Guiding Helper - Sources For Lyrics

The Guiding Helper
Notes of Sources for

Bare Main Text
Secondary And Primary Text

Proofs For The Points Mentioned
In the Guiding Helper Songs
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Foreword
All praise is for Allah, the Lord of the worlds. Peace and blessings be on the Prophet, his family,
his companions, and all those that follow.
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.
Notes to Those That Trust Scholars

We are confident that the opinions we narrate in the Guiding Helper are authentic and correct.
And we pray to Allah that He gives those who try their best to follow the Guiding Helper texts
much good in this world and Paradise without reckoning in the next.
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.
Notes to Those That Trust Scholars Less

It is not possible to gather together the knowledge of a highly complex subject of din (e.g.,
Inheritance or Legal System Maintenance) accurately and without mistakes by using only the
Qur'an and isolated sayings of the Prophet2. The early scholars realized this and this is why the
formal study of beliefs, law, and spirituality was founded. This allowed future generations to
build off the knowledge of their predecessors (as is done in the physical sciences, such as
engineering, medicine, and physics) instead of having each generation repeat the lengthy task of
deriving the detailed beliefs and laws from the primary texts themselves. Even if the
contemporary man were able to produce a rudimentary system of din directly from the primary
texts (as some have attempted), his system would not be able to handle the complex intellectual,
social, and legal issues that face modern man3. Thus, his system may be a viable personal
alternative for an individualistic religion but would be unable to serve as a foundation for
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-Maùnah àla Madh-hab Àlim 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
Ùmar, 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 [bidàh] 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 bidàh (mostly concerned with àqidah
(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-Saìd 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.
Abu Qanit al-Sharif al-Hasani,

(Student of Sheikh Àlī Fīlālī)
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
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 Àlā Madh-hab `Ālim al-Madīnah
Author: Abu Mu"ammad Àbd al-Wahhab ibn Àli ibn Na#r al-Bagh!ādī
Age Written: Over 1000 years ago
Published by: Dar al-Kutub al-Ìlmiyyah 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 Ìzz al-Dīn Ibrāhīm and Denys Johnson-Davies
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 Ùlūm al-Qur'ān
Author: Badr al-Dīn Mu"ammad ibn Àbdullah al-Zarkashi
Published by: al-Maktabah al-À#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
Published by: Dar al-Thaqāfah, Casablanca
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
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-Àllāmah 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 Àshir's text, al-Murshid al-
Muìn; the Guiding Helper is based upon Ibn Àshir's core text.
FI
Title: al-Futu"āt al-Ilāhiyyah Shar" al-Mabā"ith al-A#liyyah
Author: A"mad ibn Mu"ammad ibn Àjībah 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 Àtā'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 Àshir's al-Murshid al-Muìn.
FQ
Title: al-Tafsīr al-Fat" al-Qadīr
Author: Mu"ammad ibn Àlī 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-À(ā'iyyah
Author: A"mad ibn Mu"ammad ibn Àbd al-Karīm al-Iskandarī
Published by: al-Maktabah al-Àrabiyyah, 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(baàh Mu#(afah al-Bābā al-'albā wa
Awlāduh, Cairo, 1950 C.E. : 1370 A.H.; second printing
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 Àbdullah ibn al-Mubārak al-Fat"ī
Published by: Maktabah al-Sha`biyyah, Morocco
Edition Description: one slim paperback volume; 80 numbered pages
Comments: This is very short explanation of Ibn Àshir's text al-Murshid al-Muìn
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-Ùmrah
Author: Àbd al-Mu((alib Rifàh Fawran
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 Ùmrah.
Title: Hans Wehr [English] Dictionary of Modern Standard Arabic
HW
Author: Hans Wehr and J.M. Cowan
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
Published by: Dar al-Kutub al-Ìlmiyyah, Beirut
Edition Description: one slim hardcover volume; 310 numbered pages
Comments: This is a trusted commentary on the Spanish scholar's, Abu Bakr ibn
Àsim, Gift for the Judges metered verse text; this book is taught at Qarawayin University.
ID
Title: I"yā' Ùlūm al-Din
Author: Abu al-Hamid al-Ghazālī
Published by: Dār al-Kitāb al-Àrabī
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-À(ā'iyyah
Author: A"mad ibn Mu"ammad ibn Àjībah al-'asanī
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 àn Jumlah al-Tarīq al-"ūfīyyah.
Comments: This is a trusted commentary on brief compendium of spirituality written
by Ibn À(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-À!*īm li Ibn Kathīr
Author: Ìmād al-Dīn Abu Fadā' Ismā`īl ibn KathIr
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: Ìlm al-'U#ūl al-Fiqh
Author: Àbd al-Wahhāb al-Khallāf
Published by: Dar al-Qalam, Cairo
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)
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: Àbd al-"alām ibn Mu"ammad ibn Ùmar
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
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-Àrabi al-Qarawi
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 Àlā 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 Àlī al-Àdawī. When we
refer to Khurashi's internal commentary, we prefix an 'I' to the line number and when we
refer to al-Àdawi's marginal commentary, we prefix a 'M' to the line number.
LM
Title: al-Lu'lu' wa al-Marjān Fīmā t-tafaqa àlayhi al-Shaykhān
Author: Mu"ammad Fu'ād Àbd al-Bāqī
Age Written: About two hundred years ago
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 Àlī ibn Àbd al-Wa"id ibn `Āshir
Age Written: About 700 years ago.
Published by: Maktabah al-Wa"dah alÀrabiyyah in 1989 C.E.
Edition Description: One slim paperback volume; 32 numbered pages
Comments: This pamphlet first gives all 314 lines of Ibn Àshir' 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 Àmmār ibn Àlī 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 maàhā Muqaddimāt Ibn Rushd)
Author: Sa"nūn Sa`īd al-Tanūkhī
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 Àbd 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 Àbd 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 alÌlmiyyah in Beirut in 1994 C.E.
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
Published by: Idārah al-Nashriyāt al-Islām
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
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
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 alÙrūs
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-Ùlum 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
Published by: Sharikah al-'I`lānāt al-Sharqiyyah
Comments: This is a useful brief Arabic-to-Arabic Dictionary; it contains some
illustrative diagrams also.
SA
Title: Sharh al-Hikam al-À(a'iyyah li Ibn Àbbād al-Rundī
Author: Ma"ammad ibn Ibrāhīm al-Ma`rūf bi Ibn Àbbād
Age Written: Over 600 years ago.
Published by: Sharikah Maktabah wa Ma(baàh 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 Àta'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 Àshir.
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.
Title: Sharh Sullam al-Munawraqi
SM
Author: al-Shaykh al-Mulawwī Ahmad ibn Àbd al-Fattā"
Age Written: About one hundred years ago
Published by: Sharikah al-Maktabah Ma(baàh Muhammad Àlī "abī" wa Awlāduh,
Cairo, Egypt
Edition Description: one volume; second edition; 78 numbered pages
Comments: This is an explanation of Àbd 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
Published by: Maktabah al-Àrabiyyah, Damascus
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
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-Shāfiì, 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 Àli 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
Guiding Helper Excerpt:

Praise Allah3
Proof(s) from Secondary Text(s):

All praise is for Allah…4
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}]
Proof(s) from Primary Text(s):

All praise is for Allah, Lord of the Worlds.12
[QU: volume 1: page 1: line(s) 3: {al-Qur'an; chapter 1; verse 1}]13
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 Àshir'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

Who taught us

…Who taught us…
[MA: volume 1: page 2: line(s) 4: {verse 2}]

… and Allah teaches you. And Allah knows everything.
[QU: volume 1: page 48: line(s) 15: {al-Qur'an; chapter 2; verse 282}]

what He asked us to know.

…from the knowledge He made us responsible for.

The Prophet (May Allah bless him and give him peace) said, "Seeking knowledge is an obligation on every
Muslim."
[JA: volume 1: page 141: hadith 511: {al-Tabarani #1043914}]
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

Bless the Prophet15, his family, and those who follow.

May Allah bless and give peace to Muhammad
His family, his companions, and him who follows.

Indeed Allah and His angels send peace and blessings on the Prophet. O you who believe, send peace and
blessings on him.
[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.
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), Àli, 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 Àbdullah; (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….
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 ìtrah has a connotation of both the offspring of a man and those part of his close family.
4
5 Guiding Helper Line #3-4

Allah, help us write songs that are useful and show light
To all people, even if they don't read or write.

And afterwards, Help is asked from Allah, the Majestic
In writing metered verses which will even benefit the illiterate person.

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}]
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.

Help us follow three men in these songs

This metered verse is about the belief system of Ashàri, the jurisprudence of Malik
And the path of Junayd the traveller.
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}]

…Ask those of remembrance17 if you do not know.
17
The exegetes say here that "those of remembrance' are those of knowledge.
5
The Guiding Helper

and be brief:

But people's aspirations have fallen short of lengthy books.
So, being brief has become a necessary matter.
[MM: volume 1: page 7: line(s) 14: {Jawharah al-Tawhid (matn 2); Ibrahim al-Laqqani; verse 5}]

The Prophet (May Allah bless him and give him peace) said, "O people among you are those who drive people
away [by leading a very long prayer]. So whenever you pray with people, be short [in your prayer]. For indeed,
among the followers are the elderly, the weak, and those that have to attend to some affair.
[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}]
Àmmar ibn Yasir said that the Prophet (May Allah bless him and give him peace) commanded us to be short in
our [din instruction] speeches.
[{Abu Dawud, formal prayer, shortening sermons, hadith #932}]

Abu Bishr Ishaq who wrote books about belief,

…He is the founder of the formal study of our belief system. He is Àli ibn Isma'il ibn Bishr ibn Ishaq18 ibn Ismaìl
ibn Àbdullah ibn Musa ibn Bilal ibn Abu Burdah ibn Abu Musa.
[DT: volume 1: page 16: line(s) 17-18: {explanation of verse(s) 5 of al-Murshid al-Muìn}]
The books that [Abu Bishr Ishaq] wrote were three-hundred-eighty or more in number.

Malik who knew quite a bit
18
Perhaps, the author meant, here, Abu Bishr Ishaq instead of Bishr ibn Ishaq.
6
Imam Malik passed away on Sunday morning on the 14th of Rabi` al-Awwal in year 179 A.H.. Imam al-Shafiì
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
It has been narrated that [the Prophet's great-great-great-grandson Ja`far al-Sadiq ibn Muhammad al-Baqir ibn
Zayn al-Àbidin ibn Husayn ibn Fatimah bint Rasulillah] was on his death bed and some people from Kufa [a city
in Ìraq] 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}]

The Prophet (May Allah bless him and give him peace said), "The time is near that people will hasten on camels in
search of knowledge, but they will not find anyone more knowledgeable than the scholar of Madinah21."
[AM: volume 1: page 611: footnote 1: {al-Tirmidhi; volume 5; page 47; hadith 2680}]

taught us some law,

Imam Malik himself said, "I didn't sit down to teach legal rulings and hadith until seventy authorized teachers of
the din gave me permission to do so."
[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-Shafiì (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

And Junayd who spoke

Imam Junayd himself said, "I was in the presence of [my uncle and teacher] Sariyy al-Saqati when I was seven
years old. Around him were some people speaking about thankfulness [to Allah]. He then asked me, 'O young
boy, what do you say about thankfulness?' I answered, '[Thankfulness] is that Allah not be disobeyed with His
blessings.22" He [was very impressed with my answer] and said, 'It's almost as if your gift/portion from Allah is
your tongue.' I still cry [in joy or thankfulness to Allah] over what he said."
[SA: volume 1: page 53: line(s) I30: {explanation of hikmah #64}]

about the Path to Allah.

Abu al-Qasim al-Junayd ibn Muhammad is the leader of the people of the Path in knowledge and practice.
[DT: volume 1: page 18: line(s) 15: {explanation of verse(s) 5 of al-Murshid al-Muìn}]

Knowledge doesn't alter things in reality.
It only informs of them in passivity.

The scholars of the din have said, "Things have an [independent] stable reality and knowledge only allows
cognizance of such". This is in opposition to what some of the ancient Greek philosophers proposed.
[MM: volume 1: page 19: line(s) 6: { al-Àqa'id al-Nasafiyyah (matn 5);

Ùmar ibn Muhammad al-Nasafi; line 1}]
22
Junayd's answer consisted of only five Arabic words (an lā yu`#ā l-lahu biniìmih). 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
…And He creates what you do not know23.

Knowledge is conveyed with subjects and predicates.

Statements can either be affirmative or negative.
Subject predicate pairs are [used] to make the listener[/reader]
Understand something that the speaker[/writer] is trying to say

Or [to make the listener/reader] aware that the speaker/[writer] knows of such.
[MM: volume 1: page 446: line(s) 11-12: { al-Jawhar al-Maknun (matn 63);
Àbd al-Rahman al-Akhdari; verse 35-36}]

And He taught 'Adam the names24, all of them. Then, He showed them [the objects] to the angels and said, "Inform
Me of the names of all these if you are truthful."

These are called statements like:

The affirmation of a link between a subject and a predicate is called a statement.
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

Rough granules are called grits.

grit (grît) 1. Small rough granules like sand.25
[AH: volume 1: page 599: line(s) 43: {listed alphabetically between gristmill and grith}]

Statements are of three types:

Next, know that statements can be divided into three categories: (1) legal, (2) empirical, and (3) rational.

those you know by your mind26,
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
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.

…Do you not use your intellect27?

Those you know by testing,

If [the verification of the truth of a statement] requires experimentation and repetition it is known as an empirical
statement.

And We send down from the sky blessed water and We make grow with it gardens and grain for harvest28.
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

those revealed and defined.

If a statement relies on a divinely revealed text such that its truth cannot be verified except through this text [i.e.
Qur'an or hadith], it is known as a legal statement… like our saying (in affirmation) that the five daily prayers are
wajib and our saying (in negation) that fasting on the tenth of Muharram is not wajib.

And whoever does not rule [use for a criterion] according to what Allah has revealed, they are disbelievers29.
29
This shows that laws can only issue from Allah's revelation (directly or indirectly) to be valid in our din.
12

Those you know by your mind are divided in three:
Those that must be, those that can't be, those that are free
To be or not to be,

Ibn Àshir told us that rational statements are of [three] types: (1) obligatory, (2) impossible, and (3) possible.
[DT: volume 1: page 21: line(s) 18: {explanation of verses 7-10 of al-Murshid al-Muìn}]

If there were in the heavens or earth gods besides Allah, [their30 apparent order] would have been ruined31. So,
high above be Allah, the Lord of the Throne, from that which they describe.
If Allah willed, they would not have fought each other; but, Allah does what He wants32.

depends on what is sought.

[A possible thing] definitely needs someone/something to bring it into existence and choose for it its possible
attributes.
[DT: volume 1: page 40: line(s) 22: {explanation of verses 21-23 of al-Murshid al-Muìn}]

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

Each is known with thinking or without any thought.

All three of these previously-mentioned types of rational statements are either immediately known without any
multi-step thinking or known after multi-step thinking.
[DT: volume 1: page 22: line(s) 1-2: {explanation of verses 7-9 of al-Murshid al-Muìn}]

When some news of safety or fear comes to them, they spread it all over the place. If they had brought it to the
Messenger [without broadcasting it] and to those in charge, those who derive conclusions34 after deep analysis
would have known it.
When Musa saw the staff writhe like a serpent, he turned his back [to flee] and did not go back35.

Those you know by testing help to uncover links

As for empirical statements, they affirm a link between two affairs which can either be present or absent.

And those who call on other than Him do not get answered with anything like the person who stretches his hand
towards water so that it may reach his mouth; but, it will not reach his mouth36 [without him bringing it to his
mouth].
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

Like: When water does get inside a boat, it sinks.

There are four types of links: (1) a link between the presence of something and the presence of something else,
such as the presence of satiation after having eaten food, (2) a link between the absence of something and the
absence of something else, such as the absence of satiation with the absence of having eaten food, (3) a link
between the presence of something and the absence of something else, such the presence of hunger in the absence
of having eaten food, and (4) a link between the absence of something with the presence of something else, such as
the absence of hunger in the presence of having eaten food.

He is the one who makes you travel on land and by sea until when you are on a boat and We cause them to move
with a good wind that they are pleased with. Then, a violent wind comes to them and waves of water come to them
from all sides and they think that they have been encircled; they call upon Allah sincerely37: "If You save us from
this, we will surely be thankful."

But, Allah's the One Who brings about the effects.

Fire does not cause burning; heating does not cause [food to be] cooked, etc. These things do not bring about the
effect seen in and by themselves nor by an [independent] power that has been placed in them. Rather, Allah has
chose to make it the normal case that the effects take place when these things are present. You can then draw
analogies from this to the cutting seen when passing a knife [over a soft object], the pain in the presence of an open
wound, feeling full after eating, having a wet mouth after drinking a liquid, seeing vegetation after watering [the
soil], seeing light in the presence of the sun [in the sky] or a man-made lamp, seeing shadows of a wall or tree
[which are in line with the rays of the sun], hot water being cold when cold water is mixed in with it (and vice
versa), and other examples which are too many to count. Believe firmly that all of this is merely created by Allah
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.

That is your Lord Allah, the Creator of everything; so, worship Him; and He is a guardian over all things.

And He can break the known links when He so elects.

When we say that the link can be broken, we are pointing out the ignorance of him who understands this link to be
obligatory and unbreakable. So, such a person due to his ignorance denies that the dead can be brought back to life
on Judgement Day38. He denies the fact that people will burn forever in the Hellfire (while being kept alive)...39

They said, burn him and help your gods if you want to [do something.] We said to the fire: Be cold and peaceful
for Ibrahim40. They wanted to plot against him, but We made them the losers.

Those revealed and defined are from the Law Giver

Legal statements, here, are the directions of Allah about the contingently possible actions of responsible people.
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
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…

Like: It's o.k. to eat meat, fat, fish, and liver.

…like our statement that the five daily prayers are wajib.42
[DT: volume 1: page 20: line(s) : {explanation of verse(s) 6 of al-Murshid al-Muìn}]

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….
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.
[{Tirmidhi, clothing, wearing donkey skin, hadith #1648}]

You are responsible, if you have sanity,
With coming to age or reaching maturity
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).

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 consciousness.
[UF: volume 1: page 159: line(s) 12-13: {Ahmad; Abu Dawud; al-Hakim; Àli ibn Abu Talib and Ùmar}]

By getting a wet dream, period, pubic hair,
Pregnancy, passing eighteen43, but the last one's rare.44

The signs of sexual maturity are five. Both the male in female share three of these signs: (1) having a dream which
means that human reproductive fluid is emit, … (2) the growth of pubic hair meaning thick and coarse hair [is
seen] which doesn't just resemble peach fuzz, … (3) by reaching a particular age; but, the scholars have disagreed
about the actual age that is to be used; nevertheless, the popular opinion in the Maliki school … is that it is
eighteen years. Another valid view is that it is seventeen years. Yet another valid view is that it is fifteen years.
Then there are two signs of maturity that only females experience: (4) menstruation and (5) becoming pregnant.

And test the orphan until they reach age of marriage45. Then, if you think they are upright[/sane], give to them
their wealth46.
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

The first thing you must do, if able to reflect,
Is to know Allah with the proofs He did erect
And also His messengers with all their attributes,

The first thing that a responsible person (i.e. a person past puberty who is sane) must do when he is able to reflect
is to know Allah Most High and know His Messengers (upon whom be peace and blessings) with their attributes
for which Allah has set up guiding signs (i.e. He has set up rational proofs for them). This is because not knowing
the attribute of something is the same as not knowing the thing itself (as we mentioned shortly before).
Ibn Àshir 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].

…And I have come to you with a sign47 from your Lord. so, be aware of Allah48 and obey me49.

What's possible and not for them and that which suits.

It is a legal obligation on the people Allah has made responsible to know what is necessary for Our Master (High
and lofty be He), what is impossible for Him, and what is possible. Likewise, it is also obligatory for them to know
these things about the Messengers [of Allah].
[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 Ìsa 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.

Next, you must learn the din

As for knowledge, some of it is a personal obligation for every individual while some of it is only an obligation for
a few in a group. The type that is an obligation for each and every individual is what he needs to know about the
foundations of the din (i.e. our belief system) and its derived branches (e.g., our law system). When a person
reaches puberty, he must learn the laws of purification and prayer. Then when Ramadan enters, he must learn the
laws of fasting. If he has wealth, he must also learn the laws of Zakat. If he engages in business transactions, he
must now learn the laws of trade. And the rest of the subjects of Law are dealt with likewise.
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.

And We said to them, go down from it [i.e. the Garden] all together. If guidance comes to you from Me, then
whoever follows My guidance, no fear shall be upon them nor shall they grieve.
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.
[QU: volume 1: page 7: line(s) 1-3: {al-Qur'an; chapter 2; verse 38-39}]
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

from an authentic source

A hadith is said to be fabricated if it is a lie against the Messenger of Allah (May Allah bless him and give him
peace). Such a hadith states something that the Prophet (May Allah bless him and give him peace) did not say…. It
is absolutely unlawful to narrate such a hadith except if one also narrates the fact that it is [most likely] fabricated.
Additionally, one may never act by such a hadith [if it goes against a known law]53.
[NN: volume 1: page 49: line(s) 15-17: {explanation of line 32 of al-Bayquniyyah}]
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.

So you can worship Allah as He did endorse.

Allah has made seeking knowledge the most excellent of all actions by which the best of states can be achieved,
ranks can be raised, and good works can be multiplied in reward. Acts of obedience cannot be correctly performed
without having knowledge nor can one stay away from acts of disobedience without knowledge [of them].
[MK: volume 1: introduction page 2: line(s) 9-11: {Ibn Rushd's introduction to his Muqaddamah}]

... Or were you witnesses when Allah enjoined55 you with these [false] acts? Then, who is more wrongful that he
who invents a lie against Allah so that he may mislead people without knowledge? Indeed Allah does not guide the
disbelieving folk.
[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

Know that Allah exists without a beginning
Forever and ever without ever ending.

Among the things that are necessary for our Master (High and lofty be He) are twenty attributes: (1) existence, (2)
beginninglessness, (3) permanence…
near very beginning of matn}]

Know that there is no god besides Allah56…
Allah was and there was nothing else with Him57…
[{Bukhari #2953; Ahmad #19030; al-Bayhaqi}]
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…
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.
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
Know that He is absolutely independent.

…and [He has] absolute and general independence [from everything].

…If you disbelieve, then [know] to Allah belongs all that is in the heavens and all that is in the earth; and Allah is
ever independent and praised61…
[QU: volume 1: page 99: line(s) 10--11: {al-Qur'an; chapter 4; verse 131}]

And from His creation, He's completely different.

…and (4) the attribute of being different from created things
[MM: volume 1: page 3: line(s) 12: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi;
near beginning of matn}]

…There is nothing unto His likeness and He is the hearing and seeing62…
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.

He goes beyond our eyes in this world and our mind.
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 }]

Physical sight does not grasp Him but He grasps all sight. And He is the Subtle, the All-aware63.
[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.

He's one in Who He is and thus it is defined.
He's one in His qualities65, actions,

…and (6) the attribute of being one which means that He is one is His Entity, His attributes, and His actions.

[Yusuf said]: O my prison-mates, are many broken up gods better or is Allah, the One and the Subjugator.66.
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 àqidah 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 àqidah 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

has no son,
A wife, or a partner.

Declaring Allah's oneness is the upshot of our phrase la ilaha illa l-llah. It means that you believe that He is one
God, alone, and besought by all. He did not take on a wife nor a son. No one is a co-sharer in His command. He
does not have in His lordship a partner or similar. He does not have in His dominion an opposite, an equal, an
opposing being, or a helper that He needs.
[QF: volume 1: page 11: line(s) 19-21: {book 0; chapter 4; beginning}]

And that it [this book] may warn those who say, "Allah has chosen a son." They do not have any knowledge about
this nor their fathers. This is a tremendous [false] word that comes from their mouths. They speak only a lie.
[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.
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.

And the first ones are done.
He has power, and knowledge in totality,

Will over His actions, life in reality,
Hearing, seeing, and timeless and eternal speech
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.
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
[SA: volume 1: page 19: line(s) I19-20: {explanation of hikmah #15}]

Indeed Allah is able over all things68.
…and He has knowledge of all things69.
[QU: volume 1: page 140: line(s) 15: {al-Qur'an; chapter 6; verse(s) 101}]
Allah, there is no god besides Him, the Living71, the Eternal.
That is because Allah makes the night enter upon the day and the day enter upon the night and He is seeing and
hearing72.
They wish to change the speech of Allah. Say to them: You will not follow us. Thus, Allah has spoke
beforehand73…
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

Pointed to by the letters of the Book we teach.

These divinely revealed books are not His Most High's actual attribute of speech since they are [written/recited]
with letters and sounds. Rather, these divinely revealed texts point to His timelessly eternal speech. Allah's actual
speech has not been placed in any book; rather, it is an attribute that adheres to and is subsistent with His High
Entity… But since the letters of the Qur'an point to His real speech, the Qur'an is figuratively called Allah's speech.
[DT: volume 1: page 33: line(s) 19-21: {explanation of verses 14-20 of al-Murshid al-Muìn; section 12
about Allah's speech}]

If any of the polytheists wish to seek refuge with you, give them refuge so that they may hear the speech of
Allah….74

Opposites of these are truly impossible.

And the opposites of these attributes are impossible.
Being non-existent and having a beginning is for created things.
Him having an end or His needing someone is likewise counted.

And that he have a similitude, not be one,
Inability to act, being forced, ignorance, dying

Inability to hear, inability to speak, blindness, and silence [are also impossible].
[MA: volume 1: page 3: line(s) 9-11: {verse 17-19}]
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-Àqā'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…

So, declare Him free and of such incapable.

Declaring Allah free of what is not fit for him is the upshot of our phrase subhana l-llah. It means that you believe
that … no defect or fault is fitting for Him. Rather, He is high above all defects and free of all faults.

And say subhan allah wa bihamdihi and be among those that prostrate themselves.
[QU: volume 1: page 267: line(s) 5-6: { al-Qur'an; chapter 15; verse(s) 98}]
47 Guiding Helper Line #49, 51

He can do everything that is possible.
...
But, He can make a choice to leave such things undone.

As for the attribute that is merely contingently possible for Him, it is the ability to carry out every contingently
possible thing or leave it undone.
in first fourth of matn}]

And Your Lord creates whatever He wants76 and He chooses77…
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

Nothing in sky or earth makes Him incapable.

And He is a Doer of what He wants.
As He has rulings and volition
Since there is nothing to prevent Him [from doing anything] in His kingdom.
He is high above having an opposite or a contender.

…And it is not fitting for Allah that anything in the skies or the earth make Him incapable. Indeed, He is ever
knowing and ever powerful.

The proof He exists is the design that needs Someone.

All existent things from the earth, skies, animals, inanimate objects, mountains, seas, rivers, trees, fruits, flowers,
winds, clouds, rain, the sun , the moon, stars, the alteration of night and day, every small thing, and every big thing
show traces of design, subtle wisdom, and planning. Thus in each object, there is a conclusive evident proof for
the existence of the Designer Who is Allah, the Lord of the worlds and the Creator of all of creation.
[QF: volume 1: page 8: line(s) 19-23: {book 0; chapter 1; middle}]

And Among His signs is that He created you from dirt and now you are many men scattered about. And among
His signs is that He created from among yourselves spouses so that you may find rest in them. And he has sowed
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:
===================
Although most people understand what space is (at least on 3

dimensions), most people only have vague ideas about what time is.
Time is the measurement of the movement of a physical body with

respect to a reference point.
or we can say:
Time is the measurement of a fluctuation of a sensory phenomenon.
or we can say:
Time is the measurement of a change between the states of something

that is perceived.
We can come up with many similar statements, but the crux the matter is
the same in that it states:
a) It is only through the movement of physical bodies relative to

a reference point that we can understand the concept of time.
b) All "time-keepers" ancient and modern work on this principle:
(1) the hourglass uses the movement of sand grains, (2) the water
clock, the movement of water, (3) the dial-clock, the movement of
the gears that move the dials, (4) the solar clock, the rotation of
the earth, (5) digital wristwatches, the movement of electrical
impulses through wire, semiconductors, and crystals, (6) the most
advanced clock (the cesium clock), the orbit of electrons around
the cesium atom, (7) it has been also recently discovered that the
human body has its own time-clock (which resembles an hourglass)
whose flow changes direction every twenty-four hours, etc.
c) Thus when the human experiences the phenomenon of time, his
mind is actually just measuring the number of fluctuations (e.g.,
ticks in his internal clock) of some sensory phenomenon.
d) It is provable that the human mind/body is a discontinuous (this is
30
a simple mathematical term which is opposed to continuous)
instrument which calculates and recalculates its current state
at a fixed time interval. [Those that are highly learned in
both the fields of computer engineering and modern neurology
will agree with this as the human mind sends electrical impulses
to its neurons which after gaining enough information reconstructs /
refreshes its present state similar to how a finite state machine, such
as a computer works]. This is why if a phenomenon happens too quick,
the mind will not perceive it.
e) If the human mind is discontinuous, it cannot be easily proven that the
physical world (which consists of space reconstructed through time)
is continuous. [As a side note, another proof that the world may
not be continuous is the Uncertainty Principle in Physics which states
that we cannot accurately describe both the location and time of
a particle due the delays in receiving the information of its location
at a particular time.]
f) Rather, we would state that it is provable that the physical world
(in both space and time) is not continuous (contrary to current and
past popular belief).
g) If we move a body from point A to point B (and there is one meter
between point A and point B), we can count a great number of states
of motion, but cannot count an infinite number of states of motion
(again due to the delays in receiving the information about the
body's movements). Thus, we cannot prove that the body actually
went through an infinite number of states.
h) It has been proven in advanced Physics over the past 100 years that
all matter is made up of distinct and finite building blocks.
For example, a one foot iron rod is made up of a finite number
of Fe atoms. It is not valid to state any longer that one can
divide up a one foot rod an infinite number of times. Now, of course,
we can go further and count the protons, neutrons, and electrons in
the one foot iron rod, but we will still end up with a finite number
at a particular time. Now, of course, we could go even further
and count the quarks (e.g., the one's with up spin, down spin, etc.)
in the iron rod, but again we in the end would end up with a finite
number. It may happen that we find even smaller particles in the
future which make up the smallest known particle now; but again in
the end we will end up with a finite number of particles no matter
how deep we go in this nested scheme.
i) Thus, we conclude that space which is made up of matter and matter-
voids is discontinuous and not continuous (again contrary to
past and present popular belief). [Now, you may ask, I understand
the proof for matter being discontinuous, but what is the proof
that matter-voids must also be discontinuous like matter itself.
We will only mention a short proof for purposes of brevity:
The matter-void becomes the domain in which matter rests and we
know that the space in matter-voids can only fit a finite number of
pieces of matter. Therefore, we conclude that these voids must also be
of finite dimensions (otherwise, they would be able to fit an infinite
number of pieces of matter).
Any thing that is finite in dimensions cannot itself be continuous.
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
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).
Some of these detrimental consequences for kufr (disbelief) are:
a) Striking a fatal blow to random causality (e.g., as expressed by the

Evolutionists and Naturalists) as each disparate space-time frame
has no direct link between the previous frame and the next frame
shown to us.
b) Taking the argument of "things happen by themselves" away from
34
[QU: volume 1: page 406: line(s) 6-10: { al-Qur'an; chapter 20; verse(s) 20-22}]

The world couldn't have happened by itself `cause from laws
We know every effect has a preceding cause.
The universe must have had a real beginning

In time because see that things are always changing.
If Allah began, there'd be an infinite regress

Or a loop that keeps going, a circle that's vicious.
He can never end since He's always been around.
the atheists as there is no independent flowing domain in which these

things may occur by themselves. Rather, the argument points to
the fact that there must be a "Master of Creation" working behind the
scenes and His "super-smooth" and "super-fast" discontinuality leads
the simple-minded into believing in continuality and considering
things as independently existent.
c) Inducing the last death-yells (screams before death) of those who
oppose the rational arguments for the Existence of a Supreme Being
by taking away the possibility of backward-flowing or circular time
(this strikes a direct hit against their claim that matter is
eternally pre-existent).
d) Introducing a more comprehensive and direct proof for the existence
of a "Master of Sensory Phenomena" which goes beyond the three proofs
which Immanuel Kant claimed were the only three possible (Ontological
(Necessity of Existence Proof), Cosmological (Primary Mover Proof),
and Psycho-theological (Design Proof)).
e) Apprising the learned that the physical universe is nothing
more than a large multi-dimensional "TV" screen in which
sensory phenomenon are "updated" at disparate intervals.
f) Causing the ground under the anthropomorphist and polytheist
to open up and sway as part of the conclusion of the above argument
is that all sensory phenomena have no independent existence
and if the "Master of Creation" willed they would be snuffed
out in the next frame without any external cause at all. And
a god whose existence can be snuffed out in a single frame is
no god at all.
g) etc.
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
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?
in first fourth of matn}]

And to Him is the true calling. And those who call upon other than Him do not receive any answer except like the
one who stretches his hands towards water so that it may reach his mouth [by merely pointing to it] but it does not
reach his mouth.79 And the calls of the disbelievers are only in error.
[He is] the originator of the heavens and the earth80….
[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.

Only qualities of things that start change around.
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
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.

Everything on it [i.e. the earth] is passing, but the Countenance of Your Lord remains83…

If He weren't independent, He'd need a cause
Or not have qualities and that would break the laws.
If He were like creation, He'd have to have a start

Because all of them do and you know He can't start.
If there were others besides Him and He weren't one,

Then He wouldn't be able to get anything done.
If He didn't have power, knowledge, life, volition,

Then you wouldn't see His wonderful creation.
If He weren't Hearing, Speaking, Able to Look,

That would be a defect and they came in the Book.
If He couldn't do or leave a possible thing,

A change in reality and laws it would bring.

As for the proof of Him being different from creation, it is that if He were like His creation, then He too would
have to have a start just like they do. However, that is impossible in view of what you have learned about Allah
being beginningless and endless.
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.
in second fourth of matn}]
in second fourth of matn}]

Say if there were other gods like they say, then these gods would vie for the throne [of your Lord]84 …
This is the creation of Allah85, so show me what those besides Him have created. But, the wrongdoers are in clear
error86.

And there are even far more detailed proofs than these.

I have started my book with a brief87 sublime discourse about our belief system. This is because I wanted to put
more important things first. Certainly, the beliefs of our din are more important than the detailed laws.
[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
…And of knowledge [O mankind], you have been given only a little bit .

So, back off! Philosopher, it's not good to tease.

The seventh type of speech that we are prohibited from is ridiculing which means to make fun of; it is unlawful,
regardless of whether it is done with words, actions, imitations, or hand motions.
[QF: volume 1: page 7: line(s) 18-19: {introduction; explanation of how the book is arranged}]

Rather, they denied that which they did not encompass in knowledge, but the explanation of it had not come to
them yet88…

The noble messengers were honest and conveyed
The message with intelligence. And they obeyed.
They couldn't have lied, concealed, or been retarded.

And they couldn't have disobeyed

It is obligatory in the right of the messengers (upon whom be blessings and peace) that they have (1) honesty; the
opposite of dishonesty, … (2) trustworthy obedience to Allah; the opposite of which is betrayal/disobedience to
Allah, … (3) conveying what they were asked to convey; the opposite of which is concealing the message, … and
(4) full intelligence; the opposite of which is being retarded.
[MM: volume 1: page 27: line(s) 22-25: {Risalah fi Ìlm 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
And if he (the Prophet) had fabricated against us some tales/lies, we would have grabbed him and then have cut off
his aorta89.
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.
And your companion (the Prophet) is not mentally ill [or possessed by a jinn]91.
[Prophet Shuàyb 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

since they started.

A number of the scholars of the belief system are of the view that it is not rationally impossible for the prophets
(upon whom be blessing and peace) to have committed small or large acts of disobedience before being called by
Allah to convey the message. However, some of our companions and scholars are of the view that such is
rationally impossible; and this is also the preferred view of al-Qadi Ìyad..
[DT: volume 1: page 52: line(s) 17-22: {explanation of verses 31-33 of al-Murshid al-Muìn; al-tanbih
al-thani }]

They could have all normal human states
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
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).
end of first half of matn}]

And we did not send before you any Messengers except that they used to eat food and walk in the marketplace…

like sleeping93,

And possible for them [are human states] like eating
And having sex with women who are lawful for them.

Indeed We sent messengers before you and appointed for them wives and children And it is not fitting for a
messenger that he come with a sign except with the will of Allah.

But not big disease like worms from their skins creeping.

[And also in their right] is being safe from everything [e.g., big disease] that is viewed as repulsive… As for
Prophet Job (upon whom be peace), it is narrated that he was the first to be hit with small pox [and it wasn't
anything worse].
[DT: volume 1: page 50: line(s) 17-21: {explanation of verses 31-33 of al-Murshid al-Muìn; before the
two tanbihs}]
93
Like sleeping with women
41
The Guiding Helper

If they were retarded, then they couldn't convey
The message to their people in the proper way.

The proof for [them not being retarded] is that if they were not intelligent, then they would not be able to establish
argument against their opponents. However, such is impossible as the Qur'an has mentioned in many places of
them establishing an argument against their opponents.

Normal human states are allowed and on them were seen.
Towards such states, Allah's perfect wisdom did lean.

As for the proof of normal human states being possible for them, it is that that such states were seen befalling to
them, either to increase their reward, to establish a legal ruling, distract them away from the world, to let people
know that the world is worth nothing to Allah, to let people know that Allah is not pleased with the world as a
place of reward for His prophets and close friends [rather, He is pleased with the next life as a place of reward for
such people].

All of this is found in the testification.
It's a sign of faith. So, utter with conviction:
There is no god but Allah and also concur

Muhammad is the Last Prophet and Messenger.

All the meanings in these tenets of belief are found in the statement: There is no god but Allah and Muhammad is
the Messenger of Allah.
42
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.

Know that there is no god but Allah and seek forgiveness for your misdeed.
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.
The Prophet (May Allah bless him and give him peace) said, "There will be no more prophets after me."
[{Muslim, leadership, necessity of fulfilling one's oath of obedience to the Khalifah,

hadith #3429}]

Of the things you mention, it's the best in measure.
So, spend your life with it and you'll find a treasure.

So, the intelligent person should mention the testification often bringing to mind the tenets of belief that it
comprises until its meaning mixes in with his flesh and blood. The, he will see [many] wondrous secrets, Allah-
willing, whose number cannot be encompassed.

The Prophet (May Allah bless him and give him peace) said, "The best of verbal remembrances is the saying la
ilaha illa l-lah".
[DR: volume 1: page 689: hadith 1440: {al-Tirmidhi, volume 4, page 227}]

43
The Guiding Helper
Know that Islam is what you do with your body parts.

The obedience of all of the body limbs … in words or actions is called Islam.
[DT: volume 1: page 69: line(s) 6-8: {explanation of verses 41-47 of al-Murshid al-Muìn; right after
quotation from matn}]

Ùmar (May Allah be well pleased with him) said: While we were sitting with the Messenger of Allah that day, a
man appeared wearing extremely white clothing, extremely black hair, with no signs of travel on him, and none of
us recognized him. [He drew nearer] until he sat in front of the Prophet (May Allah bless him and give him peace)
and joined his knees to the knees of the Prophet and placed his palms on the thighs of the Prophet. He then said, 'O
Muhammad, inform me about Islam.'
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 man then inquired, 'Tell me about the Last Hour.'
The Prophet answered, 'The person being asked does not know any more about the Last Hour than the person
asking.'
The man then responded, 'But, tell me about its signs.'
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 Ùmar, do you know who the
person asking the questions was?'
I replied, 'Allah and His Messenger know better.'
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

Iman is what believers have in their minds and hearts.

Iman is specific to the heart.
[QF: volume 1: page 19: line(s) 3-4: {book 1: chapter 9: issue 1}]

that you perform pilgrimage of the House if you can find a way to it.'
said, 'Tell me about 'Iman.95"
you.'
asking.'
[{Sahih Muslim}]
95
Believing something is done with the mind/heart.
45
The Guiding Helper

Ihsan is seeing and feeling Allah with the soul.

Ihsan according the one96 who knew about it means to worship Allah as if you see Him; if you don't see Him, [you
should at least know that] He sees you.
[DT: volume 1: page 70: line(s) 6-8: {explanation of verses 41-47 of al-Murshid al-Muìn; right after the
explanation of all five pillars and the brief description of Iman }]

you.'
asking.'
96
i.e. the Prophet (May Allah bless him and give him peace)
46
[{Sahih Muslim #9}]

We learned about these three things from an arch angel.

The narrations of hadith about this incident point to the fact that the Prophet (May Allah bless him and give him
peace) did not know that the questioner was Jibra'il except at the end of the incident [when Angel Jibra'il left after
asking about and confirming all three parts of the din]
[DT: volume 1: page 77: line(s) 24-25: {explanation of verses 41-47 of al-Murshid al-Muìn; the second
tanbih before the detailed mention of the prophets}]

that you perform pilgrimage of the House if you can find a way to it97.'
you.'
asking.'
97
All of the acts that the Prophet mentioned in defining Islam are done with the body limbs.
47
The Guiding Helper
The Prophet then said, 'He was Angel Jibra'il who came to teach you your din98.'
[{Sahih Muslim #9}]

Until you testify, know Islam does not stick.

The two testifications being a precondition for the other characteristics/[acts] of the din is correct
[DT: volume 1: page 69: line(s) 22: {explanation of verses 41-47 of al-Murshid al-Muìn; near
beginning}]

The Prophet (May Allah bless him and give him peace) said, "Allah does not accept faith without actions nor does
he accept actions without faith99."
[JA: volume 1: page 38: Hadith 105: {al-Tabarani}]

The other four pillars

The base supports of Islam are five obligatory acts

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."
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
[DR: volume 1: page 550: hadith 1077: {Bukhari, volume 1, page 49 (book of Iman); Muslim, volume 1,
page 45}]

are praying,

The second pillar is the formal prayer.
beginning}]

page 45}]

even when sick,

Concerning the prayer of the sick person, it has several conditions: (1) that he pray without leaning on anything,
… (2) that he pray standing while leaning on something, … (3) [that he pray] sitting without leaning on something,
… (4) [that he pray] sitting while leaning on something, … (5) then lying down on his right side …

When the Messenger of Allah was sick, he prayed in his house while sitting100…
[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

Giving alms

The third pillar is giving Zakat on the things that it is due on…
[DT: volume 1: page 70: line(s) 1-2: {explanation of verses 41-47 of al-Murshid al-Muìn; near
beginning}]

page 45}]

to the needy

Zakat is distributed to the eight categories of people mentioned in [verse 60 of chapter 9 of the Qur'an].

Alms are only for the poor, the wretched…

from your surplus wealth,

The third condition for Zakat becoming wajib is that the wealth is of the type on which Zakat is due. This includes
three types of wealth: (1) cash money, (2) cultivation, (3) grazing livestock; and also what returns to [the first
type], such as goods for trade.
50
[QF: volume 1: page 88: line(s) 15-17: {book 4; chapter 1; precondition 3}]

The Prophet (May Allah bless him and give him peace) said, "There is no Zakat for less than five camels, there is
no zakat on less than five awāq101 of silver. There is no Zakat on less than five wasq of crop harvests102.
[MW: volume 1: page 233: line(s) 15-18: {Muwatta' Malik, book of zakat; first hadith in first chapter]

Fasting in Ramadan,

The fourth pillar is fasting in Ramadan.
beginning}]

page 45}]

if you still have your health,

As for the elderly man and woman who are unable to fast, they can freely eat during the day [in Ramadan] (as is
agreed upon by the scholars) and they need not make up the fasts later.
[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.

Making a journey to Makkah

The fifth pillar is making pilgrimage to the House [i.e. the Ka`bah] for him who is able to find a way to it.
beginning}]

page 45}]

once in a life.

Hajj is wajib on him who is able to go once in a life, but this obligation is not time-bound; rather, [the person] may
go whenever he wishes.

…And a right owed by people to Allah is to make pilgrimage to the House103 for him who is able to find a way to
it…
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

Islam also governs other parts of your life.

The obedience of all of the body limbs
In words and actions is the sublime Islam.

O you who believe, Enter into submission totally104 and do not follow the footsteps of Shaytan. Indeed, he is for
you a clear enemy.

Believe in Allah, His books, messengers, angels.

The meaning of belief in language means to recognize something as true. The meaning of belief in Sacred Law
means to recognize the followings things as true [and existent]: Allah, His angels, His books, His messengers, and
the Last Day.
[QF: volume 1: page 18: line(s) 22-23: {book 0; chapter 9; issue 1}]

…So, believe in Allah and His messengers. If you believe and ward off evil, for you is a tremendous reward.
Say: we believe in Allah, in that which was revealed to us, that which was revealed to Ibrahim, Ismaìl, Ishaq,
Ya`qub, the Tribes, that which was given to Musa, Ìsa, and the prophets from their Lord105. We do not divide
between any of them and we are to Him people who submit.
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.'
[{Sahih Muslim, hadith #9 (of three parts of din hadith)}]

Believe in death

And obligatory is our belief in death
And the Messenger of Death takes the soul [of the human away].

Wherever you may be, death will catch up with you, even if you are in fortified towers…

and the two questioning angels.

The second point of belief [concerning the hereafter] is the questioning of the two angels.
[QF: volume 1: page 15: line(s) 25: {book 0; chapter 7; issue 2}]

The Prophet (May Allah bless him and give him peace) said, "…and then his soul is put back in his corpse and two
angels come to him to make him sit up and then they ask him, 'Who is your Lord?' He answers, 'My Lord is Allah.'
They then ask, 'What is your din?' He then answers, 'My din is al-Islam.' They then ask him, 'Who is this man [i.e.
Muhammad] who was raised among you?' He then answers, 'He is the Messenger of Allah.' They then ask, 'How
did you learn all this?' He then answers, 'I read Allah's book and believed what was in it.' Then a caller from the
sky proclaims, 'This servant of Mine has spoke the truth, so put under him [carpets] from Paradise, make him wear
clothes of Paradise, and open for him a door to Paradise'…
[IK: volume 2: page 512: line(s) 30-33: {explanation of chapter 14, verse 27}]
[{Ahmad, al-Barra' ibn Àzib}]
54

Believe in the world between death and afterlife.
People are punished in their graves and are in strife.

The first point of belief [concerning the hereafter] is the intermediary world [between death and resurrection] and
the punishment of whom Allah wills in the graves.

The Prophet (May Allah bless him and give him peace) said, "Indeed when one of you dies, he is shown his place
of rest in the mornings and evenings. If the person is from Paradise, then he is [shown] from Paradise. [And the
same] if he is of Hell. Then, it is said to the person, 'This is your resting place until Allah raises you back up on the
Day of Resurrection.'"
[LM: volume 3: page(s) 269-297: hadith 1822: {Muslim - chapter of the description of the Day of
Resurrection; Bukhari - book 81, chapter 47}]

Believe when the horn is first blown, the world will end.
No people will remain on earth from end-to-end.

Allah will command Israfil to blow for the first time … and the dwellers of the heavens and the earth will go into
fright [due to the working order of the universe collapsing].
[IK: volume 3: page 198: line(s) 13-14: {explanation of al-Qur'an 22:1-2}]
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."

Then [when] the horn is blown, everyone in the heavens and earth will swoon away except those that Allah wills.
Then when the horn is blown another time, they will be standing and gazing.
55
The Guiding Helper

Then, Allah will put us in our bodies again.

Then, He will revive angel Israfil and command Him to blow the horn a third time to announce resurrection. …
Then, people will come back to life after they were bones and crushed remains. They will become living again
looking at the terrors of the Day of Resurrection.
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-Muìn; before the
quotation of any lines of poetry}]

À'ishah said that she heard the Messenger of Allah (May Allah bless him and give him peace) say, "People will be
gathered on the Day of Resurrection barefoot, naked, and uncircumcised107." À'ishah then asked, "O Messenger
of Allah, men and women together looking at each other?108" The Prophet (May Allah bless him and give him
peace) then answered, "O À'ishah, the affair will be much more serious than to make them concerned about
such109 [i.e. viewing each other naked]."
[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}]

He will question people

The fourth point of belief [concerning the hereafter] is that the actions [of people] will be accounted for.
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 Àishah 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 Àishah's literal understanding of his statement.
56

The Prophet (May Allah bless him and give him peace) said, "The two feet of a servant [of Allah] will not [be
allowed to] move on the Day of Resurrection until he is asked about his life in which way he spent it, his
knowledge - what he did with it, his money where he earned it and where he spent it, and his body - how he wore it
down."
[DR: volume 1: page(s) 252: hadith 408: {Tirmidhi, volume 3, page 291 (description of the Day of
Resurrection)}]

and weigh their actions then.

The sixth point of belief [concerning the hereafter] is that the actions [of people] will be weighed [on a scale].

Then, We will lay down the scales of justice for the Day of Resurrection. And no soul shall be wronged even a bit.
And if it were [to weigh] the weight of a mustard seed, We would bring it [to weigh on the scale]. And We are
sufficient to account.

All the wrongs will be settled as the record reads.

The fifth point of belief [concerning the hereafter] is that there will be retribution [of wrongs] between the servants.

The Prophet (May Allah bless him and give him peace) said, "Do you know who the bankrupt person is?" The
companions answered, “The bankrupt person among us is the one who has neither a dirham not any provision."
The Prophet (May Allah bless him and give him peace) then said, "The bankrupt person from my nation is the one
57
The Guiding Helper
who comes on the Day of Resurrection having performed prayer, fasts, and Zakat, but he reviled this [person],
slandered this [person], ate the wealth of this [person], shed the blood of this [person], and struck this [person].
Thus, this [person] is given some of his good deeds and this [person] is given some of his good deeds. Now if all
his good deeds finish before all [his wrongs] have been settled, their bad deeds are taken and flung on him. Then,
he is flung into the Hellfire.”
[DR: volume 1: page(s) 158: hadith 220: {Muslim, volume 4, page 1997 (chapter on the unlawfulness of
wronging others)}]

Then, the people will be handed their book of deeds.

The seventh point of belief [concerning the hereafter] is that [people will be] given their record [of past actions]
either in their right hand or in their left hand110.

As for the one who is given his book [of deeds] in his right hand, he will say, 'Here, read my book [happily]'. I had
known that I was going to meet my accounting. So, he will be in a happy life. … As for the person who is given
his book in his left hand, he will say, 'Would that I were not given my book and not known my reckoning [sadly]. I
wish I were finished off [earlier]. My wealth did not avail me. My power has gone away from me.' [It will be
then said], 'Take him and chain him up. Then in the Hellfire make him burn.’

Believe in the bridge stretched over the Hellfire.
Some will cross it to a place of their desire.
Others will slip tumbling into the Hellfire.

The eighth point of belief [concerning the hereafter] is that [people will try to] cross the bridge stretched over the
Hellfire. The people will differ in speed when crossing the bridge according to their actions [this with better
actions will cross faster while those with worse actions will cross slower]. Among them will be those that fall
head-first into the fire of Hell.
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

The Prophet (May Allah bless him and give him peace) said, "Then, the bridge will be placed over the midst of
Hell. Then, I will be the first of the Messengers who cross the bridge with his nation…
[LM: volume 1: page(s) 42-43: hadith 114: {Muslim, book of Iman, knowing the way that Allah will be
seen}]

Good people will plea for those whom they desire.

And that you believe in the pleading of the prophets, then the scholars, then the martyrs, and then the rest of the
believers according to their rank and station with Allah Most High.
[ID: volume 1: page 161: line(s) 1-2: {qawaìd al-àqa'id; section 1; near end}]

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…"
[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"}]

Believe in the Blessed Prophet's river and lake

The ninth point of belief [concerning the hereafter] is that the Prophet (May Allah bless him and give him peace)
has a water basin that his followers will drink from. Whoever drinks from it once will never be thirsty again.
Those who changed or altered [the din] will not be allowed to drink from it.
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: {qawaìd al-àqa'id; section 1; near end}]
[ID: volume 1: page 160: line(s) 1: {qawaìd al-àqa'id; section 1; near end}]
59
The Guiding Helper
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.
[{Muslim #4122 (chapter of the description of the Prophet's cistern)}]

Of strong sweet white liquid which people will intake.

And the water basin is as wide as the distance of a one month's journey [with old-fashioned slow travel]. Its water
is whiter than milk and sweeter than honey. There are as many drinking cups around it as the number of stars in the
sky.
[ID: volume 1: page 159: line(s) 9-10: {qawaìd al-àqa'id; section 1; near end}]

The Prophet (May Allah bless him and give him peace) was asked how large his watering basin was and he
answered, "…As large as the distance between Àdan and Àmman and larger still (pointing with his hand); it has
vessels of gold and silver (around it) … The water is more white than milk and sweeter and better than honey; it
has the scent of musk; whoever drinks from it once will never be thirsty again.
[{Ahmad #21135}]

Believe in the Paradise for the believers.

