiting for
you, O Messenger of Allah." He then said, "Place for me water in the container." So, we did that. So, he sat down
and washed himself [for ablution] ….
[LM: volume 1: page 68: hadith 178: {Muslim, chapter of a follower taking lead as the imam when the
imam experienced some excuse; Bukhari, adhan, the imam was only made to be followed}]
Ibn `Umar said that the Prophet (May Allah bless him and give him peace) said, "One prayer is not repeated in the
same day twice."
[{Nisa'i, imamship, non-obligation of someone who has already prayed, hadith #851}]
[DT: volume 1: page 303: line(s) 14: {explanation of verse(s) 172; very beginning}]
383
The Guiding Helper
Proof(s) from Primary Text(s):
The Prophet (May Allah bless him and give him peace) said, "The imam has only been appointed so that he may be
followed. So, when he utters the takbir, then utter the takbir. And when he bows, then bow. And then when he
prostrates, then prostrate…
[{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}]
[DT: volume 1: page 303: line(s) 20-21: {explanation of verse(s) 172; very beginning}]
[{Tirmidhi, formal prayer, prostrations of forgetfulness after salam and talking, hadith #358}]
The Prophet (May Allah bless him and give him peace) said, "[To inform the imam of his mistake], men may make
verbal glorification of Allah [e.g., "subhana l-lah"] and women may clap."620.
619
This shows that the Companions used words to correct the formal prayer of the Prophet (May Allah bless him and give him peace).
620
Now the official Maliki opinion is that both men and women followers may either use verbal glorification or physical clapping (e.g.,
slapping their thighs with their hands). [QF: volume 1: page 67: line(s) 6: {book 2, chapter 20, section 1, issue 6}]
384
Notes of Sources for Main Text
Ibn `Ashir mentioned in these verses … rules about the late-comer to prayer. He informed us that when the late-
comer enters and finds the imam already engaged in prayer, he should [first] make the opening takbir right away.
[DT: volume 1: page 306: line(s) 24: {explanation of verse(s) 173-176; very beginning}]
[DT: volume 1: page 307: line(s) 1: {explanation of verse(s) 173-176; very beginning}]
The key to the formal prayer is purification, it's commencement is the takbir, and its termination is the salam.
[UF: volume 1: page 366: line(s) 15-16 {Ahmad; Ali ibn Abu Talib}]
[DT: volume 1: page 306: line(s) 24: {explanation of verse(s) 173-176; very beginning}]
[DT: volume 1: page 307: line(s) 1: {explanation of verse(s) 173-176; very beginning}]
Abu Hurayrah said that the Messenger of Allah (May Allah bless him and give him peace) used to utter the takbir
when he stood for prayer. Then, he uttered the takbir when going into the bowing posture. Then, he used to say
"Sami`allahu liman hamidah" when getting up from bowing. Then, he would say while standing "rabbana wa laka
l-hamd". Then, he would utter the takbir when falling prostrate to the floor. Then, he would utter the takbir when
raising his head [from prostration]. Then, he would utter the takbir again when going into [the second] prostration.
Then, he would utter the takbir when raising his head [from the second prostration]. Then, he would do like this in
his entire formal prayer until finishing it. And he would utter the takbir when[/after] getting up from the second
sitting.
[LM: volume 1: page 80: hadith 220: {Bukhari; book 19 - adhan, chapter 117 - uttering takbir when
getting up to stand after prostrating;
Muslim, formal prayer, the affirmation of the utterance of takbir in every lowering and raisin in the
formal prayer except when getting up from bowing}]
621
Generally speaking, the late-comer must make this initial takbir while standing; however in the case that he finds the imam bowing,
he can utter a takbir while bending down for bowing intending with this takbir both to get credit for the wajib opening takbir and the
sunnah takbir for going into bowing. [KF:V1:54:17-21: {wajibs of prayer; question 4}].
385
The Guiding Helper
[DT: volume 1: page 307: line(s) 4: {explanation of verse(s) 173-176; near beginning}]
[{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}]
[DT: volume 1: page 307: line(s) 5-6: {explanation of verse(s) 173-176; near beginning}]
[DT: volume 1: page 307: line(s) 5-7: {explanation of verse(s) 173-176; near beginning}]
[DT: volume 1: page 307: line(s) 8-13: {explanation of verse(s) 173-176; after beginning}]
623
The Maliki scholars interpret this make it up (faq!ū) as meaning that one make up the recitations while building off the physical
actions of prayer.
387
The Guiding Helper
Proof(s) from Secondary Text(s):
If the follower makes the opening takbir and bends down after the imam has raised his head from bowing but
before the imam has stood up completely straight, he may count that unit as being caught with the imam.
[KF: volume 1: page 71: line(s) 8-9: {prostrations of forgetfulness; question 17}]
If the latecomer does not even catch the bowing posture in the last unit of prayer (e.g., he enters during the
prostration or sitting posture), he has missed the entire prayer. Thus, he should stand up [after the imam's salam]
and pray the prayer in full. Now if this happens in the Friday Prayer, according to the Maliki school he should
stand up after the imam's salam (intending to pray Dhuhr) and perform four complete units [instead of praying two
units for the Friday Prayer]624. But, Abu Hanifah has said that in such a case he should pray two units with out
loud recitations.
[QF: volume 1: page 65: line(s) 15-18: {book 2; chapter 18; three derivative rulings;
derivative ruling 2}]
[{Bukhari, timings of prayer, whoever reaches one unit of the group prayer, hadith #546}]
[DT: volume 1: page 309: line(s) 22: {explanation of verse(s) 177-178; near beginning}]
624
The reason why he prays Dhuhr instead is that one of the preconditions for correctness of the Friday Prayer is that it be prayed with
at least a group of twelve other men. Now if he caught one unit of the Friday Prayer and only missed one, then as normal he should
make up the missed unit after the imam's salam and make his salam at the end of the ensuing unit and his Friday prayer will be correct.
Thus, you see that the general rule we have narrated in the Guiding Helper holds for almost all circumstances except this minor
exceptional case when the follower is very late to the formal Friday Prayer and does not catch even one unit.
625
After extensively examining the hadith, the Maliki scholars came to the conclusion that the boundary line for a unit (as far as the
late-comer is concerned) is the bowing posture.
388
Notes of Sources for Main Text
[{Bukhari, timings of prayer, whoever reaches one unit of the group prayer, hadith #546}]
The Prophet (May Allah bless him and give him peace) said, "The imam has only been appointed so that he may be
followed. So, when he utters the takbir, then utter the takbir. And when he bows, then bow. And then when he
prostrates, then prostrate…
[{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}]
[DT: volume 1: page 310: line(s) 3: {explanation of verse(s) 177-178; near beginning}]
[HM: volume 1: page 41: line(s) 6-7: {explanation of verse(s) 177-178; near beginning}]
626
Since prostrations made before the salam are within the prayer, the Maliki scholars say that those who have caught at least one unit
should follow the imam in the pre-salam prostrations of forgetfulness - as it is wajib to follow him.
627
The Maliki scholars interpret this make it up (faq!ū) as meaning that one make up the recitations while building off the physical
actions of prayer.
389
The Guiding Helper
Proof(s) from Primary Text(s):
The Prophet (May Allah bless him and give him peace) said, "When you come to prayer, do not come to it running
[in haste] but come to it walking in tranquility. So, the part you reach [with the imam], pray [with him] and the part
that you missed, make it up628.
[DT: volume 1: page 310: line(s) 5: {explanation of verse(s) 177-178; near beginning}]
[{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}]
[DT: volume 1: page 310: line(s) 6: {explanation of verse(s) 177-178; near beginning}]
628
The Maliki scholars interpret this make it up (faq!ū) as meaning that one make up the recitations while building off the physical
actions of prayer.
390
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace) said, "Whoever even catches one unit of prayer [with the
imam], he has caught the [group] prayer."
[{Bukhari, timings of prayer, whoever reaches one unit of the group prayer, hadith #546}]
[KF: volume 1: page 77: line(s) 18-19: {the imamship; question 1}]
`A'ishah was asked about the last illness of the Messenger of Allah (May Allah bless him and give him peace). She
said: The Prophet (May Allah bless him and give him peace) felt heaviness and then asked, "Have the people
prayed?" We replied, "No. They are waiting for you." He then said, "Place for me water in the container." So,
we did that. So, he sat down and washed himself [for ablution]. He then tried to get up but fainted instead. Then,
he regained consciousness and then asked again, "Have the people prayed?" We replied, "No. They are waiting for
you, O Messenger of Allah." He then said, "Place for me water in the container." So, we did that. So, he sat down
and washed himself [for ablution] ….
[LM: volume 1: page 68: hadith 178: {Muslim, chapter of a follower taking lead as the imam when the
imam experienced some excuse; Bukhari, adhan, the imam was only made to be followed}]
Ibn `Umar said that the Prophet (May Allah bless him and give him peace) said, "One prayer is not repeated in the
same day twice."
[{Nisa'i, imamship, non-obligation of someone who has already prayed, hadith #851}]
391
The Guiding Helper
All the followers' prayers are ruined too.
[DT: volume 1: page 311: line(s) 12-13: {explanation of verse(s) 177-178; near beginning}]
[{Ibn Majah, establishing prayer and its sunnahs, what is wajib on the imam, hadith #971}]
[DT: volume 1: page 311: line(s) 14-15: {explanation of verse(s) 177-178; near beginning}]
[AM: volume 1: pag1 54: line(s) 13-14: {Bukhari, bathing for purification, volume 1, page 456}]
There was once some civil disturbance between the tribe of `Amr ibn Awf and when the Prophet (May Allah bless
him and give him peace) heard about this, he prayed Dhuhr and then went towards them to try to resolve the
dispute between them. He told Bilal that if `Asr prayer's time came and he was not back that he should command
Abu Bakr to lead the people in prayer. So when the time for `Asr came, Bilal uttered the adhan and then made the
Call to Commence. Bilal then told Abu Bakr to step forward as the imam and started the prayer. In the middle of
the prayer, the Messenger of Allah returned and walked between the people until he stood [in the front row] behind
Abu Bakr [since he saw a gap there]. The people then started clapping and Abu Bakr used to (engross himself in
the prayer and) not turn (when engaged); but, when Abu Bakr saw that the clapping would not cease, he turned his
head to see (what was the matter) and the Messenger of Allah motioned to him with his hand to continue. Abu
Bakr then praised Allah for what the Messenger said and then Abu Bakr took a few steps back to give up the
position of imam to the Messenger of Allah. When the Messenger of Allah saw this, he stepped forward and acted
as the imam of the followers for the rest of the prayer. And when he finished his prayer, he said to Abu Bakr,
392
Notes of Sources for Main Text
'What prevented you from staying where you were when I motioned to you?' Abu Bakr replied, 'It was not fit for
the son of Abu Quhafah that he lead the Messenger of Allah (May Allah bless him and give him peace) in
prayer.'…
[{Nisa'i, imamship, taking the position of imam in his absence, hadith #785}]
[DT: volume 1: page 311: line(s) 18-19: {explanation of verse(s) 177-178; near beginning}]
If the imam in such a case does not quickly leave, the followers prayers are also ruined
[DT: volume 1: page 311: line(s) 17-18: {explanation of verse(s) 177-178; near beginning}]
[{Nisa'i, imamship, taking the position of imam in his absence, hadith #785}]
629
This hadith shows the validity of the followers prayers even after the initial imam goes away and it also shows the permissibility of
the previous imam stepping back and appointing a successor for the rest of the prayer.
393
The Guiding Helper
They may appoint one or finish alone, either.
[DT: volume 1: page 311: line(s) 19-21: {explanation of verse(s) 177-178; near beginning}]
[{Nisa'i, imamship, taking the position of imam in his absence, hadith #785}]
[KF: volume 1: page 90: line(s) 18-19: {the Friday Prayer; question 1}]
[QU: volume 1: page 554: line(s) 1-3: {al-Qur'an, chapter 62, verse 9}]
630
This hadith shows the validity of the followers prayers even after the initial imam goes away and it also shows the permissibility of
the previous imam stepping back and appointing a successor for the rest of the prayer.
394
Notes of Sources for Main Text
Free people
[KF: volume 1: page 90: line(s) 22-25: {the Friday Prayer; question 2}]
[{Bidayah al-Mujtahid, Averroes, Friday Prayer; a very similar hadith is in Abu Dawud, formal prayer,
Friday Prayer for the servant and woman, hadith #901}]
And (part of the fourth precondition) is being near the place of the Friday Prayer by three mīls, 632which is a
farsakh, which is five-thousand-five-hundred-sixty-five meters. This measurement is based upon what the book
dalīl al-musāfir says. So, one mīl is one-thousand-eight-hundred-fifty-five meters.
[KF: volume 1: page 90: line(s) 22-25: {the Friday Prayer; question 2}]
631
A mile here is equal to 1.609 kilometers.
632
The rest of this excerpt is given in a footnote in this book.
395
The Guiding Helper
[QU: volume 1: page 554: line(s) 1-3: {al-Qur'an, chapter 62, verse 9}]
[DT: volume 1: page 283: line(s) 5-6: {explanation of verse(s) 159-162; right before first set of multiple
derivative rulings}]
[DT: volume 1: page 283: line(s) 5-6: {explanation of verse(s) 159-162; right before first set of multiple
derivative rulings}]
633
Imam al-Qurtubi says in his tafsir (TQ in the Table of References) for this verse that the Maliki scholars have linked hearing the call
to the Friday Prayer with the wajib obligation to go. And they analyzed how far a loud human voice uttering the adhan can travel in
calm weather. They found that the adhan can be heard only to about 5.5 km from a natural human voice. Thus, they have said that
only those living at about 5.5 km within the minaret of the Masjid where the Friday Prayer is held have an obligation to go.
[We have adopted this general distance restriction for the other rulings concerning the Friday Prayer (e.g., those living at a distance are
not obligated to go nor are obligated to refrain from other activities). The reason we have done this is (1) from the realization that the
world has different time zones (e.g., when it is time for the Friday prayer in Makkah, people in England and Spain are still involved in
their morning business transactions and (2) in order to find the smallest allowed radius distance for the Friday Prayer restriction to
make it easier for people. ]
634
The city here does not have to be a metropolis. A small village where people have erected permanent dwelling places is good
enough.
396
Notes of Sources for Main Text
Proof(s) from Primary Text(s):
The Prophet (May Allah bless him and give him peace) did not establish the Friday Prayer until a permanent
masjid was built in Madinah (which is permanent place of continued residence (i.e. it is a city)).
[QF: volume 1: page 73: line(s) 3-4: {book 2; chapter 21; section 1; derivative ruling 2}]
If the latecomer does not even catch the bowing posture in the last unit of prayer (e.g., he enters during the
prostration or sitting posture), he has missed the entire prayer. Thus, he should stand up [after the imam's salam]
and pray the prayer in full. Now if this happens in the Friday Prayer, according to the Maliki school he should
stand up after the imam's salam (intending to pray Dhuhr) and perform four complete units [instead of praying two
units for the Friday Prayer]635. But, Abu Hanifah has said that in such a case he should pray two units with out
loud recitations.
[QF: volume 1: page 65: line(s) 15-18: {book 2; chapter 18; three derivative rulings;
derivative ruling 2}]
[QU: volume 1: page 554: line(s) 1-4: {al-Qur'an, chapter 62, verse 9-10}]
635
The reason why he prays Dhuhr instead is that one of the preconditions for correctness of the Friday Prayer is that it be prayed with
at least a group of twelve other men.
636
The believers include men, women, children, those travelling, those at home, those owned or restricted, and those that are sick. All
of these people may pray the Friday Prayer according to the literal interpretation of the verse. But, we know from other hadith that
only able men who are not travelling are obligated to go (proofs for Guiding Helper lines 815-817).
637
Allah instructs the believers to spread forth in the earth immediately after the Friday Prayer to seek His bounty. Thus, the
implication is that there is no need to pray Dhuhr as one has done one's job with the Friday Prayer. And this is also the established
practice of the Prophet.
397
The Guiding Helper
685 Guiding Helper Line #821
[QF: volume 1: page 74: line(s) 5-7: {book 2; chapter 21; section 3; first fifth}]
[{Bukhari, Friday Prayer, the time for the Friday Prayer is when the sun descends from its climax,
hadith #853}]
[HM: volume 1: page 35: line(s) 2-23: {explanation of verses 159-161; near middle}]
[{Nisa'i, Friday Prayer, time for the Friday Prayer, hadith #1373}]
638
Now the declination of the sun continues to take place from high noon until sunset.
398
Notes of Sources for Main Text
'Till the imam with salam off the prayer tops.
[QF: volume 1: page 74: line(s) 23-24: {book 2; chapter 21; section 4; issue 2}]
[QU: volume 1: page 554: line(s) 1-4: {al-Qur'an, chapter 62, verse 9-10}]
[KF: volume 1: page 91: line(s) 13-17: {the Friday Prayer; question 5}]
Anas ibn Malik prayed the Friday Prayer with twelve men after the Prophet (May Allah bless him and give him
peace) sent him to Bahrayn.
[AM: volume 1: page 160: line(s) 8-9: {first is mentioned in Ibn Majah, obligation of the Friday Prayer,
hadith #1072}]
[QF: volume 1: page 74: line(s) 15-16: {book 2; chapter 21; section 3; last fourth}]
[AM: volume 1: page 166: line(s) 6-7: {Bukhari, Friday Prayer, listening quietly to the Friday Prayer
speech, hadith #882}]
[KF: volume 1: page 91: line(s) 3: {the Friday Prayer; question 3}]
[{Nisa'i, Friday Prayer, how many speeches should be made, hadith #1398}]
[KF: volume 1: page 91: line(s) 29: {the Friday Prayer; question 7}]
400
Notes of Sources for Main Text
Anas ibn Malik said that the Prophet (May Allah bless him and give him peace) used to come down from his pulpit
[after his Friday Prayer Speech] and a man may have displayed himself and the Prophet used to talk to him
standing with him until the matter was taken care of. Then, he used to go forward and lead the prayer.
[{Nisa'i, Friday Prayer, talking and standing after coming down from the pulpit, hadith #1402}]
[KF: volume 1: page 91: line(s) 25: {the Friday Prayer; question 7}]
[{Nisa'i, Friday Prayer, how many speeches should be made, hadith #1398}]
[QF: volume 1: page 74: line(s) 14: {book 2; chapter 21; section 3; last fourth}]
[{Nisa'i, Friday Prayer, how many speeches should be made, hadith #1398}]
401
The Guiding Helper
[KF: volume 1: page 92: line(s) 24: {the Friday Prayer; question 10}]
[KF: volume 1: page 91: line(s) 26-27: {the Friday Prayer; question 7}]
[KF: volume 1: page 92: line(s) 14-15: {the Friday Prayer; question 9}]
[AM: volume 1: page 165: line(s) 7: {Abu Dawud, formal prayer, sitting after first mounting the pulpit,
hadith #921}]
[QF: volume 1: page 74: line(s) 14-15: {book 2; chapter 21; section 3; last fourth}]
[AM: volume 1: page 166: line(s) 6-7: {Bukhari, Friday Prayer, listening quietly to the Friday Prayer
speech, hadith #882}]
639
Now if the imam gives the salam, that would invoke the followers to respond and speak with words (something they are forbidden
from). As for hadith which state that the Prophet (May Allah bless him and give him peace) uttered the salam when starting the Friday
Prayer speeches, the Maliki scholars state that it cannot be rigorously proven that that was the last action that the Prophet adopted
during the later part of his life.
403
The Guiding Helper
The eighth mandub act of the Friday Prayer is for the imam to start the speeches with praising Allah and sending
blessings on the Prophet (May Allah bless him and give him peace).
[KF: volume 1: page 92: line(s) 25: {the Friday Prayer; question 10}]
[KF: volume 1: page 92: line(s) 27: {the Friday Prayer; question 10}]
[KF: volume 1: page 46: line(s) 12-13: {the Friday Prayer; question 10}]
404
Notes of Sources for Main Text
701 Guiding Helper Line #842
[DT: volume 1: page 393: line(s) 28: { Ibn Rushd's Muqaddamah metered song; chapter of the Friday
Prayer; explanation of verses 10-11 counting start of chapter: "Because it is an obligation on each
individual. It is wajib; like Subh, it has two units"}]
Ibn `Abbas saud that the Prophet (May Allah bless him and give him peace) used to recite on Friday in Subh
Prayer "Alif lam mim tanzil…" and "hal ata `ala l-insan…" and used to recite in the Friday Prayer surah al-
Jumu`ah640."
[KF: volume 1: page 93: line(s) 12-15: {the Friday Prayer; question 12}]
[{Bukhari, Friday Prayer, prayer after the Friday Prayer and before it, hadith #885}]
640
This is a proof that the Friday Prayer has out loud recitations like Subh
641
The Maliki scholars say that the reason that the Prophet did not pray any extra prayers until he was alone at home was so that
people would not associate any fadilah prayers along with the Friday Prayer by his performing them in public.
405
The Guiding Helper
[KF: volume 1: page 92: line(s) 15-17: {the Friday Prayer; question 9}]
[KF: volume 1: page 92: line(s) 23: {the Friday Prayer; question 10}]
642
Due to other hadith which clarify that this bath is only optional, the Maliki scholars do not label this bath to be wajib.
406
Notes of Sources for Main Text
705 Guiding Helper Line #846
[KF: volume 1: page 92: line(s) 21: {the Friday Prayer; question 10}]
[KF: volume 1: page 92: line(s) 21-22: {the Friday Prayer; question 10}]
643
Clean clothing (for those that have it) fits in well with taking a bath.
407
The Guiding Helper
Proof(s) from Secondary Text(s):
The third disliked action on Friday is to not work [the whole day] since it is an act that resembles the acts of the
Jews and Christians on Saturdays and Sundays.
[KF: volume 1: page 93: line(s) 11-12: {the Friday Prayer; question 12}]
[QU: volume 1: page 554: line(s) 1-4: {al-Qur'an, chapter 62, verse 9-10}]
[QF: volume 1: page 73: line(s) 7-8: {book 2; chapter 21; section 1; derivative ruling 3}]
[QU: volume 1: page 554: line(s) 1-4: {al-Qur'an, chapter 62, verse 9-10}]
644
The exegetes say that the words "seek the bounty of Allah" is a metaphorical way of saying "try to earn a living".
645
Those able men who hear the call must respond if they fulfill all the other conditions for the Friday Prayer to be obligatory.
408
Notes of Sources for Main Text
The Prayer of Fear is the prayer which is performed during battle. It is a sunnah. It is not performed as we will
describe below except with the fulfillment of three preconditions: (1) that battle be evident, (2) that the battle be
allowed in our din …, and (3) part of the army can safely disengage themselves from battle to pray this prayer.
[KF: volume 1: page 88: line(s) 24-28: {the Prayer of Fear; question 1}]
So, when you [O Prophet] are with them and you are ready to start a formal prayer, let one group of them stand
with you and let them keep their weapons. Then, when they have prostrated, let them [keep praying] in back of
you. And [then] let the second group come who have not yet prayed. And let them [i.e. this second group] pray
with you. And let them keep on their guard and on their weapons.
The disbelievers wish that you would not pay heed to your weapons nor your rations so that they may wipe you out
with one stroke. Now if you have some hurt from rain or are sick, there is no blame on you if you put down your
weapons. But, be on guard. Indeed, Allah has prepared for the disbelievers a humiliating punishment.
[QU: volume 1: page(s) 94-95: lines(s) bottom-top: {al-Qur'an, chapter 4, verse(s) 101-102}]
[KF: volume 1: page 88: line(s) 30-31: {the Prayer of Fear; question 2}]
So, when you [O Prophet] are with them and you are ready to start a formal prayer, let one group of them646 stand
with you and let them keep their weapons. Then, when they have prostrated, let them [keep praying] in back of
you. And [then] let the second group come who have not yet prayed. And let them [i.e. this second group] pray
with you. And let them keep on their guard and on their weapons.
The disbelievers wish that you would not pay heed to your weapons nor your rations so that they may wipe you out
with one stroke. Now if you have some hurt from rain or are sick, there is no blame on you if you put down your
weapons. But, be on guard. Indeed, Allah has prepared for the disbelievers a humiliating punishment.
[QU: volume 1: page(s) 94-95: lines(s) bottom-top: {al-Qur'an, chapter 4, verse(s) 101-102}]
646
Only two groups are mentioned in the verse. This dictates that the army unit is divided into two sections.
409
The Guiding Helper
[KF: volume 1: page 89: line(s) 1-2: {the Prayer of Fear; question 2}]
So, when you [O Prophet] are with them and you are ready to start a formal prayer, let one group of them stand
with you and let them keep their weapons. Then, when they have prostrated, let them [keep praying] in back of
you647. And [then] let the second group come who have not yet prayed. And let them [i.e. this second group] pray
with you. And let them keep on their guard and on their weapons.
The disbelievers wish that you would not pay heed to your weapons nor your rations so that they may wipe you out
with one stroke. Now if you have some hurt from rain or are sick, there is no blame on you if you put down your
weapons. But, be on guard. Indeed, Allah has prepared for the disbelievers a humiliating punishment.
[QU: volume 1: page(s) 94-95: lines(s) bottom-top: {al-Qur'an, chapter 4, verse(s) 101-102}]
[KF: volume 1: page 89: line(s) 2-3: {the Prayer of Fear; question 2}]
So, when you [O Prophet] are with them and you are ready to start a formal prayer, let one group of them stand
with you and let them keep their weapons. Then, when they have prostrated, let them [keep praying] in back of
you648. And [then] let the second group come who have not yet prayed. And let them [i.e. this second group] pray
with you. And let them keep on their guard and on their weapons.
The disbelievers wish that you would not pay heed to your weapons nor your rations so that they may wipe you out
with one stroke. Now if you have some hurt from rain or are sick, there is no blame on you if you put down your
weapons. But, be on guard. Indeed, Allah has prepared for the disbelievers a humiliating punishment.
[QU: volume 1: page(s) 94-95: lines(s) bottom-top: {al-Qur'an, chapter 4, verse(s) 101-102}]
[KF: volume 1: page 89: line(s) 3-5: {the Prayer of Fear; question 2}]
So, when you [O Prophet] are with them and you are ready to start a formal prayer, let one group of them stand
with you and let them keep their weapons. Then, when they have prostrated, let them [keep praying] in back of
you. And [then] let the second group come who have not yet prayed. And let them [i.e. this second group] pray
with you649. And let them keep on their guard and on their weapons.
The disbelievers wish that you would not pay heed to your weapons nor your rations so that they may wipe you out
with one stroke. Now if you have some hurt from rain or are sick, there is no blame on you if you put down your
weapons. But, be on guard. Indeed, Allah has prepared for the disbelievers a humiliating punishment.
648
Since there is no mention of the first group again in the verse, this implies that they will have already finished their prayers alone
without the imam by the time the second group comes to join the prayer with the standing and waiting imam.
649
Since we know that one imam can only lead one instance of any single wajib prayer, it entails that the imam must not have
completed the previous prayer that he started with the first group of followers. Rather, he must have introduced a pause after he had
led the first group through half of the prayer.
411
The Guiding Helper
[QU: volume 1: page(s) 94-95: lines(s) bottom-top: {al-Qur'an, chapter 4, verse(s) 101-102}]
[KF: volume 1: page 89: line(s) 5-7: {the Prayer of Fear; question 2}]
So, when you [O Prophet] are with them and you are ready to start a formal prayer, let one group of them stand
with you and let them keep their weapons. Then, when they have prostrated, let them [keep praying] in back of
you. And [then] let the second group come who have not yet prayed. And let them [i.e. this second group] pray
with you650. And let them keep on their guard and on their weapons.
The disbelievers wish that you would not pay heed to your weapons nor your rations so that they may wipe you out
with one stroke. Now if you have some hurt from rain or are sick, there is no blame on you if you put down your
weapons. But, be on guard. Indeed, Allah has prepared for the disbelievers a humiliating punishment.
[QU: volume 1: page(s) 94-95: lines(s) bottom-top: {al-Qur'an, chapter 4, verse(s) 101-102}]
650
In order for the imam's prayer to be valid, he must pray it with the correct number of units. Thus, he will end the prayer before the
second group of followers who have missed the first part of the prayer since they too must pray the full number of units required.
412
Notes of Sources for Main Text
[KF: volume 1: page 89: line(s) 15-19: {the Prayer of Fear; question 4}]
[QU: volume 1: page(s) 39: lines(s) 1-3: {al-Qur'an, chapter 2, verse(s) 238-239}]
[KF: volume 1: page 109: line(s) 26-29: {the communal obligations; question 13}]
[{Tirmidhi, funeral services, instructing the sick person to repeat words while dying and supplicating for
him, hadith #899; Abu Dawud, funeral services, making the dying person repeat words, hadith #2709}]
The Prophet (May Allah bless him and give him peace) said, "Make the people about to die in your presence say la
ilaha illa l-lah."
[{Muslim, funeral services, instructing the dying person to say la ilaha illa l-lah, hadith #1523}]
413
The Guiding Helper
[QF: volume 1: page 82: line(s) 18-19: {book 3; introduction before first chapter}]
[{Tirmidhi, funeral services, instructing the sick person to repeat words while dying and supplicating for
him, hadith #899; Abu Dawud, funeral services, making the dying person repeat words, hadith #2709}]
The Prophet (May Allah bless him and give him peace) said, "Make the people about to die in your presence say la
ilaha illa l-lah."
[{Muslim, funeral services, instructing the dying person to say la ilaha illa l-lah, hadith #1523}]
The Prophet (May Allah bless him and give him peace) said, "Let not any of you die except that he is expecting the
best from Allah."
[{Abu Dawud, funeral services, recommended nature of thinking the best of Allah while dying,
hadith #2706}]
[QF: volume 1: page 82: line(s) 20: {book 3; introduction before first chapter}]
[{Ibn Majah, funeral services, closing the eyes of the dead person, hadith #1444}]
414
Notes of Sources for Main Text
[MF: volume 1: page 209: line(s) 5-6: {book of prayer; chapter of the rules of the funeral services;
explanation of Nur al-'Idah words: "And it doesn’t hurt to announce to people about his death"}]
[MF: volume 1: page 209: line(s) 6: {book of prayer; chapter of the rules of the funeral services;
explanation of Nur al-'Idah words: "And it doesn’t hurt to announce to people about his death"}]
[{Bukhari; chapter 23 - funeral services; hadith #1245}]
[{Muslim; chapter 11 - funeral services; hadith #62 and #63}]
[{Abu Dawud; funeral services; hadith #3204}]
[{al-Nisa'i; funeral services; section 72 - rows of the funeral prayer; hadith #2}]
[{Malik; funeral services; hadith #14}]
[{Ahmad; volume 2; page 281}]
The Prophet (May Allah bless him and give him peace) announced to his companions that Ja`far ibn Abu Talib,
Zayd ibn Harithah, and `Abdullah ibn Rawahah had died in the Battle of Yarmūk..
[MF: volume 1: page 209: line(s) 6-7: {book of prayer; chapter of the rules of the funeral services;
explanation of Nur al-'Idah words: "And it doesn’t hurt to announce to people about his death"}]
[{Bukhari; chapter 23 - funeral services; hadith #1246}]
[DT: volume 1: page 250: line(s) 5: {explanation of verses 140-143; in the section entitled "about the
issues from this chapter" after section on wrapping the dead body}]
[{Ibn Majah, funeral services, washing the dead body, hadith #1449}]
The Prophet (May Allah bless him and give him peace) said, "Make fast the funeral services since if the dead
person was righteous, you are only making him go towards good; and if the dead person were other than righteous,
then, it is only a bad [burden] that you are placing off of your shoulders."
415
The Guiding Helper
721 Guiding Helper Line #865
[KF: volume 1: page 106: line(s) 16: {the communal obligations; question 3}]
[{Bukhari, funeral services, washing the dead body and performing ablution on it with water changed
with lote tree leaves, hadith #1175}]
The Prophet (May Allah bless him and give him peace) said, "Do not expose your thigh and do not look at the
thigh of a living person nor a dead person."
[{Ibn Majah, funeral services, washing the dead body, hadith #1449}]
[KF: volume 1: page 107: line(s) 9-10: {the communal obligations; question 4; last fourth}]
[{Ibn Majah, funeral services, washing the dead body, hadith #1449}]
651
In order to do a proper thorough washing as the Prophet instructs, one must necessarily remove the dead person's clothes.
416
Notes of Sources for Main Text
Guiding Helper Excerpt:
Then, pour water on them and rub from head to feet.
[KF: volume 1: page 106: line(s) 14-15: {the communal obligations; question 3; second mandub}]
[{Bukhari, funeral services, washing the dead body and performing ablution on it with water changed
with lote tree leaves, hadith #1175}]
[KF: volume 1: page 106: line(s) 20-21: {the communal obligations; question 3; seventh mandub}]
652
The words give her ghusl, clearly signify that a complete bath for purification (like normal baths for purification) should be given.
417
The Guiding Helper
The Prophet (May Allah bless him and give him peace) entered upon those [the women] who were with his dead
daughter and said to them, "Wash her653 three times, or five times, or more than that. And use water [changed
with] lote tree leaves and make the last washing with [water changed with] camphor…."
[{Bukhari, funeral services, washing the dead body and performing ablution on it with water changed
with lote tree leaves, hadith #1175}]
[KF: volume 1: page 106: line(s) 25-26: {the communal obligations; question 3; tenth mandub}]
[{Nisa'i, Purification, which foot should one begin washing, hadith #111}]
[KF: volume 1: page 106: line(s) 19: {the communal obligations; question 3}]
[KF: volume 1: page 110: line(s) 23-24: {the communal obligations; question 15}]
[KF: volume 1: page 106: line(s) 27-28: {the communal obligations; question 3; tenth mandub; end}]
[{Bukhari, funeral services, washing the dead body and performing ablution on it with water changed
with lote tree leaves, hadith #1175}]
419
The Guiding Helper
The Prophet (May Allah bless him and give him peace) said, "Do not expose your thigh and do not look at the
thigh of a living person nor a dead person654."
[{Ibn Majah, funeral services, washing the dead body, hadith #1449}]
The Prophet (May Allah bless him and give him peace) entered upon those [the women655] who were with his dead
daughter and said to them, "Wash her three times, or five times, or more than that. And use water [changed with]
lote tree leaves and make the last washing with [water changed with] camphor…."
[{Bukhari, funeral services, washing the dead body and performing ablution on it with water changed
with lote tree leaves, hadith #1175}]
[QF: volume 1: page 83: line(s) 9-10: {book 3; chapter 1; section 2; middle}]
[AM: volume 1: page 191: line(s) 2-3: {Ibn Majah, funeral services, washing one's spouse,
hadith #1453}]
[KF: volume 1: page 106: line(s) 18: {the communal obligations; question 3; fifth mandub}]
654
The fact that the Prophet (May Allah bless him and give him peace) prohibited us from looking at the nakedness of a both a living
and dead person signifies that men may not look at the nakedness of dead women just like they may not look at the nakedness of live
women.
655
Here, we see that the Prophet instructed women (and not men) to wash his dead female daughter.
420
Notes of Sources for Main Text
733 Guiding Helper Line #878
[KF: volume 1: page 106: line(s) 30: {the communal obligations; question 3}]
[KF: volume 1: page 107: line(s) 24-25: {the communal obligations; question 7}]
[{Ibn Majah, funeral services, the shrouding of the Prophet, hadith #1458}]
The Prophet (May Allah bless him and give him peace) said, "O `A'ishah, it won't hurt you if you die before me;
Indeed, I would stand to wash you, enshroud you, pray on you, and bury you656."
[{Ibn Majah, funeral services, a man washing his wife and vice versa, hadith #1454}]
656
Here the Prophet mentions the necessary actions needed after a person dies. In this includes, enshrouding with a sheet before
burial.
421
The Guiding Helper
The shrouding sheets should not be expensive.
[MF: volume 1: page 212: line(s) 12: {book of prayer; chapter of the rules of the funeral services;
explanation of Nur al-'Idah words: "and the sunnah enshrouding of the man is a shirt, lower garment,
and wrapper from which he used to wear in his life"}]
[MF: volume 1: page 212: line(s) 12: {book of prayer; chapter of the rules of the funeral services;
explanation of Nur al-'Idah words: "and the sunnah enshrouding of the man is a shirt, lower garment,
and wrapper from which he used to wear in his life"}]
[{Abu Dawud; funeral services; hadith #3154}]
[KF: volume 1: page 107: line(s) 20-21: {the communal obligations; question 6}]
[MF: volume 1: page 212: line(s) 22: {book of prayer; chapter of the rules of the funeral services;
explanation of Nur al-'Idah words: "and then it is wrapped from the left then the right"}]
422
Notes of Sources for Main Text
Proof(s) from Primary Text(s):
The Prophet (May Allah bless him and give him peace) said, "When one of you takes charge of the dead body of
his brother, let him enshroud him well."
[MF: volume 1: page 213: line(s) 4: {book of prayer; chapter of the rules of the funeral services;
explanation of Nur al-'Idah words: "and then it is wrapped from the left then the right and then tied if
there is a fear of it opening up"}]
[KF: volume 1: page 106: line(s) 3-4: {the communal obligations; question 1}]
657
Here the Prophet mentions the necessary actions needed after a person dies. In this includes, praying on the dead body before
burial.
423
The Guiding Helper
[{Ibn Majah, funeral services, a man washing his wife and vice versa, hadith #1454}]
[QF: volume 1: page 84: line(s) 10-11: {book 3; chapter 3; section 1; characteristic 2}]
[QF: volume 1: page 84: line(s) 8-9: {book 3; chapter 3; section 1; characteristic 1}]
[AM: volume 1: page 200: line(s) 6-7: {Tirmidhi, funeral services, not praying on a baby until he
screams, hadith #953}]
658
The official Maliki opinion about this is if a person is an openly declared disbeliever, he is not prayed upon. If the person is a
hypocrite (i.e. he openly states that he is a Muslim, but is suspected to secretly declare disbelief), he is still prayed upon. If a person
dies having committed a major act of disobedience, he is still prayed upon.
424
Notes of Sources for Main Text
742 Guiding Helper Line #888
Guiding Helper Excerpt:
Nor martyrs of war,
[QF: volume 1: page 84: line(s) 15-16: {book 3; chapter 3; section 1; characteristic 4}]
[AM: volume 1: page 200: line(s) 11: {Tirmidhi, funeral services, not praying on a martyr of war,
hadith #957}]
[QF: volume 1: page 84: line(s) 15: {book 3; chapter 3; section 1; characteristic 3}]
425
The Guiding Helper
[MF: volume 1: page 214: line(s) 9: {book of prayer; chapter of the rules of the funeral services; section
2; explanation of Nur al-'Idah words: "and the preconditions are the deceased being Muslim, his being
pure and him being in front of the people"}]
[{Tirmidhi, funeral services, where one should stand for a man and a woman, hadith #956}]
[QF: volume 1: page 85: line(s) 21-22: {book 3; chapter 3; section 4; derivative ruling 4}]
[{Tirmidhi, funeral services, where one should stand for a man and a woman, hadith #956}]
[KF: volume 1: page 108: line(s) 17: {the communal obligations; question 9; fifth wajib}]
659
We know from the context of other hadith that this happened with the dead body in the front and the Prophet standing behind it
somewhere near the stomach or chest.
660
We know from the context of other hadith that this happened with the dead body in the front and the Prophet standing behind it
somewhere near the stomach or chest.
426
Notes of Sources for Main Text
When the Messenger of Allah (May Allah bless him and give him peace) prayed a Funeral Prayer, the people
formed rows behind him and prayed standing.
[AF: volume 1: page 347: line(s) 20: {the Funeral Prayer; the method of performing the Funeral
Prayer}]
The Prophet (May Allah bless him and give him peace) said, "Three rows of Muslims do not pray over a dead
person except that it [i.e. Paradise and forgiveness] become wajib [for the dead person]. ".
[{Ibn Majah, funeral services, on whom a group of Muslims pray, hadith #1479}]
[KF: volume 1: page 108: line(s) 6: {the communal obligations; question 9}]
427
The Guiding Helper
The Prophet (May Allah bless him and give him peace) said, "Actions are only according to their intentions and
every man shall have only what he intends661".
[KF: volume 1: page 108: line(s) 24: {the communal obligations; question 11}]
[{Muslim, formal prayer, recommended nature of raising the hands to the shoulders with the takbir,
hadith #587}]
[KF: volume 1: page 108: line(s) 24: {the communal obligations; question 11}]
[AM: volume 1: page 198: line(s) 1: {Nisa'i, volume 4, page 33 (permission for the funeral services)}]
661
Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered
words.
662
This is counting the initial takbir to begin the prayer.
428
Notes of Sources for Main Text
751 Guiding Helper Line #893
[AF: volume 1: page 351: line(s) 3: {the Funeral Prayer; various issues about the Funeral Prayer}]
[MF: volume 1: page 221: line(s) 5: {Abu Dawud, enjoining statements, severity of eating an
orphan's property, hadith #2490}]
[KF: volume 1: page 108: line(s) 12-13: {the communal obligations; question 9}]
[{Ibn Majah, funeral services, recitation on the dead body, hadith #1486}]
429
The Guiding Helper
Proof(s) from Secondary Text(s):
There are no specific words for the Funeral Prayer supplication. However, among the most complete supplications
is the one narrated by Abu Zayd in al-Risalah.
[QF: volume 1: page 85: line(s) 9-10: {book 3; chapter 3; section 3; right before derivative rulings}]
[{Ibn Majah, funeral services, recitation on the dead body, hadith #1486}]
[KF: volume 1: page 108: line(s) 16-17: {the communal obligations; question 9}]
[UF: volume 1: page 366: line(s) 15-16: {Ahmad; Ali ibn Abu Talib}]
`A'ishah (May Allah be well pleased with her) said, "The Messenger of Allah (May Allah bless him and give him
peace) used make only one salam [starting] in the front of his face and turning to his right a little bit665."
[AM: volume 1: page 100: line(s) 13: {Tirmidhi, formal prayer, volume 2, page 90, hadith #273;
Ibn Majah, call to commence, volume 1, page 297, hadith #908}]
663
The Prophet commands us in this hadith to supplicate for the dead body. But, he does not instruct us to use any specific words.
Thus, the Maliki scholars are of the view that one may choose one's own Arabic supplications for the dead person. As for hadith which
state that one should recite the Fatihah or other specific Arabic selection, the Maliki scholars state that those selections may be
optionally read in the Funeral Prayer but it can not be firmly established that these selections are a wajib part of the Funeral Prayer.
664
The proof for turning the head to the right is covered in the section for line 590 of the Guiding Helper.
665
A little bit here signifies that only the word "kum" was uttered while the head was turned to the right and does not signify that he did
not turn his head all the way to the right as is established by many other hadith (that the whiteness of his cheek could be seen by those
directly behind him).
430
Notes of Sources for Main Text
755 Guiding Helper Line #898
Guiding Helper Excerpt:
That's all, but only raise hands once to shoulder height.
[QF: volume 1: page 85: line(s) 6-7: {book 3; chapter 3; section 3; middle}]
[{Tirmidhi, formal prayer, concerning the narrations that the Prophet did not raise his hands except at
the beginning of the prayer, hadith #238}]
[AM: volume 1: page 77: footnote 1 (end): {chapter of formal prayer; footnote on title}]
[{Ibn Majah, funeral services, a man washing his wife and vice versa, hadith #1454}]
The seventh mandub of the Funeral Services is to dig a la$d. This is done by digging towards the qiblah at the
bottom of the grave to form a compartment which can hold the dead body
[KF: volume 1: page 109: line(s) 12-13: {the communal obligations; question 13}]
0[KF: volume 1: page 109: line(s) 13-14: {the communal obligations; question 13}]
666
Here, the Prophet mentions the necessary actions needed after a person dies. This includes the burial of the dead body.
432
Notes of Sources for Main Text
[QU: volume 1: page 341: line(s) 10-11: {al-Qur'an; chapter 22; verse 78}]
[KF: volume 1: page 109: line(s) 15: {the communal obligations; question 13}]
[{Ibn Majah, funeral services, placing the dead body in the grave, hadith #1539}]
The Prophet's (May Allah bless him and give him peace) life spirit left his body while he was facing the qiblah and
he was placed in the grave [on his right side] facing the qiblah."
[{Ibn Majah, funeral services, placing the dead body in the grave, hadith #1541}]
[KF: volume 1: page 109: line(s) 22-23: {the communal obligations; question 13}]
667
If it is an undue hardship to make a L-shaped grave, the scholars say that a simple trench may be used as the Prophet's command to
use a L-shaped grave is interpreted as a recommendation and not a strict command.
668
Now pouring dirt directly on the dead person is not treating him well.
433
The Guiding Helper
[{Ibn Majah, funeral services, digging the grave, hadith #1549}]
[QF: volume 1: page 87: line(s) 5-7: {book 3; chapter 5; section 1; middle}]
[MF: volume 1: page 212: line(s) 12: {book of prayer; chapter of the rules of the funeral services;
explanation of Nur al-'Idah words: "and the sunnah enshrouding of the man is a shirt, lower garment,
and wrapper from which he used to wear in his life"}]
[{Abu Dawud; funeral services; hadith #3154}]
[KF: volume 1: page 111: line(s) 12-14: {the communal obligations; question 15}]
[MF: volume 1: page 212: line(s) 12: {book of prayer; chapter of the rules of the funeral services;
explanation of Nur al-'Idah words: "and the sunnah enshrouding of the man is a shirt, lower garment,
and wrapper from which he used to wear in his life"}]
[{Abu Dawud; funeral services; hadith #3154}]
434
Notes of Sources for Main Text
764 Guiding Helper Line #910
[KF: volume 1: page 109: line(s) 23-24: {the communal obligations; question 13}]
[{Ibn Majah, funeral services, prohibition from building something over the grave, hadith #1551}]
`Ali said. "I dispatch you with what the Prophet (May Allah bless him and give him peace) dispatched me with: (1)
that you do not find a raised grave except that you make it level [with the ground] and (2) that you do not find a
raised statue except that you blot it out669.
[QF: volume 1: page 87: line(s) 13: {book 3; chapter 5; terminating section}]
The Prophet (May Allah bless him and give him peace) said, "He is not among us who tears pockets, slaps cheeks,
and loudly laments as in the days of the Ignorance."
[{Ibn Majah, funeral services, prohibition from slapping cheeks and ripping pockets, hadith #1573}]
669
The latter part of the hadith is used to show by some scholars that life-like statues with their heads attached are unlawful to make or
keep. As the word 'amastahu implies that its eyes be vanquished (and the eyes are in the head).
435
The Guiding Helper
766 Guiding Helper Line #912
[QF: volume 1: page 87: line(s) 13-14: {book 3; chapter 5; terminating section}]
[{Ibn Majah, funeral services, crying for the dead person, hadith #1576}]
[QF: volume 1: page 87: line(s) 14-15: {book 3; chapter 5; terminating section}]
[{Ibn Majah, funeral services, reward for he who consoles a person who suffered a misfortune,
hadith #1590}]
436
Notes of Sources for Main Text
Zakat is one of the five pillars of din which is necessarily known. The proof for it being wajib is taken from the
Qur'an, hadith, and consensus of the scholars.