The twelfth point of belief [concerning the hereafter] is that [people will] enter Paradise. No one will enter except
believers. They will enjoy themselves in it with many types of enjoyment and be able to see the noble
Countenance of Allah.

And those who believe and do good works, We shall make them enter gardens under which rivers flow for them to
abide therein forever. They will have pure companions. And We will make them enter into plenteous shade.
60

It keeps going

The believers will stay in Paradise forever. May Allah make us among them with His bounty and mercy.

And those who believe and do good works, We shall make them enter gardens under which rivers flow for them to
abide therein forever. They will have pure companions. And we will make them enter into plenteous shade.

like the Hell for disbelievers111.
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 :
a) Negating that Allah has Lordship over His creation.

b) Negating that Allah is one in His Entity, attributes, and actions.
c) Worshiping another entity along with Allah (shirk).
d) Changing one's religion to other than Islam after having learned about Islam and understanding it. (Allah has said that
"Whoever seeks other than Islam as a din, it will not be accepted from him").
e) Claiming that Allah can become manifest in His creation (e.g., take the form of a man).
f) Believing in reincarnation.
g) Negating any one of His known attributes (e.g., the 41 attributes mentioned in Song 2 of the Guiding Helper). Included in
this is claiming that the Universe was created by other than Him or that He was born from something else. Included in this
also is claiming that the Universe had no beginning in time.
h) Claiming that one has sat alongside with Allah literally speaking or claiming that one has ascended to visit Him literally
speaking.
i) Claiming that a person after the time of Prophet Muhammad ibn Àbdullah is a real prophet from Allah (and that Prophet
Muhammad is not the last prophet). Included in this is claiming that one has received revelation from Allah (like a prophet)
61
The Guiding Helper
The eleventh point of belief [concerning the hereafter] is that [people will] enter the Hellfire. Two types of people
will enter the Hellfire: (1) all of the disbelievers. They will be punished with various types of punishments, some
more severely than others; and they will stay there forever.

And those who disbelieve and deny our signs, they are the companions of the Hellfire to abide therein forever.
And what a miserable journey's end.
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-Shafiì) 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

But, believers go to Hell if they disobeyed
… Then, Allah will lift their grade.

The second type of people who will go to Hell is whomever Allah wills of the disobeying believers. Then, they
will be taken out from it [after a short or long period of time] with the mercy of Allah Most High and with the pleas
of the Prophets, angels, martyrs, righteous people, and the rest of the believers.

The Prophet (May Allah bless him and give him peace) said, "The people of Paradise will enter Paradise and the
people of Hell will enter Hell. Then Allah Most High will say, 'Take out from the Hellfire whoever has in his heart
the weight of a mustard seed of belief.' So, they will be taken out, but will have been burned to a char. Then, they
will be put into the Haya River and will grow forth like the seed grows forth at the side of a water stream. Don't
you see that it comes out yellowish and twisted?"
[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)}]

And didn't repent.

A believer will only go to Hell if seven characteristics are found in him all together: (1) that he have sins … , (2)
that he die nor repenting from his sins since the person who repents is like the one who never even had any sins, (3)
that his sins were major ones and not minor ones as minor ones are forgiven by avoiding major ones, (4) that his
good deeds not outweigh his bad deeds; even if they outweigh his bad deeds by one small ant's weight, he will be
saved from the Fire, (5) that he not be among those people that have been saved with an extraordinary good work,
such as those who fought in the battle of Badr or those who took the pledge to fight to death [in Hudaybiyyah], (6)
no one pleas on his behalf, and (7) Allah does not forgive him.

The Prophet (May Allah bless him and give him peace) said, "The person who repents from a sin is like the person
who never committed the sin in the first place."
[{Ibn Majah #4240}]
63
The Guiding Helper

Believe in destiny

As for will over His actions, He (Glorified be He) wills all of the things that are present and plans all of the events
that happen. He decrees all decreed affairs and does what He wants. Thus, every benefit, harm, sweetness,
bitterness, act disbelief, act of belief, act of obedience, act of disobedience112, increase, decrease, profit, and loss is
in accordance with his pre-eternal [time-independent] volition, decree, destining, and wise choice.
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 Àshàri scholars (such as Ibn Àshir in his
"Tawheed Ibn Àshir") 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:
a) Single dimensional destination

b) Multiple dimensional destination
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

And indeed everything We have created is with destiny.

meaning that which did hit
Wasn't meant to miss and the other way is fit.

And we believe that whatever Allah willed must happen and whatever he does not won't happen.
[HM: volume 1: page 10: line(s) 1-2: {explanation of verses 44-45 of al-Murshid al-Muìn}]

No misfortune befalls in the earth or in yourselves except that that it was written in a book before We brought it
into existence. Indeed, that is easy for Allah.
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.
This is the Àshàri view elucidated by the high-level scholars.

65
The Guiding Helper
The Prophet (May Allah bless him and give him peace) said, "…And know that if all the people were to gather
together to bring you some benefit, they would not be able to bring any benefit to you except that which Allah had
already written for you. And if all the people were to gather together to bring you some harm, they would not bring
you any harm except that which Allah had already written against you. The pens have been lifted and the ink has
dried."
[DR: volume 1: page(s) 63-64: hadith 63: {Tirmidhi, volume 3, page 141}]

Finally, worship Allah as if Him you see
Or as if He sees you. The din is of these three.

As for Ihsan, he who knew about it said:
[It is] that you worship Allah as if Him you see.
If you don't see him, He sees you.

The din is these three. Take [it] as you strongest handhold.
[MA: volume 1: page 5: line(s) 7-8: {verse 46-47}]

you.'
…
Then, the Prophet asked, 'O Ùmar, 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.'
[{Sahih Muslim #9}]

The Legal rulings are from the speech of Allah
Connected with actions of us who follow Law.
They ask you to do an act or from it they shun.

Or give you a choice or a qualification
113
This shows that the din is made up of all three components mentioned in the hadith.
66
That sets a triggering cause, or a condition
Which needs to be met, or enacts some prevention.

Ibn Àshir said above that the legal statement which relies on divine legislation cannot be known by other means.
The intellect cannot be used to reach to its conclusion nor can scientific empirical observation [help to reach its
conclusion]. [Rather,] it is the speech of Allah Most High directed towards the actions of those responsible…
Then, this directive about the action of a responsible person can either be asking the person do something [or
asking him to leave it undone], allowing the person to either do or leave something undone…, or it can lay down
stipulations by which [the person can tell] whether it is requested or declared allowed. Now, this stipulation can
either be a triggering cause, a precondition, or a preventive factor.
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-Muìn; very
beginning}]
beginning}]

…Whoever does not rule by what Allah has revealed., they are disbelievers.
And establish prayer, give Zakat, and bow with those that bow down114.
And We said, "O Àdam, 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 Àrafah
[to head towards Muzdalifah], remember Allah near the al-Mashàr al-Haram territory118…
…And do not shave your heads until the sacrificial animal reaches its point of sacrifice…119
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-Mashàr 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…

Know these legal rulings as long as you're alive:
Wajib, mandub, mubah, makruh, haram. That's five.
Ibn Àshir said that the types of legal statements are five… And they are far!121, mandub, makruh, haram, or
mubah.
beginning}]

Refer to the primary text proofs below.

Wajib are the acts you must do without excuse.
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.
beginning}]

…Indeed prayer is on the believers an inscribed injunction at specific times.
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

Mandub are the acts whose command is somewhat loose.

If the request to do an action is not a firm command… such that it is permissible to leave it, it is known as mandub,
such as praying [the two unit] Fajr prayer before Subh prayer.
[DT: volume 1: page 91: line(s) 13: {explanation of verses 50-52 of al-Murshid al-Muìn; very
beginning}]

…Whoever voluntarily performs supererogatory acts, it is better for him122 - and that you fast is better for you if
you but knew.
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}]

Mubah will come later,
Proof(s):
Look at line 147 of the Guiding Helper.

, but makruh is disliked.
Your avoiding it is something Allah has liked.
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.
beginning}]

The Prophet (May Allah bless him and give him peace) said, "Indeed Allah Most High has made unlawful for you
(1) disobeying mothers, (2) stealing or withhold [other people's property], and (3) burying daughters. And He has
disliked for you (1) [engaging in] gossip, (2) asking too many questions, and (3) wasting money123.
[DR: volume 1: page 217: hadith 342: {Muslim; Bukhari}]

Haram are the acts that are not lawful to do.

If the prohibition is a firm command… such that it is not permissible to perform it, it is known as haram, such as
drinking alcohol and fornication.
beginning}]

The Prophet (May Allah bless him and give him peace) said, "Indeed Allah Most High has made obligatory some
acts, so do not fail to perform them. He has marked off lawful boundaries, so do not transgress them. He has made
some acts unlawful, so do not perform them. Finally, He has kept silent about certain acts, as a mercy for you from
Him and not out of forgetfulness, so do not research [about the rulings of] such acts.”
[DR: volume 1: page 878: hadith 1835: {Dar Qutni, volume 4, page 184; Hakim, volume 4, page 115 }]

Stay away from them and to Allah you'll be true.

You [willfully] disobey the God while claiming to love Him.
This is impossible according to logical analogy.
123
This shows that some prohibitions (labeled haram) are strictly forbidden while others (labeled makruh) are less strictly enforced.
70
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-Muìn; first
stanza of poetry quoted}]

If you do a wajib, you're promised a reward.
If you leave it, fear a punishment from the Lord.

The wajib act is … that act which when performed has a reward [associated with it] and when left undone … has a
punishment [associated with it].
[DT: volume 1: page 92: line(s) 4-5: {explanation of verses 50-52 of al-Murshid al-Muìn; right before
tanbih}]

And establish prayer and give Zakat; and whatever good you send forth, you will find it with Allah [as a reward].
Indeed Allah is a seer of what you do.
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.

If you do a mandub, reward is expected.
If you leave it, no punishment is erected.

The mandub act is … that act which when performed has a reward [associated with it] and when left undone … has
no punishment [associated with it].
tanbih}]
71
The Guiding Helper
…Whoever voluntarily performs supererogatory acts, it is better for him124 - and that you fast is better for you if
you but knew.

Mubah are most acts.

The base ruling of all affairs is that they are mubah [i.e. neutral and permissible].
[IU: volume 1: page 115: line(s) 12-13: {second division; types of legal rulings; definition of mubah}]

to other than Allah125….

Do or leave them. It's neutral.

The act which the Sacred Law has given permission to perform it or leave it undone is called mubah.
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
…And there is no blame on you whether you eat together or separately.

With no punishment nor reward, things are equal.

Mubah are the acts in which there is no reward associated with performing them and no punishment associated with
leaving them undone, such as standing [outside of formal prayer instead of sitting], sitting [outside of formal prayer
instead of standing], moving [instead of staying still], staying still [instead of moving], enjoying allowed material
possessions, such as food, clothing, riding vehicles, and similar things.
[MK: volume 1: page 3: line(s) 27-29: {near very beginning of actual start of book after historical
introduction}]

That is because your Lord does not destroy a town in transgression while its folk are unaware (of the truth)126….
…And they love to be praised for that which they did not do127….

If you leave a makruh, reward is expected.
If you do it, no punishment is erected.

Makruh are the acts which are better not to perform than to perform. But, there is no blame associated with
[performing it]… Makruh are acts which have reward associated with leaving them undone but no punishment
associated with performing them.
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
tanbih}]

[Marrying slave-girls] is for those who fear fornication among you. But, if you restrain yourselves, it is better for
you128. And Allah is forgiving and merciful.

If you do a haram, fear a real punishment.
If you leave it, a reward to you will be sent.

Haram is the exact opposite of wajib and is what Allah has threatened punishment for performing and [has
promised reward for leaving undone].
[MK: volume 1: page 3: line(s) 29: {near very beginning of actual start of book after historical
introduction}]

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.

Wajibs are of two types: those each person must do
And those that are done for a group by just a few.

Ibn Àshir said that obligatory acts… are of two types: (1) obligatory for each individual responsible person (such
as the five daily prayers) … and (2) obligatory for a group; if a part of the group does it, then the rest will not have
to do it (such as saving a drowning person and preparing a dead body for burial).
128
This shows that leaving some permissible acts has reward associated with it and such is the definition of makruh.
74
tanbih}]

…And repent to Allah all together O you who are believers so that you may be successful129.
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.

Sunnahs are part of mandub and also are two
Like wajib, done by everybody or a few.

Mandub… holds the sunnah subcategory (meaning that the command to perform sunnahs is also not firm). An
example of a sunnah for each individual is Witr … and examples of a group communal sunnah is adhan and the
Call to Commence prayer.
[DT: volume 1: page 93: line(s) 14-17: {explanation of verses 53 of al-Murshid al-Muìn; near
beginning}]

Indeed in the Messenger of Allah you have an excellent example for he who hopes in Allah and the Last Day and
remembers Allah much131.
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

Raghibah, fadilah, nafilah are mandub.
This ranking is from their strength in being mandub.

Ibn Rushd said, "If the reward for a mandub act is plenteous and the Prophet (May Allah bless him and give him
peace) performed them in front of a group, it is known as a sunnah. If the reward for a mandub act is less, it is
known as a nafilah. If the mandub act is in between these two levels, it is known as a fadilah.
[DT: volume 1: page 93: line(s) 21-23: {explanation of verses 53 of al-Murshid al-Muìn; 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.
introduction}]

The Prophet (May Allah bless him and give him peace) said, "The best of verbal remembrances is the saying la
ilaha illa l-lah"133.
[DR: volume 1: page 689: hadith 1440: {al-Tirmidhi, volume 4, page 227}]

When new acts come about, we look around and see
In which of these five places their rulings should be.

All good is in sticking to the Qur'an, the way of the Prophet [May Allah bless him and give him peace], and early
good Muslims. [The good] is also in avoiding new matters and innovations.
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
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 À'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].

The Prophet (May Allah bless him and give him peace) said, "Whoever established a good practice in Islam137, he
has its reward and the reward of all those that act by his practice after him without decreasing their reward in
naught138 . And whoever establishes in Islam a bad practice, he has its burden and the burden of all those that act
by it after him without decreasing their burdens in naught.139"
[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}]
À'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 Shafiì (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-Ìz ibn Àbd 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 Muàdh ibn Jabal to Yemen and asked him [before he
left for Yemen], "How will you decide your legal cases Muàdh?" Muàdh 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?" Muàdh 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?" Muàdh 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 Muàdh'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; Muàdh ibn Jabal}]
And indeed we have sent you [O Muhammad] for all of mankind143.

Know that the spittle of all animals is pure.
And so are their mucus and sweat.

And also among pure things is the entire living animal, its tears, its sweat, its spittle, its mucus, its eggs even if it
eats impurities according to the popular opinion in the Maliki school and even if this living animal were to be a dog
or a pig according to the popular opinion in the Maliki school.
[DT: volume 1: page 102: line(s) 22-23: {explanation of verses 54 -56 of al-Murshid al-Muìn; sixth
tanbih}]

The Prophet (May Allah bless him and give him peace) was asked about small watering holes between Makkah and
Madinah that dogs and predatory animals drank from and he said, "[Whatever they drink] is for them in their
stomachs and you have what is left [in the watering hole] as a drink and purifying water"144.
[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

But wait, there's more:
The urine and feces of animals we eat

Are pure

And also among pure things, is the urine and feces of allowed to eat [land/sea] creatures and birds.
[DT: volume 1: page 103: line(s) 6-7: {explanation of verses 54 -56 of al-Murshid al-Muìn; sixth
tanbih}]

The Prophet (May Allah bless him and give him peace) said, "If an animal's flesh is eaten, there is no harm in its
urine".
[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.
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The Guiding Helper

like cows, goats, sheep, and rabbits with two feet.
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.
[QF: volume 1: page 149: line(s) 11-14: {book 9; chapter 1; introduction}]

to other than Allah….

The urine and feces of humans are impure.
And these two things from a pig are not pure for sure.
Bones, and skin, meat, and milk of a pig are impure.

Bones and meat of a dead animal are not pure.
Untanned skin of a dead animal is impure.

Seminal and post-urine fluid are not pure.
Body parts cut from living creatures are impure.

Lots of blood, pus, and rotten vomit are not pure.

The impurities that are absolutely agreed upon in the Maliki school are eighteen149: (1) the urine of the adult
human, (2) his feces, (3) sexual arousal fluid, (4) post-urinary fluid, (5) flesh of a dead animal, (6) flesh of a pig, (7
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
& 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-Muìn; 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-Shafiì 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-Muìn; sixth
tanbih, end of beginning}]

The Prophet (May Allah bless him and give him peace) said, "Keep away from your masjids, your infants and your
crazy people."153
[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}]
unslaughtered animal, blood155 spilled forth, or the flesh of a pig - these things are filth156 -, or corrupted with a
sacrifice to other than Allah….
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".
[{Ibn Majah #1650}]
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.
82
[{Ibn Majah, hunting, what is cut off from a creature while it is alive, #3207}]
À'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….

Intoxicants like beer and cocaine are impure.

Some inanimate objects are poisonous, while others are sedative, while still others are intoxicating (you will later
come to know how to distinguish between them); the ruling for the poisonous and sedative substances is that they
are pure and the ruling for the intoxicating substances is that they are impure. These intoxicating inanimate
substances are impure regardless of whether they are liquid like wine or solid like hashish and regardless of
whether the intoxicant is taken from grapes or another organic substance according to the popular opinion in the
Maliki school.
[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"}]

O you who believe, wine, gambling, idols, and divining arrows are filth from the action of Shaytan. So avoid it
(i.e. this filth) so that you may be successful164….
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

Most other things (solid, liquid, or gas) are pure.

All inanimate objects are pure except those that intoxicate.

He is the One Who has created for you what is in the Earth, all of it165….
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."
[{Ahmad, hadith #21183}]
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 Àsakir (History of Damascus); Ibn Àdiyy in the Kamil}]

You can get pure for worship by using water.

Purity [for worship] is obtained by using water which has not been altered [from its natural state] with anything,
either impure or pure.
[DT: volume 1: page 99: line(s) 17: {explanation of verses 54 -56 of al-Murshid al-Muìn; 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
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}]
…And we send down from the sky water, as a purifying agent.
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.

But if something falls in it like red powder
Or Milk, mustard, white vinegar, or lemon juice

Changing its color, smell, or taste, it's of no use
For worship.

If something pure mixes in with water and doesn't change its color, taste, or smell, it is considered all-purpose
water. However if what mixed in changed one of these three attributes, then Imam Malik and Imam al-Shafiì say
that it is pure but not purifying.

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] except with what changes its color, taste, or smell."
168
This shows that by default, only water can be used for ablution or baths for purification.
85
The Guiding Helper
But, you can use it for other tasks,
Such as cooking, cleaning, and rinsing dirty flasks.

If water's attributes or one of them become changed [by becoming mixed] with a pure substance, such as oil or
milk, it is still good for regular tasks but not good for worship [i.e. not good for ablution and baths for
purification].
[DT: volume 1: page 99: line(s) 21: {explanation of verses 54 -56 of al-Murshid al-Muìn; near very
beginning}]

The Prophet (May Allah bless him and give him peace) ate many types of food made with changed pure water
(e.g., water changed by the addition of vegetables) and has not been recorded to have forbidden the use of changed
pure water for daily tasks, such as washing clothes.

You can mark this above ruling as null and void
For the things that are considered hard to avoid.

Ibn Àshir then stated an exception to the ruling of water being changed with a pure substance. The exception is
what is changed with a pure substance that [usually] is found alongside water and the water usually is not free of
such substances. An example, is [particles of] red clay and arsenic [found in flowing water]. Thus, Ibn Àshir
gave the legal ruling that such water is still all-purpose water. Thus, it can be used for regular tasks and also for
worship.
[DT: volume 1: page 99: line(s) 22-23: {explanation of verses 54 -56 of al-Murshid al-Muìn; 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.
[KF: volume 1: page 6: line(s) 4-5: {taharah; question 6}]

And He has not placed on you in the din any undue hardship.

And you can get pure from water changed with sulfur,
86
Salt, moss, or something else that occurs with nature.

[Water is also all-purpose] if it is changed by the parts of the earth like red clay, salt, sulfur, dirt, even if these
things are purposely thrown in (like chucking a piece of potters clay into water). The same is true for water that
has become changed due to stagnation or due to what has grown in it like fish and moss.
[KF: volume 1: page 6: line(s) 3-5: {taharah; question 6}]

The Prophet (May Allah bless him and give him peace) said, "Water has been created as a purifying agent169…
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}]

However, if something impure falls in water
And changes it, you should pour it down the gutter.

Water, when its attributes or one of its attributes is changed with an impure substance such as human urine or wine,
should be thrown away. Thus, it is not used for worship (i.e. ablution and baths for purification); nor it is used for
removing an impurity from clothes, body, or floor; nor is it used for regular tasks such as drinking it or [cooking]
food with it.
[DT: volume 1: page 99: line(s) 21: {explanation of verses 54 -56 of al-Murshid al-Muìn; near very
beginning}]

The Prophet (May Allah bless him and give him peace) said, "Let not any of you ever urinate in standing water that
does not flow and then [attempt to] take a bath in it.171".
[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.
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The Guiding Helper

Become pure for worship

Allah has joined the command to do ablution with wanting to perform the formal prayer [al-Qur'an 5:6]
[MK: volume 1: page 11: line(s) 33-34: {ablution; section of the meaning of Allah's statement: "When
you stand up for prayer…" }]

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 impurity172, 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
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.

by making some intents.

Purification to lift off an impure state is among the types of worship that are directed to both the body and the heart
because it needs an intention.
[MK: volume 1: page 4: line(s) 27-28: {section about the meaning of purification in Sacred Law}]

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 intends173".
[{Bukhari, hadith #1}]
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

Get some water,

In Allah's statement "If you do not find water, then do dry ablution" [al-Qur'an 5:6] is a proof that wet ablution is
not permissible with anything but water.
[MK: volume 1: page 15: line(s) 27: {section about the meaning of Allah's statement "If you don't find
water…"}]

Mughayrah said that I was with the Prophet (May Allah bless him and give him peace) on a journey and he said to
me, "O Mughayrah, hold on to this water container." So, I held on to it and the Messenger of Allah (May Allah
bless him and give him peace) left me until he went out of sight. He performed nature's call and was wearing a
Syrian cloak. [When he came back], he tried to expose his entire forearm [by pulling up the sleeve of the cloak]
but it was too narrow. So, he took out his hand from below the cloak and I poured water on the hand. So, he
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. ".
[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)}]

mention Allah,

Sheikh Khalil counted the places where Bismillah is used to begin an act. Thus he said after mentioning that it is
mandub in ablution, "Bismillah is used to begin baths for purification, dry ablution, eating, drinking, animal
slaughter, mounting a riding vehicle, entering and leaving a place of residence, entering a masjid, wearing a
garment, closing a door, blowing out a candle, beginning sexual intercourse, climbing the pulpit to give a speech,
closing the eyes of a person who just died, and placing him in his grave."174
[DT: volume 1: page 129: line(s) 20-22: {explanation of verses 64-67 of al-Murshid al-Muìn;
explanation of first fadilah}]

Some of the Companions of the Prophet (May Allah bless him and give him peace) were in search for water for
ablution [e.g., during a journey]. The Messenger (May Allah bless him and give him peace) asked the people, "Do
any of you have any water?". [An insufficient water was placed in front of him]. He then put his hand in the water
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.
89
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.
[{Nisa'i, hadith #77}]

and wipe your dents.

The seventh fadilah is stroking the teeth and gums… even if with a [fore]finger if a wooden stick is not
available… Wiping the dents is resorted to first and then the mouth is rinsed so that the water may wash away what
the wiping yielded.
explanation of seventh fadilah}]

The Prophet (May Allah bless him and give him peace) said, "If it were not for [fear of] making things hard for
people, I would have commanded them to brush with a toothstick along with every prayer176".
[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)}]

Wash you right hand three times.

The first [less-stressed] sunnah is washing the right hand three times...
[DT: volume 1: page 127: line(s) 21: {explanation of verses 62-63 of al-Murshid al-Muìn; explanation
of first sunnah}]

Àbdullah 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
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
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)}]

Wash your left hand three times.

It is mandub to wash both hands three times one hand at a time.
[KF: volume 1: page 8: line(s) 25: {sunnahs of ablution; question 2}]

ankles.

Rinse your mouth three times.

The fourth sunnah is to rinse the mouth which means to place water in it, shake it around from corner to corner,
and then to eject it out.
explanation of fourth sunnah}]
91
The Guiding Helper
ankles.

Put it in your nose three times
And blow it out each time.

The fifth and sixth sunnah is inhaling water in the nose and blowing it out. This means that the person should suck
water into his nose and then blow it out with his breath and fingers. It is mandub to suck the water far in except for
fasting people.
explanation of fifth and sixth sunnah}]

ankles.
92
Scoop it with your right hand.
Bring it up inhale and in your nose let it land.
And on your left nostril place the other hand's thumb.

Close that nostril and blow out with the other one.
Release it. Close your right nostril with your finger.

Blow out with the left one and water won't linger.

Inhaling water in the nose means making water enter the nose by using suction with one's breath. It is mandub to
do these two sunnahs [i.e. rinsing the mouth and inhaling water in the nose] with three handfuls of water, This
means that the mouth is rinsed with three handfuls and then water is inhaled with three handfuls… Blowing out
water [from the nose] means to push it out with one’s breath while placing the forefinger and thumb of the left hand
on the nose [pressing down on the nostrils one at a time] like when blowing one's nose [when sick].
[KF: volume 1: page 8: line(s) 27-32: {sunnahs of ablution; question 3}]


Refer to the proofs above.

Then, bring up water cupped in your hands. Wash your face.
From the top of your forehead down to your chin's base.
And from your right earlobe to the left one.

The first of the … [wajib acts] is washing the face. The limits of the face in length is from the where the head hair
usually begins to the bottom of the chin. This also includes the cheeks (for those without thick beards) and
includes the entire length of the beard (for those with beards even if they are long). The limits of the face in
breadth is from ear to ear according to the popular opinion in the Maliki school.
[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}]

93
The Guiding Helper
ankles.

Repeat this three times and with your face you'll be done.

It is mandub to wash the above-mentioned parts [i.e. face, arms, etc.] the third time.
[KF: volume 1: page 10: line(s) 13: {fadilahs of ablution and disliked acts; question 1; number 9}]

ankles.

Next are your arms.

It is sunnah to wash the face before the arms and the arms before wiping the head.
94
ankles.

Scoop up water with your right one.
Tilt up your arm. Let the water roll down and run.

One must transfer water to the face and arms when washing them.
[QF: volume 1: page 25: line(s) 2-3: {book 1; chapter 1; tanbih at end}]

Refer the proofs above.

Follow the water with your left hand sliding it
Down from your fingers to your elbow touching it
Keeping your arm between your fingers and your thumb.

Thumbs are on the right side going down for this one.
Then, slide it back up to past your nails. Let it glide.

But when going back, the thumbs are on the left side.

The wajib of passing the hand over the washed part means that the palm is passed over the limb being washed. It is
mandub that one only pass the palm once [for each wash] and it is disliked to exert much force or to repeatedly rub.
In ablution, it is not enough to pass the back of the hand over the washed part; however, such is enough in bathing
for purification.
95
The Guiding Helper
[KF: volume 1: page 6: line(s) 25-26: {wajibs of ablution; question 4}]
It is wajib to wash the hands [from the fingers] to the elbows (including the elbows).
[KF: volume 1: page 7: line(s) 32: {wajibs of ablution; question 11}]

Refer to the proofs above.

Scoop and tilt, slide and glide three times for your right one.
Reverse this for your left arm and you're almost done.

The third fadilah is to repeat the washing of the washed parts two times or three times; and washing three times is
better.

To demonstrate the ablution of the Prophet, Ùthman ibn Àffan 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)}]

Place your left hand on your right. Comb your fingers through.
Repeat for the other and with your hands you're through.

The way to comb the fingers through is from their backs not from their soft sides.
[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
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}]

Make sure you move back and forth watches and wristbands.

If the person skips a small spot [of what needs to be washed], his washing will be invalid and so will his
[subsequent] prayer.
[DT: volume 1: page 296: line(s) 2: {explanation of verses 165-171; right before fifth precondition of
imam}]

The Prophet (May Allah bless him and give him peace) said, “Woe be to the heels of feet from the fire [for having
not washed them properly in wet ablution]178”.
[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)}]

Leave alone small rings.

It is not necessary to move [back-and-forth] a ring which is allowed in Sacred Law even if it is tight and water does
not get under it, regardless of whether the ring is for a man or a woman. But if the ring is not allowed in Sacred
Law (such as one of gold for men), one must remove it off of the finger… The kind of silver ring that is allowed
for men according to Sacred Law is one which weighs 2 dirhams179 or less.
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.
97
The Guiding Helper

Next is your hair.

It is a sunnah that the face be washed before the hands and the hands be washed before the head is wiped.


Wet your hands.

[If] the water is released from the hand before bringing the hand to the body limb, it is known as wiping180….

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
ankles.

Put your thumbs by your two temples and keep them there.
Swing your hands back to your neck over your hair.
Swing them back181.

The better way to wipe the head is to begin in the front [near the forehead] and then pass one's hands to the end
[back of head]; then, to return to the place where one started. Please note that the return pass is [only] sunnah.
[QF: volume 1: page 23: line(s) 20-21: {book 1; chapter 1; section 2; a little before section 3}]

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.
99
The Guiding Helper
Wet your fingers again.

The fingers are wet again for the [wiping of] the ears.
[QF: volume 1: page 24: line(s) 13-14: {book 1; chapter 1; section 3; end}]

of his neck; then, the pulled them back forward to the place he began the motion from … and he wiped his ears182,
the back of them and the front of them … and he placed his fingers in the holes of the ears.

Wipe your ear.
With your thumb in back and your finger where you hear.

The person wipes the back of the ear with his thumbs and the front of the ear with the forefingers.


That's only if you don't have long hanging hair strands.
If you do, you'll have to slide back and forth your hands.
182
As a wipe has to be done with wet hands, it is best accomplished immediately after dipping one's hands in water.
100
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.

Then, wash your feet

It is sunnah to wash the face before the arms, to wash the arms before wiping the head, and to wipe the head before
washing the feet.

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
enough times,

Another valid opinion is that the purpose of washing the feet is to get them clean (as they are often subject to
getting dirty) even if one has to wash them more than three times. And some of the teachers of Ibn Rushd made
this opinion widespread.
[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"}]

ankles185.

right then left.

The sixth fadilah of ablution is to start with washing the right body limb before the left one [in the same category].

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}]
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

Use your pinkies. Go between your toes right to left.

The way the toes are combed through is that one should begin with [combing the region to the left of] the smallest
toe of the right foot (since it is the rightmost toe) and then end with [the region to the right of] the big toe (since it
is the leftmost toe). And one should start with the big toe (since it is the rightmost toe) for the left foot and end
with the smallest toe (since it is the leftmost toe).
[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}]

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."
[{Ahmad, Ibn Àbbas, hadith #2473}]

Wudu' gets you pure for worship

The word Wudu' is derived from a word that means cleanliness and in Law, it means purifying specific limbs to
raise of from them a state of impurity to allow one to do an act… of worship.
[DT: volume 1: page 119: line(s) 7-8: { explanation of verse(s) 57-61 of al-Murshid al-Muìn; very
beginning}]

The Prophet (May Allah bless him and give him peace) said, "Allah does not accept formal prayer without [first]
becoming pure and does not accept charity from stolen property."
[{Muslim, Purification, the necessity of purification for the formal prayer, hadith #329}]
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The Guiding Helper

and in this nation
We're really used to calling it ablution.

186
ab·lu·tion (a-bloo¹shen) noun
187
1. A washing of the body, especially for worship.
[AH: volume 1: page 3: line(s) 69: {listed alphabetically between abloom and ABM}]

… And we have not sent any messenger except with the language of his people so that he may explain things to
them.

They're seven things you must do in ablution.

Ibn Àshir said that the wajibs of ablution are seven.
[DT: volume 1: page 119: line(s) 10-11: {explanation of verse(s) 57-61 of al-Murshid al-Muìn; very
beginning}]

Refer to proofs below.

You can't even miss one for purification.
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
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}]

[wash] your feet to the ankles188. And if you are in a greater state of impurity, then do a rigorous cleaning [by

Begin with an intention

The second wajib of the wajibs of ablution is having an intention
[DT: volume 1: page 120: line(s) 4: {explanation of verse(s) 57-61 of al-Murshid al-Muìn; second
obligatory act}]


to regain pureness,
To do or allow worship. That's one in sureness.
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
words.
105
The Guiding Helper
The person performing ablution can intend one of three things as Ibn Àshir 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-Muìn; right after
first quoted lines of poetry}]

This is what it means to intend to do an act of worship.

Wash your face

The fourth wajib of ablution is to wash the face… from where the head hair usually begins to the end of the chin.
So hairy people who have hair on their forehead must still wash their forehead while bald people should not wash
the scalp above the forehead. Also, the face includes the region from ear to ear.
[DT: volume 1: page 124: line(s) 3-4: {explanation of verse(s) 57-61 of al-Murshid al-Muìn; right after
second quoted lines of poetry}]


and arms to your elbows.

The fifth wajib of ablution is to wash the arms along with the elbows.
190
106
[DT: volume 1: page 124: line(s) 20-21: {explanation of verse(s) 57-61 of al-Murshid al-Muìn; after
second quoted lines of poetry}]


Wipe your head.

The fifth wajib of ablution is to wipe the head.
[DT: volume 1: page 126: line(s) 18: {explanation of verse(s) 57-61 of al-Murshid al-Muìn; after third
quoted section of poetry}]


Wash your feet193. That's five done and said.
191
192
193
Wash your feet to your ankles. That's five done and said.
107
The Guiding Helper
The seventh wajib of ablution is to wash the feet along with the ankles.
quoted section of poetry}]

and [wash] your feet to the ankles194. And if you are in a greater state of impurity, then do a rigorous cleaning [by

Pass your hands over the washed parts.

The first wajib of ablution is to pass the hand over the washed parts.
[DT: volume 1: page 119: line(s) 11: {explanation of verse(s) 57-61 of al-Murshid al-Muìn; near
beginning}]

This is understood as being part of the washing mentioned in the primary texts as it helps water reach the entire
washed part.

Some scholars say,
"Even if the water already fell away."
194
108
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-Muìn; near
beginning}]

Do one action right after you do the other
Without break so the parts don't dry in good weather.
That's the seven.

The second wajib of ablution is to do all of its actions in the same time frame… However, small gaps are
forgiven…. If a person takes long gaps on purpose, he must repeat his ablution [and prayer if he prayed]… A long
gap is the time needed for the body parts to dry in a moderate climate.
[DT: volume 1: page 119: line(s) 17-23: {explanation of verse(s) 57-61 of al-Murshid al-Muìn; near
beginning}]


Make sure you comb your fingers through
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-Muìn; after second
quoted section of poetry but before derivative rulings section}]

Prophet said, "Comb between your fingers and feet197 [in ablution] … and when you bow in prayer, put your palms

And also your beard hair if it's thin and see-through.
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 Àbd al-Rahman ibn Qasim (the freed African slave who was a dedicated student f Imam
Malik) as the most reliable of his students.
c) Àbd 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 Àbd 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
Ibn Àshir 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-Muìn;
explanation of fourth wajib of ablution}]

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 twice198. "
[{Ibn Majah, Purification and its sunnahs, what has come about combing the beard, hadith #425}]

They're also seven sunnahs in ablution.

Ibn Àshir said that there are seven sunnahs in ablution.
[DT: volume 1: page 127: line(s) 21: {explanation of verse(s) 62-63 of al-Murshid al-Muìn; very
beginning}]

Refer to the proofs below199.

Washing your two hands before continuation,

The first sunnah of ablution is to wash the hands three times at start.
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
beginning}]

ankles.

Swinging your hands back when wiping over your head,

The second sunnah of ablution is the return pass when wiping over the head.
[DT: volume 1: page 128: line(s) 10: {explanation of verse(s) 62-63 of al-Murshid al-Muìn; second
sunnah}]

ankles.

112
Wiping your ear,

The third sunnah of ablution is to wipe the ears, the front of them and the back of them.
[DT: volume 1: page 128: line(s) 11-12: {explanation of verse(s) 62-63 of al-Murshid al-Muìn; third
sunnah}]


rinsing your mouth; that's four we've said;

The fourth sunnah of ablution is to rinse the mouth, which means that water is put in the mouth, swished around
from one corner to the other, and then ejected out.
[DT: volume 1: page 128: line(s) 14: {explanation of verse(s) 62-63 of al-Murshid al-Muìn; fourth
sunnah}]

ankles.

113
The Guiding Helper
Inhaling water in your nose, blowing it out,

The fifth and sixth sunnahs of ablution are to inhale water in the nose and to blow it out.
[DT: volume 1: page 128: line(s) 15: {explanation of verse(s) 62-63 of al-Murshid al-Muìn; fifth and
sixth sunnah}]

ankles.

Keeping the order of the wajib parts throughout.

The seventh sunnah of ablution is to keep to a specific order in performing the wajib actions. So, the face is
washed before the hands, the hands are washed before the head, and the head is wiped before the feet.
[DT: volume 1: page 128: line(s) 21-22: {explanation of verse(s) 62-63 of al-Murshid al-Muìn; seventh
sunnah}]

Thus, the Prophet (May Allah bless him and give him peace) demonstrated ablution to us with this order200.
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
Eleven fadilahs are in ablution.

Ibn Àshir said that there are eleven fadilahs in ablution.
beginning}]

Acts that the Prophet is recorded to have done but omitted without excuse at certain times are labeled as fadilahs.

Starting with "Bismillah",

The first fadilah of ablution is saying "Bismillah".
[DT: volume 1: page 129: line(s) 17: {explanation of verse(s) 64-67 of al-Murshid al-Muìn; near very
beginning}]

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]".
[Ahmad, Abu Hurayrah, hadith 8355]

and a pure location
Free of impurities,

The second fadilah of ablution is that the person perform it in a pure location so that impurities do not splash on
ones clothes or body.
[DT: volume 1: page 129: line(s) 23: {explanation of verse(s) 64-67 of al-Murshid al-Muìn; near very
beginning}]
115
The Guiding Helper
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).

water conservation,

The third fadilah of ablution is using only a small amount of water. However, there is no limit on how much water
one can use and still gain credit for this fadilah. People aren't the same in their needs for water in ablution. Rather,
they are have different needs due to the attributes of their bodies and their ability to perform ablution gracefully.
beginning}]
beginning}]

Jabir ibn Àbdullah was asked about [how much water one should use in] bathing for purification. He replied,
"Two liters` (i.e. one Sa`) is enough for you." The questioner replied, "That [amount] is not enough for me." Jabir
then answered, "[Two liters] was enough for the person who had more hair than you and is better than you [i.e. the
Prophet (May Allah bless him and give him peace)].201"
[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}]

Putting containers on the right,

The fourth fadilah of ablution is to put water containers [which one can dip one's hand into] on the right side. And
the people of knowledge have preferred that narrow-mouthed water containers should be placed on the left side
instead.
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
[DT: volume 1: page 130: line(s) 8-9: {explanation of verse(s) 64-67 of al-Murshid al-Muìn; fourth
fadilah}]


repetition
Of the washed parts two or three times in succession,

The fifth fadilah of ablution is to wash [the limbs that are washed] a second or a third time.
[DT: volume 1: page 130: line(s) 9: {explanation of verse(s) 64-67 of al-Murshid al-Muìn; fifth fadilah}]

ankles.
117
The Guiding Helper

Brushing your dents with a toothstick,

The seventh fadilah of ablution is to brush [one's teeth, gums, and tongue] … with a toothstick … or a finger.
[DT: volume 1: page 130: line(s) 15-16: {explanation of verse(s) 64-67 of al-Murshid al-Muìn; seventh
fadilah}]

The Prophet (May Allah bless him and give him peace) said, "If it were not for [fear of] making things hard for
people, I would have commanded them to brush with a toothstick along with every prayer202".
[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)}]

expedition
Of the right limbs before the left

The sixth fadilah of ablution is to begin with the right limb before the left.
[DT: volume 1: page 130: line(s) 14-15: {explanation of verse(s) 64-67 of al-Murshid al-Muìn; sixth
fadilah}]

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
preservation
Of the order of sunnahs

The eighth fadilah of ablution is to keep all the sunnahs in order. This means that the hands are washed before the
mouth is rinsed, the mouth is rinsed before water is inhaled into the nose, water is inhaled into the nose before it is
blown out, it is blown out before the ear is wipes (after washing the face), [etc.]
[DT: volume 1: page 130: line(s) 20-21: {explanation of verse(s) 64-67 of al-Murshid al-Muìn; eighth
fadilah}]


with wajib action,

The ninth fadilah of ablution is to keep to the correct ordering of the sunnahs along with the wajib actions
[DT: volume 1: page 130: line(s) 21-22: {explanation of verse(s) 64-67 of al-Murshid al-Muìn; ninth
fadilah}]


Wiping the head starting from the front direction,
203
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
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-Muìn; tenth
fadilah}]


And wiping between the toes in termination.

The eleventh fadilah of ablution is to comb between the toes.
[DT: volume 1: page 131: line(s) 2: {explanation of verse(s) 64-67 of al-Murshid al-Muìn; eleventh
fadilah}]


It's disliked in Wudu' to wash more than three times,

It is disliked to augment to the number of times the Legislator has limited the washing to. And this limit is three
times.
120
[DT: volume 1: page 131: line(s) 24-25: {explanation of verse(s) 68 of al-Murshid al-Muìn; near
beginning}]

A person asked the Prophet (May Allah bless him and give him peace) how to perform ablution. The Prophet
called for water in a container. He then washed his hands three times. Then, he washed his face three times.
Then, he washed his forearms three times. Then, he wiped his head. He then placed his fingers in the holes of his
ears and wiped the back of the ears with his thumb and the front with his index fingers. Then, he washed his feet
three timed. He then said, "Whoever adds to this or leaves something out has performed bad and did wrong. 205"
[{Abu Dawud, purification, ablution is three three, hadith #116}]

Or wipe more than once,

Ibn Àshir told us concerning what is wiped in ablution that it is disliked to exceed the number that the Legislator
has set. For the head, this number is wiping once and then making a return pass. For the ears, it is wiping only
once.
beginning}]

A person asked the Prophet (May Allah bless him and give him peace) how to perform ablution. The Prophet
called for water in a container. He then washed his hands three times. Then, he washed his face three times.
Then, he washed forearms three times. Then, he wiped his head. He then placed his fingers in the holes of his ears
and wiped the back of the ears with his thumb and the front with his index fingers. Then, he washed his feet three
timed. He then said, "Whoever adds to this or leaves something out has performed bad and did wrong."
[{Abu Dawud, purification, ablution is three three, hadith #116}]

or chatter about the times.

And the third disliked act during ablution is talking with other than the remembrance of Allah..
[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
Thus, the Prophet (May Allah bless him and give him peace) used to avoid talk while performing ablution.

If you take a break before you're done on purpose,
Start again if the last part has a dry surface.
If it didn't dry, continue from where you stopped.

Whoever takes a [big] break on purpose and willfully, the ruling for him is the same as the ruling for the person
who was incapable of continuing without a break but was guilty of committing acts which would most likely lead to
a break206. Thus, such a person continues from where he left off if a long time did not pass. And if a long time
passed, then he must start ablution again.
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.

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
Always continue if the water spilled or dropped.

Whoever takes a long break due to incapability and was not guilty of committing acts which would most likely lead
to his incapability (e.g., he prepared enough water but someone spilled it, someone stole it, it spilled by mistake, or
he was forced to take a [big] break, …), … he should continue from where he left off.


Whoever disbelieves in Allah after having believed [in Him] - except those that are forced208 while their hearts are
at rest with belief - rather those that open their chest up [willfully] to disbelief, on them is anger from Allah and
they have a tremendous punishment.

If you forgot a wajib and much time has passed,
Do it alone when you recollect of the past.

Ibn Àshir said that whoever forgets to do something in his ablution, this forgotten part can either be sunnah or
wajib. If it is wajib and he doesn’t remember until a long time later, he should do the forgotten part alone and he
should not repeat what is after it209.
beginning}]

If you performed worship, now it is incomplete.

If the person does not remember until he has prayed, his prayer becomes invalid [with his remembering it] and he
must repeat it.
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
beginning}]

The Prophet (May Allah bless him and give him peace) said, "Allah does not accept formal prayer without [first]
becoming pure and does not accept charity from stolen property."
[{Muslim, Purification, the necessity of purification for the formal prayer, hadith #329}]

But if you soon remembered, do it and complete.

If he remembers shortly afterwards, he should perform the forgotten part and then perform all of the parts of
ablution that normally follow the forgotten part [until the end].
beginning}]

…Forgotten sunnahs? Do them for commendation.

If the forgotten part was a sunnah, he should perform it alone [when he remembers] in preparation for the future
prayers that day. Additionally, there is no need to repeat any prayers prayed [if the forgotten part was only a
sunnah]. There is no difference in this ruling between whether the person remembers after a long time or shortly
afterwards; and Allah knows best.
beginning}]

But, wait! There are some more rules for ablution.
You can wipe over socks
124
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.
[QF: volume 1: page 38: line(s) 8: {book 1; chapter 9; very beginning}]

taking them off to wash his feet] and then prayed the formal prayer. ".

if they are of leather

It is a precondition for the correctness of the wiping that the sock be made of leather210. With this, we exclude
woven socks211.
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}]

performed ablution as he would for the formal prayer. Then, he passed [wet] hands over his leather socks213
[without taking them off to wash his feet] and then prayed the formal prayer. ".

And if you wore them when pure,
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., Shafiì / 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
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}]

Mughayrah said that I was with the Prophet (May Allah bless him and give him peace) at night on a journey and he
said to me, "Do you have water?." I replied, "Yes." So, he descended from his riding animal and left me until he
went out of sight in the darkness of the night. Then, he came back and I poured water on [his hands] him from the
water container. He then washed his face and hands and was wearing a cloak made of wool. He wasn't able to
expose his forearms [by pulling up the sleeve of the cloak]. So, he took out his hand from below the cloak. Then,
he washed his forearms. Then, he wiped his head. Then I went down to the ground to pull off his leather socks.
He then said to me, "Leave them for I put them on while I was pure215."
[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)}]

in any weather.

It is o.k. wipe over socks if the person wore them due to heat, cold, fear of a scorpion, or a similar reason.
[KF: volume 1: page 33: line(s) 4-5: {wiping over leather socks; question 2}]

We have not been told about any prohibition of wiping over leather socks in certain climatic conditions and the
base ruling for all affairs is that they are mubah until a proof is found that states otherwise.

You can keep doing so for a long duration

There is no set limit for the wiping; thus, it is not restricted to one day and night, nor more, nor less.
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
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}]

As long you don't bathe for purification.

The first thing that invalidates the wiping over the socks is one [of the four] acts that make bathing for purification
wajib.


If the sock gets a hole,

The second thing that invalidates the wiping over the socks is a large rip in the sock as big as one-third of the foot.
128
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]."

or with it you can't walk,

There are six preconditions for the sock in order for the wiping to be correct: (1) that they be made out of leather;
so other materials are not valid, (2) that they be pure217…, (3) that [if it is made up of distinct patches] they be
sewn together and not pasted, (4) that the sock have a stalk that fully covers up to the ankles…, (5) that it is
possible to walk in them easily…, and (6) The sock does not have a [thick] layer (e.g., of wax or a cloth) over it.

The socks that the Prophet (May Allah bless him and give him peace) were all socks which he continuously wore
and was able to walk in.

Or if most of your foot does come out to its stalk,

The third act that invalidates the wiping over the socks is the emergence of most of the foot up to the stalk (which
is the part of the sock above the ankles). Obviously if all the foot comes up to the stalk, the wiping becomes
invalid.
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

Rush to wash your feet or repeat ablution.

If a person in a pure state takes off his leather socks after having wiped on them, he should rush to wash his feet.
… If a long time passes and he doesn't do this on purpose, his entire previous ablution becomes invalidated. Thus,
he must start anew.

This easy din does allow for such dispensation.

Wiping over leather socks is an allowed dispensation as a substitute for washing the feet in ablution while at home
and while travelling.

The Prophet (May Allah bless him and give him peace) was not offered a choice between two affairs except that he
chose the easier one as long as it was not a prohibited act.
[UF: volume 1: page 142: line(s) 11: {Tirmidhi; Bukhari}]
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 Ùmar}]
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

And if you're hurt and wear a bandage or a cast,
You can wipe over it as long as it does last.

As for wiping over bandages (which are materials put over wounds, sores, and cuts), it is permissible to wipe over
them. It is also permissible to wipe over a second layer put over the first bandage [e.g., a sling]. This is for both
the limbs involved in ablution and the limbs involved in bathing for purification219…. Additionally, it is not
necessary to have worn the bandage while in a state of purity220. … Now if the person takes off the bandage or the
cast for applying medication [or another reason] and then wears it again, he must repeat the wiping on it.221
[QF: volume 1: page 38: line(s) 22-23: {book 1; chapter 9; very beginning}]

When the Prophet (May Allah bless him and give him peace) was injured in the Battle of Uhud , he was seen, while
making ablution, loosening his bandage and wiping over it.
[JA: volume 1: page 362: hadith 1613: {Tabarani}]

Know your purity is gone if you urinate,
You produce solid waste, or if you flatulate.
If you have a post-urinary emission,

Or a pre-semen discharge, make ablution.

The emissions that break ablution are: gas from the anus, solid222 waste from the anus, urine, sexual-arousal fluid,
post-urinary fluid…
[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
I came to Safwan ibn Àssal 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.
[{Tirmidhi; supplications; merit of repentance and seeking forgiveness; hadith #3458}]
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}]
Àli 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}]

For this last one, you must wash your private part clean.

Pre-ejaculatory/vaginal-lubrication fluid is clear and thin. It is emit during sexual arousal and foreplay… After
seeing it, it is wajib to wash the entire front private part with an intention to do so.

Ùmar ibn al-Khattab mentioned to the Messenger of Allah (May Allah bless him and give him peace) about being
in a state of greater impurity at night. The Prophet (May Allah bless him and give him peace) replied, "Perform a
[mandub] wet ablution, wash your penis, and then go to sleep "
[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

But, you don't take a bath if only this is seen.

The acts that necessitate a bath for purification are [only] four: (1) the emission of semen [with pleasure or due to
a sensual dream], (2) the disappearance of the head of penis [in a vagina or an anus], (3) menstruation, and (4)
post-natal bleeding.
[KF: volume 1: page 21: line(s) 22: {acts that necessitate baths for purification; question 1}]

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]228."
[{Muslim, menstruation, water is only from water, hadith #518; Abu Dawud, purification}]

If you ejaculate, from you purity is sought,
Regardless of whether you enjoyed yourself or not.

If reproductive fluid is emit with sensual pleasure [or while asleep229], it necessitates a bath for purification. If it is
emit without being accompanied by sensual pleasure, it necessitates only ablution.230
[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
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}]

If you have a constant problem with the above,
Your pureness remains if it's there the time most of.

A constant problem is a regular emission from the front or back genitals due to an illness…. The ruling for it is that
if it is present all of the time, then the victim of this disease can totally ignore it. If it is present most of the time or
half of the time, it also does not necessitate ablution. However in such a case, it is mandub to perform ablution
from such. When we say "time" here, we are referring to the time in which the daily prayers are prayed [on time];
this is from high noon to sunrise the next day.

Ìmran ibn Husayn said, "O Messenger of Allah, I have a leak problem that makes [urine/impurity] flow from me.
The Prophet (May Allah bless him and give him peace) responded, "When you perform ablution and then [the
urine/impurity] flows (even to your feet), you have no obligation to re-perform ablution."
[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}]

If you go to deep sleep so you no longer hear
The sounds around, your pureness is no longer here.

Sleep is of four types: (1) deep sleep that lasts for a long time, (2) deep sleep that lasts for only a short time (these
two previous types do break ablution), (3) light sleep that lasts for a long time ([this does not break ablution, but] it
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
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.

The Prophet (May Allah bless him and give him peace) said, "The eyes are the control-shutter for the rear-end. So
whoever sleeps should [re]perform ablution."
[AM: volume 1: page 46: line(s) 1-2: {Abu Dawud, purification, volume 1, page 51; hadith #175}]

If you get drunk, or faint, or have a crazy fit,
Your purity is gone.