[DT: volume 1: page 321: line(s) 7-8: {book of Zakat; introduction; before the explanation of any verses
from matn}]
The Prophet (May Allah bless him and give him peace) said, "Islam is built on five: (1) testifying that there is no
god but Allah and that Muhammad is the Messenger of Allah, (2) establishing prayer, (3) giving formal alms
(Zakat), (4) making pilgrimage, and (5) fasting in Ramadan."
[DR: volume 1: page 550: hadith 1077: {Bukhari, volume 1, page 49 (book of Iman); Muslim, volume 1,
page 45}]
[QF: volume 1: page 97: line(s) 17-18: {book 4; chapter 9; very beginning}]
[QU: volume 1: page 196: line(s) 9-12: {al-Qur'an; chapter 9; verse 60}]
Abu Juhayfah said that the Prophet (May Allah bless him and give him peace used to take alms [i.e. Zakat] from
the rich of us and distribute it to the poor of us. And at that time I was a young orphan lad; so, he gave me a young
she-camel670.
[{Tirmidhi, Zakat, alms are taken from the rich and given to the poor, hadith #587}]
670
This hadith shows that the basic nature of Zakat is that it involves a redistribution of wealth from the rich to the poor. Also in this
hadith we see that grazing livestock animals (such as camels) are subject to and are given in Zakat.
437
The Guiding Helper
Guiding Helper Excerpt:
From your surplus wealth
The fourth precondition for Zakat becoming wajib is that it is past the minimum limit under which Zakat is not
due671.
[QF: volume 1: page 88: line(s) 15-20: {book 4; chapter 1; third and fourth precondition}]
[QU: volume 1: page 45: line(s) 8-11: {al-Qur'an; chapter 2; verse 267}]
[ID: volume 1: page 388: line(s) 20: {secrets of Zakat; the explanation of the subtle internal manners of
Zakat; second half of chapter}]
[QU: volume 1: page 192: line(s) 7-8: {al-Qur'an; chapter 9; verse 34}]
671
Thus, wealth beyond the minimum threshold level is considered surplus wealth.
438
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
The third precondition for Zakat becoming wajib is that the wealth is among the types on which there is Zakat.
These are three types: (1) cash money, (2) crop harvests, and (3) grazing livestock.. Also included, are things [that
are similar] according to their price, such as business goods for sale. Thus, there is no Zakat on precious gems,
personal possessions, personal property owned, horses, servants, honey, yogurt, etc. - except if these things are
[held exclusively] for trade.
[QF: volume 1: page 88: line(s) 15-19: {book 4; chapter 1; third precondition}]
[QU: volume 1: page 45: line(s) 8-11: {al-Qur'an; chapter 2; verse 267}]
…Those who hoard gold and silver and don't spend it in the way of Allah, give them news of a painful
punishment..
[QU: volume 1: page 192: line(s) 7-8: {al-Qur'an; chapter 9; verse 34}]
`Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about
Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed
away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until
he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following
words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are
due. For twenty camels, four sheep are due. For twenty-five camels, a one-year-old female camel [bint al-makhā!]
is due up until thirty-five. If there are more, a two-year-old female camel [ibnatu l-labūn] is due up until forty-five.
If there are more, a three-year-old [hiqqah] female camel is due up until sixty. If there are more, a four-year-old
female camel is due up until seventy five. If there are more, two female camels each two-years-old are due up until
ninety. If there are more, two three-year-old female camels are due up until one-hundred-twenty. If there are more
than one-hundred twenty, then for each fifty, a three-year-old female camel is due and for each forty, a two-year-
old female camel is due.
Now for sheep - for forty is a sheep up until one-hundred-twenty. If there are more, two sheep are due up until two
hundred. If there are more, three sheep are due up until three hundred. Then if there are more than three hundred
sheep, then for each hundred sheep, one sheep is due. But, no [extra] is due [from three-hundred-one] up until
four hundred … Now if there is a mixed batch, they are treated equally. But, no animal that is very old or has a
fault can be taken in Zakat/alms (sadaqah).672".
The Prophet (May Allah bless him and give him peace said, "For thirty cattle, there is a two-year-old bull (tabī`) or
a two-year-old female due [in Zakat] and for every forty, there is a three-year-old female cow (musinnah)673".
672
This and many similar hadith prove that Zakat is also for grazing livestock.
673
This and many similar hadith prove that Zakat is also for grazing livestock.
439
The Guiding Helper
773 Guiding Helper Line #916
[DT: volume 1: page 322: line(s) 11-12: {book of Zakat; explanation of verses 183-184; near
beginning}]
[QU: volume 1: page 146: line(s) 12-13: {al-Qur'an; chapter 6; verse 141}]
[DT: volume 1: page 322: line(s) 10: {book of Zakat; explanation of verses 183-184; very beginning}]
674
Now wealth here is said by the scholars to include both livestock and cash money. Please remember that cash money in the old
days was gold and silver currency (dirhams and dinars). Gold and silver are the real liquid assets in our din. Groups of Muslims
should endeavor on the private level to encourage trade in gold and silver coins made the size of a dinar or a dirham (refer to Appendix
1.1) until the return of the Khalifate. These people can buy/sell articles/services using their coined dirhams and dinars instead of
trading in the paper/electronic currency that is popular today. However to determine the worth of the gold and silver coins, they may
use current market prices until such trade becomes widespread and the gold and silver take on a stable intrinsic value independent of
the paper/electronic currencies whose prices they are currently pegged against. The people who do this will be rewarded much by
Allah (we pray) and be saved from a lot of the financial turmoils that the current baseless currencies usually run into (e.g., inflation,
devaluation, or total collapse).
440
Notes of Sources for Main Text
[{Abu Dawud, Zakat, Zakat on grazing livestock, hadith #1342}]
[QF: volume 1: page 90: line(s) 6-7: {book 4; chapter 3; issue 4}]
675
Three-fourths of a tenth is 7.5%.
676
One-tenth is 10%. One-fourth of 10% is 2.5%.
441
The Guiding Helper
…`Ali narrated that the Prophet (May Allah bless him and give him peace) said, "When you have two hundred
dirhams and one year passes over it, five dirhams are due in Zakat. And you need not pay Zakat on gold until you
have twenty dinars. When you have twenty dinars and one year passes over it, half a dinar is due. And if you have
more, then [what is due is] in proportion to this677. … And there is no Zakat on wealth until one years passes over
it678.
[QF: volume 1: page 89: line(s) 18-19: {book 4; chapter 3; issue 1}]
677
Now the proportion established by the Prophet (May Allah bless him and give him peace) in this hadith is 1 part for every forty
parts or 2.5%.
678
Now wealth here is said by the scholars to include both livestock and cash money. Please remember that cash money in the old
days was gold and silver currency (dirhams and dinars). Gold and silver are the real liquid assets in our din. Groups of Muslims
should endeavor on the private level to encourage trade in gold and silver coins made the size of a dinar or a dirham (refer to Appendix
1.1) until the return of the Khalifate. These people can buy/sell articles/services using their coined dirhams and dinars instead of
trading in the paper/electronic currency that is popular today. However to determine the worth of the gold and silver coins, they may
use current market prices until such trade becomes widespread and the gold and silver take on a stable intrinsic value independent of
the paper/electronic currencies whose prices they are currently pegged against. The people who do this will be rewarded much by
Allah (we pray) and be saved from a lot of the financial turmoils that the current baseless currencies usually run into (e.g., inflation,
devaluation, or total collapse).
679
Refer to the American Heritage dictionary in the measurement tables section to learn that one standard U.S. ounce is equivalent to
28.35 grams.
680
We are using the estimation (see appendix 1.1) that one dinar is equivalent to 4.235 grams of gold. 20 dinars x 4.235 grams/dinar =
84.7 grams of gold.
681
We are not using silver as a standard because at the current time ten grams of silver is worth far less than one gram of gold. And we
are narrating the opinion that when silver is worth much less than 1/10 the price of gold, the silver standard is no longer used to
determine the minimum threshold value for cash. [QF:V1:90:12-13]
442
Notes of Sources for Main Text
more, then [what is due is] in proportion to this. … And there is no Zakat on wealth until one years passes over
it682.
There is no Zakat on a crop harvest that totals less than five wasq. One wasq is sixty #ā`684. And one #ā` is four
mudd.
[QF: volume 1: page 94: line(s) 11-12: {book 4; chapter 7; issue 2}]
682
Please remember that cash money in the old days was gold and silver currency (dirhams and dinars). Gold and silver are the real
liquid assets in our din. Groups of Muslims should endeavor on the private level to encourage trade in gold and silver coins made the
size of a dinar or a dirham (refer to Appendix 1.1) until the return of the Khalifate. These people can buy/sell articles/services using
their coined dirhams and dinars instead of trading in the paper/electronic currency that is popular today. However to determine the
worth of the gold and silver coins, they may use current market prices until such trade becomes widespread and the gold and silver take
on a stable intrinsic value independent of the paper/electronic currencies whose prices they are currently pegged against. The people
who do this will be rewarded much by Allah (we pray) and be saved from a lot of the financial turmoils that the current baseless
currencies usually run into (e.g., inflation, devaluation, or total collapse).
683
To understand that 609 dry liters is far less than professional farmers yield, one may refer to a statistics book or ask someone in the
farm industry.
684
One #ā` is equivalent to 2.03 volumetric liters (refer to appendix 1.1): 5 wasq x 60 #ā`/wasq x 2.03 liters/#ā`= 609.0 liters.
685
We are narrating the opinion that a wasq is a volumetric measurement equivalent to 121.8 standard liters.
443
The Guiding Helper
after removing straw
And after produce dries and is no longer raw.
[HM: volume 1: page 42: line(s) 11-12: {explanation of verses 185-186; near end}]
[KF: volume 1: page 122: line(s) 10-11: {chapter of zakat; start of explanation of zakat on cash money;
question 28; near beginning}]
If the gold or silver is mixed with another metal such as brass, the weight of that metal should be dropped and
Zakat should be given on the [contained] pure gold686 and silver.
[QF: volume 1: page 90: line(s) 5-6: {book 4; chapter 3; issue 3}]
686
This proves that the traditional scholars were speaking of a gold content close to 24 karats (e.g., .99+ pure). If the person wants to
equate the popular 22 karat gold bars abounding today to the weight of a dinar, he will have to make a slight correction. The correct
weight of a dinar in 22 karat gold is not 4.235 grams but is 4.620 grams of 22 karat gold. (This is simply calculated by multiplying
4.235 by the fraction 24/22.) In other words, the 22 karat dinar should weigh 4.620 grams. Now if people have already prepared their
dinars (or dirhams) using a 22-to-24 karat metal ratio, they may simply perform the conversion above when paying Zakat or dealing
with another issue of Jurisprudence that has a specific dinar or dirham value associated with it (this will save them the trouble of
converting their coins or other metal monetary instruments). And this discrepancy in weight from the actual standard is nothing new
and has existed before (e.g., in Muslim Andulusia) and usually results from issues of convenience or misunderstandings by the people
who are minting the coinage.
687
Please remember that cash money in the old days was gold and silver currency (dirhams and dinars). Gold and silver are the real
liquid assets in our din. Groups of Muslims should endeavor on the private level to encourage trade in gold and silver coins made the
size of a dinar or a dirham (refer to Appendix 1.1) until the return of the Khalifate. These people can buy/sell articles/services using
their coined dirhams and dinars instead of trading in the paper/electronic currency that is popular today. However to determine the
worth of the gold and silver coins, they may use current market prices until such trade becomes widespread and the gold and silver take
444
Notes of Sources for Main Text
[{Abu Dawud, Zakat, Zakat on grazing livestock, hadith #1342}]
[KF: volume 1: page 124: line(s) 1: {chapter of zakat; question 35; very beginning}]
[KF: volume 1: page 125: line(s) 6-7: {chapter of zakat; question 37; second half}]
on a stable intrinsic value independent of the paper/electronic currencies whose prices they are currently pegged against. The people
who do this will be rewarded much by Allah (we pray) and be saved from a lot of the financial turmoils that the current baseless
currencies usually run into (e.g., inflation, devaluation, or total collapse).
688
Now if the person has lent money (e.g., for under a year) that he doubts will be returned back to him (e.g., due to having loaned it to
an unreliable party), he may simply ignore it when calculating his Zakat until it actually is returned.
445
The Guiding Helper
Debts do not diminish the amount of Zakat due on crops and grazing livestock… As for Zakat on cash money,
debts do diminish the amount of Zakat owed. This is true even if the debts are not immediately due.
[KF: volume 1: page 126: line(s) 3-4: {chapter of zakat; question 41; beginning}]
[AM: volume 1: page 215: line(s) 1-2: {author was a hadith scholar himself and narrated this hadith
with an authentic continuous chain of transmission689}]
[KF: volume 1: page 124: line(s) 21: {chapter of zakat; question 37; beginning}]
[DT: volume 1: page 333: line(s) 21-22: {explanation of verses 188-189; near very beginning }]
689
It is the fact that Imam Malik knew many authentic hadith like this (which the later hadith scholars may have missed) which shows
that learning the din by listening to or reading isolated hadith usually does not give the person a comprehensive knowledge of the
subject. And such a person (who only knows part of the story) really has no right to attack the position of the early scholars of
Jurisprudence such as Imam Malik (all of whom knew many more hadith than he can ever dream of knowing (as some of the hadith
were lost between the time of the early scholars of Jurisprudence and the time of the hadith book compilers)).
446
Notes of Sources for Main Text
Proof(s) from Primary Text(s):
The Maliki scholars along with most other authentic scholars by studying the primary texts have come to the
conclusion that business goods up for sale are treated like liquid assets.
[DT: volume 1: page 333: line(s) 21-22: {explanation of verses 188-189; near beginning }]
Speculation means that the person buy some merchandise and wait for its market price to rise. Thus, he holds the
piece of merchandise until he can gain a high profit even if he has to keep it for years.
[DT: volume 1: page 334: line(s) 2-3: {explanation of verses 188-189; near beginning before first
tanbih}]
Both the speculative and the non-speculative business man give Zakat on [the price of] their mechandise.
[KF: volume 1: page 124: line(s) 19: {chapter of zakat; question 36; beginning}]
[DT: volume 1: page 333: line(s) 21-22: {explanation of verses 188-189; near beginning}]
690
Since 2.5% is given for cash money, 2.5% is also given for business goods which are equated to cash money as far as Zakat is
concerned.
447
The Guiding Helper
Proof(s) from Primary Text(s):
The Maliki scholars along with most other authentic scholars by studying the primary texts have come to the
conclusion that business goods up for sale are treated like liquid assets.
[KF: volume 1: page 126: line(s) 12-13: {chapter of zakat; question 42; beginning}]
691
We are narrating the opinion that there is no Zakat on any piece of merchandise which is rented/leased even if the owner is ready to
sell it as soon as he finds a buyer.
448
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace) said, "These pure mined treasures [rikāz] have one-fifth
due on them692."
[QF: volume 1: page 91: line(s) 20-21: {book 4; chapter 4; issue 2}]
692
This shows that if the gold/silver is found already in a purified form, Zakat is not due on it but one fifth of it must be given to the
Collective Bank of the established Islamic government.
693
Now the proportion established by the Prophet (May Allah bless him and give him peace) in this hadith is 1 part for every forty
parts or 2.5%.
694
Now wealth here is said by the scholars to include both livestock and cash money. Please remember that cash money in the old
days was gold and silver currency (dirhams and dinars). Gold and silver are the real liquid assets in our din. Groups of Muslims
should endeavor on the private level to encourage trade in gold and silver coins made the size of a dinar or a dirham (refer to Appendix
1.1) until the return of the Khalifate. These people can buy/sell articles/services using their coined dirhams and dinars instead of
trading in the paper/electronic currency that is popular today. However to determine the worth of the gold and silver coins, they may
use current market prices until such trade becomes widespread and the gold and silver take on a stable intrinsic value independent of
the paper/electronic currencies whose prices they are currently pegged against. The people who do this will be rewarded much by
Allah (we pray) and be saved from a lot of the financial turmoils that the current baseless currencies usually run into (e.g., inflation,
devaluation, or total collapse).
449
The Guiding Helper
Proof(s) from Secondary Text(s):
There is no Zakat on less than five camels. For five camels, one sheep is due in Zakat up until nine camels. For
ten camels, two sheep are due in Zakat up until fourteen camels. For fifteen camels, three sheep are due in Zakat
up until nineteen camels. For twenty camels, four sheep are due in Zakat up until twenty-four camels.
[QF: volume 1: page 95: line(s) 12-14: {book 4; chapter 8; issue 1}]
Now for sheep - for forty is a sheep up until one-hundred-twenty. If there are more, two sheep are due up until two
hundred. If there are more, three sheep are due up until three hundred. Then if there are more than three hundred
sheep, then for each hundred sheep, one sheep is due. But, no [extra] is due [from three-hundred-one] up until
four hundred … Now if there is a mixed batch, they are treated equally. But, no animal that is very old or has a
fault can be taken in Zakat/alms (sadaqah). ".
[DT: volume 1: page 340: line(s) 1: {explanation of verses 190-200; near beginning}]
Now for sheep - for forty is a sheep up until one-hundred-twenty. If there are more, two sheep are due up until two
hundred. If there are more, three sheep are due up until three hundred. Then if there are more than three hundred
sheep, then for each hundred sheep, one sheep is due. But, no [extra] is due [from three-hundred-one] up until
four hundred … Now if there is a mixed batch, they are treated equally. But, no animal that is very old or has a
fault can be taken in Zakat/alms (sadaqah). ".
[QF: volume 1: page 95: line(s) 15-16: {book 4; chapter 8; issue 1}]
Now for sheep - for forty is a sheep up until one-hundred-twenty. If there are more, two sheep are due up until two
hundred. If there are more, three sheep are due up until three hundred. Then if there are more than three hundred
sheep, then for each hundred sheep, one sheep is due. But, no [extra] is due [from three-hundred-one] up until
four hundred … Now if there is a mixed batch, they are treated equally. But, no animal that is very old or has a
fault can be taken in Zakat/alms (sadaqah). ".
451
The Guiding Helper
[{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #564}]
When the number of owned camels reaches thirty-six, a daughter of labūn is given … and we mentioned earlier
that the daughter of labūn is a two-year-old female [camel].
[DT: volume 1: page 340: line(s) 23: {explanation of verses 190-200; before middle}]
[DT: volume 1: page 341: line(s) 1: {explanation of verses 190-200; before middle}]
Now for sheep - for forty is a sheep up until one-hundred-twenty. If there are more, two sheep are due up until two
hundred. If there are more, three sheep are due up until three hundred. Then if there are more than three hundred
sheep, then for each hundred sheep, one sheep is due. But, no [extra] is due [from three-hundred-one] up until
four hundred … Now if there is a mixed batch, they are treated equally. But, no animal that is very old or has a
fault can be taken in Zakat/alms (sadaqah). ".
452
Notes of Sources for Main Text
When the number of owned camels reaches forty-six, a $iqqah is given … and we also mentioned earlier that the
$iqqah is a three-year-old female [camel].
[DT: volume 1: page 341: line(s) 2-4: {explanation of verses 190-200; before middle}]
Now for sheep - for forty is a sheep up until one-hundred-twenty. If there are more, two sheep are due up until two
hundred. If there are more, three sheep are due up until three hundred. Then if there are more than three hundred
sheep, then for each hundred sheep, one sheep is due. But, no [extra] is due [from three-hundred-one] up until
four hundred … Now if there is a mixed batch, they are treated equally. But, no animal that is very old or has a
fault can be taken in Zakat/alms (sadaqah). ".
[DT: volume 1: page 341: line(s) 4-6: {explanation of verses 190-200; before middle}]
Now for sheep - for forty is a sheep up until one-hundred-twenty. If there are more, two sheep are due up until two
hundred. If there are more, three sheep are due up until three hundred. Then if there are more than three hundred
sheep, then for each hundred sheep, one sheep is due. But, no [extra] is due [from three-hundred-one] up until
four hundred … Now if there is a mixed batch, they are treated equally. But, no animal that is very old or has a
fault can be taken in Zakat/alms (sadaqah). ".
When the number of owned camels reaches seventy-six, two daughters of labūn are given (refer to entry 794).
[DT: volume 1: page 341: line(s) 6-7: {explanation of verses 190-200; before middle}]
Now for sheep - for forty is a sheep up until one-hundred-twenty. If there are more, two sheep are due up until two
hundred. If there are more, three sheep are due up until three hundred. Then if there are more than three hundred
sheep, then for each hundred sheep, one sheep is due. But, no [extra] is due [from three-hundred-one] up until
four hundred … Now if there is a mixed batch, they are treated equally. But, no animal that is very old or has a
fault can be taken in Zakat/alms (sadaqah). ".
454
Notes of Sources for Main Text
Guiding Helper Excerpt:
For ninety-one, give two that are three years of age.
When the number of owned camels reaches ninety-one, two $iqqahs are given (refer to entry 795).
[DT: volume 1: page 341: line(s) 6-7: {explanation of verses 190-200; before middle}]
Now for sheep - for forty is a sheep up until one-hundred-twenty. If there are more, two sheep are due up until two
hundred. If there are more, three sheep are due up until three hundred. Then if there are more than three hundred
sheep, then for each hundred sheep, one sheep is due. But, no [extra] is due [from three-hundred-one] up until
four hundred … Now if there is a mixed batch, they are treated equally. But, no animal that is very old or has a
fault can be taken in Zakat/alms (sadaqah). ".
[QF: volume 1: page 95: line(s) 21-23: {book 4; chapter 8; issue 1}]
455
The Guiding Helper
`Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about
Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed
away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until
he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following
words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are
due. For twenty camels, four sheep are due. For twenty-five camels, a one-year-old female camel [bint al-makhā!]
is due up until thirty-five. If there are more, a two-year-old female camel [ibnatu l-labūn] is due up until forty-five.
If there are more, a three-year-old [hiqqah] female camel is due up until sixty. If there are more, a four-year-old
female camel is due up until seventy five. If there are more, two female camels each two-years-old are due up until
ninety. If there are more, two three-year-old female camels are due up until one-hundred-twenty. If there are more
than one-hundred twenty, then for each fifty, a three-year-old female camel is due and for each forty, a two-year-
old female camel is due.
Now for sheep - for forty is a sheep up until one-hundred-twenty. If there are more, two sheep are due up until two
hundred. If there are more, three sheep are due up until three hundred. Then if there are more than three hundred
sheep, then for each hundred sheep, one sheep is due. But, no [extra] is due [from three-hundred-one] up until
four hundred … Now if there is a mixed batch, they are treated equally. But, no animal that is very old or has a
fault can be taken in Zakat/alms (sadaqah). ".
[DT: volume 1: page 341: line(s) 14-15: {explanation of verses 190-200; middle}]
Now for sheep - for forty is a sheep up until one-hundred-twenty. If there are more, two sheep are due up until two
hundred. If there are more, three sheep are due up until three hundred. Then if there are more than three hundred
456
Notes of Sources for Main Text
sheep, then for each hundred sheep, one sheep is due. But, no [extra] is due [from three-hundred-one] up until
four hundred … Now if there is a mixed batch, they are treated equally. But, no animal that is very old or has a
fault can be taken in Zakat/alms (sadaqah). ".
[QF: volume 1: page 96: line(s) 4-5: {book 4; chapter 8; issue 2}]
The Prophet (May Allah bless him and give him peace said, "For thirty cattle, there is a two-year-old bull (tabī`) or
tabī`ah (female two-year-old) due [in Zakat] and for every forty, there is a three-year-old female cow (musinnah) ".
Then for more that 59 cattle owned, a tabī` is given for each thirty and a musinnah for each forty.
The Prophet (May Allah bless him and give him peace said, "For thirty cattle, there is a two-year-old bull (tabī`) or
a two-year-old female due [in Zakat] and for every forty, there is a three-year-old female cow (musinnah) ".
457
The Guiding Helper
803 Guiding Helper Line #959
[DT: volume 1: page 342: line(s) 19-20, 23: {explanation of verses 190-200; next to quotations from
Qur'anic verses}]
Now for sheep - for forty is a sheep up until one-hundred-twenty. If there are more, two sheep are due up until two
hundred. If there are more, three sheep are due up until three hundred. Then if there are more than three hundred
sheep, then for each hundred sheep, one sheep is due. But, no [extra] is due [from three-hundred-one] up until
four hundred … Now if there is a mixed batch, they are treated equally. But, no animal that is very old or has a
fault can be taken in Zakat/alms (sadaqah). ".
[DT: volume 1: page 342: line(s) 23-24: {explanation of verses 190-200; after quotations from Qur'anic
verses}]
458
Notes of Sources for Main Text
Proof(s) from Primary Text(s):
`Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about
Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed
away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until
he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following
words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are
due. For twenty camels, four sheep are due. For twenty-five camels, a one-year-old female camel [bint al-makhā!]
is due up until thirty-five. If there are more, a two-year-old female camel [ibnatu l-labūn] is due up until forty-five.
If there are more, a three-year-old [hiqqah] female camel is due up until sixty. If there are more, a four-year-old
female camel is due up until seventy five. If there are more, two female camels each two-years-old are due up until
ninety. If there are more, two three-year-old female camels are due up until one-hundred-twenty. If there are more
than one-hundred twenty, then for each fifty, a three-year-old female camel is due and for each forty, a two-year-
old female camel is due.
Now for sheep - for forty is a sheep up until one-hundred-twenty. If there are more, two sheep are due up until two
hundred. If there are more, three sheep are due up until three hundred. Then if there are more than three hundred
sheep, then for each hundred sheep, one sheep is due. But, no [extra] is due [from three-hundred-one] up until
four hundred … Now if there is a mixed batch, they are treated equally. But, no animal that is very old or has a
fault can be taken in Zakat/alms (sadaqah). ".
[DT: volume 1: page 343: line(s) 3, 6: {explanation of verses 190-200; after quotations from Qur'anic
verses}]
459
The Guiding Helper
Now for sheep - for forty is a sheep up until one-hundred-twenty. If there are more, two sheep are due up until two
hundred. If there are more, three sheep are due up until three hundred. Then if there are more than three hundred
sheep, then for each hundred sheep, one sheep is due. But, no [extra] is due [from three-hundred-one] up until
four hundred … Now if there is a mixed batch, they are treated equally. But, no animal that is very old or has a
fault can be taken in Zakat/alms (sadaqah). ".
[DT: volume 1: page 343: line(s) 7-8: {explanation of verses 190-200; before end derivative ruling}]
Now for sheep - for forty is a sheep up until one-hundred-twenty. If there are more, two sheep are due up until two
hundred. If there are more, three sheep are due up until three hundred. Then if there are more than three hundred
sheep, then for each hundred sheep, one sheep is due. But, no [extra] is due [from three-hundred-one] up until
four hundred … Now if there is a mixed batch, they are treated equally. But, no animal that is very old or has a
fault can be taken in Zakat/alms (sadaqah). ".
[DT: volume 1: page 345: line(s) 3-4: {explanation of verses 202-203; near beginning}]
Now for sheep - for forty is a sheep up until one-hundred-twenty. If there are more, two sheep are due up until two
hundred. If there are more, three sheep are due up until three hundred. Then if there are more than three hundred
sheep, then for each hundred sheep, one sheep is due. But, no [extra] is due [from three-hundred-one] up until
four hundred … Now if there is a mixed batch, they are treated equally. But, no animal that is very old or has a
fault can be taken in Zakat/alms (sadaqah). ".
[KF: volume 1: page 128: line(s) 31: {book of Zakat; the distribution targets of Zakat; question 5}]
Imam al-Mu#ilī has said that it is allowed to pay a cash equivalent for Zakat on livestock … as the purpose of all
this is to make provision reach the poor people (and cash fulfills that purpose).695
[AM: volume 1: page 246: footnote 1: {book of Zakat; after explanation of limits Zakat on of livestock
units; section of giving the price instead of the actual animal}]
[DT: volume 1: page 343: line(s) 16: {explanation of verse(s) 201; very beginning}]
[DT: volume 1: page 344: line(s) 2-4: {explanation of verse(s) 201; end of first fourth}]
695
This is basically the only place in the Guiding Helper in which we gone away from the Maliki position on a subject. The above
position is from the (anafī school and is more appropriate for an industrial society where giving the poor the actual living livestock
unit is at times both difficult and impractical. The strict Maliki opinion states that it is not permissible to give cash instead of live
animals for Zakat on livestock. Those that want to follow the Maliki position are free to.
696
The way to determine the fiscal year of these animals to see when the person bought/received/inherited the first currently living
livestock animal that he has.
462
Notes of Sources for Main Text
The Maliki scholars have come to these conclusions by extensively studying the hadith which have come about
giving Zakat on livestock and also by studying the practice of the early good Muslims in Madinah.
[DT: volume 1: page 344: line(s) 8-12: {explanation of verse(s) 201; middle}]
[KF: volume 1: page 125: line(s) 14-15: {book of Zakat; after explanation of Zakat on cash money;
question 39}]
697
al-Tirmidhi notes at the tail end of this hadith that this rule only applies if the person did not already have the minimum limit for that
category. If he already had the minimum limit, then Zakat is due according to the base wealth's fiscal year.
463
The Guiding Helper
[{Tirmidhi, Zakat, there is no Zakat for horses and slaves, hadith #569}]
[HM: volume 1: page 43: line(s) 16-18: {explanation of verse(s) 188-189; end}]
[{Tirmidhi, Zakat, there is no Zakat for horses and slaves, hadith #569}]
[KF: volume 1: page 125: line(s) 14-15: {book of Zakat; during explanation of Zakat on cash money;
question 30}]
698
This hadith sets the general rule that there is no Zakat for simply owning (without intention to sell) other than gold/silver or grazing
livestock. Additionally, the Maliki scholars have come to the conclusion that there is no Zakat on what a business needs to run by
examining other hadith and the practices of the early Muslims living in Madinah.
699
This hadith sets the general rule that there is no Zakat for simply owning (without intention to sell) other than gold/silver or grazing
livestock. Thus, all other personal possessions are exempt from Zakat.
464
Notes of Sources for Main Text
`A'ishah used to take care of her brother's daughter's who were orphans who used to wear (gold) jewelry, but
`A'ishah did not extract for their jewelry Zakat700.
`Abdullah ibn `Umar used to make his daughters and slave girls wear gold jewelry for which he did not pay Zakat.
[QF: volume 1: page 90: line(s) 21-24: {book 4; chapter 3; issue 6}]
700
If `A'ishah understood the Prophet's command to be that of paying Zakat on jewelry (as a certain hadith states), she would have
given Zakat on such personally owned jewelry of the girls for whom she was responsible. The Maliki scholars state the hadith which
have come about Zakat needing to be given for lawful gold/silver jewelry are either exceptions to the rule, are not strong enough to
declare Zakat on personally lawful jewelry to be wajib, or are an earlier action of the Prophet (May Allah bless him and give him
peace). We would again state that the Maliki school is the most accurate school of Jurisprudence with regard to the actual end
practices of the Prophet (May Allah bless him and give him peace) whereas the other schools due to their distance from Madinah and
heavy reliance on isolated verbal reports have made errors in deriving laws. This is if the issue calls for only one correct answer. If
the issue is such that two or more correct answers are acceptable, then we would say that the other schools have caught the minority
opinion and the Maliki school has caught the majority opinion in most cases. From this you see that issues of din are of two types: (1)
those that have only one correct answer (e.g., how many wajib prayers are in the day) and (2) issues that have more than one correct
answer (e.g., what is the number of recommended units before Dhuhr prayer).
[The Guiding Helper was written to provide the common man and the young scholar with a solid backing in the din so that he would be
saved from the strife of wading through the numerous opinions given by the authentic scholars of the past. The young scholar after
obtaining such a solid foundation may then, of course, learn about what the other authentic scholars have said and their reasoning by
referring to books such as Averroes's Bidayah al-Mujtahid in Arabic. In all cases, dogmatism (strict closed mindedness) should not be
adopted by those with scholarly yearnings as such will just act as a hindrance to their learning.]
701
We are narrating the opinion that Zakat is not due in the third case but is due in the fourth case.
465
The Guiding Helper
817 Guiding Helper Line #975
[QF: volume 1: page 95: line(s) 8-11: {book 4; chapter 8; chapter title/heading}]
[{Tirmidhi, Zakat, there is no Zakat for horses and slaves, hadith #569}]
[KF: volume 1: page 120: line(s) 20-23: {book of Zakat; start of explanation of Zakat on crops; question
21}]
702
This hadith sets the general rule that there is no Zakat for simply owning (without intention to sell) other than gold/silver or specific
grazing livestock. Thus, all other personal possessions are exempt from Zakat.
466
Notes of Sources for Main Text
[KF: volume 1: page 120: line(s) 20-23: {book of Zakat; start of explanation of Zakat on crops; question
21}]
As for the other crops mentioned in the Maliki scholars' list of crops subject to Zakat, they have been taken from
other hadith and the practices of the early Muslims of Madinah.
[KF: volume 1: page 121: line(s) 14-15: {book of Zakat; during explanation of Zakat on crops; question
24}]
703
In the Guiding Helper Explanatory Notes, we have mentioned that Zakat is wajib on fourteen types of crop harvests. This is
because we have grouped together (1), (3), and (4) into the wheat category. Additionally, we have grouped (8), (9), (12), (13), and
(14) into the pea category. Thus after the duplicates were removed, only fourteen categories were left.
467
The Guiding Helper
Proof(s) from Primary Text(s):
`Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about
Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed
away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until
he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following
words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are
due. For twenty camels, four sheep are due. For twenty-five camels, a one-year-old female camel [bint al-makhā!]
is due up until thirty-five. If there are more, a two-year-old female camel [ibnatu l-labūn] is due up until forty-five.
If there are more, a three-year-old [hiqqah] female camel is due up until sixty. If there are more, a four-year-old
female camel is due up until seventy five. If there are more, two female camels each two-years-old are due up until
ninety. If there are more, two three-year-old female camels are due up until one-hundred-twenty. If there are more
than one-hundred twenty, then for each fifty, a three-year-old female camel is due and for each forty, a two-year-
old female camel is due.
Now for sheep - for forty is a sheep up until one-hundred-twenty. If there are more, two sheep are due up until two
hundred. If there are more, three sheep are due up until three hundred. Then if there are more than three hundred
sheep, then for each hundred sheep, one sheep is due. But, no [extra] is due [from three-hundred-one] up until
four hundred … Now if there is a mixed batch, they are treated equally. But, no animal that is very old or has a
fault can be taken in Zakat/alms (sadaqah). ".
[QF: volume 1: page 89: line(s) 24-25: {book 4; chapter 3; issue 1}]
[AM: volume 1: page 210: line(s) 6-7: {Sharh Muslim li al-Nawawi hadith 1625;
Bukhari, Zakat, Zakat on grazing livestock, hadith #1362}]
704
The Maliki scholars state that since the Prophet (May Allah bless him and give him peace) grouped together gold and silver in the
same statement here, they may be grouped together when figuring out Zakat.
468
Notes of Sources for Main Text
822 Guiding Helper Line #989-990
[DT: volume 1: page 349: line(s) 4-7: {explanation of verse(s) 201; end of first fourth}]
Now for sheep - for forty is a sheep up until one-hundred-twenty. If there are more, two sheep are due up until two
hundred. If there are more, three sheep are due up until three hundred. Then if there are more than three hundred
sheep, then for each hundred sheep, one sheep is due. But, no [extra] is due [from three-hundred-one] up until
four hundred … Now if there is a mixed batch, they are treated equally. But, no animal that is very old or has a
fault can be taken in Zakat/alms (sadaqah). ".
[KF: volume 1: page 127: line(s) 14-27: {book of Zakat; distribution targets for Zakat; question 2}]
[QU: volume 1: page 196: line(s) 9-12: {al-Qur'an; chapter 9; verse 60}]
[KF: volume 1: page 128: line(s) 1-3: {book of Zakat; distribution targets for Zakat; question 2; end}]
[{Tirmidhi, Zakat, alms are taken from the rich and given to the poor, hadith #587}]
705
The fact that the narrator used the words of us proves that Zakat is taken from Muslims and given to Muslims. It may only be given
to non-Muslims with the intention of bringing them closer to Islam. From this, you see that it is perfectly valid to give Zakat to poor
non-Muslims in order to improve their opinion about the din Allah sent to all of mankind. So, yes, Zakat may be given to non-Muslims
by Muslims and it will fulfill the requirement.
470
Notes of Sources for Main Text
Guiding Helper Excerpt:
To you wife, child, Zakat may not be rationed.
[QF: volume 1: page 97: line(s) 24-25: {book 4; chapter 9; near beginning}]
[QF: volume 1: page 97: line(s) 24-26: {book 4; chapter 9; near beginning}]
471
The Guiding Helper
… However, they may work in the Zakat distribution/collection system and be paid from Zakat (but some less-
known scholars (outside of the four common schools of Jurisprudence) have said that this is not allowed).
[As for who they are]: The people of the Prophet's household (May Allah bless him and give him peace) are the
descendents of Hashim ibn `Abd al-Munaf…
[QF: volume 1: page 98: line(s) 17-20: {book 4; chapter 9; derivative ruling 3}]
[KF: volume 1: page 127: line(s) 31-32: {book of Zakat; distribution targets for Zakat; question 2; near
end}]
[KF: volume 1: page 128: line(s) 1: {book of Zakat; distribution targets for Zakat; question 2; near
end}]
706
He is the biological fore-father of many past and present scholars of Northwest Africa including Sheikh `Ali Filali and Abu Qanit
al-Sharif al-Hasani who have taken part in the production of the Guiding Helper.
707
This verse only mentions people as lawful targets of Zakat wealth. No mention of buildings or other edifices is made.
[Now many poor people (in a close proximity) may be given a large amount of Zakat and the poor people may agree to build any one
of these structures with it after taking hold of the money (as it has now become their wealth and they may do anything they want with
it). These poor people who use their Zakat wealth collectively to build a public structure (e.g., homeless shelter, a masjid, a library, or
a school) should willfully donate the money to an independent organization that will build that structure for the good of the
surrounding neighborhood. After they have donated that money to this independent organization, they may not take it back or
otherwise claim ownership over the public structure that has been built.
472
Notes of Sources for Main Text
[QU: volume 1: page 196: line(s) 9-12: {al-Qur'an; chapter 9; verse 60}]
Proof(s):
This song has 48 rhymes and is one of the longest in the Guiding Helper.
Zakat al-Fi'r is wajib. The time for it becoming wajib is after sunset on the last day of Ramadan according to one
opinion in the Maliki school. According to another opinion in the Maliki school, it is wajib at dawn on the first of
Shawwal.
[KF: volume 1: page 129: line(s) 19-20: {book of Zakat; Zakat al-Fitr; question 1; beginning}]
Abu Sa`id al-Khudri said, "We used to take out for Zakat al-Fitr [during the Prophet's time] one #ā` of staple food,
or one #ā` of barley, or one #ā` of dates, or one #ā` of cottage cheese, or one #ā` of grapes.
What we note here is a work-around for providing poor people the structures they need when there is surplus Zakat wealth (i.e. far
more Zakat wealth than is required to meet the surrounding poor people's necessities) and not much other charity wealth.]
473
The Guiding Helper
Guiding Helper Excerpt:
On free Muslim men
Zakat al-Fi'r is wajib on those that fulfill three qualifications: (1) that he be free [and not a slave], (2) that he be
Muslim, and (3) that he be able to afford it at the time that it is obligatory.
[KF: volume 1: page 129: line(s) 20-21: {book of Zakat; Zakat al-Fitr; question 1; beginning}]
Zakat al-Fi'r is wajib on those that fulfill three qualifications: (1) that he be free [and not a slave], (2) that he be
Muslim, and (3) that he be able to afford it at the time that it is obligatory. He must pay for himself and for every
Muslim that he is financially responsible. This includes: (1) his close relatives, such as his poor parents, pre-
pubescent male children…, and unmarried female children, (2) his spouse and also his poor father's spouse, and (3)
and his slaves and also the slaves of his [poor] father, mother, and son.
[KF: volume 1: page 129: line(s) 20-26: {book of Zakat; Zakat al-Fitr; question 1; second half}]
708
The scholars say here that the slave like the woman is not financially responsible for himself. Thus, his master must give Zakat al-
Fitr for him.
709
From this, you see that age and gender do not affect the wajib Zakat al-Fitr portion that is due.
474
Notes of Sources for Main Text
833 Guiding Helper Line #1010-1011
[KF: volume 1: page 129: line(s) 28: {book of Zakat; Zakat al-Fitr; question 1; second half}]
One #ā`` must be given [for Zakat al-Fi'r] for each soul.
[DT: volume 1: page 357: line(s) 23: {explanation of verse(s) 209-210; middle near hadith of
the Prophet about Zakat al-Fitr}]
[DT: volume 1: page 358: line(s) 1: {explanation of verse(s) 209-210; middle near hadith of
the Prophet about Zakat al-Fitr}]
710
We are narrating the opinion that one #a` is equivalent to 2.03 standard liters. Please refer to Appendix 1.1.
475
The Guiding Helper
Guiding Helper Excerpt:
from a staple food. In general,
They can give wheat, barley, millet, rice, corn kernel,
Zakat al-Fi'r is taken from the following types of food: (1) wheat, (2), barley, (3) sult (a type of wheat), (4) corn,
(5) millet, (6) rice, (7) dates, (8) olives, (9) cottage cheese.
[KF: volume 1: page 129: line(s) 30-31: {book of Zakat; Zakat al-Fitr; question 2; middle}]
Abu Sa`id al-Khudri said, "We used to take out for Zakat al-Fitr [during the Prophet's time] one #ā` of staple food,
or one #ā` of barley, or one #ā` of dates, or one #ā` of cottage cheese, or one #ā` of grapes.
[KF: volume 1: page 130: line(s) 2-3: {book of Zakat; Zakat al-Fitr; question 2; end}]
The Prophet explicitly mentioned these types of food; so, there is a blessing for using them for Zakat al-Fi'r.
476
Notes of Sources for Main Text
The first disliked act in giving Zakat is giving cash money [instead of giving crops] for Zakat on crop harvests after
estimating its market price. It is also disliked to give cash money for Zakat al-Fi'r.
[KF: volume 1: page 128: line(s) 31: {book of Zakat; the distribution targets of Zakat; question 5}]
The Prophet explicitly mentioned food; so, there is a blessing for using it for Zakat al-Fi'r711.
[KF: volume 1: page 130: line(s) 11-12: {book of Zakat; Zakat al-Fitr; question 4; beginning}]
[KF: volume 1: page 130: line(s) 9: {book of Zakat; Zakat al-Fitr; question 3; end}]
711
Now if the person lives in a industrial society where poor people would much rather have cash money (to buy material goods (e.g.,
clothes)); One may give them cash. However, one may not give them non-food material goods for Zakat al-Fitr.
712
If people living in a community find this time restriction inconvenient, they appoint a person/group to act as their Zakat al-Fitr
agent. They may then give their Zakat al-Fitr to this agent any time during Ramadan. Then, this agent will be responsible for ensuring
that the transfer of the Zakat al-Fitr wealth to the poor takes place on the last two days of Ramadan or the first day of Shawwal up until
sunset.
477
The Guiding Helper
The fourth permissible act is to give Zakat al-Fitr two days before it becomes wajib but not more than two days
before.
[KF: volume 1: page 130: line(s) 16-17: {book of Zakat; Zakat al-Fitr; question 5; beginning}]
If you missed the time for it, you still have to give.
So, give food to poor people as long as you live.
[KF: volume 1: page 130: line(s) 9: {book of Zakat; Zakat al-Fitr; question 3; end}]
Zakat al-Fitr does not cease to be obligatory (for the person who was able) after its time passes by; its time ends
with the sunset on `Id day. Rather, such a person is responsible for giving Zakat al-Fitr indefinitely into the future
until he gives.
[KF: volume 1: page 130: line(s) 16-17: {book of Zakat; Zakat al-Fitr; question 5; beginning}]
713
The Maliki scholars state that it was the practice of the Prophet and early Muslims to not give the Zakat wealth more than a couple
of days before the end of Ramadan.
[Now an organization that collects and distributes Zakat al-Fitr wealth, may collect the wealth any time in Ramadan and carry out the
distribution starting from the 28th of Ramadan up until sunset on the 1st of Shawwal. Thus to make things easier for people, such an
organization can give people the opportunity to pay their Zakat al-Fitr anytime in Ramadan and this organization will be responsible
for seeing that the Zakat is distributed at the appropriate time.]
714
Now `Id prayer occurs on the 1st of Shawwal which lasts up until sunset.
478
Notes of Sources for Main Text
[{Bukhari, Zakat, Fard of Zakat al-Fitr, hadith #1407}]
[FQ: volume 2: page 521: line(s) 8-9: {explanation of Qur'anic verse 9:36; near beginning}]
[QU: volume 1: page 192: line(s) 11-13: {al-Qur'an, chapter 9, verse 36}]
[HW: volume 1: page(s) 172, 518, 323, 134, 326, 473, 360, 779, 156: line(s) multiple: {in alphabetical
order}]
[Now an organization that collects and distributes Zakat al-Fitr wealth, may collect the wealth any time in Ramadan and carry out the
distribution starting from the 28th of Ramadan up until sunset on the 1st of Shawwal. Thus to make things easier for people, such an
organization can give people the opportunity to pay their Zakat al-Fitr anytime in Ramadan and this organization will be responsible
for seeing that the Zakat is distributed at the appropriate time.]
715
The four months that are sacred are Rajab, Dhu al-Qidah, Dhu al-Hijjah, and Muharram. One should be careful not to provoke
hostilities in these months nor wrong oneself in them. However, one may defend attacks in these months.
479
The Guiding Helper
It can be shown that the Prophet (May Allah bless him and give him peace) used these names in his hadith for each
of these months.
[SM: volume 2: page 528: footnote 1477: {explanation of hadith #2390; chapter 404}]
[KF: volume 1: page 161: line(s) 1-2: {book of Hajj; types of Hajj; question about what is tamattu`}]
716
This passage shows that a new lunar day/month begins after sunset.
717
The Prophet tells us to start fasting upon seeing the new moon crescent. Now, we know from experience that the new moon
crescent is usually seen after sunset. This indicates that when the new moon has been sighted, the day is still young (i.e. it has just
begun at sunset) as the sighting of the new moon begins a new month.
480
Notes of Sources for Main Text
[{Muslim, fasting, Ramadan's fasting begins with seeing the new moon crescent, hadith #1796}]
[DT: volume 1: page 364: line(s) 12: {explanation of verse(s) 213; very beginning}]
[{Muslim, fasting, Ramadan's fasting begins with seeing the new moon crescent, hadith #1796}]
[QF: volume 1: page 103: line(s) 11: {book 5; chapter 4; third derivative ruling}]
481
The Guiding Helper
The second case is that only one upright witness testifies that he saw the first-day crescent. This sole testimony is
not enough to start fasting [to commence Ramadan] and not enough to break one's fast [to signal the end of
Ramadan]. … The third case is that two upright witnesses testify that they saw the first-day crescent. This dual
testimony is enough to start fasting [to commence Ramadan] and also is enough to break one's fast [to signal the
end of Ramadan] according to Imam Malik and Imam Shafi`i.
[QF: volume 1: page 102: line(s) 20-23: {book 5; chapter 4; second and third cases}]
[AM: volume 1: page 279: line(s) 14: {book of fasting, section 2}]
[QF: volume 1: page 103: line(s) 8-10: {book 5; chapter 4; second derivative ruling}]
[{Muslim, fasting, for every land there is a different sighting of the crescent, hadith #1819}]
482
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
Ibn `Ashir informed us above that fasting during the month of Ramadan is wajib.
[DT: volume 1: page 361: line(s) 3: {explanation of verse(s) 211-212; very beginning}]
[QU: volume 1: page 28: line(s) 7-13: {al-Qur'an; chapter 2; verse 185}]
[QU: volume 1: page 28: line(s) 7-13: {al-Qur'an; chapter 2; verse 185}]
718
This is a indication that fasting is also wajib on women normally.
483
The Guiding Helper
851 Guiding Helper Line #1042-1043
[QU: volume 1: page 28: line(s) 7-13: {al-Qur'an; chapter 2; verse 185}]
`A'ishah (May Allah be well pleased with her) said, "We used to be commanded to make up missed [Ramadan]
fasts [from menstruation], but we were not commanded to make up missed formal prayers720.
[AM: volume 1: page(s) 68: line(s) 10-11: {Bukhari, menstruation, volume 1, page 501;
Muslim, menstruation, volume 1, page 265}]
[DT: volume 1: page 374: line(s) 7: {explanation of verse(s) 214-217; near very end right before
explanation of verse 218}]
719
This whoever also includes women, but it does not include children as children are not responsible for the laws of the din.
720
This is a proof that praying and fasting is not allowed during menstruation.
484
Notes of Sources for Main Text
Proof(s) from Primary Text(s):
`A'ishah (May Allah be well pleased with her) said, "We used to be commanded to make up missed [Ramadan]
fasts [from menstruation], but we were not commanded to make up missed formal prayers.
[AM: volume 1: page(s) 68: line(s) 10-11: {Bukhari, menstruation, volume 1, page 501;
Muslim, menstruation, volume 1, page 265}]
[QF: volume 1: page 103: line(s) 19: {book 5; chapter 5; issue 1}]
It is permissible to make the intention at the start of the night but not before the night.
[QF: volume 1: page 103: line(s) 26: {book 5; chapter 5; issue 1}]
The Prophet (May Allah bless him and give him peace) said, "Whoever does not firmly resolve to fast before dawn
has no fast for him."
[AM: volume 1: page 282: line(s) 9-10: {Tirmidhi, fasting, no fast for him who does not resolve to fast
at night, hadith #662}]
721
Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered
words.
485
The Guiding Helper
Proof(s) from Secondary Text(s):
The wajibs of fasting are (1) making an intention and refraining from (2) food, (3) drink, (4) sexual intercourse, (5)
masturbation, and (6) induced vomiting.
[QU: volume 1: page 29: line(s) 1-8: {al-Qur'an; chapter 2; verse 187}]
The Prophet (May Allah bless him and give him peace) said, "Whoever is overcome by vomit need not make up
his fast and whoever makes himself vomit must make up his fast."
[AM: volume 1: page 294: line(s) 11: {Tirmidhi, fasting, he who vomits on purpose, hadith #653}]
[QF: volume 1: page 105: line(s) 24-25: {book 5; chapter 6; section 4}]
722
As for the ruling in the Guiding Helper texts that states that masturbation is permissible, it is taken from the following excerpts: "As
for masturbating with one's hand, there are three valid opinions in the Maliki school: (1) it is unlawful, (2) it is disliked, and (3) it is
mubah." [DT: V1: 460: 18-19] [We have favored the latter view due to the current (and possibly future) circumstances in the modern
world as a means to reduce the drive towards unlawful intimate relations.] The previous excerpt is for self masturbation; as for spouse-
assisted masturbation, the preponderant view in the Maliki school is that it is that it is mubah [refer to proofs for Guiding Helper line
1465 "Everything but anal intercourse is allowed"].
723
This shows that during the daytime on a fasting day, sexual intercourse is not lawful. Masturbation is treated like sexual intercourse
with respect to fasting in the Maliki school.
724
This shows that eating and drinking is not allowed from dawn to sunset (which is the beginning of the night).
486
Notes of Sources for Main Text
It is lawful for you on a fasting night to have sexual intercourse with your wives. They [your wives] are covering
clothing for you and you are covering clothing for them. Allah knows that you used to deceive yourselves and now
has shown repentance to you and forgave you. So now, you may have sexual intercourse with them and seek what
Allah has written for you. And eat and drink until the white thread of dawn becomes apparent to you from the
black thread of dawn. Then, complete the fast until the night725. And do not have sexual intercourse with them
[your wives] while performing `Itikaf in masjids. These are the boundary limits of Allah; so, do not come near
them. Thus, Allah clarifies for people His signs so that they may have taqwa (god-fearing).
[QU: volume 1: page 29: line(s) 1-8: {al-Qur'an; chapter 2; verse 187}]
[QF: volume 1: page 102: line(s) 7-9: {book 5; chapter 3; acts that ruin fasts}]
[QF: volume 1: page 108: line(s) 5-6: {book 5; chapter 8; first section on making up fasts}]
[QU: volume 1: page 28: line(s) 7-13: {al-Qur'an; chapter 2; verse 185}]
725
This shows that eating, drinking, and sexual intercourse is not allowed from dawn to sunset (which is the beginning of the night).
487
The Guiding Helper
[QF: volume 1: page 103: line(s) 20-21: {book 5; chapter 5; section 1}]
[QF: volume 1: page 104: line(s) 3-4: {book 5; chapter 5; issue 2}]
[KF: volume 1: page 138: line(s) 29-33: {book of fasting; question 15}]
[UF: volume 1: page 159: line(s) 12-13: {Ahmad; Abu Dawud; al-Hakim; `Ali ibn Abu Talib and `Umar}]
[KF: volume 1: page 138: line(s) 23-24: {book of fasting; question 9; sixth disliked act}]
`Umar came to the Prophet (May Allah bless him and give him peace) and said, "I have indeed committed a grave
act today. I kissed my wife while fasting." The Messenger of Allah (May Allah bless him and give him peace)
said, "What if you rinsed your mouth with water [without deinking it]?" `Umar answered, "That would be of no
harm." The Prophet then replied, "Then, what is it [i.e. the "grave" act]?726"
[UF: volume 1: page 625: line(s) 11-13: {Ahmad; Abu Dawud; Jami` al-Usul, volume 7, page 196}]
726
This shows that kissing and caressing if not accompanied with further actions does not break the fast. Now in the Maliki school,
there are two opinions about pre-semen fluid breaking fasts. The more popular opinion which we have narrated is that the emission of
pre-semen fluid breaks the fast if accompanied with sensual acts. Another valid opinion is that, it the emission of pre-semen fluid does
not break the fast, but it is mandub to make it up later. [QF: volume 1: page 105: line(s) 9-11: {book 5, chapter 6, section 2, middle}]
489
The Guiding Helper
[KF: volume 1: page 138: line(s) 20: {book of fasting; question 9; sixth disliked act}]
[QF: volume 1: page 102: line(s) 9-10: {book 5; chapter 3; disliked acts}]
[{Bukhari, manners, Allah's statement: and stay away from false talk, hadith #5597}]
727
This hadith shows that false and/or useless talk is discouraged in fasting.
490
Notes of Sources for Main Text
As for vomit, whoever is overcome by it has not broken his fast… However, those that purposely vomit must make
up the fast but need not expiate.
[QF: volume 1: page 105: line(s) 19-20: {book 5; chapter 6; section 3}]
[AM: volume 1: page 294: line(s) 11: {Tirmidhi, fasting, he who vomits on purpose, hadith #653}]
[QF: volume 1: page 104: line(s) 15-16: {book 5; chapter 6; section 1; qualification 1}]
[AM: volume 1: page 294: line(s) 11: {Tirmidhi, fasting, he who vomits on purpose, hadith #653}]
728
The ruling for people that need to intake an asthmatic inhaler is derived from this ruling and states that if they have breathing
difficulty while fasting, they may take the needed dosage from the asthmatic inhaler without ruining their fasts.
729
This sets the general rule that swallowing things that are not considered to be food do not break the fast if they are of an
insignificant amount and one is overcome by them.
491
The Guiding Helper
[DT: volume 1: page 376: line(s) 5-6: {explanation of verse(s) 219-220; near end}]
[AM: volume 1: page 295: line(s) 9: {Ibn Majah, fasting, siwak and kuhl for the fasting person,
hadith #1667}]
[QF: volume 1: page 105: line(s) 16-18: {book 5; chapter 6; section 1; derivative rulings 1 and 2}]
[AM: volume 1: page 291: line(s) 18-19: {Tirmidhi, fasting, the faster who is overcome by vomit,
hadith #652}]
The Prophet (May Allah bless him and give him peace) used to enter in the morning in need of a bath for
purification from having been with his wives and then he used to take a bath and keep a fast that day.
[{Bukhari, fasting, the faster who wakes up in ritual impurity, hadith #1791}]
730
It is permissible for the fasting person to give blood to a lab technician or a blood bank, for instance.
[As for the proof that blood transfusions are permissible generally in our din it is:
a) We know there no prohibition from ejaculating semen into the womb of a woman while semen is a known impurity.
b) The general conclusion is that we are not prohibited from injecting impurities into someone else's body if it is not likely to
harm the receiving person. This is because it is only unlawful to orally intake the twenty impurities in our din.
c) Thus, it mubah to receive a blood transfusion.
d) We also know that blood-letting was a common accepted practice during the life of the Prophet (May Allah bless him
and give peace). Thus, we conclude that donating blood is also mubah in our din.]
492
Notes of Sources for Main Text
868 Guiding Helper Line #1063-1064
[KF: volume 1: page 136: line(s) 5-7: {book of fasting; question 8}]
[AM: volume 1: page 293: line(s) 9-10: {Ibn Majah, fasting, breaking fasts early, hadith #1688}]
Zayd ibn Thabit said, "We ate a late-night meal with the Prophet (May Allah bless him and give him peace) and
then he immediately went to pray Subh prayer. … and there was the period of fifty verses of Qur'an between his
finishing his meal and his starting Subh prayer731."
[AM: volume 1: page 293: line(s) 10-11: {Bukhari, fasting, the time between the late-bight meal and
Subh prayer, hadith #1787}]
[KF: volume 1: page 140: line(s) 17-18: {book of fasting; question 20}]
731
Some later Maliki scholars have given the opinion that fifty verses here equals one third of an hour (i.e. twenty minutes) as we have
narrated in the Guiding Helper Explanatory Notes, footnote 1720. [HM: volume 1: page 51: line(s) 15: {explanation of verse 222 of
al-Murshid al-Mu`in}]
493
The Guiding Helper
man answered, "No." The Prophet then asked, "can you fast two months straight? The man then answered, "No."
The Prophet then asked, "Can find something to feed to sixty poor people732?"…
[KF: volume 1: page 140: line(s) 15-16: {book of fasting; question 20}]
The second type of person on whom an expiation is wajib is the person who reaches ejaculation through
touching/rubbing [i.e. self or assisted masturbation] … even if such ejaculation is reached through induced constant
mental imagery.
[KF: volume 1: page 140: line(s) 10-12: {book of fasting; question 20}]
732
The scholars say that in this hadith the Prophet established that an expiation is wajib on the able person. He also explicitly defined
three ways of expiating: (1) freeing a slave, (2) fasting two months straight, and (3) feeding sixty poor people.
Other hadith clarify that this expiation must be made by those who eat or drink without an excuse during Ramadan also.
494
Notes of Sources for Main Text
man answered, "No." The Prophet then asked, "can you fast two months straight? The man then answered, "No."
The Prophet then asked, "Can find something to feed to sixty poor people733?"…
[KF: volume 1: page 141: line(s) 14-15: {book of fasting; question 22}]
733
The scholars say that in this hadith the Prophet established that an expiation is wajib on the able person. He also explicitly defined
three ways of expiating: (1) freeing a slave, (2) fasting two months straight, and (3) feeding sixty poor people.
Other hadith clarify that this expiation must be made by those who eat or drink without an excuse during Ramadan also.
734
The scholars say that in this hadith the Prophet established that an expiation is wajib on the able person. He also explicitly defined
three ways of expiating: (1) freeing a slave, (2) fasting two months straight, and (3) feeding sixty poor people.
Other hadith clarify that this expiation must be made by those who eat or drink without an excuse during Ramadan also.
735
The question arises about the disobedient Muslim who has missed a great many number of days of Ramadan's fasting. For such a
person, we would offer the dispensation (taken from the Hanafi school [QF: volume 1: page 109: line(s) 14-15: {book 5, chapter 8, two
derivative rulings}]) that he need only make one expiation for his entire lot of missed fasts. For example if a person has missed three
hundred fasts over a course of ten or eleven years, he must only do the following according to this dispensation:
a) He must make up all 300 missed Ramadan fasts at some time of the year outside of Ramadan.
b) He need only make one single expiation for the entire lot of 300 fasts (e.g., he may fast for two months straight or he may
feed sixty people).
495
The Guiding Helper
Proof(s) from Secondary Text(s):
The first way to expiate is to feed sixty poor people one mudd736 for each person.
[KF: volume 1: page 141: line(s) 14-15: {book of fasting; question 22}]
[QF: volume 1: page 106: line(s) 9-10: {book 5; chapter 7; very beginning}]
Ramadan is the month in which the Qur'an was sent down as a guidance for mankind, clarifications for the
guidance, and as a criterion [of right and wrong]. So, whoever is present among you during the month, let him fast.
The strict Maliki opinion about this subject states that such a disobedient person needs to make up all of the missed fasts and also
expiate once for each and every missed Ramadan fast. Obviously, the strict Maliki opinion would be extremely and almost impossible
for such a person to follow. This is why we have mentioned and recommended this dispensation for such a person.
736
We are narrating the opinion that a mudd is about half a liter. Please refer to Appendix 1.1.
737
The scholars say that in this hadith the Prophet established that an expiation is wajib on the able person. He also explicitly defined
three ways of expiating: (1) freeing a slave, (2) fasting two months straight, and (3) feeding sixty poor people.
Other hadith clarify that this expiation must be made by those who eat or drink without an excuse during Ramadan also.
496
Notes of Sources for Main Text
Whoever is sick738 or on a journey, [let him fast] the number of [missed] days in another month. Allah wants for
you ease and does not want for you hardship so that you complete the number of days and exalt Allah for that He
has guided you to; and so that you may be thankful.
[QU: volume 1: page 28: line(s) 2-13: {al-Qur'an; chapter 2; verse 183-185}]
Thawban related that the Prophet (May Allah bless him and give him peace) said, "The pen has been lifted from
my nation for forgetfulness and what they have been forced to do."
The Prophet (May Allah bless him and give him peace) said, "Indeed Allah Mighty and Exalted has taken off from
the travelling person half of his prayer. He has also taken off from the travelling person, the pregnant woman, and
the breast-feeding woman fasting [in Ramadan]."
[{Ibn Majah, fasting, permissibility of the pregnant woman and the breast-feeding woman to break
her fast, hadith #1657}]
[QF: volume 1: page 106: line(s) 22: {book 5; chapter 7; the excuse of travelling; end}]
[UF: volume 1: page 143: line(s) 7: {Ahmad; Bayhaqi; Abu Dawud; Nisa'i}]
738
Now marī! (sick) here could also include the pregnant woman, one breast-feeding, the person in extreme hunger or thirst, and the
elderly person who lost vigor since they are in a weaker state.
739
Since the Prophet encouraged breaking the fast during a journey, scholars state that the fasting person may break his fast without
needing to expiate even if he started fasting first. But since we are told to have continuity in our actions, they also state that it is wajib
to try to make it last if one started fasting first.
497
The Guiding Helper
Proof(s) from Secondary Text(s):
Whoever is travelling and then enters the morning with an intention to fast, it is not permissible for him to break his
fast without an excuse (such as gaining energy for battle with an enemy).
[QF: volume 1: page 106: line(s) 24-25: {book 5; chapter 7; the excuse of travelling; derivative ruling}]
[UF: volume 1: page 143: line(s) 7: {Ahmad; Bayhaqi; Abu Dawud; Nisa'i}]
[QF: volume 1: page 108: line(s) 5-6: {book 5; chapter 8; first section on making up fasts}]
As for the old man and old woman who cannot fast, they may skip fasting … and there is no obligation for them to
make up their missed fast.
[QF: volume 1: page 107: line(s) 18-19: {book 5; chapter 7; five derivative rulings; derivative ruling 5;
section on old age}]
[QU: volume 1: page 28: line(s) 7-13: {al-Qur'an; chapter 2; verse 185}]
740
Since the Prophet encouraged breaking the fast during a journey, scholars state that the fasting person may break his fast without
needing to expiate even if he started fasting first. But since we are told to have continuity in our actions, they also state that it is wajib
to try to make it last if one started fasting first.
741
Since the elderly person no longer finds ease in fasting, he is has been excused according to the scholars from fasting or making up
his fast.
498
Notes of Sources for Main Text
878 Guiding Helper Line #1077-1078
[QF: volume 1: page 108: line(s) 6-7: {book 5; chapter 8; first section on making up fasts}]
Whoever breaks his mandub fast on purpose must make it up … and whoever breaks his mandub fast out of
forgetfulness should still complete his fast and there is no need to make it up. Whoever breaks his mandub fast
with a valid excuse need not make it up.
[QF: volume 1: page 108: line(s) 8-10: {book 5; chapter 8; first section on making up fasts}]
As for refraining [from eating, drinking, and sex] the rest of the day, it is only for him who breaks his fast in
Ramadan either on-purpose or out of forgetfulness742.
[QF: volume 1: page 108: line(s) 8-10: {book 5; chapter 8; first section on making up fasts}]
742
What this means is that those who break their fast out of forgetfulness during Ramadan should still refrain from eating, drinking,
and sex as in noted the Guiding Helper Explanatory Notes, footnote 1743.
As for people who are excused from fasting during Ramadan (e.g., the breast-feeding woman and the travelling person), he/she may
freely eat, drink, and conduct sexual intercourse during the day in Ramadan.
743
The fact that Abu Hurayrah noted and I was fasting clearly indicates that this incident took place outside of Ramadan. Otherwise,
there would be no need to explain that he was fasting as it is a given that all Muslims fast during Ramadan. Thus, the Maliki scholars
state that the context of this hadith is for mandub fasts and not for wajib fasts. Imam Malik knew this fact from observing the behavior
of the early Muslims in Madinah and that is why he differentiated between wajib fasts and mandub fasts broken out of forgetfulness.
We would claim that other scholars who gave contradictory opinions only got hold of part of the story. For example, the narration in
Bukhari (recorded many decades later) omits the first part of the hadith which gives contextual hints. Thus in the absence of
contextual information, most scholars outside of the Maliki school have said that the hadith applies to all types of fasting.
Again this is another supporting piece of evidence that the Maliki school is the most accurate school of Jurisprudence with regards to
how the Prophet (May Allah bless him and give him peace) and the early Muslims in Madinah actually practiced the din. The other
scholars outside of the Maliki school had to do extensive extrapolation/interpolation and that explains their differing views.
499
The Guiding Helper
879 Guiding Helper Line #1079-1080
[QF: volume 1: page 109: line(s) 20-22: {book 5; chapter 8; end summary}]
[QU: volume 1: page 28: line(s) 2-7: {al-Qur'an; chapter 2; verse 183-184}]
[QF: volume 1: page 109: line(s) 20-22: {book 5; chapter 8; end summary}]
744
We are narrating the opinion in these Guiding Helper texts that such a payment amount is not wajib on the pregnant woman, the
nursing woman, nor the elderly person who choose not to fast during Ramadan.
745
This indicates that it is still wajib to make up the missed fast even though a payment amount is due.
500
Notes of Sources for Main Text
[QU: volume 1: page 28: line(s) 7-13: {al-Qur'an; chapter 2; verse 185}]
[ID: volume 1: page 433: line(s) 3: {secrets of fasting; section 3 - voluntary fasting; very beginning}]
Abu Sa`īd narrated that he heard the Prophet (May Allah bless him and give him peace) say, "Whoever fasts one
day in the path of Allah746, Allah distances his face from the Hellfire seventy large-units-of-measure [kharīf].747"
[LM: volume 2: page 20: hadith 710: {Bukhari; Book 30 - Book of fasting; near beginning}]
[KF: volume 1: page 136: line(s) 8-9: {book of fasting; question 8}]
746
Fasting in the path of Allah includes all mandub fasts, but more directly corresponds to those who fast while out on a military
expedition.
747
Thus for each such fast kept, the person soars seventy units of large distance.
748
`Arafah day is the ninth of Dhu al-Hijjah.
501
The Guiding Helper
The Prophet (May Allah bless him and give him peace) said, "There are no days in the world more beloved to
Allah Glorified be He that He be worshipped in them other than the first ten days [of Dhu al-Hijjah]. And fasting
on these days [except the tenth] equals the fast of an entire year. And a night in these days is like the Night of
Decree/Power."
[{Ibn Majah, fasting, fasting on the first ten days of Dhu al-Hijjah, hadith #1717}]
[KF: volume 1: page 136: line(s) 9-10: {book of fasting; question 8}]
[{Ibn Majah, fasting, fasting on the first ten days of Dhu al-Hijjah, hadith #1717}]
[KF: volume 1: page 136: line(s) 10: {book of fasting; question 8}]
749
`Ashūrah day is the tenth of Muharram.
502
Notes of Sources for Main Text
[KF: volume 1: page 136: line(s) 10: {book of fasting; question 8}]
[KF: volume 1: page 136: line(s) 10-11: {book of fasting; question 8}]
[JA: volume 2: page 87: hadith 5876: {Tabarani, awsat, volume 2, page 305}]
[KF: volume 1: page 136: line(s) 12: {book of fasting; question 8}]
[KF: volume 1: page 136: line(s) 12: {book of fasting; question 8}]
750
This and many other hadith show the merit of fasting in Rajab.
504
Notes of Sources for Main Text
[{Ibn Majah, fasting, fasting on Mondays and Thursdays, hadith #1729}]
[KF: volume 1: page 136: line(s) 13: {book of fasting; question 8; near end}]
[QF: volume 1: page 101: line(s) 20-22: {book 5; chapter 8; end summary}]
751
There are some special conditions in which keeping these fasts are mandub; these fasts are sometimes considered disliked in the
Maliki school if (a) one publicizes them, and (2) keeps them consecutively, and also (3) keeps them on days 2-7 of Shawwal.
505
The Guiding Helper
Ibn `Ashir informed us above that breaking a mandub fast on purpose without warding off some harm from the
person fasting is unlawful.
[DT: volume 1: page 375: line(s) 19-20: {explanation of verse(s) 226; near beginning}]
[AM: volume 1: page 304: line(s) 15: {al-Qur'an, chapter 5, verse 1}]
[QF: volume 1: page 108: line(s) 8-10: {book 5; chapter 8; first section on making up fasts}]
752
Fasting is a covenant with Allah which is for Him and breaking the fast without excuse is breaking the covenant.
506
Notes of Sources for Main Text
The woman whose husband needs her does not have a right to voluntarily fast, perform a mandub Hajj, perform
`Umrah, or vow to do these acts without her husband's permission. The husband may break his wife's voluntary
fast (if he did not grant her permission) with sexual intercourse; however, he may not ruin his wife's fast by forcing
her to eat or drink; likewise, he may not ruin his wife's fast if he gave her permission to fast.
[{Ibn Majah, fasting, the woman who fasts without her husband's permission, hadith #1751}]
[QF: volume 1: page 101: line(s) 17-18: {book 5; chapter 2; unlawful fasts}]
[{Ibn Majah, fasting, fasting the two `Id days, hadith #1712}]
The Prophet (May Allah bless him and give him peace) said, "The days of Mina (11th, 12th, 13th of Dhu al-Hijjah)
are days of eating and drinking [and not fasting]."
507
The Guiding Helper
As for disliked fasts, they are: (1) fasting continuously day after day [outside of Ramadan]., (2) fasting on every
Friday…, (3) fasting on every Saturday….
[QF: volume 1: page 101: line(s) 21-22: {book 5; chapter 2; disliked fasts}]
[{Ibn Majah, fasting, fasting continuously day after day, hadith #1696}]
But, Imam Malik has uttered some statements about i`tikaf whose apparent meaning is that he disliked it due to the
hardship it entails.
It is lawful for you on a fasting night to have sexual intercourse with your wives. They [your wives] are covering
clothing for you and you are covering clothing for them. Allah knows that you used to deceive yourselves and now
has shown repentance to you and forgave you. So now, you may have sexual intercourse with them and seek what
Allah has written for you. And eat and drink until the white thread of dawn becomes apparent to you from the
black thread of dawn. Then, complete the fast until the night. And do not have sexual intercourse with them [your
wives] while you are performing `Itikaf in masjids. These are the boundary limits of Allah; so, do not come near
them. Thus, Allah clarifies for people His signs so that they may have taqwa (god-fearing).
[QU: volume 1: page 29: line(s) 1-8: {al-Qur'an; chapter 2; verse 187}]
[QF: volume 1: page 110: line(s) 12-13: {book 5; chapter 9; ruling of i`tikaf}]
[QU: volume 1: page 29: line(s) 1-8: {al-Qur'an; chapter 2; verse 187}]
`A'ishah said that the Prophet (May Allah bless him and give him peace) used to perform I`tikaf in the last ten days
of Ramadan until he passed away. Then [after he passed away], his wives performed I`tikaf.
[KF: volume 1: page 182: line(s) 4-5: {book of i`tikaf; question 1}]
[QU: volume 1: page 29: line(s) 1-8: {al-Qur'an; chapter 2; verse 187}]
753
This you (antum) could be directed to both males as this plural can encompass both genders. Additionally, we know from recorded
hadith that the Prophet's wives used to perform I`tikaf.
509
The Guiding Helper
[KF: volume 1: page 183: line(s) 6-7: {book of i`tikaf; question 6; beginning}]
[QU: volume 1: page 29: line(s) 1-8: {al-Qur'an; chapter 2; verse 187}]
`A'ishah said, "The Messenger of Allah (May Allah bless him and give him peace) did not [leave the masjid and]
enter his house [which was adjacent to the masjid] except for a [real] need when he was performing i`tikaf."
[{Bukhari, i`tikaf, he would not enter his house except for a need, hadith #1889}]
510
Notes of Sources for Main Text
wives] while you are performing `Itikaf in masjids754. These are the boundary limits of Allah; so, do not come near
them. Thus, Allah clarifies for people His signs so that they may have taqwa (god-fearing).
[QU: volume 1: page 29: line(s) 1-8: {al-Qur'an; chapter 2; verse 187}]
[KF: volume 1: page 182: line(s) 4-5: {book of i`tikaf; question 1; beginning}]
The Prophet (May Allah bless him and give him peace) said, "Actions are only according to their intentions and
every man shall have only what he intends755".
[KF: volume 1: page 182: line(s) 10: {book of i`tikaf; question 2; very beginning}]
754
The context of this verse implies that the people performing I`tikaf are fasting.
755
Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered
words.
511
The Guiding Helper
Additionally, it can shown that Prophet (May Allah bless him and give him peace) did not perform i`tikaf for less
than a twenty-four hour period on purpose.
[KF: volume 1: page 183: line(s) 16-18: {book of i`tikaf; question 7}]
`A'ishah said, "The Prophet (May Allah bless him and give him peace) when he wanted to perform I`tikaf, he first
prayed Subh prayer756 and then entered the place in the masjid in which he performed i`tikaf."
[{Ibn Majah, fasting, beginning i`tikaf and making it up, hadith #1761}]
756
This shows that the time for entering i`tikaf is before sunset. Similarly, other proofs from primary texts show i`tikaf is terminated
after sunset on a subsequent day after the person performing i`tikaf has broken his fast. And it is logical that since i`tikaf is linked to
fasting in the primary texts, it should not end until the fasting ends.
512
Notes of Sources for Main Text
need …, (5) breaking one's fast on purpose (not by mistake or due to coercion), (6) drinking an intoxicant at night,
(7) engaging in sexual intercourse, (8) kissing and caressing with sensual desire even if out of forgetfulness.
[KF: volume 1: page 183: line(s) 6-10: {book of I `tikaf; question 6}]
[QU: volume 1: page 29: line(s) 1-8: {al-Qur'an; chapter 2; verse 187}]
[KF: volume 1: page 183: line(s) 6-9: {book of i`tikaf; question 6}]
`A'ishah said, "The Messenger of Allah (May Allah bless him and give him peace) did not [leave the masjid and]
enter his house [which was adjacent to the masjid] except for a [real] need when he was performing i`tikaf."
[{Bukhari, i`tikaf, he would not enter his house except for a need, hadith #1889}]
757
The latter part of the verse tells us not to even come close to the boundary limits of Allah; thus, caressing and kissing is included by
most scholars with sexual intercourse as ruining i`tikaf. And as mentioned before, fasting being a precondition for i`tikaf is implied
and assumed due to the context of the Qur'anic verse.
513
The Guiding Helper
Proof(s) from Secondary Text(s):
When something occurs which prevents one from being in the masjid and fasting such as, … menstrual bleeding
and post-natal bleeding, the person must leave the masjid.
[KF: volume 1: page 184: line(s) 30-31: {book of i`tikaf; question 13; beginning}]
[AM: volume 1: page(s) 51: line(s) 9-10: {Abu Dawud, purification, volume 1, page 58;
Ibn Majah, purification, volume 1, page 212}]
[KF: volume 1: page 182: line(s) 10-11: {book of i`tikaf; question 2; beginning}]
The Prophet (May Allah bless him and give him peace used to perform i`tikaf in the middle ten days of Ramadan.
And one year when it was the twenty-first of the month…, he said, "Whoever has been performing i`tikaf with me,
let him [also] perform i`tikaf in the last ten days of Ramadan758."
758
Thus, the Prophet recommended twenty days for i`tikaf in this hadith.
514
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
The fourth mandub of i`tikaf is for it to take place in the last ten days of Ramadan in which the Night of Power is
more likely.
[KF: volume 1: page 183: line(s) 23-24: {book of i`tikaf; question 8; beginning}]
515
The Guiding Helper
[KF: volume 1: page 148: line(s) 3-5: {book of Hajj; question 1; beginning}]
[QU: volume 1: page(s) 335: line(s) 7-8: {al-Qur'an, chapter 22, verse(s) 27}]
Proofs:
This is seen every year. Ask some of the people who have gone to Hajj if you are unsure.
[QU: volume 1: page(s) 335: line(s) 7-8: {al-Qur'an, chapter 22, verse(s) 27}]
And wear a top sheet and a wrap-around bottom sheet, two sandals.
And keep alongside the sacrificial animal and also [pray] two units.
[AM: volume 1: page 324: line(s) 7-8: {Bukhari, Hajj, volume 3, page 450}]
As for the other acts mentioned in the rhyme, it is recorded in authentic hadith (e.g., in Bukhari) that the Prophet
(May Allah bless him and give him peace) did likewise during his Hajj pilgrimage.
Ibn `Umar narrated that a man asked the Messenger Of Allah what a sacred person is allowed to wear [during
pilgrimage]. The Messenger of Allah (May Allah bless him and give him peace) replied, "Do not wear shirts, nor
turbans, nor pants, nor robes, nor leather socks. Now if someone is unable to find [unsewn] shoes, he may wear
leather socks; but, let him cut them off below the ankles. And do not wear any clothes rubbed with saffron or
perfume (waras)."
[QF: volume 1: page 119: line(s) 13-14: {book 6; chapter 6; first principle}]
759
Rabigh is the appointed station of the Moroccans and those of the West. Ibn `Ashir above was writing for a Western audience.
517
The Guiding Helper
[{Malik, Hajj, unlawful clothing during sacredness, hadith #624}]
[QF: volume 1: page 58: line(s) 10: {book 2; chapter 6; very beginning}]
And wrap it around their back and under their right arm
Bringing it up to the left shoulder-blade and arm.
Since you have to run the Safa Marwah circuits after this circumambulation, you should do i!!ibāgh… which
means you should pass your top sheet below your right shoulder and then place it on your left shoulder so that the
right shoulder is bare.
[AF: volume 2: page 268: line(s) 17-19: {chapter of Hajj; easy way to perform Hajj; idtibagh}]
[DT: volume 1: page 400: line(s) 14-15: {explanation of verse(s) 231-236; before first quoted stanza of
poetry; before explanation of talbiyah, shaving the hair, stoning the pillars, and the appointed stations
for sacredness.}]
[DT: volume 1: page 423: line(s) 5-6: {explanation of verse(s) 272-281; before first quoted stanza of
poetry, before explanation woman's sacredness}]
519
The Guiding Helper
Proof(s) from Secondary Text(s):
And also among the wajibs is stripping oneself from sewn clothes. Now if the person neglects this wajib and
wears sewn clothes, he must expiate. This is for men but not for women.
[DT: volume 1: page 400: line(s) 14-15: {explanation of verse(s) 231-236; before first quoted stanza of
poetry; before explanation of talbiyah, shaving the hair, stoning the pillars, and the appointed stations
for sacredness.}]
[AM: volume 1: page 335: line(s) 14-15: {Bayhaqi, kubra, volume 5, page 74; Dar Qutni, volume 2,
page 294; Hafiz Zayla`i, nasb ra'iyy, volume 3, page 27}]
[DT: volume 1: page 423: line(s) 9-12: {explanation of verse(s) 272-281; before first quoted stanza of
poetry, after explanation man's sacredness}]
[AM: volume 1: page 335: line(s) 14-15: {Bayhaqi, kubra, volume 5, page 74; Dar Qutni, volume 2,
page 294; Hafiz Zayla`i, nasb ra'iyy, volume 3, page 27}]
760
i#rām is the Arabic word for the sacred state that people enter into for pilgrimage.
761
The implication here is that women may still stay in their normal clothes. And also it is unlawful for her to display her nakedness in
public; thus, wearing unsewn clothes would make this difficult for her.
762
i#rām is the Arabic word for the sacred state that people enter into for pilgrimage.
763
The implication here is that women may still stay in their normal clothes. And also it is unlawful for her to display her nakedness in
public; thus, wearing unsewn clothes would make this difficult for her.
520
Notes of Sources for Main Text
920 Guiding Helper Line #1129
[DT: volume 1: page 407: line(s) 10: {explanation of verse(s) 237-242; after first quoted stanza of
poetry}]
[DT: volume 1: page 407: line(s) 12-14: {explanation of verse(s) 237-242; after first quoted stanza of
poetry}]
Making the talbiyah means that he says, "Labbayk. Allāhumma labbayk. Labbayk. La sharīka laka labbayk.
Inna l-#amda wa n-na`mata laka wa l-mulk. La sharīka lak."
[DT: volume 1: page 407: line(s) 16-17: {explanation of verse(s) 237-242; after first quoted stanza of
poetry}]
[KF: volume 1: page 149: line(s) 28: {book of Hajj; question 8; very beginning}]
764
Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered
words.
522
Notes of Sources for Main Text
Guiding Helper Excerpt:
They can start talbiyah anew each time they budge
[DT: volume 1: page 407: line(s) 18: {explanation of verse(s) 237-242; after first quoted stanza of
poetry}]
…And it is an owed obligation on people to Allah that they perform Hajj to the Sacred House for whomever is able
to find a way there765.
[QU: volume 1: page 62: line(s) 9-10: {al-Qur'an, chapter 3, verse 97}]
765
Thus, the person proceeding towards pilgrimage is like the person answering Allah's call to Hajj in this verse.
523
The Guiding Helper
926 Guiding Helper Line #1139-1140
[KF: volume 1: page 151: line(s) 11-15: {book of Hajj; question 12}]
Ibn `Umar said that the Messenger of Allah made circumambulation of the Ka`bah before going to `Arafah (al-
Mawqif)768.
[{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2170}]
766
If there are many people and `Arafah, it will be difficult to actually pray Dhuhr and `Asr in the vicinity of the Nimrah Masjid.
Therefore, those performing Hajj on a year in which there are many people (e.g., more than one million) may pray Dhuhr and `Asr any
where in `Arafah.
767
It is from similar narrations that the Maliki scholars have come to the conclusion that talbiyah is not uttered after high noon on
`Arafah day [e.g., after reaching Nimrah masjid]. The Maliki scholars state that `Abdullah ibn `Umar and Companions that did this
learned directly from the Prophet (May Allah bless him and give him peace). As for other narrations from other Companions that
conflict with this report, the Maliki scholars after examining all the evidence favored the view we have mentioned in the Guiding
Helper texts.
768
This shows that one of the first things one should do after reaching Makkah sacred [after putting aside one's belongings and
becoming pure] is to enter the Sacred Mosque for the Circumambulation of Entering Makkah.
524
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
[After entering the Sacred Masjid,] the pilgrim should not pray to greet the masjid; rather, he should go towards the
Black Stone.
[DT: volume 1: page 410: line(s) 11: {explanation of verse(s) 243-256; before first quoted stanza of
poetry; before beneficial side note}]
[{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]
"Allahu Akbar"769.
[DT: volume 1: page 410: line(s) 12-15: {explanation of verse(s) 243-256; before first quoted stanza of
poetry; right before beneficial side note about kissing inanimate objects}]
[LM: volume 2: page 56: hadith 798: {Bukhari, Hajj, black stone, hadith #1494}]
769
Now as for the ruling of touching/kissing the Stone, we are narrating the opinion in these Guiding Helper that it is a less-stressed
sunnah and circumambulation is correct without it. [QF:V1:113:27]
Now as for the ruling of uttering takbir at the start of each round of circumambulation, we are narrating the opinion in these Guiding
Helper that it is also a less-stressed sunnah and circumambulation is correct without it. [QF:V1:113:27]
770
There is no harm in making a motion towards the Stone either. We have recommended reaching towards the Stone in the main
Explanatory Notes; those that wish may choose to make no motion towards the stone at all if unable to touch it.
525
The Guiding Helper
Ibn `Umar said, I have not ceased to touch these two corners [i.e. the Yamani corner and the next corner with the
stone] in difficulty and in ease ever since I saw the Prophet (May Allah bless him and give him peace) touching
them."
[LM: volume 2: page 56: hadith 797: {Bukhari, Hajj, trotting in Hajj and `Umrah, hadith #1503}]
[DT: volume 1: page 410: line(s) 21: {explanation of verse(s) 243-256; before first quoted stanza of
poetry; after beneficial side note about kissing inanimate objects}]
[{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]
[DT: volume 1: page 411: line(s) 7-9: {explanation of verse(s) 243-256; before first quoted stanza of
poetry; right before explanation of second half of verse 246}]
771
Other hadith clarify that the Ka`bah was on the Prophet's left side while circumambulating and that he uttered takbir and touched the
Black Stone each time he passed by it. [AM: volume 1: page(s) 366-370].
526
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace) did likewise as is recorded in many hadith.
[AM: volume 1: page 369: line(s) 13-14: {Hakim, volume 1, page 456}]
[DT: volume 1: page 411: line(s) 1-2: {explanation of verse(s) 243-256; before first quoted stanza of
poetry; right before explanation of second half of verse 246}]
[LM: volume 2: page 56: hadith 797: {Bukhari, Hajj, trotting in Hajj and `Umrah, hadith #1503}]
[KF: volume 1: page 155: line(s) 20-21: {book of Hajj; question 24; sunnahs of circumambulation}]
[AM: volume 1: page 334: line(s) 1-2: {Bukhari, Hajj, volume 3, page 509; Muslim, Hajj, volume 2,
page 919}]
527
The Guiding Helper
The Prophet (May Allah bless him and give him peace) said, "Circumambulating the House is just like formal
prayer except that Allah has allowed one to talk while circumambulating772".
[AM: volume 1: page(s) 369-370: line(s) end-1: {Tirmidhi, Hajj, volume 3, page 284; Hakim, volume 1,
page 459}]
The Prophet (May Allah bless him and give him peace) said, "Whoever performs circumambulation of the House
seven times and does not speak in it with words other than - subhanallah, walhamdulillah, wa la ilaha illa l-lah, wa
l-lahu akbar, wa la hawla wa la quwwata illa billah, ten bad deeds are erased from him and ten good deeds are
written for him - and he is raised ten degrees. Now if the person talks [with other than remembrance of Allah],
then he is like the person who is walking in ankle-deep mercy [of Allah] like the person who walks in ankle-deep
water".
[KF: volume 1: page 155: line(s) 15-17: {book of Hajj; question 24; sunnahs of circumambulation}]
[LM: volume 2: page 45: line(s) 8-9: {Bukhari, Hajj, running the Safa-Marwah circuits,
hadith #1535}]
772
This shows that one may utter supplications with one's own words in Arabic or another language while circumambulating.
773
We are narrating the opinion in the Guiding Helper texts that praying these two units is mandub after a mandub circumambulation
and wajib after a wajib circumambulation. This is in conformity with what Ibn `Ashir mentions in verse 232 of his text.
528
Notes of Sources for Main Text
[KF: volume 1: page 154: line(s) 8: {book of Hajj; question 20; wajibs and mandubs of
circumambulation}]
[{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]
[DT: volume 1: page 412: line(s) 3-4: {explanation of verse(s) 243-256; after first quoted stanza of
poetry; after third beneficial side ruling}]
[JA: volume 3: page 175: hadith 6325: {Tabarani, kabir, hadith #5516}]
[DT: volume 1: page 412: line(s) 8-9: {explanation of verse(s) 243-256; after first quoted stanza of
poetry; after listing of fifteen places in Makkah where prayers are answered}]
529
The Guiding Helper
Ibn `Umar said, I have not ceased to touch these two corners [i.e. the Yamani corner and the next corner with the
Black Stone] in difficulty and in ease ever since I saw the Prophet (May Allah bless him and give him peace)
touching them."
[LM: volume 2: page 56: hadith 797: {Bukhari, Hajj, trotting in Hajj and `Umrah, hadith #1503}]
[DT: volume 1: page 412: line(s) 9-10: {explanation of verse(s) 243-256; after first quoted stanza of
poetry; after listing of fifteen places in Makkah where prayers are answered}]
[QU: volume 1: page 64: line(s) 6-7: {al-Qur'an, chapter 2, verse 158}]
[DT: volume 1: page 412: line(s) 11-14: {explanation of verse(s) 243-256; after first quoted stanza of
poetry; after listing of fifteen places in Makkah where prayers are answered}]
774
The fact that Allah mentions Safa first indicates that the Safa-Marwah circuits start on Safa.
530
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace) when he did Hajj or `Umarah … used to say after every
high point of land: la ilalaha illa l-lahu wahdahu la sharika lah. lahu l-mulku wa lahu l-hamdu wa huwa `ala kulli
shay'in qadīr….
[LM: volume 2: page 74: hadith 851: {Bukhari, supplications, for traveling and Hajj}]
The Prophet (May Allah bless him and give him peace) said, "The noblest of all sitting [postures] is that which
faces the qiblah."
[DT: volume 1: page 412: line(s) 11-14: {explanation of verse(s) 243-256; after first quoted stanza of
poetry; after listing of fifteen places in Makkah where prayers are answered}]
[LM: volume 2: page 45: line(s) 8-9: {Bukhari, Hajj, running the Safa-Marwah circuits,
hadith #1535}]
Ibn `Umar said that the Messenger of Allah (May Allah bless him and give him peace) after reaching Makkah,
circumambulated the House seven times. Then, he prayed two units behind the standing place of Ibrahim. And
then ran between Safa and Marwah seven times. And in the Messenger of Allah, you indeed have a good example.
[{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]
775
The structure and signs in the masjid have changed by now. The caretakers of the masjid will have marked the area for running
with green paint or another device.
531
The Guiding Helper
Guiding Helper Excerpt:
On Marwah, they do as on Safa they did at start.
[DT: volume 1: page 412: line(s) 18: {explanation of verse(s) 243-256; after first quoted stanza of
poetry; after listing of fifteen places in Makkah where prayers are answered}]
[{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]
[DT: volume 1: page 412: line(s) 19-20: {explanation of verse(s) 243-256; after first quoted stanza of
poetry; after listing of fifteen places in Makkah where prayers are answered}]
[{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]
532
Notes of Sources for Main Text
Then after performing the Safa-Marwah circuits, the person performing `Umrah cuts his hair as a wajib part of
`Umrah.
[KF: volume 1: page 161: line(s) 28: {book of Hajj; question 42; description of `Umrah}]
[LM: volume 2: page 50: hadith 780: {Bukhari, Hajj, shaving and cutting the hair when coming out
of sacredness, hadith #1615; Muslim, Hajj, cutting one's hair after `Umrah, hadith #2188}]
[KF: volume 1: page 152: line(s) 13-14: {book of Hajj; question 15; unlawful acts during sacredness}]
[LM: volume 2: page 37: hadith #755: {Bukhari, Hajj, how should the menstruating woman enter
sacredness ; Muslim, Hajj, types of Ihram}]
776
The person who does not perform a separate `Umrah is still sacred after performing the Circumambulation of Entering Makkah and
the following Safa-Marwah circuit. Thus, he should observe the restrictions on sacred people until stoning the big pillar on the 10th of
Dhu al-Hijjah.
533
The Guiding Helper
[KF: volume 1: page 161: line(s) 24-25: {book of Hajj; question 42; description of `Umrah}]
[LM: volume 2: page 50: hadith 780: {Bukhari, Hajj, shaving and cutting the hair when coming out
of sacredness, hadith #1615; Muslim, Hajj, cutting one's hair after `Umrah, hadith #2188}]
Proof(s):
Refer to proofs for lines 1221 to 1242 of the Guiding Helper which list the wajib essentials and wajib non-
essentials of Hajj. From that, you can see that Hajj involves a lot more activities than `Umrah.
[KF: volume 1: page 151: line(s) 11-15: {book of Hajj; question 12; mandubs of sacredness}]
777
This means that the wajib essentials of `Umrah are: (1) entering sacredness, (2) circumambulation, and (3) walking the Safa-
Marwah circuits.
778
This and many other hadith prove that cutting or shaving the head hair is the last act of `Umrah after which the person is done.
534
Notes of Sources for Main Text
[{Malik, Hajj, stopping talbiyah, hadith #657}]
[DT: volume 1: page 414: line(s) 28: {explanation of verse(s) 243-256; near very end before quotation
from verses 257-271}]
[DT: volume 1: page 415: line(s) 1-4: {explanation of verse(s) 243-256; near very end before quotation
from verses 257-271}]
779
It is from similar narrations that the Maliki scholars have come to the conclusion that talbiyah is not uttered after high noon on
`Arafah day [e.g., after reaching Nimrah masjid]. The Maliki scholars state that `Abdullah ibn `Umar and Companions that did this
learned directly from the Prophet (May Allah bless him and give him peace). As for other narrations from other Companions that
conflict with this report, the Maliki scholars after examining all the evidence favored the view we have mentioned in the Guiding
Helper texts.
535
The Guiding Helper
When it is the eighth of Dhu al-Hijjah, which is called the Day of Water-refreshment…, he who has not yet become
sacred should become sacred and … circumambulate seven times and then move from Makkah to Mina while
saying the talbiyah. [They should time themselves] so they reach Mina near the end of Dhuhr's first time. It is
disliked to reach Mina later than this time without an excuse.