And among the sufficient causes234 for ablution are: [deep] sleep, intoxication/drunkenness, fainting, epileptic-
fit/possession-by-jinn, ….
[KF: volume 1: page 12: line(s) 19: {acts that break ablution; question 1}]

À'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]235….
[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
reaches puberty, and (3) the one who is not sane until he regains consciousness236.
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.

And pray when well and fit.

When the excuse (or preventive factor) for not praying goes away and time remains in the second time of prayer
enough to pray one complete unit (with its two prostrations) … after having performed ablution (as far as the
person who fainted or had an epileptic fit [or was drunk] is concerned), … he must then pray.
[KF: volume 1: page 41: line(s) 23-25: {timings of prayer; question 10}]

O you who believe: Do not come near prayer while you are drunk until you are aware of what you speak238 -
of you comes from performing nature's call, or you caress women and don't find water, then perform dry ablution

If you caress or kiss the other gender's skin
With sensual pleasure, the ruling is akin,
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
Also if you didn't find what you were looking for.
And all kisses on the lips make purity no more239.

Caressing is feeling the body [of the opposite gender] with the hand. If the caressing person is past puberty and is
caressing someone who he/she can become aroused by, his/her ablution becomes invalid in three circumstances:
(1) the person desired sensual satisfaction and found it [by caressing the skin/hair/nails of the opposite gender], (2)
the person desired sensual satisfaction but did not experience it, and (3) he/she experienced sensual pleasure even
though he wasn't looking for it.
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.

O you who believe: Do not come near prayer while you are drunk until you are aware of what you speak -
of you comes from performing nature's call, or you caress women241 and don't find water, then perform dry ablution
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

Boys, if with your fingers or palm you touch your part;

Touching [one's own243] penis always breaks ablution, regardless of whether one touches the penis from top,
underside, or the middle. It does not make a difference whether the touch was done on purpose or by mistake. It
does not make a difference whether the person experienced sensual satisfaction or not. This is if one touches the
penis directly with the underside of the palm, the side of the palm, the under side of the finger, or the side of the
finger. As for touching one's own penis with the back [of the hand or fingers], it does not break ablution.
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.

The Prophet (May Allah bless him and give him peace) said, "Whoever touches his penis should perform
ablution."
[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}]

Girls, if you put your hand inside the sides of your part;
Know that in either case that'll break your purity.

As for Ibn Àshir's statement "the subtle feeling of a woman" it means that she inserts her [finger or] hand into the
opening between the two lips of her own vagina244; and this will break her ablution.
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
beginning}]

The Prophet (May Allah bless him and give him peace) said, "Whichever of you makes his hand go [in/towards]
his front private part, let him perform ablution.245".
[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}]

And don't doubt your pureness; else, you've lost it for free.

As for doubting one's pureness, it breaks ablution. This is because a person does not fulfill his obligations except
through certainty.
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 15: line(s) 1: {act that break ablution; question 15}]

The Prophet (May Allah bless him and give him peace) said, "Leave that which you doubt for that which you do
not doubt.246".
[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
And the one who leaves his din is also impure.

The relied upon opinion in the Maliki school is that leaving the din to become a disbeliever (and may Allah protect
us from such) breaks ablution. This opinion states that leaving the din necessitates an entire bath for purification.

O you who believe, the polytheists are only impure247; so, let them not approach the Sacred Mosque after this year
of theirs...
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.

Sit for nature's call until you are done and sure.

It is wajib for the person ejecting feces or urinating to fully go through the process of impurity expulsion.
[KF: volume 1: page 16: line(s) 9: {cleaning the private parts after nature's call; question 1}]

One of the companions said to Àbdullah ibn Umar, "Indeed people are saying that when you are seated for
nature's call, do not face the direction of prayer nor the Jerusalem Masjid. Àbdullah ibn Ùmar replied, "I went to
the roof of a house of ours and I saw the Messenger of Allah (May Allah bless him and give him peace) performing
nature's call [seated placing his feet] on two bricks and he was facing the Jerusalem Masjid"
[LM: volume 1: page 61: hadith 150: {Muslim, purification, chapter 17; Bukhari, wet ablution, scooting
down on two bricks.}]
Àbdullah ibn Ùmar 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
[LM: volume 1: page 61: hadith 151: {Muslim, purification, chapter 17; Bukhari, wet ablution,
performing nature's call within a building}]

Males, gently shake your part 'till the urine's cut off.

Additionally, one should draw out the penis and shake it gently To do this, one can grab it with the left hand and
place it between one's forefinger and thumb and then gently squeeze and pass these two fingers from the base of the
penis to its end .
beginning}]

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] urine250 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}]

Then, boys and girls, use water to wash the filth off.

As for cleaning the front and back genitals with water or with solid material [e.g., a rock or a stone], it has the same
ruling as removing impurities [from body and clothes]251.
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-Muìn; right
before the first derivative ruling}]

Anas said the Messenger of Allah (May Allah bless him and give him peace) used to enter the place of performing
nature's call and I and another servant would carry a container of water for him and a stick [with a rounded end].
The Prophet used to then clean his lower parts with water.
[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}]

But, you can also use a cloth or a stone
Or something like that all by itself and alone.

If the cleansing is done with rocks or something similar252 , it is called a non-water cleaning [which is permissible].
[KF: volume 1: page 16: line(s) 10-11: {cleaning the private parts after nature's call; question 1}]

The Prophet (May Allah bless him and give him peace) said, "When one of you goes to perform nature's call, let
him take with him [at least] three rocks to clean himself with.253"
[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}]

That's if the filth isn’t spread all over the place.
Else, you'll have to use water

The emissions which one must use water for and cannot just limit oneself to a non-water cleansing method are: …
the impurities that are spread far from the opening of the anus/urethra …
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

Anas said when the Messenger of Allah (May Allah bless him and give him peace) performed nature's call, I used
to bring water to him and he used to wash himself with it254.
[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}]

or use both with grace.

It is mandub for the person performing nature's call to prepare before-hand the water or non-water cleaning method
which he will use to remove the impurities. Additionally, it's mandub that the solid pieces used be of an odd
number. However it is not mandub to use more than seven pieces. It is mandub to first clean the front private part
and them the back when using water.
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.

Anas said the Messenger of Allah (May Allah bless him and give him peace) used to enter the place of performing
nature's call and I and another servant would carry a container of water for him and a stick [with a rounded end].
The Prophet used to then clean his lower parts with water.
[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}]

Girls, if you breast-feed that won’t break your purity
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}]

No strong primary text evidence suggests that this breaks ablution and all acts are neutral by default.

Nor if you change a kid's diaper in surety.

Àli has narrated from Imam Malik256 that touching the private parts of a male or female infant does not necessitate
ablution.
[DT: volume 1: page 145: line(s) 7-8: {explanation of verse(s) 72-75 of al-Murshid al-Muìn; second
derivative ruling}]

Boys and girls, you're still pure if you do perspire,

The thirteenth act that does not break ablution is the emission of any pure substance from the human body, such as
tears, perspiration, or its like.257
[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
No strong primary text evidence suggests that this breaks ablution and all acts are neutral by default.

Bleed from a cut, or eat something touched by fire.
In other words, most things other than those we said

Don’t break ablution like carrying the dead.

[Now, we will list] the acts that do not break ablution in the Maliki school but other authentic scholars have
claimed that these acts actually do break ablution: (1) vomiting up food, (2) vomiting up sour bitter liquid, (3)
having a nose bleed, (4) the emission of blood from the body, (5) the emission of pus [from a wound or sore]; these
previous five have been listed by Imam Abu Hanifah and Imam Ahmad ibn Hanbal.; (6) laughing out loud in
prayer; this sixth one has been listed by Imam Abu Hanifah; (7) eating what has been touched by fire according to
some early Muslims; then the scholars later agreed that this was abrogated; (8) carrying a dead body according to
Imam Ahmad ibn Hanbal; (9) slaughtering an animal according to al-Hasan al-Basri [but this report has not been
authenticated], (10) touching the testicles according to Ùrwah ibn Zubayr, and (11) touching the armpits according
to Ibn Ùmar [but this report has not been verified]258.

The Prophet (May Allah bless him and give him peace) ate the [cooked] shoulder of a sheep and then prayed
without re-performing ablution259.
[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.

Know that when you are in need of ablution,
You can't pray nor perform circumambulation.
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

The acts that one is prevented from when in need of ablution are: (1) the formal prayer, (2) circumambulation of
the Ka`bah, (3) touching an Arabic copy of the Qur'an (…, even if one touches it indirectly (e.g., from over a layer
of cloth or with a stick)), (4) writing the Qur'an, and (5) carrying 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}]

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.262"
[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

nor do prostration.

Prostrations of worship have the same preconditions as that of the formal prayer.
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".
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

Thus, pureness and worship do share a relation.

Purification is the key to worship.
[KH: volume 1: page 59: line(s) I10: {introduction to chapter of purification}]

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}]

It's not enough just to perform ablution
If you enjoyed yourself during ejaculation.

The appearance of reproductive/sexual fluid from the front genital of a man or woman can either happen while
asleep or while awake. If it happens while the person was sleeping269, it always necessitates a bath for purification,
regardless of whether or not an orgasm was experienced. … Now if it happens while the person is awake, it does
not necessitate a bath for purification except when it is accompanied [or preceded by] by an orgasm after sensual
activity. …
[KF: volume 1: page 21: line(s) 25-29: {acts that necessitate a bath for purification; question 2}]

O you who believe: Do not come near prayer while you are drunk until you are aware of what you speak -
nor when you are in a state of greater impurity270 … 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.
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
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}]

And it's also not enough for penetration.
For these two, take a bath for purification.

When the responsible adult male causes the head of his penis to penetrate the vagina or anus of a … [person] (even
if under puberty), it necessitates a bath for purification. … Regardless of whether or not he ejaculated.

The Prophet (May Allah bless him and give him peace) said, "When the two places of circumcision (of a male and
female) meet274, it necessitates a bath for purification."
[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)}]

Boys and girls,

The appearance277 of reproductive/sexual fluid from the front genital of a man or woman can either happen while
asleep or while awake. If it happens while the person was sleeping, it always necessitates a bath for purification,
regardless of whether or not an orgasm was experienced. … Now if it happens while the person is awake, it does
not necessitate a bath for purification except when it is accompanied [or preceded by] by an orgasm after sensual
activity. …
Likewise, the [female or] person penetrated must also take a bath for purification if he/she is responsible [e.g., past
puberty and sane].

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 strife, then bathing is
necessary278."
[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

until bathing, don't say Allah's Book.
Don't go to the mosque. Don't do the above. So, look.

The greater impure state due to sex, menstruation, or post-natal bleeding prevents a person from performing all of
the things that the lesser state of impurity prevents one from, such as the formal prayer, circumambulation,
touching the Qur'an…. Additionally, it prevents the person from reciting with one's tongue any part of the Arabic
Qur'an, even if [from memory] without a written copy, even if the person is a teacher or student. The menstruating
woman and the one undergoing post-natal discharge are exempt from this ruling and may freely recite the Qur'an.
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}]

Àli ibn Abu Talib said that nothing used to prevent the Prophet (May Allah bless him and give him peace) from
reciting the Qur'an except being in a greater state of impurity [i.e. from ejaculation or penetration]282.
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.
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The Guiding Helper
[AM: volume 1: page(s) 26: line(s) 8-9: {explanation of al-Qur'an [5:6]}]

Girls, if you menstruate or have post-natal bleeding,
Take a bath

Both menstruation and post-natal bleeding283 necessitate a bath for purification.
[KF: volume 1: page 22: line(s) 31: {acts that necessitate a bath for purification; question 7}]

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.
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}]

after it ends

In order for the bath to be correct, it has to take place after the blood of menstruation and post-natal bleeding has
ended.
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 Masùd] Thus, consensus of the scholars on an opinion points to the fact that the opinion is correct.
152
bleeding periods. And do not come near them until they have become pure [from blood]. And then when they

and the Book keep reading.

A valid opinion in the Maliki school285 is that the menstruating woman and the one undergoing post-natal discharge
are allowed to recite Qur'an from their memory286.

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.

The sixth thing that bleeding woman are prevented from is vaginal sexual intercourse. Thus, it is unlawful for the
husband to sensually gratify himself with what is between the naval and knees of his wife. And it is unlawful for
the bleeding woman to allow the husband to do such. … This restriction holds true up until the woman finishes her
bath of purification [after the blood has stopped].
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}]

bleeding periods288. And do not come near them until they have become pure [from blood]. And then when they

So, please him in other ways

It is permissible for the husband to sensually gratify himself in any way except vaginal intercourse. Thus, it is o.k.
to kiss her, have her perform assisted masturbation [to reach orgasm and ejaculation] with her hand, her breasts,
calves, or even with the region between the naval and the knees by (e.g., by rubbing his private part against her
thighs [or buttocks]). Thus, all types of gratification289 besides vaginal intercourse is allowed.

A man asked the Prophet (May Allah bless him and give him peace), "What is allowed for me from my wife while
she is menstruating?" The Prophet (May Allah bless him and give him peace) replied, "Let her tie a lower garment
around her and then you can [enjoy] what is on the top part of her body290."
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
[MW: volume 1: page(s) 54: hadith 94: {Malik, prayer, what is lawful for a man from his menstruating
wife}]

and avoid divorce.

The fifth act that is unlawful during menstruation and post-natal bleeding is to enact a divorce. If a divorce is
pronounced at this time, he must take her back if the divorce count is still under three291.

When Ibn Ùmar divorced his menstruating wife, the Prophet (May Allah bless him and give him peace)
commanded him to take back his wife.
[AM: volume 1: page(s) 554: line(s) 16-17: {Bukhari, divorce, volume 9, page 258;
Muslim, divorce, volume 2, page 1093}]

And you're not allowed to do the other things said

Menstrual and post-natal bleeding292 prevents a woman from engaging in several activities. Among these are the
activities that those in the greater state of impurity are prevented from … except a view in the Maliki school states
that she is allowed to recite the Arabic Qur'an from top of her heart.
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

The Prophet (May Allah bless him and give him peace) said, "Leave the formal prayer during your menstrual
bleeding periods293."
[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}]
À'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;

Except saying Allah's Book when from heart it's read.

It is not unlawful for the bleeding woman to recite the Arabic Qur'an during the days of her menstruation or post-
natal discharge, regardless of whether or not she has taken a bath since she was last penetrated or last experienced
an orgasm. However once her bleeding stops, she may no longer recite the Arabic Qur'an until after she completes
her bath for purification.

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

If your menstrual bleeding lasts more than fifteen days

The longest menstrual bleeding period for a woman is fifteen days.

The Prophet (May Allah bless him and give him peace) said, "You [women] spend half of your lives not praying
[due to menstruation] 296.
[AM: volume 1: page(s) 72: line(s) 5-6: {Ibn Hajar}]

Or more than three days plus what you have known by your ways.

The maximum limit for menstrual bleeding for a woman used to experiencing menstrual bleeding is three more
days than the longest normal bleeding that she usually has.
[KF: volume 1: page 36: line(s) 28: {menstruation and post-natal bleeding; question 3}]

The Prophet (May Allah bless him and give him peace) said to a woman who had excessive bleeding problems,
"Sit and wait for the amount of days you used to bleed for normally and then add three more days and then take a
bath for purification and pray."
[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.
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The Guiding Helper

The extra blood is pure. So, you can pray and fast
And have intercourse, even if this blood does last.

Whatever blood is seen beyond this point is from a disease and malady. Thus, the woman may fast, pray, and have
sexual intercourse with her husband [during the emission of this extra blood].

The Prophet (May Allah bless him and give him peace) said to a woman who had excessive bleeding problems,
"Sit and wait for the amount of days you used to bleed for normally and then add three more days and then take a
bath for purification and pray297."
[AM: volume 1: page(s) 74: line(s) 10-11: {Bayhaqi, kubra, menstruation, volume 1, page 489}]

The same is also true if it starts up too quick
As long as the last cycle didn’t end too quick.

The shortest length of a pure period [between two menstrual bleeding periods] for all women is fifteen days. So,
whoever sees blood after fifteen days can consider it to be of a new menstrual period. Additionally whoever sees
blood before completing fifteen pure blood-free days, she must examine whether or not she fully went through her
last bleeding period298. If she fully went through the last bleeding period, then this early blood is considered pure.
If she did not fully go through her last bleeding period, then this early blood is considered to be part of the last
menstrual bleeding period; [thus she is restricted during this bleeding]. In this latter case, she must add together
the days from the last bleeding period to the days of the early blood … [and follow our above guidelines].

A woman with constant bleeding came to the Prophet (May Allah bless him and give him peace) and asked him, "I
am a woman with constant bleeding problems so I do not ever become fully pure. Should I leave off praying
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
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)}]

Next, we'll teach how to bathe for purification.
It's easy and doesn't require concentration.
Four musts are in bathing for purification.

Ibn Àshir said that the wajibs of bathing for purification are four.
beginning}]

The Prophet (May Allah bless him and give him peace) said, "Indeed the din is easy [to learn and practice]."
[{Bukhari, hadith 38}]
Also see the proof below.

Make an intent like you did for ablution.

The first wajib of bathing for purification is making an intention. And he should intend to lift off his greater state
of impurity, intend to allow some forbidden act, or intend to fulfill an obligation just like in ablution.
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}].
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The Guiding Helper

Pass your hand or a cloth over your wet body.
Or use a glove, rope, string, towel, or a shoddy.

The third wajib of bathing for purification is to pass something over the body [in washing it]. … The person can
pass one's hand … , a piece of cloth, a rope, or something similar. The person can also appoint someone else to
rub his body for him301.
beginning}]

The Prophet (May Allah bless him and give him peace) said to À'ishah, "Rub302 your body with your two hands
[during your bath for purification]."
[AM: volume 1: page(s) 28: line(s) 1: {Ibn Hazm}]
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, À'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.
[{Bukhari, menstruation, the rubbing of a woman during bathing, hadith #303}]
300
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
"Reach all the hidden parts", Ibn Rushd speaks and talks,
"Like under your arms and in between your buttocks."

Ibn Rushd says:
Reach the hidden parts with gentleness

[Like] under the arms, and under the neck,
And the naval hole, and the anus;

Make it loose in washing it and don't make it tight.
[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}]

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, À'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 blood.
[{Bukhari, menstruation, the rubbing of a woman during bathing, hadith #303}]

Go between your hair. Tight braids have to be undone.

The fourth wajib of bathing for purification is to go between the hair strands, regardless of whether the hair is
coarse or thin304.
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-Muìn; 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.
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The Guiding Helper
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."
Tirmidhi, purification, volume 1, page 178; Ibn Majah, purification, volume 1, page 196}]

Don't take a break until you're entirely done.

The second wajib of bathing for purification is to do one action right after the other [without a big break].
beginning}]

À'ishah said that the Prophet (May Allah bless him and give him peace) used to take a bath for purification, he
used to begin with washing his two hands. Then, he would perform ablution like for the formal prayer. Then, he
would put his fingers in water [and bring them] to comb in between the roots of the head hair. Then, he would
pour three handfuls of water on his head. Then, he would pour water on his entire skin305
[LM: volume 1: page 68: hadith 181: {Muslim, description of baths for purification; Bukhari, bathing for
purification, performing ablution before bathing}]

The sunnahs of bathing are rinsing the mouth,
Inhaling water in the nose, blowing it out,
Beginning with washing the hands, wiping the hole

Of the ear. So, those are the five counted in whole.

The sunnahs of bathing are five: (1) washing the two hands to the wrists before dipping them into the water
bucket, but only if the water is a small amount, it is possible to pour it out, and is not flowing306. If it is in a large
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
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}]

used to begin with washing his two hands307. Then, he would perform ablution like for the formal prayer308. Then,
he would put his fingers in water [and bring them] to comb in between the roots of the head hair. Then, he would
pour three handfuls of water on his head. Then, he would pour water on his entire skin.

The fadilahs are saying "Bismillah" at start,

The second fadilah of bathing for purification is saying "Bismillah".
beginning of mandubs}]


Starting with washing the impurities and private part;

The first fadilah is to begin with washing off the impurities. … The second fadilah is to wash the front genitals.
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].
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The Guiding Helper
[KF: volume 1: page 20: line(s) 2-5: {fadilahs of bathing; question 1}]

Maymunah said that I poured water on the Prophet (May Allah bless him and give him peace) for his bath for
purification. So, he poured water from his left hand to his right hand to clean them . Then, he washed his lower
private parts309. Then, he wiped his hand on the ground and then washed them clean. Then, he rinsed his mouth,
and inhaled water in his nose. Then, he washed his face and poured water on his head. Then, bent down and
washed his feet…
purification, rinsing one's mouth and inhaling water in the nose in baths for purification}]

Then, refrain from touching it with fingers or palm,
But if you touch it, do Wudu' and remain calm310;

In the bath, you begin with the front genital and then refrain from
Touching it with the inside or the side of the palm
Or the finger[s]. Then if you did touch it,

Repeat the ablution that you performed.
[MA: volume 1: page 8: line(s) 9-10: {verse(s) 84-85}]

The Prophet (May Allah bless him and give him peace) said, "Whoever touches his penis should perform
ablution."
[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
Washing limbs of ablution before the rest,

The fourth fadilah is to put first the body limbs that are involved in ablution
[DT: volume 1: page 155: line(s) 3: {explanation of verse(s) 81-83 of al-Murshid al-Muìn; before first
derivative ruling}]

used to begin with washing his two hands311. Then, he would perform ablution like for the formal prayer. Then, he
would put his fingers in water [and bring them up] to comb in between the roots of the head hair. Then, he would

Starting with the top and the right; this way is best;

The sixth fadilah is to begin with the top of the body before the bottom. The seventh fadilah is to begin with the
right side before the left.
[DT: volume 1: page 155: line(s) 12-13: {explanation of verse(s) 81-83 of al-Murshid al-Muìn; after
first derivative ruling}]

used to begin with washing his two hands312. Then, he would perform ablution like for the formal prayer. Then, he
would put his fingers in water [and bring them] to comb in between the roots of the head hair. Then, he would
pour three handfuls of water on his head313. Then, he would pour water on his entire skin.
311
312
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

Combing between the roots of the hair of your head,

The third fadilah is to comp in between the roots of the head hair.
[KF: volume 1: page 20: line(s) 2-5: {fadilahs of bathing; question 1}]


"Pouring water on your head thrice", Sidi Khalil said.

Sidi Khalil says: [And also among the fadilahs are:] beginning with removing the impurities, then washing the
limbs of ablution … , then the top of the body, then the right of the body, and washing the head thrice, and using
only a small amount of water (but there is no defined set amount).
[KH: volume 1: page 171: line(s) I7314: {Sidi Khalil’s explanation of the fadilahs of ablution}]

314
Remember that the "I" stands for internal nested book and the "M" stands for the marginal notes around a nested book.
166

If you don't have water or think that it'll hurt,
You can still become pure

Section: From fear of harm or absence of water,
Replace [wet] purification with dry ablution.
[MA: volume 1: page 9: line(s) 2: {section of dry ablution; verse 89}]

taking a bath]. Now if you are sick316 or on a journey (and one you has come from performing nature's call or
having caressed women) and[/or] you do not find water317, 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.

by simply striking dirt,
Or a rock or a stone, or something from the earth.

The fourth wajib is [to touch] some pure part of the earth's crust. What we mean by the earth's crust is anything
that is [naturally] found on the top surface of the earth of its various parts, such as dirt (which is the best), sand,
rocks, and unbaked plaster …; as for baked plaster, it is not valid to perform dry ablution on it since it has been
changed with human intervention.
[KF: volume 1: page 29: line(s) 1-5: {wajibs of dry ablution; question 1}]

[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
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
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;

Pray one wajib prayer to which the time gave birth
And no more.

It is not valid to pray two wajib prayers with a single act of dry ablution … So if a person prays two, the first will
be correct, but the second will be invalid. This is also true if the two prayers are prayed within the same time
interval.
[KF: volume 1: page 26: line(s) 1-5: {dry ablution; question 5}]

Ibn Àbbas related that it is from the sunnah [i.e. the way of the Prophet] that a man does not pray with dry ablution
except only one prayer. Then, he should make dry ablution [again] for the next one.
[JA: volume 1: page 257: hadith 1611: {Tabarani, hadith #11050}]

But, you can pray with it on the dead,
Also the extras, but soon after what you read.

However, it is permissible to pray with that act of dry ablution the Funeral Prayer . Additionally, one may pray a
sunnah prayer [but only] if it is prayed soon after one has finished the wajib prayer.
318
This shows that dry ablution may be performed with any earth-like material found near the surface of the planet.
168
beginning}]

The verse in the Qur'an which allows dry ablution does not put restrictions on not being able to pray mandub
prayers after the wajib act is done or praying any prayer which does not have a fixed time (e.g., Funeral Prayer).
Additionally, we do not have strong evidences otherwise.
[AM: volume 1: page(s) 41: line(s) 12-14: {chapter on dry ablution, section 15 after introduction}]

And you can do extra acts of worship alone

It is permissible for the person traveling and the person who is sick to perform dry ablution for mandub acts of
worship alone.
[DT: volume 1: page 172: line(s) 6: {explanation of verse(s) 91 of al-Murshid al-Muìn; near
beginning}]

The dry ablution verse in the Qur'an [5:6] does not prohibit sick or traveling people from performing extra acts of
worship alone with an act of dry ablution.

Or pray the Friday prayer if you hit the stone.

[The sick or travelling] person can also pray the Friday Prayer …, even if it is not obligatory on him.
[KF: volume 1: page 25: line(s) 23: {dry ablution; question 3}]

The dry ablution verse in the Qur'an [5:6] does not prohibit sick or traveling people from performing Friday Prayer
with an act of dry ablution.
169
The Guiding Helper

Act by this last rhyme only when sick or travelling.

The healthy person at home only performs dry ablution for wajib acts.
[DT: volume 1: page 172: line(s) 14: {explanation of verse(s) 91 of al-Murshid al-Muìn; near
beginning}]

a bath]. Now if you are sick or a journey319 (and one you has come from performing nature's call or having

Next, the rulings of this we will be unraveling.
You must begin with striking the stone with intent.

The first wajib is to make an intention when first striking the earth material. The person should intend one of two
things: (1) to allow the formal prayer or an act of worship for which one needs ablution or (2) to perform dry
ablution to fulfill one's obligation to be pure.
The second wajib if to strike the pure earth material by placing one's palms on it.
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
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."
[AM: volume 1: page(s) 37: line(s) 5: { Dar Qutni }]

You must wipe your face and hands, to the wrists we meant.
You must comb your fingers though

The third wajib is to completely wipe the face and hands to the wrists. Additionally, it is wajib to comb between
the [back of] the fingers. Additionally, one must remove rings so that one can wipe under them., regardless of
whether the ring is wide or narrow, allowed in our din or unlawful.

a bath]. Now if you are sick or on a journey (and one you has come from performing nature's call or having
faces and hands321 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.
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
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
The Guiding Helper

and not take a break
During the actions and between what you partake.

The fifth wajib is to do all of the actions of dry ablution one after the other without a [big] break. And also, it is
wajib not to take a big break between finishing the act of dry ablution and starting what one performed dry ablution
for (e.g., the formal prayer). If the person takes a big break, he must repeat the dry ablution again.

The actions for dry ablution are mentioned without a break in verse [5:6]; thus, the actions have to performed
likewise in real life without a large break.

For wajib prayers, you must wait until their times
Before striking the stone, but do hear these next rhymes:

The eight wajib is [to wait until] the arrival of prayer's time; thus, it is not correct to perform ablution [for a wajib]
prayer before its time arrives.
excerpt of poetry}]

O you who believe, when you stand for prayer322, [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
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

Wait 'till the end of the first time if you have hope.
Wait 'till the middle if for water you do grope.
Don't wait at all, if of water you do despair.

Those that perform dry ablution are of three types: (1) the person who despairs of water, (2) the person is not sure
whether he will find water or not, and (3) the person who expects to find water. … It is mandub for the first type of
person to pray at the beginning of the first time of prayer. … It is mandub for the second type of person to pray in
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.

We have been encouraged to perform the formal prayers in the beginnings of the first time and these instructions
just conform to that.
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."
[{Tirmidhi, prayer, the merit of the first time, hadith #155}]
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
caressed women) and[/or] you do not find324 water, then make dry ablution with high clean earth [by] wiping your

Waiting is mandub

Those that perform dry ablution are of three types: (1) the person who despairs of water, (2) the person is not sure
whether he will find water or not, and (3) the person who expects to find water. … It is mandub for the first type of
person to pray at the beginning of the first time of prayer. … It is mandub for the second type of person to pray in
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.

We have been encouraged to perform the formal prayers in the beginnings of the first time and these instructions
just conform to that.

in the first of the time pair.

When the second time of prayer enters, then all these sectional mandub rulings no longer apply.

The meaning of "the time pair" is in the next song.
So when you hear it, learn by just singing along.
Proof(s):
Refer to Guiding Helper Song 11 or listen to the recording.

The sunnahs are wiping the face before the hand,
Wiping arms to elbows after striking the sand.
174
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.

The face is mentioned before the hands in verse [5:6] of the Qur'an.

Fadilahs are not talking, saying "Bismillah",
Doing it gracefully, and facing the qiblah.

The fadilahs of dry ablution are four: (1) saying "Bismillah" [at start]…, (2) keeping quiet except to do dhikr,
(3) facing the qiblah [while performing dry ablution procedure], and (4) to perform it in a praiseworthy way; this
means that the back of the right hand is placed under the palm of the left hand. Then, the left hand is slid up to the
right elbow. Then, it is moved to the inside of the right elbow and then slid back to the ends of the fingers of the
right hand. Then, this process is repeated [but reversed] for the left arm and elbow.
[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, "Whoever believes in Allah and the Last Day should
speak good or remain quiet325."
the face and (2) the strike for the hands to the elbows.326"
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
The Prophet (May Allah bless him and give him peace) said, "The noblest of all sitting [postures] is that which
faces the qiblah."

Things that break ablution also make this void.
But, water found before prayer must be employed.

Every act that makes wet ablution void … also makes dry ablution void. Additionally, finding enough water before
entering into prayer also invalidates dry ablution.
[KF: volume 1: page 30: line(s) 8-9: {acts that ruin dry ablution and acts that are disliked in dry
ablution; question 1}]

Since dry ablution has been offered as a substitute for wet ablution and baths for purification in the primary texts, it
logically follows that all acts that make wet ablution or baths for purification invalid also make dry ablution
invalid.
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}]

Water found after prayer is mandub to use.
So, repeat the prayer and reward you won’t lose.
That's only in the first time not in the second

And if the water found was the same one reckoned.

The people [for whom it is mandub to] repeat their prayers which they performed with dry ablution are seven
types: (1 & 2) The person who finds the exact same water that he was searching for…, (3) the person who feared a
thief or a predatory animal… but later was able to get to water…, (4) a sick person in bed rest who later finds
someone to get water for him…, (5) the person who expected/hoped for water (but prayed before the end of the
first time) and later found the water that he hoped for, (6) the person who was unsure about whether or not he
would find water (and prayed before the end of the first time) and later found the water that he was searching for…,
327
This shows that finding water before performing the act for worship invalidates the dry ablution performed.
176
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.

The Prophet (May Allah bless him and give him peace) said, "When you find water, wet your skin [i.e. make wet
ablution or take a bath for purification]328"
[{Ahmad, hadith #20342, page 545}]
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.

The prayers are five.

The personally obligatory prayers are the five daily prayers and this is absolutely agreed upon by all scholars of the
din.
[QF: volume 1: page 41: line(s) 5: {book 2; chapter 1; beginning}]

The Prophet (May Allah bless him and give him peace) said, "Allah Mighty and Majestic be He inscribed fifty
daily prayers on my nation [on the day of the night journey and ascension]. I then went back until I passed by
Musa and he asked, 'What did your Lord inscribe on your nation?' I replied, 'He has inscribed for them fifty
prayers.' Musa then said to me, 'Go back to your Lord Mighty and Majestic be He because your nation will not be
able to perform that [number of prayers].' So, I went back to my Lord Mighty and Majestic be He and He took
away half of the number. And I went back to Musa and told him. Musa then said to me, 'Go back to your Lord
because your nation will not be able to perform that [number of prayers].' So, I went back to my Lord Mighty and
Majestic be He and He said, 'They [i.e. number of daily prayers] are five but have the reward of fifty and My
statement cannot be changed with Me.' I then went back to Musa and he said, 'Go back to your Lord [to request a
further reduction].' I then said, 'I feel shy from my Lord Mighty and Majestic be He.' "
[{Nisa'i, prayer, [history of] obligation of prayer, hadith #445}]
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

So, don't miss a single one.

If a person intentionally stops praying and argues that prayer is not wajib, then he is considered a disbeliever; and
this is agreed upon by all scholars329 . Now if he agrees that it is wajib but refuses to pray anyway, then he should
still be killed [by an authorized Islamic ruler who has a set jurisdiction] according to the inscribed penalty for
leaving prayer.
[QF: volume 1: page 42: line(s) 4-5: {book 2; chapter 1; end section}]

The Prophet (May Allah bless him and give him peace) said, "Whoever leaves the formal prayer meets Allah [on
the Day of Resurrection] while He is angry with him."
[{Tabarani, hadith #11782}]

Each one has two times. So, pray it in the first one.

Each of the [daily] wajib prayers has two times: (1) the preferred/chosen time - and this is the time in which
everybody is requested to pray [who do not have factors which prevent them from praying] and (2) the time of dire
necessity - and this is the time in which people earn bad deeds by delaying their prayers until this time except if
they are one of the people who are excused.

It is recorded that Angel Jibra'il once appeared [in the form of a man] and led the Muslims in prayer for two
consecutive days in the presence of the Prophet (May Allah bless him and give him peace). In the first day, he
prayed Dhuhr soon after high noon and prayed on the second day when the shadow of everything was equal to it.
The Prophet then said, "The [correct] time for prayer is what is between these two [points]. "
[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
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 Àsr
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 Ìsha' 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 Àsr 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 Ìsha' 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".
[AM: volume 1: page 78: line(s) 1-3 {Nisa'i, hadith #498}]
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 Àsr 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 Ìsha' 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 Àsr was prayed the day before. Then, he delayed Àsr 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 Ìsha' 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 Àsr 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 Àsr 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 Àsr is the middle prayer, hadith
#997}]

Subh is the morning prayer whose time starts at dawn.

330
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.
331
This between is inclusive of the two end points that he showed.
332
This shows that the Prophet clearly disapproved of normally delaying prayer to such an interval (i.e. its second time).
179
The Guiding Helper
The first time of Subh starts from the appearance of true dawn [when a horizontal strip of light appears on the
Eastern horizon] and lasts up until the sky is well lit; this is the time at which one can easily see faces of people and
the stars disappear.


Dhuhr is the post-noon prayer before shadows are drawn.

The first time of Dhuhr starts right after the sun reaches its climax in the sky and lasts up until the post-noon
shadow of every object is as long as its vertical height.
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.

333
180

Àsr is the afternoon prayer when long shadows dawn.

The first time of Àsr starts after the post-noon shadow of every object is as long as its vertical height335 and lasts
up until the [deep] yellowing of the sun.
[KF: volume 1: page 39: line(s) 15: {timings of prayer; question 2}]

334
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
335
If one wants a quick easy way to estimate the timing of Àsr (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:
Àsr'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 Àsr'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 Àsr to differ by
(+/-) 5 minutes or more.
181
The Guiding Helper

Maghrib is the prayer prayed after the sun is gone.

The first time of Maghrib starts when the entire disk of the sun has disappeared below the horizon and lasts up until
one has the ability to perform it after obtaining the preconditions of prayer. Thus, the first time is not really a
stretched interval according to the popular opinion the Maliki school337.

336
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
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

Ìsha' is prayed when the sky's red glow is not seen.

The first time of Ìsha' starts when the red (not white) twilight [on the Western horizon] has disappeared and lasts
until the end of the first third of the night339.

338
339
This is the popular opinion in the Maliki school. Another valid opinion in the Maliki school is that Ìsha'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 Ìsha' prayers are also accepted.
340
183
The Guiding Helper

Pray Subh from the first of dawn 'till the stars still gleam.
Pray Dhuhr 'till your post-noon shadow's taller than you.

Pray Àsr from then 'till the sun has a yellow view.
Pray Maghrib soon after the sun is out of sight.

Pray Ìsha' 'till the end of the first third of night.
Proof(s) from Secondary and Primary Text(s):

the day] said, "It's almost as if the sun has risen341." Then, he delayed Dhuhr prayer until it was prayed at about the
it was prayed when the twilight was about to go away342. Then, he delayed Ìsha' 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
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
184
and then he prayed Ìsha' when an hour344 of the night had passed. Then he said, "The [correct] time for prayer is

The second time of Subh does last until sunrise,
Of Dhuhr and Àsr 'till on the ground the sun lies.
Maghrib's and Ìsha's second time stretches 'till dawn.

The second time of Subh lasts from the appearance of clear light until sunrise. The second time of Dhuhr lasts
from the start of Àsr's first time until sunset. The second time of Àsr lasts from the start of the [deep] yellowing
of the sun and lasts up until sunset; thus, Dhuhr's and Àsr's second times overlap from the yellowing of the sun up
until sunset. The second time of Maghrib lasts … up until dawn. The second time of Ìsha' lasts from the start of
the second third of the night up until dawn; thus, Maghrib's and Ìsha's second times overlap from the start of the
second third of the night up until dawn.

The Prophet (May Allah bless him and give him peace) said, "Whoever completes two units of Àsr prayer before
the sun sets has obtained Àsr [on time] and whoever completes one unit of Subh prayer before the sun rises, he has
obtained [Subh on time346].
[{Nasa'i; timings of prayer; whoever obtains two units of Àsr; 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.
344
An hour here does not signify sixty minutes, but signifies that a portion of the night had passed.
345
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
346
This shows that the second time for Àsr 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 Àsr] 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 Ìsha'] times last throughout the night. Thus the second
times of Dhuhr and Àsr last up until sunset and the second times of Maghrib and Ìsha' 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

The second time's for those whose intellect was gone,
And those who fainted, were asleep, or did forget,

And those who water or a stone they couldn't get,
And those women who were bleeding 'till the second time.

There are ten types of people who are forgiven for delaying their prayer until the second time: (1) the disbeliever
who becomes Muslim [at this time]…, (2) the child who reaches puberty [at this time], (3) the person who fainted
[and then regained consciousness at this time], (4) the person who was possessed by a jinn (or had an epileptic fit)
[and then got better at this time], (5) the person who could not find water or earth material until this time, (6 & 7)
the menstruating woman and the one undergoing post-natal discharge who are able to complete their bath for
purification at this time, (8 & 9) the person who was asleep and then woke up at this time and the person who
forgot and then remembered at this time; (please note that sleeping is not unlawful before the arrival of the time for
prayer, even if the person thinks that he will sleep throughout the entire time for prayer; however, sleeping is
unlawful after the time enters if the person thinks that he will sleep through the entire first and second time of
prayer), and (10) the person who became drunk by mistake with something lawful (e.g., sour milk) and then later
regained sobriety in the second time.

The Prophet (May Allah bless him and give him peace) instructed us to pray in the first time by demonstrating the
limits of the first time. Additionally, there are many hadith that scold against delaying prayer till the end of the
acceptable time. Thus, praying in the second time is for those that have some valid excuse that prevents them from
praying in the first time349.
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
Most other people do wrong by waiting 'till this time.

The second time is the time when people earn bad deeds by praying in it except if they are one of the people who
are excused.

The Prophet (May Allah bless him and give him peace) instructed us to pray in the first time by demonstrating the
limits of the first time. Additionally, there are many hadith that scold against delaying prayer till the end of the
acceptable time. Thus, praying in the second time is for those that have some valid excuse that prevents them from
praying in the first time351.
The Prophet (May Allah bless him and give him peace) said, "That is the prayer of the hypocrite. He sits and waits
for praying Àsr 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 Àsr, hadith #507}]

Prayers should only be prayed when their times arrive.
So, always pray in time as long as you're alive

The fifth precondition for prayer becoming wajib is the arrival of its specified time.
[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.

The Prophet (May Allah bless him and give him peace) said about formal prayer, "Do not perform it before its time
to gain more free time and do not delay it past its time for some need you have."
[JA: volume 1: page 417: hadith 1899: {al-Matalib Ishaq}}]
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
The Guiding Helper

Get clean. Get pure. Get dressed because it's time to pray.
Stand up. Face the Ka`bah. Make your intent352

As for the wajibs of prayer, there are ten wajib preconditions [and then ten wajib actions]. The ten wajib
preconditions are: (1) performing ablution or taking a bath for purification, (2) cleaning [body clothes and floor]
of impurities, (3) knowing that prayer's time has entered, (4) covering one's nakedness, (5) facing the qiblah, (6)
making an intention for prayer, (7) praying the individual wajib prayers in time sequential order, (8) doing one
action right after another without taking a break in between, (9) not talking…, and (10) not moving around a lot…
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}]

O you enshrouded in your sheet. Stand and warn. And exalt your Lord [by saying takbir]. And your clothes
purify353. And be far from filth [impurities].
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
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.
Ibn Ùmar 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}]

and say,
"Allahu Akbar."

The opening takbir is wajib … and all other takbirs are not wajib. … The words for it are "Allahu Akbar"; no
other words are suitable ….

Ibn Ùmar said that he saw the Prophet (May Allah bless him and give him peace) when he stood for prayer, he
raised his two hands to shoulder height and then uttered the takbir…"
hadith #587}]

Lower your hands. Leave them hung.
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
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}]

hadith #587}]
Ibn Masùd 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 À'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
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 Ribìyy 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, "Samiàllahu 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
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…

Begin with the Fatihah.

No prayers or other words are said before the recitation of the Fatihah [and after the opening takbir].
Reciting the Fatihah is wajib in every unit of prayer.
[QF: volume 1: page 56: line(s) 6: {book 2; chapter 10; section 1; issue 2}]

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'an367. 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.
[{Nisa'i, accommodation, dispensation to leave dhikr while bowing, hadith #1043}]
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
The Prophet (May Allah bless him and give him peace), Abu Bakr, and Ùmar (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}]

Make sure you move your tongue.

It is wajib that the recitation of the Fatihah be done while moving the tongue, even if one doesn't hear oneself. This
is a wajib for the imam and the person praying alone.
[KF: volume 1: page 54: line(s) 27: {wajibs of prayer; question 5}]

Then, utter the takbir. Then, recite368 Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand

Then, recite some other Qur'an. One verse or more.

The first [stressed] sunnah is to recite a verse after the Fatihah, not before it, in the first and second unit. Finishing
the whole chapter is mandub. And it is also enough to recite part of a longer verse which has some
meaning/significance.
[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 Ashàri 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 Ashàri 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, "samiàllahu 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…

Say, "Allahu Akbar."

Imam Malik said that the person praying says the takbir every time he goes down for bowing or down for
prostration.
[DT: volume 1: page 238: line(s) 8-9: {explanation of eighth fadilah}]

now…

194

Bow down. Look at the floor.

The better way to perform prostration is to bend at the waist and keep one's back and neck in a straight line. And it
is fine to only stay in such a posture for only a second.

hamidah". Then, he stood back up [after bowing] until every bone returned to its natural place. Then, he fell
second unit as he did in the first unit. …
369
195
The Guiding Helper
now…

Grab your knees. Glorify the Lord. Then, stand up straight.
Next, praise the Lord.

Among bowing's proper manners is placing the hands on the knees. …
It is mandub to say "Glory be to my Lord" three times while bowing …
Getting up and standing straight after bowing is a wajib…
The imam says: "Allah hears the one who praises Him. The follower says: "Our Lord to You is the praise." and
the person praying alone says these both.
[QF: volume 1: page 58: line(s) 10-18: {book 2; chapter 18; issue(s) 2-4}]

370
196
now…

Then, proclaim: Allah is the Great.

Imam Malik said that the person praying says the takbir every time he goes down for bowing or down for
prostration.
[DT: volume 1: page 238: line(s) 8-9: {explanation of eighth fadilah}]

now…
197
The Guiding Helper

Next, fall flat on your hands, then your knees,

Also among the proper manners of prostrating is to place the hands on the floor before placing the knees on the
floor.
[QF: volume 1: page 59: line(s) 11: {book 2; chapter 13; issue(s) 3}]

The Prophet (May Allah bless him and give him peace) said, "When one of you goes down to prostrate, let him not
kneel down like the camel kneels down. Rather, let him place his hands down first before his knees."
[{Abu Dawud, formal prayer, how to place ones knees before one's hands, hadith 714}]

then your face.

And the person prostrating should place his nose and forehead on the ground. If he only places his forehead and
not his nose … then it is still o.k. according to the popular opinion in the Maliki school.
[QF: volume 1: page 59: line(s) 1-2: {book 2; chapter 13; issue(s) 1}]


Sit up saying, "Allahu Akbar," on your base.

Then after prostrating, you raise your head saying "Allahu Akbar" .
198
[MA: volume 1: page 26: line(s) 14-15: {appendix; how to perform prayer}]

now…

Sit straight.

As for sitting between the prostrations, it is wajib.
[QF: volume 1: page 60: line(s) 7: {book 2; chapter 14; issue(s) 2}]

Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand
199
The Guiding Helper

Then, go for it again with grace
Saying, "Allahu Akbar." On the floor's your face.

Then, you prostrate a second time saying the takbir.
[MA: volume 1: page 26: line(s) 15: {appendix; how to perform prayer}]

now…

Exalt the Lord. Then, push up with your hands for more
200
It is mandub to say "Subhana Rabbiya l-A`la" while prostrating three times.
And among the proper manners of prostrating in to use one's hands for support when getting up from the second
prostration without sitting.

When the verse fasabbih bismi rabika l-àdhim was revealed, the Messenger of Allah told his Companions to place
it in their bowing postures [in the formal prayers]. And when the verse sabbih isma rabbika al-a`la was revealed,
the Messenger of Allah told his Companions to place it in their prostrating postures [in the formal prayers].
[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]

Saying, "Allahu Akbar."

Every takbir said [when changing postures] other than the first takbir is sunnah

now…
201
The Guiding Helper

Stand up like before.
You've just completed one unit.

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.

more knowledgeable.]. They then replied, "O.k., tell us." He then said, "When the Prophet stood for prayer he

Now, go for more.
Prayers are normally two units, three, or four.

Refer to proofs for lines 451-452 of the Guiding Helper.

202
Open with the first chapter again.



Read each line,

Whoever forgets to recite the Fatihah or part of the Fatihah and is unable to make it up … must repeat his prayer.
[KF: volume 1: page 55: line(s) 5-6: {wajibs of prayer; question 6}]

In the primary texts, we are asked to recite the first chapter of the Qur'an and the only way that this command will
be fully carried out is if one recites the entire chapter.

Then some Qur'an.
203
The Guiding Helper

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]. 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 Àsr 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 Àsr}]

But, a little shorter is fine.

The tenth mandub action of prayer is to make the second standing shorter than the first one371.


Next, bow down. Stand up. Then, go to the floor prostrate.
Sit up. Go for the floor again. Then, you sit straight
371
This is done by reciting a shorter selection from the Qur'an after the Fatihah.
204
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}]

Propping your right foot up with your toes on the ground.
Place your left foot under your right leg. …
The side of your left thigh and shank should stick to the floor.

The thirtieth mandub action of prayer is to always sit in a special way, regardless of whether one is sitting between
the two prostrations or sitting for the Greeting and Testification …. This special way of sitting entails placing the
left leg with the left buttocks on the ground and twisting the left foot towards the right leg. The right foot is
propped up and the right leg is over the left foot. The underside of the big toe of the right foot should touch the
ground.
[KF: volume 1: page 58: line(s) 12-16: {fadilahs of prayer; thirtieth fadilah}]

The Prophet (May Allah bless him and give him peace) when he sat in his prayer, he placed his left foot between
[/under] his [right] thigh and shank and placed [/erected] his right foot on the floor. He placed his left hand on
[/near] his left knee and his right hand on his right thigh. And he made a motion with his [right index] finger.
[{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].
[{Ahmad, volume 4, page 318}]
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}]

Don't turn around.

If other than a blind person turns ninety degrees to the right or left, he must break out of his prayer and start anew.
[KF: volume 1: page 49: line(s) 15-16: {preconditions of prayer; question 10}]

206
Place your left hand flat on your lower thigh.

As for the hands, the person prayer places them on the [lower] thighs … and he folds his middle finger, small
finger, and ring finger of his right hand. He keeps the index finger straight with its side pointing to the sky. The
thumb is placed on top of the [side of the] middle finger. The Maliki scholars have disagreed about whether the
forefinger should be moved. The left hand is placed flat [on the lower left thigh]. This is the way to sit… except
between the two prostrations, the person praying should place both his palms [flat] on his lower left thighs with
their fingers spread [over the knee caps].


But, there's more.
Fold your right smaller three fingers and make their tips
Touch the flesh of your palm by your thumb.
But in this one, the thumb and finger

Are pointing straight ahead and are both together.

The thirty-third mandub action of prayer is to fold all three fingers of the right hand besides the forefinger and the
thumb (these three fingers are the pinky, ring finger, and middle finger) while reciting the Greeting and
Testification, regardless of whether the sitting is in the second unit or the last unit of prayer. The tips of these three
fingers are put in contact with the flesh on the palm holding the thumb [bone]. The forefinger is kept straight and
is next to the thumb as if one is pointing [towards the qiblah].
207
The Guiding Helper
raised[/outstretched]372.
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]…
[{Ahmad, first chapter on the Kufa Companions, hadith #18103}]

Several grips
Are allowed.

There is much [difference] in detail concerning this. This is because when you keep the thumb and forefinger
straight, it is like the shape of the number twenty. Then, it is possible that the three smaller three fingers are folded
to form the shape of the number nine; this is done by placing them at the edge of the palm; this would then be the
shape of the number nineteen as the Maliki scholar Ibn Hajib has said. It is also possible to interpret [Sheikh
Khalil's statement] as meaning that the smaller three fingers should be folded onto the middle of the palm; and this
is the shape of the number twenty-three. It is also possible to interpret this as meaning that the smaller three fingers
should be [loosely] folded to the middle of the palm and the thumb should be made to touch the tip of the middle
finger; this is the shape of the number fifty-three. There is nothing very clear in Sheikh Khalil's statement about
exactly how the three fingers should be folded and exactly how the thumb and forefinger should be placed.
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"}]
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
Imam al-Nawawi notes in his explanation of Sahih Muslim the different hadith narrations that have led to the
various views on this subject.

Place your right hand like this on your lower right thigh.

The thirty-first fadilah action of prayer is to place the hands on the thighs near the knees.
[KF: volume 1: page 58: line(s) 16: {fadilahs of prayer; fadilah 31}]

But, the side of the forefinger should face the sky

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) 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
209
The Guiding Helper
forefinger"}]
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]…

Move this forefinger clockwise in a tight circle;

It is mandub to move the forefinger right to left erecting its edge towards the face as if it were a knife.
[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
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 àbduhu wa rasulluh until the end of the
sitting.]
210
Àbdullah 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.
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.
[{Ahmad, Makkan companions, hadith #14826}]

Trying to keep it straight
Reciting the greetings and testifications,

Sheikh Khalil says: 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 287: line(s) I11-12: {fadilahs of prayer}]

Àbdullah 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.
in his formal prayer let him say the (Greeting and Testification)."
211
The Guiding Helper
(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.

And blessings for the Prophet,

The ninth sunnah is to bless the Prophet (May Allah bless him and give him peace) after the Greeting and
Testification in the last unit of prayer with whatever words one desires.
[KF: volume 1: page 56: line(s) 23: {sunnahs of prayer; sunnah 9}]

The people asked, "How shall we send peace and blessings on you O Messenger of Allah [in the formal prayer]?"
He replied, "Say: Allahumma salli àla muhammad wa àla ali muhammad kama sallayta…"
[LM: volume 1: page 82: hadith 227: {Bukhari; book 60 - prophets, chapter 10 - hadith of Musa ibn
Ismaìl; Muslim, formal prayer, blessings for the prophet after the greeting and testification}]

and supplications.

The thirty-ninth fadilah is to make supplication for whatever one likes before the terminating salam and after
blessing the Prophet (May Allah bless him and give him peace).
[KF: volume 1: page 58: line(s) 28-29: {fadilahs of prayer; fadilah 39}]

in his formal prayer let him say the (Greeting and Testification) … Then, choose after that any words that you
desire.381"
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

Then, put down your right hand flat just like your left one.