[DT: volume 1: page 415: line(s) 26: {explanation of verse(s) 257-271; very beginning}]
[DT: volume 1: page 416: line(s) 1: {explanation of verse(s) 257-271; very beginning}]
[LM: volume 2: page 66: hadith #824: {Bukhari, Hajj, where one should pray Dhuhr on tarwiyah day
hadith #1543; Muslim, Hajj, recommended nature of performing, hadith #2308}]
Now if the eighth of Dhu al-Hijjah falls on a Friday, Imam Malik said that the imam should pray two units silently
with the people without a Khutbah780.
[DT: volume 1: page 415: line(s) 26: {explanation of verse(s) 257-271; very beginning}]
[DT: volume 1: page 416: line(s) 1: {explanation of verse(s) 257-271; very beginning}]
Ibn `Abbas stated that the Prophet (May Allah bless him and give him peace) prayed in Mina on the 8th of Dhu al-
Hijjah Dhuhr, `Asr, Maghrib, `Isha' and Subh. Then, he left in the morning to go to `Arafah.
780
This is why we have narrated the opinion in these Guiding Helper texts that those at Mina should not pray the Friday Prayer but
should pray Dhuhr instead.
781
The Maliki scholars interpret this and similar hadith as applying to all four unit prayers prayed in the days of Mina during Hajj.
536
Notes of Sources for Main Text
[HM: volume 1: page 59: line(s) 21-22: {explanation of verse(s) 257-261; first fourth}]
[{Bukhari, Hajj, talbiyah and takbir when going in the morning from Mina to `Arafah, hadith #1549}]
`Abdullah ibn `Umar stated that they left in the morning (ghadawna) with the Prophet (May Allah bless him and
give him peace) from Mina to go to `Arafah and some people uttered talbiyah while others uttered takbir.
[{al-Nisa'i, Hajj, leaving in the morning from Mina to `Arafah, hadith #2948}]
[DT: volume 1: page 416: line(s) 9-10: {explanation of verse(s) 257-271; near beginning}]
537
The Guiding Helper
Ibn `Umar (a Companion of the Prophet) used to stop saying the talbiyah when he entered the Sacred Mosque.
Then, he circumambulated the Ka`bah and ran the Safa-Marwah circuits. Then, he would start saying the talbiyah
again until he would leave from Mina arriving in `Arafah. Then, he would stop saying the talbiyah all together782.
[DT: volume 1: page 416: line(s) 11-15: {explanation of verse(s) 257-271; near beginning}]
[JA: volume 3: page 185: hadith #6376: {Tabarani, kabir, volume 18, page 11}]
Thus, the Companions of the Prophet (May Allah bless him and give him peace) have narrated that he joined
Dhuhr and `Asr together in `Arafah [with two units each].
[{Bukhari, Hajj, joining the two prayers at `Arafah, chapter title right before hadith #1552}]
782
It is from similar narrations that the Maliki scholars have come to the conclusion that talbiyah is not uttered after high noon on
`Arafah day [e.g., after reaching Nimrah masjid]. The Maliki scholars state that `Abdullah ibn `Umar and Companions that did this
learned directly from the Prophet (May Allah bless him and give him peace). As for other narrations from other Companions that
conflict with this report, the Maliki scholars after examining all the evidence favored the view we have mentioned in the Guiding
Helper texts.
783
Attending this group prayer is a less-stressed sunnah and Hajj is correct without it.
538
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
Then the imam and the people proceed towards the standing place of `Arafah and all of `Arafah is a standing place,
but being [closer] to the imam is better.
[DT: volume 1: page 416: line(s) 22-23: {explanation of verse(s) 257-271; beginning}]
[JA: volume 3: page 185: hadith #6376: {Tabarani, kabir, volume 18, page 11}]
[DT: volume 1: page 416: line(s) 22-24: {explanation of verse(s) 257-271; beginning}]
[DT: volume 1: page 417: line(s) 1-5: {explanation of verse(s) 257-271; beginning}]
[LM: volume 2: page 43: hadith #765: {Bukhari, Hajj, standing in `Arafah; Muslim, Hajj, standing
in `Arafah}]
And wherever you come out from, make you face the direction of the Sacred Mosque784...
[QU: volume 1: page 23: line(s) 5-6: {al-Qur'an, chapter 2, verse 149}]
Muhammad ibn Abu Bakr al-Thaqafi and Anas ibn Malik were leaving Mina for `Arafah in the morning when
784
This verse sets the general principle that it is always something that is rewarded to face the Sacred Mosque when engaged in
worship.
539
The Guiding Helper
Muhammad ibn Abu Bakr asked, "What did you do in this day with the Messenger of Allah (May Allah bless
him and give him peace)." Anas replied, "[We did like we are doing today and] those who wanted uttered talbiyah
and no fault was found with him and those who wanted uttered takbir and no fault was found with him."
[{Bukhari, Hajj, talbiyah and takbir when going in the morning from Mina to `Arafah, hadith #1549}]
The Prophet (May Allah bless him and give him peace) said, "Indeed the polytheists used to leave `Arafah [in the
evening] when the sun was on tops of mountains… and we leave `Arafah only after the sun has set."
[JA: volume 3: page 187: hadith #6382: {Tabarani, kabir, volume 20, page 24}]
[DT: volume 1: page 417: line(s) 7-12: {explanation of verse(s) 257-271; first fourth}]
540
Notes of Sources for Main Text
When the pilgrim reaches Muzdalifah, he should pray Maghrib and `Isha' together shortening `Isha' to two units.
There is a separate adhan and Call to Commence for each prayer
[DT: volume 1: page 417: line(s) 13: {explanation of verse(s) 257-271; second fourth}]
Ibn `Umar narrated that the Prophet (May Allah bless him and give him peace) joined between Maghrib and `Isha'
in Muzdalifah and each prayer had its own Call to Commence. Additionally, he did not pray any supererogatory
prayers between them…
[{Bukhari, Hajj, he who joins between the two prayers and doesn't pray extra ones, hadith #1561}]
`Abdullah ibn Mas`ud joined between Maghrib and `Isha' in Muzdalifah and prayed only two units for `Isha'. He
then said that the Prophet (May Allah bless him and give him peace) did likewise on this day at this location.
[{Bukhari, Hajj, he who gives adhan and the Call to Commence for each prayer, hadith #1563}]
[DT: volume 1: page 417: line(s) 21: {explanation of verse(s) 257-271; second fourth}]
[{Bukhari, Hajj, weak people going to throw the stone at the big pillar beforehand, hadith #1567}]
541
The Guiding Helper
`Abdullah ibn Mas`ud said, "I did not see the Prophet praying a formal prayer in other than its normal time except
he joined Maghrib and `Isha' [in Muzdalifah] and he prayed Subh prayer before its [usual] time785.
[{Bukhari, Hajj, weak people going to throw the stone at the big pillar beforehand, hadith #1567}]
There, they exalt and ask Allah 'till it's bright in dawn.
[DT: volume 1: page 417: line(s) 23-24: {explanation of verse(s) 257-271; second fourth}]
[DT: volume 1: page 418: line(s) 1: {explanation of verse(s) 257-271; second fourth}]
[QU: volume 1: page 31: line(s) 5-8: {al-Qur'an, chapter 2, verse 198}]
Then a little before sunrise, he should proceed to Mina speeding up his riding animal in the Muhassir valley (which
extends for about the distance a person can throw a small rock)… When he comes to the large pillar, he should
785
The Maliki scholars interpret the words in the hadith "before its time" (qabla miqatiha) as indicating that Subh was prayed as soon
as dawn appeared.
542
Notes of Sources for Main Text
face it placing Mina on his right and Makkah to his left (…however if he hits the pillar from another angle, it is still
good enough.). And then he should hit it seven times with the small pebbles in succession saying takbir with each
pebble throw.
[DT: volume 1: page 418: line(s) 1-6: {explanation of verse(s) 257-271; second fourth}]
[LM: volume 1: page 64: hadith #817: {Bukhari, Hajj, saying takbir with each pebble, hadith #1632}]
The Prophet (May Allah bless him and give him peace) rode faster through the depression of Muhassir when riding
out to stone the largest pillar
[DT: volume 1: page 418: line(s) 6-7: {explanation of verse(s) 257-271; second fourth}]
[LM: volume 2: page 45: line(s) 9-12: {Bukhari, Hajj, he who brings his sacrificial animals with him,
hadith #1535; Muslim, Hajj, obligation of sacrifice for the mutamatti`, hadith #2159}]
[DT: volume 1: page 418: line(s) 7: {explanation of verse(s) 257-271; second fourth}]
[DT: volume 1: page 418: line(s) 8: {explanation of verse(s) 257-271; second fourth}]
[QU: volume 1: page 335: line(s) 11-12: {al-Qur'an, chapter 22, verse 29}]
Allah has fulfilled the vision of His Messenger in truth. You will indeed enter the Sacred Mosque with the will of
Allah in safety having shaven your heads or cut [your head hair] short not fearing…
[QU: volume 1: page 514: line(s) 11-13: {al-Qur'an, chapter 48, verse 27}]
787
The pilgrim may hire someone to take care of the sacrifice on behalf of himself.
544
Notes of Sources for Main Text
Then, he should proceed to Makkah and perform the Circumambulation of the tenth of Dhu al-Hijjah (it is mandub
to do this in the same clothes which he wore while sacred). Then, he should pray two units. Then, he should run
the Safa-Marwah circuits but only if he did not do so after the Circumambulation of Entering Makkah
[DT: volume 1: page 418: line(s) 8-9: {explanation of verse(s) 257-271; second fourth}]
[QU: volume 1: page 335: line(s) 11-12: {al-Qur'an, chapter 22, verse 29}]
Jabir ibn `Abdullah narrated that the Prophet (May Allah bless him and give him peace) after performing
circumambulation came to the Standing Place of Ibrahim and recited the Qur'anic verse "And take as a place of
prayer the Standing Place of Ibrahim" [2:125]; then, he prayed two units.
[AM: volume 1: page 371: line(s) 8-1011-13: {Muslim, Hajj, the Hajj of the Prophet, hadith #2137}]
[DT: volume 1: page 418: line(s) 10: {explanation of verse(s) 257-271; second fourth}]
[LM: volume 2: page 45: line(s) 9-12: {Bukhari, Hajj, he who brings his sacrificial animals with him,
hadith #1535; Muslim, Hajj, obligation of sacrifice for the mutamatti`, hadith #2159}]
788
Sacrificing the animals is done after stoning the largest pillar in Mina. Thus, the Maliki scholars say that Ibn `Umar was trying to
convey that part of the person's sacredness goes away after stoning the largest pillar; and then the person becomes fully unsacred after
performing the following wajib-essential Circumambulation of the 10th of Dhu al-Hijjah.
545
The Guiding Helper
Proof(s) from Secondary Text(s):
After that, the pilgrim should return to Mina without delay … and it is better for him to pray Dhuhr in Mina.
[DT: volume 1: page 418: line(s) 24: {explanation of verse(s) 257-271; third fourth}]
[DT: volume 1: page 419: line(s) 1: {explanation of verse(s) 257-271; third fourth}]
[AM: volume 1: page 381: line(s) 2: {Bayhaqi, kubra, volume 5, page 241}]
[DT: volume 1: page 419: line(s) 1-2: {explanation of verse(s) 257-271; third fourth}]
[AM: volume 1: page 381: line(s) 2: {Bayhaqi, kubra, volume 5, page 241}]
The smaller ones are first. Then, what they hit before.
After the first two, they can stand and ask Allah for
[DT: volume 1: page 419: line(s) 5-10: {explanation of verse(s) 257-271; third fourth}]
[AM: volume 1: page 381: line(s) 13-14: {Tirmidhi, Hajj, stoning on the tenth in the midmorning,
hadith #818}]
The Prophet (May Allah bless him and give him peace) said, "Jibra'il went with Ibrahim (Upon whom be peace) to
the largest pillar and Shaytan appeared before him. So, Ibrahim stoned Shaytan with seven pebbles and then
Shaytan sank away. Then, he came to the middle pillar and Shaytan appeared to him. So, he stoned him again
with seven pebbles and then Shaytan sank away. Then, he came to the smallest pillar and hit Shaytan again with
seven pebbles and then he sank away789…
[JA: volume 1: page 194: hadith #6414: {Ahmad, Ibn `Abbas, hadith #2658}]
Ibn `Umar narrated that the Prophet (May Allah bless him and give him peace) stopped [for supplication] after the
smaller pillars for an extended period of time.
[AM: volume 1: page 382: line(s) 2-4: {Bukhari, Hajj, volume 3, page 682}]
[DT: volume 1: page 419: line(s) 17-18: {explanation of verse(s) 257-271; third fourth}]
[AM: volume 1: page 381: line(s) 2: {Bayhaqi, kubra, volume 5, page 241}]
789
In this hadith, we see how the order of the stoning and the number of stones thrown is derived from the ancient actions of Ibrahim.
547
The Guiding Helper
Jabir ibn `Abdullah narrated that the Prophet (May Allah bless him and give him peace) stoned the big pillar on the
10th of Dhu al-Hijjah in the midmorning. And on the subsequent days, he stoned the pillars after high noon.
[AM: volume 1: page 381: line(s) 13-14: {Tirmidhi, Hajj, stoning on the tenth in the midmorning,
hadith #818}]
[DT: volume 1: page 419: line(s) 18-19: {explanation of verse(s) 257-271; third fourth}]
[AM: volume 1: page 381: line(s) 2: {Bayhaqi, kubra, volume 5, page 241}]
Jabir ibn `Abdullah narrated that the Prophet (May Allah bless him and give him peace) stoned the big pillar on the
10th of Dhu al-Hijjah in the midmorning. And on the subsequent days, he stoned the pillars after high noon.
[AM: volume 1: page 381: line(s) 13-14: {Tirmidhi, Hajj, stoning on the tenth in the midmorning,
hadith #818}]
And remember Allah in the counted days. But who whoever leaves early after staying only two days [in Mina],
there is no sin on him. And whoever stays longer [i.e. one more day], there is no sin on him - for whoever has god-
consciousness. And be aware/conscious of Allah and know that you will be gathered for Him [on the Day of
Judgment].
[QU: volume 1: page 32: line(s) 1-3: {al-Qur'an, chapter , verse 203}]
[MA: volume 1: page 21: line(s) 17: {verse(s) 271; before explanation of prohibited acts for sacred
people}]
[{Bukhari; Muslim}]
The Prophet (May Allah bless him and give him peace) said, "One `Umrah to another expiates what is between
them. And there is no [true] reward for an accepted Hajj except Paradise."
[LM: volume 1: page 76: hadith #855: {Bukhari, `Umrah, merit of `Umrah; Muslim, Hajj, merit
of Hajj, `Umrah, and `Arafah day}]
[QF: volume 1: page 112: line(s) 5-6: {book 6; chapter 1; section 1}]
[QU: volume 1: page 62: line(s) 9-10: {al-Qur'an, chapter 3, verse 97}]
If they're sane
790
In this verse, the singular form is used for Hajj. Thus, only the one Hajj which is mentioned is what is wajib. Any more are for
extra credit..
549
The Guiding Helper
Proof(s) from Secondary Text(s):
The preconditions for Hajj becoming wajib on a person are: (1) he/she is past puberty, (2) is sane…, (3) is free, (4)
is able, … and (5) is Muslim (and there is some disagreement whether this last precondition is a precondition for
validity or a precondition for Hajj becoming obligatory).
[QF: volume 1: page 112: line(s) 10-12: {book 6; chapter 1; section 2}]
[QU: volume 1: page 62: line(s) 9-10: {al-Qur'an, chapter 3, verse 97}]
The Prophet (May Allah bless him and give him peace) said, "The pen [of writing good and bad deeds] has been
raised from three types of people: (1) the one who is asleep until he wakes up, (1) the one who is a child until he
reached puberty, and (3) the one who is not sane until he regains consciousness.
[UF: volume 1: page 159: line(s) 12-13: {Ahmad; Abu Dawud; al-Hakim; `Ali ibn Abu Talib and `Umar}]
[KF: volume 1: page 149: line(s) 3-4: {book of Hajj; question 3; very beginning}]
[QU: volume 1: page 62: line(s) 9-10: {al-Qur'an, chapter 3, verse 97}]
791
People here includes both men and women according to all major scholars of our din.
792
The implication in the verse is that the person should be able to find a way there in relative safety.
550
Notes of Sources for Main Text
Proofs from Secondary Text(s):
In order for the woman to become able for Hajj, she must fulfill… one more precondition: she must be
accompanied by her husband, [male] unmarriageable kin…, or a group of people with whom there is safety…
[KF: volume 1: page 149: line(s) 12-13: {book of Hajj; question 4; very beginning}]
[KF: volume 1: page 149: line(s) 22-23: {book of Hajj; question 6}]
The wajib essentials of Hajj are four: (1) becoming sacred, (2) running the Safa-Marwah circuits, (3) performing
the Circumambulation of the tenth, and (4) staying in `Arafah [on the night of the tenth].
[KF: volume 1: page 149: line(s) 25-26: {book of Hajj; question 7}]
793
Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered
words.
551
The Guiding Helper
Since the Prophet (May Allah bless him and give him peace) demonstrated a complete pilgrimage to us after
entering into a state of sacredness; and he demonstrated his extreme respect for the state of sacredness, the Maliki
scholars have concluded that entering into ihram (sacredness) is a wajib-essential of Hajj.
The Prophet (May Allah bless him and give him peace) said, "Whoever reaches `Arafah before dawn [on the 10th
of Dhu al-Hijjah] has reached Hajj.794".
[JA: volume 3: page 186: hadith #6381: {Tabarani, kabir, hadith #11496}]
`A'ishah said that the Messenger of Allah (May Allah bless him and give him peace) established the practice of
performing the Safa-Marwah circuits in Hajj and it is not for anybody to leave these circuits in his Hajj.
[LM: volume 2: page 58: hadith #803: {Bukhari, Hajj, obligatory nature of the Safa-Marwah circuits;
Muslim, Hajj, explanation that the Safa-Marwah circuits are essential and Hajj is not correct without
them}]
And then [after stoning the largest pillar on the 10th of Dhu al-Hijjah], let them cut their bodily hair/nails [tafath]
and fulfill their vows; and let them then circumambulate the Ancient House795.
[QU: volume 1: page 335: line(s) 11-12: {al-Qur'an, chapter 22, verse 29}]
[KF: volume 1: page 170: line(s) 18-19: {book of Hajj; question 73; near end of book of Hajj}]
[LM: volume 2: page 38: hadith #755: {Bukhari, Hajj, how should the menstruating woman enter
sacredness ; Muslim, Hajj, types of Ihram}]
794
The implication here is that those who miss out completely on standing in `Arafah in the night of the 10th of Dhu al-Hijjah will have
an invalid Hajj.
795
Since this circumambulation is explicitly mentioned in the Qur'an and the Prophet made it the signal of coming out of sacredness,
Maliki scholars have labeled it as a wajib-essential of Hajj.
796
Although, `A'ishah says that she performed `Umrah here, it means that she also performed her missed circumambulation and Safa-
Marwah circuits to make her Hajj complete. This is clarified in other narrations of this hadith.
552
Notes of Sources for Main Text
[KF: volume 1: page 149: line(s) 22-23: {book of Hajj; question 6}]
[DT: volume 1: page 375: line(s) 27-28: {explanation of Ibn Rushd's Muqaddamah metered verse;
chapter of stressed sunnahs of Hajj, explanation of eighth verse in chapter}]
797
Ibn `Ashir mentioned eleven wajib non-essentials for Hajj. We have added one more which many Maliki scholars have included
among the wajib non-essentials: (1) staying in `Arafah on the ninth of Dhu al-Hijjah for some period between Dhuhr and Maghrib on
that day.
553
The Guiding Helper
979 Guiding Helper Line #1233
[DT: volume 1: page 400: line(s) 14: {explanation of verse(s) 231-236; before explanation of appointed
stations for entering sacredness}]
[DT: volume 1: page 399: line(s) 15: {explanation of verse(s) 231-236; first wajib non-essential
mentioned}]
[{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]
554
Notes of Sources for Main Text
Guiding Helper Excerpt:
prayer with prostration
[DT: volume 1: page 400: line(s) 2: {explanation of verse(s) 231-236; near beginning}]
[{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]
[DT: volume 1: page 399: line(s) 15: {explanation of verse(s) 231-236; near beginning}]
[{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]
555
The Guiding Helper
And also among the wajib non-essentials is to perform the Safa-Marwah circuits and circumambulation on one's
own feet… however if one rides a vehicle [e.g., wheel-chair or riding animal] due to a valid excuse, then that is
permissible.
[DT: volume 1: page 399: line(s) 21-22: {explanation of verse(s) 231-236; near beginning}]
[{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]
[DT: volume 1: page 400: line(s) 6-7: {explanation of verse(s) 231-236; near beginning}]
798
In this hadith and most other hadith which talk abut wajib circumambulation (and not mandub circumambulation), we see that it is
implied that the act is done while on one's feet. And in reality, this is how the able Companions of the Prophet performed these two
acts.
556
Notes of Sources for Main Text
Proofs from Secondary Text(s):
And then pilgrim stays in Mina until the end of his Hajj. Spending three nights in Mina [after the tenth of Dhu al-
Hijjah] is a wajib non-essential for him who does not leave before sunset on the twelfth (for whom only a two-night
stay is wajib].
[DT: volume 1: page 419: line(s) 1-2: {explanation of verse(s) 257-271; third fourth}]
[AM: volume 1: page 381: line(s) 2: {Bayhaqi, kubra, volume 5, page 241}]
Unsacred,
[DT: volume 1: page 400: line(s) 10: {explanation of verse(s) 231-236; first fourth}]
[AM: volume 1: page 324: line(s) 7-8: {Bukhari, Hajj, volume 3, page 450}]
557
The Guiding Helper
And also among the disagreed upon wajib non-essentials for which the popular opinion in the Maliki school states
that they are actually wajib non-essentials is: … (8) omitting without an excuse the stay in `Arafah on the ninth of
Dhu al-Hijjah in the daytime after high noon…
[DT: volume 1: page 403: line(s) 5-6: {explanation of verse(s) 231-236; third fourth}]
[DT: volume 1: page 400: line(s) 21-22: {explanation of verse(s) 231-236; first fourth}]
[AM: volume 1: page 381: line(s) 13-14: {Tirmidhi, Hajj, stoning on the tenth in the midmorning,
hadith #818}]
[DT: volume 1: page 400: line(s) 21: {explanation of verse(s) 231-236; first fourth}]
558
Notes of Sources for Main Text
And then [after stoning the largest pillar on the 10th of Dhu al-Hijjah], let them cut their bodily hair/nails [tafath]
and fulfill their vows; and let them then circumambulate the Ancient House.
[QU: volume 1: page 335: line(s) 11-12: {al-Qur'an, chapter 22, verse 29}]
Allah has fulfilled the vision of His Messenger in truth. You will indeed enter the Sacred Mosque with the will of
Allah in safety having shaven your heads or cut [your head hair] short not fearing…
[QU: volume 1: page 514: line(s) 11-13: {al-Qur'an, chapter 48, verse 27}]
[KF: volume 1: page 154: line(s) 17-26: {book of Hajj; question 21}]
[AM: volume 1: page(s) 369-370: line(s) end-1: {Tirmidhi, Hajj, volume 3, page 284; Hakim, volume 1,
page 459}]
Ibn `Umar said that the Messenger of Allah (May Allah bless him and give him peace) after reaching Makkah,
circumambulated the House seven times. Then, he prayed two units behind the standing place of Ibrahim. And
then ran between Safa and Marwah seven times. And in the Messenger of Allah, you indeed have a good
example800.
[{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]
799
This shows that one must be covered and pure while circumambulating just like prayer.
800
Other hadith clarify that the Ka`bah was on the Prophet's left side while circumambulating and that he uttered takbir and touched the
Black Stone each time he passed by it. [AM: volume 1: page(s) 366-370].
559
The Guiding Helper
991 Guiding Helper Line #1248
[KF: volume 1: page 154: line(s) 29-34: {book of Hajj; question 22}]
[QU: volume 1: page 341: line(s) 10-11: {al-Qur'an; chapter 22; verse 78}]
[KF: volume 1: page 153: line(s) 6-7: {book of Hajj; question 16}]
[{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]
Indeed, Safa802 and Marwah are among the distinguishing signs of Allah. So whoever performs Hajj or `Umrah, he
should circuit between them…
[QU: volume 1: page 64: line(s) 6-7: {al-Qur'an, chapter 2, verse 158}]
801
As it will be very difficult for the person performing circumambulation to start over again each time a wajib prayer starts, the din
allows the person to pause his circumambulation for praying a wajib group prayer. Please also note that during the Hajj season due to
the great influx of pilgrims, a simple circumambulation with seven rounds may take one hour or more to perform (so, it is not a trivial
act to start it over again after completing a few rounds).
802
The fact that Allah mentions Safa first indicates that the Safa-Marwah circuits start on Safa.
560
Notes of Sources for Main Text
[KF: volume 1: page 153: line(s) 25-26: {book of Hajj; question 17}]
[LM: volume 2: page 38: hadith #755: {Bukhari, Hajj, how should the menstruating woman enter
sacredness ; Muslim, Hajj, types of Ihram}]
[KF: volume 1: page 150: line(s) 29-30: {book of Hajj; question 11}]
The second mandub for the person entering Makkah is to take a bath at Dhu "uwā.
[KF: volume 1: page 153: line(s) 29-30: {book of Hajj; question 18}]
803
The reason why she did not perform the Safa-Marwah circuits is that they must be done right after a wajib circumambulation. And
since she was not pure, she did not perform the wajib circumambulation of Hajj with the other people. However from other evidence,
the Maliki scholars label commendable to be covered and pure like prayer for the Safa-Marwah circuits also.
804
Although, `A'ishah says that she performed `Umrah here, it means that she also performed her missed circumambulation and Safa-
Marwah circuits to make her Hajj complete. This is clarified in other narrations of this hadith.
561
The Guiding Helper
The Prophet (May Allah bless him and give him peace) took a bath before entering into the state of sacredness for
his Hajj.
[AM: volume 1: page 330: line(s) 9-10: {Tirmidhi, Hajj, volume 3, page 183}]
The Prophet (May Allah bless him and give him peace) also took a bath before standing in `Arafah in his Hajj.
[AM: volume 1: page 330: line(s) 12: {Malik, Hajj, volume 1, page 322}]
The Companions of the Prophet (May Allah bless him and give him peace) also took a bath before entering
Makkah dear Dhu Tuwa805.
[AM: volume 1: page 330: line(s) 14: {Bukhari, Hajj, Ibn `Umar, volume 3, page 509}]
[HU: volume 1: page 72: line(s) 6-7: {physical appointed stations; beginning}]
[AM: volume 1: page 324: line(s) 7-8: {Bukhari, Hajj, volume 3, page 450}]
When the lands to the east were conquered, a man came to `Umar and stated that Qarn al-Manazil was the
appointed station of the people of Najd; but, he stated that Qarn al-Manazil was out of their way [as he was from
`Iraq]. `Umar, then told him that the people in their region could use Datu `Irq instead806.
[{Bukhari, Hajj, dat `irq id for the people of `Iraq, hadith #1433}]
805
The Maliki scholars say that they learned this act from the Prophet (May Allah bless him and give him peace).
806
The scholars have disagreed about whether `Umar uttered this statement as a result of the Prophet's earlier direction or whether he
uttered it on his own accord. We are narrating the opinion that `Umar based his statement on something he knew from the Prophet
(May Allah bless him and give him peace). And there is also the hadith in al-Nisa'i from `A'ishah in which she says, "The Messenger
of Allah (May Allah bless him and give him peace) appointed for the people of Madinah Dhu al-Hulayfah, for the people of Syria and
Egypt Juhfah, for the people of`Iraq Dhatu `Irq, for the people of Najd Qarn al-Manazil, and for the people of Yemen Yalamlam."
[{al-Nisai'i, Hajj, appointed station for the people of `Iraq, hadith #2608}].
562
Notes of Sources for Main Text
996 Guiding Helper Line #1256
[DT: volume 1: page 405: line(s) 4-5: {explanation of verse(s) 231-236; last fourth; a few paragraphs
before quotation of verse 237}]
[AM: volume 1: page 324: line(s) 7-8: {Bukhari, Hajj, volume 3, page 450}]
[HU: volume 1: page 72: line(s) 6-7: {physical appointed stations; beginning}]
[AM: volume 1: page 324: line(s) 7-8: {Bukhari, Hajj, volume 3, page 450}]
[DT: volume 1: page 405: line(s) 13-16: {explanation of verse(s) 231-236; last fourth; a paragraph
before quotation of verse 237}]
[AM: volume 1: page 324: line(s) 7-8: {Bukhari, Hajj, volume 3, page 450}]
Anas ibn Malik narrated that the Prophet (May Allah bless him and give him peace) entered Makkah [for
conquering it] and on his head he was wearing battle headgear (mighfar)807 …
[AM: volume 1: page 324: line(s) 7-8: {Bukhari, Hajj, volume 3, page 450}]
807
This proves that the Prophet was not in the state of sacredness when entering Makkah for its conquest as sacred people may not
wear headgear. This sets the general rule that it is not always necessary for every person to enter sacredness before entering Makkah.
[Please note however that there is disagreement among the scholars whether or not the person who does not intend Hajj/`Umrah nor
enter Makkah on daily business needs to enter into the state of sacredness before entering Makkah. The popular opinion in the Maliki
school states that such a rare visitor to Makkah must enter sacredness while a another valid opinion states that such a person need not
enter sacredness. Reference: [QF: volume 1: page 114: line(s) 23-25: {book 6, chapter 3, end section, situation 2}] ]
564
Notes of Sources for Main Text
The appointed station for those of Syria is al-Juhfah (a ruined town near Rabigh) … which is 187 km Northwest
from Makkah.
The appointed station for those of Yaman is al-Yalamlam, which is a mountain to the South of Makkah at a
distance of 54 km.
The appointed station for those of Najd is Qarn al-Manazil which is a mountain to the East of Makkah… at a
distance of 94 km.
The appointed station for those of `Iraq is Dhatu `Irq, which is a place to the Northeast of Makkah 94 km away.
[HU: volume 1: page 72: line(s) 8-19: {physical appointed stations; beginning}]
[AM: volume 1: page 324: line(s) 7-8: {Bukhari, Hajj, volume 3, page 450}]
When the lands to the east were conquered, a man came to `Umar and stated that Qarn al-Manazil was the
appointed station of the people of Najd; but, he stated that Qarn al-Manazal was out of their way [as he was from
`Iraq]. `Umar, then told him that the people in their region could use Datu `Irq instead808.
[{Bukhari, Hajj, dat `irq id for the people of `Iraq, hadith #1433}]
`A'ishah said, "The Messenger of Allah (May Allah bless him and give him peace) appointed for the people of
Madinah Dhu al-Hulayfah, for the people of Syria and Egypt Juhfah, for the people of`Iraq Dhatu `Irq, for the
people of Najd Qarn al-Manazil, and for the people of Yemen Yalamlam."
808
The scholars have disagreed about whether `Umar uttered this statement as a result of the Prophet's earlier direction or whether he
uttered it on his own accord. We are narrating the opinion that `Umar must have based his statement on something he knew from the
Prophet as he was too rigid in din to come up with something on his own.
565
The Guiding Helper
[{al-Nisai'i, Hajj, appointed station for the people of `Iraq, hadith #2608}]
[DT: volume 1: page 406: line(s) 10-11: {explanation of verse(s) 237-242; near beginning}]
al-Juhfah is the appointed station for those of Syria and Egypt and all those that pass by [Syria or Egypt on their
way to Makkah]. This is because Ibn `Ashir mentioned that those that pass by a land [in their journey to Makkah]
may choose the appointed station of that land.
[DT: volume 1: page 401: line(s) 9-10: {explanation of verse(s) 231-236; before first quotation of two
lines of metered verse}]
[AM: volume 1: page 324: line(s) 7-8: {Bukhari, Hajj, volume 3, page 450}]
`A'ishah said, "The Messenger of Allah (May Allah bless him and give him peace) appointed for the people of
Madinah Dhu al-Hulayfah, for the people of Syria and Egypt Juhfah, for the people of`Iraq Dhatu `Irq, for the
people of Najd Qarn al-Manazil, and for the people of Yemen Yalamlam."
[{al-Nisai'i, Hajj, appointed station for the people of `Iraq, hadith #2608}]
809
The proof that these appointed stations are for these areas is supplemented from the excerpts in the last section entry above.
566
Notes of Sources for Main Text
You have to sacrifice a sheep for the poor-fed.
[DT: volume 1: page 400: line(s) 10-1: {explanation of verse(s) 231-236; first fourth}]
[AM: volume 1: page 324: line(s) 7-8: {Bukhari, Hajj, volume 3, page 450}]
The Prophet (May Allah bless him and give him peace) said, "Whoever leaves out any [major] part of his Hajj
[nusuk] now owes a blood sacrifice."
[AM: volume 1: page 332: line(s) 17: {author was a hadith scholar himself; this hadith is also
narrated in the words of Ibn `Abbas in Muwatta' of Imam Malik, Hajj, what a person should do
if a forgets a part of his Hajj (Nusuk), hadith #836}]
[KF: volume 1: page 163: line(s) 19-22: {book of Hajj; question 47; beginning}]
[However], lawful for you are the hunted creatures of the sea and its food as a provision for you and for the
caravan. And the hunted creatures on land are unlawful for you as long as you are sacred. Fear Allah, the One to
Whom you will be gathered.
[QU: volume 1: page 123-123: 11-15, 1-3: {al-Qur'an, chapter 5, verse(s) 95-96}]
567
The Guiding Helper
[KF: volume 1: page 164: line(s) 4-13: {book of Hajj; question 49; beginning}]
[{Nisa'i, Hajj, what the sacred person can kill among creatures, hadith #2779}]
The Prophet (May Allah bless him and give him peace) said, "Five creatures can be killed by the sacred person
[without him owing a ransom]: (1) snakes, (2) rats/mice, (3) hawks, (4) white-spotted ravens, and (5) voracious
dogs810."
[{Nisa'i, Hajj, what the sacred person can kill among creatures, hadith #2780}]
[KF: volume 1: page 152: line(s) 17: {book of Hajj; question 15; middle}]
810
By joining the various available hadith, the Maliki scholars have come up with the list animals we have mentioned in the
Explanatory Notes of the Guiding Helper.
568
Notes of Sources for Main Text
Proof from Primary Text(s):
Ibn `Umar narrated that a man asked the Messenger Of Allah what a sacred person is allowed to wear [during
pilgrimage]. The Messenger of Allah (May Allah bless him and give him peace replied, "Do not wear shirts, nor
turbans, nor pants, nor robes, nor leather socks. Now if someone is unable to find [unsewn] shoes, he may wear
leather socks; but, let him cut them off below the ankles. And do not wear any clothes rubbed with saffron or
perfume (waras)."
[KF: volume 1: page 152: line(s) 7-8: {book of Hajj; question 15; beginning}]
[KF: volume 1: page 152: line(s) 18-20: {book of Hajj; question 15; middle}]
811
Using oil on one's body does not fit well with this description. There are other proofs for this also.
569
The Guiding Helper
[{Bukhari, tafsir al-Qur'an, Allah's statement, "And those among you who are sick or had a hurt in his
head…, hadith #4155}]
[KF: volume 1: page 152: line(s) 13-14: {book of Hajj; question 15; middle}]
[{Bukhari, tafsir al-Qur'an, Allah's statement [1:196] "And those among you who are sick or have a hurt
in their head…, hadith #4155}]
The Prophet (May Allah bless him and give him peace) said, "The sacred person has disheveled hair and is dust
covered813."
And then [after stoning the largest pillar on the 10th of Dhu al-Hijjah], let them cut their bodily hair/nails [tafath]814
and fulfill their vows; and let them then circumambulate the Ancient House.
[QU: volume 1: page 335: line(s) 11-12: {al-Qur'an, chapter 22, verse 29}]
812
The scholars use this hadith to show that both cutting one's hair and killing lice is unlawful for the sacred person.
813
Rubbing off dirty skin does not fit well with this description. There are other proofs for this also.
814
This shows that the sacred person cannot cut his hair or nails until becoming fully unsacred.
570
Notes of Sources for Main Text
The second prohibited act for a man during sacredness is to cover his face or head with anything that counts as a
cover.
[KF: volume 1: page 152: line(s) 33-34: {book of Hajj; question 15; end}]
[KF: volume 1: page 152: line(s) 28-29: {book of Hajj; question 15; near end}]
[AM: volume 1: page 335: line(s) 14-15: {Bayhaqi, kubra, volume 5, page 74; Dar Qutni, volume 2,
page 294; Hafiz Zayla`i, nasb ra'iyy, volume 3, page 27}]
815
i#rām is the Arabic word for the sacred state that people enter into for pilgrimage.
816
Gloves are unlawful for sacred women since the hands of the woman are not part of her nakedness and the Prophet (May Allah
bless him and give him peace) has instructed her to not cover the parts of her body which are not part of her nakedness (e.g., face).
571
The Guiding Helper
The first prohibited act for a man during sacredness is to wear any encircling article, even if it be a ring or a belt.
[KF: volume 1: page 152: line(s) 33: {book of Hajj; question 15; end}]
The Prophet (May Allah bless him and give him peace) said, "Learn/take your Hajj practices from me818."
[AM: volume 1: page 332: line(s) 16-17: {Farewell Pilgrimage's quotation, Sahih Muslim}]
[KF: volume 1: page 151: line(s) 23-24: {book of Hajj; question 13; middle}]
817
The Maliki scholars state that the Prophet was trying to instruct his followers not to wear items that totally encompass a body limb.
Other scholars outside of the Maliki school (e.g., Hanafi scholars have allowed men to wear articles such as a wristwatch). However
all scholars agree that it is lawful for women to wear such limb-encompassing articles.
818
The Prophet (May Allah bless him and give him peace) is not recorded to have worn a limb-encompassing article without a
legitimate need.
819
The Maliki scholars state that Sa`id ibn Musayyab was speaking based upon a known practice of the Prophet (May Allah bless him
and give him peace).
572
Notes of Sources for Main Text
If they indulge in these, they sacrifice a sheep,
Feed the poor six liters, or three days a fast keep.
[KF: volume 1: page 162: line(s) 1-6: {book of Hajj; question 43; middle}]
[{Bukhari, tafsir al-Qur'an, Allah's statement [1:196] "And those among you who are sick or have a hurt
in their head…, hadith #4155}]
However, the ransom for killing a pigeon or dove of Makkah or the Sacred Masjid is a sheep… the ransom is large
for these small birds because people often direct harm towards them.
[KF: volume 1: page 167: line(s) 5-9: {book of Hajj; question 60; beginning}]
820
Remember that the Sa` is about two liters (see appendix 1.1), thus six half Sa`s are about six liters as the Guiding Helper line 1286
states.
821
The scholars use this hadith to show that both cutting one's hair and killing lice is unlawful for the sacred person.
573
The Guiding Helper
[However], lawful for you are the hunted creatures of the sea and its food as a provision for you and for the
caravan. And the hunted creatures on land are unlawful for you as long as you are sacred. Fear Allah, the One to
Whom you will be gathered.
[QU: volume 1: page 123-123: 11-15, 1-3: {al-Qur'an, chapter 5, verse(s) 95-96}]
[QF: volume 1: page 120: line(s) 19-20: {book 6; chapter 6; derivative rulings; fundamental principle
4}]
[KF: volume 1: page 162: line(s) 23-25: {book of Hajj; question 45; very beginning}]
[KF: volume 1: page 162: line(s) 32: {book of Hajj; question 46; very beginning}]
[KF: volume 1: page 163: line(s) 8-14: {book of Hajj; question 46; middle}]
[QF: volume 1: page 120: line(s) 27-28: {book 6; chapter 6; clarification at end}]
[QF: volume 1: page 121: line(s) 1: {book 6; chapter 6; clarification at end}]
575
The Guiding Helper
Ibn `Umar narrated: …after the Safa-Marwah circuits, the Prophet (May Allah bless him and give him peace) did
not come out of the state of sacredness until he finished his wajib essentials of Hajj after sacrificing his sacrificial
animals822 on the 10th of Dhu al-Hijjah. Then, he proceeded to the Ka`bah and performed a circumambulation to
come out of the state of sacredness fully….
[LM: volume 2: page 45: line(s) 9-12: {Bukhari, Hajj, he who brings his sacrificial animals with him,
hadith #1535; Muslim, Hajj, obligation of sacrifice for the mutamatti`, hadith #2159}]
[DT: volume 1: page 426: line(s) 7-8: {explanation of verse(s) 272-281; explanation of verse 281}]
[QU: volume 1: page 341: line(s) 10-11: {al-Qur'an; chapter 22; verse 78}]
[KF: volume 1: page 151: line(s) 22: {book of Hajj; question 13; middle}]
[QU: volume 1: page 341: line(s) 10-11: {al-Qur'an; chapter 22; verse 78}]
822
Sacrificing the animal is done after stoning the largest pillar in Mina. Thus, the Maliki scholars say that Ibn `Umar was trying to
convey that part of the person's sacredness goes away after stoning the largest pillar; and then the person becomes fully unsacred after
performing the following wajib-essential Circumambulation of the 10th of Dhu al-Hijjah.
576
Notes of Sources for Main Text
[DT: volume 1: page 409: line(s) 15-16: {explanation of verse(s) 243-256; very beginning}]
[AM: volume 1: page 330: line(s) 9-10: {Tirmidhi, Hajj, volume 3, page 183}]
The Prophet (May Allah bless him and give him peace) also took a bath before standing in `Arafah in his Hajj.
[AM: volume 1: page 330: line(s) 12: {Malik, Hajj, volume 1, page 322}]
[QU: volume 1: page 341: line(s) 10-11: {al-Qur'an; chapter 22; verse 78}]
[KF: volume 1: page 151: line(s) 26-19: {book of Hajj; question 13; end}]
[QU: volume 1: page 341: line(s) 10-11: {al-Qur'an; chapter 22; verse 78}]
Proof(s):
Look at the explanatory notes for the last song and see.
[KF: volume 1: page 161: line(s) 24: {book of Hajj; question 42; very beginning}]
578
Notes of Sources for Main Text
[HM: volume 1: page 64: line(s) 13: {explanation of verse(s) 282-285; beginning}]
[KF: volume 1: page 154: line(s) 8: {book of Hajj; question 20; very beginning}]
[{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]
[QU: volume 1: page 514: line(s) 11-13: {al-Qur'an, chapter 48, verse 27}]
[KF: volume 1: page 161: line(s) 26-27: {book of Hajj; question 42; middle}]
[LM: volume 2: page 38: hadith 755: {Bukhari, Hajj, how the menstruating woman should become
unsacred ; Muslim, Hajj, types of Ihram and Hajj}]
824
The Prophet (May Allah bless him and give him peace) fulfilled this vision by performing `Umrah.
825
Tan`im is just outside of the sacred territory. The Prophet (May Allah bless him and give him peace) commanding her to go out
and come back indicates that one must be in unsacred land for at least a short while in the state of sacredness.
580
Notes of Sources for Main Text
It is mandub for the person who does not live in Makkah to perform much circumambulation of the Ka`bah as long
as he is in Makkah as he will not be able to perform this tremendous act of worship after he leaves Makkah. It is
also mandub for him to be careful about respecting the sanctity of Noble Makkah… He should perform many acts
of worship and serve Allah Most High by obeying His command and staying away from what He has prohibited.
He should also keep to group prayer [at the Ka`bah]… Also when he desires to leave Makkah, it is mandub for him
to perform the Farewell Circumambulation as described before…
[HM: volume 1: page 64: line(s) 17-22: {explanation of verse(s) 282-285; end}]
The Prophet (May Allah bless him and give him peace) said, "Whoever performs circumambulation of the House
fifty times, he comes out of his sins like the day his mother gave him birth."
The Prophet (May Allah bless him and give him peace) said, "Whoever performs circumambulation of the House
and prays two units, it is as if he had freed a slave."
The Prophet (May Allah bless him and give him peace) said, "Let not any of you leave [Makkah] until the last of
his acts is circumambulating the House."
[AM: volume 1: page 383: line(s) 1-2: {Muslim, Hajj, obligation of performing a farewell pilgrimage,
hadith #2350}]
[KH: volume 2: page 330: line(s) I13-14: {explanation of mandubs of pilgrimage; after explanation of
galloping during circumambulation}]
While drinking Zamzam, [it is mandub to] face the Ka`bah, fill one's ribs [i.e. drink much], and take breaths in
between….
581
The Guiding Helper
The Prophet (May Allah bless him and give him peace) said, "Zamzam water is food for the eater and a cure for the
sick."
[JA: volume 3: page 228: hadith 6557: {Bazar; Tabarani, saghir, hadith #295}]
The Prophet (May Allah bless him and give him peace) said, "Zamzam water is useful for whatever it is drank for.
So if you drink it as a cure, Allah will cure you. If you drink it as a protection, Allah will protect you. If you drink
it to quench your thirst, Allah will quench it"
[JA: volume 3: page 228: hadith 6559A: {Hakim, volume 1, page 473}]
Ibn `Abbas narrated that the Prophet (May Allah bless him and give him peace) drank Zamzam water while
standing."
The Prophet (May Allah bless him and give him peace) instructed Ibn `Abbas how to drink Zamzam as narrated by
him: When you drink Zamzam water, face the qiblah, mention Allah, take three breaths [one breath after each
gulp; thus, there are three gulps taken in total], and drink much Zamzam to fill your ribs [ta!alla`], and when you
finish praise Allah Mighty and Majestic. And the Messenger of Allah (May Allah bless him and give him peace)
said, "The sign between us and the hypocrites is that they are unable to fill their ribs (drink much) Zamzam water."
[KF: volume 1: page 160: line(s) 14: {book of Hajj; question 37; very beginning}]
[AM: volume 1: page 433: line(s) 5-6: {Bukhari, Friday Prayer, merit of praying in Makkah and Madinah,
hadith #1115}]
The Prophet (May Allah bless him and give him peace) said, "I used to prohibit you from visiting graves, but [you
may] visit them [now]."
[DR: volume 1: page 38: hadith 582: {Muslim, sacrificial animals, abrogated prohibitions of eating
sacrificial animals, hadith #3651}]
582
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace) said, "Whoever visits me after my death, it is as if he
visited me in my life"
[MF: volume 1: page 272: last section in book: {Sakhawi, al-masdar; Ibn `Asakir; al-Tayalasi}]
The Prophet (May Allah bless him and give him peace) said, "Whoever visits my grave, my intercession for him
becomes obligatory."
[MF: volume 1: page 272: last section in book: {Suyuti, al-Jami` al-Saghir; Bayhaqi}]
[DT: volume 1: page 432: line(s) 10-14: {explanation of verse(s) 286-290; beginning}]
[{Muslim, prayer of the travelers and shortening it, what one should say upon entering a masjid,
hadith #1165}]
The Prophet (May Allah bless him and give him peace) said, "When one of you enters the masjid, let him pray two
units before he sits down827."