The more proper opinion is that the forefinger finger is moved up until [before] the salam.
[KH: volume 1: page 288: line(s) M2: {fadilahs of prayer}]

The hadith that state the Prophet moved his finger say that he did so during the words of the Greeting and
Testification and supplications. Thus when one is done reciting, the right hand should be returned to its normal
position when one is not reciting such anymore just like between the two prostrations382.

Say, "Assalamu Àlaykum" once and you're done.

Uttering the terminating salam is wajib383 … and its words are "assalamu àlaykum" … The imam and the person
praying alone only make one salam [starting with the face looking straight ahead] and ending up with the face
turned to the right.

[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 Àlaykum [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 àlaykum" 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}]
À'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, Ùmar, and Ùthman
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 Zaylaì387; Bayhaqi, kubra, volume 2, page 255}]

Except sometimes you double the units to four.
And sometimes you go for three, just only one more.
Proof(s):
See the proofs for lines 451-452 of the Guiding Helper.

But, you only recite Qur'an in the first pair
Of units.
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 À'ishah and the people of Madinah
would be more knowledgeable about such matters than for instance the hadith scholars of Ìraq 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
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-Shafiì has said.

The Prophet (May Allah bless him and give him peace) used to recite in the first two units388 of Dhuhr the Fatihah

But, the Fatihah is always there.

The popular opinion in the Maliki school is that the Fatihah is recited in every unit of prayer .

The Prophet (May Allah bless him and give him peace), "There is no [acceptance of his] formal prayer for the
person who does not recite the Fatihah [in the standing units of his prayer389]."
[LM: volume 1: page 80: hadith 222: {Bukhari; book 19 - adhan, chapter 95 - necessity of recitation}]

And you only sit in the second and fourth one.
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
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) .

This is when the Prophet (May Allah bless him and give him peace) was observed to sit in his formal prayer.

But, sit in the third for the one after the sun.

The seventh and eighth sunnah of prayer is reciting the Greeting and Testifications and sitting for its recitation392.

This is when the Prophet (May Allah bless him and give him peace) was observed to sit in his formal prayer.

Subh has two units. Dhuhr, Àsr, and Ìsha' have four.
Maghrib has three and is the one we meant before.

The dawn prayer has two wajib units.
[AF: volume 1: page 161: line(s) 3: {units of prayer}]
Dhuhr has four wajib units.
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
Àsr has four wajib units.
Maghrib has three wajib units.
Ìsha' has four wajib units.

make the selection of the Qur'an recited in the first unit of Subh longer and the second393 selection shorter.
Abu Saìd 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 Àsr. 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 Àsr to be about as long as the last two units of Dhuhr. And we measured his standing in the last two
units of Àsr to be about half that394.
[{Nisa'i, formal prayer, number of units in Àsr while at home, hadith #471}]
Saìd 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 Ìsha'395. Then he
mentioned that Ibn Ùmar did this and told him that the Messenger of Allah did likewise.
[{Nisa'i, formal prayer, maghrib prayer, hadith #477}]
Ibn Ùmar 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 Àsr 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 Ìsha with four units.
Then while on a journey, he prayed Dhuhr with two units and he prayed two supererogatory units after it. He
prayed Àsr 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 Ìsha 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 Àsr.
394
This proves that Dhuhr and Àsr normally have four units when not travelling or on Hajj.
395
Now the fact that Ìsha was prayed as two units while on a journey shows that it normally has four units just like Dhuhr and Àsr.
217
The Guiding Helper

Girls, listen up, `cause you gotta cover your hair
When you go out in public

Everything besides the hands and the face of a free woman is part of her nakedness.
[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}]

O Prophet, say to your wives, your daughters, and all of the believing women that they enshroud themselves in
their [loose] outer garments. That is closer [to what is right and] so that they may be recognized and not harassed.
And indeed Allah if forgiving and merciful.
[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.
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

or pray, so take care.

As for in the formal prayer, the correct position in the Maliki school is that it is wajib to cover one's nakedness in
the formal prayer … except there is a difference of opinion about the person who prays with his [light] nakedness
exposed about whether he should repeat his prayer only up until the end of the second time or whether he must still
make it up even after the second time has passed.
[QF: volume 1: page 51: line(s) 11-12: {book 2; chapter 6; near beginning}]

The Prophet (May Allah bless him and give him peace) said, "Allah does not accept the prayer of a woman without
a head covering.398"

Your two hands and your face can only remain bare.

Everything besides the hands and the face of a free woman is part of her nakedness.
[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

But if a little shows, you can repeat your prayer

The second type of person who can optionally repeat his prayer is the woman who prayed with her light nakedness
exposed (even if what was exposed was the top of her feet (but the bottom is forgiven)).

…Long as time remains; else, ask Allah to amend.

If a woman prays without a head scarf [her prayer is still correct, but it's mandub] for her to repeat Maghrib and
Ìsha' up until dawn, Subh up until sunrise, and Dhuhr and Àsr up until the yellowing of the sun. Dhuhr and Àsr
are only repeated up until the yellowing of the sun and not up until sunset because this type of repetition is only
mandub and mandub prayers are not prayed after the yellowing of the sun.
[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}]

But, you only have to pray when your bleedings end.

The fourth precondition for prayer becoming wajib on a person is that the blood of menstruation or post-natal
bleeding stops.
[QF: volume 1: page 22: line(s) 1: {book 2; chapter 1; issue 2; fourth precondition}]

bleeding periods."
220

"You don't have to make up the missed prayers," they say,

The seven types of people who do not have to make up their missed prayers399 are: (1) the person who experienced
an epileptic fit or was possessed by a jinn, (2) the person who fainted, (3) the disbeliever who became Muslim later
in life, (4) the menstruating woman, (5) the woman undergoing post-natal discharge, (6) the person who could not
find water for ablution and also could not find earth material for dry ablution, and (7) the person who became
drunk [by accident] with something lawful.
[KF: volume 1: page 65: line(s) 28-29: {making up missed prayers; question 2}]


But get clean so you can pray the rest of the day."

When the excuse for praying goes away in the second time and there is enough time to pray one unit of prayer with
its two prostrations after completing the bath for purification, the woman who was menstruating or experiencing
post-natal discharge must then pray.

…Indeed prayer is on the believers an inscribed injunction at specific times401.
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
bleeding periods."

Boys, when you go in public, make sure no one sees
From below your navel to just above your knees.

The coarse nakedness of a man consists of his penis, testicles, and anal opening. The light nakedness of a man
consists of his buttocks, pubic-hair region, and thighs.
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.

The Prophet (May Allah bless him and give him peace) said, "When one you marries off his male or female slave
let him not look at his nakedness403."
[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."
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

Also when you pray, none of this should be displayed.

It is a wajib precondition for the correctness of prayer to cover the coarse nakedness in prayer if able. However if
one is not able, he may pray while insufficiently covered. As for covering the light nakedness, it is wajib but is not
a precondition for the correctness of prayer.
The stronger position is that whoever prays with his coarse nakedness exposed (even out of forgetfulness [or by
mistake]) must repeat his prayer.

bidding farewell, "Pray the formal prayer as you have seen me pray.404 Then when it is time for prayer, let one of
you make adhan and let the eldest of you be the imam."

If you cover more, you've been safer and obeyed.
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.

The necessary conditions for prayer are four.

The preconditions of performing prayer are four.
404
223
The Guiding Helper
[DT: volume 1: page 187: line(s) 11: {explanation of verse 99}]


Facing the Ka`bah

The first precondition is facing the qiblah.
[DT: volume 1: page 197: line(s) 8-9: {explanation of verses 105-107}]

405

and making sure you're pure,

The fourth precondition is having performed ablution or taken a bath for purification.
[DT: volume 1: page 198: line(s) 17: {explanation of verses 105-107}]
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

Covering the body as we mentioned before,

The third precondition is covering one's nakedness.

a head covering."

Washing impurities from body, clothes, and floor.
406
225
The Guiding Helper
The second precondition is purifying one's clothes, body, and place of prayer from physical impurities.

O you enshrouded in your sheet. Stand and warn. And exalt your Lord [by saying takbir]. And your clothes
purify407. And be far from filth [impurities].
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]."
Darami, formal prayer, praying in shoes, hadith #1343}]

The first, third, and fourth don't affect validity
If missed from forgetting or incapability.

The precondition of having performed ablution or taken a bath for purification is not tied down to having
remembered or ability to perform unlike the other the other three preconditions of prayer.

[while in prayer]. The people also slipped off their shoes. After the Prophet was done with the formal prayer409, he
is why I took them off]."
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
Jabir ibn Àbdullah 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
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}]
Àli 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."
[JA: volume 1: page(s) 562: hadith 2668: {Ahmad, hadith #738}]

If you prayed in the wrong direction by mistake,
Your prayer is still true. But, it's mandub to retake.

The ruling for a person who mistakenly or out of forgetfulness prays in the wrong direction is that [his prayer is
still true but] it is mandub for him to repeat the prayer as long as time remains.
[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.
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The Guiding Helper

So, repeat as long as the second time remains.

The second time for repetition remains for the day prayers up until the yellowing of the sun and for the night
prayers up until dawn. As for Subh, the time for repeating it remains until sunrise.

Like if you forgot to wash off impure remains.

The ruling for a person who mistakenly or out of forgetfulness prays with impurities is that [his prayer is still true
but] it is mandub for him to repeat the prayer as long as time remains.

[while in prayer]. The people also slipped off their shoes. After the Prophet was done with the formal prayer414, he
is why I took them off]."
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

And like if you forgot to face the direction.

The ruling for a person who mistakenly or out of forgetfulness prays in the wrong direction is that [his prayer is
still true but] it is mandub for him to repeat the prayer as long as time remains.


And if you forgot to cover as we did mention.

The ruling for a person who mistakenly or out of forgetfulness prays with his nakedness exposed is that [his prayer
is still true but] it is mandub for him to repeat the prayer as long as time remains.
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
together416."
hadith #347}]

But if you weren't able to cover that way
Or you weren't able to face the proper way,
Your prayer is true and it's not mandub to repeat.

The exceptions are the person who is unable to face the direction of prayer and the person who is unable to cover
his nakedness …; these two types of people are not requested to repeat their prayers.
[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}]

together417."
hadith #347}]

There are more rules to this, but with this we'll complete.

The derivative rulings for the person who forgot and the person who was unable are many.
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

The wajib actions of your prayer are sixteen.

The wajibs of prayer are sixteen..

Refer to the proofs below.

Stand.

The second of the wajibs of prayer is to stand for the opening takbir.

418
back up straight419. 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.
418
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

Say the first takbir

The first of the wajibs of prayer is to utter the opening takbir.

420

intending what you mean

In order for the takbir to be correct, it has to be associated with an intention to pray a specific prayer.
420
232

To pray at this time.

It is not enough to just intend to pray any-one wajib prayer; rather, one must intend the exact wajib prayer which is
to be prayed, such as Dhuhr or Àsr422.

Stand

The fifth of the wajibs of prayer is to stand for the recitation of the Fatihah.

423
421
words.
422
As for regular non-stressed mandub prayers, one need not intend the specific prayer which one plans to pray.
423
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.

for the recitation
Of the Fatihah.

The fourth of the wajibs of prayer is to recite the Fatihah.

The Prophet (May Allah bless him and give him peace) said, "There is no prayer for him who does not recite the
Fatihah of the Book [in the standing postures]."
[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}]

Then, bow in adoration.

The sixth of the wajibs of prayer is to go into bowing. The minimum is that one bends one's back enough so that
one's palms reach the kneecaps.
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
425

Get up from bowing.

The seventh of the wajibs of prayer is to get up from bowing.

426
425
426
235
The Guiding Helper

Go prostrate in submission.

The eighth of the wajibs of prayer is to go into prostration.

427

Get up and sit before the second prostration.

The ninth of the wajibs of prayer is to get up from prostration … the brief pause between the prostrations is part of
the essentials of prayer.
427
236
428

Sit while making

The eleventh of the wajibs of prayer is to sit for the terminating salam.

in his formal prayer let him say the (Greeting and Testification)429."

your salam in termination.

The tenth of the wajibs of prayer is the terminating salam.
428
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


Keep to the order that in this song we mention.

The twelfth of the wajibs of prayer is to keep the sequential order of the wajib essentials. Thus, standing should
precede bowing; bowing should precede prostrating; and prostrating should precede sitting
430

Make sure that you stand and sit straight
430
238
The thirteenth of the wajibs of prayer is to stand or sit erect
431

when you have to.

Standing or sitting erect is done after bowing, after prostrating, while making the terminating salam, and while
making the opening takbir.

You must stop in each posture a second or two.

The fourteenth of the wajibs of prayer is to remain calm by settling the body limbs [in each posture].
431
239
The Guiding Helper

432

Followers should start only after the imam.
And they should finish only after his salam.

The fifteenth of the wajibs of prayer is for the follower to follow his imam in the opening takbir and terminating
What this means is that he should say his opening takbir after the imam's and his salam after the imam'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 takbir433. And when he bows, then bow. And then when he
prostrates, then prostrate…
[{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}]
432
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

They must intend to pray behind the one in lead.
In some cases, the imam must intend to lead:

The sixteenth of the wajibs of prayer is for the follower to always intend to follow his imam. The imam must only
make an intention to lead in some types of prayers.

Ibn Àbbas said that he stood up next to and on the left of the Prophet (May Allah bless him and give him peace) in
his formal prayer taking his as a leader [after the Prophet had started his prayer alone] and he moved him from the
left side to the right side.434.
[{Bukhari, pae 345-344}]

When joining two prayers, and also when in fear,
On Fridays, and in coming to lead from the rear.

The imam must make an intention to lead in four circumstances: (1) when praying the Prayer of Fear with its
known method, (2) when joining two prayers at night on a rainy night, (3) for the Friday Prayer, and (4) when
acting as a replacement imam for an imam who had to leave suddenly [e.g., due to losing pureness or remembering
that he wasn't pure].

Now for these prayers, a group is a given precondition; thus, the imam cannot begin without intending to lead the
group and the formal prayer must be started with an explicit distinguishing intention.
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.

The recitation of the Fatihah is a wajib for the imam and the person praying alone. As for the follower, his imam
takes the responsibility of the Fatihah off of his shoulders; the imam does not carry the responsibility of the other
wajibs off of the followers shoulders.435

followed. So, when he utters the takbir, then utter the takbir. And when he bows, then bow. And then when he
prostrates, then prostrate436…
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}]

For wajib prayers, it's wajib to stand on your feet.
For mandub prayers, you can make your legs your seat.

This standing (we are talking about) is only necessary for wajib prayers and not for mandub prayers.

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.438"
[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
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}]

If you can't stand, since you're sick or incapable,
You can pray cross-legged or however you're able.

If one can’t stand while leaning, one must sit without leaning. If one can't sit without leaning, then one can sit
while leaning. In any case, it is mandub to sit cross-legged when saying the opening takbir, [reciting the Fatihah],
bowing, and getting up from bowing. Then, one can place one's legs like one usually does in prayer while
prostrating, after the prostrations, while reciting the Greeting and Testification, and while uttering the terminating
salam.
[KF: volume 1: page 64: line(s) 19-22: {inability to stand in wajib prayers; question 2}]

prayer, volume 1, page 248;Tirmidhi, formal prayer, volume 2, page 208}]

If you can't bow or do prostration on the floor.
Stand and motion for bowing,

When a person is able to only stand and not bow, prostrate, or sit, he should make motions towards the floor for
bowing and prostrating while standing.
[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}]

Indeed in the creation of the heavens and the earth and the alteration of the night and the day are signs for those of
intellect. Those that remember Allah while standing, sitting, and while lying on their sides442…"
[QU: volume 1: page 75: line(s) 6-10: {chapter 3, verse(s) 190-191}]
If you are unable, then pray lying on your side. "
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`,

but prostration more.

One should make the motion for prostration lower than the motion for bowing.

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`,
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

If you don't know the Fatihah in Arabic,
Pray behind someone. Keep quiet. Or learn real quick.

It is wajib to learn how to recite the Fatihah if one is able… If one has not learned yet, then one must pray behind
someone who recites it well. … If one cannot find any one to pray behind, then one may pray alone (quietly
without any recitation).
[KF: volume 1: page 64: line(s) 29-32: {wajibs of prayers; question 5}]

The Prophet (May Allah bless him and give him peace) said, "There is no prayer for him who does not recite the
Fatihah of the Book [in the standing postures].443"
[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}]

If you are really dumb and you can't speak or talk,
Just do whatever you can.

If the person praying is mute, then he may remain silent while praying and [no recitation] is wajib for him.

…Indeed prayer is on the believers445 an inscribed injunction at specific times.
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.
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The Guiding Helper

But, prayer you can’t balk.

The five daily prayers are wajib for each person and this is agreed upon by all scholars.
[QF: volume 1: page 41: line(s) 5: {book 2; chapter 1; introduction}]


If your nose bleeds and you think it will keep going
'Till time is over, you can pray while it's flowing.

Whoever has a nosebleed and knows that the blood will not stop before time is over should pray in his bleeding
condition.
[QF: volume 1: page 35: line(s) 15: {book 2; chapter 1; section 3}]

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

Sunnahs are the things that are really good to do.

Sunnahs are the acts which the Prophet (May Allah bless him and give him peace) commanded us to perform but
something associated with the command shows that it is not obligatory ... or [sunnahs] are what the Prophet (May
Allah bless him and give him peace) regularly and continuously performed unlike other less-strong mandub acts.
introduction}]
All good is in clinging to the Qur'an and the way of the Prophet.

Indeed in the Messenger of Allah you have an excellent example for he who hopes in Allah and the Last Day and
remembers Allah much448.

But if you miss less than three, your prayer is still true.

If one missed less than three sunnahs, then prostrating is not obligatory and one's prayer is still correct [without
prostrations of forgetfulness].
[DT: volume 1: page 264: line(s) 4-5: {explanation of verses 146-148 (and half of 149); before first
stanza of poetry}]

The Maliki scholars have come to these conclusions by extensively studying the various hadith which speak of the
Prophet (May Allah bless him and give him peace) making prostrations of forgetfulness.
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
The Guiding Helper

And if you miss three or more, you can still correct
With two prostrations of forgetfulness in effect.

One may prostrate prostrations of forgetfulness [to correct] for missing one stressed sunnah or more than one
stressed sunnah.
[KF: volume 1: page 67: line(s) 15: {wajibs of prayers; question 5}]


If you miss one or two, it's mandub to correct.
But even if you don't, your prayer is still correct.

As for prostrations of forgetfulness that had to be before, prayer is not invalidated by missing them if they were due
to missing only two sunnahs.
[KF: volume 1: page 70: line(s) 5: {prostrations of forgetfulness; question 12}]


Recite some Qur'an after Fatihah's gone forth

The first stressed sunnah is reciting a selection of the Qur'an after the Fatihah.
[DT: volume 1: page 218: line(s) 17: {explanation of verses 112-123; near very beginning}]

248
now…

While standing

The second stressed sunnah is to stand while reciting a selection of the Qur'an after the Fatihah.
[DT: volume 1: page 219: line(s) 10: {explanation of verses 112-123; near beginning}]

Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture449. He glorified
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
now…

in the first two, not the third or fourth.

The selection of the Qur'an after the Fatihah is read in the first two units … and is not read in the third or fourth
unit.
[QF: volume 1: page 56: line(s) 21-22: {book 2; chapter 10; section 2; before derivative ruling}]
and two selections from the Qur'an [one selection for each unit]450. He used to make the first selection [in the first
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;

Recite softly to yourself in the daytime ones
And softly in the third and fourth when nighttime runs.
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
Recite out loud at dawn and at night in the first two.

The third sunnah is to recite out loud in [all units of] Subh, [all units of] the Friday Prayer, and the first two units of
Maghrib and Ìsha'.
The fourth sunnah is to recite softly in [all units of] Dhuhr and Àsr, the last unit of Maghrib, and the last two units
of Ìsha'.

[somewhat] audibly452. [Similarly] in Àsr prayer, he used to recite in the first two units the Fatihah and two
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, "samiàllahu 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].
now…
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 Àsr prayer and later we are told that he recited softly. Thus, we conclude that the recitation for
Àsr 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
pray Ìsha and I make the stretched [the standing] in the first two units and suppressed455 it in the last two units."
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}]

Say the takbir when a change of postures you do.

The fifth sunnah is every takbir besides the opening takbir.

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
"Samiàllahu 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
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
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}]

Except when you get up from bowing, you should say,
"Samià l-lahu li man hamidah", this way

The sixth sunnah is for the imam and the person praying alone to say, "Allah hears him who praises Him." when
getting up from bowing.

sitting.

Not for the followers, but for the other two.

The sixth sunnah is for the imam and the person praying alone to say, "Allah hears him who praises Him." when
getting up from bowing. And it is disliked for the follower to say this phrase.
253
The Guiding Helper
Abu Hurayrah said that the Messenger of Allah (May Allah bless him and give him peace) said, "When the imam
says "Samiàllahu 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}]

Greet and testify

The seventh sunnah is to recite the Greeting and Testification..
[KF: volume 1: page 56: line(s) 23: {sunnahs of prayer; question 1}]

Ibn Àbbas said Messenger of Allah (May Allah bless him and give him peace) used to teach us the greeting and
Testification [for the sitting postures in formal prayer] like he used to teach us chapters from the Qur'an. Thus he
used to say, "at-tahiyatu lilllahi…"
[{Muslim, formal prayer, greeting and testification in prayer, hadith #610}]

sitting,

The eighth sunnah is to sit while reciting the Greeting and Testification..
[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
in his formal prayer let him say the at-tahiyatu lillah… … Then, choose after that any words that you desire. "

twice if you have to.

The sixth and eighth sunnah is the first and second Greeting and Testification.

Thus, the Prophet (May Allah bless him and give him peace) sat twice in the three and four unit prayers.
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}]

You must miss at least two takbirs or tahmids
Before you prostrate. Thus, Ibn Juzayy's book reads.

… except one should not prostrate for leaving takbir or tahmid only once as it is worth less according to the
popular opinion in the Maliki school.
[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

But, the Qur'an after Fatihah counts as three:
Saying it, it's volume, and for it standing …three.

Missing the selection of the Qur'an after the Fatihah counts as missing three stressed sunnahs: (1) reciting it, (2) it's
volume level, and (3) and standing for it.

Volume in multiple units all counts as one.
If you change your volume two or more times, it's still one.

The apparent intent of the author is that all instances of loud volume recitation count as one stressed sunnah and all
instances of soft volume recitation is likewise.
[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"}]


Only for missing the above do you prostrate.

The only sunnahs for which one should prostrate are the selection of the Qur'an after Fatihah, loudness and
quietness, two or more takbirs (not including the opening takbir), two or more tahmids, the first Greeting and
Testification, sitting for it, and the second Greeting and Testification.
256
[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}]

The next are also called sunnahs, but don't prostrate.
Even if you miss them all, your prayer is still true.

The meaning of Ibn Àshir's statement "This is what is stressed" is that the previous sunnahs are the stressed
sunnahs which one prostrates for leaving. As for the other sunnahs which are not stressed, leaving them is the same
as leaving a fadilah; whoever leaves them has no need to make up for it [and his prayer is still true].
[DT: volume 1: page 220: line(s) 8-10: {explanation of verses 112-123; before eleventh sunnah}]

Prophet (May Allah bless him and give him peace) making prostrations of forgetfulness or not making them.
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

So people don't pass, put something in front of you.

The seventeenth sunnah is for the imam and the person praying alone to pray towards a physical object if they fear
someone will pas in front of them.
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 Àsr with two units each and in front of him was [an erect] half-spear.
[{Nisa'i, formal prayer, Dhuhr and Àsr while travelling, hadith #466}]

Make the Call to Commence.

The eleventh sunnah is to make the call to commence.

The Prophet commanded Bilal to keep the phrases in adhan of an even number and to keep the phrases of the Call
to Commence463 singular.
[{Bukhari, adhan, adhan is two - two, hadith #570}]

Listen; Don't make a sound
When imam recites.

463
The fact that the Prophet instructed Bilal to perform the Call to Commence this way tell us: (a) it is meritorious to utter the Call to
Commence, (b) it is better for the person making adhan to also make the Call to Commence, and (c) the phrases in the call to
commence are singular (i.e. they are said once each (except the takbirs which are said twice)).
258
The thirteenth sunnah is for the follower to listen quietly to the out loud recitation of his imam.

The Prophet (May Allah bless him and give him peace) finished a formal group prayer which he recited out loud
in. He then asked, "Was any of you reciting behind me?" A man answered, "Yes, O Messenger of Allah," The
Prophet then said in disapproval, "I say: Why was I being competed/argued with over the Qur'an?" The people
then stopped reciting behind him in the prayers in which he recited out loud.
[{Nisa'i, opening, not reciting behind the imam when he recites out loud, hadith #910}]

Prostrate with hands on the ground,
Also your toes and two knees.

The twelfth sunnah is to prostrate on one's palms, knees, and toes.

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 toes464.
[{Nisa'i, accomodation, prostrating on hands, hadith #1085}]

Testify and greet
With the words Ùmar taught while staying on your seat.

The nineteenth sunnah is to use the words for the Greeting and Testification that Imam Malik preferred.
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

Ùmar ibn al-Khattab was on the pulpit teaching the people the words of the Greeting and Testification [as he
learned it from the Prophet (May Allah bless him and give him peace) and he said they were: at-ta$iyyatu lillahi z-
zakiyyatu lillahi '-'ayyibātu #-#alawātu lillahi as-salamu àlayka ayyuha n-nabiyyu…."
[{Malik, calling to prayer, greeting and testification in prayer, hadith #189}]

Bless the Prophet

The twentieth sunnah is to send peace and blessings on the Prophet in the last sitting.

The people asked, "How shall we send peace and blessings on you O Messenger of Allah [in the formal prayer]?"
He replied, "Say: Allahumma salli àla muhammad wa àla ali muhammad kama sallayta…"
[LM: volume 1: page 82: hadith 227: {Bukhari; book 60 - prophets, chapter 10 - hadith of Musa ibn
Ismaìl; Muslim, formal prayer, blessings for the prophet after the greeting and testification}]

and say out loud the first salam.

The eighteenth sunnah is to say the salam of leaving prayer out loud .. .(the follower should make the person next
to him hear); the second [and third] salam are said softly.

The key to the formal prayer is purification, it's commencement is the takbir, and its termination is the salam465.
465
Now, it is mandub to announce one's termination while praying alone or following an imam by uttering a faintly audible salam.
260

Add a second one to respond to the imam.

The fourteenth sunnah is to for the follower to return the salam of his imam.

The Prophet (May Allah bless him and give him peace) commanded the Companions to respond to the salam of the
imam in the formal prayer.
[AM; volume 1: page 101: line(s) 5: {Bayhaqi, kubra, volume 2, page 257, hadith #2994}]

Add a third one if on your left someone did pray.

The fifteenth sunnah is to for the follower to return the salam of the person who prayed to his left.

When you are greeted with a greeting, return a greeting that is better or return [one similar to] it. Indeed Allah
keeps account over all things.
[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.
[{Bukhari, knowledge, hadith #92}]
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

More than a second or two in each posture stay.

The sixteenth sunnah is to stay in each posture more than the minimum required rest interval.


Praying in groups is sunnah

Praying in a group is wajib for the Friday Prayer which is not correct without it. Praying in a group is sunnah for
the five daily prayers, the Funeral Prayer, the Id Prayers, the Solar Eclipse Prayer, and the Prayer For Water.
[KF: volume 1: page 75: line(s) 24-25: {group prayer; question 1}]

The Prophet (May Allah bless him and give him peace) said, "Praying a formal prayer in group is twenty-five
levels in merit superior to praying alone."
[{Bukhari, adhan, merit of group prayer, hadith #610}]
467
This shows that he was staying in his postures of prayer for a little while to obtain tranquility.
262

for two or more men.

It is mandub for the person who prayed alone … to repeat his prayer in a group of two or more people.
[KF: volume 1: page 76: line(s) 4-5: {group prayer; question 3}]

A collection of people (jamaàh) in Arabic can be two or more people.

Females can also pray behind men

It is not mandub for the person who prayed with one woman to repeat his prayer in a group of two or more men as
a person gets credit for praying in a group when he performs prayer with even one woman.
[KF: volume 1: page 76: line(s) 7: {group prayer; question 3}]

A collection of people (jamaàh) in Arabic can be two or more people (that can include one woman also).
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}]

not women.

Whoever prays behind a woman has an invalid prayer regardless of whether he is a man or a woman. (Ibn Ayman
has narrated that a woman may lead other women; however, most of the Maliki scholars have not adopted that
view.)
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}]

Ibn Masùd said that the Prophet (May Allah bless him and give him peace) ordered that women be placed behind
in the formal prayers469.
[{Hafiz Zaylaì,}]
now…

It's a strong sunnah to call people to prayer
By making adhan

The twenty-first sunnah is to make adhan and is for a group of people who want others to join them
[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
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.
[{Bukhari, adhan, adhan is two - two, hadith #570}]

if it's a wajib prayer
Whose time exists and the group wants more people there.

The twenty-first sunnah is to make adhan and is for a group of people who want others to join them for a wajib
prayer whose time has arrived.
[DT: volume 1: page 224: line(s) 18-19: {explanation of verses 112-123; after first set of derivative
rulings}]

The Prophet (May Allah bless him and give him peace) only normally made adhan for wajib group prayers for as a
means to inform people to come to the group prayer.
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, Ùmar 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 Ùmar's suggestion] and said, "O Bilal, call people to prayer [with verbal statements known as the
adhan]."
[{Muslim, formal prayer, beginning of adhan, hadith #568}]
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.
Then, the caller should say twice: Hayya àla s-salah.

Then, the caller should say twice: Hayyah àla l-falah.
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.
[{Muslim, formal prayer, description of adhan, hadith #572}]

And it's sunnah to shorten a four-unit prayer

The twenty-second sunnah is to shorten a four unit prayer.
[DT: volume 1: page 228: line(s) 22: {explanation of verses 112-123; after third quoted section of
poetry}]

four units and did not pray any supererogatory units after it. He prayed Maghrib with three unit and then prayed
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.
[{Bayhaqi, Kubra, volume 3, page 207, hadith #5440}]

When more than forty-eight miles travelling away,
About eighty kilometers
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
The twenty-second sunnah is to shorten a four unit prayer (i.e. Dhuhr, Àsr, and Ìsha') for the person who travels
four barīd or more.
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…"}]

From examining the primary text evidence, the Maliki scholars and most other scholars found that this was about
the normal minimum distance that the Prophet (May Allah bless him and give him peace) used to shorten prayers
at.
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 Àsr with two units each and in front of him was [an erect] half-spear.
[{Nisa'i, formal prayer, Dhuhr and Àsr while travelling, hadith #466}]

if you don't stay
More than four days

He may continue to pray two units for the four unit prayers … as long as he doesn't intend to stay for four whole
days.
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:
distance = 0.4603 (meters/dhira`) x 3,500 (dhira`/mil) x 3 (mil/farsakh) x 4 (farsakh/barid) x 4 (barid/shortening-distance) = 77.3 km

267
The Guiding Helper
The Prophet (May Allah bless him and give him peace) said, "The emigrant of Makkah may only stay for three
days in Makkah after the completion of his pilgrimage476."
[AM: volume 1: page 135: line(s) 18: {Muslim, manaqib, emirants taking Makkah as a place of
residence, hadith #3640}]

from the time you leave your own town
Until the time to its border you come back down.

He may begin shortening his prayer after passing the dwelling places of his town and he may continue to shorten
until he comes back to this point
[DT: volume 1: page 229: line(s) 1-2: {explanation of verses 112-123; after third quoted section of
poetry}]

And when you travel forth in the earth477, there is no harm on you that you shorten your prayers…

You can join the two day prayers, the two at night

The meaning of joining prayers is that the person prays two distinct wajib prayers in the same time for prayers
whose first and second times overlap such as Àsr with Dhuhr and Ìsha with Maghrib. There are six reasons
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
which permit joining of prayers: (1) being present at Àrafah 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}]

Muàdh ibn Jabal said that the Prophet (May Allah bless him and give him peace) joined between Dhuhr and Àsr
and `Maghrib and Ìsha' in the expedition of Tabūk.
[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 Ùmar 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 Àsr and Maghrib and Ìsha']."
[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}]

While journeying on land, , hurrying since time's tight.

His statement "on land" indicates that it is not permissible to join prayers while journeying by sea. This is because
we do not permit the joining of prayers for the traveller except when he is hurrying and trying to catch some affair
that he might miss; and such hurrying is not present when travelling by wind [on the sea]478.
[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
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 Àsr 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 Àsr 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

Ibn Ùmar said, "When the Prophet (May Allah bless him and give him peace) was rushed due to some affair480, he
used to join between these two pairs of formal prayers [i.e. Dhuhr and Àsr and Maghrib and Ìsha']."
[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}]

Pray the day ones gathered in the first's or second's time.

It is permissible for the traveller on land to join together Dhuhr and Àsr if he is stopped and it is past high noon.
[This is] if he will not stop again until after sunset. So he can pray … Dhuhr in it's first time and pray Àsr also in
Dhuhr's first time. …
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 Àsr in Àsr's time.
[KF: volume 1: page 87: line(s) 20-22, 25-26: {joining prayers; question 2}]

Anas ibn Malik said that when the Prophet (May Allah bless him and give him peace) departed before high noon,
he would delay Dhuhr until the time of Àsr and then descend and join these two prayers.
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}]
Muàdh 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 Àsr
[in Dhuhr's first time]. Now if he departed before high noon, he delayed Dhuhr until he descended for Àsr [i.e. he
joined Dhuhr and Àsr in Àsr'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 Ìsha' [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
until he descended for Ìsha' and he joined between them [i.e. he joined Maghrib and Ìsha' in Ìsha's first or second
time]481.
[{Abu Dawud, formal prayer, joining between two prayers, hadith #1022}]

Pray the night ones gathered like above in this rhyme.

Joining the night prayers is similar to the joining of the day prayers except that dawn is treated as sunset was and
… [sunset is treated as high noon was].
[KF: volume 1: page 87: line(s) 32: {joining prayers; question 3}]
[KF: volume 1: page 88: line(s) 1: {joining prayers; question 3}]

Muàdh 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 Àsr
[in Dhuhr's first time]. Now if he departed before high noon, he delayed Dhuhr until he descended for Àsr [i.e. he
joined Dhuhr and Àsr in Àsr'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 Ìsha' [in Maghrib's first time]. Now if he departed before sunset, he delayed Maghrib
until he descended for Ìsha' and he joined between them [i.e. he joined Maghrib and Ìsha' in Ìsha's first or second
time]482.
[{Abu Dawud, formal prayer, joining between two prayers, hadith #1022}]

The time you join depends on when you plan to stop.
And with this, the rulings of joining we will stop.
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
The following mandubs are somewhat good to do.
But if you miss all of them, your prayer is still true.

If the person praying misses a fadilah, there is nothing going against him [and his prayer is 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}]

If the Prophet (May Allah bless him and give him peace) omitted a meritorious action in the formal prayer without
excuse or saw an action being omitted by someone else in his formal prayer but found no fault with this omission,
the act is labeled as a fadilah.

Raise your hands to your shoulders with the first takbir.

The fourth mandub act of prayer is to raise the hands to shoulder height (so that their backs are towards the sky and
their insides are towards the floor) during the opening takbir. The hands are not raised when going into bowing,
getting up from bowing, getting up from prostration in the second unit, nor before making the initial takbir.
[KF: volume 1: page 57: line(s) 6-8: {mandub acts of prayer; question 1}]

hadith #587}]
272
Then, lower them slowly down to your sides with fear.

The fifth mandub act of prayer is to lower the two hands with sobriety. It is mubah to fold them below one's chest
in mandub prayers while it is disliked to fold them in wajib prayers.
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}]

give him peace)?" So, he prayed and did not raise his hands484 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
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 Kufah485.
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 À'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
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…

Wear a cloak or a long shirt.
486
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
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}]

taking them off to wash his feet] and then prayed the formal prayer. 490"

And look straight ahead
When you stand or sit,

It is makruh to raise the eyes while in prayer towards the sky and we have mentioned before that one should fix
one's gaze straight ahead of one.
[KH: volume 1: page 293: line(s) I6: {explanation of Sheikh Khalil's statement "and putting hands on
the waist, closing the eyes…"}]

We have seen the turning of your face towards the sky; so, We will turn you to a direction of prayer that pleases
you. So turn your face towards the direction of the Sacred Masjid491. And wherever you may be, make your faces
face its direction…
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}]

but bow without lifting your head.

And also among the manners of bowing is that one not raise one's head nor hang it down.


Say, "Amin," … after the Fatihah's done

The second fadilah is to say "Amin" as soon as the Fatihah is recited for the person praying alone (in both out loud
and quiet recitations), for the follower after his own recitation when the imam is reciting softly and after his imam's
recitation when the imam is reciting out loud, and for the imam when he is reciting softly.
[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
Abu Hurayrah said that the Prophet (May Allah bless him and give him peace) said, "When the imam says ghayri l-
maghdubi àlayhim 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}]

to yourself

The fourteenth mandub act of prayer is utter "Amin" softly to oneself [instead of out loud].
[KF: volume 1: page 57: line(s) 24: {mandub acts of prayer; question 1}]

Abu Hurayrah said that the Prophet (May Allah bless him and give him peace) said, "When one of you492 says
amin and the angels in the sky say amin; and the two statements coincide, the person's previous sins are forgiven."
[LM: volume 1: page 83: hadith 230: {Bukhari, adhan, merit of saying amin; Muslim, formal prayer,

If you're not in lead reciting for everyone.

I mean that the imam does not day "Amin" when he is reciting out loud.
[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
Abu Hurayrah said that the Prophet (May Allah bless him and give him peace) said, "When the imam says ghayri l-
maghdubi àlayhim 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,

Recite behind the imam softly to yourself
In prayers where he recites softly to himself.

The sixteenth fadilah is for the follower to recite in the [units of] prayer in which the recitation is done quietly.
[DT: volume 1: page 239: line(s) 6: {explanation of verses 124-134; in numerical succession}]

The Prophet (May Allah bless him and give him peace) finished a formal group prayer which he recited out loud
in. He then asked, "Was any of you reciting behind me?" A man answered, "Yes, O Messenger of Allah," The
Prophet then said in disapproval, "I say: Why was I being competed/argued with over the Qur'an?" The people
then stopped reciting behind him in the prayers in which he recited out loud494.
[{Nisa'i, opening, not reciting behind the imam when he recites out loud, hadith #910}]

In the second standing in Subh, to Allah pray
Before you bow

The fourth fadilah is to recite the special supplication (qunut) in the Subh prayer.
[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
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.

Anas ibn Malik said that the Prophet (May Allah bless him and give him peace) did not cease to utter the qunut
(special supplication) in Subh prayer until he left the world.
[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)}]

with the words we’ve been taught to say.

The thirty-eighth fadilah is to say Subh's special supplication with the words that are narrated from the Prophet
(May Allah bless him and give him peace) which are Allahumma inna nastaìnuka….495

Bow with your back and legs straight.

The fifteenth fadilah is to bow with one's back in a straight line. …
The eighteenth fadilah is to put the knee joints out a little bit which means to bend a little at the knees496.
[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

Grab your two knee joints.

The sixteenth fadilah is to place the palms on/[near] the two knee joints.
The seventeenth fadilah is to grab the two knee joints.


Men, put your elbows out. Each one the side points.
280
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.

The Prophet (May Allah bless him and give him peace) when he prayed [e.g., bowed or prostrated], he kept his
arms apart from each other such that the whiteness of his armpits could be seen.
[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}]

Say, "Subhana Rabiyya l-Àdhim," when you bow.
Say this while bowing three times like we've taught you now.

It is mandub to utter "Subhana Rabiya l-Àdhim" three times while bowing.

Ibn Masùd said that the Prophet (May Allah bless him and give him peace) said, "When one of you bows and says
subhana rabbiya l-àdhim three times, his bowing becomes perfected and that is the least of it. And when one of
you prostrates and says subhana rabbiya l-a`la three times, his prostration becomes perfected and that is the least of
it."
[{Tirmidhi, formal prayer, glorification while bowing and prostrating, hadith #242}]

Say, "Rabbana wa laka l-hamd," when you've stood straight,
… before you prostrate.

The twenty-first mandub action of prayer is for the person praying alone to say: "Rabbana wa laka l-hamd.". This
is also mandub for the follower after he hears the tahmid of his imam … it is also permissible to leave out the "wa"
…
281
The Guiding Helper

sitting.
Muslim, formal prayer, the affirmation of the utterance of takbir in every lowering and raising in the

If you're not leading people,

So, it is clear that the imam does not say "Rabbana wa laka l-hamd."
[KF: volume 1: page 58: line(s) 31-32: {mandubs of prayer; question 1}]

Abu Hurayrah said that the Messenger of Allah (May Allah bless him and give him peace) said, "When the imam
says "Samiàllahu liman hamidah", you [followers] should say "rabbana wa laka l-hamd"497. 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}]

Say the takbirs as soon as you move down or up.
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
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}]

sitting.

But, delay it for the third standing 'till you're up.

As for getting up from the middle Greeting and Testification, one should not utter the takbir until standing up
completely straight.

sitting498.
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.
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The Guiding Helper

Make hands the first to touch ground when you go prostrate.
And make them the last to leave when you stand up straight.

The twenty-fourth mandub action of prayer is to put hands first [on ground] before the knees when going down to
prostration and raise them after the knees when getting up for recitation.

The Prophet (May Allah bless him and give him peace) said, "When one of you goes down to prostrate, let him not
kneel down like the camel kneels down. Rather, let him place his hands down first before his knees."
[{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]

Prostrate with your two hands in line with your two ears.

The twenty-fifth mandub action of prayer is to put hands in line with the ears or close to them while prostrating.
284
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}]

Men, keep your belly from thighs.

The twenty-seventh mandub action of prayer is for a man to keep his stomach away from his thighs … and his
elbows away from his knees … and his biceps away from his sides - a little bit. As for the woman, she should stay
compressed in all of her postures.

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}]

Be humble.

The third mandub action of prayer is to feel humble, be aware of the Tremendousness of Allah Most High, and to
feel as if one is simply carrying out his command.
…And stand [in prayer] for Allah in silent subservience (qānitīn)…
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).
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The Guiding Helper

with tears.

And crying out of lowliness to Allah is also permissible.
[KF: volume 1: page 62: line(s) 3: {permissible acts in prayer; question 1; issue 5}]

…When they heard the signs of the Merciful recited to them, they fell down prostrate in tears.

While prostrating say, "Subhana Rabbiya l-A`la,"
Three times.

It is mandub to say "Subhana Rabbiya l-A`la" while prostrating three times.

Ibn Masùd said that the Prophet (May Allah bless him and give him peace) said, "When one of you bows and says
subhana rabbiya l-àdhim three times, his bowing becomes perfected and that is the least of it. And when one of
you prostrates and says subhana rabbiya l-a`la three times, his prostration becomes perfected and that is the least of
it."
[{Tirmidhi, formal prayer, glorification while bowing and prostrating, hadith #242}]

Make the fingers on ground face the qiblah.

286
The twenty-sixth mandub action of prayer is to place the fingers of the hands with their tips pointing towards the
qiblah.

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
shoulders500.
[{Tirmidhi, formal prayer, prostrating on the forehead and nose, hadith #250}]

Grip your hand testifying like we said before

The thirty-third mandub action of prayer is to fold the three smaller fingers of the right hand (all fingers except the
thumb and forefinger…) while reciting the Greeting and Testification. The tips of the three smaller fingers should
be made to touch the flesh of the palm under the thumb. The thumb and forefinger should be left straight and the
forefinger should be next to the thumb as if one is pointing towards something.
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
forefinger point towards the sky and the side of the pinky points towards the ground.
502
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The Guiding Helper
In that sitting posture.

The thirtieth mandub action of prayer is to sit in a special posture in all the sitting postures of prayer (even when
sitting between the two prostrations or when sitting for the last Greeting and Testification or the middle one). This
special posture entails that the left leg along with the left buttocks be placed on the ground while the left foot
should be turned towards the right leg. Additionally, the right foot should be propped up with the left foot under it.
Also, the inside of the big toe of the right foot should be in contact with the ground
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]…

Ask for what you long for.

The thirty-ninth mandub action of prayer is to make supplications before the salam and after sending peace and
blessings on the Prophet (May Allah bless him and give him peace); the supplication can be about anything that the
person loves. The fortieth mandub action of prayer is to say the above-mentioned supplications softly to oneself
[and not in a loud tone] just as it is mandub to recite the Greeting and Testification softly. The forty-first mandub
action of prayer is to supplicate using the plural first person (i.e. "we" or "us" [instead of "I" and "me"]) as prayers
made for a group are more likely to be answered.

in his formal prayer let him say the (Greeting and Testification) … Then, choose after that any words that you
desire.503"
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

Make the first sitting shorter than the second one.

The twentieth fadilah is to make the second sitting short504.

Turn your head to the right with the "kum" and you're done.

The forty-second mandub action of prayer is to turn one's head to the right and then utter the terminating salam for
the follower. As for the imam and the person praying alone, they make a motion [with their face by nodding it]
toward the qiblah when first starting to say the terminating salam. When they reach the "kaf" and the "mim" of
"assalamu àlaykum", their face should be turned towards the right so a person behind them would be able to see
their cheek.

peace) used make only one salam [starting] in the front of his face and turning to his right a little bit505."

There are a lot of more mandub things scholars say.
504
This is done by only reciting the Greeting and Testification without the blessings for the Prophet and supplications.
505
directly behind him).
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The Guiding Helper
But, what we've mentioned here will put you on your way.

The mandub actions of prayer are many.
[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"}]

Any one who does extensive study of the hadith with come up with a longer list of mandubs than those we have
mentioned in the Guiding Helper, such as reciting certain sections of thee Qur'an in certain types of prayers.

It's disliked in wajib prayers to say "Bismillah".
And it's disliked to utter "Aùdhu bi l-lah",

The first disliked action of prayer is to utter "Aùdhubillah" and "Bismillah" before the recitation of the Fatihah or
following selection from the Qur'an in wajib prayers. As for in mandub prayers, it is not disliked but even in
mandub prayers leaving these two phrases out is better.
[KF: volume 1: page 59: line(s) 13-14: {disliked acts of prayer; question 1}]

Then, utter the takbir. Then, recite Qur'an506. Then, bow down until you feel tranquil in your bowing. Then, stand
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
The Prophet (May Allah bless him and give him peace), Abu Bakr, and Ùmar (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}]

To prostrate on something that is not from the earth,

And it is disliked to pray on carpets or velvet-like flooring or anything that has not grown from the earth.
[QF: volume 1: page 50: line(s) 13-14: {book 2; chapter 5; makruh acts of prayer; near end of list}]

The Prophet's (May Allah bless him and give him peace) original masjid in Madinah had a dirt floor such that
when it rained, the Companion's foreheads became soiled. The Prophet could have ordered more luxurious floor
coverings, but he did not do so.
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}]

To prostrate with something thin on the forehead's girth,

The seventh disliked action of prayer is to prostrate on any part of one's clothes or one wrap of one's turban which
is on the forehead.

with his/a cloth because that is the muzzle of Shaytan508.
507
Now because there is no mention of bismillah nor aùdhubillah in this and many other hadith, the Maliki scholars say that uttering
such is disliked.
508
This can apply to the forehead also.
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The Guiding Helper

To prostrate with long sleeves covering palms of hand,

The fifth disliked act of prayer is to prostrate [with palms] on the edge of ones sleeve.

with his/a cloth because that is the muzzle of Shaytan509.
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.
[{Nisa'i, accommodation, prostrating on hands, hadith #1085}]

To carry something in one's mouth or in one's hand,

The nineteenth disliked action of prayer is to carry something in one's sleeve or mouth..
[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
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.

To recite Qur'an while bowing or prostrating,

The eighth disliked action of prayer is to recite Qur'an while bowing and prostrating except when one intends to
supplicate using the Qur'an's words while prostrating.

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 it 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}]

To think about the world or wealth calculating,

The eighteenth disliked action of prayer is to think about worldly affairs.

The Prophet (May Allah bless him and give him peace) said, "Whoever performs ablution like this ablution of
mine and then prays two units in which he does not talk to himself, his previous sins are forgiven.
[{Muslim, purification, description of ablution and its perfection, hadith #331}]

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The Guiding Helper
To play around with hands,

The twentieth disliked action of prayer is to play around with one's beard or something else.

The Prophet (May Allah bless him and give him) peace was asked about moving around pebbles while in the
formal prayer and he answered, "One is all that is allowed and if you don't even move this one, it is better for you
than one hundred camels all of which have black pupils.511"
[JA: volume 2: page 20: hadith 2796: {Ahmad, jabir ibn àbdullah, hadith #13688}]

or head to side turning,

The tenth disliked action of prayer is to look away from the direction of prayer without a need to do so.

The Prophet (May Allah bless him and give him) peace was asked about turning one's head to the side in prayer
and he answered, "It is Shaytan snatching away from [the reward of] the servant's formal prayer."
[DT: volume 1: page 840: hadith 1758: {Bukhari, adhan, turning one's head to the side in the formal
prayer, hadith #709}]

To ask Allah for things while reciting or bowing,

The eighth disliked act of prayer is to recite Qur'an while bowing or prostrating.
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

When the Qur'an is recited, listen carefully to it and pay heed so that you may be shown mercy512.
[QU: volume 1: page x: line(s) x: {chapter 7, verse(s) 204}]
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}]

To crack knuckles, or to have fingers interlaced,

The eleventh disliked action of prayer is to interlace the fingers or to crack them.

The Prophet (May Allah bless him and give him peace) said, "Indeed, the one who laughs [without sound] in the
formal prayer, the one who turn his head to the side, and the one who cracks his fingers are all on the same level
[of doing things that are disliked]."
[JA: volume 2: page 10: hadith 2747: {Ahmad, hadith #15068; Tabarani, kabir, volume 20, page 419}]

To close one's eyes,

The fourteenth disliked action of prayer is to close one's eyes in prayer except when one fears that one might see
something that will distract one from prayer.
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.
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The Guiding Helper

The Prophet (May Allah bless him and give him peace) said, "When one of you stands for prayer, let him not close
his eyes."
[JA: volume 2: page 15: hadith 2773: { Tabarani, kabir, hadith #10956}]

or to put one's hands on the waist,

The thirteenth disliked action of prayer is to put hands on the waist [with elbows sticking out to the sides] while
standing.

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.
[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}]

To start prayer while needing to do nature's call.

As for the disliked of prayer, they are: (1) praying while holding back urine or feces ….
[QF: volume 1: page 49: line(s) 28: {book 2; chapter 5; disliked acts of prayer}]
296
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}]

But, these things don't make prayer's validity fall.

And it is disliked for a person who has only performed dry ablution to lead a group of people who have performed
wet ablution. However if such a person leads, it will still result in a correct prayer.515
[AM: volume 1: page 42: line(s) 9: {explanation of verses 135-139; in numerical succession}]

We do not see strong evidence that the Prophet (May Allah bless him and give him peace) ordered those people
who performed these disliked acts to repeat their prayers.

It's not disliked to pray with socks or wear a heel,

As for other than the face and palms, such as the knees and feet, it is not disliked that something (e.g., clothing)
comes between them and the floor [during prayer].
[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.
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The Guiding Helper
taking them off to wash his feet] and then prayed the formal prayer. 516"
is why I took them off]517."

To shift weight from heel to heel when tired you feel,

If the person praying shifts his weight to one of his feet, it would be permissible.
[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…"}]

Ibn Ùmar saw a man praying with his two feet close to and touching each other and he said, "He has acted against
the practice the Prophet. If he let air (tarwī$) between them, it would have been better518."
[{Nisa'i, beginning, keeping one's feet together in the formal prayer, hadith #882}]

Or to fold right hand over left on abdomen
In the mandub prayers,
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
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}]

for both men and women.

It is mandub for every person praying to let his hands dangle [during the standing postures of prayer] according to
the popular view in the Maliki school.
[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…"}]

The general rule set the primary texts is that a commandment given to the believers is directed to both men and
women until a proof shows otherwise as is evident from the circumstances surrounding the revelation of verse
[33:35] of the Qur'an.

Know if you missed a stressed sunnah you can prostrate.

Prostrations of forgetfulness are performed for missing one or more stressed sunnahs.
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.
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The Guiding Helper

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) 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}]

That's two times

It is requested … that the person praying [in such a case] prostrate two times before the salam.
[DT: volume 1: page 263: line(s) 24-25: {explanation of verses 146-1487; near very beginning}]
521
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
prayer, hadith # }]

before the salam to compensate.

Prostrations of forgetfulness are performed before the salam for missing [stressed sunnahs] and are also performed
before the salam for missing [stressed sunnahs] along with adding [some words or actions].

prayer, hadith # }]

If you added some actions or words by mistake,
Two prostrations after the salam you can take.

Prostrations of forgetfulness are performed for either adding or missing… The first issue concerns adding actions
… prostrations are made for non-extreme actions added by mistake. The second issue concerns adding words by
mistake; if the words resemble those of prayer, they are forgiven; if the words do not resemble those of prayer, one
should prostrate prostrations of forgetfulness for them.
[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].
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The Guiding Helper

If you both add and miss, you should prostrate before.

If one adds [some actions or words] and misses [some stressed sunnahs], then the prostration of forgetfulness
should be made before the salam.
[QF: volume 1: page 67: line(s) 4-5: {book2; chapter 20; section 1; issue 1}]

Prophet (May Allah bless him and give him peace) making prostrations of forgetfulness. For example, some hadith
state the Prophet (May Allah bless him and give him peace) prostrated before the salam when an action was added.
Thus to join between the two views, the opinion has been narrated that in such cases he also missed a stressed
sunnah.

Say, "Allahu Akbar," before you hit the floor.
Say, "Allahu Akbar." Sit straight and then again

Say, "Allahu Akbar." Hit the floor. Sit up then
Saying, "Allahu Akbar." Testify and greet.

Finish with the salam while staying on your seat.

There are five wajibs for prostrations of forgetfulness: (1) making an intention, (2) the first prostration, (3) the
second prostration, (4) sitting between the prostrations, and (5) the terminating salam. As for the takbirs [said
when going into prostration and coming out of prostration] and the Greeting and Testification after the prostrations,
they are sunnah. The prostrations that are done before the salam are similar to those done after the salam except
524
302
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.

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 prostrations similar to
his (normal) prostrations in the formal prayer525 - or they were longer.
[{Bukhari, adhan, should the imam listen to the followers if he is unsure; hadith #673}]

Behind an imam, don't prostrate for such mistakes
'Cause such mistakes off your shoulders the imam takes.

The follower is not responsible for any prostrations of forgetfulness for his forgetfulness in adding or missing while
he was praying behind an imam.

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.526"
[{Ibn Majah, establishing prayer and its sunnahs, when the imam recites - listen up, hadith #840}]

If you forget to prostrate before, do it after.
That's after the salam, not a long time after.
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.
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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}]


If you miss prostrations that had to be after,
Do them when remembered, even ten months after.

Imam Malik said that whoever forgets to prostrate prostrations of forgetfulness which had to be done after the
salam, he may prostrate whenever he remembers, even if after one month….
[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}]


If you leave out a wajib part, but by mistake,
Go back and do it

Ibn Àshir (May Allah have mercy on him) said that whoever forgets a essential from the essentials of prayer (such
as bowing and prostrating) and then remembers, he should do it then.
[DT: volume 1: page 271: line(s) 7-8: {explanation of verses 154-155; near beginning}]

304

if a bow you did not take.
If you bowed, cancel that unit and then build up.

If he doesn’t remember until he has bowed…, he should cancel the unit with the missed wajib part … and build off
of the rest of the units.
[DT: volume 1: page 271: line(s) 8, 10: {explanation of verses 154-155; right after first stanza of


So, continue with your prayer when you get up.

Now, if he remembers while he is bowing… Some of the scholars have said that he should raise his head from
bowing with the intention to rectify the previous unit while others have said that he should continue with the
current unit and the defective one will be considered invalid/[cancelled]. This second opinion is the popular
opinion in the Maliki school.
[DT: volume 1: page 271: line(s) 18-20: {explanation of verses 154-155; right after first stanza of


If you make salam too soon, repeat the takbir
… Then, finish the prayer if it was near.
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}]

his (normal) prostrations in the formal prayer - or they were longer.

Standing527.

If he remembers while still sitting, he is not asked to stand up again528 [for the takbir]…. Now if he remembers
after having stood up, there is difference of opinion about whether or not he should say the takbir while sitting …
or standing.
[DT: volume 1: page 273: line(s) 10-12: {explanation of verses 154-155; tanbih; near beginning}]

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
In such cases, you prostrate after your salam,

And he should prostrate in all these cases after the salam.
[DT: volume 1: page 273: line(s) 2: {explanation of verses 154-155; a little before tanbih }]


Even if you are praying behind an imam.

And he should prostrate in all these cases after the salam.
[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}]

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

If unsure whether you did a wajib or not
Or the number of units you've prayed you forgot,
Build on what you're sure of and prostrate afterwards.

Whoever doubts whether he prayed one unit or two, he should build on his lower estimation and should do again
what he is unsure of; and he should prostrate after the salam. Similar to him is the person who doubts about
whether he prostrated one prostration or two…

The Prophet (May Allah bless him and give him peace) said, "When one of you has doubts [about your formal
prayer]; so, he does not know whether he has prayed one or two units, let him consider to have prayer one unit; and
is he has doubts about whether he has prayed two units or three, let him consider to have prayed two. And for this
he should make two prostrations before the salam."
[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}]
more units. Then, he made the terminating salam. Then, he declared the takbir and made prostrations531 similar to

But if you missed Qur'an after Fatihah's words,
You prostrate before;
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
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).
[HM: volume 1: page 34: line(s) 20-21: {explanation of verses 156-157}]

then uttered the terminating salam.532
prayer, hadith # }]

…like if you forgot to sit
In the middle and then did not come back to it.

Whoever remembers the middle longer sitting after his hands and knees have left contact with the floor, he should
prostrate before the salam. Ibn Àshir means that if he continues to stand without sitting back down.
[DT: volume 1: page 278: line(s) 8-9: {explanation of verses 156-158; explanation of Ibn Àshir's
statement, "and likewise the middle sitting"}]

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

If you came back, you prostrate after the full round,

If he came back to the sitting posture after his hands and knees have left the ground, he should prostrate after the
salam for only adding actions.


Only if your hands did actually leave the ground.

But if he remembers the middle sitting before lifting his hands … off the ground, he need not make any
prostrations of forgetfulness.

We de not strong primary text evidence that suggests that adding minor actions in the formal prayer ruin it or cause
the need to perform prostrations of forgetfulness.

After the first takbir, they're some acts you can't do
Until the salam, else you're prayer will not be true.

The reason why it is called the takbir of forbiddance is because of the things it prevents one from engaging in.
310
533

The following acts break prayer if on purpose done:
To skip a wajib, to add a non-verbal one,

The second act that invalidates prayer is to on-purpose leave out an essential from the essentials of prayer, which
are the wajib acts we previously mentioned. The third act that invalidates prayer is to on-purpose add a physical
wajib action of prayer like bowing or prostration. However, prayer is not invalidated by adding/[repeating] a
verbal wajib action, such as the opening takbir or Fatihah.
[KF: volume 1: page 60: line(s) 14-15: {acts that invalidate prayer; question 1}]

Prophet (May Allah bless him and give him peace) repeating his prayer or asking his Companions to repeat their
prayers.
534
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
311
The Guiding Helper

To eat, drink,

The fifth act that invalidates prayer is to on-purpose eat or drink, even if it is only a little bit.
[KF: volume 1: page 60: line(s) 18: {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
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]535."
[{Bukhari, Friday prayer, prohibition from talking in the formal prayer, hadith #1125}]

vomit,

The ninth act that invalidates prayer is to on-purpose induce vomiting, even if it is only a little bit and pure.

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

talk Arabic or English,

The sixth act that invalidates prayer is to on-purpose speak words that are foreign to the formal prayer, even if it is
only one word like "yes" or "no". .. This is only if one is not trying to correct the imam …

The Prophet (May Allah bless him and give him peace said), "Indeed this prayer is such that no (conversational)
speech is proper for it. It is only tasbih (glorification of Allah), takbir, and recitation of the Qur'an537."
[{Muslim, masjids and places of prayer, unlawfulness of talking during prayer, hadith #836}]

Grunt,

The seventh act that invalidates prayer is to on-purpose make sounds. The eighth act that invalidates prayer is to
on-purpose grunt with the mouth (not the nose).

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
page 459}]

say salam when you think you did not finish.

The tenth act that invalidates prayer is to on-purpose utter the terminating salam when unsure about whether one's
prayer has become complete or not. The prayer is even more fit to be invalidated if one utters the terminating
salam when one is pretty sure or certain that one's prayer has not become complete yet.

Àbdullah ibn Masùd said that I passed by the Prophet (May Allah bless him and give him peace) [while he was
engaged in a formal prayer] and he responded by only making a motion with his hand539.
[JA: volume 2: page 12: hadith 2762: {Tabarani, saghir, volume 2, page 27}]

Prayer breaks if the next are done even by mistake:
Moving around a lot (stay still for Allah's sake!),

The sixteenth act that invalidates prayer is to move around a lot … even if this extreme motion happens out of
forgetfulness.

Prophet (May Allah bless him and give him peace) repeating his prayer or asking his Companions to repeat their
prayers.
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

Getting an impurity stain,

The thirteenth act that invalidates prayer is for a physical impurity to appear upon the person praying (e.g., it fell
on him) if it stays on him and he does not remove it even though he is aware of it and there is enough time to
complete the prayer without it becoming late.

is why I took them off]541."

losing pureness,

The eleventh act that invalidates prayer is for one's ablution to become ruined through a regular [impurity]
emission or other act [e.g., caressing the opposite gender].
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
Àli 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."
[JA: volume 1: page(s) 562: hadith 2668: {Ahmad, hadith #738}]

Laughing out loud,

The fifteenth act that invalidates prayer is to laugh out loud with sound.

The Prophet (May Allah bless him and give him peace) said, "Slight laughing/smiling (kashr) does not break
prayer, but laughing out loud (qahqahah) does.
[JA: Volume 2: page 13: hadith 2763: {Tabarani, saghir, volume 2, page 84}]

disclosure of coarse nakedness,

The twelfth act that invalidates prayer is for one's coarse (not light) nakedness to become exposed during prayer.

a head covering."
542
This shows that prayers prayed while in a state of impurity are incorrect and must be repeated.
316

Turning completely away from prayer's direction,

If the person who turned away from the qiblah is able-eyed (and not blind) and recognizes his mistake during
prayer, then he must start his prayer over if he turned much away from prayer's actual direction (such 180 degrees
away or ninety degrees away).

544
Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah545.

Being occupied away from wajib action,
543
544
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.

Because all the descriptions of the Prophet's formal prayer tell us of him performing the actions one after another
without large breaks, the Maliki scholars have labeled large breaks (small breaks are forgiven) as one of the acts
that break prayer. Being occupied with something else entirely counts as a large break.

Remembering five or fewer prayers you missed,

And also among the acts that break prayer is that one remembers while praying some missed prayers, five or less.
[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}]

Since (1) the prayers in the day are established at five in the primary texts, (2) praying each prayer in its proper
time is established in the primary texts, and (3) we find that the Prophet (May Allah bless him and give him peace)
never delayed more than five prayers past their time, and (4) we find that the Prophet (May Allah bless him and
give him peace) prayed each prayer in its proper order even if they were late (e.g., during the Battle of the Trench),
the scholars have come up with this restriction of praying five or fewer in time sequential order before the current
prayer.
[{Bukhari, Friday Prayer, Praying while meeting the enemy, hadith #893}]

Omitting the prostrations for three sunnahs missed
(That's only if remembered after a long break),

Now if someone has to prostrate prostrations of forgetfulness before the salam but forgets them until after the
salam, he should prostrate them if he remembers them shortly afterwards… Now if a long time passes, then he will
not be able to make it for them… Now if these prostrations were due to missing three [or more] stressed sunnah,
the prayer will become invalid.
318
[DT: volume 1: page 264: line(s) 1-3: {explanation of verses 146-149; near beginning before mnemonic
verse of metered rhyme}]

The fact that the Prophet (May Allah bless him and give him peace) consistently made prostrations of forgetfulness
for missed stressed sunnahs points to the fact that not doing so invalidates the prayer.

Doubling the units in prayer by mistake.

And also among the acts that break prayer is adding as many extra units to the prayer by mistake as it actually has,
such as praying eight units for a four unit prayer or four units for a two unit prayer.
[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}]

The primary texts which speak of the Prophet (May Allah bless him and give him peace) prostrating for adding
extra units to the formal prayer concern less than double of the desired units.

The following acts don't break prayer if they're done.
Also, there's no need to prostrate for any one:

In this section, I will mention some acts that are often mistaken for obligating prostrations of forgetfulness (but in
actuality do not) and acts that are often mistaken for ruining prayer (but in actuality do not).
[DT: volume 1: page 266: line(s) 15-16: {explanation of verses 146-149; last section before last quoted
stanza of poetry}]

The Maliki scholars have come to these conclusions by extensively studying the various hadith which speak of
some extraneous action performed during the prayer but have no mention of the Prophet (May Allah bless him and
give him peace) repeating the prayer.
319
The Guiding Helper

Listening to someone that wants to tell you something,

Also in the Mudawwanah it says that if the person swallows a small grain of food between one's teeth, listens to
someone who is telling him something for a little while, shifts around the weight from foot to foot [or toe to heel],
or turns his head to the side without turning all the way around has not done something that requires of him
anything [i.e. he does not need to prostrate prostrations of forgetfulness nor make up his prayer].
[DT: volume 1: page 268: line(s) 3-4: {explanation of verses 146-149; last section; after quoted stanza
of poetry}]

À'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}]

Motioning to someone (that's if a need did bring),

The third permissible action of prayer is motioning with a body limb for some need that presented itself while one
was in prayer.
[KF: volume 1: page 61: line(s) 32: {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

Moaning out of pain, crying out of divine fear,

The fifth permissible action of prayer is moaning out of pain and crying out of submissiveness to Allah.

…When they heard the signs of the Merciful recited to them, they fell down prostrate in tears549.

Walking two or three meters to the front or rear,

The seventh permissible action of prayer is to walk [the distance of] two or three rows of prayer to come close to a
physical object to pray towards [to avoid having people pass in front of one]. … Similarly, it is permissible to
walk two or three rows to fetch back a riding animal or to grab its halter.
[KF: volume 1: page 62: line(s) 7, 10: {permissible acts in prayer; question 1}]

The Prophet (May Allah bless him and give him peace) said, "Complete the lines in the formal group prayer for I
see you behind my back.550"
[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 Àbdullah said that we were praying the group prayer behind the Messenger of Allah (May Allah bless
him and give him peace) in Dhuhr or Àsr 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}]

Picking up a loose garment that fell on the floor,

The eighth permissible action of prayer is to fix up a loose outer garment that fell off of one's shoulders. So, one
can catch it and place it back on one's shoulders even if one nods one's head down towards the floor while getting
it. It is also permissible to fix up a fallen object towards which one was praying [to avoid people passing in front
of one] even if one bends down in the process of straightening it.

The Prophet (May Allah bless him and give him peace) was praying Subh prayer with his Companions when he
reached down with his hand [towards the ground]. After he was done with the prayer, the people asked him about
it and he answered, "Indeed a shaytan tried to fling on me a spark from the Hellfire to distract me from prayer. So,
I tried to grab him and if I had done so, he would have remained with me until he would be tied to one of the pillars
of the masjid so that the children of Madinah could [stab] at him."
[JA: volume 2: page 20: hadith 2802: {Ahmad, hadith #20092, #20098}]

Covering one's mouth when yawning,

The ninth permissible action of prayer is to cover up one's mouth with one's hand for yawning.
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

The Prophet (May Allah bless him and give him peace) said, "When one of you yawns, let him grasp[/cover his
mouth] with his hand for indeed a shaytan enters."
[{Muslim; zuhd, responding to a sneezer, hadith #5312}]
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."
[{Muslim; zuhd, responding to a sneezer, hadith #5313}]

scratching a sore,

Small actions are forgiven like motioning due to some need, fixing up clothing, scratching the body, and its like.
[DT: volume 1: page 266: line(s) 10: {explanation of verses 146-149; last section before last quoted
stanza of poetry}]

À'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 prayer552.

Reciting Qur'an in the third or fourth unit

Imam Malik said that if the person praying recited the Fatihah and a following selection from the Qur'an in every
unit by mistake, he has nothing to make up for.
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}]

The Prophet (May Allah bless him and give him peace) used to make all four units of the formal prayer equal in
that they all had Qur'an recited [after the Fatihah] in the standing posture553.
[JA: volume 2: page 78: hadith 3152: {Ahmad, hadith #21836}]

Or from different locations in the same unit,

Also Ibn Qasim has narrated that Imam Malik said that if the person praying starts reciting with one chapter of the
Qur'an and finishes with another, he has nothing to make up for.

Ubayy ibn Ka`b said that the Prophet (May Allah bless him and give him peace) prayed with us one day and left
out [a middle] part of a chapter he was reciting. Ubayy ibn Ka`b then asked him, 'O Messenger of Allah, has such
and such verse [which you did not recite] been abrogated.' The Prophet replied, 'No. ' Ubayy then said, 'Did you
not teach it to me yourself?554'

Reciting one verse or two out loud or quiet
When in the other way you were asked to try it,

If its only a little bit of changing one's volume level like saying one verse out loud in the quiet recitations, there is
no prostration of forgetfulness for such.
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


Reciting under one's breath when asked to be loud,
Being barely heard when quietness was allowed,

The ninth act for which there is no prostration of forgetfulness is for the person praying to only make himself hear
the words said in the out loud recitations or make the person next to him hear the words said the soft recitations.

[somewhat] audibly555. [Similarly] in Àsr prayer, he used to recite in the first two units the Fatihah and two

Clearing one's throat,
555
This and other similar hadith show that there is some shared volume level between out loud and soft recitations.
325
The Guiding Helper
The sixth permissible act of prayer is to clear one's throat even if without a need.


burping,

As for clearing one's throat, bringing up phlegm, burping, and sighing due to a need, it is forgiven.
[HM: volume 1: page 31: line(s) 10: {explanation of verses 149-153; in first sixth of section}]


or spitting out a bug,

The tenth permissible act of prayer is to spit on a cloth [e.g., handkerchief] or on other than a cloth for a need such
as one's mouth becoming full of spittle.
[KF: volume 1: page 62: line(s) 13-14: {permissible acts in prayer; question 1}]

326

Killing a scorpion,

The second permissible act of prayer is to kill a scorpion that comes towards one.

À'ishah said that Àli ibn Abu Talib entered our house while the Prophet (May Allah bless him and give him
peace) was praying; so, he stood next to his side and took him as his imam. Then, a scorpion came until it stopped
in front of the Messenger of Allah (May Allah bless him and give him peace). Then, it left him alone and
approached Àli; so, Àli simply stomped on it with his shoe until he killed it. And the Messenger of Allah (May
Allah bless him and give him peace) did not find anything wrong with killing it [during prayer].

snake,

And Ibn Qasim has narrated that Imam Malik said that if a snake comes towards one while praying, he can kill it.
Ibn Rushd explained that the person praying may then continue his prayer as long as there was not a large break.
[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}]

Allah bless him and give him peace) did not find anything wrong with killing it [during prayer]556.
556
Now the scorpion sets the rule for any vicious bug/creature.
327
The Guiding Helper
or a vicious bug.

It is disliked to kill other than a snake or a scorpion that comes towards one, such as a bird, a wild animal, an ant, a
bee, or a gnat; however, prayer is not invalidated if any of these creatures are killed.
[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}]

Allah bless him and give him peace) did not find anything wrong with killing it [during prayer]557.

There are more cases558, but we've mentioned just enough
To set guidelines for you to handle other stuff.

Whoever understands the general rules is freed from needing many examples.
[QF: volume 1: page 342: line(s) 19: {book 20; chapter 6; end summary}]

Those responsible must pray five prayers a day.
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
The personally obligatory prayers are the five daily prayers and this is absolutely agreed upon by all scholars of the
din.

The Prophet (May Allah bless him and give him peace) said, "Allah Mighty and Majestic be He inscribed fifty
daily prayers on my nation [on the day of the night journey and ascension]. I then went back until I passed by
Musa and he asked, 'What did your Lord inscribe on your nation?' I replied, 'He has inscribed for them fifty
prayers.' Musa then said to me, 'Go back to your Lord Mighty and Majestic be He because your nation will not be
able to perform that [number of prayers].' So, I went back to my Lord Mighty and Majestic be He and He took
away half of the number. And I went back to Musa and told him. Musa then said to me, 'Go back to your Lord
because your nation will not be able to perform that [number of prayers].' So, I went back to my Lord Mighty and
Majestic be He and He said, 'They [i.e. number of daily prayers] are five but have the reward of fifty and My
statement cannot be changed with Me.' I then went back to Musa and he said, 'Go back to your Lord [to request a
further reduction].' I then said, 'I feel shy from my Lord Mighty and Majestic be He.' "
[{Nisa'i, prayer, [history of] obligation of prayer, hadith #445}]

Men have to pray in congregation on Friday.

Praying in congregation is a precondition for the correctness of the Friday Prayer.
[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}]

O you who believe when the call for the formal prayer on Friday is given, hasten to the remembrance of Allah and
leave off business transactions.
[QU: volume 1: page 554: line(s) 1-3: {al-Qur'an, chapter 62, verse 9}]

A few in a group must wash up, wrap up the dead.
A few in a group must pray on, bury the dead.
329
The Guiding Helper
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}]

The Prophet (May Allah bless him and give him peace) gave a speech one day and mentioned a man from his
Companions that died, but was enshrouded in a sheet that wasn't very long and was buried at night [before people
could pray on him]; so, the Prophet (May Allah bless him and give him peace) scolded against him559 being buried
at night [but recommended that his burial should be delayed] until people could pray on him - except if one is
forced to do that and the Prophet (May Allah bless him and give him peace) said, "When one of you enshrouds his
brother, let him enshroud him well."
[{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}]

Besides the wajibs, the strong sunnahs should be read.

Witr is a stressed sunnah; it does not befit any one to leave it561.
[KF: volume 1: page 106: line(s) 4-5: {communal obligations; question 1}]

A desert Arab asked he Prophet (May Allah bless him and give him peace) what was obligatory for him and
her replied, "Five prayers in the day and night562…" The man then asked, "Am I obligated to do other than that?".
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
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 Ìd sacrifice, and (3) the Midmorning prayer."
[AM: volume 1: page 115: line(s) 12: {Ahmad, Ibn Àbbas, hadith #1946}]

Witr's done after Ìsha'

The first time of Witr is after Ìsha' and after the disappearance of the red twilight up until dawn..
[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 Àshir's words "Witr, solar
eclipse; Ìd, prayer for water are sunnahs"}]

The Prophet (May Allah bless him and give him peace) said, "The [voluntary] night prayer is prayed in units of
two, but when you fear the arrival of dawn563, you should pray one unit to make the number of units you've prayed
odd."
[AM: volume 1: page 116: line(s) 7-8: {Bukhari, formal prayer, circles and sitting in the masjid,
hadith #452}]

with one unit read.
Start and recite like normal. Bow. Then, stand up straight.

Then just like normal ones, go to the floor prostrate.
But after the prostrations, sit and remain calm.
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.

The description of the Witr prayer is that it consists of one unit564 before which two units of Shaf` are prayed and
one should make salam after Shaf` and before [standing to start] Witr. … There is disagreement in the Maliki
school about whether praying Shaf` before Witr is a precondition for its correctness or whether it is just
supererogatory565. There is also disagreement about whether or not one can take a break between the Shaf` and
Witr. There is also disagreement about whether one must actually intend that one is praying Shaf` or whether can
one intend just any old mandub prayer. It is mandub to recite in the Witr prayer chapter 87 of the Qur'an.
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 Àshir's words "Witr, solar
eclipse; Ìd, prayer for water are sunnahs"}]

two, but when you fear the arrival of dawn, you should pray one unit to make the number of units you've prayed
odd."
hadith #452}]

Pray the two Ìd prayers

The two Ìd prayers are a stressed sunnah which are right below Witr in being important.
[KF: volume 1: page 98: line(s) 14: {the two Ìd prayers; question 1}]

(sunnah) for you: (1) Witr prayer, (2) the Ìd sacrifice [and prayer], and (3) the Midmorning prayer."
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
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 Ìd prayers; Muslim, two Ìd prayers}]

in a group

It is a fadilah for the person who missed the group prayer with the imam to pray it alone. This is because the two
Ìd prayers are only sunnah … if one is able to pray them with an imam.
[KF: volume 1: page 100: line(s) 1-4: {the two Ìd prayers; question 4; section 17}]

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 Ìd prayers; Muslim, two Ìd prayers}]

before noon.

The time for the Ìd prayer is from the time after sunrise that mandub prayers are no longer disliked… and it lasts
up until high noon. So, it is not prayed once the time for it has passed.
[KF: volume 1: page 98: line(s) 21-23: {the two Ìd prayers; question 2}]

The Prophet (May Allah bless him and give him peace) said during his speech [for the Ìd prayer], "Indeed the first
thing that we start with on this day of ours567 is that we pray [the two unit Ìd prayer] and then return and sacrifice.
So, whoever does this has followed our sunnah."
[{Bukhari, Friday Prayer; sunnah of Ìd}]
567
The scholars use this to prove that the time for the Ìd prayers is between sunrise and high noon.
333
The Guiding Helper

Pray them like Subh,

The description of the Ìd prayers are that they have two units with out loud recitations568.

The Prophet (May Allah bless him and give him peace) prayed the Ìd prayer with two units. He did not pray any
units before it or after it. Then, he went towards the women with Bilal [after his speech] and commanded them to
give charity. The then women then cast their jewelry [into the sheet that Bilal was holding].
[{Bukhari, Friday Prayer; speech after Ìd, hadith #911]

but differences we'll tell you soon:
Don't call the adhan nor make the Call to Commence.

The description of the Ìd prayers are that they have two units with out loud recitations without any adhan or Call
to Commence.

The Prophet (May Allah bless him and give him peace) did not used to give the adhan nor Call to Commence for
the Ìd prayer. He used to only give a speech after the formal prayer.
[{Bukhari, Friday Prayer; walking and riding to Ìd, hadith #906}]

Say six takbirs without gap after you commence.
568
This resembles the Subh prayer.
334
The Ìd 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.

À'ishah related that the Prophet (May Allah bless him and give him peace) used to utter seven takbirs in the two
Ìd prayers in the first unit before the Qur'anic recitation and five takbirs in the second unit.
[AM: volume 1: page 178: line(s) 10-11 : {Abu Dawud, formal prayer, takbir in the Ìd prayer,
hadith #970}]

Don't raise your hands for these six takbirs.

The person praying the Ìd prayer should not raise his hands except for the opening takbir. Also, the takbirs should
be said consecutively without break except for the time that it takes the follower to also say the takbir after the
imam.

give him peace)?" So, he prayed and did not raise his hands except at the first time [with the opening takbir]. …

Then, follow
With the Fatihah and Qur'an

The placement of the extra takbirs is before the recitation [of the Fatihah].
[KF: volume 1: page 98: line(s) 27: {the two Ìd prayers; question 2}]

335
The Guiding Helper
The Prophet (May Allah bless him and give him peace) used to recite [audibly] the Ìd prayers "Sabbih ismi
rabbika l-a`la…" [in the first unit after the Fatihah] and "hal ataka hadithu l-ghashiyah…" [in the second unit after
the Fatihah]
[{Ibn Majah, establishing prayer and its sunnahs, recitation of the Ìd prayers, hadith #1271}]

and then do follow
Like normal 'till you stand up for the second time

Saying takbir. Then, say five more takbirs this time.

Then in the second unit, the person praying the Ìd prayer says five takbirs in addition to the takbir for standing up
for the second unit.

À'ishah related that the Prophet (May Allah bless him and give him peace) used to utter seven takbirs in the two
Ìd prayers in the first unit before the Qur'anic recitation and five takbirs in the second unit.
[AM: volume 1: page 178: line(s) 10-11 : {Abu Dawud, formal prayer, takbir in the Ìd prayer,
hadith #970}]

Finish the prayer like normal. Then, sit quiet.
Hear the imam give a talk and remain quiet.

The two speeches of the Ìd prayer are said after the formal prayer [has ended].

The Prophet (May Allah bless him and give him peace) used to pray the Ìd prayer in the midmorning and then
give a speech after the prayer.
[{Bukhari, Friday Prayer; walking and riding to Ìd, hadith #904}]
336

The imam will sit and then stand to talk again.
He will say takbirs over and over again.

The Ìd speeches are two separate speeches; the imam sits before these two speeches and in between them. He says
takbirs at the beginning of the speeches and during them without any specific count. Another valid opinion in the
Maliki school is that he should say [only] seven takbirs in the beginning [of each speech]. He should teach people
what they need to know for that day.

As it is an established sunnah for the imam to sit in between the two Friday Prayer speeches, the scholars also say
that it is a sunnah for him to do so in between the Ìd speeches.
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 Ìd prayers.
[Ibn Majah, establishing prayer and its sunnahs, what has come about the Ìd prayer speech,
hadith #1277]

For Sacrificial Ìds, watch the imam sacrifice.

The imam should make his slaughter at the place of prayer after the formal prayer [and after the two speeches] so
that he may show people that he has slaughtered. And then people should slaughter sometime after him.

The Prophet (May Allah bless him and give him peace) used to sacrifice his animal in front of the people by the
place where he prayed the Ìd prayer.
[{Bukhari, Friday Prayer, sacrificing - slaughtering on the day of the Sacrificial Ìd by the prayer area,
hadith #929]
337
The Guiding Helper

Then, it's sunnah for you a sheep to sacrifice,

Slaughtering an animal for the Sacrificial Ìd is a stressed sunnah; this is what Imam al-Shafi'i has also said.
Another valid opinion in the Maliki school is that it is wajib; and this is what Imam Abu Hanifah has also said.

(sunnah) for you: (1) Witr prayer, (2) the Ìd sacrifice [and prayer], and (3) the Midmorning prayer."

One that's over a year old

A precondition for the correctness of the slaughter is that the sheep or goat has finished one year [of its life] and
entered into its second.
[KF: volume 1: page 186: line(s) 17-18: {slaughtering sacrificial animals; question 2}]

A man came to the Prophet (May Allah bless him and give him peace) said that I he had an under-aged sacrificial
animal; so, the Prophet (May Allah bless him and give him peace) said, "Sacrifice it, but its like won't suffice for
any one after you569."
[{Bukhari, Friday Prayer, imam facing people in the Ìd 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

without major faults.

The fourth precondition for the correctness of the slaughter is that the animal is safe from clear faults. These
are….
[KF: volume 1: page 187: line(s) 22: {slaughtering sacrificial animals; question 5}]


Or sacrifice a cow or a camel

It is valid to take the sacrificial animal from sheep, goat, cattle, and camels. Also cattle includes buffaloes.
[KF: volume 1: page 186: line(s) 16-17: {slaughtering sacrificial animals; question 2}]


that vaults.
571
572
339
The Guiding Helper
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-Shafiì 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.

A man came to the Prophet (May Allah bless him and give him peace) and said that I he had a one-year-old goat
for sacrifice; so, the Prophet (May Allah bless him and give him peace) said, "Sacrifice it, but its like won't be
proper for sacrifice for any one else574."
[{Bukhari, Sacrifice, the Prophet's statement to Abu Burdah, hadith #5130}]

It's mandub for everyone the takbir to say
After each prayer from Dhuhr 'till Subh the fourth day.

The eighteenth mandub action of Ìd day is for every person praying575 (even if a child) is to utter the takbir after
each of the daily wajib prayers576; he should say the takbir after fifteen wajib prayers; thus, he should begin saying
these takbirs after Dhuhr on the Sacrificial Ìd day until Subh on the fourth day. One should not say the takbir
after mandub prayers nor for wajib prayers whose second time has passed by.

Ùmar ibn al-Khattab came out the day after the Sacrificial Ìd … and uttered takbir and the people uttered takbir
with him. Then, the second day he came out and uttered takbir and the people uttered takbir with him. And then
the third day, Ùmar uttered the takbir after high-noon and the people uttered takbir along with him577.
[{Malik, takbir of the three days of the Sacrificial Ìd, 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
Ùmar 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

"Allahu Akbar" is said three times and no more.
This is the better way,

The nineteenth mandub action of Ìd day is to only say "Allahu Akbar" in the takbirs. The narrated words are
"Allahu Akbar" three times in succession.

but of ways there are more.

The words for the post-Ìd takbir are "Allahu Akbar, Allahu Akbar, Allahu Akbar". Another valid opinion in the
Maliki school is that the words are "Allahu Akbar, Allahu Akbar, La ilaha illa l-llah, wa l-llahu Akbar, wa li l-lahi
l-hamd".

Pray a sunnah … when the sun's eclipsed.

The Solar Eclipse Prayer is sunnah.
[QF: volume 1: page 79: line(s) 24-25: {book 2; chapter 27; section 1; beginning}]

The sun was eclipsed during the life of the Prophet (May Allah bless him and give him peace); so, he stood up
dragging his loose outer garment until he entered the masjid and the Companions entered it also. He then prayed
with us two units until the sun came out of the eclipse. He then said, "The sun and moon do not go into eclipse due
to the death of anyone; so, when you see these two eclipses, pray the formal prayer and supplicate until the eclipse
goes away.
341
The Guiding Helper
[{Bukhari, Friday Prayer, praying during a solar eclipse, hadith #982}]

before noon

The Solar Eclipse Prayer's time is up until high noon. Another valid opinion in the Maliki school is that its time
lasts up until Àsr. Another valid opinion in the Maliki school is up until the sun takes on a deep yellow color.
Another valid opinion in the Maliki school is up until sunset578.

Pray two units of prayer, but there's a slight twist:
For each unit, bow twice and stand and recite twice
Lengthened. But for each unit, only prostrate twice.

As for the description of the Solar Eclipse Prayer, it is two units according to Imam Malik and Imam al-Shafiì and
in each unit there are two bowing postures and two standing postures. [However, there are only] two prostrations
in each unit. There is recitation in the [two] standing postures [of each unit]. In the first standing posture, one can
recite chapter 2 of the Qur'an or its like in length. In the second standing posture, one can recite something
somewhat shorter. In the third standing posture, one can recite something somewhat shorter than the second. In
the fourth standing posture, one can recite something somewhat shorter than the third. The Fatihah is recited in
each standing posture.

The Prophet (May Allah bless him and give him peace) prayed a group prayer for the solar eclipse prayer. He first
uttered the opening takbir and then recited Qur'an for a long time. Then, he went into the bowing posture for a
long time. Then, he raised his head and said "sami'allahu liman hamidah". Then, he kept standing straight and
recited a long recitation; but, it was shorter than the previous one. Then, he bowed again for a long time but it was
shorter than the first bowing. Then he prostrated a very long prostration. Then, he did in the second unit similar to
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
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.

When water is not plenty, it's sunnah to pray

The Prayer for Water is sunnah.
[QF: volume 1: page 79: line(s) 3: {book 2; chapter 26; section 1; beginning}]

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}]

Two units

As for the description of the Prayer for Water, it has two units with out loud recitations without any adhan or Call
to Commence.

343
The Guiding Helper

in a group.

Praying in congregation is a precondition for the Prayer for Water being sunnah.
[KF: volume 1: page 102: line(s) 5: {prayer for water; question 1}]


Then, for water all pray.

There is a speech in the Prayer for Water said after the formal prayer … In the speech, the imam should ask Allah
for much forgiveness and admonish people. Then, he should face the qiblah and supplicate [for water] and then
people should say "'Amin". Then, he should turn his garment around after the two speeches…. so he puts what was
on the left side on the right side and what was on the right side on the left side.
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;}]
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
[QU: volume 1: page 570: line(s) 15: {chapter 71, verse(s) 10}]

These were the sunnahs.

The stressed sunnah prayers are five: (1) Witr, (2 & 3) the two Ìd prayer[s], (4) the Solar Eclipse Prayer, and (5)
the Prayer for Water. And this is their order of importance. And the two Ìd prayers are equally important.
[KF: volume 1: page 97: line(s) 6-7: {stressed sunnahs; question 1}]

As explained before, the way that the Maliki scholars have decided how strong a mandub act is by extensively
examining the strength of the encouragement for the act by looking at the words used, the circumstances
surrounding the recommendation, whether or not the recommendation was often ignored or acted against, and
whether or not the recommendation appears in well-authenticated strong reports.

Fajr is a raghibah

Fajr is a raghibah (i.e. it is highly encouraged by Sacred Law). A raghibah act is more important than a regular
mandub act [i.e. fadilah] but lower in importance than a sunnah act.
[KF: volume 1: page 96: line(s) 1-2: {supererogatory prayer; question 4}]

The Prophet (May Allah bless him and give him peace) said, "The two units of Fajr [before the Subh prayer] are
better than the world and what is in it."
[{Muslim, prayer of travelers and shortening it, recommendation for the two units of Fajr,
hadith #1193}]

345
The Guiding Helper
prayed
At dawn

The time for Fajr is like the time for Subh.
[KF: volume 1: page 96: line(s) 5: {supererogatory prayer; question 4}]

The Prophet (May Allah bless him and give him peace) said, "The two units of Fajr579 [before the Subh prayer] are
hadith #1193}]

before Subh.

If the person has not yet prayed Fajr and is in the masjid or its courtyard when the Call to Commence for Subh is
made, he must forget about the Fajr prayer and join the imam in Subh instead.
[KF: volume 1: page 96: line(s) 13-14: {supererogatory prayer; question 5}]

The Prophet (May Allah bless him and give him peace) used to pray two units between the adhan of Subh and the
Call to Commence.
hadith #1188}]

But if missed, 'till noon it's prayed.
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
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}]

The Prophet (May Allah bless him and give him peace) said, "Who ever has missed his extra prayers of the night,
he may pray them before Dhuhr and it will be equivalent to praying them at night ."
[{Nisa'i, standing at night in extra prayer and the day, when should one make up a missed extra night
prayer, hadith #1770}]

Fajr is said softly

The third mandub act of Fajr is that one says the Qur'anic recitation softly just like it is mandub to recite softly in
all day mandub prayers and to recite out loud in the night mandub prayers.
[KF: volume 1: page 96: line(s) 21: {supererogatory prayer; question 6; end}]

À'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 them580."
hadith #1190}]

with Fatihah only
No Qur'an is said.

The second mandub act of Fajr is that one only recites the Fatihah [in the standing posture].
[KF: volume 1: page 96: line(s) 21: {supererogatory prayer; question 6; end}]
580
The fact that À'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
À'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."
hadith #1190}]

It has two units only.

The first section concerning the two units of Fajr whose time is after dawn. If the person prays it before dawn or a
unit of it before dawn, he must repeat it. He should recite therein softly with the Fatihah alone. Another valid
opinion in the Maliki school is that it is mandub to recite chapter 109 in the first unit and chapter 112 in the second
unit. And this latter opinion is also in agreement with what Imam al-Shafiì has said.

The Prophet (May Allah bless him and give him peace) said, "The two units of Fajr [before the Subh prayer] are
hadith #1193}]

Next are the fadilahs. Pray to greet the masjid.

As for the fadilahs, they are ten prayers: (1) two units after wudu`, (2) the prayer to greet the masjid which is two
units; and Im .am al-Dhahiri has labeled this prayer as wajib, (3) the midmorning prayer (and there is disagreement
about how many units one should actually pray; the opinions range from twelve units to two units), (4) the Night
Vigil Prayer, (5) Tarawih in Ramadan which is a stressed fadilah, (6) praying mandub prayers between Maghrib
and Ìsha', (7) four units582 before Dhuhr, (8) two units after Dhuhr (and some Maliki scholars say it is four), (9)
two units before Àsr (and some Maliki scholars say it is four), and (10) two units after Maghrib (and some Maliki
581
Most Maliki scholars say that the fact À'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
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}]

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 down583."
[AM: volume 1: page 114: line(s) 2-3: {Bukhari, formal prayer, when one of you enters the masjid,
hadith #425}]

Pray Tarawih
It is ten units of two after Ìsha's done

In Ramadan.

The ninth supererogatory prayer is Tarawih in Ramadan. It consists of twenty units after Ìsha prayer. Salam is
made after every two units. [These twenty units] are not counting Shaf` and Witr.
[KF: volume 1: page 95: line(s) 18-20: {supererogatory prayers; question 2; section 9}]

The Prophet (May Allah bless him and give him peace) said, "Whoever stands in (prayer in the nights of) Ramadan
with faith and consciousness/determination, his previous sins are forgiven584."
hadith #425}]
In the time of Ùmar ibn al-Khattab, the people used to observe twenty units [for Tarawih] not counting [Shaf` and]
Witr.585."
[{Bayhaqi, al-Ma`rifa [4]}]
À'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 Ùmar 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 Ùmar ibn al-Khattab's time.
349
The Guiding Helper
[{Tirmidhi, formal prayer, merit of supererogatory prayer and six units after Maghrib, hadith #399}]

in your home

Praying supererogatory prayers at home is better.
[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}]

Abu Dharr said, "We fasted Ramadan with the Messenger of Allah (May Allah bless him and give him peace) and
he did not pray [Tarawih] in a group with us until only seven days were left in the month. Then, he stood in prayer
with us until one-third of the night passed. Then, he did not stand in prayer with us the next day587, but did so the
day after; and on this day, he lead a group [Tarawih] prayer that went into half of the night….
[{Tirmidhi, fasting, standing in prayer in Ramadan, hadith #734}]

or in the masjid.

Similarly, it is mandub to pray the Tarawih prayer alone at home if the masjid will not be void of Tarawih in group
all together.

Abu Dharr said, "We fasted Ramadan with the Messenger of Allah (May Allah bless him and give him peace) and
he did not pray [Tarawih] in a group with us until only seven days were left in the month. Then, he stood in prayer
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
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….
[{Tirmidhi, fasting, standing in prayer in Ramadan, hadith #734}]

And read the Qur'an 'till it's done.

It is mandub to finish the Qur'an in the Tarawih prayer by reading one-thirtieth of the Qur'an each night spread over
twenty units.

The Prophet (May Allah bless him and give him peace) used to review the entire Qur'an with Jibra'il once every
Ramadan and then when he was about to pass away, he reviewed the Qur'an two times that Ramadan.
[{Muslim, merit of the companions, merit of fatimah, hadith #4488}]

Get up on your two feet when people are asleep.
Then, you can go back to sleep589.

Standing at night in prayer is highly encouraged. The best of which is the last part of the night590.
[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}]

The Prophet (May Allah bless him and give him peace) said, "O people, spread the greeting of peace, feed food to
people, and pray formal prayers at night while [other] people are asleep and you will enter Paradise in peace."
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}]

Pray units of two.

The supererogatory prayers of the night and of the day are prayed in units of two. The person praying says salam
every two units. This in opposition to those that say that one should make salam after every four units or after
every six units.
[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}]

two, but when you fear the arrival of dawn, you should pray one unit to make the number of units you've prayed
odd591."
hadith #452}]

Pray the Midmorning Prayer.

units; and Imam al-Dhahiri has labeled this prayer as wajib, (3) the midmorning prayer (and there is disagreement
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
352

The Prophet (May Allah bless him and give him peace) said, "Every joint of one of you calls for charity [in
gratefulness for it]. Thus, every tasbih is charity; every tahmid is charity; every tahlil is charity; every takbir is
charity; commanding the right is charity; forbidding the wrong is charity. But, it suffices for all of those [previous
mentioned acts] that one pray two [supererogatory] units during the midmorning."
[{Muslim, prayer of the travelers and shortening it, recommendation for the midmorning prayer,
hadith #1181}]

After Wudu' pray.

units; and Imam al-Dhahiri has labeled this prayer as wajib, (3) the midmorning prayer (and there is disagreement

feet three times to the ankles. Then he said, the Messenger of Allah said, "Whoever performs ablution like this
forgiven the sins he committed before."
593
353
The Guiding Helper
After Dhuhr, Maghrib and before Dhuhr, Àsr, do pray.

And also among the fadilah prayers are the units before Witr which are called Shaf`, the units before Dhuhr, the
units before Àsr, the units after Dhuhr, and the units after Maghrib.

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 Ìsha'. 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}]
Ài'sha was asked about the two units the Prophet used to pray after Àsr and she replied, "Rather, he used to pray
two units before Àsr…"
[{Muslim, prayer of the travelers and shortening it, knowing the two units the Prophet used to pray,
hadith #1378}]

For the above four ones, you can pray two or more.

The first of the supererogatory prayers is the one before Dhuhr, the one after Dhuhr, the one before Àsr, the one
after Maghrib … There is no set number for these units. So, two units are enough to get the mandub credit even if
four units were to be better - except after Maghrib for which six units594 are better.
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, Àdawi's explanation of four mandub
rakàh hadith texts}].
354
[KF: volume 1: page 95: line(s) 14-16: {supererogatory prayers; question 2; sections 1-5}]

supererogatory units after it.

Pray Shaf`, two units just before Witr and not four.

And also among the fadilah prayers are the units before Witr which are called Shaf`, the units before Dhuhr, the
units before Àsr, the units after Dhuhr, and the units after Maghrib.

supererogatory units after it595.
595
Now most Maliki scholars interpret these two units after Ìsha 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.

The ruling for the Lunar Eclipse Prayer is that it is mandub [i.e. a fadilah]. It consists of two units with out loud
recitations. It has one [regular] standing and bowing in each unit. It is mandub to keep repeating these two units
until the moon comes out of eclipse, goes below the horizon, or dawn enters. It is mandub to perform it in one's
home.
[KF: volume 1: page 95: line(s) 14-16: {supererogatory prayers; question 2; sections 1-5}]

The sun was eclipsed during the life of the Prophet (May Allah bless him and give him peace); so, he stood up
dragging his loose outer garment until he entered the masjid and the Companions entered it also. He then prayed
with us two units until the sun came out of the eclipse. He then said, "The sun and moon do not go into eclipse due
to the death of anyone; so, when you see these two eclipses, pray the formal prayer and supplicate until the eclipse
goes away.

Next are the nafilahs. Pray them when it's allowed
For no reason or a reason which has allowed.

As for the nafilah prayers, they are of two types: (1) those that do not have a triggering cause (these are the extra
prayers prayed at allowed times) and (2) those that have a triggering cause. These that have a triggering cause are
ten prayers: (1) when about to leave for a journey, (2) when coming back from a journey, (3) after entering one's
residence, (4) before coming out of one's residence, (5) the Decision Making Prayer which is two units and has
been narrated by Bukhari, (6) the Prayer of Need which is two units and has been narrated by al-Tirmidhi, (7) The
Prayer of Glorification which has four units and has been narrated by al-Tirmidhi … and Abu Dawud, (8) two units
between the adhan and the Call to Commence, (9) four units after high noon, and (10) two units for the Prayer of
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}]

If you did something wrong and now want to repent,
356
Pray a two unit prayer

And establish prayer .. indeed good deeds vanquish [previous] bad deeds.
[{al-Qur'an; chapter 10; verse(s) 114}]
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…".
[{Tirmidhi, formal prayer, prayer while repenting, hadith #371}]

and again repent.

And repentance from every misdeed that is done
Is obligatory right away without conditions and it means feeling sorry.

…And repent to Allah all together O you who are believers so that you may be successful.
357
The Guiding Helper

If you do need something, pray the Prayer of Need,
Just two units of prayer. Then, ask for your need.


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]."
[{al-Tirmidhi, formal prayer, prayer of need, hadith #441}]

If you're unsure, ask Allah to give you the best.
Pray two units of prayer. Then, ask for the best.

358

The Prophet (May Allah bless him and give him peace said), "When one of you is concerned over [a decision of] a
matter let him pray two supererogatory units and let him then say allahumma inni astakhiruka…[the dhikr
mentioned in Appendix 1.11 of the Explanatory Notes of the Guiding Helper]."
[{Bukhari, Friday Prayer, extra prayers are two - two units, hadith #1096}]

There are more nafilahs, but this is a good start.

ten596 prayers:
[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}]

Next, we'll tell you when mandub prayers not to start.
Don't pray mandub prayers during sundown, sun up.

All prayers besides the five daily prayers are haram to pray on seven occasions: (1) during sunrise, (2) during
sunset…
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}]

The Prophet (May Allah bless him and give him peace) said, "There is no [supererogatory] formal prayer after
Subh prayer until the sun comes above the horizon and there is no [supererogatory] formal prayer after Àsr prayer
until the sun vanishes [below the horizon]597."
[{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}]

Also, don’t pray them when wajibs you must make up.

sunset, (3) during the Friday Prayer speech (as it busies one away from listening to the speech, which is wajib to
do; but, it is not haram to pray such prayers during the Ìd prayer speech), (4) when the imam comes out for the
Friday Prayer speech, (5) when the first or second time for prayer is about to finish and one hasn’t prayed the
current prayer, (6) when one remembers that must make up some wajib prayer (because praying a supererogatory
prayer at that point will cause further delay, which is haram) since one must pray missed wajib prayers whenever
he remembers even if the sun is rising or setting, and (7) when the Call to Commence for the current wajib prayer is
being given (because when a wajib prayer is about to start, there is no prayer but that prayer…).
[KF: volume 1: page 42: line(s) 15-22: {haram and makruh supererogatory prayers; question 1}]

The Prophet (May Allah bless him and give him peace) said, "No [supererogatory] prayer is valid for a person who
owes [wajib] prayers."
[AM: volume 1: page 138: line(s) 6: {Hafiz Zaylaì}]

Don’t pray them on Friday when the imam comes out.
597
Sun up and sundown are definitely within these prohibited time intervals.
360
And don't pray them during his talk throughout.


Since the Prophet (May Allah bless him and give him peace) has commanded us to listen to the Friday Prayer
speech, the Maliki scholars state that it would be unlawful to pray a formal prayer at that time as that would distract
one away from the wajib listening.

Don't pray them when for wajibs you barely have time.


The Prophet (May Allah bless him and give him peace) said, "No [supererogatory] prayer is valid for a person who
owes [wajib] prayers."
[AM: volume 1: page 138: line(s) 6: {Hafiz Zaylaì}]

361
The Guiding Helper
And during group prayer it is also a crime.


The Prophet (May Allah bless him and give him peace) said, "When a group prayer starts, no other prayer is valid
except the wajib one."
[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}]

After Àsr, they are disliked but are not crimes,
And after dawn.

Supererogatory prayers are disliked at two times: (1) After dawn until the sun comes up off the horizon about a
spear's length. This means that it comes up a distance of 12 hand spans according to the vision of the eye598 and (2)
and after praying Àsr until finishing Maghrib.

The Prophet (May Allah bless him and give him peace) said, "There is no [supererogatory] formal prayer after
Subh prayer until the sun comes above the horizon and there is no [supererogatory] formal prayer after Àsr prayer
until the sun vanishes [below the horizon]599."
[{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

But, they're o.k. in other times.

Ibn Àshir (May Allay have mercy upon him) told us that praying mandub prayers is generally recommended
without any restrictions - meaning that there is no maximum limit for their number nor any specific time for them.
Rather, it is recommended that one prays as many as one can at every time during the night and day. He means
except at the times in which there is a prohibition.
[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}]

The Prophet (May Allah bless him and give him peace) is recorded to have prayed freely at other times.

It's not disliked to pray Fajr or Witr after dawn

Six prayers are exempt from being disliked at these disliked times: (1 & 2) Shaf` and Witr…

The Prophet (May Allah bless him and give him peace) said, "There is no prayer allowed after entrance of dawn
except two units600."
[{Tirmidhi, formal prayer, no prayer after the appearance of dawn except two units, hadith #384}]

Since Shaf` and Witr's second time is after dawn.
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
Witr's first time enters after two thing happen: (1) Ìsha' 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}]

The Prophet (May Allah bless him and give him peace) said, "There is no prayer allowed after the entrance of
dawn except two units601."
[{Tirmidhi, formal prayer, no prayer after the appearance of dawn except two units, hadith #384}]

The one who leads the prayer has to be a man.

The first precondition for being an imam following the number order of Ibn Àshir's text is that he be male. .. and
considered responsible for his actions.

During the Prophet's (May Allah bless him and give him peace) life, no formal group prayer which was held in the
Prophet's Masjid was led by other than an adult male.
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."
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
364
[{Hafiz Zaylaì,}]
now…

On a woman … there is a ban.

… And according to this precondition, whoever prays behind a woman, his prayer is invalid (regardless of whether
the follower is a man or woman). Ibn Ayman has narrated that women may lead other women but most of the
Maliki scholars have not adopted this position.

603
365
The Guiding Helper
[{Hafiz Zaylaì,}]
now…

On … a child, there is a ban.

The second precondition for the imam is that he is responsible for his actions. This means that he must be sane and
past puberty.