[AM: volume 1: page 114: line(s) 2-3: {Bukhari, formal prayer, when one of you enters the masjid,
hadith #425}]
The Prophet (May Allah bless him and give him peace) said, "Whoever visits me after my death, it is as if he
visited me in my life"
[MF: volume 1: page 272: last section in book: {Sakhawi, al-masdar; Ibn `Asakir; al-Tayalasi}]
826
The proof for Enter the Masjid as is fit is the same as the proof for line 1140 of the Guiding Helper
827
Now the Maliki scholars have interpreted this as a loose command or recommendation by examining all of the surrounding details.
583
The Guiding Helper
The Prophet (May Allah bless him and give him peace) said, "O people, spread the greeting of salam, feed food to
people, and pray formal prayers at night while [other] people are asleep and you will enter Paradise in peace."
[{Ibn Majah, establishing prayer and its sunnahs, standing at night in prayer, hadith #1324}]
[DT: volume 1: page 432: line(s) 18-20: {explanation of verse(s) 286-290; first fourth}]
[{Ibn Majah, establishing prayer and its sunnahs, standing at night in prayer, hadith #1324}]
[DT: volume 1: page 433: line(s) 5-6: {explanation of verse(s) 286-290; first fourth}]
[QU: volume 1: page 88: line(s) 11-13: {al-Qur'an, chapter 4, verse(s) 64}]
O Allah give us what you promised us [of Paradise in the next life] on [tongues of] Your messengers
and do not humiliate us on the Day Resurrection. Indeed, you do not break promises.
[QU: volume 1: page 75: line(s) 14-15: {al-Qur'an, chapter 3, verse(s) 194}]
The Prophet (May Allah bless him and give him peace) said, "When a servant is put in his grave and the people
turn back away [to go home] and he even hears the striking of their shoes on the ground829, two angels come to him
and make him sit up. And they ask him…, 'What did you say about this man, [Prophet] Muhammad?'. The
servant then says, 'I bear witness that he is the servant and Messenger of Allah.' And then it is said to him, 'Look at
your place in the Hellfire for we have replaced it with a place in Paradise.' As for the disbeliever and the hypocrite,
he says, 'I don't know. … And then he is hit with an iron rod between his ears that makes him scream a scream that
those around him hear.'
The Prophet (May Allah bless him and give him peace) said, "Indeed your actions are shown to your previous
relatives that have already died. If the action is good, they become happy with it and if it is other than this [i.e. it is
bad], they supplicate: O Allah do not make them die until You guide them as You guided us830."
[DT: volume 1: page 433: line(s) 13-14: {explanation of verse(s) 286-290; second fourth}]
829
This proves that dead people can hear the voices of living people. Now it is not necessary to raise one's voice in the presence of the
Prophet (May Allah bless him and give him peace) in order for him to hear it. If one quietly utters the request with one's heart, one
should have confidence that the Prophet (May Allah bless him and give him peace) heard it. Raising one's voice in front of the Prophet
(May Allah bless him and give him peace) is of bad etiquette as is outlined in verses 2-4 of chapter 48 of the Qur'an.
830
This proves beyond a doubt that people who have already passed away are able to supplicate for people that are currently living.
And which person who has passed away is better than the Prophet (May Allah bless him and give him peace) to ask that he supplicate
for one?
585
The Guiding Helper
[DT: volume 1: page 433: line(s) 6-7: {explanation of verse(s) 286-290; first fourth}]
831
One of the turmoils near the end of the world is the appearance of the Great Deceiver (Dajjal).
586
Notes of Sources for Main Text
And among people [i.e. the good ones] are those that say: O our Lord give us good in this world and good in the
next world and save us from the punishment of the Hellfire.
[QU: volume 1: page 31: line(s) 11-14: {al-Qur'an, chapter 2, verse(s) 200-201}]
[DR: volume 1: page 63: hadith 63: {al-Tirmidhi; volume 3; page 321; chapters on the description of
the Day of Resurrection}]
[QU: volume 1: page 474: line(s) 2: {al-Qur'an, chapter 40, verse(s) 60}]
[HM: volume 1: page 64: line(s) 20-21: {explanation of verse(s) 286-290; near end}]
[MF: volume 1: page 272: last section in book: {Suyuti, al-Jami` al-Saghir; Bayhaqi}]
The Prophet (May Allah bless him and give him peace) said, "…Then, the prophets, angels, and believers will
intercede. Then, the Almighty will say, 'Now my intercession is left…"
587
The Guiding Helper
[LM: volume 1: page(s) 46: hadith 115 (end): {Muslim - chapter of knowing how Allah will be seen;
Bukhari, book of unifying Allah, chapter of Allah's statement "Faces on that day will be fresh towards
their Lord gazing"}]
Anas ibn Malik narrated that the Prophet (May Allah bless him and give him peace) said, "My intercession is for
the people with enormous misdeeds (kaba'ir) from my nation."
[DT: volume 1: page 433: line(s) 14-15: {explanation of verse(s) 286-290; second fourth}]
The Prophet (May Allah bless him and give him peace) said, "A journey is a small punishment (qi!`ah mina l-
`adhāb) that prevents one of you from his food, drink, and his sleep. So when one of you has fulfilled your
purpose, let him hurry his return to his family."
[DT: volume 1: page 433: line(s) 16-17: {explanation of verse(s) 286-290; second fourth}]
588
Notes of Sources for Main Text
[{Bukhari, Hajj, the person should not enter upon his wife at night after returning to Madinah, hadith
#1674}]
The Prophet (May Allah bless him and give him peace) said, "Give gifts to each other since giving gifts gets rid of
ill feeling. And let not one neighbor consider part of a sheep drumstick too small to give to his neighbor."
[{Tirmidhi, al-Wala' wa l-hibah (gifts), Prophet's encouragement to give gifts, hadith #2056}]
[QF: volume 1: page 370: line(s) 16-17: {book 21; chapter 6; item 17}]
[QU: volume 1: page 122: line(s) 10-15: {al-Qur'an, chapter 5, verse(s) 89}]
589
The Guiding Helper
Allah will not take you to account for the unintentional words in your oath; rather, he will take you to account for
what your hearts intended with the oaths. So, the expiation [of breaking such an oath (made with Allah's names or
attributes)] is feeding ten poor people from about the type of food you feed your families with - or you may choose
to clothe these [ten poor people] - or you may choose to free a slave. But whoever is unable to find, let him fast
three days. That is the expiation of your oaths when you swear. And guard over your oaths. Thus, Allah clarifies
His signs so that you may be thankful.
[QU: volume 1: page 122: line(s) 10-15: {al-Qur'an, chapter 5, verse(s) 89}]
[QF: volume 1: page 144: line(s) 3-5: {book 8; chapter 3; section 1; beginning}]
And it is a precondition for the poor person being given that he be Muslim and free… As for giving clothing [in
expiation], the smallest amount for the man is a piece of cloth that covers his entire body [neck down]. As for the
woman, she must be given clothing in which she can perform the formal prayer, which consists of a robe and a
head scarf833.
[QF: volume 1: page 144: line(s) 10-12: {book 8; chapter 3; section 1; middle}]
As for fasting (in expiation), one need not keep fasts on three successive days.
[QF: volume 1: page 144: line(s) 21: {book 8; chapter 3; section 1; end}]
832
Please refer to appendix 1.1 to learn that 1 mudd is equivalent to 0.51 dry liters or about a half liter.
833
The objectives stated above can be fulfilled for the average size man/woman by two square meters of cloth material.
590
Notes of Sources for Main Text
[QU: volume 1: page 122: line(s) 10-15: {al-Qur'an, chapter 5, verse(s) 89}]
[QF: volume 1: page 145: line(s) 13-15: {book 8; chapter 3; section 2; beginning}]
[QU: volume 1: page 122: line(s) 10-15: {al-Qur'an, chapter 5, verse(s) 89}]
The Prophet (May Allah bless him and give him peace) said, "Whoever swears but makes an exception, he
may if he wills return and leave [his promise] and not have broken his promise.
[AM: volume 1: page 417: line(s) 12-13: {Abu Dawud, oaths and promises, making and exception
in a promise, hadith #2839}]
591
The Guiding Helper
[QF: volume 1: page 145: line(s) 17-24: {book 8; chapter 3; section 2; middle}]
[QU: volume 1: page 122: line(s) 10-15: {al-Qur'an, chapter 5, verse(s) 89}]
The Prophet (May Allah bless him and give him peace) said, "Whoever swears but makes an exception, he
may if he wills return and leave [his promise] and not have broken his promise.
[AM: volume 1: page 417: line(s) 12-13: {Abu Dawud, oaths and promises, making and exception
in a promise, hadith #2839}]
[QF: volume 1: page 146: line(s) 11-15: {book 8; chapter 4; specific vows; type 1, 2, 3, and 4}]
[AM: volume 1: page 429: line(s) 7: {Bukhari, oaths and vows, vowing to do worship, hadith #6202}]
[QF: volume 1: page 147: line(s) 26-27: {book 8; chapter 5; issue 4; beginning}]
[QF: volume 1: page 148: line(s) 6-9: {book 8; chapter 5; issue 4; middle}]
[QF: volume 1: page 149: line(s) 7-8: {book 9; chapter 1; very beginning}]
[QU: volume 1: page 147: line(s) 8-12: {al-Qur'an; chapter 6; verse 145}]
O you who believe, wine835, gambling, idols, and divining arrows are filth from the action of Shaytan. So avoid it
(i.e. this filth) so that you may be successful….
[QU: volume 1: page 123: line(s) 1-2: {al-Qur'an; chapter 5; verse 90}]
834
This is why vowing to do difficult acts is not a good idea.
835
The scholars include with wine other intoxicating substances based on hadith of the Prophet which clarify that intoxicants are all
unlawful filth even if they are not made from the fermenting of grapes/dates.
593
The Guiding Helper
1051 Guiding Helper Line #1347-1348
[QF: volume 1: page 149: line(s) 7-9: {book 9; chapter 1; very beginning}]
[QF: volume 1: page 149: line(s) 11-13: {book 9; chapter 1; very beginning}]
836
Most scholars that follow Abu Bishr Ishaq state that all believers will eventually exit the Hellfire and any primary text evidence that
states that a believer will stay in the Hellfire forever is just emphasizing the fact that he will stay in the Hellfire for many life spans
(e.g., seven thousand years). Reference: [{al-Aqa'id al-Nasafiyyah, middle of matn, words "And the believers who have major sins
will not stay in the Hellfire forever}]
837
We are narrating the opinion in these Guiding Helper texts that only two types of creatures are disliked: (1) predatory land
mammals and (2) domesticated animals with hooves (i.e. donkey, mule, horse, pony, etc.).
594
Notes of Sources for Main Text
Say, "I do not find in what was revealed to me any [food] to be unlawful for the eater except that it be an
unslaughtered animal, blood spilled forth, or the flesh of a pig - these things are filth -, or corrupted with a sacrifice
to other than Allah. But, whoever is forced out [out of dire hunger], indeed your Lord is Forgiving and Merciful
[QU: volume 1: page 147: line(s) 8-12: {al-Qur'an; chapter 6; verse 145}]
Abu Musa al-Ash`ari said that he saw the Prophet (May Allah bless him and give him peace) said, "I saw the Prophet
(May Allah bless him and give him peace) eating a chicken838."
The Prophet (May Allah bless him and give him peace) said, "As for the lizard, I don't eat it [myself] but I do not
declare it haram839."
The Prophet (May Allah bless him and give him peace) was asked about locusts and he replied, "They are the
greatest number of Allah's troops. I do not eat them [myself] but I do not declare them haram840."
When the Prophet (May Allah bless him and give him peace) was asked about the water of the sea/ocean, he
replied, "Its water is a purifying agent and its [unslaughtered] dead creatures are lawful [to eat]841".
[AM: volume 1: page 61: line(s) 12: {Abu Dawud (Purification), volume 1, page 21; Tirmidhi
(Purification), volume 1, page(s) 100-101; Nisa'i (chapter on the water of the sea), volume 1, page 44;
Ibn Majah (Purification), volume 1, page 136; Malik (Purification), volume 1, page22}]
[QF: volume 1: page 157: line(s) 26-27: {book 9; chapter 5; section 2; issue 1}]
[QF: volume 1: page 158: line(s) 1: {book 9; chapter 5; section 2; issue 1}]
838
This sets the general rule that birds are mubah to eat. However, authentic scholars have differed about certain types of carnivorous
birds and one's with a certain type of cloven hoof. We are narrating the opinion that all birds are mubah to eat. And it is only
predatory land mammals and domesticated ones with hooves that are disliked to eat.
839
This sets the general rule that all reptiles (even if predatory like a lizard) are mubah to eat.
840
This sets the general rule that all insects are mubah to eat.
841
This sets the general rule that all sea creatures are mubah to eat.
595
The Guiding Helper
As for the sea creature which does not have a long life-cycle on land, it does not need to be slaughtered [before
eaten].
[QF: volume 1: page 158: line(s) 5: {book 9; chapter 5; section 2; issue 1}]
[QU: volume 1: page 147: line(s) 8-12: {al-Qur'an; chapter 6; verse 145}]
When the Prophet (May Allah bless him and give him peace) was asked about the water of the sea/ocean, he
replied, "Its water is a purifying agent and its [unslaughtered] dead creatures are lawful [to eat]843".
[AM: volume 1: page 61: line(s) 12: {Abu Dawud (Purification), volume 1, page 21; Tirmidhi
(Purification), volume 1, page(s) 100-101; Nisa'i (chapter on the water of the sea), volume 1, page 44;
Ibn Majah (Purification), volume 1, page 136; Malik (Purification), volume 1, page22}]
[QF: volume 1: page 160: line(s) 13-14: {book 9; chapter 5; section 4; issue 2; points 3, 4, and 5}]
[AM: volume 1: page 405: line(s) 4: {author was hadith scholar himself; similar hadiths which speak of
blood being spilled forth [from the artery veins are found in Sahih Bukhari and Muslim}]
The Prophet (May Allah bless him and give him peace) said, "Whatever causes blood to gush forth844 and the name
of Allah is mentioned over it, eat it…."
842
The word maytah in Arabic refers to a dead unslaughtered animal. It is only in the past century that we have seen Arabs claiming
that a maytah refers to some other type of animal. And it is due to the weakening of the knowledge of the Arabic language among
Arabs themselves that such incorrect interpretations have started to abound.
843
This sets the general rule that all sea creatures are mubah to eat.
596
Notes of Sources for Main Text
[{Muslim, sacrificial animals, permissibility of sacrificing with everything that causes blood to gush forth,
hadith #3638}]
The Prophet (May Allah bless him and give him peace) said, "Is not animal sacrifice except from the lower neck
(labbah) or throat (halq)."
[{Abu Dawud, sacrificial animals, what has come about slaughtering fallen animals, hadith #2442}]
[QF: volume 1: page 160: line(s) 9-11: {book 9; chapter 5; section 4; issue 2; point 2}]
[QF: volume 1: page 160: line(s) 17-18: {book 9; chapter 5; section 4; end}]
844
Blood is spilled forth in great quantities (anhara in the hadith) when the two artery veins that run down the neck or sides of the
animal is cut. Now in order to cut these two veins properly, one must also cut the animal's windpipe which is between them.
845
In the Guiding Helper, we have narrated Sahnun's stricter opinion but pray that the slaughter of those who tried their best to finish
the cut in one shot is still accepted and lawful to eat.
597
The Guiding Helper
Proof(s) from Primary Text(s):
Say, "I do not find in what was revealed to me any [food] to be unlawful for the eater except that it be an
unslaughtered animal846, blood spilled forth, or the flesh of a pig - these things are filth -, or corrupted with a
sacrifice to other than Allah. But, whoever is forced out [out of dire hunger], indeed your Lord is Forgiving and
Merciful
[QU: volume 1: page 147: line(s) 8-12: {al-Qur'an; chapter 6; verse 145}]
The Prophet (May Allah bless him and give him peace) said, "Whatever causes blood to gush forth and the name
of Allah is mentioned over it, eat it847…."
[{Muslim, sacrificial animals, permissibility of sacrificing with everything that causes blood to gush forth,
hadith #3638}]
The Prophet (May Allah bless him and give him peace) said, "Is not animal sacrifice except from the lower neck
(labbah) or throat (halq)."
[{Abu Dawud, sacrificial animals, what has come about slaughtering fallen animals, hadith #2442}]
[QF: volume 1: page 160: line(s) 7: {book 9; chapter 5; section 4; issue 2; point 1}]
846
The word maytah in Arabic refers to a dead unslaughtered animal. It is only in the past century that we have seen Arabs claiming
that a maytah refers to some other type of animal. And it is due to the weakening of the knowledge of the Arabic language among
Arabs themselves that such incorrect interpretations have started to abound.
847
The implication here is that if such is not done, the animal is not eaten.
848
Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered
words.
598
Notes of Sources for Main Text
Guiding Helper Excerpt:
…in its life, …
[QF: volume 1: page 158: line(s) 7-8: {book 9; chapter 5; section 2; issue 2; beginning}]
[QU: volume 1: page 147: line(s) 8-12: {al-Qur'an; chapter 6; verse 145}]
[QF: volume 1: page 149: line(s) 22-23: {book 9; chapter 1; issue 2; beginning}]
As for hoofed animals, horses are disliked to consume… and the donkey is greatly disliked… The mule is treated
likewise. As for the wild ass, it is mubah to consume.
[QF: volume 1: page 150: line(s) 6-9: {book 9; chapter 1; issue 4; beginning}]
Abu Hurayrah narrated that the Prophet (May Allah bless him and give him peace) prohibited the eating of every
predatory land mammal (sabu`) with a sharp blade-like tooth (nāb).850
849
The word maytah in Arabic refers to a dead unslaughtered animal. It is only in the past century that we have seen Arabs claiming
that a maytah refers to some other type of animal. And it is due to the weakening of the knowledge of the Arabic language among
Arabs themselves that such incorrect interpretations have started to abound.
850
The Maliki scholars have interpreted the Prophet's command above as a recommendation against the act and not a strict prohibition.
599
The Guiding Helper
[{Ibn Majah, hunting, eating predatory mammals with sharp teeth, hadith #3224}]
The Prophet (May Allah bless him and give him peace) was asked about animal fat, cheese, and wild donkeys (firā')
and he replied, "The lawful is what Allah has made lawful in the Book [i.e. the Qur'an]. And the unlawful is what
Allah has made unlawful in the Book [i.e. the Qur'an]. And whatever He has kept quiet about, it is among the things
He has forgiven.”
[QF: volume 1: page 161: line(s) 3-4: {book 9; chapter 5; section 4; issue three; after the four
derivative rulings; beginning}]
[{Muslim, sacrificial animals, permissibility of sacrificing with everything that causes blood to gush forth,
hadith #3638}]
And do not eat from that which Allah’s name was not mentioned on. Indeed it is a deviation and the shaytans
inspire their friends so that they argue with you. And if you obey them, then you will be among the polytheists.
[QF: volume 1: page 161: line(s) 8-17: {book 9; chapter 5; section 4; issue three; after the four
derivative rulings; end}]
[AM: volume 1: page 459: footnote 4: {Bayhaqi, sacrificial animals, volume 9, page 479}]
The Prophet (May Allah bless him and give him peace) said, “Indeed Allah has prescribed excellence in all acts.
So, when you kill [in battle], kill with excellence (and grace) and when you sacrifice an animal, do it with
excellence (and grace). And let one of you sharpen his blade so that he may give relief [from pain] to his
sacrificial animal.”.
[AM: volume 1: page 460: line(s) 10-11: {Muslim, hunting and sacrificing animals, command to
do Ihsan when sacrificing, killing, and sharpening one’s blade, hadith #3615}]
The Prophet (May Allah bless him and give him peace) let the five or six sacrificial camels come to rest (stop
moving) after slaughtering them before he said to his Companions, “Whoever wills, let him cut them up.”
[AM: volume 1: page 460: line(s) 12-13: {Ahmad, `Abdullah ibn Qurt, 1st musnad of the Kufi narrators,
hadith #18292; Abu Dawud, al-manasik, the sacrificial animal that becomes de-capacitated before
reaching Makkah]
[KF: volume 1: page 192: line(s) 9-1: {book of animal slaughter; question 2; beginning}]
852
We are narrating the opinion in these Guiding Helper texts that the slaughter of any monotheist is valid.
601
The Guiding Helper
Today, lawful for you are good things. And the food of the People of the Scripture is lawful for you853 and your
food is lawful for them. And [lawful for you are] the chaste believing women and the chaste women from the
People given Scripture before you – after you have given them their marriage payments in piety and not in
prostitution nor may you take [women] as (girl)friends [akh!ān]. And whoever disbelieves in faith, his works have
become worthless and in the next world he will be among the losers.
[QF: volume 1: page 153: line(s) 7-8: {book 9; chapter 4; section 1}]
[{Bukhari, slaughtering and hunting, when the dog eats, hadith #5061}]
The Prophet (May Allah bless him and give him peace) said, "…Whatever you hunt with your bow [and arrow],
mention Allah's name on it and eat it."
[{Bukhari, slaughtering and hunting, using instruments to hunt (tasayyud), hadith #5066}]
853
This sets the general rule that the person slaughtering may be any monotheist as long as he follows all of the wajibs of animal
sacrifice.
854
We are narrating the opinion in these Guiding Helper texts that uttering "Bismillah" while hunting is a stressed sunnah, as is the
case with animal slaughter.
602
Notes of Sources for Main Text
[QF: volume 1: page 153: line(s) 6-7: {book 9; chapter 4; section 1}]
[{al-Nisa’i, hunting and sacrificing, dispensation about the price/sale of hunting dogs, hadith #4222}]
[QF: volume 1: page 153: line(s) 6-7: {book 9; chapter 4; section 1}]
A man came to the Prophet (May Allah bless him and give him peace) and said, “O Messenger of Allah, I have
hunting dogs so give me the legal ruling about them.” The Prophet answered, “Whatever your dogs catch for you,
eat it.” The man asked, “Even if the dog has [already] killed the prey?” The Prophet replied, “(Yes) even if it has
killed the prey.” The men then asked, “Give me the legal ruling for hunting with my bow [and arrow].” The
Prophet (May Allah bless him and give him peace) said, “What your arrow hits, eat it.” The man asked, “Even if
the animal goes out of sight?” The Prophet replied, “(Yes) even if the animal goes out of sight [even though you
tried to follow it] as long as you do not find in it an arrow other than the one you hit it with….
855
This shows that one must have chosen a specific animal to be the target of a specific weapon in order for the hunt to be acceptable.
856
All this shows that a hunted animal that dies from a secondary cause is not lawful to intake and is considered impure.
603
The Guiding Helper
[{al-Nisa’i, hunting and sacrificing, dispensation about the price/sale of hunting dogs, hadith #4222}]
[QF: volume 1: page 155: line(s) 1-3: {book 9; chapter 4; section 3; precondition 5}]
Unlawful for you is the unsacrificed dead animal, blood, pig flesh, that which was sacrificed to other than Allah,
the animal that was choked to death, the animal that was beat to death, the animal that fell from a height, the animal
that was pierced by horns, and what a predatory animal has eaten except that which you sacrifice [having reached it
in its life]857. Also unlawful for you is what was slaughtered [and consecrated] to idols and that you use divining
arrows. All this is a deviation. Today, the disbelievers have despaired from [harming] your din; so, do not fear
them, but fear Me. Today, I have completed My favor on you and am pleased with Islam as a din for you. But,
whoever is forced out of hunger not purposely transgressing, then indeed Allah is [for him] forgiving and merciful.
857
The predatory animal here could also be the dog which the hunter has sent towards the prey. This shows that if it is feasible for the
hunter, he must try to catch the animal in its life and sacrifice it. If the animal is very large or very dangerous, then the hunter can try
his best anyway if he does not have tranquilizer darts, a stun gun, or other subduing device to allow him to perform a sacrifice on the
wounded animal.
604
Notes of Sources for Main Text
…If the hunter reaches the animal seeing that it is dead, it is not eaten except if he is sure that his hunting dog or
weapon is what killed it.
[QF: volume 1: page 153: line(s) 11-12: {book 9; chapter 4; section 1; precondition 6}]
A man came to the Prophet (May Allah bless him and give him peace) and said, “O Messenger of Allah, I have
hunting dogs so give me the legal ruling about them.” The Prophet answered, “Whatever your dogs catch for you,
eat it.” The man asked, “Even if the dog has [already] killed the prey?” The Prophet replied, “(Yes) even if it has
killed the prey.” The men then asked, “Give me the legal ruling for hunting with my bow [and arrow].” The
Prophet (May Allah bless him and give him peace) said, “What your arrow hits, eat it.” The man asked, “Even if
the animal goes out of sight?” The Prophet replied, “(Yes) even if the animal goes out of sight [even though you
tried to follow it] as long as you do not find in it an arrow other than the one you hit it with….
[{al-Nisa’i, hunting and sacrificing, dispensation about the price/sale of hunting dogs, hadith #4222}]
[ID: volume 2: page 746: line(s) 10-12: {manners of marriage; chapter 3; making adhan in the ear of
the child}]
[{Abu Dawud, manners, the child who is born and adhan is said in his ear, hadith #4441;
Tirmidhi, sacrificial animals, uttering adhan in the ear of the newborn, hadith #1436}]
858
All this shows that a hunted animal that dies from a secondary cause is not lawful to intake and is considered impure.
605
The Guiding Helper
Abu Rafi` narrated that he saw the Prophet (May Allah bless him and give him peace) give the adhan in the two
ears859 of Hasan when his daughter Fatimah gave birth to him – like for the formal prayer.
Husayn ibn `Ali narrated that the Prophet (May Allah bless him and give him peace) said, “Whoever has a newborn
and utters the adhan in the child’s right ear and the iqamah in the child’s left ear, umm al-sibyan860 does not afflict
the child861.”
[{Abu Ya`la, al-Musili; Ibn al-Sunni, al-yawm wa l-laylah; al-bayhaqi, al-shu`ab al-iman}]
[QF: volume 1: page 166: line(s) 8: {book 10; chapter 4; issue 1}]
As for the number of animals that should be sacrificed, it is one sheep for a boy or a girl in the Maliki school… As
for the infant that dies before its seventh day, there is no new-birth sacrifice made for him.
[QF: volume 1: page 166: line(s) 12-16: {book 10; chapter 4; issue 5]
The time for the new-birth sacrifice is the seventh day; this is if the child is born between sunset and dawn; if he is
born between dawn and sunset, that day is not counted.
[QF: volume 1: page 166: line(s) 18-18: {book 10; chapter 4; issue 6}]
859
In the hadith narrated by Imam Ahmad, we see clearly that the Prophet (May Allah bless him and give him peace) made two
separate utterances that resembled the adhan – one for each ear of the child. The Maliki scholars from extensive study of the various
hadith on the topic have come to the conclusion that the second series of phrases uttered in the child’s ear was the Call to Commence
(iqamah) which the narrator likened to another adhan since the phrases uttered are very similar. The Maliki scholars state that uttering
the adhan in the right ear of the child is a sunnah and uttering the iqamah in the left ear of the child is a fadilah.
860
Umm al-#ibyān is a type of bad jinn (Reference: Tuhfah al-Ahwadhi, Sharh al-Tirmidhi, hadith #1436).
861
It is not valid to argue that there is no merit in giving the iqamah in the left ear of the child because the hadith mentioned was not
rigorously authenticated by the popular hadith scholars. One of the reasons for this is that the ruling mandub can be derived from a
less-authenticated hadith (please refer to the Notes To Those That Trust Scholars Less in the Preface of these Notes of Sources). Such
baseless arguments about authenticity urging people to leave acts narrated by our traditional scholars are the result of unlearned people
spreading misguidance and if such baseless arguments cause a person to give up the meritorious act, they are only depriving him of
reward.
606
Notes of Sources for Main Text
[AM: volume 1: page 443: line(s) 2-3: {Bukhari, `Aqiqah, cleaning filth off of the child, hadith #5049}]
The Prophet (May Allah bless him and give him peace) said, “Every newborn is owed862 an `aqiqah. An animal
should be sacrificed for the child on the seventh day and the child’s head should be shaven and the child should be
given a name [then]863.”
[AM: volume 1: page 443: line(s) 3-4: {Ibn Majah, slaughtering, `aqiqah, hadith #3156}]
Ibn `Abbas narrated that the Prophet (May Allah bless him and give him peace) sacrificed one sheep [as an
`aqiqah] for the birth of Hasan [ibn `Fatimah] and one sheep for Husayn [ibn Fatimah]864.”
[AM: volume 1: page 443: line(s) 4: {Abu Dawud, slaughtering, `aqiqah, hadith #2458}]
[QF: volume 1: page 166: line(s) 24-26: {book 10; chapter 4; issue 8}]
[AM: volume 1: page 443: line(s) 3-4: {Ibn Majah, slaughtering, `aqiqah, hadith #3156}]
862
The Maliki scholars state that animal sacrifice for a newborn child is not wajib because the Prophet has told us: “There is no right
over [or portion due from] owned property except Zakat [Ibn Majah, Zakat, what Zakat has been given on is not considered a hoarded
treasure, hadith #1779].
863
If it is difficult to perform these acts on the seventh day, then one may perform them on another day, but one will lose some reward
for going away from the literal text of the Prophet’s command.
864
The Maliki scholars state the words kabshan kabshan (which is in the singular form unlike kabshāni which is the dual) clearly
indicate that a single sheep was sacrificed for each child. As for hadith which state that two sheep should be sacrificed for the male
child and one sheep for the female child, it is not considered by the Maliki scholars to be the end practice of the Prophet (May Allah
bless him and give him peace). Other scholars of Jurisprudence who have given differing views have most probably either preserved
an earlier action of the Prophet (May Allah bless him and give him peace) or misunderstood an earlier recommendation as a strict
command.
865
If it is difficult to perform these acts on the seventh day, then one may perform them on another day, but one will lose some reward
for going away from the literal text of the Prophet’s command.
607
The Guiding Helper
The Prophet (May Allah bless him and give him peace) said, “You will called on the Day of Resurrection by your
names and the names of your fathers, so choose good names.”
[ID: volume 2: page 747: (adab al-nikah, choosing a good name for the child):
{Abu Dawud, manners, changing names, hadith #4297}]
[QF: volume 1: page 383: line(s) 10-11: {book 21; chapter 17; issue 1; beginning}]
You should trim and cut your nails short and don't just file.
866
We are narrating the following opinions about the beard:
a) It is wajib to refrain from shaving the hair on the two bones that hold the teeth (i.e. the beard in Arabic); another valid
opinion in the Maliki school is that keeping a beard is not wajib but a sunnah. [QF:V1:167:3-4].
b) It is permissible to shape the beard with a razor and to shave the cheek (e.g., like a goatee).
c) Trimming the moustache is a sunnah and shaving it is unlawful.
d) Keeping the beard between being very short and very long is a fadilah.
608
Notes of Sources for Main Text
As for the traits of a natural lifestyle, they are ten. Five are confined to the head: (1) brushing one's teeth, (2)
rinsing one's mouth, (3) cleaning one's nose with water, (4) trimming the mustache (but not shaving it) and growing
the beard (but not so much that it gets very long but) [enough] to grab it867. And five are in the rest of the body: (6)
using water to clean oneself after urinating or ejecting feces, (7) becoming circumcised, (8) plucking armpit hair,
(9) shaving pubic hair, and (10) trimming one's nails…
[QF: volume 1: page 383: line(s) 9-12: {book 21; chapter 17; issue 1; beginning}]
[QF: volume 1: page 383: line(s) 9-12: {book 21; chapter 17; issue 1; beginning}]
867
We are narrating the following opinions about the beard:
e) It is wajib to refrain from shaving the hair on the two bones that hold the teeth (i.e. the beard in Arabic); another valid
opinion in the Maliki school is that keeping a beard is not wajib but a sunnah. [QF:V1:167:3-4].
f) It is permissible to shape the beard with a razor and to shave the cheek (e.g., like a goatee).
g) Trimming the moustache is a sunnah and shaving it is unlawful.
h) Keeping the beard between being very short and very long is a fadilah.
868
We are narrating the opinion that it is mandub to do these acts within every forty days.
869
In this hadith and many other hadith that talk about this subject, no specific time limit is set for performing these acts. However, it
is mandub to perform them before the Friday Prayer on Fridays as we have mentioned in the Explanatory Notes footnote 1346.
609
The Guiding Helper
[{Nisa’i, beauty, sunnahs of fitrah, hadith #4945}]
[QF: volume 1: page 167: line(s) 3-4: {book 10; chapter 5; issue 1; very beginning}]
Circumcision in our Maliki school is sunnah and in other schools, it is wajib, such as the Shāfi`ī school870.
[HM: volume 1: page 38: line(s) 26-27: {explanation of verse(s) 167-170; near end}]
[QF: volume 1: page 377: line(s) 17-18: {book 21; chapter 11; section 1; unlawful clothing}]
870
This is why we have given the dispensation to uncircumcised converted people to omit circumcision. However such converted
people can earn great reward by undergoing circumcision.
610
Notes of Sources for Main Text
[{Abu Dawud, clothing, clothing of women, hadith #3575}]
[QF: volume 1: page 239: line(s) 7: {book 14; chapter 1; section 3; end}]
[KF: volume 1: page 47: line(s) 30-31: {preconditions of prayer; question 3; end}]
871
For more details about this topic, please refer to footnote 2174 of the Explanatory Notes.
872
This shows that it is permissible to wear loaned articles of clothing.
611
The Guiding Helper
As for unlawful clothing/[jewelry], it includes silk and gold for men.
[QF: volume 1: page 377: line(s) 15-16: {book 21; chapter 11; section 1; unlawful clothing}]
[KH: volume 1: page 100: line(s) I5-6: {book of physical purification; explanation of vessels made out of
gold and silver; a little before section on removing impurities}]
[DR: volume 1: page 860: hadith 1799: {Bukhari, drinks, drinking in vessels of gold, hadith #5201}]
[QF: volume 1: page 383: line(s) 22-23: {book 21; chapter 17; issue 3; beginning}]
873
Scholars outside the Maliki school have given easier opinions and stated that keeping such a vessel in one’s possession is
permissible as long as it is not used for consuming food with. They take this from the literal interpretation of the hadith above.
612
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace) said, “Indeed the [strict religious] Jews and Christians do
not color their hair, so act differently [i.e. color your hair].”
[DR: volume 1: page 788: hadith 1639: {Bukhari, hadith of the prophets, mention of the children
of Isra’il, hadith #3203}]
Ibn `Umar said that he saw the Prophet (May Allah bless him and give him peace) coloring his beard hair with
yellow [yellow-orange874] dye – and that was the his favorite dye.
[QF: volume 1: page 383: line(s) 26: {book 21; chapter 17; issue 3; end}]
[DR: volume 1: page 793: hadith 1649: {Ahmad, `Abdullah ibn `Amr ibn al-`As, hadith #6385}]
[QF: volume 1: page 383: line(s) 21-22: {book 21; chapter 17; issue 2; end}]
[DR: volume 1: page 790: hadith 1642: {Nisa’i, beauty, permission to shave the head, hadith #4962}]
874
We are narrating the opinion that coloring the hair with any color is mubah. However there is some disagreement within the Maliki
School about using black dye [{QF, book 21, chapter 17, coloring black to deceive a person about one’s age}].
613
The Guiding Helper
[QF: volume 1: page 385: line(s) 10-12: {book 21; chapter 19; section 1; type 1}]
As for a woman looking at a man, if he is her husband or slave-master, she may see from him what he may see
from her.
[QF: volume 1: page 385: line(s) 17-18: {book 21; chapter 19; section 1; type 2}]
It is permissible for both the husband and wife to look at the private part of the other and to lick it with his/her
tongue875.
[DT: volume 1: page 448: line(s) 18-19: {explanation of verse(s) 295-300; seventh derivative ruling}]
[QU: volume 1: page 29: line(s) 1-8: {al-Qur'an; chapter 2; verse 187}]
Some women from Syria entered upon `A’ishah and after she learned that they were from Syria she commented,
“Perhaps you are from that place where the womenfolk enter [female] public bathing houses [naked].” They
answered, “Yes.” `Ai’ishah then replied, “As for me, I heard the Prophet (May Allah bless him and give him
peace) say, ‘Any woman that takes off [all] her clothes in other than her husband’s house has broken [her covenant]
between her and her Lord877.”
[AM: volume 2: page 593: line(s) 9-12: {Abu Dawud, public bathing houses, hadith #3495}]
875
Actually, one of the early Maliki scholars said this not in order to recommended this act but to emphasize the fact that all types of
gratification are mubah for the husband and wife except anal intercourse.
876
Many traditional scholars state that the fact that Allah likens the husband and wife as clothing for each other alludes to the fact that
their relationship is so close and intimate that it is permissible for them to embrace each other without other clothes.
877
The implication in this hadith is that it is permissible for the woman to take off all her clothes in front of her husband.
614
Notes of Sources for Main Text
1084 Guiding Helper Line #1393-1394
[KH: volume 1: page 246: line(s) I14-15: {book of prayer; covering one's nakedness; explanation of Sidi
Khalil's statement "And it is for the man and the slave woman (even if part slave) and the free-woman
with the woman what is between the bellybutton and the knees" }]
[AM: volume 1: page(s) 103: line(s) 4: {Abu Dawud, clothing, explanation of "Say to the believing
women to lower their gazes", hadith #3586}]
The Prophet (May Allah bless him and give him peace) said, "Indeed what is between the navel and the knees [of a
man] is part of his nakedness."
[AM: volume 1: page(s) 103: line(s) 5: {Abu Dawud, formal prayer, volume 1, page 130;
Ibn Majah, funeral services, volume 1, page 469; Ibn Majah; purification; volume 1; page 204}]
[KH: volume 1: page 246: line(s) I14-15: {book of prayer; covering one's nakedness; explanation of Sidi
Khalil's statement "And it is for the man and the slave woman (even if part slave) and the free-woman
with the woman what is between the bellybutton and the knees" }]
878
This shows that displaying one's nakedness in public is also unlawful for men.
879
We are narrating the opinion in these Guiding Helper texts that religion does not affect the laws of looking and touching mentioned
in this song. However, the popular opinion in the Maliki school is that the Muslim woman should not expose her belly, back, breasts,
and legs in front of a non-Muslim woman; but, she may go without a scarf in front of non-Muslim women.
615
The Guiding Helper
Some women from Syria entered upon `A’ishah and after she learned that they were from Syria she commented,
“Perhaps you are from that place where the womenfolk enter [female] public bathing houses [naked].” They
answered, “Yes.” `Ai’ishah then replied, “As for me, I heard the Prophet (May Allah bless him and give him
peace) say, ‘Any woman that takes off [all] her clothes in other than her husband’s house has broken [her covenant]
between her and her Lord880.”
[AM: volume 2: page 593: line(s) 9-12: {Abu Dawud, public bathing houses, hadith #3495}]
[KH: volume 1: page 247: line(s) I16-17: {book of prayer; covering one's nakedness; explanation of Sidi
Khalil's statement "And with the unrelated man [everything] except the face and palms" }]
[{Abu Dawud, clothing, what a woman can display of her beauty, hadith #3580}]
880
Now if the woman enters the exclusively-female public bathing place covering their pubic regions and thighs, we are narrating the
opinion in these Guiding Helper texts that it is permissible. Thus, there is nothing wrong with an exclusively female swimming pool
where the women who attend cover the region between the navel and knees (optionally covering their torso and chest also).
616
Notes of Sources for Main Text
Sheikh Khalil means that that the nakedness of the free-woman with a related man (related through blood, breast-
milk, or marriage) consists of her entire body except her face and edge body parts, which are: what is above the
lower neck (including the head hair), her feet, and her arms. Thus, the related man may not look at her breasts, her
chest, nor her calves.
[KH: volume 1: page 248: line(s) I5-7: {book of prayer; covering one's nakedness; explanation of Sidi
Khalil's statement "And with the related man [everything] except the face and edge body parts" }]
[AM: volume 1: page 579: line(s) 10-12: {Malik, jami`, asking permission to enter, hadith #1519}]
Four types of women are related by marriage: (1) wife's mother, (2) wife's daughter, (3) father's wife, and (4) son's
wife. The next four categories are the same as the previous four except they are related by milk.
[QF: volume 1: page 177: line(s) 16-19: {book 11; chapter 5; very beginning}]
As for the mother category it includes every woman to whom one can trace one's ancestry. Thus, this includes
one's direct biological mother, her mothers, one's father's mother, and his grandmothers. As for the daughter
category it includes every female descendent traceable back to one. Thus, this includes one's direct biological
daughter, her daughters, and the daughters of one's sons even (if they be born several generations later). As for the
881
This indicates that males are not allowed to look at the nakedness of female relatives.
882
We have omitted the rare types of women that one is not allowed to marry since it is very unlikely that one will come across them
(e.g., the Prophet's wives (May Allah bless him and give him peace)).
883
This includes the granddaughter as explained later on in the section.
617
The Guiding Helper
sister category it includes full, paternal half, and maternal half sisters. As for the paternal aunt category, it includes
the father's sister and grandfather's sister, even if born several generations earlier, regardless of whether she is full
or paternal half or maternal half. As for the maternal aunt category, it includes the mother's sister and
grandmother's sister, regardless of whether she is full, paternal half, or maternal half.
[QF: volume 1: page 178: line(s) 6-12: {book 21; chapter 19; section 1; types 1 to5]
[QU: volume 1: page 353: line(s) 6-8: {chapter 23, verse(s) 31}]
There is no harm for [these women] that they go out in front of their fathers, their sons, their brothers, their
brothers’ sons, their sisters’ sons, other womenfolk, nor their slaves-servant. And fear Allah [O womenfolk].
Indeed, Allah is a witness over everything.
And do not marry those women whom your fathers married except what has passed. Indeed it is a abomination,
something that angers [Allah], and an ill way [of choice].
Unlawful for you in marriage are your mothers, your daughters, your sisters, your paternal aunts, your maternal
aunts, your brother’s daughters, your sister’s daughters, your breast-milk mothers, your breast-milk sisters, the
mothers of your wives, the daughters of your wives [raba’ib] (who are in your houses/custody) of those wives with
whom you have had sexual intercourse with – if you have not had sexual intercourse with them, then there is no
harm for you [to marry them]. [And also unlawful for you] are your biological son’s wives886 – and that you join
between two sisters except what has already passed. Indeed Allah is forgiving, merciful.
Proof(s):
884
The exegetes say here what is apparent of her beauty is her face and her hands.
885
The exegetes explain juyūbihinna (literally their pockets) as comprised of their upper chest, neck, and the top of the head (e.g., head
hair).
886
All of the people who are mentioned up to here in this verse are considered related women.
618
Notes of Sources for Main Text
No other categories of women were mentioned in the verses of the Qur'an that talk about this subject. And by
default, all women are unrelated. Additionally all major scholars of the din past and present have only included the
categories of women that we mentioned as being related.
Additionally, the biological and milk mothers of the breast-feeder's father are also related to the infant... And the
biological and milk daughters of the breast-feeder's husband are also related to the infant… And the biological and
milk paternal aunts and maternal aunts of the breast-feeder's husband are also related to the infant…
Additionally, the biological or milk grandchildren of the breast-feeder and the breast-feeder's husband are also
related to the infant.
Any male infant who sucked the same breast as any female infant is related to this female infant, regardless of
whether the suckling took place in the same time period or in disparate time periods years apart. The same is true
if the male and female infant sucked from two different women but these women were simultaneously married to
the same man.
[QF: volume 1: page 178: line(s) 14-27: {book 11; chapter 5; section 1; second half before explanation
of seven preconditions of relational breast-feeding}]
Unlawful for you in marriage are your mothers, your daughters, your sisters, your paternal aunts, your maternal
aunts, your brother’s daughters, your sister’s daughters, your breast-milk mothers, your breast-milk sisters, the
mothers of your wives, the daughters of your wives [raba’ib] (who are in your houses/custody) of those wives with
whom you have had sexual intercourse with – if you have not had sexual intercourse with them, then there is no
harm for you [to marry them]. [And also unlawful for you] are your biological son’s wives887 – and that you join
between two sisters except what has already passed. Indeed Allah is forgiving, merciful.
887
All of the people who are mentioned up to here in this verse are considered related women.
619
The Guiding Helper
[QF: volume 1: page 178: line(s) 14-27: {book 11; chapter 5; section 1; explanation of seven
preconditions of relational breast-feeding}]
[QF: volume 1: page 179: line(s) 1-11: {book 11; chapter 5; section 1; explanation of seven
preconditions of relational breast-feeding}]
Unlawful for you in marriage are your mothers, your daughters, your sisters, your paternal aunts, your maternal
aunts, your brother’s daughters, your sister’s daughters, your breast-milk mothers, your breast-milk sisters890, the
mothers of your wives, the daughters of your wives [raba’ib] (who are in your houses/custody) of those wives with
whom you have had sexual intercourse with – if you have not had sexual intercourse with them, then there is no
harm for you [to marry them]. [And also unlawful for you] are your biological son’s wives – and that you join
between two sisters except what has already passed. Indeed Allah is forgiving, merciful.
And let mothers breastfeed their infants for a whole two years for he who wishes to complete the period of breast-
feeding. And the father must provide their sustenance and clothes according to custom. No soul is tasked beyond
his capability. A mother should not be harmed due to her child nor a father due to his child. And those [guardians]
who inherit [the custody] of children are asked to do likewise. Now if the couple willfully wants to wean the child
[earlier] after taking each other’s counsel/advice, there is no harm in them doing this. And if you wish to hire a
breast-milk mother for your children, there is no harm on you as long as you give them [i.e. the hired breast-milk
mothers] their wages according to custom. And fear Allah and know that He is a Seer over what you do.
888
The other preconditions that we have omitted are rare and do not concern most people.
889
Now according to many scholars in the Maliki school, the child does not have to suck the milk directly from the woman. Rather,
the woman may collect her breast milk in a container (e.g., via a breast pump) and then freeze the milk – giving it to another suckling
child many years later [Reference: {al-Ma`unah `ala madhab al-imam al-madinah, chapter on breast-feeding}]. This ruling is useful for
those couples who plan to adopt a child some time after the woman’s breast milk has dried up.
890
The Qur’anic verse mentions the giving of breast milk for suckling (ar!a`na) which can be anything from one suck up to a full
feeding. As for hadith which state that breast-feeding involves more than that, we would say that they talk about what breast-feeding
normally involves and they do not set strict requirements for the type of breast feeding which can make people related.
620
Notes of Sources for Main Text
[QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 2, verse(s) 233}]
The Prophet (May Allah bless him and give him peace) said, “Sharing milk-mothers makes unlawful what sharing
birth mothers makes unlawful.”
[AM: volume 1: page 646: line(s) 3-4: {Bukhari, witnessing, witnessing to establish lineage and milk-
relatedness, hadith #2451}]
However, the relational milk bond is also established if both the breast-feeder and her husband acknowledge that
such took place…
[QF: volume 1: page 179: line(s) 19-22: {book 11; chapter 5; section 1; explanation of seven
preconditions of relational breast-feeding}]
891
This is why we have narrated the opinion in the Guiding Helper texts that if a woman induces lactation and then breast-feeds a
child, she is still related to the child.