366
now…

The imam must be Muslim,

The preconditions of the imam are nine: (1) that he be Muslim; thus prayer behind a non-Muslim is not correct…
[KF: volume 1: page 77: line(s) 15: {the imamship; question 1; beginning}]

The Prophet (May Allah bless him and give him peace said), "The imam of a group should be the one who knows
the most of the Book of Allah [by heart]. If they are equal in recitation, then the one who is most knowledgeable
about my sunnah. If they are equal in my sunnah, then the one that made emigration [from Makkah] the earliest. If
they are equal in emigration, then the one who has been Muslim for the longest time….”
[{Muslim, masjids and places of prayer, who has more right to be the imam, hadith #1078}]

be sane,

The second precondition for the imam is that he is responsible for his actions. This means that he must be sane and
past puberty.

they are equal in emigration, then the one who has been Muslim for the longest time604….”
604
All of these descriptions make an assumption of basic sanity for the imam.
367
The Guiding Helper

and informed
Of prayers rulings and how it must be performed.

The fourth precondition for the imam is that he knows the legal rulings for the formal prayer (meaning that he
knows the acts without which prayer is not valid, such as recitation of the Arabic Qur'an…).
[DT: volume 1: page 295: line(s) 8-9: {explanation of verses 165-171; near beginning before first
derivative ruling}]

about my sunnah605. If they are equal in my sunnah, then the one that made emigration [from Makkah] the earliest.
If they are equal in emigration, then the one who has been Muslim for the longest time….”

He must perform it with all the wajibs done and read.

The third precondition for the imam is that he be able to perform the wajib essentials of prayer, such as standing,
bowing, prostration, etc. Thus, it is not valid for a person who is able to perform to take an unable person as an
imam.
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

He must not alter the meaning of what is said.
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}]

the most of the Book of Allah [by heart]608. If they are equal in recitation, then the one who is most knowledgeable
they are equal in emigration, then the one who has been Muslim for the longest time609….”

He must repent from his disobedience done.

The fifth precondition for the imam is that he not be a perpetually disobedient. This includes the disobedience of
the body parts, such drinking alcohol, fornicating, stealing, etc. and also includes disobedience of belief, such as
rejecting the belief of destiny or claiming that man has no free will at all.
[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
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The Guiding Helper
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."
[{Muslim, Zakat, acceptance of charity, hadith #1686}]

He must lead alone and not follow anyone.

The seventh precondition for the imam is that he not be a follower of another imam. So, whoever prays behind a
follower has an invalid prayer, such as a person who came late to group prayer and stood up to make up his missed
parts and then someone else came and took him as an imam.
[DT: volume 1: page 297: line(s) 15-16: {explanation of verses 165-171; near beginning; after first set
of derivative ruling}]

followed611. So, when he utters the takbir, then utter the takbir. And when he bows, then bow. And then when he

For the Friday Prayer, he can’t be travelling.

The Friday Prayer is not valid behind a travelling imam except if he intends to stay in his current location for four
or more days.
[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
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}]

Next, those that are disliked you we will be telling.
A rural imam for city people is disliked,

The second disliked characteristic of the imam is that he be from a rural area while the followers are city dwellers.
[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}]

the most of the Book of Allah [by heart. If they are equal in recitation, then the one who is most knowledgeable
about my sunnah613. If they are equal in my sunnah, then the one that made emigration [from Makkah] the earliest.
If they are equal in emigration, then the one who has been Muslim for the longest time614….
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
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The Guiding Helper

And the one who by pious people is disliked,

The third disliked characteristic of the imam is that pious followers (not non-pious ones) dislike him.
[HM: volume 1: page 38: line(s) 5: {explanation of verses 167-170; near beginning}]

The Prophet (May Allah bless him and give him peace said), "Three people whose formal prayers do not go
beyond their ears [i.e. their formal prayers are not accepted]: (1) the slave who has run away until he ruturns, (2)
the wife who goes to bed at night while her husband is angry with her, and (3) the imam of a people who dislike
him.
[{Tirmidhi, formal prayer, the person who leads people who dislike him, hadith #328}]

One with a constant problem in ablution,

The first disliked characteristic of the imam is that he have a constant problem with emissions from the lower
private parts or wounds while the follower is free of such emissions or wounds.
[DT: volume 1: page 298: line(s) 7: {explanation of verses 165-171; near middle; right after start of

As the primary texts state we must be free of physical impurities in prayer, Maliki scholars label those who have
some medical problems that force them to pray with impurities to be disliked to take as the imam who is model for
everyone else's prayer.

Or from a wound continues to have excretion,
372
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

As the primary texts state we must be free of physical impurities in prayer, Maliki scholars label those who have
some medical problems that force them to pray with impurities to be disliked to take as the imam who is model for
everyone else's prayer.

One who can’t move his hand or doesn’t have a hand,

The fourth disliked characteristic of the imam is that he have a paralyzed hand or has an amputated hand (and the
like).
[DT: volume 1: page 298: line(s) 17: {explanation of verses 165-171; near middle; after start of


One leading in a mosque without a cloak at hand,

The fifth disliked characteristic of the imam is that he be leading in a masjid without a loose outer garment. Imam
Malik said in the Mudawwanah, "I dislike that imams of masjids lead the prayer without a loose outer garment."
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.
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The Guiding Helper
[DT: volume 1: page 298: line(s) 21-22: {explanation of verses 165-171; near middle; after start of

After studying the primary texts, the Maliki scholars have come to the conclusion that the Prophet (May Allah
bless him and give him peace) never prayed with his shoulder-blades bare. Rather, the always wore an outer
garment. Thus, they have labeled an imam leading in a masjid without a loose outer garment as disliked but valid.
[AM: volume 1: page 104: line(s): {Muslim, formal prayer, volume 1, page 369}]

A regular imam who had a castration,

The ninth disliked characteristic of the imam is that he be taken as a regular imam whereas he has been castrated.
[DT: volume 1: page 300: line(s) 10: {explanation of verses 165-171; near middle; before section
entitled, "issues from this section"}]

As castration is viewed in a negative light by the primary texts, Maliki scholars have labeled imams who have
undergone castration to be disliked to take the position of a regular day-to-day imam of a place of prayer.

Born out of wedlock,

The eleventh disliked characteristic of the imam is that he be taken as a regular imam whereas he is an offspring of
fornication. Imam Malik said in the Mudawwanah, "I dislike that illegitimate offspring be taken as regular imams "

As the regular imam is a prominent figure whom the people will be talking about (mentioning both good and bad),
the Maliki scholars state that a child of fornication has done nothing wrong but he should still avoid making
himself prey to bad people spreading rumors and defaming the jamaàh that he leads. But again all these disliked
characteristics of the imam do not make his imamship invalid.
374

or had no circumcision,

The eighth disliked characteristic of the imam is that he be taken as a regular imam whereas he is uncircumcised.
[DT: volume 1: page 300: line(s) 5-6: {explanation of verses 165-171; near middle; before section

the Maliki scholars state that a a non-circumcised imam should avoid making himself prey to bad people spreading
rumors and defaming the jamaàh that he leads until he becomes circumcised.

Unknown by people,

The sixth disliked characteristic of the imam is that he be taken as a regular imam whereas his state of affairs are
unknown (i.e. whether he upright or not).
[DT: volume 1: page 299: line(s) 20-21: {explanation of verses 165-171; near middle; before section

As the regular imam is a prominent figure whom the people will turn to for advice and counsel, it is disliked to
choose a person whose background history is not known to people as they may trust the wrong person.

or has a bad reputation.

The seventh disliked characteristic of the imam is that he be taken as a regular imam whereas he is considered a
scoundrel.
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The Guiding Helper

the Maliki scholars state that an imam with a pre-standing bad reputation should avoid making himself prey to bad
people spreading rumors and defaming the jamaàh that he leads.

Ethnic background is not a qualification.

The meaning of this narration is that one must obey the imam if he fulfills the conditions of leadership without
looking at the shape of his body, his skin color, or his ethnicity.
[DR: volume 1: page 337: footnote(s) 667: {explanation of hadith #667 of Riyadh al-Salihin}]

The Prophet (May Allah bless him and give him peace) said, "Listen and obey even if an Ethiopian slave whose
head looks like a raisin is put over you."
[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}]

And it’s o.k. if the imam is impotent.

It is mubah to take an impotent man as an imam. [One type of] impotent man is the man with a [very] small penis
with which intercourse is not feasible.
376
There is no strong primary text evidence that suggests that impotence is a disliked characteristic and all affairs are
neutral by default.

A lisp or speaking problem is not important,

It is mubah to take an imam who has natural pronunciation difficulties [which do not alter the meaning].

There is no strong primary text evidence that suggests that slight speaking/pronunciation disabilities are a disliked
characteristic and all affairs are neutral by default. Now if his pronunciation mistakes alter the meaning of the
Arabic words, then that is sufficient cause to label his imamship as either disliked or invalid.

Also, neither is blindness

Likewise, it is mubah to take a blind man as an imam.

The Prophet (May Allah bless him and give him peace) appointed the blind man Ibn Umm Kulthum as a temporary
imam for Madinah to pray with people.
[JA: volume 1: page 559: hadith #2656: {Tabarani; awsat, 1/L/2}]

nor light leprosy.

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The Guiding Helper
Likewise, it is mubah to take a leper as an imam if his leprosy is slight.

There is no strong primary text evidence that suggests that light leprosy (or other skin problems) is a disliked
characteristic and all affairs are neutral by default.

Next, how to arrange a group prayer you will see.
For two males, imam on left, follower on right.

If there is one person praying on the right side of the imam…
[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}]

Ibn Àbbas said that I spent the night at my aunt's house [Maymunah] and the Prophet (May Allah bless him and
give him peace) stood up for his Night Vigil Prayer and I stood up with him. I stood at his left side; so, he grasped
my head and made me stand on his right side.
[{Bukhari, adhan, if the imam does not intend to be imam and then people come, hadith #658}]

If at left he stood, imam moves him to the right.

Ibn Qasim said, "Imam Malik said about the case when two people are praying and the one who is not the imam
stands on the left side of the imam, 'If the imam is aware of such while still praying, he should move him to the
right. If the imam is not cognizant of such until after the prayer is over, the prayer is still complete.'"
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?"
Ibn Qasim replied, "From in back of him."
378
[MK: volume 1: page 86: line(s) 13-15: {book of prayer; chapter about being an imam with one follower
or two}]

Ibn Àbbas said that I spent the night at my aunt's house [Maymunah] and the Prophet (May Allah bless him and
give him peace) stood up for his Night Vigil Prayer and I stood up with him. I stood at his left side; so, he grasped
my head and made me stand on his right side.
[{Bukhari, adhan, if the imam does not intend to be imam and then people come, hadith #658}]

For more males, imam up front, followers behind.

If there is one person praying on the right side of the imam and another person comes to join the prayer, the
original follower who was on the right should take a few steps back so that he and the new follower can stand
behind the imam.
[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}]

now…
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The Guiding Helper

Prayer is still correct if other than this you find.

It is narrated from Ibn Masùd … that it is mandub when there are two followers for one of them to stand on the
right side of the imam and the other one to stand on the left side of the imam (while the imam stands in the center
[slightly ahead of them]).
[AM: volume 1: page 122: line(s) 15: {book of prayer; chapter of imamship; the seven possible
positions of followers with the imam}]

It is narrated from Ibn Masùd that it is mandub when there are two followers for one of them to stand on the right
side of the imam and the other one to stand on the left side of the imam (while the imam stands in the center [slightly
ahead of them]).
[{Àbd al-Razzaq, musannaf, volume 2, page 409}]

Women pray in rows behind or off to the side.

The fourth case is that there is one woman only [with a male imam]. In this case, she should stand behind 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
now…

It's disliked for them and men to pray side to side.
And it's disliked for a row of women or men

To be in between a row of men or women.

His statement "the prayer of a man between women is disliked…" means that it is disliked for the [adult] male or
female to (1) pray inside a row of people from the other gender or (2) in between the row of people from the other
gender - except the first is closer to the literal meaning; otherwise, it is exactly the same statement as that made in
the Mudawwanah.
[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"}]

It is disliked because it goes against the Prophet's (May Allah bless him and give him peace) command to put
women back in the formal prayer as Allah has placed them there616.
[{Hafiz Zaylaì}]

It's disliked for a row to be cut by pillars,
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
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"}]

The Prophet (May Allah bless him and give him peace) said, "Fill in the lines of group prayer, make them straight,
come close to each other, and put your necks in line with each other. By Him in whose hands is Muhammad's soul,
I verily see Shaytan enter in between the gaps in the lines as if he is a small sheep617.
[{Ahmad, Anas ibn Malik, hadith #13506}]

Being in front of the imam for followers,

Sidi Khalil means that praying in front of one's imam or in line with him is disliked if there is no real necessity,
such as lack of space.
[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"}]

followed618. So, when he utters the takbir, then utter the takbir. And when he bows, then bow. And then when he
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
Having a second group after the imam's done
For the same prayer if the imam is a regular one.

Sidi Khalil means that it is disliked for a group of people to pray a congregational prayer in a masjid (or something
that is like masjid, such as a place where usually group prayers are prayed (like a boat or someone's house)) where
there is an assigned imam after the imam has finished his prayer - even if the imam has given permission for such
second groups.
[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"}]

When the Prophet (May Allah bless him and give him peace) was in last illness, the Companions outside were still
waiting for him and did not pray. The reason they did this according to the Maliki scholars is that the regular imam
has more right to lead to prayer and the people should know him distinctively. Now after he is done with his
prayer, the obligation for that prayer on that day has been fulfilled. And we know in the Prophet's Masjid he only
performed five group wajib prayers and performed each wajib prayer only once. Thus, performing more than five
group prayers in a masjid with a regular imam is against the predominant practice of the Prophet.
and washed himself [for ablution] ….
Ibn Ùmar 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}]

Followers follow everything the imam does.
Except when he adds an action,

Ibn Àshir informed us above that it is obligatory for the follower to follow his imam in all the physical actions of
prayer except when the imam adds [a physical action].
[DT: volume 1: page 303: line(s) 14: {explanation of verse(s) 172; very beginning}]
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The Guiding Helper

give him a buzz.

[Now if the imam stands up when he was supposed to sit down], the followers that are sure that he made a mistake
must keep sitting and say "Subhana l-lah" to inform of his mistake. If he does not understand, one of them should
speak to him; and the prayer will still be valid [for the follower and the imam] since speaking to correct an imam is
forgiven.
[DT: volume 1: page 303: line(s) 20-21: {explanation of verse(s) 172; very beginning}]

The Prophet (May Allah bless him and give him peace) made two prostrations of forgetfulness after the salam after
talking [to his Companions for verification of his mistake]619.
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.
[{Bukhari, Friday Prayer, clapping is for women, hadith #1129}]

If you come late to group prayer, enter with takbir.
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
Ibn Àshir 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}]

Since the opening takbir is a wajib, the first thing that the latecomer must do is utter the opening takbir.

If they're bowing, prostrating, add another takbir.

Next if the late-comer finds the imam bowing or prostrating, he should make another takbir for going into the
bowing or prostrating posture. Now if the late-comer finds the imam sitting, he should not make any more takbirs
after making the initial takbir [while standing621].

Since uttering takbir is a sunnah for going into postures of prayer, the latecomer may utter another takbir for going
into bowing and prostrating.
sitting.
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}].
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The Guiding Helper

Go into the posture that the imam is in.
Then, everything the imam does you follow in.

Ibn Àshir let us know with his words "following" that the late-comer must follow the imam in everything that the
imam does after the late-comer has joined in with him.
[DT: volume 1: page 307: line(s) 4: {explanation of verse(s) 173-176; near beginning}]


When he makes his salam, stand

When the imam makes his terminating salam and the late-comer now wants to make up what he missed before his
joining in with the imam, he should stand intending to make up the verbal statements/[recitations] and build on the
physical actions of prayer (by considering what he prayed with the imam to be the first part of his prayer)…
[DT: volume 1: page 307: line(s) 5-6: {explanation of verse(s) 173-176; near beginning}]

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 up622.
[{Nisa'i, imamship, hastening to prayer, hadith #852}]

622
The way one would make it up is by standing as the missed parts (i.e. recitations) need to be said while standing.
386
When he makes his salam, stand ready to make up
The recitations, but on the units build up.

When the imam makes his terminating salam and the late-comer now wants to make up what he missed before his
joining in with the imam, he should stand intending to make up the verbal statements/[recitations] and build on the
physical actions of prayer (by considering what he prayed with the imam to be the first part of his prayer)…


Stand up with takbir if of units you caught two.
Or didn’t catch any, not more or less than two.

Then, should the late-comer stand up with takbir after the imam has made his terminating slam or not? There are
detailed rulings about this. If the late-comer caught two units of prayer…, he should stand up with takbir. The
same is true if he caught with the imam less than one unit… It is understood that if the late-comer catches … one or
three units…, he should stand up without any takbir
[DT: volume 1: page 307: line(s) 8-13: {explanation of verse(s) 173-176; after beginning}]

By examining the various hadith which speak of the Prophet's (May Allah bless him and give him peace) four unit
prayers, the Maliki scholars came to the conclusion that the Prophet took a little gap after two units as if each two
units signify a distinct part of the prayer. Thus, to begin this distinct part, one should utter takbir.

If you enter and bow before the imam's up
From bowing, you caught the unit; else, make it up.
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.
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The Guiding Helper
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.
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}]

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] prayer625."
[{Bukhari, timings of prayer, whoever reaches one unit of the group prayer, hadith #546}]

If you caught one unit, prostrate with the imam
Prostrations of forgetfulness before salam.

If the late-comer caught one unit of prayer or more with the imam and then the imam makes prostrations of
forgetfulness before the salam, the late-comer should also prostrate with the imam according to the popular opinion
in the Maliki school.

imam], he has caught the [group] prayer626."
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

But, make up the ones that he does after salam
After you're done.

If the prostration is of those that are done after the salam, then the late-comer should not prostrate with the imam;
rather, he should make them up after his salam.


So, stand up with his first salam.

If the prostration is of those that are done after the salam, then the late-comer should not prostrate with the imam;
rather, he should make them up after his salam. Also, he need not wait until the imam is done with the prostrations
of forgetfulness; rather, he should stand up to make up his missed parts right away.
[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
actions of prayer.
389
The Guiding Helper

You should still prostrate, even if you weren't there
For his mistake

It makes no difference in these .. situations whether the late-comer was present during the imam's mistake or not
present.


if you caught one unit of prayer.

However, if the late-comer caught less that one unit of prayer, then he is not responsible for any prostrations of
forgetfulness at all.
628
actions of prayer.
390
imam], he has caught the [group] prayer."

Make up the missed parts alone if you did come late.

The fourth precondition for the imam is that he not be a follower. Thus, prayer behind a follower or a late-comer
who has stood to make up his missed parts is not valid.
[KF: volume 1: page 77: line(s) 18-19: {the imamship; question 1}]

When the Prophet (May Allah bless him and give him peace) was in last illness, the Companions outside were still
waiting for him and did not pray. The reason they did this according to the Maliki scholars is that the regular imam
has more right to lead to prayer and the people should know him distinctively. Now after he is done with his
prayer, the obligation for that prayer on that day has been fulfilled. And we know in the Prophet's Masjid he only
performed five group wajib prayers and performed each wajib prayer only once. Thus, performing more than five
group prayers in a masjid taking a follower as another imam is against the predominant practice of the Prophet.
and washed himself [for ablution] ….
Ibn Ùmar 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}]

If the imam's prayer something did invalidate,
391
The Guiding Helper
All the followers' prayers are ruined too.

Ibn Àshir informed us above that the prayer of a follower is ruined with the ruining of his imam's prayer. This
means that if the imam's prayer is invalidated, this invalidation flows to the prayer of the follower.

The Prophet (May Allah bless him and give him peace) said, "The imam has been appointed as a trust-keeper. If
he does good, it is for him and his followers and if he does bad (it is for him and his followers)."
[{Ibn Majah, establishing prayer and its sunnahs, what is wajib on the imam, hadith #971}]

Common exceptions to this above rule are two:
(Number one) he remembers that he wasn't pure,

(Number two) he's overcome and becomes impure.

… except in some exceptional circumstances which are: (1) the imam remembering while praying that he is not
pure and (2) is overcome by ritual impurity during prayer. Thus, there are two [common] exceptional situations.

The Prophet (May Allah bless him and give him peace) once uttered the opening takbir and then entered into
prayer. Afterwards, he made a hand motion to the followers that they should stay in their prayers since he
remembered that he wasn't pure. Then, he came back and on him were traces of water. And he did not command
the followers to repeat their prayers.
[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 Àmr 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 Àsr 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 Àsr 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
'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}]

For these, he quickly instructs any follower
To come forth and continue as the next leader.

It is mandub for the imam in such a case to bring forward a follower who will complete the prayer with them as the
new imam.
If the imam in such a case does not quickly leave, the followers prayers are also ruined

Bakr then praised Allah for what 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, '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 prayer629.'…

If he leaves without appointing a new leader,
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.

If the imam does not do such and leaves without appointing a new leader from one of the followers, they have a
choice between (1) going apart and finishing alone (i.e. in other than the Friday Prayer, which must be prayed in a
group to be correct…) or (2) send forth one of the followers as the new leader to finish the [rest of the] prayer.

Bakr then praised Allah for what 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, '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 prayer630.'…

The Friday Prayer is wajib

The Friday Prayer consists of two units prayed after high noon on Friday with out load recitation after two
speeches. It is personally obligatory.
[KF: volume 1: page 90: line(s) 18-19: {the Friday Prayer; question 1}]

leave off business transactions.
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

for able men
That are not travelling nor are disease stricken,
Free people

There are four preconditions for the Friday Prayer becoming obligatory: (1) the person is a male (so, it is not wajib
on the woman), (2) the person is free (so, it is not wajib on the slave), (3) the person is free from a valid excuse that
makes the Friday Prayer not obligatory on him (so, the Friday Prayer is not wajib on the sick person the old person
that can't go to it), and (4) not travelling when near the place of the Friday Prayer…

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."
[{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}]

within four miles631 of where its held,
when adhan is yelled.
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.

O you who believe when the call633 for the formal prayer on Friday is given, hasten to the remembrance of Allah
and leave off business transactions.
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

A masjid

The third precondition of the Friday Prayer's correctness is that it take place in a masjid … which is a specific
building that is built like a masjid [according to customs of the land].
[DT: volume 1: page 283: line(s) 5-6: {explanation of verse(s) 159-162; right before first set of multiple
derivative rulings}]

The Prophet (May Allah bless him and give him peace) did not establish the Friday Prayer until a permanent
masjid was built in Madinah.

in a city634,

The first precondition of the Friday Prayer's correctness is that it take place in a inhabited location where people
have built houses for living permanently.
[DT: volume 1: page 283: line(s) 5-6: {explanation of verse(s) 159-162; right before first set of multiple
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
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)).

Other people will get credit if they too pray.
People who pray it are excused from Dhuhr that day.

Whoever attends the Friday Prayer among those upon whom it is not wajib fulfills his obligation for Dhuhr [by
praying the Friday Prayer instead].
[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}]

O you who believe636 when the call for the formal prayer on Friday is given, hasten to the remembrance of Allah
and leave off business transactions. That is better for you if you but knew. And then when the prayer is over,
spread forth in the earth637 and seek the bounty of Allah and remember Allah much so that you may prosper.
[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

After high noon 'till sunset's the time for it.

The first time for the Friday Prayer starts at high noon according to Imam Malik, Imam Shafiì, and Imam Abu
Hanifah (Imam Ibn Hanbal has said that it may be prayed before high noon). The end of its time is sunset
according to the popular opinion in the Maliki school. Another valid opinion in the Maliki school is that the end of
its time is marked with the yellowing of the sun. Another valid opinion is that it is when everything's post-noon
shadow is as tall as it is…
[QF: volume 1: page 74: line(s) 5-7: {book 2; chapter 21; section 3; first fifth}]

Anas ibn Malik said, "The Prophet (May Allah bless him and give him peace) used to pray the Friday Prayer when
the sun declined638."
[{Bukhari, Friday Prayer, the time for the Friday Prayer is when the sun descends from its climax,
hadith #853}]

It's mandub a little after noon to start it.

The time for the Friday Prayer is like the time for Dhuhr but praying it shortly after high noon is better.
[HM: volume 1: page 35: line(s) 2-23: {explanation of verses 159-161; near middle}]

Salamah ibn Akwa` said that we used to pray with the Messenger of Allah (May Allah bless him and give him
peace) the Friday Prayer and then return while the walls [of the city] still did not have any shadows in which one
could take shade in.
[{Nisa'i, Friday Prayer, time for the Friday Prayer, hadith #1373}]

When the adhan for the speech is called, business stops
638
Now the declination of the sun continues to take place from high noon until sunset.
398
'Till the imam with salam off the prayer tops.

Business transactions, marriage, and all other contractual agreements become unlawful from the time the imam sits
[before the speech] until the end of the prayer. Now if such transactions take place, there is disagreement about
whether they should be annulled.

leave off business transactions. That is better for you if you but knew. And then when the prayer is over, spread
forth in the earth and seek the bounty of Allah and remember Allah much so that you may prosper.

At least twelve men have to be there to hear the speech.

The Friday Prayer is not correct except if [at least] twelve men other than the imam attend the formal prayer and
speech. There are two conditions about these men: (1) that they be twelve people from the local region (thus, it is
not valid that they be just stopped for business and its like…) and (2) that they remain with the imam from the
beginning of his speech to the terminating salam of his prayer.

Asàd ibn Zarrarah prayed the Friday Prayer in Madinah with ten and some odd men when he gave his oath of
allegiance to the Prophet (May Allah bless him and give him peace).
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}]

Keep quiet even if ears the speech doesn’t reach.

399
The Guiding Helper
It is wajib to listen to the speech (and this is agreed upon); and the attendee should remain quiet during the speech
even if he doesn't hear it (and this is in opposition to what Imam Ibn Hanbal has said).
[QF: volume 1: page 74: line(s) 15-16: {book 2; chapter 21; section 3; last fourth}]

The Prophet (May Allah bless him and give him peace) in emphasizing the need to remain quiet during the Friday
Prayer speech said, "Even if you say to your companion, '[remain quiet and] listen.', you have uttered extraneous
words [that go against my command to remain silent]."
[AM: volume 1: page 166: line(s) 6-7: {Bukhari, Friday Prayer, listening quietly to the Friday Prayer
speech, hadith #882}]

Two speeches … have to be said.

The fourth precondition for the correctness of the Friday Prayer is that there be two speeches.
[KF: volume 1: page 91: line(s) 3: {the Friday Prayer; question 3}]

Jabir ibn Samurah said that I sat close to the Prophet (May Allah bless him and give him peace) [on Friday] and I
saw him giving his speech while he was standing [in the front facing people]. He then sat down and then stood up
again and gave a another [a second] speech.
[{Nisa'i, Friday Prayer, how many speeches should be made, hadith #1398}]

before the prayer

The fifth precondition for the correctness of the Friday Speeches is that they be said before the formal prayer. If
they are said after the formal prayer, the formal prayer should be repeated.
400
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}]

The imam should stand

The first precondition for the Friday Speeches is that they be said from the standing posture. If the imam sits
[while saying them], he has earned a bad deed, but the Friday Prayer is still valid.


facing people up ahead.

The imam gives his speech on a pulpit leaning on a staff or longbow with his face towards the people.
[QF: volume 1: page 74: line(s) 14: {book 2; chapter 21; section 3; last fourth}]

401
The Guiding Helper

He should speak loud enough so everyone does hear.

The seventh mandub act of the Friday Prayer is for the imam to raise his voice for the speeches more than the
minimum requirement of making people hear.

Thus was the recorded practice of the Prophet (May Allah bless him and give him peace).

He can say the next rhyme that we will mention here:
He can say, "Ittaqu l-laha fi ma amar,"

And then, "Wa n-tahu àmma naha wa zajar."
Telling people to do what Allah's commanded

And to stay away from bad as He's demanded.

The third precondition for the correctness of the Friday Speeches is that they resemble what the Arabs call a
sermon, even if with only two rhymes like: ittaqu l-laha fi ma amar. wa n-tahu àmma naha wa zajar.

After one examines the recorded Friday Prayer speeches of the Prophet (May Allah bless him and give him peace),
he will come to the conclusion that this was the purport of his speeches.

Before the speech, it's sunnah for him to sit.
And in between the speeches, the same ruling's fit.
402
The second sunnah act of the Friday Prayer is for the imam to sit before the beginning of his first speech and before
the beginning of his second speech.

Thus is the recorded practice of the Prophet (May Allah bless him and give him peace).
[AM: volume 1: page 165: line(s) 7: {Abu Dawud, formal prayer, sitting after first mounting the pulpit,
hadith #921}]

To greet people, the imam doesn't say salam.

The imam gives his speech on a pulpit leaning on a staff or longbow with his face towards the people and he does
not greet them with salam (this is in opposition to what Imam al-Shafiì has said).

The Prophet (May Allah bless him and give him peace) in emphasizing the need to remain quiet during the Friday
Prayer speech said, "Even if you say to your companion, '[remain quiet and] listen.', you have uttered extraneous
words [that go against my command to remain silent]639."
[AM: volume 1: page 166: line(s) 6-7: {Bukhari, Friday Prayer, listening quietly to the Friday Prayer
speech, hadith #882}]

It's mandub to bless the Prophet and send salam,
And to praise Allah at the start of the speeches,
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).


And in them to recite the Book Allah teaches.

The tenth mandub act of the Friday Prayer is for the imam to recite the Qur'an in his speeches, even if only one
verse.


Then, it's a sunnah to give the Call to Commence.

The Call to Commence is … a communal sunnah for adult males [praying a wajib prayer with a specific time]. If
one of them given the Call to Commence, it suffices the rest.

Like all normal group prayers with specific times, the Prophet (May Allah bless him and give him peace) has
encouraged one person to utter the Call to Commence prayer before the prayer actually starts.
404

Then, prayer starts. To Subh it has a resemblance.

The Friday Prayer has two units [and is] like Subh
[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"}]

Ùmar ibn al-Khattab said that the Friday Prayer [of the Prophet] was two units in length…
[{Nisa'i, Friday Prayer, number of units, hadith #1403}]
Ibn Àbbas 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 àla l-insan…" and used to recite in the Friday Prayer surah al-
Jumuàh640."
[{Nisa'i, Friday Prayer, recitation of the Friday Prayer, hadith #1404}]

There are no fadilahs prayed before or after.

The fourth disliked action on Friday is to pray mandub prayers after the first adhan for the person who was already
sitting in the masjid (if he is someone that people take for a guiding example, such as a scholar, sultan, or imam -
so that people don't wrongly think that it is wajib to pray such mandub prayers). Additionally, it is disliked to pray
mandub prayers after the formal prayer is over up until the [multitude] of people have left the masjid.

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 Ìsha'. But, he did not
pray extra units after the Friday Prayer until he went away (and he then prayed two units)641.
[{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

It's sunnah to bathe and go to pray right after.

The third sunnah of Friday is for every person praying to take a bath for purification … with two preconditions:
(1) the bath takes place during or after dawn (thus, one does not get credit if one takes a bath before dawn) and (2)
the bath is taken shortly before leaving for the masjid (however, a small gap between the bath and leaving for the
masjid is forgiven).

The Prophet (May Allah bless him and give him peace) said, "When one of you is coming to the Friday Prayer, let
him take a bath.642"
[{Nisa'i, Friday Prayer, command to take a bath on Friday, hadith #1359}]

It's mandub to go when the sun is high above

The fifth mandub act on Friday is to leave for the Friday Prayer when it is sufficiently hot [due to the sun's rays].

The Prophet (May Allah bless him and give him peace) said, "When it is Friday, angels sit at the doors of the
masjid and write down the name of him who comes to the Friday Prayer. But, when the imam comes out for the
speech, the angels fold up their scrolls…" And then the Prophet (May Allah bless him and give him peace) said,
"The person who goes to the Friday Prayer when the sun is sufficiently high (mahajjir) is like the one who has
given a camel (in sacrifice). And then the people who come after are like those who given a cow, then those who
come later are like those who have given a sheep, then those who come later are like those that have given a
duck/goose, and those who come after are like those who have given a chicken, and then those who come after are
like those who have given an egg."
[{Nisa'i, Friday Prayer, going to Friday Prayer early, hadith #1368}]
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

And to wear good clothes

The second mandub act on Friday is to leave for the Friday Prayer after wearing beautiful clothes; white is even
better.

The Prophet (May Allah bless him and give him peace) said, "O Muslims, indeed this [i.e. all Fridays] is a day that
Allah has made a holiday; so, take a bath643 and whoever has perfume, it won't hurt him that he touches it. And
also brush your teeth this day [with a soft pliable wood-stick]."
[{Malik, purification, what has come about siwak, hadith #131}]

and pleasing scents that you love.

The third mandub act on Friday is to applying perfume (but not for women).

The Prophet (May Allah bless him and give him peace) said, "O Muslims, indeed this [i.e. all Fridays] is a day that
Allah has made a holiday; so, take a bath and whoever has perfume, it won't hurt him that he touches it. And also
brush your teeth this day [with a soft pliable wood-stick]."
[{Malik, purification, what has come about siwak, hadith #131}]

It's disliked to take the whole day off just to pray.
You can work before prayer and after the whole day.
643
Clean clothing (for those that have it) fits in well with taking a bath.
407
The Guiding Helper
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.

leave off business transactions. That is better for you if you but knew. And then when the prayer is over, spread
forth in the earth and seek the bounty of Allah644 and remember Allah much so that you may prosper.

It is not lawful to travel away at noon.
But after praying with the group, you can leave soon.

It is permissible to travel on Friday before high noon … and it is unlawful to do so after high noon and before the
formal prayer [is finished].

O you who believe when the call for the formal prayer on Friday is given, hasten to the remembrance of Allah645
and leave off business transactions. That is better for you if you but knew. And then when the prayer is over,
spread forth in the earth and seek the bounty of Allah and remember Allah much so that you may prosper.

Prayers of Fear are prayed when enemies are near.
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
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}]

And when you strike forth in the earth, it is of no harm on you that you shorten your prayers if you fear that the
disbelievers will give you trouble/turmoil. Indeed, the disbelievers are for you a clear enemy.
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}]

Half start behind the imam while half guard at rear.

The way to perform the Prayer of Fear is for the leader of the army to divide the army into two sections. Then, one
section will pray with the imam while one section faces and fights the enemy. So, he prays with the first group
(after making adhan and the Call to Commence) the first unit…

So, when you [O Prophet] are with them and you are ready to start a formal prayer, let one group of them646 stand
646
Only two groups are mentioned in the verse. This dictates that the army unit is divided into two sections.
409
The Guiding Helper

After half the prayer's done, the imam stands up.

Then, the imam stands up after the Greeting and Testification (in other than a two unit prayer - as for the two unit
prayer, the imam does not say the Greeting and Testification [with the first group]).

you647. And [then] let the second group come who have not yet prayed. And let them [i.e. this second group] pray

Then, the first group finishes alone and gets up.

The imam keeps standing supplicating to Allah for victory and relief from hardship (or he may remain quiet) until
this first group finishes their prayers, each separately. After this first group finishes the prayer, it goes to face the
enemy.

647
The Maliki scholars say that "when they have prostrated" is a metaphorical way of saying "when half the prayer is done and you
have stood up again".
410
you648. And [then] let the second group come who have not yet prayed. And let them [i.e. this second group] pray

Then, the second group comes and enters it standing.
All of this time the imam's waiting and standing.
Then, the imam finishes what was left before.

Then, the second section disengages themselves from battle and comes to the imam who has been standing and
waiting for them. Then, this second group utters the opening takbir behind this waiting imam. Then, the imam
prays what is left of his units of prayer.

with you649. And let them keep on their guard and on their weapons.
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

Then, this second group makes up what the first group bore.

When the imam makes his salam, this second section stands to make up the units that it missed which the first
section prayed with the imam. The imam should teach the soldiers in the first and second section how this prayer is
prayed beforehand.

with you650. And let them keep on their guard and on their weapons.

If the enemy's here and you can't pray in groups,
Everyone prays alone, even while facing troops.

When the fear from the enemy is extreme and it is not possible to disengage oneself from battle, then everybody in
the army prays separately and alone. If they are able to bow and prostrate, they should bow and prostrate. If they
are unable to do such, they should pray with motions (making the motion for prostrating more than the motion for
bowing). The person praying who is in the lines of heavy battle may walk, run, jog, move fast, strike the enemy,
speak, turn away from the direction of prayer, and hold weapons tainted with blood.
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

Guard over your formal prayers and [especially] the middle prayer and stand for Allah in humility. But if you fear
[harm], then you may pray while walking or riding. But when you are in safety [again], remember Allah as He did
teach you [i.e. via formal prayer demonstrated by the Prophet] what you did not know before.
[QU: volume 1: page(s) 39: lines(s) 1-3: {al-Qur'an, chapter 2, verse(s) 238-239}]

When someone's about to die, to them gently say,

The sixteenth mandub act of the funeral services is to say the testification in the presence of the person about to die
gently. He should not be commanded to say it nor should one pester him about saying it. Additionally, once the
person about to die has said it, one should no longer say it (unless he speaks some other words so that his last
words in the world may be the testification).
[KF: volume 1: page 109: line(s) 26-29: {the communal obligations; question 13}]

The Prophet (May Allah bless him and give him peace) said, "Whoever's last words are la ilaha illa l-lah will enter
the Paradise."
[{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}]

"La ilaha illa l-lah. Good is on the way."

The person about to die should be helped in saying la ilaha illa l-lah and one should pray for him that he receives
good. Additionally, the person about to die should expect the best from Allah and be overcome with hope.
413
The Guiding Helper
[QF: volume 1: page 82: line(s) 18-19: {book 3; introduction before first chapter}]

The Prophet (May Allah bless him and give him peace) said, "Whoever's last words are la ilaha illa l-lah will enter
the Paradise."
[{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}]

Gently lower their eyelids after they have passed.

After he dies, his eyes should be shut.
[QF: volume 1: page 82: line(s) 20: {book 3; introduction before first chapter}]

The Prophet (May Allah bless him and give him peace) entered upon Abu Salamah when he had passed away and
saw that his eyes were open. The Prophet then shut Abu Salalmah's eyelids and said, "Indeed when the life spirit is
taken, the physical sight follows it [by looking towards its direction of departure]."
[{Ibn Majah, funeral services, closing the eyes of the dead person, hadith #1444}]

Inform people.

Rather, it is mandub to announce to people the death of the deceased so that more people can pray on him.
414
[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"}]

The Prophet (May Allah bless him and give him peace) announced to his companions that the Abasinian king
Negasus had died.
[MF: volume 1: page 209: line(s) 6: {book of prayer; chapter of the rules of the funeral services;
[{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 Àbdullah 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;
[{Bukhari; chapter 23 - funeral services; hadith #1246}]

Then, take them for a bath real fast.

And also among the mandub acts of the funeral services is to speed up the bodies preparations to be buried except
the person who died due to drowning (as he might come back to life).
[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}]

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}]
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."
[{Bukhari, funeral services, speeding up funeral services, hadith #1231}]
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The Guiding Helper

Strip them of their clothes,

The third mandub act of the funeral services is to strip the dead body of his clothes after covering his nakedness.
[KF: volume 1: page 106: line(s) 16: {the communal obligations; question 3}]


but over them put a sheet.

It is wajib for the washer of the dead body to cover the dead body's nakedness from the bellybutton to the knees;
the male washing the male and the female washing the female.
[KF: volume 1: page 107: line(s) 9-10: {the communal obligations; question 4; last fourth}]

651
In order to do a proper thorough washing as the Prophet instructs, one must necessarily remove the dead person's clothes.
416
Then, pour water on them and rub from head to feet.

Then, the washer should rub the dead body with the soaped water to remove dirt. Then, clear water should be
poured on it to remove the dirt and soap. This is the first washing.
[KF: volume 1: page 106: line(s) 14-15: {the communal obligations; question 3; second mandub}]


But, you can use a glove for cleanliness' sake

The washer should not touch the genitals with his bare hand. Rather, he should wrap a scrap cloth around his hand
[to wash the lower genitals].
[KF: volume 1: page 106: line(s) 20-21: {the communal obligations; question 3; seventh mandub}]

The bath you give the dead is like the one you take.

The description of the bath for the deceased is like the description of the bath for purification [for a living person].
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

It's mandub to put the body on its left side
When washing it, then the right so water may glide.

Then, the washer should finish performing wet ablution on the dead body. Then, the dead body should be put on
its left side so that the right side may be washed. Then, the body should be turned over to its right side so that its
left side may be washed..
[KF: volume 1: page 106: line(s) 25-26: {the communal obligations; question 3; tenth mandub}]


It's good to press their belly to clear their entrails.

The sixth mandub act of the funeral bath is to press the belly gently so that the impurities contained within it may
come out.

653
The words give her ghusl, clearly signify that a complete bath for purification (like normal baths for purification) should be given.
418
But, it is disliked to cut their hair or their nails.

The first disliked act of the funeral services is to cut the head hair of the deceased … just like it is disliked to trim
the nails.

Wash them three times: once with soap, once with clear water,
And once from a bucket full of perfumed water.

The first washing is with the [soap-like] water made with the leaves of the lote tree for cleaning purposes; the
second washing is with pure and purifying clear water for purification. The third washing is with water mixed with
camphor for giving a cool sensation.
[KF: volume 1: page 106: line(s) 27-28: {the communal obligations; question 3; tenth mandub; end}]

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…."

Men should wash dead men and women should wash women.

The man washes the [dead] man the woman washes the [dead] woman.
419
The Guiding Helper
thigh of a living person nor a dead person654."
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…."

But, men can wash their spouses and so can women.

Each of the marital spouses can wash his partner if the marriage contract was valid up until death.
[QF: volume 1: page 83: line(s) 9-10: {book 3; chapter 1; section 2; middle}]

À'ishah said that, "If we had another chance, no one would have washed the Messenger of Allah's (May Allah
bless him and give him peace) deceased body except his wives."
[AM: volume 1: page 191: line(s) 2-3: {Ibn Majah, funeral services, washing one's spouse,
hadith #1453}]

Don't repeat the bath for an ooze of the bowel.

Neither the bath nor the wet ablution done on the dead body should be repeated after impurity is emit … rather,
only the impurity need be washed.
[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

Then, dry them off with a clean cloth or a towel.

The thirteenth mandub act of the funeral services is to soak up the water on the dead body [after the bath is
finished] with a pure cloth before placing the body in the wrapping sheets.

Place one or more … shrouding sheets on the ground.

The first mandub act connected with enshrouding the dead body is to use white sheets. The second mandub act
connected with enshrouding the dead body is to perfume the sheets with essence. The third mandub act connected
with enshrouding the dead body is to use more than one sheet (or and odd number).

The Prophet (May Allah bless him and give him peace) was buried in three Yemeni white sheets among which
none were used as a turban nor a shirt. "
[{Ibn Majah, funeral services, the shrouding of the Prophet, hadith #1458}]
The Prophet (May Allah bless him and give him peace) said, "O À'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}]

simple
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.
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"}]

The Prophet (May Allah bless him and give him peace) said, "Do not enshroud in expensive cloth since it is stolen
[by the earth] quickly."

It must be enough to completely wrap around.
Place the body on the sheet so it can be covered.

The body from its toes to head must be covered.

The second valid opinion in the Maliki school is that the entire body must be entirely covered by the enshrouding
material [for both genders].

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."
[{Ibn Majah, funeral services, mandub enshrouding, hadith #1463}]

Wrap the left edge then right. Make everything covered.

It is [mandub] to wrap the sheet from the left side first and then the right so that the right side may be on top.
explanation of Nur al-'Idah words: "and then it is wrapped from the left then the right"}]
422

Secure the sheet so it doesn’t get uncovered.

It is [mandub] to tie the sheet if there is a fear that it will fall off so as to not expose the dead body.
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"}]


Next, carry it to where it'll be prayed upon.

Among the communal obligations is washing the dead body, wrapping it, carrying it, praying upon it, and burying
it. These five things are all that is wajib for the dead body.

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

We only pray on those who on our din died on.

The second precondition that the deceased has to fulfill in order for us to pray on him is that he be Muslim. Thus,
the non-Muslim is never prayed upon. However, … non-Muslims may be buried. And there is no harm in a
Muslim being buried near non-Muslims.
[QF: volume 1: page 84: line(s) 10-11: {book 3; chapter 3; section 1; characteristic 2}]

And do not pray on any one of them who has died and do not stand on their graves. Indeed they disbelieved in
Allah and His Messenger658…
[QU: volume 1: page x: line x: {al-Qur'an, chapter 9, verse 84}]

We don’t pray on stillborn children that did not scream,

The first precondition that the deceased has to fulfill in order for us to pray on him is that he be known to have
lived. So, newborns and miscarriage babies are not prayed upon except if they showed signs of life, such as
suckling, moving, or screaming.

The Prophet (May Allah bless him and give him peace) said, "The baby is not prayed upon, nor does he inherit, nor
is he inherited from until he screams after birth."
[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
Nor martyrs of war,

The fourth precondition that the deceased has to fulfill in order for us to pray on him is that he not be a martyr of
war. Thus, the martyr of war who died on the battle field is not washed, nor shrouded, nor prayed upon. Rather,
he is buried with his clothes after being stripped of weapons.

The Prophet (May Allah bless him and give him peace) ordered that martyrs of war be buried in their clothes, with
their blood unwashed, and with no funeral prayer performed on them."
[AM: volume 1: page 200: line(s) 11: {Tirmidhi, funeral services, not praying on a martyr of war,
hadith #957}]

nor whose body is not seen.

The third precondition that the deceased has to fulfill in order for us to pray on him is that his body or most of his
body has been found. Thus, prayer is not performed on a body part for instance.
[QF: volume 1: page 84: line(s) 15: {book 3; chapter 3; section 1; characteristic 3}]

The Maliki scholars after reviewing the primary texts extensively have found that the Prophet (May Allah bless
him and give him peace) only normally prayed the Funeral Prayer in the presence of the dead body. As for hadith
that he prayed in the Ethopian king Negus after he died, scholars consider it a rare exception that the Prophet made
due to his great deed of sheltering the early Muslims from persecution.

Lay the body in the front.

And also among the preconditions of the prayer is for the body to be put in front of the praying group.
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"}]

The Prophet (May Allah bless him and give him peace) prayed on a dead body of a woman and stood near the
center of her659.
[{Tirmidhi, funeral services, where one should stand for a man and a woman, hadith #956}]

Let the imam stand
Behind somewhere near its center.

The imam should stand near the middle of the man and near the shoulders of the woman; and it is said that he
should stand near the middle of the woman also.

The Prophet (May Allah bless him and give him peace) prayed on a dead body of a woman and stood near the
center of her660.
[{Tirmidhi, funeral services, where one should stand for a man and a woman, hadith #956}]

Then, people stand

The fifth wajib of the Funeral Prayer is for the able person to stand during it.
[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
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.
[{Tirmidhi, funeral services, Prophet's praying on the Najashi, hadith #960}]

Behind the imam in rows just like in prayer.

The sunnah way of performing the Funeral Prayer is that the followers should divide themselves into three rows.
The dead body should be placed in front and the imam should stand [in front of the people] and behind near the
chest of the dead body.
[AF: volume 1: page 347: line(s) 20: {the Funeral Prayer; the method of performing the Funeral
Prayer}]

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.
[{Tirmidhi, funeral services, Prophet's praying on the Najashi, hadith #960}]
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}]

Make an intent.

The first wajib essential of the Funeral Prayer is to make an intention to pray on the dead body. However, it is not
necessary to know whether the dead body is a male or female.
427
The Guiding Helper

Raise your hands.

The first mandub action of the Funeral Prayer is to raise ones hands to shoulder height with only the first takbir.

hadith #587}]

Begin the prayer.
Utter the takbir four times

The second wajib essential of the Funeral Prayer is to utter four takbirs662…

The Prophet (May Allah bless him and give him peace) used to utter four takbirs during the formal prayer [before
his salam all while standing].
[AM: volume 1: page 198: line(s) 1: {Nisa'i, volume 4, page 33 (permission for the funeral services)}]
661
words.
662
This is counting the initial takbir to begin the prayer.
428

facing the qiblah.

The Funeral Prayer is ruined with all of the acts that ruin the normal formal prayer.
[AF: volume 1: page 351: line(s) 3: {the Funeral Prayer; various issues about the Funeral Prayer}]

The Prophet (May Allah bless him and give him peace) said, "The Sacred House is the direction of prayer for your
living and your dead."
[MF: volume 1: page 221: line(s) 5: {Abu Dawud, enjoining statements, severity of eating an
orphan's property, hadith #2490}]

After each one whisper, "Allahumma gh-firlah."
Allah, please forgive him.

The third wajib essential of the Funeral Prayer is to supplicate between the takbirs with whatever is easy even if
only - allahumma gh-firlah. The person may also supplicate after the fourth takbir or not supplicate and
immediately make the terminating salam.

The Prophet (May Allah bless him and give him peace) said, "When you pray on a dead body, supplicate for [its
good] sincerely".
[{Ibn Majah, funeral services, recitation on the dead body, hadith #1486}]

But, you can also say
Longer Arabic supplications in this way.
429
The Guiding Helper
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}]

The Prophet (May Allah bless him and give him peace) said, "When you pray on a dead body, supplicate for [its
good] sincerely.663"
[{Ibn Majah, funeral services, recitation on the dead body, hadith #1486}]

Make one salam to end. Turn your head to the right664.

The fourth wajib essential of the Funeral Prayer is to make the terminating salam. The imam should say it loud
enough to make the followers hear. It is mandub for those other than the imam to utter the salam quietly.

peace) used make only one salam [starting] in the front of his face and turning to his right a little bit665."
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
directly behind him).
430
That's all, but only raise hands once to shoulder height.

The person praying the Funeral Prayer raises his hand only during the opening takbir according to the popular
opinion of the Maliki school.

give him peace)?" So, he prayed and did not raise his hands except at the first time [with the opening takbir]. …
This hadith is well-authenticated and many scholars have given legal positions according to it.

Here, there is no bowing nor any prostration.

Don't you see that the Funeral Prayer because it has supplication is called a formal prayer even though there is no
bowing or prostration in it?
[AM: volume 1: page 77: footnote 1 (end): {chapter of formal prayer; footnote on title}]

No authentic description of the Prophet's Funeral Prayer has reached us in which bowing, prostrating, or sitting
postures are mentioned.

Next, the graveyard will be the body's location.
Dig the earth deep enough so animals don't smell

The corpse; else, their friends to join the feast they might tell.

The minimum [depth] of the grave is that which prevents the foul odor of the decaying body [to reach above
ground] and saves it from predatory animals. There is no maximum depth; however, it is mandub not to dig very
deep.
431
The Guiding Helper


If the earth is hard, an L-shaped grave is better.
A vertical 'L' facing qiblah is better.
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

The Prophet (May Allah bless him and give him peace) said, "The L-shaped grave (lahd) is for us [i.e. Muslims]
and the simple furrow is for other than us [i.e. non-Muslims]"
[{Tirmidhi, funeral services, lahd is for us, hadith #966}]

If the earth is soft, you can make a simple trench.
Again, dig deep enough so that there isn’t a stench.

The L-shaped grave is for when the earth is hard. If the earth is not hard, a shaqq should be made. This is done by
digging at the bottom center of the grave to make a compartment which can hold the dead body.
0[KF: volume 1: page 109: line(s) 13-14: {the communal obligations; question 13}]

And He has not placed on you in the din any undue hardship667.
666
Here, the Prophet mentions the necessary actions needed after a person dies. This includes the burial of the dead body.
432

Then, lower the body. Put it on its right side.

The eighth mandub of the Funeral Services is to place the body in the grave on its right side facing the qiblah.

The Prophet (May Allah bless him and give him peace) used to place the dead body in the grave saying "Bismillah
wa àla millati rasulullah."
[{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}]

It's mandub with bricks or slates the body to hide.

The tenth mandub of the Funeral Services is to shut the compartment containing the dead body with unburned
bricks. If there are no unburned bricks around, then a wooden plank can be used. If not available, then plaster
tiles, then baked bricks, and then reed cane.

The Prophet (May Allah bless him and give him peace) said, "Dig, make the grave spacious, and make it well668."
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}]

It's better not to use a box.

The best material for sealing off the compartment in the grave is unbaked bricks, then slates, then plaster tiles, then
baked bricks, then rocks, and then reed cane. All of this is better than only dirt. And only dirt is better than using a
coffin.


Keep it simple.

The eighteenth disliked action of the funeral services is cover the grave with clay, to make it white with limestone,
to engrave it with red or yellow color, or to erect a structure over the grave. Now if someone [commands to] erect
a structure over one's own grave because he thinks he deserves such since he was a important person, a leader, etc.,
then this is unlawful (due to it being an act of self-conceit and arrogance).

434

Then, shovel dirt into the grave 'till it's level.

The eleventh mandub action of the funeral services is to [fill the grave and] raise it to about a hand-span's height
above the ground with sand, rocks, or something similar.

The Prophet (May Allah bless him and give him peace) prohibited his Companions from plastering over graves.
[{Ibn Majah, funeral services, prohibition from building something over the grave, hadith #1551}]
Àli 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.
[{Tirmidhi, funeral services, making graves straight, hadith #970}]

It's not lawful to slap cheeks, rip pockets, or wail.

It is unlawful to wail, slap cheeks, and tear pockets.
[QF: volume 1: page 87: line(s) 13: {book 3; chapter 5; terminating section}]

The Prophet (May Allah bless him and give him peace) prohibited his Companions from wailing al-na`yu [loud
lamenting and its like].
[{Ibn Majah, funeral services, prohibition from wailing, hadith #1465}]
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

It's o.k. to cry.

It is unlawful to wail, slap cheeks, and tear pockets; however, crying out of mercy is allowed.
[QF: volume 1: page 87: line(s) 13-14: {book 3; chapter 5; terminating section}]

Ùmar saw a woman [sobbing and crying] at the Funeral Procession and he yelled at her [for attending]. The
Prophet (May Allah bless him and give him peace) said, "Leave her alone [O Ùmar] for indeed the eye cries, the
soul [feels] a loss, and the time [of the death] is still recent."
[{Ibn Majah, funeral services, crying for the dead person, hadith #1576}]

So, in consoling don't fail.

It is mandub to console [the deceased's family], to supplicate for the deceased and the bereaved, to encourage them
to be patience, and to prepare food for the family of the deceased. (The deceased is not punished for his family
crying over him unless he told them to do so after his death.)
[QF: volume 1: page 87: line(s) 14-15: {book 3; chapter 5; terminating section}]

The Prophet (May Allah bless him and give him peace) said, "There isn't a believer who consoles his brother [from
a loss] except that Allah Glorified be He dons him with cloaks of nobility on the Day of Resurrection."
[{Ibn Majah, funeral services, reward for he who consoles a person who suffered a misfortune,
hadith #1590}]

Zakat is the alms you must give
436
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}]

And establish prayer, give Zakat, and bow down with those that bow.
page 45}]

to the needy

Zakat is distributed to the eight categories of people mentioned in Allah's statement: "Charities are only for the
poor, wretched…" [al-Qur'an 9:60].

Indeed alms are only for the poor, the wretched, the people work on it [i.e. collection, distribution, and
management], to join hearts [i.e. to make the heart of someone feel closer to Islam], for [freeing of] slaves, for
those in debt, and [for fighting] in the path of Allah, and for the stranded travellers .
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
From your surplus wealth

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 some
things that are similar according to their price, such as business goods for sale…
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}]

O you who believe spend from the good that you earn and what we make grow out from the earth. And do not seek
out the poorer [quality] of it to spend it while you yourselves would never take it except with lowered glances [out
of shame]. And know that Allah is ever-independent and ever-praised.

so you don't get too greedy.

The second quality endowed by giving Zakat is purification from miserliness.
[ID: volume 1: page 388: line(s) 20: {secrets of Zakat; the explanation of the subtle internal manners of
Zakat; second half of chapter}]

…Those who hoard gold and silver and don't spend it in the way of Allah, give them news of a painful
punishment..

Zakat is given on crops, livestock, and your cash.
671
Thus, wealth beyond the minimum threshold level is considered surplus wealth.
438
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}]

O you who believe spend from the good that you earn and what we make grow out from the earth. And do not seek
out the poorer [quality] of it to spend it while you yourselves would never take it except with lowered glances [out
of shame]. And know that Allah is ever-independent and ever-praised.
…Those who hoard gold and silver and don't spend it in the way of Allah, give them news of a painful
punishment..
Àbdullah ibn Ùmar 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, Ùmar 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".
[{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #564}]
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

For crops it's given upon harvest. So, don't stash!

Zakat on crops does not become wajib by completing a fiscal year. Rather, it becomes wajib on grains by their
becoming ready for harvest and on fruits by them becoming ripe.
[DT: volume 1: page 322: line(s) 11-12: {book of Zakat; explanation of verses 183-184; near
beginning}]

…So eat from the yield when it comes to fruit and give its right [to the poor] on the day of harvest….

For livestock and money, it's given once a year.

Ibn Àshir informed us above that Zakat on cash money and grazing livestock becomes wajib with the completion
of every year.
[DT: volume 1: page 322: line(s) 10: {book of Zakat; explanation of verses 183-184; very beginning}]

…Àli 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 this. … And there is no Zakat on wealth until one years passes over
it674.
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
[{Abu Dawud, Zakat, Zakat on grazing livestock, hadith #1342}]

For crops, you must give one-twentieth of the ear
If you used irrigation; else, you give one-tenth.

The portion due in Zakat on crops varies according to how the field was watered. Whatever was watered by
natural floods from rain, from springs, and rivers, the wajib portion is one-tenth. Whatever was watered by
sprinkling with the use of buckets or water-scoops, the wajib portion is one-twentieth. Now if both methods are
used and they contribute equally [to the watering of the field], then three-fourths of a tenth675 is due. Now if one
method is used more than the other, there is a difference of opinion in the Maliki school about whether the larger
portion should be given greater weight or whether a weighted average should be used. … And Zakat is paid from
the crop itself if it is not pressed [for oil]. If it is pressed for oil, then Zakat is given from its oil.
[QF: volume 1: page 94: line(s) 18-23: {book 4; chapter 7; issue 3 }]

Ali narrated that the Prophet (May Allah bless him and give him peace) said, "…And for crops watered by rivers
or the sky, there is one-tenth due [in Zakat]. And if big buckets are used [for irrigation], there is one-half of one-
tenth due [in Zakat]…"

For money, you have to give two-point-five percent
Of your liquid assets,

The amount of Zakat due [on cash money] is one-fourth of a tenth676.
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
more, then [what is due is] in proportion to this677. … And there is no Zakat on wealth until one years passes over
it678.

but only if you hold
For one year the price of eight-five grams of gold,
About three ounces679.

The minimum amount below which there is no Zakat is twenty dinars680 of gold. … The minimum threshold value
for silver is 200 dirhams681.

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
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
more, then [what is due is] in proportion to this. … And there is no Zakat on wealth until one years passes over
it682.

Six-hundred-nine dry liters
Is the minimum harvest. That's nothing for seeders683.
That's three-point-five bushels
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.

The Prophet (May Allah bless him and give him peace) said, "There is no Zakat on less than five camels, There is
no Zakat on less than five awāq [200 dirhams of silver]. And there is no Zakat on less than five wasq685 [of
harvest].
[{Bukhari, Zakat, Zakat on silver coins (wariq), hadith #1355}]
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.

The minimum threshold amount for grains is measured after the yield dries up and is freed from straw and its like.
[HM: volume 1: page 42: line(s) 11-12: {explanation of verses 185-186; near end}]

Gold and silver you own is a liquid asset
Like coins, blocks, rods, thread, or an oddly-shaped nugget.

[Zakat is due] on the weight of the gold and silver regardless of its shape (e.g., of a minted coin, molded block,
dust, a vessel, or an unlawful decoration).
[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.

dirhams [of silver] 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 this. … And there is no Zakat on wealth until one years
passes over it687.
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

You must also give Zakat on money you did loan
After you get it back, but for one year alone.

Zakat is given on loans given out after they are received back for one year only even if the debtor kept the loan
amount for multiple years.
[KF: volume 1: page 124: line(s) 1: {chapter of zakat; question 35; very beginning}]

That's if the return date is over a year set;
Else, you factor it in as a liquid asset.

The person (who does not speculate) should give Zakat on his cash money and also on the loans he has given out
which he plans to receive back soon. [He should factor this loaned money in when paying Zakat] even if he has not
actually taken the loan amount back yet688.
[KF: volume 1: page 125: line(s) 6-7: {chapter of zakat; question 37; second half}]

You can deduct from assets if you took a loan.
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}]

Ùmair ibn Ìrman narrated from Nafi` who narrated from Ibn Ùmar that the Prophet (May Allah bless him and
give him peace) said, "If a man has one thousand dirhams but also owes one thousand dirhams, he owes no Zakat."
[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}]

Business people give Zakat on goods for sale shown.

The piece of moveable property that Zakat is given on is that which is business merchandise not personal property.
[KF: volume 1: page 124: line(s) 21: {chapter of zakat; question 37; beginning}]

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.

They estimate current prices at which they're sold.

The business man who does not practice speculation should equate his merchandise with their currency value upon
completing his fiscal year according to what the merchandise is worth at that time and what it is usually sold for in
terms of gold and silver [i.e. cash].
[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

The ruling's different if onto the goods they hold,
Unwilling to sell them 'till the market's up high

So that their profits can really reach to the sky.
For them, they pay Zakat after selling the good,

If they had it for a year, for the price that stood.

The speculative business man gives Zakat upon receiving the payment for the merchandise or upon receiving the
loaned amount… with the precondition that a year had passed while holding the piece of merchandise or giving out
the loaned amount.
[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.
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}]

In either case, they must give two-point-five percent.

Ibn Àshir informed us above that business goods and short-term loaned money are like cash money690 in terms of
their value. Thus, Zakat is given on their cash values.
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

But, there's no Zakat on goods that are to be lent.

Moveable property is divided into four categories: (1) personal property (there is no Zakat on such according to
the consensus of the scholars), (2) business goods for sale (there is Zakat on such in opposition to what Imam al-
$)āhirī says), (3) personal property which one is ready to sell (there is no Zakat on such in opposition to what Ash-
hab has said), and (4) rented or leased property ([there is no Zakat on such if there is no intention to sell] and there
is a difference of opinion in the Maliki school whether or not there is Zakat on such if one is willing to sell it691.]

conclusion that business goods up for sale are treated like liquid assets. However, they have also said that there is
no conclusive evidence that goods up for rent are also subject to Zakat.

If they mine gold or silver, they'll have to give Zakat.

Mined substances that are used as cash have Zakat on them. This includes only gold and silver. Thus, there is no
Zakat on mined copper, lead, mercury, tin, carnelian, sapphire, emerald, arsenic, red clay, sulfur, etc.
[KF: volume 1: page 126: line(s) 12-13: {chapter of zakat; question 42; beginning}]

Since there is Zakat on possessed gold and silver, the miner must give Zakat on them after purifying it.
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
The Prophet (May Allah bless him and give him peace) said, "These pure mined treasures [rikāz] have one-fifth
due on them692."
[JA: volume 2: page 466: hadith 5016: {Ahmad; Bazar}]

It's only two-point-five percent. That's not a lot!

The wajib portion due on mined substances on which there is Zakat is one-fourth of a tenth [i.e. 2.5%] if the total
mined amount is greater than the minimum threshold value for cash money.

more, then [what is due is] in proportion to this693. … And there is no Zakat on wealth until one years passes over
it694.

For every five camels, give a … sheep.
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
449
The Guiding Helper
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.

fault can be taken in Zakat/alms (sadaqah). ".

one-year-old

The jadhaàh from small livestock is that which has passed one year. This is what Ash-hab has said … Other
views in the Maliki school state that it is a eight month old or a ten month old.

450

For twenty-five, give a she-camel that's learned to leap.
That's a one-year-old;

Then, small grazing livestock are no longer given in Zakat for camels. So for twenty-five camels, a one-year-old
female camel is given. If a one-year-old female is not given, then a two-year-old male camel may be given. … up
until thirty-five camels owned.

451
The Guiding Helper

thirty-six, a two year old;
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}]


Forty-six, a three-year-old, one that's gotten bold.
452
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}]


A four-year-old is just enough for sixty-one.

When the number of owned camels reaches sixty-one, a jadhaàh is given … and we also mentioned earlier that
the jadha'ah is a four-year-old female [camel].

453
The Guiding Helper

Seventy-six, give two two-year-olds, not just one.
When the number of owned camels reaches seventy-six, two daughters of labūn are given (refer to entry 794).

454
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).


One-twenty-one to nine, "Pick…," says Malik, the sage,
"Between three two-year-olds or two just under four."

For 121 camels owned, two three-year-olds are taken according to Ash-hab; three two-year-olds are taken
according to Ibn Qasim; and Imam Malik has given a choice between taking two three-year-olds and three two-
year-olds - up until 129 camels owned
455
The Guiding Helper

…One passed two for every forty if you have more.
…And one passed three for each fifty. So, mix and match.

The rule for higher numbers of camels owned is that there is one three-year-old given for each fifty and one two-
year-old given for each forty. Thus, for 130 camels owned, there is one-three-year-old to account for fifty and two
two-year-olds to account for eighty.
[DT: volume 1: page 341: line(s) 14-15: {explanation of verses 190-200; middle}]

456

Give a bull for thirty cattle in a batch.
That's a two-year-old. Each forty, …a three-year cow.

And just mix and match if more cattle you allow.

For forty cattle owned a female musinnah is given, which is a four-year-old. It is also said that it is a three-year-
old. This is continued until the number of cattle owned reaches 59.
tabīàh (female two-year-old) due [in Zakat] and for every forty, there is a three-year-old female cow (musinnah) ".

And just mix and match if more cattle you allow.
Then for more that 59 cattle owned, a tabī` is given for each thirty and a musinnah for each forty.
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

Give a one-year sheep for forty sheep to eighty more.

Then Ibn Àshir started talking about Zakat on small grazing livestock which include sheep and goats. He told us
that there is no Zakat for less than forty sheep or goats owned. When the number owned reaches forty, one small
grazing livestock unit must be given, either male or female, that is one year in age. … and he will continue to give
only one sheep or goat up until reaching 120 sheep and goats owned.
[DT: volume 1: page 342: line(s) 19-20, 23: {explanation of verses 190-200; next to quotations from
Qur'anic verses}]


One-twenty-one to two-hundred, give half of four.

When the number of small grazing livestock owned reaches 120, two small similar grazing livestock units must be
given in Zakat. … up until [and including] two hundred sheep owned.
[DT: volume 1: page 342: line(s) 23-24: {explanation of verses 190-200; after quotations from Qur'anic
verses}]
458

Then, give three sheep if you haven't reached four hundred.

When the number of small grazing livestock owned reaches 201, three small grazing livestock units must be given
in Zakat … up until 399 small grazing livestock units owned.
[DT: volume 1: page 343: line(s) 3, 6: {explanation of verses 190-200; after quotations from Qur'anic
verses}]

459
The Guiding Helper

There's one for each hundred if even more are bred.

When the number of small grazing livestock owned reaches 400, four small grazing livestock units must be given
in Zakat. … Then for 500, five are given. Then for 600, six are given, and so on. This is what Ibn Àshir meant
by "[There is] one small grazing livestock unit for each hundred if the number is higher."
[DT: volume 1: page 343: line(s) 7-8: {explanation of verses 190-200; before end derivative ruling}]


460
There's no partial Zakat on the extra livestock
That fall between the limits of which we do talk.

Ibn Àshir told us above that there is no Zakat on the number of livestock units that fall between the limits. Also,
he informed us that there is no Zakat on livestock below the minimum threshold number.


You can also give the price for crops …
But, it’s disliked not to give the actual stock.

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}]

461
The Guiding Helper
and livestock.
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}]

The fiscal year for profit is that of capital

Ibn Àshir mentioned three things in this verse. The first is that the fiscal year for profit is that of the base capital.

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.

Like for the new offspring of a camel, sheep, or bull,

The second issue is … that the fiscal year of the offspring of livestock is that of their parents. For example, if a
person owns thirty sheep [which is below the minimum threshold level], and then when the fiscal year696 for these
sheep approaches, they give offspring becoming forty in total …, Zakat is wajib.
[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
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.

Also livestock you buy, receive, or inherit,
Only if it was already passed the limit.

The third issue … concerns an increase in the number of livestock units through other than procreation, such as
buying, receiving as a gift, or inheriting. Ibn Àshir told us that such livestock are exempt from Zakat until the
total number reaches the minimum threshold limit and another year passes after their reaching/surpassing the
minimum threshold level.
[DT: volume 1: page 344: line(s) 8-12: {explanation of verse(s) 201; middle}]

The Prophet (May Allah bless him and give him peace) said, "Who ever gains wealth, there is no Zakat on it until a
year passes over and it is in the possession of its owner697."
[{Tirmidhi, Zakat, no Zakat on wealth until a year passes, hadith #572]

There's no Zakat on what a business needs to run:
Supplies, vehicles, machines like mills that are spun.

The containers which contain the merchandise are exempt from Zakat and so are tools (like looms, saws, and
animals of burden).
[KF: volume 1: page 125: line(s) 14-15: {book of Zakat; after explanation of Zakat on cash money;
question 39}]

The Prophet (May Allah bless him and give him peace) said, "A Muslim does not owe Zakat for his horse nor his
slave698."
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}]

There's no Zakat on a personal possession,
Private homes, or vehicles of transportation,

As for the piece of property that is not for trade, which is just for personal use (such as his house, his slave, his
horse, his household furniture, his clothes, his bed, etc.), there is no Zakat on it.
[HM: volume 1: page 43: line(s) 16-18: {explanation of verse(s) 188-189; end}]

The Prophet (May Allah bless him and give him peace) said, "A Muslim does not owe Zakat for his699 horse nor
his slave."

Nor women's own jewelry,

There is no Zakat on [personal] lawful jewelry.
[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
À'ishah used to take care of her brother's daughter's who were orphans who used to wear (gold) jewelry, but
À'ishah did not extract for their jewelry Zakat700.
[{Malik, Zakat, no Zakat on jewelry, hadith #521}]
Àbdullah ibn Ùmar used to make his daughters and slave girls wear gold jewelry for which he did not pay Zakat.

even if it's gold,

The sixth issue concerns Zakat on lawful jewelry of gold and silver. This issue has four parts to it. The first is that
the jewelry be for personal use; there is no Zakat on such in opposition to what Imam Abu Hanifah has said. The
second is that the jewelry be up for sale; there is Zakat on such, but one should disregard the shape/hand-work and
price of such jewelry only paying attention to weight of gold or silver. The third is that the jewelry be for up for
rent. The fourth is that the jewelry is hoarded [with no intention to wear or sell]. There is a difference of opinion
about whether Zakat is due in these last two cases701.

Àbdullah ibn Ùmar used to make his daughters and slave girls wear gold jewelry for which he did not pay Zakat.
700
If À'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

Nor ranchers' horses, donkeys, birds that aren't bold.

The eighth chapter concerning Zakat on animals. Such Zakat is only due on grazing livestock, which consists of
camels, cattle, and sheep/goats.
[QF: volume 1: page 95: line(s) 8-11: {book 4; chapter 8; chapter title/heading}]

The Prophet (May Allah bless him and give him peace) said, "A Muslim does not owe Zakat for his702 horse nor
his slave."
818 Guiding Helper Line #977, 981-984

There's no Zakat on many things farmers grow.
… But that's all and nothing more.

There's no Zakat on other fruits, spices, herbs, or
Honey, other vegetables, all nuts, linen trees,

Cotton plants… The list goes on, but we'll stop with these.

There is no Zakat in crops/harvests other than these above-mentioned categories, such as figs, pomegranates,
apples, all other fruits, spices, linen trees, turnips, walnuts, almonds, condiments (like pepper, coriander, aniseed,
fennel, cumin, blank seeds, etc).
[KF: volume 1: page 120: line(s) 20-23: {book of Zakat; start of explanation of Zakat on crops; question
21}]

The Prophet (May Allah bless him and give him peace) said to Muàdh ibn Jabal when he sent him to Yemen,
"…Do not take Zakat from [their harvests] except from these four: (1) barley (sha`īr), (2) wheat and cereal plants
($un'ah), (3) grapes (zabīb), and (4) dates (tamr).
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

Zakat is only for the crops we mention below:
Wheat, barley, millet, rice, corn, peas, lentils, and bean,

Sesame, safflower, red radish seeds (not green),
Olive oil, dates, grapes.

Zakat is wajib on twenty703 types of crop harvests: (1) wheat, (2) barley, (3) sult (a type of wheat), (4) two-grain
wheat, (5) corn, (6) millet, (7) rice, - then the seven string vegetables - (8) chick peas, (9) peas, (10) bean, (11)
lentils, (12) lupine, (13) grass pea, (14) basīlah (another type of pea) -, - then the four oil bearing ones (15) olives,
(16) sesame seeds, (17) safflower seeds, (18) red radish seeds, (19) dates, and (20) grapes.
[KF: volume 1: page 120: line(s) 20-23: {book of Zakat; start of explanation of Zakat on crops; question
21}]

The Prophet (May Allah bless him and give him peace) said to Muàdh ibn Jabal when he sent him to Yemen,
"…Do not take Zakat from [their harvests] except from these four: (1) barley (sha`īr), (2) wheat and cereal plants
($un'ah), (3) grapes (zabīb), and (4) dates (tamr).
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.

Treat wheat and barley alike all in one big group.
Peas, lentils, and bean should be put in the same scoop.

Wheat, barley, and sult can be grouped together.
[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

Different liquid asset types are treated the same.
So, group them together regardless of their name.

Gold and silver [cash money] can be grouped together.

The Prophet (May Allah bless him and give him peace) said, "For metal currency [i.e. gold and silver] one-fourth
is due704."
[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

Group together camels with two or only one hump.
Treat goats as sheep. Put buffaloes and cows in a lump.

As far as Zakat on livestock is concerned, it doesn’t matter whether the small grazing livestock is all sheep, all
goats, or a mix of them to obtain the minimum threshold number. … likewise camels could be of different sizes,
… and cattle could be either cows or buffaloes.
[DT: volume 1: page 349: line(s) 4-7: {explanation of verse(s) 201; end of first fourth}]


Zakat can only be given to those in need,
Those that are poor or don't have anything to feed.
Those in debt, those that are away from home stranded,

Those fighting for Allah's cause since it's demanded,
Those who collect, distribute, or manage Zakat,

Those new Muslims and non-Muslims whose hearts are sought.

469
The Guiding Helper
Zakat may be given to the following eight categories of people: (1) The poor person who does not have enough
provision for the year, even if he himself is responsible for paying Zakat…, (2) the wretched who does not own
anything and is more needy than the poor person, (3) the person who works in the Zakat collection/distribution
system…, (4) the non-Muslim who is given Zakat so that he may become Muslim, (5) the believing slave so that he
may be freed, (6) the debtor who does not have enough money to take himself out of debt … but if he took a loan
so that he may be given Zakat, he should not be given anything…, (7) the person fighting for Allah's cause and his
like, such as a border guard or a spy…, and (8) the stranded person who needs provision to make him reach his
home.
[KF: volume 1: page 127: line(s) 14-27: {book of Zakat; distribution targets for Zakat; question 2}]

those in debt, and [for fighting] in the path of Allah, and for the stranded traveller .

All must be Muslim except the last one mentioned.

There are three preconditions that the intended target for Zakat must fulfill (except the slave and the non-Muslim):
(1) that he be a free man…, (2) that he be Muslim…, and (3) that he not be a descendent of Hashim ibn Àbd al-
Munaf.
[KF: volume 1: page 128: line(s) 1-3: {book of Zakat; distribution targets for Zakat; question 2; end}]

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 us705. And at that time I was a young orphan lad; so, he gave me a
young she-camel.
[{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
To you wife, child, Zakat may not be rationed.
You cannot give it to your father or mother.

Nor can you give it to your sister or brother.

The man cannot make his wife a target for his Zakat (as for her giving him, there is a difference of opinion about
whether it is disliked or invalid). Also, it is not valid to give Zakat to someone the person is financially responsible
for. Additionally, it is not valid to give Zakat to his other close family members even if one is not responsible for
them financially.

By reviewing the primary texts, the Maliki scholars came to the conclusion that the close family members may not
receive Zakat as giving them Zakat was not the practice of the Prophet (May Allah bless him and give him peace)
or early Muslims.

But, you can give it to another relative.

As for giving one's own Zakat to other relatives, there are three opinions in the Maliki school about it: (1) it is
mubah, (2) it is makruh, and (3) it is mandub.

By reviewing the primary texts, the Maliki scholars came to the conclusion that it was not the normal practice of
the Prophet (May Allah bless him and give him peace) or early Muslims to give close family members Zakat.

To the Prophet's family, it's unlawful to give.

The people of the Prophet's household (May Allah bless him and give him peace) are prohibited from taking Zakat
and also from other charity… Another valid opinion is that they may not take Zakat but may take regular charity
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 Àbd al-Munaf…
[QF: volume 1: page 98: line(s) 17-20: {book 4; chapter 9; derivative ruling 3}]

Hasan ibn Àli ibn Abu Talib ibn Àbd al-Muttalib ibn Hasim ibn Àbd al-Munaf706 narrated that he (while still a
child) was put in a room in which there was Zakat wealth and he picked up a date and put it in his mouth; the
Prophet (May Allah bless him and give him peace) then scolded him saying, "Throw it away. For it [i.e. Zakat
wealth] is not lawful for the Messenger of Allah (May Allah bless him and give him peace) nor any one of the
people of his house."

Zakat can't be used to build masjids, schools, or walls,
Public works, roads, dams, artificial waterfalls.

Zakat is not given to other than these above-mentioned eight categories, like for reinforcing/[building] walls,
constructing ships (for other than fighting for Allah's cause), buying books of knowledge, a home/shelter, or
property on which poor people will stay.
[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}]

those in debt, and [for fighting] in the path of Allah, and for the stranded traveller707.
706
He is the biological fore-father of many past and present scholars of Northwest Africa including Sheikh Àli 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

We have mentioned quite a bit of stuff in this song.
So, we will stop here so it doesn’t get too long.
Proof(s):
This song has 48 rhymes and is one of the longest in the Guiding Helper.

Zakatu l-Fitr is wajib after Ramadan.
after dawn.
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}]

Ibn Ùmar said, "The Messenger of Allah (May Allah bless him and give him peace) made wajib Zakat al-Fitr as a
#ā` of dates or a #ā` of barley for every slave, free-man, male, female, young, and old person among the Muslims.
And he ordered that it be discharged before the people go out to pray [i.e. Ìd al-Fitr prayer]."
[{Bukhari, Zakat, Fard of Zakat al-Fitr, hadith #1407}]
Abu Saìd 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.
[{Bukhari, Zakat, Zakat al-Fitr is a Sa` of food, hadith #1410}]
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
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.

#ā` of dates or a #ā` of barley for every slave708, free-man, male, female, young, and old person among the
Muslims. And he ordered that it be discharged before the people go out to pray."

They give for themselves, wife, poor parents, daughter, son.
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}]

#ā` of dates or a #ā` of barley for every slave, free-man, male, female, young, and old person709 among the
Muslims. And he ordered that it be discharged before the people go out to pray."
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

They give two dry liters, about half a gallon
The amount that he must give in Zakat al-Fi'r is one #ā`710 .
[KF: volume 1: page 129: line(s) 28: {book of Zakat; Zakat al-Fitr; question 1; second half}]

And he ordered that it be discharged before the people go out to pray."

For each person
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}]

And he ordered that it be discharged before the people go out to pray."
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
from a staple food. In general,
They can give wheat, barley, millet, rice, corn kernel,
Olives, dates or they can give that much cottage cheese.
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 Saìd 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.
[{Bukhari, Zakat, Zakat al-Fitr is a Sa` of food, hadith #1410}]

It's better if the food given is one of these.

If the people eat other than these mentioned foods for nourishment, such as …. meat, beans, lentils, chick peas,
etc., one #a` can be taken from the foods that they eat for nourishment.
[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.

Yes, they can give the price of this amount of food.
But, it's disliked not to give the actual food.
476
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.

Zakatu l-Fitr may be given to Muslims in need:
Those that are poor or don't have anything to feed.

Zakat al-Fitr may be distributed to those that fulfill these four preconditions: (1) that he is free [and not a slave],
(2) that he/[she] is Muslim, (3) that he be extremely or moderately poor [as determined by custom], and (4) that he
not be part of the Prophet's family (May Allah bless him and give him peace).

The same proofs as for line 997 of the Guiding Helper.

Zakatu l-Fitr may be given two days before

The fourth permissible act is to give Zakat al-Fitr two days before it becomes wajib but not more than two days
before712.
[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
before.

And he ordered that it be discharged before the people go out to pray [i.e. Ìd al-Fitr prayer]713."

Up until after Ìd when the sun hits the floor.
If you missed the time for it, you still have to give.
So, give food to poor people as long as you live.

before.
[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 Ìd day. Rather, such a person is responsible for giving Zakat al-Fitr indefinitely into the future
until he gives.

And he ordered that it be discharged before the people go out to pray [i.e. Ìd al-Fitr prayer]714."
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 Ìd prayer occurs on the 1st of Shawwal which lasts up until sunset.
478

The lunar months are twelve under divine decree:

The number of months in the year with Allah in His command and decree are twelve.
[FQ: volume 2: page 521: line(s) 8-9: {explanation of Qur'anic verse 9:36; near beginning}]

Indeed the number of months with Allah is twelve by Allah's written decree the day He created the heavens and the
earth. Of them four are sacred715…

Muharram, Safar, Rabiù l-Awwal (that's three),
Rabiù th-Thani, Jumada l-'Ula (that's five),

Jumada l-'Akhirah, Rajab (five more survive),
Sha`ban, Ramadan, Shawwal (...just a couple more),

Dhu l-Qi`dah, Dhu l-Hijjah (and now we're now done for sure).

These twelve names were taken from the Han Wehr Arabic-English Dictionary.
[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.

Lunar months can have thirty days or twenty-nine.

When the month runs into twenty-nine days, one should observe fasts during these days and if it consists of thirty
days, one should compete them.
[SM: volume 2: page 528: footnote 1477: {explanation of hadith #2390; chapter 404}]

The Prophet (May Allah bless him and give him peace) swore that he would not go towards his women for one
month [due to their causing him strife and as a rectification for his womenfolk]. However, after twenty-nine days
passed, he entered upon À'ishah who was counting the days as they passed who then said, "O Messenger of Allah,
you swore not to come to us for one entire lunar month, but you have entered after the passing of twenty-nine days
[one day too early in our opinion]". The Prophet (May Allah bless him and give him peace) replied, "Indeed a
lunar month can be twenty-nine days [also]."
[{Muslim, fasting, lunar month sometimes is twenty-nine days, hadith #1813}]

Days start when the sun dips below the horizon line.

… Like the person who enters into sacredness for Ùmrah in [the last day of] Ramadan and then finishes his Safa
Marwah circuits after sunset [on that day] the night of the 1st of Shawwal716.
[KF: volume 1: page 161: line(s) 1-2: {book of Hajj; types of Hajj; question about what is tamattu`}]

The Prophet (May Allah bless him and give him peace) said, "…Start fasting upon seeing717 the new moon crescent
and stop fasting upon seeing the new moon crescent. If it is cloudy, then consider it to be of thirty days."
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
[{Muslim, fasting, Ramadan's fasting begins with seeing the new moon crescent, hadith #1796}]

A new lunar month starts with the crescent's sighting
Or by finishing thirty days if it's hiding.

Ibn Àshir informed us above that the month of Ramadan starts with one of two affairs: (1) seeing the first-day
crescent moon or (2) finishing thirty days of the month before Ramadan (i.e. Sha`ban).

The Prophet (May Allah bless him and give him peace) said, "…Start fasting upon seeing the new moon crescent
and stop fasting upon seeing the new moon crescent. If it is cloudy, then consider it to be of thirty days."
[{Muslim, fasting, Ramadan's fasting begins with seeing the new moon crescent, hadith #1796}]

If its seen in the daytime, it's for the next day.
The Maliki scholars have chosen it this way.

If the first-day crescent moon is seen in the daytime, it is for the following night. This is in agreement with what
Imam Abu Hanifah and Imam Shafiì have said also.
[QF: volume 1: page 103: line(s) 11: {book 5; chapter 4; third derivative ruling}]

If you don't see it, you should trust two upright men
Who saw it with their eyes in their local region.
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 Shafiì.
[QF: volume 1: page 102: line(s) 20-23: {book 5; chapter 4; second and third cases}]

The Maliki scholars note here that the validity of two upright witnesses who saw the crescent to begin the month is
taken from the continuous practice of the Muslims ever since the Prophet's (May Allah bless him and give him )
time up until now.
[AM: volume 1: page 279: line(s) 14: {book of fasting, section 2}]

So, follow the sighting of your global region.
But, don't follow sightings from a distant nation.

If the residents of a one country see the first-day crescent, the lunar month starts/ends for other countries also; this
is in accordance to what Imam Shafiì has said and is in disagreement with what Ibn al-Majishun has said.
However, the sighting of one locality is not applicable to countries that are very far apart like Spain and Northwest
Arabia.
[QF: volume 1: page 103: line(s) 8-10: {book 5; chapter 4; second derivative ruling}]

Umm Fadl the daughter of al-Harith sent Kuraib to Syria and he said, "I came to Syria and fulfilled Umm Fadl's
request and Ramadan's new crescent moon was sighted while I was in Syria. I saw the crescent there on Friday.
Then when I came back to Madinah at the end of the month, Àbdullah ibn Àbbas asked me about the crescent and
asked me when I saw it. I replied, 'We all saw it on Friday.' He then asked, 'You saw it yourself?' I answered, 'Yes
and the people saw it. They started fasting and Muàwiyah started fasting too.' Àbdullah then interjected, 'But, we
saw it on Saturday night; so, we will not cease to fast until we finish thirty days or see the new moon crescent [for
Shawwal].' I then asked, 'Aren't you/we going to consider it enough that Muàwiyah saw it and started fasting?'
Àbdullah replied, 'No. And this is how the Messenger of Allah (May Allah bless him and give him peace)
commanded us.' "
[{Muslim, fasting, for every land there is a different sighting of the crescent, hadith #1819}]

Ramadan's fasting is wajib
482
Ibn Àshir informed us above that fasting during the month of Ramadan is wajib.

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.
Whoever is sick 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.

on healthy men
Who are Muslim, sane, not travelling;

The preconditions for fasting are of three types. The first type is a precondition which makes fasting [in Ramadan]
wajib and there are three such preconditions: (1) being past puberty, (2) being able to fast, and (3) and being at
one's home location [i.e. not traveling]. Thus fasting is not wajib on the pre-pubescent child, unable person, and
travelling person… The second type of preconditions are preconditions for validity and these are two: (1) being
Muslim and (2) being in the time period in which one may fast. The third type of precondition is that of fasting
being obligatory and of being valid and these are three: (1) sanity/consciousness, (2) not bleeding [for women718]
from menstruation or post-natal discharge, and (3) the entrance of the month of Ramadan.
[KF: volume 1: page 138: line(s) 14-20: {book of fasting; question 13 }]

ease and does not want for you hardship so that you complete the number of days and exalt Allah for that He has
718
This is a indication that fasting is also wajib on women normally.
483
The Guiding Helper

and women
Who are not bleeding throughout the entire day.

The preconditions for fasting are of three types. The first type is a precondition which makes fasting [in Ramadan]
wajib and there are three such preconditions: (1) being past puberty, (2) being able to fast, and (3) and being at
one's home location [i.e. not traveling]. Thus fasting is not wajib on the pre-pubescent child, unable person, and
travelling person… The second type of preconditions are preconditions for validity and these are two: (1) being
Muslim and (2) being in the time period in which one may fast. The third type of precondition is that of fasting
being obligatory and of being valid and these are three: (1) sanity/consciousness, (2) not bleeding from
menstruation or post-natal discharge, and (3) the entrance of the month of Ramadan.

guidance, and as a criterion [of right and wrong]. So, whoever719 is present among you during the month, let him
fast. Whoever is sick 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.

"Else, she'll have to make up the fast," the scholars say.

…For this reason, it is wajib for the woman to make up her fasts missed during menstruation but not her prayers.
[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
fasts [from menstruation], but we were not commanded to make up missed formal prayers.

Fasting is simple. All you must do is intend
At night

Making an intention is wajib for every type of fast according to the vast majority of the scholars.
It is permissible to make the intention at the start of the night but not before the night.

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}]

not to eat, drink, or food up your throat send.
And not to have intercourse or to masturbate722
721
words.
485
The Guiding Helper
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.
[QF: volume 1: page 102: line(s) 3-4: {book 5; chapter 3; wajibs}]

It is lawful for you on a fasting night to have sexual intercourse with your wives723. 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 night724. And do not have sexual intercourse with them
[your wives] while performing Ìtikaf 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).
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}]

From dawn up until sunset has advanced the date.

As for the time period that one must refrain [from these acts] it starts from the appearance of dawn … and ends
with the setting of the sun.
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
It is lawful for you on a fasting night to have sexual intercourse with your wives. They [your wives] are covering
black thread of dawn. Then, complete the fast until the night725. And do not have sexual intercourse with them
[your wives] while performing Ìtikaf in masjids. These are the boundary limits of Allah; so, do not come near

If you do one of the above, your fast has broke.

The acts that ruin fasting are engaging in the opposites of the wajibs [mentioned above]. Also, the appearance of
menstrual blood, post-natal bleeding, epileptic-fit/possession-by-jinn, loss of consciousness, and leaving Islam.
[QF: volume 1: page 102: line(s) 7-9: {book 5; chapter 3; acts that ruin fasts}]

This is shown by the proofs for the last few entries.

So, you make it up even if you had a stroke.

Whoever breaks his wajib fast intentionally must make it up. Similarly, the person who had a valid excuse must
also make up his broken wajib fast.
[QF: volume 1: page 108: line(s) 5-6: {book 5; chapter 8; first section on making up fasts}]

ease and does not want for you hardship so that you complete the [set] number of days and exalt Allah for that He
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

You must also intend the type of fast to keep.

As for specifying the type of fast to keep in the intention, it is also wajib; thus, it is not enough to have a general
intention to fast.

every man shall have only what he intends".

You may make it for successive fasts in a heap.

It is enough to make one intention at the beginning of Ramadan and likewise for other consecutive fasts.

every man shall have only what he intends".

Being sane at dawn is a necessary condition.
Those that aren't will have to perform repetition.

488
If the person fasting has an epileptic fit (or is possessed by a jinn) or loses his consciousness during the entrance of
dawn, he must make up the fast…. Now if such loss of consciousness happened before dawn but the person was
conscious at dawn, then he need not make up the fast [i.e. his fast will be valid] Now if the person lost his
consciousness after dawn for the entire day or most of the day, he must repeat his fast. Now if the person lost his
consciousness after dawn for half or less than half of the day, his fast is still valid.
[KF: volume 1: page 138: line(s) 29-33: {book of fasting; question 15}]

raised from three types of people: (1) the one 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 consciousness.

It's disliked to touch, fondle, have sensual thought,
Or kiss if fluid is not likely to be wrought.
If you fear pre-semen, then this is unlawful.

The sixth disliked act during fasting is to conduct sexual foreplay, even if it be a thought of or viewing the opposite
gender [with desire]. This is because this might lead him to break his fast by emitting pre-ejaculatory fluid. This
ruling for it being disliked is if the person feels safe from pre-ejaculatory fluid, else it is unlawful to engage in such
acts.
[KF: volume 1: page 138: line(s) 23-24: {book of fasting; question 9; sixth disliked act}]

It was the practice of the Prophet (May Allah bless him and give him peace) not to conduct intimate relations (e.g.,
kissing and caressing) during the day in Ramadan.
Ùmar 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]?" Ùmar 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

It is disliked to taste things like salt

The third disliked act during fasting is to taste something that has a flavor like salt, honey, or vinegar to ascertain
its flavor quality.
[KF: volume 1: page 138: line(s) 20: {book of fasting; question 9; sixth disliked act}]

Since the primary texts label eating and drinking as impermissible during fasting, the scholars label tasting as
among the disliked characteristics since it comes close to eating.

or babble.

Among the disliked acts during fasting are … to talk superfluously …
[QF: volume 1: page 102: line(s) 9-10: {book 5; chapter 3; disliked acts}]

The Prophet (May Allah bless him and give him peace) said, "Whoever doesn't leave off false talk and acting
according to it and also ignorance, Allah has no need that he refrain from his food and his drink727."
[{Bukhari, manners, Allah's statement: and stay away from false talk, hadith #5597}]

Involuntary vomiting doesn’t break fasts,
727
This hadith shows that false and/or useless talk is discouraged in fasting.
490
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.

his fast and whoever makes himself vomit must make up his fast."

Nor swallowing bugs or dust like from plaster casts,

If the swallowed article is something that is not possible to avoid [or difficult] such as, flies which fly into one's
throat or dust from the street, the fast is still valid728.
[QF: volume 1: page 104: line(s) 15-16: {book 5; chapter 6; section 1; qualification 1}]

his fast and whoever makes himself vomit must make up his fast729."

Using a dry toothstick,

As for brushing one's mouth with a dry toothstick being overlooked, Ibn Hajib has said, "Using a toothstick is
allowed throughout the entire day as long as it is something whose fragments are not swallowed. As for using a
moist/wet toothstick, it is disliked.
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}]

The Prophet (May Allah bless him and give him peace) said, "Among the best attributes of the person fasting is his
using a wood toothstick."
[AM: volume 1: page 295: line(s) 9: {Ibn Majah, fasting, siwak and kuhl for the fasting person,
hadith #1667}]

nor having a wet dream,
Nor waking up with semen in your sleepwear's seam.

Whoever has a wet dream during the day in Ramadan still has a valid fast and this is agreed upon by all major
scholars. Likewise, whoever enters into greater ritual impurity at night and then wakes up in the morning while
fasting has a valid fast; thus, he need not make it up according to the vast majority of the scholars.
[QF: volume 1: page 105: line(s) 16-18: {book 5; chapter 6; section 1; derivative rulings 1 and 2}]

The Prophet (May Allah bless him and give him peace) said, "Three acts do not break fasting: (1) blood-letting730,
(2) [involuntary] vomiting, and (3) having a wet sensual dream."
[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

It is mandub to eat a meal just before dawn
And to break the fast as soon as the sun is gone.

The seventh mandub act for fasting is to quickly break one's fast before praying Maghrib after ascertaining that
sunset has occurred. The eighth mandub act for fasting is to break one's fast with an odd number of moist dates, [or
if not available] then dry ones, [or if not available] then with a few sips of water. The ninth mandub act for fasting
is to eat a pre-dawn meal to gain energy for fasting. The tenth mandub act for fasting is to delay the pre-dawn meal
until the end of the night.

The Prophet (May Allah bless him and give him peace) said, "The people will continue to be on good as long as
they break their fast early. For indeed, the Jews delay it."
[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}]

In Ramadan if you purposely eat or drink,

The fourth type of person on whom an expiation is wajib is the person who puts in his belly a liquid or solid from
the mouth [and not from other body openings].

A man came to the Prophet (May Allah bless him and give him peace) and informed him that he had had sexual
intercourse with his wife during Ramadan. The Prophet asked him, "Do you have means to free a slave?" The
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-Muìn}]
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?"…
[{Bukhari, fasting, having sexual intercourse in Ramadan, hadith #1801}]

Or if you abandon your intent while you think
It is wrong to do (but you do it anyway),

The third type of person on whom an expiation is wajib is the person who relinquishes his intention to fast during
the day or at night [if not renewed later before dawn] …

Since all actions are only valid due to their intentions according to hadith. Abandoning an intent to fast is also
counted as among the grave acts that necessitate expiation.

Or you achieve coitus or sperm in any way,

The first type of person on whom an expiation is wajib is the person who violates the sanctity of Ramadan by
performing sexual intercourse … even if no ejaculation is reached.
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.

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

You have to fast two months straight

The second way to expiate is to fast two consecutive months (according to the phases of the moon).


or feed sixty poor
But one-fourth of the amount we mentioned before735.
733
734
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
The first way to expiate is to feed sixty poor people one mudd736 for each person.


Exceptions to this above rule are like seven:
Those sick, those old, those breast-feeding, those pregnant women,
Those who were forced, those in extreme hunger or thirst,

Those travelling

The excuses that allow one to break one's fast are seven: (1) travelling, (2) sickness, (3) pregnancy, (4) breast-
feeding, (5) old age, (6) becoming overcome by hunger and thirst, and (7) being coerced [by someone else] to
break one's fast.

O you who believe, Fasting is prescribed for you as it was prescribed to those before you so that you may gain
taqwa (god-fearing and awareness). It is a fixed number of days. But whoever is sick or on a journey, let him fast
that number of other days. And those who are able can give a ransom of feeding a poor person. And whoever
voluntarily does good, it is better for him. But, that you fast is better for you if you but knew.
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
496
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
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."
[UF: volume 1: page 188: line(s) 14: {Tabarani}]
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}]

even if they started fasting first -

If the travelling person breaks his fast after leaving for his journey, he need not expiate according to the popular
view in the Maliki school.
[QF: volume 1: page 106: line(s) 22: {book 5; chapter 7; the excuse of travelling; end}]

Jabir ibn Àbdullah related that the Prophet (May Allah bless him and give him peace) said, "It is not among
righteousness to fast during a journey739."
[UF: volume 1: page 143: line(s) 7: {Ahmad; Bayhaqi; Abu Dawud; Nisa'i}]

Except, it's wajib for them to make this fast last.
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
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}]

Jabir ibn Àbdullah related that the Prophet (May Allah bless him and give him peace) said, "It is not among
righteousness to fast during a journey740."
[UF: volume 1: page 143: line(s) 7: {Ahmad; Bayhaqi; Abu Dawud; Nisa'i}]

Everyone but the elderly makes up their fast.

Whoever breaks his wajib fast intentionally must make it up. Similarly, the person who had a valid excuse must
also make up his broken wajib fast.
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}]

ease741 and does not want for you hardship so that you complete the number of days and exalt Allah for that He has
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

Those who forgot also only make up their fast
If it was a wajib fast since mandub one's last.

Whoever breaks his wajib fast out of forgetfulness must make it up; this is in opposition to what Imam al-Shafiì
and Imam Abu Hanifah have said.
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.
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.

Abu Hurayrah came to the Prophet (May Allah bless him and give him peace) and informed him, "O Messenger of
Allah, I ate and drank out of forgetfulness and I was fasting743. The Prophet (May Allah bless him and give him
peace) then replied, "If a man forgets and then eats and drinks, let him finish his fast for indeed it was only Allah
that gave him food and drink."
[{Dar Qutni; Fath al-Bari explanation of hadith 1797 of Sahih Bukhari}]
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

If you missed fasts in Ramadan, make them up before
The next one comes; else, you feed for each day one poor.

As for feeding poor people for missing fasts, it is for … (1) the person who delays his makeup fasts while being
able to fast until the next Ramadan enters; … however, this payment amount does not increase if the fasts are not
made up until a [third, fourth, or] subsequent Ramadan. … [As for such a payment being due on pregnant women,
nursing women, and the elderly for missing their fasts, there is disagreement in the Maliki school744].
[QF: volume 1: page 109: line(s) 20-22: {book 5; chapter 8; end summary}]

O you who believe, Fasting is prescribed for you as it was prescribed to those before you so that you may gain
taqwa (god-fearing and awareness). It is a fixed number of days. But whoever is sick or on a journey, let him fast
that number of other days. And those who are able can give a ransom of feeding a poor person. And whoever
voluntarily does good, it is better for him. But, that you fast is better for you if you but knew.

And you must still make them up after Ramadan.
So, make up all your missed fasts before life is gone.

As for feeding poor people for missing fasts, it is for … (1) the person who delays his makeup fasts while being
able to fast until the next Ramadan enters; … however, this payment amount does not get multiplied if the fasts are
not made up until a [third, fourth, or] subsequent Ramadan. This payment should be discharged when one begins to
actually make up the missed fasts745.

[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 [set] number of days [ìddah] and exalt Allah for that He has guided you to; and
so that you may be thankful.
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

If you keep mandub fasts, they'll really make you soar:

Know that the recommended nature of voluntary fasting is very stressed on special days.
[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}]

The ninth of Dhu l-Hijjah

The twelfth mandub act of fasting is to fast on Àrafah day748 for other than the person performing Hajj. It is
disliked for the person performing Hajj to fast on this day because not fasting will help him gain energy for
standing on the Àrafah ground.
Proof from Primary Text(s):

The Prophet (May Allah bless him and give him peace) said, "Whoever fasts on the Ninth of Dhu al-Hijjah (the
day of Àrafah), his bad deeds are forgiven for the previous and next years."
[{Ibn Majah, fasting, fasting on Àrafah day, hadith #1721}]
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
Àrafah 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}]

and the eight days before,

The thirteenth mandub act of fasting is to fast on the eight days before Àrafah day.

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}]

The tenth … of the first month of the year.
The fourteenth mandub act of fasting is to fast on `Āshūrah day749.
[KF: volume 1: page 136: line(s) 10: {book of fasting; question 8}]

The Prophet (May Allah bless him and give him peace) used to fast on Àshurah day and commanded/recommend
people to fast it.
[{Ibn Majah, fasting, fasting on Àshurah day, hadith #1723}]
749
Àshūrah day is the tenth of Muharram.
502

and ninth of the first month of the year.

The fifteenth mandub act of fasting is to fast on the ninth of Muharram.

The Prophet (May Allah bless him and give him peace) said, "If I remain until the next year, I will also fast on the
ninth of Muharram."
[{Ibn Majah, fasting, fasting on Àshurah day, hadith #1726}]

The rest of Muharram,

The sixteenth mandub act of fasting is to fast on the eight days preceding the ninth of Muharram. The seventeenth
mandub act is to fast the rest of Muharram.

The Prophet (May Allah bless him and give him peace) said, "Whoever fasts on Àrafah day has expiated [for the
misdeeds of] two years and whoever fasts one day in Muharram will have with each day [the reward of] thirty
days."
[JA: volume 2: page 86: hadith 5860: {Tabarani, al-saghir, #963}]

Rajab after mid-year,

The eighteenth mandub act in fasting is to fast in Rajab.
503
The Guiding Helper

Abu Hurayrah said, "The Prophet (May Allah bless him and give him peace) did not complete a month in fasting
after Ramadan except Rajab750 and Sha`ban."

The middle of Sha`ban, and the rest of Sha`ban,

The nineteenth mandub act of fasting is to fast in Sha`ban. … The twenty-second mandub act in fasting is to fast on
the fifteenth of Sha`ban.

À'ishah said, "I did not see the Prophet (May Allah bless him and give him peace) fast more in any month than I
saw him fast in Sha`ban. He used to fast the entire Sha`ban; [meaning] he used to fast continuously in Sha`ban
except a few days."
[{Ibn Majah, fasting, fasting of the Prophet, hadith #1700}]

Each Monday and Thursday outside of Ramadan,

The twentieth mandub act of fasting is to fast on Monday. … The twenty-first mandub act of fasting is to fast on
Thursday.

À'ishah said that the Prophet (May Allah bless him and give him peace) used to single out Mondays and
Thursdays for fasting.
750
This and many other hadith show the merit of fasting in Rajab.
504
[{Ibn Majah, fasting, fasting on Mondays and Thursdays, hadith #1729}]

The order we listed is of their mandub strength.

And the level of being recommended is in accordance with the order we have mentioned the days in.
[KF: volume 1: page 136: line(s) 13: {book of fasting; question 8; near end}]

The Maliki scholars came to these conclusions by extensively studying the primary texts.

Other mandubs are listed in books of longer length.

And fasting six days in Shawwal is mandub for fasting and [the middle] three days of each lunar month751….

There are many more days that the Prophet (May Allah bless him and give him peace) fasted on such as the six
days of Shawwal and the bright middle days of the month when the moon was near being full.
[{Ibn Majah, Book of Fasting}]

It is not lawful on purpose to break the fast
Without a valid excuse. So, try to make it last.
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 Àshir 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}]

The Maliki scholars came to this conclusion by seeing that the Prophet (May Allah bless him and give him peace)
did not break his mandub fasts without an excuse.
And fulfill the covenants that you make752.
[AM: volume 1: page 304: line(s) 15: {al-Qur'an, chapter 5, verse 1}]

If you break it without an excuse, make it up.

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.

Àishah said, "Hafsah and I were keeping a voluntary fast when some food was given to us. We had a craving for
the food; so, we ate it. Then, the Messenger of Allah (May Allah bless him and give him peace) came and Hafsah
approached him before me and said, 'O Messenger of Allah, we were fasting and some food was made available to
us that we craved; so, we ate it.' He replied, 'Make up the fast another day in place of it.' "
[{Tirmidhi, fasting, obligation of making up one's fasts, hadith #667}]

Wives fasting without permission should just give it up.
That's outside of Ramadan for mandub fasting.
752
Fasting is a covenant with Allah which is for Him and breaking the fast without excuse is breaking the covenant.
506
The woman whose husband needs her does not have a right to voluntarily fast, perform a mandub Hajj, perform
Ùmrah, 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.