621
The Guiding Helper
[QF: volume 1: page 179: line(s) 12-15: {book 11; chapter 5; section 1; explanation of seven
preconditions of relational breast-feeding}]
[{Bukhari, tafsir al-Qur’an, Allah’s statement: “If you openly show something or hide it…”, hadith
#4422}]
Four types of women are related by marriage: (1) wife's mother, (2) wife's daughter, (3) father's wife, and (4) son's
wife. The next four categories are the same as the previous four except they are related by milk.
[QF: volume 1: page 177: line(s) 16-19: {book 11; chapter 5; very beginning}]
[AM: volume 1: page 646: line(s) 3-4: {Bukhari, witnessing, witnessing to establish lineage and milk-
relatedness, hadith #2451}]
892
This shows that all of the bonds that are establishes through blood lineage are established through sharing breast milk.
893
This includes the granddaughter as explained later on in the section.
622
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
And there are twenty-three types of women that one is not allowed to marry but this prohibition may be lifted if
conditions change: (1) the woman who leaves Islam after being Muslim, (2) a non-Muslim other than a Jew or a
Christian, (3) a fifth wife while having four others, (4) a woman who is already married to another man, (5) a
woman who is in her waiting period [from divorce from or death of her husband], (6) a woman who was raped or
committed fornication but still has not gone through three menstrual bleedings, (7) the pregnant woman, (8) one's
formal wife who has three divorce counts on her, (8) a shared female slave, (9) the non-Muslim female slave, (10)
the Muslim female slave for a man who has enough sustenance to support a free woman, (11) son's female slave,
(12) one's own female slave [until she is freed], (13) one's female slave master, (14) mother of one's slave master,
(15) the sacred woman during Hajj, (16) the sick woman near death, (17) the sister of one's wife, (18) the maternal
aunt (mother's sister) of one's wife, (19) the paternal aunt (father's sister) of one's wife - for these last three
categories, it is not lawful to stay married to one's wife and take these related women as simultaneous wives….
[QF: volume 1: page 177: line(s) 16-19: {book 11; chapter 5; very beginning}]
The Prophet (May Allah bless him and give him peace) said, “A woman is not married [if the man is already
married] to her paternal aunt [father’s sister] or maternal aunt [mother’s sister].”
[UF: volume 1: page 253: line(s) 4: {Muslim, marriage, unlawfulness of joining between a woman and
her paternal or maternal aunt, hadith #2518}]
[QF: volume 1: page 184: line(s) 1-3: {book 11; chapter 6; issue 2; beginning}]
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The Guiding Helper
[QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 4, verse(s) 3}]
[QF: volume 1: page 170: line(s) 6-7: {book 11; chapter 2; essential 1 (Islam); beginning before
derivative rulings}]
[QF: volume 1: page 385: line(s) 23-24: {book 21; chapter 17; section 2; very beginning}]
[KH: volume 1: page 275: line(s) M26-27: {stressed sunnahs of prayer; in marginal notes for
explanation of Sidi Khalil's statement, "And the loud volume level the minimum of which is that one hear
oneself and makes the person next to one also hear; and the quiet volume level in their proper
places"}]
…Nor is it lawful to touch the body nor the lower private parts not with one's own lower private parts nor with
one's hand - except that touching the lower private parts is a greater act of disobedience than touching another part
of the body. This ruling concerns a man with an unrelated woman who is not his wife. As for men among
themselves [or women among themselves], they should not touch each other's lower private parts (with their own
private parts or with their own hand) but may touch the other parts of the body of a same-gender person.
[DT: volume 1: page 460: line(s) 9-11: {explanation of verse(s) 298; immediately after first quotation
from the Qur'an}]
[FQ: volume 5: page 205: line(s) 18-21{Ahmad, ‘Umaymah bint ruqayqah, hadith #25768}]
[DT: volume 1: page 447: line(s) 9-10: {explanation of verse(s) 295-300; first eighth; third derivative
ruling}]
[Also the general principle of unlawful acts becoming permissible due to serious necessities can also be applied to
prove the validity of the above verse in the Guiding Helper.]
625
The Guiding Helper
[UF: volume 2: page 755: line(s) 3-6: {second type; chapter 2; types of masalih; type 1}]
[QF: volume 1: page 386: line(s) 3-4: {book 21; chapter 17; section 2; end}]
[DR: volume 1: page 784: hadith 1630: {Muslim, menstruation, unlawfulness of looking at nakedness,
hadith #512}]
The Prophet (May Allah bless him and give him peace) said, “Command your children to pray the formal prayer
when they are seven and beat them [if they do not pray] when they are ten years old – and separate their beds [at
that age].”
[DR: volume 1: page 199: hadith 303: {Abu Dawud, formal prayer, when a child should be commanded
to pray, hadith #418}]
[QF: volume 1: page 385: line(s) 27: {book 21; chapter 17; section 2; middle}]
[QF: volume 1: page 386: line(s) 1-2: {book 21; chapter 17; section 2; middle}]
626
Notes of Sources for Main Text
Proof(s) from Primary Text(s):
Today, lawful for you are good things. And the food of the People of the Scripture is lawful for you and your food
is lawful for them. And [lawful for you are] the chaste believing women and the chaste women from the People
given Scripture before you – after you have given them their marriage payments in piety and not in prostitution nor
may you take [women] as (girl)friends [akh!ān]. And whoever disbelieves in faith, his works have become
worthless and in the next world he will be among the losers.
The Prophet (May Allah bless him and give him peace) said, “The man should not look at the nakedness of another
man and the woman should not look at the nakedness of another woman. And it is not permissible for a man to lie
naked with another man nor a woman with another woman under one sheet.
[DR: volume 1: page 784: hadith 1630: {Muslim, menstruation, unlawfulness of looking at nakedness,
hadith #512}]
[KH: volume 3: page 164: line(s) I10-15: {introduction to book of marriage; near very beginning; before
any quotations from Shiekh Khalil in the chapter}]
[QU: volume 1: page 406: line(s) 6-10: { al-Qur'an; chapter 20; verse(s) 20-22}]
The Prophet (May Allah bless him and give him peace) said, “Get married [and procreate] for indeed I will boast
the size of my ummah against other ummahs [on the Day of Resurrection].”
[AM: volume 1: page 473: line(s) 7-8: {Bayhaqi, similar hadiths are in Tirmidhi #3175 and Abu Dawud
#1754}]
894
The reason why people are men scattered about is that they have procreated through the union of a male and female.
627
The Guiding Helper
[IA: volume 1: page 71: line(s) 6-10: {book of marriage; very beginning; explanation of ibn `Asim's
statement: And as far is marriage is concerned…"}]
[QF: volume 1: page 168: line(s) 9-12: {book 11; chapter 1; issue 1}]
895
The Maliki scholars state here that the Prophet’s request to the youth to get married was a strict command if the person is inclined
towards unlawful acts which marriage can help him avoid; otherwise, the Prophet’s command above is that or recommending the act of
marriage or declaring it as permissible. Sometimes in the primary texts, commands are given to express that something is permissible
or recommended.
628
Notes of Sources for Main Text
[AM: volume 1: page 473: line(s) 8: {Bukhari, marriage, the Prophet’s statement: Whoever is able,
hadith #4677}]
[QF: volume 1: page 168: line(s) 9-12: {book 11; chapter 1; issue 1}]
[AM: volume 1: page 473: line(s) 8: {Bukhari, marriage, the Prophet’s statement: Whoever is able,
hadith #4677}]
[QF: volume 1: page 168: line(s) 9-12: {book 11; chapter 1; issue 1}]
896
The Maliki scholars state here that the Prophet’s request to the youth to get married was a strict command if the person is inclined
towards unlawful acts which marriage can help him avoid; otherwise, the Prophet’s command above is that or recommending the act of
marriage or declaring it as permissible. Sometimes in the primary texts, commands are given to express that something is permissible
or recommended.
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The Guiding Helper
And those of you who are not able to get married to free believing women, then he may take his female slaves as
consorts. Allah is aware of [the strength of] your faith; you are from each other.
…
This dispensation is for those that fear fornication among you. But, if you restrain yourselves [from marriage and
taking female slave consorts], it is better for you897. And Allah is Forgiving, Merciful.
[QF: volume 1: page 168: line(s) 9-12: {book 11; chapter 1; issue 1}]
897
The words it is better for you in Allah’s statement clearly indicate that refraining from marriage and slave consorts in certain
situations has reward associated with it. And act which has reward associated with it for refraining from it is what the jurists label as
makrūh.
898
The Maliki scholars state here that the words let them restrain themselves clearly indicate that marriage is prohibited in certain
situations.
630
Notes of Sources for Main Text
for the person who doesn't fear fornication but fears that he/she will not be able to fulfill its rights; and (5) it is
mubah in other cases.
[QF: volume 1: page 168: line(s) 9-12: {book 11; chapter 1; issue 1}]
[QF: volume 1: page 168: line(s) 13-15: {book 11; chapter 1; issue 2; beginning}]
Every person who is forbidden from looking at the [uncovered] body of the woman is also forbidden to be alone
with her.
[QF: volume 1: page 52: line(s) 12-13: {book 2; chapter 6; end completion; near end}]
The Prophet (May Allah bless him and give him peace) told a man who wished to set a meeting with a spouse
candidate (khi!bah), “Look at her for it is better that [you find out whether or not] you two are compatible.”
899
The Maliki scholars state that this verse in the Qur’an sets the general principle of the permissibility of marriage and also sets the
general guidelines for the essentials of a marriage ceremony. For example, Shu`ayb is the Guardian. The bride is his daughter. The
groom is Musa. The exchange of words that dictate marriage are what Shu`ayb says in this verse and Musa responds with in the next
verse. And the marriage payment is an agreement to work [However, in the Maliki school, the marriage payment must also consist of
some other physical wealth equivalent to one-fourth of a dinar.].
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The Guiding Helper
[IA: volume 1: page 71: line(s) 16: {book of marriage; near beginning; explanation of ibn `Asim's
statement: And the dowry, the phrase exchange, and the groom and bride …"}]
[QF: volume 1: page 169: line(s) 10-11: {book 11; chapter 1; first completion; issue 4}]
[IA: volume 1: page 71: line(s) 17: {book of marriage; near beginning; explanation of ibn `Asim's
statement: And the dowry, the phrase exchange, and the groom and bride …"}]
[QF: volume 1: page 172: line(s) 5-6: {book 11; chapter 3; issue 1}]
[AM: volume 1: page 480: line(s) 5-6: {Abu Dawud, marriage, the guardian, hadith #1785}]
The Prophet (May Allah bless him and give him peace) said, “A woman cannot marry off another woman nor can a
woman marry herself off. Indeed, it is the fornicating woman who marries herself off [without a guardian].”
[AM: volume 1: page 480: line(s) 6: {Ibn Majah, marriage, no marriage without a guardian,
hadith #4677}]
[QF: volume 1: page 174: line(s) 10: {book 11; chapter 3; issue 4; immediately after six derivative
rulings}]
900
This verse proves that a marriage in our din is between a male (groom) and a female (bride).
633
The Guiding Helper
1116 Guiding Helper Line #1445
[QF: volume 1: page 174: line(s) 20-21: {book 11; chapter 4; title}]
[QF: volume 1: page 174: line(s) 20-21: {book 11; chapter 4; title}]
[AM: volume 1: page 498: line(s) 4: {Bukhari, marriage, when the guardian is the person desiring get
married, hadith #4737}]
901
The dinar is a gold coin weighing 4.235 grams of gold and one-fourth of that is about 1.060 grams. Please refer to appendix 1.1 to
learn the metric equivalents of ancient Islamic measures.
902
The fact that the Prophet (May Allah bless him and give him peace) asked the poor man for a marriage payment proves that the base
ruling is that a marriage payment is obligatory. Now his later dispensation of allowing the man to marry the woman for free with the
condition to teach her a few verses of the Qur’an is an exception to the rule. And the Maliki scholars state that such extremely poor
people can marry each other as along as there is clear understanding between the two partners and the woman willfully and full-
knowingly chooses to marry such a man.
634
Notes of Sources for Main Text
Anas ibn Malik said that the Messenger of Allah saw on `Abd al-Rahman ibn `Awf some yellow color [which by
custom was used on a wedding night]. The Prophet asked, “What is this [color]?” `Abd al-Rahman answered, “I
got married to a woman [last night] with a marriage payment equal to the weight of a date seed in gold903.” The
Messenger of Allah (May Allah bless him and give him peace) replied, “May Allah bless you [in your marriage],
but invite people to a wedding even if only with one sheep.”
[QF: volume 1: page 176: line(s) 18-19: {book 11; chapter 4; seven derivative rulings; derivative ruling
6}]
[QF: volume 1: page 169: line(s) 25-26: {book 11; chapter 2; beginning}]
903
The Prophet did not find fault with the marriage payment amount here which was the weight of a date seed in gold (a date seed can
weigh anywhere from one gram up to a few grams). After examining all of the evidence, the Maliki scholars came to the conclusion
that the minimum marriage payment is one-fourth of a dinar, which is the minimum value of stolen articles that necessitate that a thief’s
hand be cut in the Maliki school.
904
This shows that the marriage payment is a right of the wife and her side must agree to its characteristics and proportions for the
marriage to be correct.
635
The Guiding Helper
Sheikh Khalil points to the fact that the order of speaking in the marriage ceremony is not important. It is not a
precondition for the statement of the groom to come after the statement of the guardian. If the groom starts
speaking and tells the guardian, "Marry me the woman whom you are entrusted" and then the guardian says, "I
have married her to you", the marriage is complete.
[KH: volume 3: page 174: line(s) I2-3: {book of marriage; essentials of marriage; verbal phrase
exchange; explanation of Sheikh Khalil's statement, "and with the groom's statement 'marry me' and he
[the guardian] does"}]
[KH: volume 3: page 174: line(s) I5-6: { book of marriage; essentials of marriage; verbal phrase
exchange; explanation of Sheikh Khalil's statement, "and the marriage sticks even if one of the sides is
not happy"}]
905
The Maliki scholars state that this verse in the Qur’an sets the general principle of the permissibility of marriage and also sets the
general guidelines for the essentials of a marriage ceremony. For example, Shu`ayb is the Guardian. The bride is his daughter. The
groom is Musa. The exchange of words that dictate marriage are what Shu`ayb says in this verse and what Musa responds with in the
next verse. And the marriage payment is an agreement to work [However, in the Maliki school, the marriage payment must also
consist of some other physical wealth equivalent to one-fourth of a dinar.].
906
This points to the fact that another valid opinion (which we are narrating) exists in the Maliki school which states that the marriage
is enacted only if both sides agree to all that took place and all which was stipulated in the marriage contract. Yes. After this firm
decision and agreement is made, then revocation shortly afterwards is not allowed (without, of course, a valid cause for cancellation).
636
Notes of Sources for Main Text
Writing down the marriage payment amount [in a contract] is not a precondition for the correctness of the
marriage. Rather it (and all other agreements) are only written to ensure the rights[of the parties involved] and to
prevent argument [over the terms of the agreement]907.
[QF: volume 1: page 169: line(s) 16-18: {book 11; chapter 1; first completion; issue 5}]
[IA: volume 1: page 72: line(s) 8-10: {book of marriage; near beginning; explanation of ibn `Asim's
statement: And for sexual intercourse, it is wajib to have witnesses…"}]
It is mandatory for the witnesses to be two upright males...; it is not permissible to have one man and two women to
act as witnesses.
[QF: volume 1: page 169: line(s) 13-14: {book 11; chapter 1; first completion; issue 4; end}]
[AM: volume 1: page 494: line(s): 7-8: {Dar Qutni; Tabarani; Bayhaqi}]
907
We are narrating the opinion in these Guiding Helper texts that writing a marriage contract is mandub because ensuring the right of
the two sides and preventing arguments are praised in the primary texts.
637
The Guiding Helper
Proof(s) from Secondary Text(s):
Having a wedding feast is mandub.
[KH: volume 3: page 301: line(s) I23: {book of marriage; chapter of the wedding feast; very beginning;
Sheikh Khalil's actual words}]
Anas ibn Malik said that the Messenger of Allah saw on `Abd al-Rahman ibn `Awf some yellow color [which by
custom was used on a wedding night]. The Prophet asked, “What is this [color]?” `Abd al-Rahman answered, “I
got married to a woman [last night] with a marriage payment equal to the weight of a date seed in gold909.” The
Messenger of Allah (May Allah bless him and give him peace) replied, “May Allah bless you [in your marriage],
but invite people to a wedding even if only with one sheep.”
[QF: volume 1: page 169: line(s) 14-16: {book 11; chapter 1; first completion; issue 4; end}]
[AM: volume 1: page 494: line(s) 12-13: {Ibn Majah, marriage, announcing marriage, hadith #1885}]
908
Our din encourages simplicity and discourages extravagance.
909
The Prophet did not find fault with the marriage payment amount here which was the weight of a date seed in gold (a date seed can
weigh anywhere from one gram up to a few grams). After examining all of the evidence, the Maliki scholars came to the conclusion
that the minimum marriage payment is one-fourth of a dinar, which is the minimum value of stolen articles that necessitate that a thief’s
hand be cut in the Maliki school.
638
Notes of Sources for Main Text
Marriage is for life so think before you regret.
[QF: volume 1: page 182: line(s) 9-10: {book 11; chapter 5; after section 3; three derivative rulings
(but not at end); derivative ruling 3; near very end}]
The Prophet (May Allah bless him and give him peace) told a man who wished to set a meeting with a spouse
candidate (khi!bah), “Look at her for it is better that [you find out whether or not] you two are compatible.”
910
The Maliki opinion on temporary marriages mut`ah is summarize by Ibn Juzayy al-Kalbi (a scholar who lived over 600 years ago in
Grenada, Spain) inhis book al-Qawanin al-Fiqhiyyah:
"As for Mut`ah, it means to get married for only a fixed time period. And it is Haram (and was Mubah during the earlier part
of the Prophet (May Allah bless him and give him peace) life). It is recorded that the Prophet (May Allah bless him and give
him peace) himself abrogated his opinion on the day of Khaybar...."
We believe the disagreement surrounding Mut`ah marriages comes from later people confusing two homonyms in the Arabic language:
One of the hadith which people use to justify temporary marriages is:
Abu Jamrah said that I asked Ibn `Abbas about al-mut`ah and he replied, "The Prophet enjoined me with it." And then I
asked him about the sacrificial animal for Hajj (hady) and he replied, "It may be a slaughtered camel, cow, or sheep..."
Now from the context of the hadith, you can see that the questioner was clearly asking Ibn `Abbas about the laws of Hajj and not about
Marriage. All four schools of fiqh are in agreement in their popular opinions that the Mut`ah Marriage is not a valid marriage. As for
Imam Ja`far al-Sadiq, we honestly believe he knew that mut`ah was abrogated, but his later followers made a mistake in narration
(perhaps from the homonym confusion above or another confusion). Also, please remember two things about Imam Ja`far al-Sadiq:
(1) his star student was Imam Malik ibn Anas and (2) he wrote no detailed books about Jurisprudence himself. Please also refer to
entry 9 in the Notes of Sources for the main text of the Guiding Helper.
639
The Guiding Helper
[QF: volume 1: page 185: line(s) 21-25: {book 11; chapter 7; section 1; beginning}]
[QF: volume 1: page 183: line(s) 21-22: {book 11; chapter 6; issue 1; end}]
911
It is very far from shyness / modesty that one perform sexual intercourse out in public. As for holding hands and showing non-
intimate affection, it is allowed in public.
640
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace) said, “The man should not look at the nakedness of another
man and the woman should not look at the nakedness of another woman. And it is not permissible for a man to lie
naked with another man nor a woman with another woman under one sheet.”
[DR: volume 1: page 784: hadith 1630: {Muslim, menstruation, unlawfulness of looking at nakedness,
hadith #512}]
[QF: volume 1: page 183: line(s) 14-16: {book 11; chapter 6; issue 1; beginning}]
[QF: volume 1: page 183: line(s) 19-20: {book 11; chapter 6; issue 1; middle}]
641
The Guiding Helper
Guiding Helper Excerpt:
You can attempt birth control by using withdrawal,
[QF: volume 1: page 183: line(s) 22-25: {book 11; chapter 6; issue 2; beginning}]
[AM: volume 1: page 580: line(s) 15: {Bukhari, trade, selling slaves, hadith #2077}]
[KH: volume 2: page 358: line(s) 22-25: {book 11; chapter 6; issue 2; beginning}]
In all of this discussion, there is another benefit: It is permissible for the scholar of Jurisprudence who follows a
particular madh-hab of a law-deriving Imam to speak according to his own qualified legal opinion based upon the
general principles [set by the Imam]914. And this is widespread among the legal rulings given by the later scholars;
it is undeniable… The verse writer [i.e. Ibn `Ashir] said himself about this that the current scholars practice this
and consider it permissible. If this were not so, then all of these legal rulings that fill the books of Law (given by
later scholars) would be invalidated. … As for those that say that the person who follows an Imam is not allowed to
perform such jurisprudential analogy, he means deriving laws from the primary texts according to principles set in
the primary texts is not allowed for anybody except the mujtahid (extremely qualified law-deriving scholar). What
we are talking about here is applying a general statement of a previous mujtahid to a specific [new issue] or finding
a similar issue in the previous texts of Law and assigning its legal ruling to a [new] matching issue915.
912
Most scholars take the Prophet’s statement above as an act of declaring natural methods of birth control permissible and mubah.
913
This goes to prove that there is nothing intrinsically wrong with ejaculating outside the womb of a woman or in a container such as
a condom. There are other proofs in the old books of Law that explicitly show that wrapping something around the penis is a
permissible practice.
914
This is only for new issues that are not specifically covered in the texts of the early Maliki scholars.
915
This point is why following a particular School of Jurisprudence will remain a viable and reliable way to practice the din until the
end of the world since almost all new issues can be handled by finding similar issues in the expansive works of the past scholars.
As a side note, Ibn Rushd (in the introduction of his Muqaddimah) predicted that the Maliki School of Law would be the only
surviving School in the later ages before the Last Hour. Part of the reason for this is the flexible yet coherent nature of the Maliki
642
Notes of Sources for Main Text
[DT: volume 1: page 104: line(s) 22-25: {book 11; chapter 6; issue 2; beginning}]
[DT: volume 1: page 105: line(s) 1-25: {book 11; chapter 6; issue 2; beginning}]
[AM: volume 1: page 580: line(s) 15: {Bukhari, trade, selling slaves, hadith #2077}]
[QF: volume 1: page 185: line(s) 25-26: {book 11; chapter 6; issue 2; end}]
[QF: volume 1: page 186: line(s) 1: {book 11; chapter 6; issue 2; end}]
School that allows it to adapt to various environments quickly to face new issues without annulling or contradicting any major past
rulings.
In the author's current time, he already sees that only three viable Schools of Jurisprudence remain (compared to the thirteen or
fourteen large ones over a thousand years ago): (1) Maliki, (2) Shafi`i, and (3) Hanafi. The author's educated prediction is that the
latter two will die out within a couple of hundred years (they will die sooner in the English, Spanish, German, French and other latin-
based-language-speaking worlds since their roots are not as well-set). School (2) will die out due to its rigidity and inability to adapt to
new situations and School (3) will die out because of its mere complexity and incoherence making it difficult to be taught in a time-
constrained modern world . Thus, only two types of Muslims will remain: (1) those who follow the Maliki School of Jurisprudence
and (2) those that have no knowledge of any School of Jurisprudence (and we see many of them already today).
916
Most scholars take the Prophet’s statement above as an act of declaring natural methods of birth control permissible and mubah.
643
The Guiding Helper
1133 Guiding Helper Line #1471
917
This is a good place to insert a common question that newly married couples or couples about to married usually have.
Question: Can you please explain the duties of the husband and wife to each other?
What exactly is wajib on each of them?
Detailed Answer:
The major wajibs on both the husband and wife are discussed in the footnotes for Song 38 in the Guiding Helper. Thus the wife must
try her best to:
a) Obey the husband in major matters (e.g., intimate relations, not leaving the place of residence without permission, and
not refusing to come back to the residence). The husband will note that these three things give him a major say over the wife
in and by themselves (for example, this entails that the wife cannot work outside the house without his permission). As for
other commands that the husband gives, we would say that if they concern trivial matters (e.g., "Please stop using this brand
of detergent to wash clothes and use this brand instead."), they are mandub for her to follow (unless there is some serious
consequences involved (e.g., he is seriously allergic to "this brand of detergent") - and if the command concerns a matter that
by custom is considered a major thing or is wajib/haram for her anyway (e.g., "I don't want you to invite, such and such a
strange man into the house when you are alone."), they are wajib for her to follow.
[We would note here that both the husband and wife will be much happier if the husband restricts himself and does not
command a lot of things, but only issues commands rarely when there is a real need for them.]
[We would also note here that any decent husband will give his wife general permission to leave the house during the daytime
during times of general safety for short intervals. Any husband who keeps his wife locked up in a restricted room or place of
residence especially in his absence (such that the place of residence feels like a jail to the wife) has transgressed the proper
manners of a friendly marriage in our din. Such women in such extreme undesirable situations may take recourse to the local
judge or local Muslim religious leader (if no judge has been appointed) to try to remedy the situation.]
[We will also note here that intimate relations as spoken of in the Guiding Helper are not confined to vaginal intercourse. If
the woman has problems with vaginal intercourse (e.g., vaginal intercourse is painful to her, has medical problems, or has
another life situation that makes getting pregnant often very undesirable), we would recommend that the couple learns to
satisfy their sexual needs with other than vaginal intercourse. For example, the woman may learn how to perform assisted
masturbation with her hand on the man (e.g., with a lubricating skin lotion and a cloth/towel/tissues to catch the ejaculated
fluid) and he may do so for her also. Resorting to such non-vaginal methods of intercourse will take away the negative
feelings many women have associated with constant repetitive intimate relations. As far as the man is concerned, he will learn
with time that non-vaginal means of intercourse can be as satisfying, pleasure-filled, and stress-relieving as vaginal
intercourse.]
b) Take care of the children from the marriage by providing the love and care that they need to grow up healthy. Thus, the
wife is responsible for making sure that they eat properly, are given medicine, are clothed properly for the heat/cold, etc.
This outlines the basic duties and framework for the marriage. But as we all know there are other things, such as the maintenance of
the place of residence (e.g., who must do the dishes, who must take out the garbage, who must vacuum the carpet, etc.). The ruling for
644
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
It is wajib to provide for four types of people: (1) wives as long as they allow one to engage in sexual intercourse
and intimate relations.
[QF: volume 1: page 191: line(s) 21-22: {book 11; chapter 9; very beginning}]
such affairs is found in the Maliki Books of Law, but it is not a straight forward thing. We would give the following guidelines based
upon the Maliki scholars have stated:
a) If the man is very rich and can afford it, it is wajib for him to provide a servant. Thus, in such a case, the wife is free from
the responsibility of cooking and cleaning for the husband. We doubt that this applies to most Westerners currently (but it
may apply to countries such as India where servants are easily found and cheap). [Of course, the wife can still voluntarily
cook and clean and opt to not have a servant; as that is her right, which she can keep or give up.]
b) If (a) is not true and if the wife does not work outside the house and is not otherwise hampered (e.g., by a disability), she
must take care of all light-weight affairs that can take place entirely within the place of residence (e.g., cooking in the kitchen
and cleaning the bathroom). These light-weight affairs must be necessary for the upkeep and cleanliness of the house, as for
non-necessary affairs such as sewing and knitting clothes (when other clothes are readily available) or decorating the house,
she is not responsible for it. All heavy-weight matters and matters that take place wholly or partly outside the house (e.g.,
taking out the garbage, gardening, lawn cutting, grocery shopping, etc.) are the responsibility of the husband and not the wife
(but the wife may opt to help him in these "outside" affairs as the husband may opt to help her in the "inside" affairs).
c) If (a) is not true but the wife works outside the house (full-time) or is otherwise hampered (e.g., by a disability), the
husband and wife should both examine how they can help the other out by sharing the responsibilities for the upkeep of the
house. Now if they disagree, they must then follow the guidelines given in (b) above; so, the light-weight activities that can
be conducted entirely within the place of residence are the responsibility of the wife (even if she works full-time or is
otherwise hampered) and the responsibility for heavy-weight jobs and jobs that take place partly or wholly outside the house
are the responsibility of the husband.
As a final note, we would say that the husband and wife should not let their relationship deteriorate to a battle of "rights" and "duties".
Rather in their love and care for each other, each should try their utmost to do as much as they can. But in the case, they do disagree,
then the guidelines above taken from the Maliki scholars should be followed.
References:
[QF: volume 1: page 192: line(s) 3-10: {book 11, chapter 9, third wajib}]
And Entries in the Notes of Sources for Song 38 of the Guiding Helper
645
The Guiding Helper
Men are caretakers of women because of what Allah has favored one gender over the other [male over female and
female over male in different matters] and because of what men spend of their wealth. Thus, [the better women
are] pious, subservient/obedient, guarding in secret over what Allah [requests] to be guarded.
As for the woman whom you fear will turn away from your obedience, scold them, keep apart from them in bed,
and strike them. But if they obey you, then do not seek a way to [restrict or harm] them. Indeed Allah is High and
Big [i.e. higher and stronger than you men who restrict or harm your wives without due cause].
The fifth derivative ruling concerns parents that have multiple children; in such a case, the one who has extra
wealth [after providing for himself, his wife, and his child] is responsible for providing for them; if multiple
children have extra surplus wealth, then they are equally responsible for providing for their parents…
The fourth category [of people for which men must provide] is owned slaves…
[QF: volume 1: page 193: line(s) 6-7, 18-20, 24: {book 11; chapter 9; type 3}]
And we have enjoined on man that he be good to his parents. His mother carries him in her womb in weakness and
pain. He is weaned in two years. So, give thanks to your parents919 and to Me is the [final] journey.
918
Part of showing excellence i#sān is displayed by spending on the person to fulfill their needs.
919
The command to give thanks to one’s parents includes the command to take care of them physically and financially in times in need.
646
Notes of Sources for Main Text
And for girls until they lose their virginity.
Now if the male child reaches puberty and is able-bodied and sane, the father is no longer responsible for providing
for him. Now if the male child reaches puberty and is mentally retarded, blind, chronically sick (so much so that he
is unable to earn his own wealth), the father must still provide for him even after puberty according to the popular
opinion in the Maliki School…
[QF: volume 1: page 192: line(s) 26-28: {book 11; chapter 9; type 2}]
[QF: volume 1: page 193: line(s) 1-3: {book 11; chapter 9; type 2}]
[QF: volume 1: page 191: line(s) 24-27: {book 11; chapter 9; wajibs 1-5}]
[QF: volume 1: page 192: line(s) 1-16: {book 11; chapter 9; wajibs 1-5}]
920
Now if the child is born out of wedlock, the father is still responsible for his child's provision.
647
The Guiding Helper
And let mothers breastfeed their infants for a whole two years for he who wishes to complete the period of breast-
feeding. And the father must provide their sustenance and clothes according to custom. No soul is tasked beyond
his capability. A mother should not be harmed due to her child nor a father due to his child. And those [guardians]
who inherit [the custody] of children are asked to do likewise. Now if the couple willfully wants to wean the child
[earlier] after taking each other’s counsel/advice, there is no harm in them doing this. And if you wish to hire a
breast-milk mother for your children, there is no harm on you as long as you give them [i.e. the hired breast-milk
mothers] their wages according to custom. And fear Allah and know that He is a Seer over what you do.
The Companions asked the Prophet what the right of their wives was and he answered, “That you feed her when
you feed yourself, that you clothe her when you clothe yourself, that you not hit her face, that you not revile
[verbally abuse] her, and that you do not leave her stranded except within the house (i.e. within the same bed to
discipline her).
[DR: volume 1: page 188: hadith 279: {Abu Dawud, marriage, the right of the wife on her husband,
hadith #1830}]
[KH: volume 4: page 188: line(s) I22-25: {book of marriage; chapter of providing for one's wife;
explanation of Sidi Khalil's statement, "And she can refuse to live with his relatives except if she is of a
low rank"}]
[KH: volume 4: page 189: line(s) I1: {book of marriage; chapter of providing for one's wife; explanation
of Sidi Khalil's statement, "And she can refuse to live with his relatives except if she is of a low rank"}]
O Prophet, [tell the believers]: when you divorce women, divorce them according to their waiting period and keep
track of the waiting period [and number of divorce counts]. Fear Allah, your Lord; And do not kick them out of
their houses921 and let them not themselves go out [until the expiration of the waiting period or consumption of the
divorce] except if they have done some grave enormity. These are the boundary limits of Allah. Whoever
transgresses the boundary limits of Allah has wronged himself. You do not know that perhaps Allah will bring
about some affair after this [that will make you want to change your mind and take back your wife if the divorce
count is still under three].
921
The words their houses connotate that the women have separate residences which they can call their own.
648
Notes of Sources for Main Text
[QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 65, verse 1}]
[IA: volume 1: page 127: line(s) 23-24: {book of marriage; chapter of child care; explanation of Ibn
`Asim's statement, "and the time period for child caring is up until getting a full pair of adult teeth…"}]
[IA: volume 1: page 128: line(s) 6-11: {book of marriage; chapter of child care; explanation of Ibn
`Asim's statement, "and the time period for child caring is up until getting a full pair of adult teeth…"}]
922
The scholars state that in this verse, mothers are given the first right and responsibility to take care of their children.
649
The Guiding Helper
1139 Guiding Helper Line #1485-1486
[QF: volume 1: page 194: line(s) 19-21: {book 11; chapter 10; derivative ruling 1}]
[QF: volume 1: page 192: line(s) 20-21: {book 11; chapter 10; five derivative rulings; derivative ruling
3}]
[DR: volume 1: page 190: hadith 283: {Sahih Muslim, Nikah, unlawfulness of her staying away from him
bed; Bukhari, Nikah, when the woman stays away from the bed of the husband}]
Salman al-Farsi narrated that the Messenger of Allah (May Allah bless him and give him peace) said, "Three
people whose formal prayer is not answered are: (1) the woman who leaves her house without her husband's
permission, (2) the slave who runs away, and (3) and the leader of a people who dislike him."
650
Notes of Sources for Main Text
Guiding Helper Excerpt:
But, all these rules break down for an abusive spouse.
[QF: volume 1: page 192: line(s) 20-21: {book 11; chapter 10; five derivative rulings; derivative ruling
3}]
[DR: volume 1: page 188: hadith 279: {Abu Dawud, marriage, the right of the wife on her husband,
hadith #1830}]
[QF: volume 1: page 184: line(s) 18-20: {book 11; chapter 6; issue 5; situation 1}]
923
We are narrating the opinion these Guiding Helper texts that if the community has a recognized judge, the woman must bring her
case to him and the judge can enact and finalize a divorce right there and then. If there is no recognized judge around and the husband
is abusive, the woman can divorce herself.
924
The Prophet (May Allah bless him and give him peace) described a two-way relationship between the husband and wife. If the
husband does not carry out his rights towards the woman (which includes not striking her with strikes that cause pain, cut, bruise, break
bones, or leave marks and also includes not verbally abusing her), she has no responsibility to carry her rights out towards him. Thus,
she may leave the place of residence without his permission and refuse to come back in such a case.
651
The Guiding Helper
As for the woman whom you fear will turn away from your obedience, scold them, keep apart from them in bed,
and strike them925. But if they obey you, then do not seek a way to [restrict or harm] them. Indeed Allah is High
and Big [i.e. higher and stronger than you men who restrict or harm your wives without due cause].
[QF: volume 1: page 184: line(s) 20-21: {book 11; chapter 6; issue 5; situation 1}]
[DR: volume 1: page 63: hadith 63: {al-Tirmidhi; volume 3; page 321; chapters on the description of
the Day of Resurrection}]
[QF: volume 1: page 184: line(s) 20-21: {book 11; chapter 6; issue 5; situation 2}]
925
Many unqualified people (both Muslim and non-Muslim even if in Academia) interpret this verse in an incorrect manner. This
verse does not give general permission for the husband to beat his wife. Rather, this verse describes a method of discipline that may
work for some women. This method calls for reinforcing disciplinary words with light presses/taps on the arms or upper back of the
woman. If one uses such a method, then one should extend one or two fingers out and lightly press/tap on the woman skin for a second
or two while explaining to her verbally that one is unhappy with her behavior. This is the final extent of disciplinary hitting allowed in
our din.
926
Or if the judge feels that the husband is not the type that will reform
652
Notes of Sources for Main Text
Proof(s) from Primary Text(s):
The Prophet (May Allah bless him and give him peace) said, “Do not beat the female servants of Allah [i.e. your
wives].”
[DR: volume 1: page 189: hadith 281: {Abu Dawud, marriage, beating women, hadith #1834}]
The Companions asked the Prophet what the right of their wives927 was and he answered, “That you feed her when
you feed yourself, that you clothe her when you clothe yourself, that you not hit her face, that you not revile
[verbally abuse] her, and that you do not leave her stranded except within the house (i.e. within the same bed to
discipline her).
[DR: volume 1: page 188: hadith 279: {Abu Dawud, marriage, the right of the wife on her husband,
hadith #1830}]
[QF: volume 1: page 184: line(s) 23-25: {book 11; chapter 6; issue 5; situation 3}]
927
The Prophet (May Allah bless him and give him peace) described a two-way relationship between the husband and wife. If the
husband does not carry out his rights towards the woman (which includes not striking her with strikes that cause pain, cut, bruise, break
bones, or leave marks and also includes not verbally abusing her), she has no responsibility to carry her rights out towards him. Thus,
she may leave the place of residence without his permission and refuse to come back in such a case.
653
The Guiding Helper
Proof(s) from Secondary Text(s):
The two arbitrators should try their best to understand and deal with the couple's problems as they see fit and
decide whether a divorce or a separation in which the wife pays an amount should be enacted, all without the
husband's permission or the judge's agreement. That is only after they have been unable to bring the couple back
together.
[QF: volume 1: page 184: line(s) 25-27: {book 11; chapter 6; issue 5; situation 3; middle}]
[QF: volume 1: page 364: line(s) 25-28: {book 21; chapter 5; section 3; very beginning}]
[DR: volume 1: page 63: hadith 63: {al-Tirmidhi; volume 3; page 321; chapters on the description of
the Day of Resurrection}]
[ID: volume 2: page 749: line(s) 1: {book of manners of marriage; chapter of divorce and what calls for
it; beginning}]
654
Notes of Sources for Main Text
Proof(s) from Primary Text(s):
Since divorce is mentioned in the Qur’an as a permissible, its base ruling is that it is mubah. However as the
primary text discourage divorce, it is considered a mubah act which one should try to avoid out of proper manners
with Allah.
The Prophet (May Allah bless him and give him peace) said, “The most hated to Allah of all mubah acts is
divorce.”
Proof(s):
Experience shows that the reason most people get divorced is an attempt to get rid of marital problems.
Proof(s):
Refer the proofs for lines 1507 to 1514 of the Guiding Helper.
Whoever swears to leave reconciliatory sexual intercourse with his wife, he is a person who has swore a special 'īlā'
oath and a set time period is set for him after [or before] which he must return or a divorce is [automatically]
enacted… Such an oath has this rule if it is for more than four months for the free man… Ashab has narrated from
Malik that the divorce is automatically enacted by the four months merely passing by [without sexual intercourse].
655
The Guiding Helper
[KH: volume 4: page 90: line(s) I16-17, 19: {book of divorce; chapter on `ila'; explanation of Sidi
Khalil's statement, "even if it a lesser divorce [but] for more than four months or two months for the
slave"}]
[KH: volume 4: page 91: line(s) I2: {book of divorce; chapter on `ila'; explanation of Sidi Khalil's
statement, "even if it a lesser divorce [but] for more than four months or two months for the slave"}]
For those men who swear ‘īlā’ oaths [to stay away from] their wives, let them wait for four months. If they return
[before the four month expiration], then Allah is forgiving and merciful [for this oath and the marriage is still
valid.]
But, if they are determined to divorce [the woman by not returning before four months], then Allah hears and
knows [what has transpired].
[KH: volume 4: page 9: line(s) I5-7: {near start of fourth volume; explanation of Sidi Khalil's statement,
"the two arbitrator's divorce decision is enacted even if the husband, wife, and judge do not wish for
divorce, even if the arbitrators are from the sides of the husband and wife"}]
928
We are narrating the opinion that it is mandub for the man to pronounce divorce if the woman desires divorce (due to the difficulties
she is facing financially and in obtaining her basic needs) as such is in conformity with the general principle of treating one's
656
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
As for inability to provide financially for and clothe the wife, it allows her to have an option to end the marriage.
[QF: volume 1: page 364: line(s) 25-28: {book 21; chapter 5; section 3; very beginning}]
[DR: volume 1: page 188: hadith 279: {Abu Dawud, marriage, the right of the wife on her husband,
hadith #1830}]
[ID: volume 2: page 749: line(s) 2, 14-15: {book of manners of marriage; chapter of divorce and what
calls for it; beginning}]
womenfolk well. If the woman does not desire divorce but is ready to live in hardship with her loving husband, then it is superior to
stay married.
929
The Prophet (May Allah bless him and give him peace) described a two-way relationship between the husband and wife. If the
husband does not carry out his rights towards the woman, she may request a divorce – and in such a case divorce is mandub for the
man.
930
When Sheikh `Ali Filali was teaching the current author these categorizations for divorce, he mentioned that Imam Malik said that
divorce without a valid reason is makruh; however, the current author has not been able to find a written reference to this statement yet.
As we mentioned before, those of the future can prepare their own versions of these Notes of Sources giving the exact quotation from
Imam Malik that backs up each of the points in the Book of Law of the Guiding Helper.
657
The Guiding Helper
1155 Guiding Helper Line #1513
[KF: volume 1: page 38: line(s) 1-3: {book of physical purification; chapter of menstrual bleeding;
question 7}]
[AM: volume 1: page(s) 554: line(s) 16-17: {Bukhari, divorce, volume 9, page 258;
Muslim, divorce, volume 2, page 1093}]
[AM: volume 1: page 593: line(s) 1, 4: {book of marriage and divorce; section of two arbitrators}]
[ID: volume 2: page 749: line(s) 1: {book of manners of marriage; chapter of divorce and what calls for
it; beginning}]
[QF: volume 1: page 196: line(s) 24-25: {book 12; chapter 2; very beginning}]
931
We are narrating the opinion that only the first type applies to non-Arabic speaking world. This is because Sheikh `Ali Filali is of
the view that the divorce phrase must be said in Arabic while the other three categories involve meanings and connotations of words
that the non-Arab will not be familiar with nor understand.
This is a good place to narrate the proofs for the view that the Divorce Phrase must be stated in Arabic:
The agreed upon third essential for divorce, which is the divorce phrase, must be uttered in Arabic. And may not be uttered in
a different non-Arabic language.
That other clear Arabic phrases are unacceptable. The reasons we have confined ourselves to listing Arabic phrases that
contain Ta, Lam, and Qaf in that order are:
i) There is absolute agreement among all traditional scholars that phrases with these three letters uttered with
intention to divorce enact a full divorce pronouncement, whereas there is disagreement about other Arabic phrases
used for divorce.
ii) The main audience of the Guiding Helper is a non-Arabic speaking population and there is not much use teaching
them a list of ten or more possible Arabic divorce phrases whose subtleties of meanings they are unaware of.
Now, we will present the proof for this view from three different vantage points:
659
The Guiding Helper
Vantage Point 1) The view of the Maliki scholars:
Ibn Juzayy al-Kalbi summarizes (in Qawaneen al-Fiqhiyyah, Book of Divorce, Chapter 2, second derivative ruling, the words for
Talaq) the view of the Maliki scholars about this subject:
[From this excerpt and similar excerpts, it is clear that the Maliki scholars were clearly taking it for granted that the divorcer would be
pronouncing the phrase in Arabic with the explicit letters, Ta, Lam, Qaf in this order; otherwise, they would not have excluded tasr((
and fir(q which when translated into another language are similar in meaning to "letting go" which is the same as the common-language
meaning of (al(q.]
[The next three types of divorce phrases that Ibn Juzayy al-Kalbi notes are less clear Arabic phrases and there is difference of opinion
about them, but the popular view in the Maliki School is that if such a phrase is recognized in Arabic by custom as denoting divorce,
the divorce is enacted.]
[Now again please note that we have not claimed in the Guiding Helper texts that there are not valid Maliki views that allow a
translated phrase, but such is *not* the apparent view narrated in the Arabic Maliki books and is not the view of the scholar behind the
Guiding Helper, Sheikh `Ali Filali. ]
The centers for Maliki learning up until recently have been in Arabic-speaking areas. For example, Egypt, North Africa, and the
Maghrib's academic language has been Arabic without a doubt. Even Berbers and other non-Arabic people living in the area have
cursory knowledge of Arabic and are familiar with Arabic terms such as adhan, salah, zakat, nikah, and talaq.
Additionally, even in Muslim Andulus, the predominant language was Arabic so much so that the Spaniards themselves often excelled
the Eastern Arabs in their eloquence and Arabic fluency. (Refer, to T. B. Irving's "Falcon of Spain" for verification).
Additionally, even the languages of the Sub-Saharan African Muslims (e.g., Swahili) have Arabic influences.
All *major* works in the Maliki school until recently had been written in Arabic (e.g., Mudawwanah, Risalah, Mukhtasar Khalil,
Murshid al-Mu`in, Tuhfah al-Hukkam, bidayatul mujtahid, muqaddimah ibn rushd, and the list goes on...) In these written works that
deal with divorce, all of them make very clear that the first and foremost divorce phrase is that which contains the letters Ta, Lam, and
Qaf.), which makes it clear that it is being taken for granted that Arabic is the language in use.
660
Notes of Sources for Main Text
[QF: volume 1: page 196: line(s) 24-25: {book 12; chapter 2; very beginning}]
a) It is known without a doubt that the Qur'an uses the explicit Arabic word Talaq to indicate divorce in all major places where divorce
is mentioned. For example: “And if they resolve on talaq, then indeed Allah is Hearing and Knowing”. [2:227]
[Notice here how at the end of the verse, Allah says, that He is "Hearing". The exegetes say, that He hears all divorce
pronouncements uttered and knows of them (even if written).]
Words with the (al(q root to indicate divorce are used in many other places in the Qur'an such as, [2:227], [2:228], [2:230], [2:231],
[2:232], [2:236], [2:237], [2:241], and in surah Talaq. Actually, we find very few places in the Qur'an where the word talaq is not used
when referring to divorce. Thus, it is clear that Ta, Lam, Qaf in this order definitely indicate divorce.
b) Proofs from primary texts. It is provable that the Companions of the Prophet (May Allah bless him and give him peace) used
Arabic phrases to utter divorce as most of them were Arab and the Prophet acceded to such as valid. In the hadith of Ibn `Umar in
which he divorced his wife during her menstrual bleeding, he explicitly states that he performed "talaq". [AM: volume 1: page(s) 554:
line(s) 16-17: {Bukhari, divorce, volume 9, page 258; Muslim, divorce, volume 2, page 1093}]
The Prophet (May Allah bless him and give him peace) acceded to the following explicit divorce phrase when a Companion asked him
about it "Tallaqtu imra'ti al-Battah". [{Tirmidhi, Talaq, what has come about a man divorcing his wife irrevocably, hadith #1097}]
Thus, it is clear from the Qur'an and ahadith that the Prophet (May Allah bless him and give him peace) sanctioned Arabic phrases for
enacting divorce much in the same way that he sanctioned Arabic words for the words of the formal prayer, adhan, iqamah, and other
verbal acts that have a standard form. Whether or not non-Arabic phrases are acceptable is a matter of ijtihad, but what is clear is that
neither the Qur'an nor the Prophet (May Allah bless him and give him peace) sanctioned non-Arabic phrases. Thus, the base ruling is
that these phrases should be in Arabic.
The scholars of Jurisprudence, such as Imam Malik (May Allah have mercy on him), undertook extensive research of the primary texts
to divide up the Arabic phrases used for divorce into levels of effectiveness. For examples, some Arabic phrases are so strong that
they have an effect in themselves, other phrases require an explicit intention, other phrases require some supporting surrounding
circumstances, others do not have any effect at all, etc. Now when we translate these phrases into another language (e.g., English) how
can we really maintain that link to the primary texts that determines their strength? For example, tasr(( and fir(q are explicitly
mentioned in the Qur'an as pertaining to divorce ([2:229] and [4:130]). How should these be translated? Are there not multiple ways
to translate most words? And do not words in different languages have different sets of meanings in different contexts? Thus, we
would be complicating matters for ourselves a lot by accepting non-Arabic phrases and detaching ourselves from the primary texts
which are in Arabic.
[And those who are actually married and are practicing Muslims will find that the view in the Guiding Helper suits their situation and
needs very well as it will require an explicit attempt to speak a foreign phrase (and perhaps even a look-up in a book) which is much
less error-prone and less likely to be spontaneous.]
[Another thing to note here is that West has experienced a great erosion of responsibility for verbal statements uttered due to its belief
that the only way a significant transaction/contract can be enacted/broken is through written paperwork and an ensuing
signature/confirmation. In other words, the average Western man feels less responsible for the words he utters than a man living in an
oral-culture who knows that his spoken words have effect in themselves. Because of this lack of sense of responsibility for verbal
statements in the West, we have tried to make it harder for non-serious divorce phrases to occur. Divorce is a very serious affair and
one simple word such as "[Get] Out!" could enact it if the view in the Guiding Helper is not followed.]
661
The Guiding Helper
Refer to footnote 931.
Ibn al-Qasim: Yes, Malik used to dislike932 it very much and used to say, 'The sunnah way of carrying out a
divorce is that a man pronounce one divorce count against his wife while she is not menstruating and while not
having had sexual intercourse [in that pure phase]. Then, he should leave her [with him] until she passes through
three pure phases and not pronounce any more divorce counts after that. When her third subsequent menstrual
bleeding period starts, she is [fully divorced] and able to get married again….'
[MK: volume 1: page 66: line(s) 9-11: {book of divorce; sunnah way to perform a divorce; very
beginning}]
Divorce [may] be [pronounced] two times. Then, one must either keep the spouse with good relations or let [her]
go in grace. And it is not lawful for you that you take back the marriage payment that you gave them – except if
they fear that they will not keep to the limits of Allah. In such a case, there is no harm that the woman ransom
herself away from the man [using part of the previous marriage payment (or another payment)]. These are the
boundary limits of Allah, so do not transgress them. Whoever transgresses the boundary limits of Allah, then they
are wrong-doers.
Now, if he divorces her [a third time], then she is not lawful for him after that934 – until she marries another
husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they
932
Those that are reading al-Mudawwanah al-Kubrah should be aware of the fact that the terms used do not necessary correspond to
the technical vocabulary developed by the later jurists (for example, disliked here does not necessary correspond to the makruh legal
ruling). At the time that this book was written, many terms were being used to express legal rulings whose definitions varied according
to the context (as is the case for natural non-technical human language).
933
This hints at the fact that reconciliation (without further action) is possible before three divorce counts.
934
The fact that Allah uses stern words to prohibit a divorced couple (with three divorce counts between them) to get remarried shows
His general discouragement for multiple divorce pronouncements. This is one reason why the more recommended form of divorce is
to pronounce it only once and then leave the woman alone until she goes through three pure phases.
662
Notes of Sources for Main Text
feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies
for a people that have knowledge.
And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good
treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress.
Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by
trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on
you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that
Allah knows everything.
[QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]
[QF: volume 1: page 192: line(s) 22-23: {book 11; chapter 9; five derivative rulings; derivative ruling
4}]
[QU: volume 1: page 559: line(s) 1-4: {al-Qur‘an, chapter 65, verse(s) 6}]
663
The Guiding Helper
from the wife, (3) pronouncing three divorce counts935, and (4) a type that the people in our age practice in which
the woman is given a choice to either stay or enact one divorce count without any ransom payment….
As for revocable divorce, it is what is other than these four, and the man in a revocable divorce can take his wife
back as long as her waiting period has not ended.
[QF: volume 1: page 195: line(s) 21-28: {book 12; chapter 1; section 2; beginning}]
[QF: volume 1: page 196: line(s) 1: {book 12; chapter 1; section 2; beginning}]
Divorce [may] be [pronounced] two times. Then, one must either keep the spouse with good relations or let [her]
go in grace. And it is not lawful for you that you take back the marriage payment that you gave them – except if
they fear that they will not keep to the limits of Allah. In such a case, there is no harm that the woman ransom
herself away from the man [using part of the previous marriage payment (or another payment)]. These are the
boundary limits of Allah, so do not transgress them. Whoever transgresses the boundary limits of Allah, then they
are wrong-doers.
Now, if he divorces her [a third time], then she is not lawful for him after that937 – until she marries another
husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they
feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies
for a people that have knowledge.
And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good
treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress.
Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by
trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on
you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that
Allah knows everything.
[QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]
935
This shows that if the divorce count is under three, it is revocable. When it reaches three, it is irrevocable and consummated.
936
This hints at the fact that reconciliation (without further action) is possible before three divorce counts.
937
The fact that Allah uses stern words to prohibit a divorced couple (with three divorce counts between them) to get remarried shows
His general discouragement for multiple divorce pronouncements. This is one reason why the more recommended form of divorce is
to pronounce it only once and then leave the woman alone until she goes through three pure phases.
664
Notes of Sources for Main Text
If he says it again, he's reached a count of three.
[MK: volume 1: page 67: line(s) 9-11: {book of divorce; sunnah way to perform a divorce; before
chapter on divorcing a pregnant woman}]
Divorce [may] be [pronounced] two times. Then, one must either keep the spouse with good relations or let [her]
go in grace. And it is not lawful for you that you take back the marriage payment that you gave them – except if
they fear that they will not keep to the limits of Allah. In such a case, there is no harm that the woman ransom
herself away from the man [using part of the previous marriage payment (or another payment)]. These are the
boundary limits of Allah, so do not transgress them. Whoever transgresses the boundary limits of Allah, then they
are wrong-doers.
Now, if he divorces her [a third time], then she is not lawful for him after that939 – until she marries another
husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they
feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies
for a people that have knowledge.
And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good
treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress.
Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by
trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on
you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that
Allah knows everything.
[QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]
938
This hints at the fact that reconciliation (without further action) is possible before three divorce counts.
939
The fact that Allah uses stern words to prohibit a divorced couple (with three divorce counts between them) to get remarried shows
His general discouragement for multiple divorce pronouncements. This is one reason why the more recommended form of divorce is
to pronounce it only once and then leave the woman alone until she goes through three pure phases.
665
The Guiding Helper
Now, divorce is final and they must separate.
The third divorce count is the maximum [divorce pronouncement] for the free man.
[IA: volume 1: page 103: line(s) 19-20: {book of divorce; chapter on divorce and taking-back-one's-wife
and what is connected with these two acts; explanation of Ibn `Asim's statement, "And irrevocable is
every divorce that occurs before sexual intercourse…"}]
Divorce [may] be [pronounced] two times. Then, one must either keep the spouse with good relations or let [her]
go in grace. And it is not lawful for you that you take back the marriage payment that you gave them – except if
they fear that they will not keep to the limits of Allah. In such a case, there is no harm that the woman ransom
herself away from the man [using part of the previous marriage payment (or another payment)]. These are the
boundary limits of Allah, so do not transgress them. Whoever transgresses the boundary limits of Allah, then they
are wrong-doers.
Now, if he divorces her [a third time], then she is not lawful for him after that941 – until she marries another
husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they
feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies
for a people that have knowledge.
And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good
treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress.
Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by
trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on
you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that
Allah knows everything.
[QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]
940
This hints at the fact that reconciliation (without further action) is possible before three divorce counts.
941
The fact that Allah uses stern words to prohibit a divorced couple (with three divorce counts between them) to get remarried shows
His general discouragement for multiple divorce pronouncements. This is one reason why the more recommended form of divorce is
to pronounce it only once and then leave the woman alone until she goes through three pure phases.
666
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
It is not lawful to have sexual intercourse except within marriage….
[QF: volume 1: page 168: line(s) 7: {book 11; chapter 11; issue 1; beginning}]
Divorce [may] be [pronounced] two times. Then, one must either keep the spouse with good relations or let [her]
go in grace. And it is not lawful for you that you take back the marriage payment that you gave them – except if
they fear that they will not keep to the limits of Allah. In such a case, there is no harm that the woman ransom
herself away from the man [using part of the previous marriage payment (or another payment)]. These are the
boundary limits of Allah, so do not transgress them. Whoever transgresses the boundary limits of Allah, then they
are wrong-doers.
Now, if he divorces her [a third time], then she is not lawful for him after that943 – until she marries another
husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they
feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies
for a people that have knowledge.
And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good
treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress.
Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by
trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on
you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that
Allah knows everything.
[QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]
942
This hints at the fact that reconciliation (without further action) is possible before three divorce counts.
943
The fact that Allah uses stern words to prohibit a divorced couple (with three divorce counts between them) to get remarried shows
His general discouragement for multiple divorce pronouncements. This is one reason why the more recommended form of divorce is
to pronounce it only once and then leave the woman alone until she goes through three pure phases.
667
The Guiding Helper
[IA: volume 1: page 103: line(s) 21-23: {book of divorce; chapter on divorce and taking-back-one's-wife
and what is connected with these two acts; explanation of Ibn `Asim's statement, "And irrevocable is
every divorce that occurs before sexual intercourse…"}]
Divorce [may] be [pronounced] two times. Then, one must either keep the spouse with good relations or let [her]
go in grace. And it is not lawful for you that you take back the marriage payment that you gave them – except if
they fear that they will not keep to the limits of Allah. In such a case, there is no harm that the woman ransom
herself away from the man [using part of the previous marriage payment (or another payment)]. These are the
boundary limits of Allah, so do not transgress them. Whoever transgresses the boundary limits of Allah, then they
are wrong-doers.
Now, if he divorces her [a third time], then she is not lawful for him after that945 – until she marries another
husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they
feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies
for a people that have knowledge.
And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good
treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress.
Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by
trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on
you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that
Allah knows everything.
[QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]
944
This hints at the fact that reconciliation (without further action) is possible before three divorce counts.
945
The fact that Allah uses stern words to prohibit a divorced couple (with three divorce counts between them) to get remarried shows
His general discouragement for multiple divorce pronouncements. This is one reason why the more recommended form of divorce is
to pronounce it only once and then leave the woman alone until she goes through three pure phases.
668
Notes of Sources for Main Text
[QF: volume 1: page 196: line(s) 7-10: {book 12; chapter 1; derivative ruling near end; beginning}]
Divorce [may] be [pronounced] two times. Then, one must either keep the spouse with good relations or let [her]
go in grace. And it is not lawful for you that you take back the marriage payment that you gave them – except if
they fear that they will not keep to the limits of Allah. In such a case, there is no harm that the woman ransom
herself away from the man [using part of the previous marriage payment (or another payment)]. These are the
boundary limits of Allah, so do not transgress them. Whoever transgresses the boundary limits of Allah, then they
are wrong-doers.
Now, if he divorces her [a third time], then she is not lawful for him after that947 – until she marries another
husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they
feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies
for a people that have knowledge.
And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good
treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress.
Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by
trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on
you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that
Allah knows everything.
[QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]
946
This hints at the fact that reconciliation (without further action) is possible before three divorce counts.
947
The fact that Allah uses stern words to prohibit a divorced couple (with three divorce counts between them) to get remarried shows
His general discouragement for multiple divorce pronouncements. This is one reason why the more recommended form of divorce is
to pronounce it only once and then leave the woman alone until she goes through three pure phases.
948
This shows how important it is to keep track of the number of divorce counts one has pronounced.
669
The Guiding Helper
[QF: volume 1: page 196: line(s) 7-10: {book 12; chapter 1; derivative ruling near end; beginning}]
Divorce [may] be [pronounced] two times. Then, one must either keep the spouse with good relations or let [her]
go in grace. And it is not lawful for you that you take back the marriage payment that you gave them – except if
they fear that they will not keep to the limits of Allah. In such a case, there is no harm that the woman ransom
herself away from the man [using part of the previous marriage payment (or another payment)]. These are the
boundary limits of Allah, so do not transgress them. Whoever transgresses the boundary limits of Allah, then they
are wrong-doers.
Now, if he divorces her [a third time], then she is not lawful for him after that950 – until she marries another
husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they
feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies
for a people that have knowledge.
And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good
treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress.
Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by
trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on
you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that
Allah knows everything.
[QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]
[QF: volume 1: page 196: line(s) 7-10: {book 12; chapter 1; derivative ruling near end; beginning}]
949
This hints at the fact that reconciliation (without further action) is possible before three divorce counts.
950
The fact that Allah uses stern words to prohibit a divorced couple (with three divorce counts between them) to get remarried shows
His general discouragement for multiple divorce pronouncements. This is one reason why the more recommended form of divorce is
to pronounce it only once and then leave the woman alone until she goes through three pure phases.
670
Notes of Sources for Main Text
Proof(s) from Primary Text(s):
Divorced women should wait with themselves for three [pure] phases. And it is not lawful for them to hide what
Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to
reconcile951 with them in such a case if they want mending [of the relationship]. And women are entitled to rights
similar to those they owe [to men] according to custom. But, men are above them one rank. And Allah is the
Mighty, the Wise.
Divorce [may] be [pronounced] two times. Then, one must either keep the spouse with good relations or let [her]
go in grace. And it is not lawful for you that you take back the marriage payment that you gave them – except if
they fear that they will not keep to the limits of Allah. In such a case, there is no harm that the woman ransom
herself away from the man [using part of the previous marriage payment (or another payment)]. These are the
boundary limits of Allah, so do not transgress them. Whoever transgresses the boundary limits of Allah, then they
are wrong-doers.
Now, if he divorces her [a third time], then she is not lawful for him after that952 – until she marries another
husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they
feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies
for a people that have knowledge.
And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good
treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress.
Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by
trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on
you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that
Allah knows everything.
[QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]
"I've changed my mind and now you are my wife once more."
Then, they try their best to live married like before.
951
This hints at the fact that reconciliation (without further action) is possible before three divorce counts.
952
The fact that Allah uses stern words to prohibit a divorced couple (with three divorce counts between them) to get remarried shows
His general discouragement for multiple divorce pronouncements. This is one reason why the more recommended form of divorce is
to pronounce it only once and then leave the woman alone until she goes through three pure phases.
671
The Guiding Helper
[IA: volume 1: page 103: line(s) 22: {book of divorce; chapter on divorce and taking-back-one's-wife
and what is connected with these two acts; explanation of Ibn `Asim's statement, "Among the types of
divorce are sunnah divorce…"}]
Among the ways of taking one's wife back in a revocable divorce is by using a verbal statement, such as, "I take
you back" or something similar to that. Another way is to use a physical action such as engaging in sexual
intercourse with her or conducting other intimate relations.
[QF: volume 1: page 202: line(s) 11-12: {book 12; chapter 6; beginning}]
Divorce [may] be [pronounced] two times. Then, one must either keep the spouse with good relations or let [her]
go in grace. And it is not lawful for you that you take back the marriage payment that you gave them – except if
they fear that they will not keep to the limits of Allah. In such a case, there is no harm that the woman ransom
herself away from the man [using part of the previous marriage payment (or another payment)]. These are the
boundary limits of Allah, so do not transgress them. Whoever transgresses the boundary limits of Allah, then they
are wrong-doers.
Now, if he divorces her [a third time], then she is not lawful for him after that954 – until she marries another
husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they
feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies
for a people that have knowledge.
And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good
treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress.
Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by
trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on
you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that
Allah knows everything.
[QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]
When Ibn `Umar divorced his menstruating wife, the Prophet (May Allah bless him and give him peace)
commanded him to take back his wife955.
[AM: volume 1: page(s) 554: line(s) 16-17: {Bukhari, divorce, volume 9, page 258;
Muslim, divorce, volume 2, page 1093}]
953
This hints at the fact that reconciliation (without further action) is possible before three divorce counts.
954
The fact that Allah uses stern words to prohibit a divorced couple (with three divorce counts between them) to get remarried shows
His general discouragement for multiple divorce pronouncements. This is one reason why the more recommended form of divorce is
to pronounce it only once and then leave the woman alone until she goes through three pure phases.
955
This hadith proves that a man who has not performed divorce three times against his wife can take back his wife within her waiting
period without any further action.
672
Notes of Sources for Main Text
1170 Guiding Helper Line #1541-1542
[QF: volume 1: page 202: line(s) 17-19: {book 12; chapter 6; before three derivative rulings}]
The waiting period is three pure phases for the woman who has regular menstrual bleedings.
[QF: volume 1: page 203: line(s) 8: {book 12; chapter 7; section 1; first type}]
[QU: volume 1: page(s) 37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]
[QF: volume 1: page 202: line(s) 17-19: {book 12; chapter 6; before three derivative rulings}]
956
This proves that the divorced woman remains under the custody of the husband until the expiration of her waiting period. And
during this time interval, the husband has the right to take his wife back.
673
The Guiding Helper
similar to those they owe [to men] according to custom. But, men are above them one rank. And Allah is the
Mighty, the Wise.
Divorce [may] be [pronounced] two times. Then, one must either keep the spouse with good relations or let [her]
go in grace. And it is not lawful for you that you take back the marriage payment that you gave them – except if
they fear that they will not keep to the limits of Allah. In such a case, there is no harm that the woman ransom
herself away from the man [using part of the previous marriage payment (or another payment)]. These are the
boundary limits of Allah, so do not transgress them. Whoever transgresses the boundary limits of Allah, then they
are wrong-doers.
Now, if he divorces her [a third time], then she is not lawful for him after that – until she marries another husband.
Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they feel that
they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies for a
people that have knowledge.
And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good
treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress.
Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by
trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on
you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that
Allah knows everything.
[QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]
[QF: volume 1: page 203: line(s) 9: {book 12; chapter 7; section 1; second type}]
Divorce [may] be [pronounced] two times. Then, one must either keep the spouse with good relations or let [her]
go in grace. And it is not lawful for you that you take back the marriage payment that you gave them – except if
they fear that they will not keep to the limits of Allah. In such a case, there is no harm that the woman ransom
herself away from the man [using part of the previous marriage payment (or another payment)]. These are the
boundary limits of Allah, so do not transgress them. Whoever transgresses the boundary limits of Allah, then they
are wrong-doers.
957
The case mentioned in this verse is that of a pregnant wife upon whom divorce is pronounced one or two times.
674
Notes of Sources for Main Text
Now, if he divorces her [a third time], then she is not lawful for him after that958 – until she marries another
husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they
feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies
for a people that have knowledge.
And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good
treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress.
Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by
trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on
you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that
Allah knows everything.
[QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]
And keep your wives (upon whom who have pronounced divorce [one or two times]) in the same dwellings where
you dwell according to your means. And do not seek to harm them or make life hard for them. If they are
pregnant, then you must provide for them until their delivery. Now if they breastfeed for you, you must pay them
their service charge. And deal with each other with good treatment. And if that is difficult, then let some other
woman breastfeed the child.
[QU: volume 1: page 559: line(s) 1-4: {al-Qur‘an, chapter 65, verse(s) 6}]
[QF: volume 1: page 198: line(s) 15-16: {book 12; chapter 2; after description of fourth type of divorce
phrase format}]
958
The fact that Allah uses stern words to prohibit a divorced couple (with three divorce counts between them) to get remarried shows
His general discouragement for multiple divorce pronouncements. This is one reason why the more recommended form of divorce is
to pronounce it only once and then leave the woman alone until she goes through three pure phases.
675
The Guiding Helper
Guiding Helper Excerpt:
But, it's wrong and a crime.
[AM: volume 1: page 556: line(s) 4: {book of marriage and divorce; chapter of divorce; section about
enacting three divorce counts in one phrase}]
[AM: volume 1: page 554: line(s) 8: {book of marriage and divorce; chapter of divorce; introduction;
middle}]
[QU: volume 1: page 558: line(s) 2-3: {al-Qur‘an, chapter 65, verse(s) 1}]
[AM: volume 1: page 554: line(s) 8-9: {book of marriage and divorce; chapter of divorce; introduction;
middle}]
676
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
If a man gives his woman a choice about divorce, it is permissible959.
[AM: volume 1: page 555: line(s) 3-4: {book of marriage and divorce; chapter of divorce; second
section; beginning}]
[QF: volume 1: page 200: line(s) 17-19: {book 12; chapter 3; sixth type}]
[AM: volume 1: page 597: line(s) 5-6: {Bukhari, Divorce, he who gives his women choice
for divorce, hadith #4858}]
959
This shows that the base ruling is that woman may not enact divorce by themselves.
960
So-and-so here can also be the woman who is entering into a marriage contract. So, it is implied that the woman will have the right
to enact divorce by uttering the divorce phrase.
961
This shows that although women are not given inherent power of divorce in our din, they can be given power to break or keep the
marriage contract by the husband (e.g., explicitly in the marriage contract).
677
The Guiding Helper
If she say "tallaqtu nafsi"…, she is asked about how many divorce counts she intended…962
[KH: volume 4: page 73: line(s) I19-20: {book of divorce; section about encharging someone elese with
carrying out the divorce; explanation of Sidi Khalil's statement, "And If she says "tallaqtu nafsi", she is
asked…}]
[AM: volume 1: page 597: line(s) 5-6: {Bukhari, Divorce, he who gives his women choice
for divorce, hadith #4858}]
[KH: volume 4: page 73: line(s) I20-22: {book of divorce; section about encharging someone elese with
carrying out the divorce; explanation of Sidi Khalil's statement, "And If she says "tallaqtu nafsi", she is
asked…}]
As for giving her a choice between staying or leaving, she may do what she likes. If she decides to leave, it counts
as three divorce counts. If she says, "I have chosen to pronounce only one divorce count or two divorce counts,
she is not allowed to do that and her choice is annulled and canceled unless the husband specified that she may also
enact one or two divorce counts964.
[QF: volume 1: page 200: line(s) 17-19: {book 12; chapter 3; sixth type}]
962
This section of the book is talking about the situation in which it was clearly specified how many divorce counts the woman could
enact and how.
963
This shows that although women are not given inherent power of divorce in our din, they can be given power to break or keep the
marriage contract by the husband (e.g., explicitly in the marriage contract).
964
We are narrating the opinion in these Guiding Helper texts that a phrase similar to the following should be included in the marriage
contract of those women who would like to have power of divorce:
"The wife will have the right to pronounce and enact one, two, or three divorce counts."
This way, the husband and wife will be on equal standing in regards to divorce. Each divorce phrase that the woman utters with intent
counts as one full divorce count.
678
Notes of Sources for Main Text
`A’ishah informed us that when the Prophet (May Allah bless him and give him peace) stayed apart from his wives
for a month, he later gave his wives a choice to either stay with him or leave him965. And `A’ishah said that they
decided to stay with him.
[AM: volume 1: page 597: line(s) 5-6: {Bukhari, Divorce, he who gives his women choice
for divorce, hadith #4858}]
[IA: volume 1: page 127: line(s) 23: {book of marriage; chapter of child care; explanation of Ibn
`Asim's statement, "and the time period for child caring is up until getting a full pair of adult teeth…"}]
The mother has more right to raise the child than any of the other [male] guardians.
[MK: volume 2: page 258: line(s) 27: {Ibn Rushd's Muqaddamah commentary; book of divorce; chapter
on child-rearing; introductory section}]
The Prophet then answered her saying, "You have more right to keep your son as long as you don't get married [to
a man who is unrelated to the child]”.
[MK: volume 2: page 258: line(s) 29-31: {Ibn Rushd's Muqaddamah commentary; book of divorce;
chapter on child-rearing; section 1 after introduction}]
[{Abu Dawud, Divorce, Who has more right to the child, hadith #1938}]
And let mothers breastfeed their infants for a whole two years966 for he who wishes to complete the period of
breast-feeding. And the father must provide their sustenance and clothes according to custom. No soul is tasked
beyond his capability. A mother should not be harmed due to her child nor a father due to his child. And those
[guardians] who inherit [the custody] of children are asked to do likewise. Now if the couple willfully wants to
wean the child [earlier] after taking each other’s counsel/advice, there is no harm in them doing this. And if you
wish to hire a breast-milk mother for your children, there is no harm on you as long as you give them [i.e. the hired
breast-milk mothers] their wages according to custom. And fear Allah and know that He is a Seer over what you
do.
965
This shows that although women are not given inherent power of divorce in our din, they can be given power to break or keep the
marriage contract by husband (e.g., explicitly in the marriage contract).
966
Since Allah has given the first right to breastfeed to the mother, it implies that she has the first right to custody.
679
The Guiding Helper
[QF: volume 1: page 194: line(s) 25-26: {book 11; chapter 10; five derivative rulings; derivative
ruling 3}]
The second category [of people for which men must provide] is all biological children967 but with two
preconditions: (1) that they be underage and (2) that they not have enough wealth of their own to provide for
themselves. The father is responsible for providing for male children until puberty and is responsible for providing
for female children until her husband has lawful sexual intercourse with her.
Now if the male child reaches puberty and is able-bodied and sane, the father is no longer responsible for providing
for him. Now if the male child reaches puberty and is mentally retarded, blind, chronically sick (so much so that he
is unable to earn his own wealth), the father must still provide for him even after puberty according to the popular
opinion in the Maliki School…
[QF: volume 1: page 192: line(s) 26-28: {book 11; chapter 9; type 2}]
[QF: volume 1: page 193: line(s) 1-3: {book 11; chapter 9; type 2}]
967
Now if the child is born out of wedlock, the father is still responsible for his child's provision.
680
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
The right to raise the children is taken away with one of four things: (1) that the person raising the child moves
away [from the father] to a far place. Some Maliki scholars have said that this distance is one barid; other Maliki
scholars have said that it is six barid, while others have said that it is the journey of a day968, (2) that the person
raising the child acquires some serious physical or mental illness [along with which raising the child becomes
difficult or impossible], such as epilepsy/possession-by-jinn and leprosy, (3) that the person raising the child is not
religious and cannot be trusted, and (4) that the woman raising the child gets married except if she is the
grandmother of the child and gets married to the child's grandfather969. … Now if she is later divorced, she still has
no right to take back her children according to the popular opinion in the Maliki school.
[QF: volume 1: page 194: line(s) 13-18: {book 11; chapter 10; issue 2}]
The Prophet then answered her saying, "You have more right to keep your son as long as you don't get married [to
a man who is unrelated to the child].”
[MK: volume 2: page 258: line(s) 29-31: {Abu Dawud, Divorce, Who has more right to the child,
hadith #1938}]
[QF: volume 1: page 194: line(s) 19-21: {book 11; chapter 10; derivative ruling 1}]
968
We are narrating the opinion that the distance is a twelve-hour journey by land or water. The explanation for this follows:
a) The Mukhtasar Khalil and Mudawwanah al-Kubrah say that the distance is two barid.
b) For comparative reasons, please note that distance for shortening prayers is given as four barid in the Maliki
school.
c) An opinion exists in the Maliki school that the distance for shortening prayers is the distance that one would cover
in a day and a night (24 hours) using old-fashioned travel with loaded animals of burden [HM:V1:23:5-6]. Thus,
four barid is about equivalent to a twenty-four hour journey.
d) Thus, two barīd would be equivalent to about a twelve hour journey.
969
Or other male relative that is considered related. Please refer to Song 37 to learn who is considered related and who is not.
681
The Guiding Helper
[IA: volume 1: page 88: line(s) 11-11: {book of marriage; section on disagreements about things in the
house; explanation of Ibn `Asim's statement, "And if for the material possessions of the house they
disagree…"}]
If the material possession is usually used by women, such as jewelry or women's clothes which men don't wear, the
judge should decide in the favor of the woman after the woman gives her oath.
970
This shows the permissibility of knowledgeable scholars for judging the cases of common people.
682
Notes of Sources for Main Text
[IA: volume 1: page 88: line(s) 11-12: {book of marriage; section on disagreements about things in the
house; explanation of Ibn `Asim's statement, "And if for the material possessions of the house they
disagree…"}]
Now if one of the two parties retracts his oath, then the party that still upholds his/her oath should be given the
article without considering if it is usually used by men or women.
[IA: volume 1: page 88: line(s) 15-17: {book of marriage; section on disagreements about things in the
house; explanation of Ibn `Asim's statement, "And if for the material possessions of the house they
disagree…"}]
The Prophet (May Allah bless him and give him peace) decided a law case with a witness[/proof] along with an
oath.
[AM: volume 1: page 448: line(s) 3: {Bukhari, Witnesses, The Oath is owed by the plaintiff,
chapter heading}]
971
He was the successor to Imam Malik in Madinah after Imam Malik passed away.
683
The Guiding Helper
1187 Guiding Helper Line #1578
[ID: volume 3: page 1593: line(s) 10: {book of the calamities of the tongue; fourteenth calamity, lying
with words; historical words about the blameworthy nature of lying}]
[QF: volume 1: page 177: line(s) 21: {book 11; chapter 5; introduction; start of list of women who are
temporarily unlawful to marry}]
The waiting period for a woman with menstrual bleedings is three pure states.
[QF: volume 1: page 203: line(s) 8: {book 12; chapter 7; section 1; type 1}]
And let divorced women wait with themselves for three [pure] periods. And it is not lawful for them to hide what
Allah has created in their wombs if they believe in Allah and the Last Day. And their husband have more right to
take them back in such a case if they desire reconciliation. And women are entitled to rights similar to those they
owe according to custom. And men have over them a rank. And Allah is Mighty, Wise.
[QF: volume 1: page 205: line(s) 18-19: {book 12; chapter 7; section 2; before derivative rulings}]
[QF: volume 1: page 205: line(s) 15-16: {book 12; chapter 7; section 2; beginning}]
And those that are pregnant, their waiting period is up to their delivery.
685
The Guiding Helper
1191 Guiding Helper Line #1585-1586
When the lost man's wife brings her case to the judge, he asks her to establish that she was actually married to him
and that he is actually lost. Then, the judge should search for news about the lost man and write to the various
parts of the territory. Now if he is found, then he is no longer considered "lost". Thus in such a case, he should be
written to and ordered to return to his wife or to divorce her. If he refuses to do either in order to hurt the wife, the
judge should enact a divorce972.
Now if the lost man is not found nor known to be alive, he is waited for for four years… counting from the time the
woman first raised her case to the judge. Now when the four years have passed, she should practice the waiting
period of a woman whose husband has died; then, she may get married [to another man] if she wishes.
[QF: volume 1: page 188: line(s) 3-11: {book 11; chapter 7; section 4; beginning}]
[AM: volume 1: page 551, lines(s) 1-2: {Malik, volume 2, page 575; Bayhaqi, kubra, volume 7,
page 732, hadith #15566}]
Now if the husband does not show up after the two month waiting period expires, … the woman may divorce
herself with one divorce count.
972
If the woman does not have provision or she desires a divorce from the hideous man who wills not to return, the judge may enact
one divorce count.
686
Notes of Sources for Main Text
[QF: volume 1: page 187: line(s) 11-13, 20, 25-26: {book 11; chapter 7; six derivative rulings;
derivative ruling 3 and 6}]
[AM: volume 1: page 522: lines(s) 4-5: {Ahmad, Abu Hurayrah, hadith #7120}]
[QF: volume 1: page 186: line(s) 2-4: {book 11; chapter 7; section 1; middle}]
[{Ibn Majah, rules, he who builds [a structure] that harms his neighbor, hadith #2331}]
[MM: volume 1: page 39: line(s) 2: {second inheritance core text; Khulasah al-Fara'id by `Abd al-Malik
al-Fattani; verse 5}]
That this knowledge [of inheritance] is the first knowledge that will be lost
In the Earth until it will hardly be found.
[MM: volume 1: page 30: line(s) 12-14: {first inheritance core text; Bughyah al-Bahith `an Jumul al-
Mawarith; verse(s) 7-9}]
[JA: volume 15, page 61, line(s) 11-13: {Dar Qutni, Abu Hurayrah, volume 4, page 67}]
[QF: volume 1: page 329: line(s) 26-28: {book 20; introduction; very beginning}]
688
Notes of Sources for Main Text
Proof(s) from Primary Text(s):
The Qur’an makes it clear (e.g., in chapter 4, verse 11) that first “debts and bequests” are to be resolved before the
division of the estate is carried out. “Debts” can apply to other financial obligation that are owed by the deceased,
such as cost of funeral services.
[QF: volume 1: page 339: line(s) 5-6: {book 20; chapter 4; preventive factor 9}]
[IA: volume 1: page 290: line(s) 18-19: {book of inheritance; section the mention of the people who
receive inheritance and the base portion shares; explanation of section title}]
973
This shows that only living family members inherit from the deceased and not dead ones.
689
The Guiding Helper
[QF: volume 1: page 320: line(s) 9-10: {book 20; chapter 1; very beginning}]
[QF: volume 1: page 338: line(s) 21-22: {book 20; chapter 4; preventive factor 4}]
[QF: volume 1: page 338: line(s) 21-22: {book 20; chapter 4; preventive factor 4}]
[{Bukhari, fighters, where did the Prophet raise the flag, hadith #3946}]
[QF: volume 1: page 339: line(s) 3: {book 20; chapter 4; preventive factor 8}]
[AM: volume 1: page 200: line(s) 6-7: {Tirmidhi, funeral services, not praying on a baby until he
screams, hadith #953}]
[QF: volume 1: page 338: line(s) 24: {book 20; chapter 4; preventive factor 5}]
691
The Guiding Helper
[QF: volume 1: page 338: line(s) 17: {book 20; chapter 4; preventive factor 3}]
[QF: volume 1: page 339: line(s) 5-6: {book 20; chapter 4; preventive factor 9}]
975
This shows that only living family members inherit from the deceased and not dead ones.
976
The Maliki scholars use this hadith to show that if a person doubts about a certain act of worship, it becomes invalid and he must
now leave it and perform one about which he does not have doubts. Additionally, if a person has equivocal doubts about whether or
not one of multiple mutually exclusive preconditions for an act are correct, he must perform multiple acts each with one of the
preconditions fulfilled so that he can be sure that at least one act was performed correctly. For these reasons and other reasons, there
must be surety that the time of death of the deceased preceded the time of death of any of the inheritors in order for that inheritor to be
entitled to a share.
692
Notes of Sources for Main Text
[DR: volume 1: page 344: hadith 594: {Tirmidhi, description of the Day of Resurrection, volume 3, page
322; Ahmad, volume 1, page 200; Hakim, volume 2, page 13}]
[IA: volume 1: page 302: line(s) 23: {book of inheritance; last section of book mentioning the things
that prevent people from inheriting; explanation of Ibn `Asim's statement, "the son of the adultery
accusation, his inheritance is from his mother…"}]
[QF: volume 1: page 339: line(s) 2: {book 20; chapter 4; preventive factor 4}]
977
This includes any type of illegitimate child, even if from an unmarried woman.
693
The Guiding Helper
1208 Guiding Helper Line #1611-1612
[IA: volume 1: page 288: line(s) 14-15: {book of inheritance; section 2 of book mentioning the number
and names of the inheritors; explanation of Ibn `Asim's statement, "the males for whom inheritance is a
right…"}]
[IA: volume 1: page 288: line(s) 15: {book of inheritance; section 2 of book mentioning the number and
names of the inheritors; explanation of Ibn `Asim's statement, "the males for whom inheritance is a
right…"}]
[IA: volume 1: page 288: line(s) 15: {book of inheritance; section 2 of book mentioning the number and
names of the inheritors; explanation of Ibn `Asim's statement, "the males for whom inheritance is a
right…"}]
[IA: volume 1: page 288: line(s) 16: {book of inheritance; section 2 of book mentioning the number and
names of the inheritors; explanation of Ibn `Asim's statement, "the males for whom inheritance is a
right…"}]
[AM: volume 2: page 544: line(s) 7-8: {Bukhari, Inheritance, Grandfather with the father, hadith
#6240}]
695
The Guiding Helper
They ask you about the kalalah. If a man dies and had no child [or father], but has a sister, she shall have half of
what he left. And in the opposite case, he shall inherit what she left – if she does not have a son [or father]. Now if
there are two or more sisters, they shall have two-thirds. And if there are brothers and sisters together, the male
shall have the share of two females. Allah clarifies things for you so that you do not get misled. And Allah knows
everything.
[IA: volume 1: page 288: line(s) 16-17: {book of inheritance; section 2 of book mentioning the number
and names of the inheritors; explanation of Ibn `Asim's statement, "the males for whom inheritance is a
right…"}]
[AM: volume 2: page 544: line(s) 7-8: {Bukhari, Inheritance, Grandfather with the father, hadith
#6240}]
[IA: volume 1: page 288: line(s) 17: {book of inheritance; section 2 of book mentioning the number and
names of the inheritors; explanation of Ibn `Asim's statement, "the males for whom inheritance is a
right…"}]
[AM: volume 2: page 544: line(s) 7-8: {Bukhari, Inheritance, Grandfather with the father, hadith
#6240}]
696
Notes of Sources for Main Text
[IA: volume 1: page 288: line(s) 17: {book of inheritance; section 2 of book mentioning the number and
names of the inheritors; explanation of Ibn `Asim's statement, "the males for whom inheritance is a
right. Are ten and seven are the women…"}]
[IA: volume 1: page 288: line(s) 17: {book of inheritance; section 2 of book mentioning the number and
names of the inheritors; explanation of Ibn `Asim's statement, "the males for whom inheritance is a
right. Are ten and seven are the women…"}]
978
For example, the father's mother's mother inherits but the father's father's mother does not inherit. Similarly, the mother's mother's
mother inherits but the mother's father's mother does not.
697
The Guiding Helper
inherit, then his mother will have one-third. Now if the deceased had [two or more] brothers, then his mother will
get one-sixth. This is after bequests and debts are discharged. Your fathers nor your sons, you do not know which
of them are closer to you in benefit. These fixed shares are from Allah. Indeed Allah is All-knowing, All-wise.
[IA: volume 1: page 288: line(s) 19: {book of inheritance; section 2 of book mentioning the number and
names of the inheritors; explanation of Ibn `Asim's statement, "the males for whom inheritance is a
right. Are ten and seven are the women…"}]
[IA: volume 1: page 288: line(s) 19-20: {book of inheritance; section 2 of book mentioning the number
and names of the inheritors; explanation of Ibn `Asim's statement, "the males for whom inheritance is a
right. Are ten and seven are the women…"}]
They ask you about the kalalah. If a man dies and had no child [or father], but has a sister, she shall have half of
what he left. And in the opposite case, he shall inherit what she left – if she does not have a son [or father]. Now if
there are two or more sisters, they shall have two-thirds. And if there are brothers and sisters together, the male
shall have the share of two females. Allah clarifies things for you so that you do not get misled. And Allah knows
everything.
And among the women are ten classes: (1) the daughter, (2) the son's daughter even if of a distant generation, (3)
the mother, (4) the maternal grandmother, (5) the paternal grandmother, (6) the full sister, (7) the paternal half
sister, (8) the maternal half sister, (9) the wife, and (10) the female slave-mistress.
And Ali ibn Abu Talib (May Allah be well pleased with him), `Abdullah ibn Mas`ud, Abu Hanifah, and Imam Ibn
Hanbal have added some other relatives to the list… however, all have agreed that these other relatives do not
inherit except when residuary wealth is left after those with shares are done taking and there is no one around to
funnel the extra remaining wealth979.
[QF: volume 1: page 339: line(s) 2: {book 20; chapter 4; preventive factor 4}]
979
In the Maliki school such extra remaining wealth is either given to the Bayt al-Mal (Collective Bank) of the Muslims or is
distributed to the inheritors present according to their shares.
980
This is why the Maliki scholars have only included the relatives we have mentioned as entitled to an inheritance share. The primary
text evidence for other relatives/members are not strong enough to entitle them to a share in the inheritance.
699
The Guiding Helper
[AM: volume 1: page 538: line(s) 2-3: {Bayhaqi, kubra, volume 2, page 349, hadith #12203}]
[QF: volume 1: page 330: line(s) 25-26: {book 20; chapter 1; middle; before derivative rulings}]
[QF: volume 1: page 330: line(s) 26-27: {book 20; chapter 1; near end; before derivative rulings}]
[QF: volume 1: page 331: line(s) 1: {book 20; chapter 1; near end; before derivative rulings}]
700
Notes of Sources for Main Text
Like the father, and his father, and grandfather.
[QF: volume 1: page 331: line(s) 1-2: {book 20; chapter 1; near end; before derivative rulings}]
[QF: volume 1: page 331: line(s) 3-5: {book 20; chapter 1; near end; before derivative rulings}]
[QF: volume 1: page 333: line(s) 11-12: {book 20; chapter 2; end section}]
[QF: volume 1: page 333: line(s) 12: {book 20; chapter 2; end section}]
[QF: volume 1: page 333: line(s) 12-13: {book 20; chapter 2; end section}]
[QF: volume 1: page 333: line(s) 13: {book 20; chapter 2; end section}]
[QF: volume 1: page 333: line(s) 14: {book 20; chapter 2; end section}]
703
The Guiding Helper
[{al-Qur’an, chapter 4, verse(s) 12}]
[QF: volume 1: page 333: line(s) 15-16: {book 20; chapter 2; end section}]
[QF: volume 1: page 333: line(s) 16-17: {book 20; chapter 2; end section}]
704
Notes of Sources for Main Text
[QF: volume 1: page 333: line(s) 16-18: {book 20; chapter 2; end section}]
[QF: volume 1: page 336: line(s) 19-20: {book 20; chapter 3; summary section before tanbih; fourth
situation}]
[Malik, Inheritance, “An Malik annahu balaghahu `an sulayman ibn Yasar”]
705
The Guiding Helper
Guiding Helper Excerpt:
The mother whose child had no child or brothers981,
[QF: volume 1: page 333: line(s) 18-19: {book 20; chapter 2; end section}]
[QF: volume 1: page 333: line(s) 18-20: {book 20; chapter 2; end section}]
981
If it were not for the rhyme and meter, this verse would read: The mother whose child had no child or had no brother or sister. In
such a way, it would be clear that the gender of siblings is not considered when determining whether the mother is derived of her share
of one-third.
706
Notes of Sources for Main Text
1234 Guiding Helper Line #1641
[QF: volume 1: page 332: line(s) 20-22: {book 20; chapter 2; section on the veiling of the mother}]
[QF: volume 1: page 333: line(s) 20-23: {book 20; chapter 2; end section; very end}]
707
The Guiding Helper
1236 Guiding Helper Line #1642
[QF: volume 1: page 333: line(s) 20-21: {book 20; chapter 2; end section; end}]
[QF: volume 1: page 333: line(s) 21-22: {book 20; chapter 2; end section; end}]
[{Bukhari, Inheritance, Inheritance of the daughter of the son with the daughter, hadith #6239}]
708
Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
As for one-sixth, it is for … one or more grandmothers…
[QF: volume 1: page 333: line(s) 22: {book 20; chapter 2; end section; end}]
Allah enjoins you concerning your children. The male child shall have the share of two female children. Now if
there are two or more females [without males], they shall have two-thirds of what the deceased left. Now if there is
only one female child, she shall have half. And as for parents, both the father and mother are entitled to one-sixth
of what the deceased left if the deceased has a [surviving] child. And if there is no child and the parents will
inherit, then his mother will have one-third. Now if the deceased had [two or more] brothers, then his mother will
get one-sixth. This is after bequests and debts are discharged. Your fathers nor your sons, you do not know which
of them are closer to you in benefit. These fixed shares are from Allah. Indeed Allah is All-knowing, All-wise.
[QF: volume 1: page 333: line(s) 22-23: {book 20; chapter 2; end section; end}]
[{Bukhari, Inheritance, Inheritance of the daughter of the son with the daughter, hadith #6239}]
[QF: volume 1: page 340: line(s) 3-5: {book 20; chapter 5; end section; situation three; beginning}]
[QF: volume 1: page 331: line(s) 27-28: {book 20; chapter 2; near very beginning}]
[QF: volume 1: page 331: line(s) 27-29: {book 20; chapter 2; near very beginning}]
[QF: volume 1: page 332: line(s) 1-2: {book 20; chapter 2; near very beginning}]
710
Notes of Sources for Main Text
[{al-Qur’’an, chapter 33, verse 6}]
[QF: volume 1: page 332: line(s) 2-4: {book 20; chapter 2; first type of veiling}]
[QF: volume 1: page 332: line(s) 4-6: {book 20; chapter 2; first type of veiling}]
711
The Guiding Helper
1245 Guiding Helper Line #1659-1662
[QF: volume 1: page 332: line(s) 6-9: {book 20; chapter 2; first type of veiling}]
[QF: volume 1: page 332: line(s) 6-9: {book 20; chapter 2; first type of veiling}]
982
This may be better read as maternal half instead of half maternal.
712
Notes of Sources for Main Text
Guiding Helper Excerpt:
Grandmothers are veiled by the dead person's mother.
Paternal grandmothers are veiled by the father.
[QF: volume 1: page 332: line(s) 10-11: {book 20; chapter 2; first type of veiling}]
…Some blood relatives are closer than others in the mandate of Allah…
[QF: volume 1: page 331: line(s) 26: {book 20; chapter 2; very beginning}]
713
The Guiding Helper
As for the father, if he is alone, then he takes the entire wealth; and if he is with a son or a son's son he takes only
one-sixth; and if he is along with a daughter or a son's daughter (or any of those that inherit with fixed shares), he
inherits one-sixth of the residuary estate and also any remaining wealth.
[QF: volume 1: page 334: line(s) 19-21: {book 20; chapter 3; situation of father}]
[QF: volume 1: page 336: line(s) 16-23: {book 20; chapter 3; summary before tanbih; fourth situation}]
Now if the grandfather is found with siblings and also with those that inherit fixed shares, he gets the better of three
things: (1) one-sixth of the residuary estate, (2) one-third of the wealth remaining after those with fixed shares are
done taking, and (3) engaging in a division of the remaining wealth with the siblings.
[QF: volume 1: page 335: line(s) 19-21: {book 20; chapter 3; completion before clarification}]
714
Notes of Sources for Main Text
Proof(s) from Primary Text(s):
This is what Zayd ibn Thabit taught concerning the share of the grandfather in inheritance; and we believe that he
was conveying the dictates of the Prophet on this matter.
[Malik, Inheritance, “An Malik annahu balaghahu `an sulayman ibn Yasar”]
[QF: volume 1: page 332: line(s) 6-9: {book 20; chapter 2; first type of veiling}]
[QF: volume 1: page 333: line(s) 2-4: {book 20; chapter 2; second type of veiling; near end before
tanbih}]
When male and female children are found together, the male child gets twice the share of the female child.
[QF: volume 1: page 333: line(s) 27: {book 20; chapter 3; beginning}]
[QF: volume 1: page 333: line(s) 2-5: {book 20; chapter 2; second type of veiling; near end before
tanbih}]
[{Bukhari, Inheritance, Inheritance of the daughter of the son with the daughter, hadith #6239}]
They ask you about the kalalah. If a man dies and had no child [or father], but has a sister, she shall have half of
what he left. And in the opposite case, he shall inherit what she left – if she does not have a son [or father]. Now if
there are two or more sisters, they shall have two-thirds. And if there are brothers and sisters together, the male
shall have the share of two females. Allah clarifies things for you so that you do not get misled. And Allah knows
everything.
716
Notes of Sources for Main Text
And there is a inheritance division called al-Gharawayn [and it is odd]. It consists of the father, mother, and wife
or it may consist of the father, mother, and husband. In such a case, the mother gets one third of the remaining
wealth … and the father gets two-thirds of the remaining wealth.
[QF: volume 1: page 334: line(s) 24-27: {book 20; chapter 3; mother's situation; near end}]
[QF: volume 1: page 331: line(s) 17: {book 20; chapter 1; two derivative rulings; near middle}]
[QF: volume 1: page 331: line(s) 20-23: {book 20; chapter 1; two derivative rulings; near end}]
983
Which may be the entire residuary estate in the absence of any valid inheritor
984
Sheikh `Ali Filali and other contemporary Maliki scholars are of the opinion that redistribution is resorted to also in the case of a
missing or inactive Bayt al-Mal.
717
The Guiding Helper
Proof(s) from Secondary Text(s):
The first case is that the inheritor makes an agreement to give up his entire share; in such a case, the divisions
should be carried out [like normal] and then his share should be dropped and the residuary estate should be divided
among the rest of the inheritors.
…
An example of this is that a man dies and leaves only a mother, two sons, and daughter. So the denominator in this
case is six. Each son gets two-sixths… Now if one of the son's made an agreement to give up his share the
denominator changes to four and the wealth is divided according to it.
[QF: volume 1: page 347: line(s) 1-2, 16-18: {book 20; chapter 1; two derivative rulings; near end}]
[QF: volume 1: page 348: line(s) 4-6: {book 20; chapter 10; section 1; essential 2}]
985
As mentioned in the Explanatory Notes, decreasing the denominator is not the only way for a person to give up his/her share. A
person may also accept his full share and then give it to any one he desires (e.g., as a gift) even if they be one of the inheritors.
986
The implication in this hadith is that all institutions/people who are not inheritors are lawful targets for a bequest.
Now if a Muslim has non-Muslim relatives, he may consider all wealth left by his deceased non-Muslim relatives to be a bequest. This
is a dispensation for those living under non-Muslim state laws. This dispensation allows a Muslim to take wealth from his deceased
non-Muslim relative. Additionally, the Muslim may (as stated in the Guiding Helper) leave a bequest to a non-Muslim family member
or an unrelated non-Muslim.
718
Notes of Sources for Main Text
Any more to the inheritors is deferred.
[QF: volume 1: page 348: line(s) 15-16: {book 20; chapter 10; section 1; essential 3; type 3}]
[{Bukhari, funeral services, hadith of Sa`d ibn Abu Waqqas, hadith #1213}]
[AM: volume 2: page 566: footnote 1: {footnote about title of last chapter "Kitab al-Jami`"}]
[QF: volume 1: page 363: line(s) 26: {book 21; chapter 5; very beginning}]
[QF: volume 1: page 364: line(s) 1: {book 21; chapter 5; very beginning}]
[QF: volume 1: page 368: line(s) 12-14: {book 21; chapter 5; section 4; first fourth}]
[QF: volume 1: page 368: line(s) 20-21: {book 21; chapter 5; section 4; last fourth}]
[DR: volume 1: page 759: hadith #1574: {Abu Dawud, manners, prohibition from spying, hadith
#4244}]
720
Notes of Sources for Main Text
Guiding Helper Excerpt:
Obey the Khalifah and Islamic Ruler.
[QF: volume 1: page 18: line(s) 16-19: {book 0; chapter 5; issue 2; end}]
[QF: volume 1: page 18: line(s) 16-19: {book 0; chapter 5; issue 2; end}]
987
We are narrating the opinion in these Guiding Helper texts that it is mandub (not wajib) for the Khalifah to have a paternal lineage
traceable back to the Arab Quraysh tribe. The reason one cannot disregard this precondition all together is that very authentic ahadith
exist (e.g., in Sahih Bukhari and Sahih Muslim) that explicitly state that the political leaders of Islam are from the Quraysh tribe.
721
The Guiding Helper
[QF: volume 1: page 126: line(s) 5: {book 7; chapter 1; very beginning}]
Jihad becomes personally obligatory is three circumstances: (1) the Islamic Leader drafts one into the Muslim
army…, (2) the enemy attacks some of the land of the Muslims; it is personally obligatory for those Muslims to
push away the enemy; if they are not able to, then those that are closest to them must come to their aid…, and (3)
saving Muslim prisoners from the enemy's hands.
[QF: volume 1: page 126: line(s) 9-13: {book 7; chapter 1; issue 1; end}]
[{Bukhari, faith, chapter of if they repent and establish prayer, hadith #24}]
[QF: volume 1: page 126: line(s) 25-26: {book 7; chapter 2; issue 1; very beginning}]
[{Bukhari, faith, chapter of if they repent and establish prayer, hadith #24}]
722
Notes of Sources for Main Text
the blind person, nor the chronically ill person; and there is some disagreement about wage workers and farmers.
Additionally, the Muslim should not kill his disbelieving father unless he is forced by fear [in battle] to do so.
[QF: volume 1: page 127: line(s) 1-6: {book 7; chapter 2; issue 1; end}]
[QF: volume 1: page 127: line(s) 1-6: {book 7; chapter 2; issue 1; end}]
[QU: volume 1: page 178: line(s) 13-15: {al-Qur’an, chapter 8, verse 16}]
988
Now the commander of the unit can instruct the soldiers to withdraw for some strategic purpose. In such a case, the individual
soldier is saved from the responsibility of committing a grave act of disobedience.
723
The Guiding Helper
Proof(s) from Primary Text(s):
Those who believe fight in the way of Allah and those who disbelieve fight in the way of false gods. So, fight all
together the associates of Shaytan. Indeed, the plot of Shaytan is weak.
[QM: volume 1: page 1389: line(s) 17 in column 1: {in alphabetical listing of 'udmah after 'ajama and
before 'arama; definition of 'Adam}]
[ID: volume 4: page 1965: line(s) 10-11: {book of the blameworthy nature of arrogance and conceit;
social status and lineage}]
724
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace) said, “O people, is not your Lord one? And indeed your
father is one. And there is no superiority of an Arab over a non-Arab. And there is no superiority of a white (red)
man over a black man nor of a black man over a white (red) man – except by god-fearingness.”
[{Ahmad, Abu Nadrah, baqi musnad ansar, hadith rajul min ashab al-nabi, hadith #22391}]
[QF: volume 1: page 19: line(s) 21: {book 0; chapter 10; issue 1; middle}]
[QU: volume 1: page 420: line(s) 12-13: {al-Qur’an, chapter 33, verse(s) 21}]
[DR: volume 1: page 229: footnote(s) 361: {explanation of hadith #361 of Riyadh al-Salihin}]
[QU: volume 1: page 186: line(s) 4-6: {al-Qur’an, chapter 8, verse(s) 72}]
989
The point here is that our din encourages social intermingling with Muslims for most people.
725
The Guiding Helper
1275 Guiding Helper Line #1713
[AM: volume 1: page 473: line(s) 5: {Book of marriage; introduction; very beginning}]
[DR: volume 1: page 230: footnote(s) 365: {explanation of hadith #365 of Riyadh al-Salihin}]
726
Notes of Sources for Main Text
The meaning of the Prophetic command to be good to one's womenfolk is to protect them, look after their needs,
and try to give them the most favorable of conditions.
[DR: volume 1: page 183: footnote(s) 270: {explanation of hadith #365 of Riyadh al-Salihin}]
[{Tirmidhi, breast-feeding, the woman’s right over her husband, hadith #1082}]
[DR: volume 1: page 186: footnote(s) 275: {explanation of hadith #275 of Riyadh al-Salihin}]
[DR: volume 1: page 199: footnote(s) 301: {explanation of hadith #301 of Riyadh al-Salihin}]
[KF: volume 1: page 47: line(s) 9-10: {preconditions of prayer; question 1; beginning}]
[DR: volume 1: page 189: footnote(s) 281: {explanation of hadith #281 of Riyadh al-Salihin}]
[DR: volume 1: page 189: hadith 281: {Abu Dawud, marriage, beating women, hadith #1834}]
The Companions asked the Prophet what the right of their wives990 was and he answered, “That you feed her when
you feed yourself, that you clothe her when you clothe yourself, that you not hit her face, that you not revile
[verbally abuse] her, and that you do not leave her stranded except within the house (i.e. within the same bed to
discipline her).
[DR: volume 1: page 188: hadith 279: {Abu Dawud, marriage, the right of the wife on her husband,
hadith #1830}]
990
The Prophet (May Allah bless him and give him peace) described a two-way relationship between the husband and wife. If the
husband does not carry out his rights towards the woman (which includes not striking her with strikes that cause pain, cut, bruise, break
bones, or leave marks and also includes not verbally abusing her), she has no responsibility to carry her rights out towards him. Thus,
she may leave the place of residence without his permission and refuse to come back in such a case.
728
Notes of Sources for Main Text
1282 Guiding Helper Line #1717
[DR: volume 1: page 188: line(s) 10: {Imam Nawawi's comments hadith #279 of Riyadh al-Salihin}]
[DR: volume 1: page 189: hadith 281: {Abu Dawud, marriage, beating women, hadith #1834}]
The Companions asked the Prophet what the right of their wives991 was and he answered, “That you feed her when
you feed yourself, that you clothe her when you clothe yourself, that you not hit her face, that you not revile
[verbally abuse] her, and that you do not leave her stranded except within the house (i.e. within the same bed to
discipline her).
[DR: volume 1: page 188: hadith 279: {Abu Dawud, marriage, the right of the wife on her husband,
hadith #1830}]
[DR: volume 1: page 205: footnote(s) 317: {explanation of hadith #317 of Riyadh al-Salihin}]
991
The Prophet (May Allah bless him and give him peace) described a two-way relationship between the husband and wife. If the
husband does not carry out his rights towards the woman (which includes not striking her with strikes that cause pain, cut, bruise, break
bones, or leave marks and also includes not verbally abusing her), she has no responsibility to carry her rights out towards him. Thus,
she may leave the place of residence without his permission and refuse to come back in such a case.
992
As for the rights of blood relatives, they are the ten rights of regular Muslims (mentioned in footnote 2567 of the Explanatory
Notes of the Guiding Helper) plus four additional rights: (1) extending courtesy/grace to them, (2) visiting them, (3) speaking politely
to them, and (4) bearing their impoliteness.
729
The Guiding Helper
And your Lord has decreed that you do not worship any one besides him and that you treat parents well. If one of
them reaches old age or both of them while with you, do not say to them “Uff” to them nor chide them away.
Rather, say to them kind words.
[QU: volume 1: page 284: line(s) 8-10: {al-Qur’an, chapter 17, verse(s) 23}]
[DR: volume 1: page 355: footnote(s) 355: {explanation of hadith #355 of Riyadh al-Salihin}]
[DR: volume 1: page 227: hadith 360: {Tirmidhi, honoring parents, honoring elderly people,
hadith #1945}]
[QU: volume 1: page 284: line(s) 8-10: {al-Qur’an, chapter 17, verse(s) 23}]
730
Notes of Sources for Main Text
1286 Guiding Helper Line #1719-1720
Guiding Helper Excerpt:
Choose believing pious friends not given to fights.
Be stable, sincere in giving each other rights.
People in relation to one are of three types: (1) friends (and they are very few), (2) acquaintances (and these are
the people that can bring you the most harm), and (3) and those that do not know you nor do you know them (you
are safe from them and they are safe from you).
As for the friend, he has seven preconditions: (1) that he be high in his beliefs993, (2) that he be pious in his
practice of the din…, (3) that he be sane (keeping the company of a crazy person is just a trial), (4) that he have
good manners…, (5) that his chest be safe [from malice, hate, envy, etc.] for you in your presence and in your
absence…, (6) that he be stable in his relationship and not fickle or quick to change, and (7) that he tries to give
you your rights as you try to give him his rights….
[QF: volume 1: page 380: line(s) 18-26: {book 21; chapter 15; first half}]
[QF: volume 1: page 381: line(s) 1-5: {book 21; chapter 15; first half}]
[QF: volume 1: page 382: line(s) 8-9: {book 21; chapter 17; section 1; very beginning}]
993
This means that he has correct `aqidah.
731
The Guiding Helper
[{Ibn Majah, establishing prayer and its sunnahs, standing at night in prayer, hadith #1324}]
And when you are greeted with a greeting, return a better greeting or a similar one. Indeed Allah accounts over
everything.
[QU: volume 1: page 91: line(s) 14-15: {al-Qur’an, chapter 4, verse(s) 86}]
[QF: volume 1: page 379: line(s) 23-25: {book 21; chapter 14; section 1; beginning}]
[QF: volume 1: page 380: line(s) 1: {book 21; chapter 14; section 1; beginning}]
[QU: volume 1: page 94: line(s) 5-8: {al-Qur’an, chapter 4, verse(s) 97}]
[QF: volume 1: page 380: line(s) 1-4: {book 21; chapter 14; section 1; beginning}]
732
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace) said, “He who travels a path towards knowledge, Allah
eases the path towards Paradise for him.”
[DR: volume 1: page 666: hadith 1384: {Muslim, dhikr wa al—du`a, merit of gathering to recite the
Qur’an, hadith #4867}]
[QF: volume 1: page 380: line(s) 1-2: {book 21; chapter 14; section 1; beginning}]
[QU: volume 1: page 90: line(s) 1-4: {al-Qur’an, chapter 4, verse(s) 75}]
[QF: volume 1: page 380: line(s) 1-4: {book 21; chapter 14; section 1; beginning}]
[DR: volume 1: page 230: hadith 363 :{Tirmidhi, joining relations, visiting brothers, hadith #1931}]
733
The Guiding Helper
Guiding Helper Excerpt:
But, women shouldn't travel without close people.
[QF: volume 1: page 380: line(s) 9-12: {book 21; chapter 14; section 3; beginning}]
[QF: volume 1: page 321: line(s) 11, 19-20: {book 18; chapter 5; section 1; reason 5}]
[QU: volume 1: page 87: line(s) 10-11: {al-Qur’an, chapter 4, verse(s) 58}]
994
We are narrating the opinion in these Guiding Helper texts that the woman may travel short distances (e.g., a one hour journey)
during the daytime without any companion if the path is known to be generally secure. However for any journey that entails her being
alone during a period of the night, she must be accompanied by her husband, a male relative, or a protective band of people (either
male or female that know her). For example, it is not valid for a woman to make a twenty-four hour journey by sea/air/land alone as
such would entail her being alone for a period of the night.
995
Similarly, not giving it back is an act of theft in itself.
734
Notes of Sources for Main Text
1294 Guiding Helper Line #1729
[ID: volume 2: page 785: line(s) 10-11: { book on manners of earning a livelihood; type 2 - those types
of transactions that hurt the party one is dealing with; very beginning}]
[QU: volume 1: page 161: line(s) 7-8: {al-Qur’an, chapter 7, verse(s) 85}]
[ID: volume 2: page 785: line(s) 15-17: { book on manners of earning a livelihood; type 2 - those types
of transactions that hurt the party one is dealing with; end of introduction}]
735
The Guiding Helper
Proof(s) from Secondary Text(s):
As for our statement that the piece of merchandise must be pure, it means that one is not allowed to sell impure
substances, such as wine and pork [products].
[QF: volume 1: page 212: line(s) 14-15: {book 13; chapter 1; preconditions for the currency and that
which is being bought}]
[{Muslim, musaqah, unlawfulness of the price of a dog, fortune-teller, and prostitute wage,
hadith #2931}]
[QF: volume 1: page 220: line(s) 12-14: {book 13; chapter 5; beginning}]
[{Muslim, trade, invalidity of buying with stone throws and business transactions with uncertain
terms, hadith #2783}]
736
Notes of Sources for Main Text
[ID: volume 2: page 785: line(s) 15-17: { book on manners of earning a livelihood; type 2 - those types
of transactions that hurt the party one is dealing with; end of introduction}]
[AM: volume 2: page 337: line(s) 6-7: {book on hand cutting; very beginning }]
737
The Guiding Helper
[ID: volume 2: page 924: line(s) 16: {book on the lawful and unlawful; chapter 7 - about many issues
that are often faced; the difference between bribery and a gift; type three}]
[QF: volume 1: page 214: line(s) 27: {book 13; chapter 3; very beginning}]
As for what is known as give me time and I will give you more, it is unlawful with total agreement in the Maliki
school. This means that a man has a debtor whom he gives more time to pay back his loan so that he may give him
more [than the original loan amount]. This was exactly the type of interest practiced in Arabia before the advent of
Islam, regardless of whether the loan involves food or currency and regardless of whether it resulted due to loaning
currency or due to buying merchandise, or other than that.
[QF: volume 1: page 217: line(s) 17-20: {book 13; chapter 3; end ten derivative rulings; derivative
ruling 9}]
[AM: volume 2: page 35: line(s) 2: {Bayhaqi, kubra, volume 5, page 573, hadith #10933}]
738
Notes of Sources for Main Text
Guiding Helper Excerpt:
Most other ways of earning money are lawful.
[IU: volume 1: page 115: line(s) 12-13: {second division; types of legal rulings; definition of mubah}]
[DR: volume 1: page 319: footnote(s) 544: {explanation of hadith #544 of Riyadh al-Salihin}]
[DR: volume 1: page 319: hadith 544: {al-Bukhari; volume 3; page 303; book of trade; chapter of a
man earning from the work of his hand}]
996
We would recommend to those men who are having trouble earning a living to start reading Surah Waqi`ah (chapter 56) of the
Qur'an every night sometime between sunset and dawn. The Prophet (May Allah bless him and give him peace) said, "Whoever recites
Surah al-Waqi`ah every night will never be afflicted with poverty." [al-Bayhaqi, Sha`b]
739
The Guiding Helper
[DR: volume 1: page 319: footnote(s) 544: {explanation of hadith #544 of Riyadh al-Salihin}]
[DR: volume 1: page 340: footnote(s) 586: {explanation of hadith #586 of Riyadh al-Salihin}]
[DR: volume 1: page 340: hadith 586: {al-Bukhari; volume 10; page 127; book of the sick; chapter on
the sick person wanting to die}]
[DR: volume 1: page 284: lines(s) 1-2: {Imam al-Nawawi's explanation of hadith #472 of Riyadh al-
Salihin}]
[{Abu Dawud, fierce battles and fitan, nations attacking Islam, hadith #3745}]
Proof(s):
The original teacher of the Path was the Prophet (May Allah bless him and give him peace). Junayd came six
generations afterwards and is given credit for first expressing the precepts of the Path in simple short phrases. His
great-grand student, `Abd al-Karim al-Qushayri, wrote a book entitled The Letter of Qushayri which summarized
the teachings of Junayd backed up with primary and secondary text evidence. Three centuries later, Ibn `Ashir
summarized The Letter of Qushayri in twenty-two rhymes and we have simply adapted Ibn `Ashir's summary into
these last two songs of the Guiding Helper. Thus, these last two songs contain the main teachings of Junayd taken
from the Prophet (May Allah bless him and give him peace) about the Path to Allah.
741
The Guiding Helper
1310 Guiding Helper Line #1744
[DT: volume 1: page 440: line(s) 17-20: {explanation of verse(s) 291-292; near beginning; before first
quotation from the Qur'an}]
[DT: volume 1: page 441: line(s) 1: {explanation of verse(s) 291-292; near beginning; before first
quotation from the Qur'an}]
The Prophet (May Allah bless him and give him peace) said, “Repentance is feeling sad [for the misdeed]..”
And repent to Allah all together, O believers, so that you may be successful..
[DT: volume 1: page 441: line(s) 6: {explanation of verse(s) 291-292; near beginning; before first
quotation from the Qur'an}]
997
For example if one stole an item, one must return it.
742
Notes of Sources for Main Text
[{al-Qur’an, chapter 39, verse(s) 53}]
And I said to them, "Seek forgiveness from your Lord. Indeed, He is Ever-forgiving. He will then send the sky on
you in a downpour."
[QU: volume 1: page 570: line(s) 15: {chapter 71, verse(s) 10}]
[QU: volume 1: page 571: line(s) 1: {chapter 71, verse(s) 11}]
[DT: volume 1: page 444: line(s) 22-23: {explanation of verse(s) 293-294; very beginning}]
And fear Allah as much as you can. And listen and obey…
And leave external disobedience and internal disobedience. Indeed those that earn misdeeds will be repaid
according to what they used to do.
743
The Guiding Helper
The body limbs by which one earns good and bad deeds are seven: (1) ears, (2) eyes, (3) tongue, (4) hands, (5)
legs, (6) stomach, and (7) front private part.
[DT: volume 1: page 446: line(s) 23: {explanation of verse(s) 295-300; near beginning}]
Thus, it is fitting for the person to put on his body limbs a veil that prevents him from every [bad thing]…
[DT: volume 1: page 447: line(s) 2: {explanation of verse(s) 295-300; near beginning}]
And do not eat from that which Allah’s name was not mentioned on. Indeed it is a deviation and the shaytans
inspire their friends so that they argue with you. And if you obey them, then you will be among the polytheists.
[DT: volume 1: page 446: line(s) 24: {explanation of verse(s) 295-300; near beginning}]
[DT: volume 1: page 447: line(s) 1: {explanation of verse(s) 295-300; near beginning}]
Whoever on purpose thinks [about bad] is like the one who on-purpose looks [at bad]. And whoever tries to push
away the bad thought from his heart[/mind] as much as he can [has done his duty].
[DT: volume 1: page 447: line(s) 25: {explanation of verse(s) 295-300; first derivative ruling}]
[DT: volume 1: page 448: line(s) 1: {explanation of verse(s) 295-300; first derivative ruling}]
998
Here, Allah clearly blames people for having bad thoughts.
744
Notes of Sources for Main Text
1315 Guiding Helper Line #1750
[SA: volume 1: page 19: line(s) I16-19: {explanation of hikma #15; near end}]
[DT: volume 1: page 447: line(s) 18-19: {explanation of verse(s) 295-300; near beginning; before first
derivative ruling}]
999
The intellect is the place where subject-predicate thoughts occur.
1000
Here, Allah clearly blames people for having bad thoughts. And blame is only associated with acts for which people have some
control over. Thus, it is possible to gain control over one’s thoughts. And only people untrained in the ways of the Path will deny this.
745
The Guiding Helper
1317 Guiding Helper Line #1752
[DT: volume 1: page 27: line(s) 14: {explanation of verse(s) 12-13; middle; before end of chapter}]
[DR: volume 1: page 784: hadith 1630: {Muslim, menstruation, unlawfulness of looking at nakedness,
hadith #512}]
[DT: volume 1: page 448: line(s) 18-19: {explanation of verse(s) 295-300; near beginning; before first
derivative ruling}]
[QF: volume 1: page 368: line(s) 28: {book 21; chapter 6; prohibited act 1}]
The third prohibited act is lying and it is forbidden except in four circumstances…
[QF: volume 1: page 369: line(s) 15-16: {book 21; chapter 6; prohibited act 3}]
[KA: volume 1: page 315: line(s) 12: {book of holding the tongue; chapter of words disliked to use;
section title}]
[QF: volume 1: page 369: line(s) 22-23: {book 21; chapter 6; prohibited act 6}]
747
The Guiding Helper
Proof(s) from Primary Text(s):
The Prophet (May Allah bless him and give him peace) passed by two graves and said, "These two dead people are
being punished and their punishment is not for a big act [in the eyes of people]. As for one of them, he did not
fully clean himself from [traces of] urine and as for the other one he used to carry tales. " Then he took a fresh
plant stem and broke it in two and planted each of them near the grave of each person. The Companions asked, "O
Messenger of Allah, why did you do this?" He replied, "So that it may lessen their punishment as long as the plant
stems do not dry."
[LM: volume 1: page 65: hadith 167: {Muslim, purification, proof of the impurity of human urine and the
necessity of cleaning all traces of it; Bukhari, wet ablution, washing urine}]
1001
Other scholars [even within the Maliki school] have given more lenient opinions. The reason that we have narrated the strict
opinion is that the person travelling the Path will benefit much from his efforts to avoid the omnipresent musical instrument sounds in
our modern society and its popular music. In any case, we pray that Allah forgives any person who tries their best.
You will note that the strict ruling for music given in Guiding Helper (and it is definitely one of the strictest given by the scholars of
the past) is listed in the Book for the Path to Allah. The reason why we narrated this strict opinion even though we full-well knew that
it would be difficult for most Westerners to follow is that it is directed to those travelling the Path. This is because those travelling the
Path to Allah must realize a few basic things in order to make progress:
a) They are not even close to being perfect. When they are faced with a ruling such as this which they can't seem to apply to
their lives even after strenuous attempts, they will realize their imperfection sooner and be less likely to consider themselves
"pure" and "good".
b) Good deeds are good because Allah has commanded them and are bad deeds are bad because Allah has forbidden against
them (even if they are not commonly considered wrongs). In other words, the person travelling the Path must realize that
intrinsically speaking all acts are equal - and it is only Allah's arbitrary assigning of rewards and punishments to certain acts
that gives them spiritual weight. The real reason why something is makruh or haram is not that it is intrinsically in and by
itself wrong or leads to harmful consequences. Rather, Allah has tied negative effects to acts labeled as haram as a further
deterrent and as a mercy from Him. For example, He has tied painful headaches (a.k.a. hangovers) to getting drunk and has
tied STDs (sexually transmitted diseases) to promiscuity.
c) In order for the person travelling the Path to proceed fast, he must make continuous tawbah (repentance). Applying this
strict ruling to his life will give him ample opportunity to repeatedly repent and return to Allah.
References: [DT: volume 1: page 48: line(s) 17-20: {explanation of verse 30, near end}
748
Notes of Sources for Main Text
With all that said and done, we would say that there are dispensations available for the common man not travelling the Path within the
Maliki School of Jurisprudence. The dispensations available within the Maliki school follow (each letter is a separate dispensation and
the latter ones are easier than the former ones):
a) The common man may "overhear" music that he has no part in composing or playing. However, he may not actively listen
to, compose, or play instrumental music that consists of wind, percussion, string, or horned instruments. [For example in this
dispensation, he may not play a musical CD/tape nor play a piano keyboard.]
b) The common man may actively listen to instrumental music but may not himself play wind, percussion, string, or horned
instruments. [For example in this dispensation, he may play a musical CD/tape but may not play a piano keyboard.]
c) The common man may actively listen to instrumental music. He may also play musical instruments, but only if he does this
once in a while and does not take playing musical instruments up as an occupation or a habitual exercise. If he takes playing
musical instruments up as an occupation or a daily exercise, there is agreement in the Maliki school that his playing the
instrument is unlawful.
The popular opinion in the Maliki school of course is what we have listed in the Guiding Helper Explanatory Notes. However, those
that find difficulty with that opinion may follow opinion (b) above [that is our recommendation]. Our recommendation for them is that
they however try their best to minimize the amount of time listening to such music and search for more productive or internally
meditative exercises to engaged in.
References: Here is a translated quote from the explanation of the Murshid by Muhammad ibn Ahmad Mayyarah that contains these
three dispensations and also the popular opinion:
"Listening to musical instruments is a general prohibition for both men and women. Now if each gender is prohibited from
listening to musical instruments when not with the opposite sex, then it is even more [prohibited] when the genders are
gathered together...." "Now if [the player] has taken up musical instruments as a profession or is constantly returning to them,
there is no difference in the Maliki school that it is unlawful.... and there is disagreement about the person who plays musical
instruments not as a profession and only once in a while. Some Maliki scholars say that it is still unlawful while others say it
is mubah...."
"Imam Malik's view is that listening to any and all musical instruments is unlawful except the one-sided tambourine (daff) in a
wedding and the long drum (kibar); however, there is disagreement about the long drum [and other drums]. And likewise is
treated playing them, selling them, and buying them..."
"However, some Maliki scholars have said that it is permissible to listen to musical instruments."
[DT: volume 1: page 451: line(s) 19: {explanation of verse(s) 295-300, after first quoted stanza of poetry}}
The fact of the matter is that the prohibition on music was not as clearly laid down by the Prophet (May Allah bless him and give him
peace) or the early scholars in Madinah as, for instance, the prohibition on wine and gambling. This is why the issue of Music will
never be properly resolved on the whole by the scholars of our din unlike the issue for eating pork for instance.
"This issue [of musical instruments] is one of [much] disagreement as no clear primary text has come from the Legislator -
and all affairs are mubah by default until a [clear] prohibition is found. And [the fact of the matter is that] listening to musical
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[DT: volume 1: page 448: line(s) 18-19: {explanation of verse(s) 295-300; near beginning; before first
derivative ruling}]
instruments was not declared unlawful until the idle [wrong-doing] folk took it up and linked it with drinking wine and
fornicating...
Reference: [IH: volume 1: page 287: line(s) 23-24: {explanation of verse 202 of the Mabahith}]
This brings us to the question of how we can reconcile differences opinion within our intellect while knowing that Allah is one and His
din is one. The following excerpt summarizes what the authentic scholars say about this subject:
Issues of din can be divided on the top-level into two categories (we are talking on a simple level and not on a detailed level):
(I) Issues that only have one correct answer for all members of the din.
(II) Issues that have multiple (two or more) valid answers which do not take a person outside the pale/sphere of Islam.
Disagreements about issues in category (II) can be further divided into two sub-categories:
(a) Issues which in Allah's sight actually have only one true answer. And other differing answers are in reality a mistake
committed by a mujtahid imam. (this is proven by the hadith "When a judge rules by his ijtihad and falls upon the correct
answer, he has two rewards. And when a judge rules by his ijtihad and falls upon the wrong answer, he has one reward."
(idha hakama l-hakimu fa j-tahada thumma asaba, falahu ajrani wa idha hakama fa j-tahada thumma akhta'a, falahu ajrun)
[{Bukhari, i`tisam bi l-kitab wa s-sunnah, ajru l-hakimi idha j-tahada, hadith #6805}). Allah will not punish any person for
following such incorrect views issued from a qualified mujtahid scholar (e.g., Imam Malik, Imam al-Shafi`i, Imam Abu
Hanifah, etc.). This is the meaning of the hadith: "ikhtilafu l-`ulama' rahmatun li ummati." The meaning is: "Disagreement
of the scholars of din [in this world] is [reason for] a mercy for the members of my ummah [in the next world].
(b) Issues which in Allah's sight have multiple (two or more) correct answers. This is proven by the Prophet (May Allah bless
him and him peace) allowing his Companions to perform the same act in multiple different ways without finding fault with
them. Such as the event in which he stated "None of you should pray `Asr except in Bani Quraydhah" and some Companions
prayed before reaching Bani Quraydhah (due to their fearing that `Asr's time would pass and) due to interpreting the Prophet's
statement to mean that they should reach Bani Quraydah by the time of `Asr) while others interpreted His statement literally
and prayed `Asr only after reaching Bani Quraydhah. And the Prophet expressed that both parties had followed through with
His command. [Bukhari, Jumu`ah, salah al-talib wa l-matlub, hadith #894}] There are many similar events that prove that
sometimes more than one correct answer is allowed.
The later scholars of `aqidah, fiqh, and tasawwuf tried to formulize a standard system that the common man could apply in
his life and with which the governors of Islam could use to rule their territory consistently. For this reason, they chose one of
these multiple correct ways as the one taught to people and regarded by people as the "right" opinion. [As a final note, only a
very small number of detailed issues in `aqidah may fall in category (II.b); almost all issues in `aqidah are in category (I); and
a few detailed issues are in category (II.a).]
If a person wants to know what issues fall in which category, we would recommend the books: (1) al-Mughni by Ibn Qudama al-
Maqdasi, (2) al-Qawanin al-Fiqhiyyah by Ibn Juzayy al-Kalbi's, and (3) Bidayah al-Mujtahid by Ibn Rushd (al-Saghir).
References:
[UF: volume 2: page(s) 1091-1109: {fasl 2, chapter 7 - ijtihad, mabhath 8 - al-isabah wa l-khata'u fi l-ijtihad}]
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Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace) said, “Allah has sent me as a mercy and guidance to the
worlds. And He commanded me to wipe out musical instruments [mazāmīr] … and idols which were worshipped
in ignorance…”
[DT: volume 1: page 450: line(s) 12: {explanation of verse(s) 295-300; after first quoted stanza of
poetry; before first ensuing quotation from Qur'an}]
[DT: volume 1: page 458: line(s) 13: {explanation of verse(s) 295-300; before re-quote of verse 298;
between last two quoted stanzas of poetry}]
Just like this verse points to the fact that [the intake/selling of] wine is unlawful, this verse points to the fact that
engaging in gambling, idols, and divining arrows is unlawful.
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Say, "I do not find in what was revealed to me any [food] to be unlawful for the eater except that it be an
unslaughtered animal, blood spilled forth, or the flesh of a pig - these things are filth -, or corrupted with a sacrifice
to other than Allah. But, whoever is forced out [out of dire hunger], indeed your Lord is Forgiving and Merciful
[QU: volume 1: page 147: line(s) 8-12: {al-Qur'an; chapter 6; verse 145}]
O you who believe, wine1002, gambling, idols, and divining arrows are filth from the action of Shaytan. So avoid it
(i.e. this filth) so that you may be successful….
[QU: volume 1: page 123: line(s) 1-2: {al-Qur'an; chapter 5; verse 90}]
[DT: volume 1: page 460: line(s) 7: {explanation of verse(s) 298; immediately after re-quote of verse
298}]
[QF: volume 1: page 168: line(s) 7: {book 11; chapter 1; issue 1}]
1002
The scholars include with wine other intoxicating substances based on hadith of the Prophet which clarify that intoxicants are all
unlawful filth even if they are not made from the fermenting of grapes/dates.
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Notes of Sources for Main Text
[DT: volume 1: page 458: line(s) 21: {explanation of verse(s) 298; before re-quote of verse 298;
between previous two stanzas of quoted poetry}]
[DR: volume 1: page 344: hadith 594: {Tirmidhi, description of the Day of Resurrection, volume 3, page
322; Ahmad, volume 1, page 200; Hakim, volume 2, page 13}]
The All-Aware.
[DT: volume 1: page 460: line(s) 6: {explanation of verse(s) 298; immediately after re-quote of verse
298}]
[QU: volume 1: page 140: line(s) 15: {al-Qur'an; chapter 6; verse(s) 101}]
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The Guiding Helper
Proof(s) from Secondary Text(s):
And you must not walk towards that which is not lawful for you…
[DT: volume 1: page 460: line(s) 6-7: {explanation of verse(s) 298; immediately after re-quote of verse
298}]
[DT: volume 1: page 461: line(s) 17: {explanation of verse(s) 298; after re-quote of verse 298; after
hadith "Seeking knowledge is an obligation on every Muslim."}]
[QF: volume 1: page 374: line(s) 8: {book 21; chapter 8; prohibited act 5}]
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Notes of Sources for Main Text
[{Abu Dawud, Adab, Hasad, hadith #4257}]
[QF: volume 1: page 373: line(s) 25: {book 21; chapter 8; prohibited act 2}]
[QF: volume 1: page 373: line(s) 16: {book 21; chapter 8; prohibited act 1}]
[DT: volume 1: page 466: line(s) 11-12: {explanation of verse(s) 301-302; very beginning}]
[DT: volume 1: page 466: line(s) 13: {explanation of verse(s) 301-302; near beginning}]
1003
Avid desire for status includes love for leadership.
756
Notes of Sources for Main Text
The Prophet (May Allah bless him and give him peace) said, “Indeed the world is cursed and all that is in it is
cursed – except remembrance of Allah Most High and what He likes (wālahu) and also excepted are scholars and
students.”
[DT: volume 1: page 466: line(s) 15: {explanation of verse(s) 301-302; near beginning}]
[{Tirmidhi, merits of jihad, merit of becoming dusty in the path of Allah, hadith #1557}]
[DT: volume 1: page 467: line(s) 18-19: {explanation of verse(s) 303-312; near beginning}]
The Prophet (May Allah bless him and give him peace) said, "O people, listen, understand and know that Allah
Mighty and Majestic be He has servants who are not prophets nor martyrs but the prophets and martyrs view them
in envy due to their positions [with Allah] and their closeness to Allah." A desert Arab then approached and asked
for a description of them. The Prophet (May Allah bless him and give him peace) replied, "They are scattered
among people and from various tribes. They love each other even though there are no blood ties between them and
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The Guiding Helper
they [i.e. their states] have become pure for each other1004. Allah will place for them on the Day Resurrection
platforms of light and make them sit on them. He will make their faces [full of] light and make their clothes those
of light. The [rest of] the people will be terrified on the Resurrection, but they will not be frightened and they are
[indeed the ones in the Qur'anic verse] the friends of Allah upon whom is no fear nor do they grieve1005."
1004
Such is a good description for the healthy functioning school in the Path; people who associate with each other for no concrete
material benefit or ulterior motives except to join in the love of Allah.
1005
This hadith clearly shows that there are certain individuals in the world who have a rank with Allah that far surpasses the rank of
common people. Their rank is so high that even the prophets and martyrs wish for what they have of their positions with Allah and
their closeness to Him. The Prophet says these people are friends of Allah and who can they be except those that have closeness to
Him and have a knowledge of Him that far surpasses the knowledge of the common man.
1006
As for being saved from Allah's wrath, a true teacher of the Path will instruct the student on how to stay away from the things that
anger Allah.
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Notes of Sources for Main Text
And Allah will not punish them as long as you1007 are among them and Allah will not punish them as long as they
are asking for forgiveness.
1007
This shows that the presence of some special individuals causes Allah to have mercy and forbearance for the surrounding
individuals.
1008
This shows that the heart can be described as being filled with illumination/light.
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The Guiding Helper
Closer to people is their accounting/reckoning and they are still turning away in heedlessness.
[QU: volume 1: page 95: line(s) 10-11: {al-Qur'an; chapter 4; verse(s) 103}]
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Notes of Sources for Main Text
[And the righteous are those] whose backs part with their beds [in the middle of the night] and they call upon their
Lord in fear and in hope…
The remembrances performed with both the heart and the tongue is of the highest level.
[QF: volume 1: page 364: line(s) 11: {book 21; chapter 5; section 2; beginning}]
The Prophet (May Allah bless him and give him peace said), "…When you ask for help, ask help from Allah."
[DR: volume 1: page 63: hadith 63: {al-Tirmidhi; volume 3; page 321; chapters on the description of
the Day of Resurrection}]
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The Guiding Helper
And those that strive [against their lower-selves and other distracting things], We shall guide them to Our
paths. And indeed Allah is with those who practice Ihsan.
[QF: volume 1: page 372: line(s) 25-26: {book 21; chapter 7; commandment 16}]
[QF: volume 1: page 371: line(s) 3: {book 21; chapter 7; commandment 1}]
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Notes of Sources for Main Text
Proof(s) from Secondary Text(s):
The second commandment for the heart is having hope [in Allah Most High]….
[QF: volume 1: page 371: line(s) 8: {book 21; chapter 7; commandment 2}]
[QF: volume 1: page 371: line(s) 15: {book 21; chapter 7; commandment 4}]
[QF: volume 1: page 371: line(s) 8: {book 21; chapter 7; commandment 3}]
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The Guiding Helper
1352 Guiding Helper Line #1782
[QF: volume 1: page 371: line(s) 17: {book 21; chapter 7; commandment 5}]
[QF: volume 1: page 371: line(s) 26: {book 21; chapter 7; commandment 9}]
[QF: volume 1: page 373: line(s) 1: {book 21; chapter 7; commandment 17}]
[DT: volume 1: page 479: line(s) 11: {explanation of verse(s) 303-312; explanation of zuhd}]
[QF: volume 1: page 362: line(s) 7-8: {book 21; chapter 4; very beginning}]
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The Guiding Helper
Proof(s) from Secondary Text(s):
The tenth commandment for the heart is being sincere to Allah….
[QF: volume 1: page 372: line(s) 1: {book 21; chapter 7; commandment 10}]
[DT: volume 1: page 471: line(s) 23: {explanation of verse(s) 303-312; explanation of verse 311}]
[DT: volume 1: page 472: line(s) 1: {explanation of verse(s) 303-312; explanation of verse 311}]
Your reaching Allah means your reaching knowledge of Him. Or otherwise, our Lord is high above that anything
be physically connected to Him or that he be physically connected to anything.
[FI: volume 1: page 346: line(s) 20-25: {explanation of verse(s) 283-284 of Ibn Banna's Mabahith al-
Asliyyah}]
The Messenger of Allah then said, 'Islam is that you testify that there is no god but Allah and that Muhammad is
the Messenger of Allah, that you establish the formal prayer, that you give Zakat, that you fast in Ramadan, and
that you perform pilgrimage of the House if you can find a way to it.'
The man then answered, 'You have spoken the truth.' We were astonished at the way he first asked [as if he did
not know] and then confirmed the Prophet's statement [as if he knew what the correct answer was]. The man then
said, 'Tell me about 'Iman."
The Prophet then said, 'It is that you believe in Allah, His angels, His books, His messengers, the Last Day, and
that you believe in preordaining of good and bad.'
The man then said, 'You have spoken the truth. Now, tell me about Ihsan.'
The Prophet answered, 'It is that you worship Allah as if you see Him. If you do not see Him then surely He sees
you.'
The Prophet answered, 'The person being asked does not know any more about the Last Hour than the person
asking.'
The Prophet then said, '[Among its signs] are that the female slave will give birth to her female slave master, you
will see barefoot naked destitute herders of sheep competing with each other to build higher/taller buildings. Then
the man left and I stayed with the Prophet for a while. Then, the Prophet asked, 'O `Umar, do you know who the
person asking the questions was?'
The Prophet then said, 'He was Angel Jibra'il who came to teach you your din.'
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The Guiding Helper
[{Sahih Muslim #9}]
[FI: volume 1: page 344: line(s) 23: {actual words from verse(s) 281 of Ibn Banna's Mabahith al-
Asliyyah}]
[DT: volume 1: page 482: line(s) 3-5: {right before explanation of verse(s) 313-end}]
Conclusion:
Everything we've mentioned up to here in this book 43:1789
Has a proof. So, get our Notes of Sources and look. 43:1790
We've gathered some din for the future and this time. 43:1795
And we made it real easy by making it rhyme. 43:1796
O Allah, help these songs spread all over the place. 43:1797
Keep them alive 'till the end of the human race. 43:1798
1009
Although it may not be apparent from these Notes of Sources that we have followed Ibn `Ashir in most of the subject matter, a
quick comparison of the Guiding Helper with Ibn `Ashir's works such as al-Murshid al-Mu`in will apprise the reader of how closely
we have actually followed our great-grand-teacher (May Allah have mercy on his soul).
This is a good place to insert the biography of the scholar behind the Guiding Helper, Shiekh `Ali Filali.
He is Abu Hamza `Ali ibn al-`Arabi ibn Ahmad ibn Muhammad al-Filali, the grandson of the renown thirteenth century
Maliki Faqih of the Maghrib, Ahmad ibn Muhammad al-Filali. Sheikh `Ali was born in the middle of the fourteenth Islamic Century in
Fez, Morocco, the intellectual capital of the Maliki school. During his primary educational years, he memorized the Qur'an and took
an early interest in the Islamic Sciences of `Aqidah, Fiqh, and Tafsir. He memorized in his teeenage years many thousands of lines of
mutun and took an interest in advanced issues discussed by the scholars. By his mid-twenties, he had obtained an Ijazah in Islamic and
Maliki Law from Qarawayeen Univerisity and began teaching beginning and intermediate students a variety of subjects which he had
mastered by this age including: Arabic Grammar, Lexicography, Rhetoric, Ancient and Modern Arabic Literature, Maliki Fiqh,
Comparative Fiqh, Qur'anic Tafsir, Hadith, Advanced `Aqidah, and Usul al-Fiqh. He has also written short treatises in Arabic in most
of these fields. Also, he was one of the main editors of a book used in Morocco to teach Arabic to non-Arabic speakers.
He traces his lineal knowledge chain back to the Prophet (May Allah bless him and give him peace) from multiple avenues.
Of these, he has mentioned six from his teachers (all of whom were authorized from Qarawayeen or its shuyukh):
1) `Abdullah al-Dawudi and (2) his brother `Abd al-Karim al-Dawudi
3) al-`Allāmah al-Ghāzī al-&usayni
4) Muhammad al-Taweel
5) al-&ayākī Muhammad
6) Humayd ibn al-Hājj al-Salami
The first two were known to hold multiple connected chains of transmission to the famous Imam of Qarawayeen of the eighth century
and student of Ibn `Ashir, who is known as Mahammad ibn Ibrahim ibn `Abbad. Thus, `Ali Filali's lineal connection is firmly tied to
that of Ibn `Ashir whose lineal connection was firmly tied to the Prophet (May Allah bless him and give him peace). This should
further ensure the users of the Guiding Helper that they are receiving a true narration of the message of the Prophet of Islam
Muhammad ibn `Abdullah (May Allah bless him and give him peace).
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1010
These equivalents have been taken from the Reliance of the Traveller, section w15.
1011
What the traditional scholars meant by this measurement was a 0.99+ pure piece of gold (close to 24 karats in composition) [Please
refer to the Secondary Text proofs for line(s) 927-928 of the Guiding Helper]. Thus, if one wants to equate the current popular 22
karat gold bars/coins to the ancient Islamic measure of a dinar, then one should use 4.620 grams of gold per dinar composed of 22
karat gold. (This is simply calculated by multiplying 4.235 by the fraction 24/22.). In other words, the 22 karat dinar should weigh
4.620 grams. Now if people have already prepared their dinars (or dirhams) using a 22-to-24 karat metal ratio, they may simply
perform the conversion above when paying Zakat or dealing with another issue of Jurisprudence that has a specific dinar or dirham
value associated with it (this will save them the trouble of converting their coins and other metal monetary instruments).
1012
We are narrating the opinion in these Guiding Helper texts that a wasq is a volumetric measurement and not a measurement of
weight.
770