The Prophet (May Allah bless him and give him peace) said, "The wife does not fast while her husband is present
[even] one day outside of Ramadan except with his permission."
[{Ibn Majah, fasting, the woman who fasts without her husband's permission, hadith #1751}]

Next, we will tell you when never to start fasting.
Don't fast on the two Ìd days or the eleventh

Of Dhu l-Hijjah, nor on the twelfth, nor thirteenth.

As for unlawful fasts, they are: (1) fasting on the first of Shawwal, (2) fasting on the tenth of Dhu al-Hijjah, and
(3) fasting on the three days after the tenth of Dhu al-Hijjah….
[QF: volume 1: page 101: line(s) 17-18: {book 5; chapter 2; unlawful fasts}]

Abu Saìd al-Khudri said, "The Prophet (May Allah bless him and give him peace) prohibited people from fasting
on Ìd al-Fitr and Ìd al-Adha."
[{Ibn Majah, fasting, fasting the two Ìd 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]."
[{Ibn Majah, fasting, fasting the days of tashriq, hadith #1709}]

It's disliked to continue to fast without break.
So, take a break once in a while for your health's sake.
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}]

The Prophet (May Allah bless him and give him peace) said, "There is no [credit for] fasting for him who fasts
continuously [without break]."
[{Ibn Majah, fasting, fasting continuously day after day, hadith #1696}]

I`tikaf's a nafilah

The ruling for i`tikaf is that it is among the nafilahs.
[KF: volume 1: page 182: line(s) 3: {book of i`tikaf; question 1}]
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 recorded in the books of hadith that the Prophet (May Allah bless him and give him peace) performed i'tikaf.
This is why it is recommended. Additionally, it is mentioned in the following verse of the Qur'an:
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 Ìtikaf in masjids. These are the boundary limits of Allah; so, do not come near

for a male or female

508
As for the ruling of i`tikaf, it is that it is a recommended act of worship for both men and women, especially in the
last ten days of Ramadan. It becomes obligatory if one vowed to do it. However, Imam Malik is recorded to have
said some statements whose literal interpretation is that i`tikaf is disliked due to the hardship involved.
[QF: volume 1: page 110: line(s) 12-13: {book 5; chapter 9; ruling of i`tikaf}]

black thread of dawn. Then, complete the fast until the night. And do not have sexual intercourse with them while
you753 are performing Ìtikaf 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).
À'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.
[{Bukhari, i`tikaf, I`tikaf in the last ten days, hadith #1886}]

Performed in a masjid.

The meaning of i`tikaf is for a discerning Muslim to stay at a masjid with permission while fasting and restraining
himself from sexual intercourse and sexual foreplay for a day with its night or longer as an act of worship with an
intention to do so.
[KF: volume 1: page 182: line(s) 4-5: {book of i`tikaf; question 1}]

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

They stay there like in a jail.

Among the acts that ruin i`tikaf is to leave the masjid in which it is being performed, even if for praying the Friday
prayer, visiting sick parents, or attending a funeral procession…
[KF: volume 1: page 183: line(s) 6-7: {book of i`tikaf; question 6; beginning}]

À'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}]

While fasting

I`tikaf must be performed while fasting, but it does not matter whether the fast is wajib or mandub.
[KF: volume 1: page 182: line(s) 7: {book of i`tikaf; question 1; end}]

510
wives] while you are performing Ìtikaf in masjids754. These are the boundary limits of Allah; so, do not come near

and worshipping Allah with intent

The meaning of i`tikaf is for a discerning Muslim to stay at a masjid with permission while fasting and restraining
himself from sexual intercourse and sexual foreplay for a day with its night or longer as an act of worship with an
intention to do so.

The word i`tikaf used in the primary texts literally means to devote oneself to something. Thus, it is implied that
i`tikaf is done for the purposes devotion and worship.

For a minimum of a day and night spent.

The shortest duration of i`tikaf is a day with its night..
[KF: volume 1: page 182: line(s) 10: {book of i`tikaf; question 2; very beginning}]

Since fasting is part of the I`tikaf, the Maliki scholars state that it is not valid to leave in the middle of the day.
754
The context of this verse implies that the people performing I`tikaf are fasting.
755
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.

They must enter before sunset to spend the whole night
And they leave after the sun has gone out of sight.

The fourth thing that the person performing i`tikaf must do is to enter the masjid before sunset so that he is able to
spend a whole night. The fifth thing that the person performing i`tikaf must do is to leave the masjid after sunset
[on a subsequent day] so that he may have spent a whole day.

Since fasting is part of the i`tikaf, the Maliki scholars state that it is not valid to leave in the middle of the day.
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.
À'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}]

What breaks fasting ruins the i`tikaf in full.
Except at night, it's o.k. to eat and drink the lawful.
Also if they ate or drank by mistake or were forced,

This invalidation ruling isn't enforced.
But, caressing or kissing ruins this mandub deed.

The eight acts that break i`tikaf are; (1) leaving the masjid in which it is being performed, even if for praying the
Friday prayer, (2) visiting sick parents, (3) attending a funeral procession, (4) leaving the masjid without a real
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
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}]

wives] while you are performing Ìtikaf in masjids757. These are the boundary limits of Allah; so, do not come near

And so does leaving the masjid without a need,
Such as buying food, getting pure, and nature's call.

The eight acts that break i`tikaf are; (1) leaving the masjid in which it is being performed, even if for praying the
Friday prayer, (2) visiting sick parents, (3) attending a funeral procession, or (4) leaving the masjid without a real
need; however, it is o.k. to leave the masjid for a legitimate need such as, buying food or drink, regaining pureness,
or performing nature's call; in such as case, the i`tikaf is not ruined.
À'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}]

Women who start bleeding should quit and leave the hall.
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
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.


It's mandub to stay between a month and ten days,

It is mandub for the duration of the i`tikaf to be between ten days and a month.

Àbdullah ibn Ùmar said that the Messenger of Allah (May Allah bless him and give him peace) used to perform
i`tikaf in the last ten days of Ramadan.
[{Bukhari, i`tikaf, i`tikaf in the last days of Ramadan, hadith #1885}]
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."

To do it in Ramadan or its last ten days.
758
Thus, the Prophet recommended twenty days for i`tikaf in this hadith.
514
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.

Àbdullah ibn Ùmar said that the Messenger of Allah (May Allah bless him and give him peace) used to perform
i`tikaf in the last ten days of Ramadan.
515
The Guiding Helper

Hajj is the journey to Makkah and pilgrimage.

Hajj in language means going towards a goal and in legal terminology it means (1) being present in Àrafah for a
time period on the night of the tenth of Dhu al-Hijjah, (2) circumambulating around the Ancient House seven
times, and (3) running between Safa and Marwah all while being sacred.
[KF: volume 1: page 148: line(s) 3-5: {book of Hajj; question 1; beginning}]

And announce to people the Hajj pilgrimage. They shall come to you on foot and on every lean camel;
they will come from every deep valley.
[QU: volume 1: page(s) 335: line(s) 7-8: {al-Qur'an, chapter 22, verse(s) 27}]

People go there from their city, town, or village
By walking, riding on land, water, or the air.
Proofs:
This is seen every year. Ask some of the people who have gone to Hajj if you are unsure.

And announce to people the Hajj pilgrimage. They shall come to you on foot and on every lean camel;
they will come from every deep valley
[QU: volume 1: page(s) 335: line(s) 7-8: {al-Qur'an, chapter 22, verse(s) 27}]

Before passing their appointed station, men wear
Two unsewn sheets to cover their bottoms and tops

516
Proofs from Secondary Text(s):
When you come to Rabigh759, cleanse yourself and take a bath
Similar to obligatory baths; this is connected with the first acts [of Hajj].
And wear a top sheet and a wrap-around bottom sheet, two sandals.
And keep alongside the sacrificial animal and also [pray] two units.
[MA: volume 1: page 20: line(s) 1-2: {verse(s) 238-239}]

The Prophet (May Allah bless him and give him peace) said, "The people of Madinah enter sacredness from Dhu
al-Hulayfah, the people of Syria from al-Juhfah, the people of Najd from Qarn, and the people of Yemen from
yalamlam."
[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 Ùmar 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)."
[{Malik, Hajj, unlawful clothing during sacredness, hadith #624}]

And also low-cut slippers, sandals, or flip-flops.

Nor may the sacred person wear leather socks, patched clothes, nor sewn shoes (rather sandals that are not sewn).
Now if the person cannot find such unsewn footwear, he may wear leather socks after cutting them below the
ankles.
[QF: volume 1: page 119: line(s) 13-14: {book 6; chapter 6; first principle}]

pilgrimage]. The Messenger of Allah (May Allah bless him and give him peace replied, "Do not wear shirts, nor
perfume (waras)."
759
Rabigh is the appointed station of the Moroccans and those of the West. Ibn Àshir above was writing for a Western audience.
517
The Guiding Helper

They tie one sheet around their waist so it's not displayed

It is wajib to cover one's nakedness from the eyes of the people; and this is agreed upon by all major scholars.

It is recorded in authentic hadith (e.g., in Bukhari) that the Prophet (May Allah bless him and give him peace) did
these mentioned acts during his Hajj pilgrimage.

They put the other sheet on their left shoulder-blade.
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}]

It is recorded in authentic hadith (e.g., in Bukhari) that the Prophet (May Allah bless him and give him peace) did
these mentioned acts during his Hajj pilgrimage.

They take off other clothes
518
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.}]

Ibn Ùmar narrated that a man asked the Messenger Of Allah what a sacred person is allowed wear [during
perfume (waras)."

and don't cover their hair.

…and his face and his head; so, it is unlawful for the man [while sacred] to cover his face and his head with any
thing that can cover, such as a turban, a cap, a rag, a wrap around cloth, clay, etc.
poetry, before explanation woman's sacredness}]

perfume (waras)."

Women stay in their clothes
519
The Guiding Helper
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.
poetry; before explanation of talbiyah, shaving the hair, stoning the pillars, and the appointed stations
for sacredness.}]

The Prophet (May Allah bless him and give him peace) said, "The ihram760 state of a woman is for her face [to be
left bare.]761"
[AM: volume 1: page 335: line(s) 14-15: {Bayhaqi, kubra, volume 5, page 74; Dar Qutni, volume 2,
page 294; Hafiz Zaylaì, nasb ra'iyy, volume 3, page 27}]

but leave hands and face bare.

As for the [sacred] woman, it is only unlawful for her to cover face and palms. Thus, it is unlawful for her to cover
her face with a veil that sticks to the face or to wear gloves. However, the woman may hang a loose curtain over
her face. Likewise, she may put her hands in her sleeves or the side pockets of her long dress.
poetry, after explanation man's sacredness}]

left bare.]763"
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
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

Then by both of them, two mandub units are read.

Then, he should pray the sunnah units of becoming sacred, two units or more. He should recite in these two units
chapters 109 and 112 of the Qur'an.
[DT: volume 1: page 407: line(s) 10: {explanation of verse(s) 237-242; after first quoted stanza of
poetry}]

…Then, the Prophet (May Allah bless him and give him peace) prayed two units in the masjid in Dhu al-Hulayfah.
Then, he uttered the talbiyah (ahalla) to begin Hajj when he was done with his two units. And the people heard it.
Then, he mounted his riding animal to go towards Makkah. And whenever his she-camel sped up, he used to start
the talbiyah again.
[{Abu Dawud, Hajj, the time of Ihram, hadith #1507}]

Then, they say the talbiyah to become sacred.

Then, he should mount his riding animal and then enter into sacredness. Now if he is walking, he may enter into
sacredness as soon as he starts walking… Entering into sacredness is making an intention to start performing one
of the two pilgrimages with some statement such as, the talbiyah or the takbir, or with some physical action such as
facing the direction [of Makkah].
[DT: volume 1: page 407: line(s) 12-14: {explanation of verse(s) 237-242; after first quoted stanza of
poetry}]

Then, he uttered the talbiyah (ahalla) to begin Hajj when he was done with his two units. And the people heard it.
Then, he mounted his riding animal to go towards Makkah. And whenever his she-camel sped up, he used to start
the talbiyah again.

521
The Guiding Helper
They say, "Labbayk Allahumma labbayk labbayk."
Then they utter, "La sharika laka labbayk
Inna l-hamda wa n-na`mata laka wa l-mulk(a)."

They finish it off with, "La sharika lak(a)."
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."
poetry}]

Ibn Ùmar said that the talbiyah of the Prophet (May Allah bless him and give him peace) was: "Labbayk.
Allāhumma labbayk. Labbayk. La sharīka laka labbayk. Inna l-#amda wa n-na`mata laka wa l-mulk. La
sharīka lak."
[{Muslim, Hajj, description of talbiyah and its time, hadith #2029}]

They have to make an intent for Ùmrah or Hajj.

Entering into sacredness is making an intention for one of the two pilgrimages, Hajj or Ùmrah, or an intention for
both of them simultaneously.
[KF: volume 1: page 149: line(s) 28: {book of Hajj; question 8; very beginning}]

764
words.
522
They can start talbiyah anew each time they budge
And after they pray or move slower or faster.

The fourth mandub act of sacredness is to renew talbiyah at every change of condition such as, standing up, sitting
down, ascending, descending, mounting one's riding vehicle, getting off of one' riding vehicle, waking up from
sleep or heedlessness, after praying (even if a mandub prayer), and meeting company.
[KF: volume 1: page 151: line(s) 6-8: {book of Hajj; question 12 }]

Then, he uttered the talbiyah (ahalla) to begin Hajj when he was done with his two unit prayer. And the people
heard it. Then, he mounted his riding animal to go towards Makkah. And whenever his she-camel sped up, he
used to start the talbiyah again.

They should feel like they are answering their Master.

And he should bring to mind while uttering the talbiyah that he is answering [the call of] His Master. Thus, he
should not laugh or play around.
poetry}]

This is the purport of the meaning of the words for the talbiyah narrated in the primary texts.
…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.
765
Thus, the person proceeding towards pilgrimage is like the person answering Allah's call to Hajj in this verse.
523
The Guiding Helper

When they are close to the Masjid, they should leave it,
Become quiet, and enter the Masjid as is fit.

It is mandub to keep repeating the talbiyah until entering the Masjid of the Ka`bah to begin the Circumambulation
of Entering Makkah. Thus, he should leave the talbiyah at that time up until finishing the circumambulation and
Safa-Marwah circuits. Then, he should begin the talbiyah again after finishing the Safa-Marwah circuits. Then, he
should keep saying the talbiyah until reaching the [Nimrah] masjid in Àrafah on the ninth of Dhu al-Hijjah after
high-noon; at that point, he should stop saying it. Now if one reaches that masjid in Àrafah before high-noon, one
may continue to say the talbiyah until high-noon. Now if one has not yet reached the masjid in Àrafah by high-
noon, then one may continue the talbiyah until reaching the Masjid766.
[KF: volume 1: page 151: line(s) 11-15: {book of Hajj; question 12}]

Ibn Ùmar (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 Àrafah. Then, he would stop saying the talbiyah all together767.
[{Malik, Hajj, stopping talbiyah, hadith #657}]
Ibn Ùmar said that the Messenger of Allah made circumambulation of the Ka`bah before going to Àrafah (al-
Mawqif)768.
[{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2170}]

They should go to the Ka`bah and look for the Stone
Placed in one of its corners. It has a black tone.
766
If there are many people and Àrafah, it will be difficult to actually pray Dhuhr and Àsr 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 Àsr any
where in Àrafah.
767
It is from similar narrations that the Maliki scholars have come to the conclusion that talbiyah is not uttered after high noon on
Àrafah day [e.g., after reaching Nimrah masjid]. The Maliki scholars state that Àbdullah ibn Ùmar 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
[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}]

Ibn Ùmar 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.

They can kiss or touch it if there isn't a crowd.
Else, they go in line with it. Then, they say out loud,
"Allahu Akbar"769.

The pilgrim can then kiss the Black Stone with his mouth … and say the takbir. Now if there is a crowd, then he
may simply touch the stone with his hand and then bring his hand to his mouth [the underside (i.e. palm)] touching
his lips without a kiss. Now if he cannot even touch it with his hand, then he may use a stick if he will not harm
anyone with it; otherwise, he should skip it and just say takbir and move on. [In such a case], there is no need
to reach one's hand towards the stone770; however, one should say the takbir regardless of whether or not one
touches the stone.
poetry; right before beneficial side note about kissing inanimate objects}]

Ùmar ibn al-Khattab came to the Black Stone and kissed it. He then said, "I know that you are nothing but a stone
that cannot hurt anyone nor bring them benefit. And if I had not seen the Prophet (May Allah bless him and give
him peace) kissing you, I would not have kissed you."
[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 Ùmar 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 Ùmrah, hadith #1503}]

Then, the House they go around.
With House on left, they go round seven times around.

Then, he should begin circumambulating and the House should be on his left side. He should complete seven total
rounds.
[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}]

then ran between Safa and Marwah seven times. And in the Messenger of Allah, you indeed have a good
example771.

When they come to the Stone again, they say takbir
And they kiss or touch it if a crush they don't fear.

When the person reaches the Black Stone again, he has completed one round. Every time the person passes by the
Black Stone or the Yamani Corner, he should do what we mentioned before up until the end of the seventh round -
except that kissing the Black Stone and touching the Yamani corner in the first round is a [less-stressed] sunnah
and is a fadilah in the latter rounds as we shall mention later.
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
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}]

They can also touch the corner before the Stone
And say "Allahu Akbar" when they're in its zone.

When the person reaches the Yamani Corner, which is the corner before the Black Stone, he may touch it with his
hand bring it up to and in contact with his lips (but not kissing it) and utter the takbir.
poetry; right before explanation of second half of verse 246}]

Black Stone] in difficulty and in ease ever since I saw the Prophet (May Allah bless him and give him peace)
touching them."

When they're going around, they're constantly praying
To Allah to give them good, supplications saying.

The fourth [less-stressed] sunnah of circumambulation is supplicating about what one loves such as, seeking relief
from affliction, knowledge, god-sent success, and spaciousness in wealth. This supplication has no specific limits
[e.g., number of repetitions or words said.] However, it is more fitting to use supplications that have been narrated
in the Qur'an and Hadith.
[KF: volume 1: page 155: line(s) 20-21: {book of Hajj; question 24; sunnahs of circumambulation}]

It has been narrated from the Companions of the Prophet (May Allah bless him and give him peace) that one may
utter supplications while performing circumambulation and the Safa-Marwah circuits.
[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
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".
[{Ibn Majah, Hajj, merit of circumambulation, hadith #2948 (end)}]

Men can gallop for three rounds and then walk for four.

The third [less-stressed] sunnah of circumambulation is walking in a trot for the male even if under puberty… This
galloping is only done in the first three rounds.
[KF: volume 1: page 155: line(s) 15-17: {book of Hajj; question 24; sunnahs of circumambulation}]

Ibn Ùmar said that the Prophet (May Allah bless him and give him peace) when he performed the first
circumambulation, he galloped for three rounds and then walked for four. And when he performed the Safa-
Marwah circuits, he used to pick up speed in the middle of the valley.
[LM: volume 2: page 45: line(s) 8-9: {Bukhari, Hajj, running the Safa-Marwah circuits,
hadith #1535}]

Then, both genders must pray two units, half of four.

It is wajib to pray two units after finishing a circumambulation that is wajib or mandub773.
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 Àshir mentions in verse 232 of his text.
528
[KF: volume 1: page 154: line(s) 8: {book of Hajj; question 20; wajibs and mandubs of
circumambulation}]


They can ask Allah for good at left of the door.

It is mandub for the pilgrim to supplicate about his worldly or religious life after finishing the circumambulation
along the clung to wall, which is between the door of the Ka`bah and the Black Stone.
poetry; after third beneficial side ruling}]

Ibn Àbbas stated that the Prophet (May Allah bless him and give him peace) said, "The region [of the Ka`bah]
between the corner [with the Black Stone] and the Standing Place of Ibrahim is the clung to wall (multazam). No
person with an affliction supplicates at it except that he is healed [of his affliction]."
[JA: volume 3: page 175: hadith 6325: {Tabarani, kabir, hadith #5516}]

Then, they can touch that black stone we mentioned before.

When the pilgrim finishes circumambulation and the following two unit prayer, he can kiss the Black Stone.
poetry; after listing of fifteen places in Makkah where prayers are answered}]
529
The Guiding Helper
Black Stone] in difficulty and in ease ever since I saw the Prophet (May Allah bless him and give him peace)
touching them."

Then, they can go through the door to Safa, the hill.

Then, he should exit the masjid to go to Safa from any door he likes according to Imam Malik. However, Ibn
Habib has declared that it is mandub to use the gate labeled Door to Safa to reach the hill of Safa.

Indeed, Safa774 and Marwah are among the distinguishing signs of Allah. So whoever performs Hajj or Ùmrah, he
should circuit between them…

On Safa, they can face the Ka`bah and then they will
Say the takbir thrice and declare Allah is One.

When he reaches Safa, he should mount it (which is mandub even for the woman if there are not people around).
Then, he should stand facing the direction of prayer, but it is not mandub to raise one's hands [as if in supplication]
according to the popular opinion in the Maliki school. Then he can say: : "Allāhu Akbar. Allāhu Akbar. Allāhu
Akbar. Lā ilāha illa l-lāhu wa#dahu lā sharīka lah. Lahu l-mulku wa lahu l-#amdu wa huwa àlā kulli shay'in qadīr.
Lā ilāha illa l-lāhu wa#dah. Anjaza wa`dah, wa na%ara àbdah, wa hazama l-a#zāba wa#dah."
774
The fact that Allah mentions Safa first indicates that the Safa-Marwah circuits start on Safa.
530
The Prophet (May Allah bless him and give him peace) when he did Hajj or Ùmarah … 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 àla 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."

Then, they go to Marwah, the hill, and men can run
In the valley's middle between two green markers.

Upon mounting Marwah, for them one leg occurs.

Then, he should descend from Safa and walk [towards Marwah] engaging himself with remembrance of Allah,
supplication, and salutations on the Prophet (May Allah bless him and give him peace). When there is about six
forearm lengths left between him and the hanging stick on the corner of the masjid775, he should jog a little faster
than he trotted [in the first three rounds of circumambulation] until he reaches [the other boundary mark of the area
where running is encouraged for men. Then, he should walk until reaching Marwah. And that counts as one leg
[of the Safa-Marwah circuits].

Ibn Ùmar said that the Prophet (May Allah bless him and give him peace) when he performed the first
circumambulation, he galloped for three rounds and then walked for four. And when he performed the Safa-
Marwah circuits, he used to pick up speed in the middle of the valley.
[LM: volume 2: page 45: line(s) 8-9: {Bukhari, Hajj, running the Safa-Marwah circuits,
hadith #1535}]
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
On Marwah, they do as on Safa they did at start.

When he reaches Marwah, he should mount it and do as he did as we mentioned for Safa.


If they complete seven legs, they're done with this part.

Then, when he reaches Safa [again], that is the end of the second leg. And thus he should proceed until completing
seven legs. Going to Marwah counts as a leg and returning to Safa counts as a leg


If they're doing only Ùmrah, they cut their hair.
532
Then after performing the Safa-Marwah circuits, the person performing Ùmrah cuts his hair as a wajib part of
Ùmrah.
[KF: volume 1: page 161: line(s) 28: {book of Hajj; question 42; description of Ùmrah}]

Muàwiyah said, "I cut the hair of the Messenger of Allah at Marwah [after the circuits of Ùmrah] with a sharp
arrow-head."
[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 Ùmrah, hadith #2188}]

If they're doing Hajj, their sacredness they still bear.

The third unlawful act for the person in the state of sacredness is to remove any body hair by shaving it, cutting it,
or plucking it776.
[KF: volume 1: page 152: line(s) 13-14: {book of Hajj; question 15; unlawful acts during sacredness}]

The Prophet (May Allah bless him and give him peace) said, "Who ever has brought a sacrificial animal, let him
enter into sacredness with the intention of both Hajj and Ùmrah. And then let him remain sacred until he is done
with all of [the wajib essentials of Hajj].
[LM: volume 2: page 37: hadith #755: {Bukhari, Hajj, how should the menstruating woman enter
sacredness ; Muslim, Hajj, types of Ihram}]

If they're doing only Ùmrah, they are now done.

There are three essentials to Ùmrah, which are the same three wajib essentials of Hajj minus the standing in
Àrafah777.
776
The person who does not perform a separate Ùmrah 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 Ùmrah}]

Muàwiyah said, "I cut the hair of the Messenger of Allah at Marwah [after the circuits of Ùmrah] with a sharp
arrow-head.778"
[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 Ùmrah, hadith #2188}]

If they're doing Hajj, their work has only begun.
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 Ùmrah.

So, they start repeating the talbiyah again.

It is mandub to keep repeating the talbiyah until entering the Masjid of the Ka`bah to begin the Circumambulation
of Entering Makkah. Thus, he should leave the talbiyah at that time up until finishing the circumambulation and
Safa-Marwah circuits. Then, he should begin the talbiyah again after finishing the Safa-Marwah circuits. Then, he
should keep saying the talbiyah until reaching the [Nimrah] masjid in Àrafah on the ninth of Dhu al-Hijjah after
high-noon; at that point, he should stop saying it. Now if one reaches that masjid in Àrafah before high-noon, one
may continue to say the talbiyah until high-noon. Now if one has not yet reached the masjid in Àrafah by high-
noon, then one may continue the talbiyah until reaching the masjid.
[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 Ùmrah 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 Ùmrah after which the person is done.
534

On the seventh, they pray Dhuhr at the Ka`bah. Then,
The imam talks to teach them how to do some Hajj.

When it is the seventh of Dhu al-Hijjah, which is called the Day of Beauty, the people come to the Sacred Masjid
at Dhuhr prayer's time and a pulpit is fitted against the right wall of the Ka`bah. The imam then leads the people in
Dhuhr prayer and then gives one single speech in the middle of which he does not sit… He should begin it with
[multiple] takbirs and also utter [multiple] takbirs in the middle of it like the post-Ìd-prayer speech. In this speech,
the imam should teach the people how to enter into the state of sacredness (for those people who haven’t yet
entered in to state of sacredness), how to leave for Mina, and what to do until high-noon on Àrafah Day.
[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}]

Thus, Abu Bakr gave a speech when the Declaration of Baraàh was made according to the Prophet's (May Allah
bless him and give him peace) instructions one day before the 8th of Dhu al-Hijjah.
[{Nisa'i, Hajj, speech before day of tarwiyah, hadith #2943}]

Then on the eight of Dhu l-Hijjah, they move and budge
From Makkah and go to Mina near Dhuhr's time.
779
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.

Anas ibn Malik stated that the Prophet (May Allah bless him and give him peace) prayed Dhuhr and Àsr in Mina
on the 8th of Dhu al-Hijjah during his pilgrimage.
[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}]

There, they pray Dhuhr, Àsr, Maghrib, Ìsha', Subh on time.
But, they shorten the four unit ones down to two.

When they reach Mina, they may put up camp any where they desire. Then, they pray Dhuhr, Àsr, Maghrib, Ìsha,
and Subh, praying every prayer at its proper time, and shortening the four unit ones down to two. …However,
those that live in Mina permanently should not shorten their prayers but should rather pray all four units as normal.
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.

Àbdullah ibn Ùmar stated that he prayed with the Prophet (May Allah bless him and give him peace) in Mina two
units [for the four unit prayers]781.
[{Bukhari, Friday Prayer, praying in Mina, hadith #1020}]
Ibn Àbbas stated that the Prophet (May Allah bless him and give him peace) prayed in Mina on the 8th of Dhu al-
Hijjah Dhuhr, Àsr, Maghrib, Ìsha' and Subh. Then, he left in the morning to go to Àrafah.
[{Ibn Majah, Manasik Hajj, leaving Mina, hadith #2995}]
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

On the ninth after sunrise, Àrafah they go to.
In Àrafah, they stop in a place called Nimrah.

The sunnah is that the people not leave Mina and head for Àrafah until sunrise. When the sun rises, the people
should go to Àrafah and set themselves down in Nimrah.
[HM: volume 1: page 59: line(s) 21-22: {explanation of verse(s) 257-261; first fourth}]

Muhammad ibn Abu Bakr al-Thaqafi and Anas ibn Malik were leaving Mina for Àrafah in the morning when
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 Àrafah, hadith #1549}]
Àbdullah ibn Ùmar stated that they left in the morning (ghadawna) with the Prophet (May Allah bless him and
give him peace) from Mina to go to Àrafah and some people uttered talbiyah while others uttered takbir.
[{al-Nisa'i, Hajj, leaving in the morning from Mina to Àrafah, hadith #2948}]

After high-noon, they go to the Masjid in Nimrah.
They stop talbiyah after reaching this Masjid.

When high noon approaches on the ninth of Dhu al-Hijjah, the pilgrim can take a bath for purification as he did on
entering Makkah. After high noon, the pilgrim should proceed to Masjid Nimrah and cut off his talbiyah at that
time. Thus, he does not say the talbiyah after that.
537
The Guiding Helper

Then, two talks teach them what comes after what they did.
Then, they shorten and join Dhuhr and Àsr together.

Then the imam gives two speeches after high noon sitting in between them teaching the people what they should do
until the twelfth of Dhu al-Hijjah. Then, the imam prays with the people Dhuhr and Àsr joining them together and
praying two units for each. Each prayer has its own adhan and Call to Commence. Whoever is unable to join the
imam in these prayers should still join and shorten them [when he prays by himself]783. However, those whose
permanent residence is Àrafah should pray all four units for these prayers. … When Àrafah Day falls on Friday,
the people should [still] pray [two units] with soft recitation [for Dhuhr with the imam].

The Prophet (May Allah bless him and give him peace) gave a famous speech at Àrafah before praying Dhuhr and
Àsr together.
[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 Àsr together in Àrafah [with two units each].
[{Bukhari, Hajj, joining the two prayers at Àrafah, chapter title right before hadith #1552}]

Then, they go to mount Àrafah all together.
782
Helper texts.
783
Attending this group prayer is a less-stressed sunnah and Hajj is correct without it.
538
Then the imam and the people proceed towards the standing place of Àrafah and all of Àrafah 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}]

Thus the Prophet (May Allah bless him and give him peace demonstrated in his farewell pilgrimage.

There, it's mandub for them to stand and face the qiblah,
Bless the Prophet, and say la ilaha illa l-lah.
They try to keep pure and ask Allah for favors.

They do so 'till the sun sets and its light wavers.

It is better to sit on a riding animal while stopped in Àrafah as the Prophet (May Allah bless him and give him
peace) did so…. But, standing is still better that sitting except due to fatigue (but the woman may sit [without an
excuse]). It is better to be free of impurities, have ablution, face the Ka`bah, … and say la ilaha illa l-lah much. …
You should continue like this … with much remembrance of Allah, declaration of His oneness, glorification of
Him, sending blessing on the Prophet (May Allah bless him and give him peace), supplication for yourself and
your parents, and seeking forgiveness up until the sun sets. This is because the wajib essential is to be in Àrafah
for a little part of the night of the tenth of Dhu al-Hijjah. When the pilgrim has stood there until ascertaining that
the sun has already set, he has fulfilled the wajib essential.

Jubayr ibn Mutìm said that he lost a camel on Àrafah day and went looking for it and he saw the Prophet (May
Allah bless him and give him peace) standing in Àrafah.
[LM: volume 2: page 43: hadith #765: {Bukhari, Hajj, standing in Àrafah; Muslim, Hajj, standing
in Àrafah}]
And wherever you come out from, make you face the direction of the Sacred Mosque784...
Muhammad ibn Abu Bakr al-Thaqafi and Anas ibn Malik were leaving Mina for Àrafah 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 Àrafah, hadith #1549}]
The Prophet (May Allah bless him and give him peace) said, "Indeed the polytheists used to leave Àrafah [in the
evening] when the sun was on tops of mountains… and we leave Àrafah only after the sun has set."

Then without praying, they pack up and then take off
To Muzdalifah. Through the valley, they make off.

When the sun has set and, the imam and the people proceed to Muzdalifah calmly and with gravity… But be
careful about the false statement the ignorant make that whoever does not pass between the two large mountains
when proceeding to Muzdalifah has no Hajj… However if there is no crowd, it is disliked to use a passageway
other than what is between the two mountains.
[DT: volume 1: page 417: line(s) 7-12: {explanation of verse(s) 257-271; first fourth}]

Usamah ibn Zayd said that the Messenger of Allah (May Allah bless him and give him peace) left Àrafah until he
was between the two mountains. Then, he stopped [for nature's call] and urinated but did not renew ablution. So I
said to him, "What about the formal [Maghrib] prayer, O Messenger of Allah?" He replied, "[Maghrib] prayer is
ahead of you [in Muzdalifah]." So, he mounted his riding animal and rode until reaching Muzdalifah where he
descended and performed ablution well. Then, the Call to Commence for the formal prayer was given and he
prayed Maghrib. Then, every person made his camel lean down at his place of descent. Then, the Call to
Commence for Ìsha' prayer was given and the Messenger of Allah did not pray any prayers between the two."
[{Bukhari, wet ablution, performing wet ablution well, hadith #136}]

When they reach Muzdalifah, they pray the night ones
Gathered together just like they prayed the day ones.
They pray two units for Ìsha, for Maghrib three.
540
When the pilgrim reaches Muzdalifah, he should pray Maghrib and Ìsha' together shortening Ìsha' 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 Ùmar narrated that the Prophet (May Allah bless him and give him peace) joined between Maghrib and Ìsha'
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}]
Àbdullah ibn Masùd joined between Maghrib and Ìsha' in Muzdalifah and prayed only two units for Ìsha'. 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}]

Then with their worship, they carry out a night spree.
They pray Subh at dawn;

It is mandub to stay up this night [in Muzdalifah] for worship and to pray Subh in Muzdalifah at it earliest time.

Asma' bint Abu Bakr prayed much supererogatory prayer on the night of Muzdalifah [in accordance to the practice
of the Prophet (May Allah bless him and give him peace)…
[{Bukhari, Hajj, weak people going to throw the stone at the big pillar beforehand, hadith #1567}]
541
The Guiding Helper
Àbdullah ibn Masùd said, "I did not see the Prophet praying a formal prayer in other than its normal time except
he joined Maghrib and Ìsha' [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}]

then, go near Mashàru l-Haram.
There, they exalt and ask Allah 'till it's bright in dawn.

After praying Subh, the pilgrim should stand near Mashàr al-Haram facing the Ka`bah while the Mashàr is on his
left. So, he should praise Allah Most High and send blessings on the Prophet (May Allah bless him and give him
peace). He should supplicate for himself, his parents, and all of the Muslims. .. And this should be done neither
before Subh prayer nor after the sky becomes bright right before sunsrise.
[DT: volume 1: page 417: line(s) 23-24: {explanation of verse(s) 257-271; second fourth}]

And when you have left Àrafah, remember Allah near al-Mashàr al-Haram. And remember Him as He has
guided you; and you were before it [i.e. His guidance coming to you] among those who had lost their way.

Then from there, they pick up seven pebbles around.
They go to throw them at the biggest pillar found
In Mina speeding through where the elephants died.

They hit the pillar seven times with takbir cried.

From Muzdalifah, he should pick up seven small pebbles for hitting the big pillar [on the tenth of Dhu al-Hijjah].
As for the pebbles for the other pillars hit, the pilgrim may pick them up from anywhere he desires (e.g., from Mina
or any where else).
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
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.

Àbdullah ibn Masùd demonstrated the method to throw the pebbles. So, he threw seven pebbles and uttered
takbir after each throw. He, then indicated the Prophet (May Allah bless him and give him peace) stood where he
stood [and did as he did].
[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
[{Muslim, Hajj, the Hajj of the Prophet, hadith #2137}]

With this, half of their sacredness has gone away.
Then, they choose a tent in Mina where they will stay.

When the pilgrim has hit the big pillar on the tenth of Dhu al-Hijjah, he has become partly unsacred. Then, he
should return to Mina and put up camp wherever he wishes.

Ibn Ùmar 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
animals786 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}]

786
Sacrificing the animals is done after stoning the largest pillar in Mina. Thus, the Maliki scholars say that Ibn Ùmar 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.
543
The Guiding Helper
Some sacrifice an animal or have it done.

Then, the pilgrim slaughters his sacrificial animal if he had it with him in Àrafah. If he did not have it with him in
Àrafah, he should slaughter it in Makkah787.

The Prophet (May Allah bless him and give him peace) and some of his Companions sacrificed animals after
stoning the largest pillar on the tenth of Dhu al-Hijjah.
[{Muslim, Hajj, the Hajj of the Prophet, hadith #2137}]

Then, they shave their head or cut their hair when they're done.

Then the pilgrim should shave off his entire head hair (which is better [if he is male]) or simply cut it short.

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.
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…

Then, they go to the Ka`bah to walk around it.
Then, they pray two units. Thus, in books we found it.
787
The pilgrim may hire someone to take care of the sacrifice on behalf of himself.
544
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

Jabir ibn Àbdullah 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}]

Now, they are no longer sacred and restricted.

After performing the Circumambulation of the tenth, the pilgrim becomes fully unsacred.


Then, it's to Mina to have Dhuhr prayer erected.
788
Sacrificing the animals is done after stoning the largest pillar in Mina. Thus, the Maliki scholars say that Ibn Ùmar was trying to
545
The Guiding Helper
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}]

After the Circumambulation on the 10th of Dhu al-Hijjah, the Prophet (May Allah bless him and give him peace)
returned to Mina and stayed there the nights of the 11th , 12th, and 13th (days of tashriq).

They spend the rest of the tenth there and stay the night.

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}]


Then on the eleventh when the sun's at its height,
They take twenty-one pebbles to hit three columns

With takbir. Seven for each to twenty-one sums.
The smaller ones are first. Then, what they hit before.
After the first two, they can stand and ask Allah for
What they want for a long time if people don't shove.

546
After high noon on the eleventh of Dhu al-Hijjah, the pilgrim should walk while on ablution before praying Dhuhr
to the pillars carrying with him twenty-one pebbles. He should start with the smallest pillar (which is closest to
Mina's masjid) … and hit it seven times uttering takbir with each throw… Then, he may supplicate and stay there
as long as it would take to recite the second chapter of the Qur'an with a fast speed. Then he should go to the
middle pillar and stone it seven times… Then, he may supplicate and stay there as long as it would take to recite
the second chapter of the Qur'an with a fast speed also. Then, he should go to the largest pillar and hit it seven
times; but, he should not stop to supplicate there as there is not much space at that point.

Jabir ibn Àbdullah 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}]
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 Àbbas, hadith #2658}]
Ibn Ùmar 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.

On the twelfth, they hit these three like we said above.

After high noon on the twelfth of Dhu al-Hijjah, the pilgrim should hit the three pillars before praying Dhuhr like
we mentioned before.

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
hadith #818}]

Then, they can leave before sunset or add a day.

Then, the pilgrim may end his Hajj early to proceed to Makkah freeing himself from needing to stay in Mina
another night and stoning the pillars again. However, he must leave Mina before sunset on the twelfth for him to
qualify for this exemption.

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}]

Then, their Hajj is over and accepted we pray.

548
And due likewise on the twelfth of Dhu al-Hijjah and add
If you want a fourth [fourth counting from the tenth] day. And what was desired is now complete.
[MA: volume 1: page 21: line(s) 17: {verse(s) 271; before explanation of prohibited acts for sacred
people}]

Thus, we see Hajj ends from examining the records of the Prophet's (May Allah bless him and give him peace)
Farewell Pilgrimage.
[{Bukhari; Muslim}]
The Prophet (May Allah bless him and give him peace) said, "One Ùmrah 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, Ùmrah, merit of Ùmrah; Muslim, Hajj, merit
of Hajj, Ùmrah, and Àrafah day}]

Hajj is wajib … once a life

As for Hajj's ruling, it is that it is wajib on those who are able once in a life. However, this obligation has no
particular period of time in which it must be fulfilled.

…And it is an owed obligation on people to Allah that they perform Hajj790 of the Sacred House for whomever is
able to find a way there.

for men and women …
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
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).

…And it is an owed obligation on people791 to Allah that they perform Hajj of the Sacred House for whomever is
able to find a way there.
reached puberty, and (3) the one who is not sane until he regains consciousness.

and able to get there without strife.

Being able is of two types (1) being physically able to reach Makkah without much hardship… and (2) having of
safety for oneself and one's wealth.
[KF: volume 1: page 149: line(s) 3-4: {book of Hajj; question 3; very beginning}]

…And it is an owed obligation on people to Allah that they perform Hajj of the Sacred House for whomever is able
to find a way there792.

A woman can't go there without a husband,
Or a male relative, or a protective band.
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
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…

The Prophet (May Allah bless him and give him peace) said, "The woman does not travel a two days' journey
distance without her husband or close relative [a person she cannot legally marry]…"
[{Bukhari, Hajj, Hajj for women, hadith #1731}]

Four essentials are in Hajj. Don't miss even one.
Else, Hajj is false and your missing can't be undone.
Making a firm intention to become sacred.

Going between two hills by the Mosque that's sacred.
Staying in Àrafah for a second in the night

On the tenth of Dhu l-Hijjah before the night flight
To Muzdalifah. Then, circumambulation

Is essential after Muzdalifah's station.

The wajib essential cannot be fixed by blood sacrifice when it is left unperformed. Rather, Hajj becomes invalid
from missing it. The wajib non-essential on the other hand may be fixed with blood sacrifice.
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 Àrafah [on the night of the tenth].

793
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 Àrafah before dawn [on the 10th
of Dhu al-Hijjah] has reached Hajj.794".
[JA: volume 3: page 186: hadith #6381: {Tabarani, kabir, hadith #11496}]
À'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 fulfill their vows; and let them then circumambulate the Ancient House795.

If women bleed or men get stuck in a crater,
They circumambulate, even ten years later.

Whoever is able to stand in Àrafah but is prevented from going towards the Ka`bah (e.g., due to an enemy
[blocking the path], becoming sick, becoming trapped, [etc.]), he still counts as having performed Hajj, but he does
not become unsacred except by performing the circumambulation that is usually done on the tenth, even if after
years.
[KF: volume 1: page 170: line(s) 18-19: {book of Hajj; question 73; near end of book of Hajj}]

À'ishah said that when she arrived in Makkah for Hajj, she was menstruating. So, I did not circumambulate nor
perform the Safa-Marwah circuits [upon the Prophet's (May Allah bless him and give him peace) directions]….
But when I finished [most of] Hajj [and had stopped menstruating], the Prophet sent me and I performed
Ùmrah796….
794
The implication here is that those who miss out completely on standing in Àrafah 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, À'ishah says that she performed Ùmrah 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

The other wajibs are fixed by blood sacrifice.
They're twelve wajibs797:

The wajib essential cannot be fixed by blood sacrifice when it is left unperformed. Rather, Hajj becomes invalid
from missing it. The wajib non-essential on the other hand may be fixed with blood sacrifice.

The Maliki scholars came to these conclusions after extensively studying the primary texts which speak of
expiation and blood sacrifice to make one's Hajj correct.

saying talbiyah once or twice.

The minimum talbiyah is to say it once. If a person omits talbiyah altogether, then he owes a blood sacrifice
according to the popular opinion in the Maliki school.
[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}]

Then, he uttered the talbiyah (ahalla) to begin Hajj when he was done with his two unit prayer. And the people
heard it. Then, he mounted his riding animal to go towards Makkah. And whenever is she-camel sped up, he used
to start the talbiyah again.
797
Ibn Àshir 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 Àrafah on the ninth of Dhu al-Hijjah for some period between Dhuhr and Maghrib on
that day.
553
The Guiding Helper

Men not wearing sewn clothes,

And also among the wajib non-essentials is stripping oneself from sewn clothes.
[DT: volume 1: page 400: line(s) 14: {explanation of verse(s) 231-236; before explanation of appointed
stations for entering sacredness}]

perfume (waras)."

circumambulation
(The first one we mentioned),

Among the wajib non-essentials is the Circumambulation of Entering Makkah.
[DT: volume 1: page 399: line(s) 15: {explanation of verse(s) 231-236; first wajib non-essential
mentioned}]

554
prayer with prostration
(Two units after wajib rounds around the House),

And also among the wajib non-essentials are the two units prayed after a wajib circumambulation.


Going between the hills just after rounding the House,

And also among the wajib non-essentials is to perform the Safa-Marwah circuits soon after one is done with the
Circumambulation of Entering Makkah [or another wajib circumambulation of Hajj].


Walking on feet for these two parts if you're able,
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.

example798.

Descending in Muzdalifah,

And also among the wajib non-essentials is to descend in Muzdalifah on one's way back from Àrafah.


Spending in full
Three nights in Mina,
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
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].


not going past your station
Unsacred,

And also among the wajib non-essentials is to enter into sacredness at [or before] passing one's appointed station
… when desiring to do Hajj or Ùmrah.
[DT: volume 1: page 400: line(s) 10: {explanation of verse(s) 231-236; first fourth}]

yalamlam."

Àrafah's standing supplication,
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 Àrafah on the ninth of
Dhu al-Hijjah in the daytime after high noon…

As the Prophet (May Allah bless him and give him peace) is recorded to have stood in Àrafah after high noon on
the 9th of Dhu al-Hijjah and uttered strong words commending it, many Maliki scholars have labeled this act as a
wajib non-essential.

Stoning the three pillars with all of those pebbles,

And also among the wajib non-essentials is stoning the pillars. So a blood sacrifice is owed if none of the pillars
are stoned, one of them is not stoned, or a few pebbles for a particular pillar are omitted.

hadith #818}]

Cutting the hair or shaving it to look like rebels.

And also among the wajib non-essentials is shaving/cutting the hair.
[DT: volume 1: page 400: line(s) 21: {explanation of verse(s) 231-236; first fourth}]
558
Allah in safety having shaven your heads or cut [your head hair] short not fearing…

It is wajib to be pure when rounding the House,
Be covered like prayer, and on left should be the House.
To round it seven times, to begin at the Stone,

And to stay outside of the circular wall zone,
And not to take a big break without an excuse.

There are seven preconditions for the validity of a circumambulation…: (1) being free of impurities and having
correct ablution as in prayer, (2) covering one's nakedness as in prayer, (3) keeping the Ka`bah on one's left, (4 &
5) keeping one's body outside of the original boundary walls of the Ka`bah…, (6) completing seven full rounds,
and (7) performing circumambulation from within the Sacred Masjid. And the circumambulation must be
performed consecutively without any big breaks.

page 459}]
example800.
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

But if prayer starts, a break you can introduce.

It is wajib for the person performing circumambulation to pause his circumambulation when the Call to Commence
for a wajib prayer is given for an officially appointed imam. … [When prayer is over], one simply continues from
where one left off.

And He has not placed on you in the din any undue hardship801.

It's wajib to go between the hills a seven count,
To start from Safa and end on Marwah, the mount.

The Safa-Marwah circuits consist of seven legs beginning on Safa and ending on Marwah. Now if he starts on
Marwah, he does not get credit for that leg.

Indeed, Safa802 and Marwah are among the distinguishing signs of Allah. So whoever performs Hajj or Ùmrah, he
should circuit between them…
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

For this part, it's mandub to be covered and pure.
It's mandub to stop on the hills and good ask for.

It is mandub in the Safa-Marwah circuits that one be free of impurity, on ablution, and covered as in prayer; also, it
is mandub to stop on each of the hills [for supplication and remembrance of Allah].

À'ishah said that when she arrived in Makkah for Hajj, she was menstruating. So, I did not circumambulate nor
perform the Safa-Marwah circuits803 [upon the Prophet's (May Allah bless him and give him peace) directions]….
But when I finished [most of] Hajj [and had stopped menstruating], the Prophet sent me and I performed
Ùmrah804….

In the last song, we forgot to mention two baths.
They're mandub: at start and before walking Makkah's paths.

The second less-stressed sunnah of entering sacredness is to take a bath like one does on Friday.
The second mandub for the person entering Makkah is to take a bath at Dhu "uwā.
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, À'ishah says that she performed Ùmrah 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 Àrafah 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 Ùmar, volume 3, page 509}]

Next, we'll tell you about the points of sacredness.
The Prophet appointed them.

The Prophet (May Allah bless him and give him peace) appointed the physical stations for entering sacredness. It
has not been narrated from him or any of his Companions that anyone passed his appointed station without entering
into sacredness for Hajj or Ùmrah.
[HU: volume 1: page 72: line(s) 6-7: {physical appointed stations; beginning}]

yalamlam."
When the lands to the east were conquered, a man came to Ùmar 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
Ìraq]. Ùmar, then told him that the people in their region could use Datu Ìrq instead806.
[{Bukhari, Hajj, dat ìrq id for the people of Ìraq, 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 Ùmar 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 Ùmar 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 À'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 ofÌraq Dhatu Ìrq, 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 Ìraq, hadith #2608}].
562

They’re five and no less.

Ibn Àshir mentioned … five appointed stations.
[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}]

yalamlam."

These five points are where one should enter sacredness
If one intends Ùmrah/Hajj,

The Prophet (May Allah bless him and give him peace) appointed the physical stations for entering sacredness. It
has not been narrated from him or any of his Companions that anyone passed his appointed station without entering
into sacredness for Hajj or Ùmrah.

yalamlam."

not daily business.

563
The Guiding Helper
There are eight types of people who are exempt from becoming sacred before entering Makkah: (1) the soldier
who must fight in Makkah a lawful battle, (2) the person who fears a [nearby] ruler, (3) one who leaves Makkah
and then remembers that he forgot something; so, he returns, (4) the person who leaves Makkah for a short period
of time to a nearby place like Ta'if or Àsfan with the intention to return, (5) the pre-pubescent child, (6) the person
who has lost his consciousness, (7) the person who frequently goes back and forth to Makkah and back [e.g., for
business], and (8) fruit grocery sellers [and their like who must leave Makkah and come back often].
[DT: volume 1: page 405: line(s) 13-16: {explanation of verse(s) 231-236; last fourth; a paragraph
before quotation of verse 237}]

yalamlam."
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 …
[{Nisa'i, Hajj, entering Makkah without Ihram, hadith #2819}]

The point you choose depends on where you're coming from.

The appointed station for entering into sacredness varies according to the varying [travel paths] of those coming to
Hajj.
[KF: volume 1: page 150: line(s) 3: {book of Hajj; question 9}]

yalamlam."
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/Ùmrah 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

So just South of Madinah, the first point does come.
The next point is ninety kilometers Northeast

Of Makkah. The third is ninety from it East.
Sixty kilometers south, the next point does rest.

The fifth is one-ninety kilometers Northwest.

The appointed station for those of Madinah is Dhu al-Hulayfah (Abyar Àli); between it and Madina is about seven
miles… It is the farthest station from Makkah (450 km away) to the North.
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 Ìraq is Dhatu Ìrq, which is a place to the Northeast of Makkah 94 km away.

yalamlam."
When the lands to the east were conquered, a man came to Ùmar 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
Ìraq]. Ùmar, then told him that the people in their region could use Datu Ìrq instead808.
[{Bukhari, Hajj, dat ìrq id for the people of Ìraq, hadith #1433}]
À'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 ofÌraq Dhatu Ìrq, for the
people of Najd Qarn al-Manazil, and for the people of Yemen Yalamlam."
808
The scholars have disagreed about whether Ùmar 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 Ùmar 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 Ìraq, hadith #2608}]

This last one's Rabigh and is for those of the West809.
The one before that is for South and East (not West).
The one before that is for Riyadh and those regions.

The one before that is for the Tigris valley nations.
The first one we mentioned is for the Prophet's town.

Choose the point for the land you pass when coming down.

Ibn Àshir said, "If you reach Rabigh, become clean and take a bath," because Rabigh is one of the adjacent
suburbs of al-Juhfah.
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 Àshir 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}]

yalamlam."
À'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 ofÌraq Dhatu Ìrq, 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 Ìraq, hadith #2608}]

If you go past your appointed point unsacred,
809
The proof that these appointed stations are for these areas is supplemented from the excerpts in the last section entry above.
566
You have to sacrifice a sheep for the poor-fed.

If the pilgrim enters sacredness after passing his appointed station, he owes a blood sacrifice. This is if he does not
return to it [and then enter sacredness]; if he returns to his appointed station [and then enters sacredness], then no
blood sacrifice is owed.

yalamlam."
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 Àbbas in Muwatta' of Imam Malik, Hajj, what a person should do
if a forgets a part of his Hajj (Nusuk), hadith #836}]

Sacred people cannot bother the land creatures

It is unlawful for the sacred person (even if not in the Makkan Sacred Territory) to bother [wild] land creatures or
their eggs even if these creatures be found near humans. … Likewise it is unlawful to bother such creatures even
while not sacred while in the Makkan Sacred Territory.

O You who believe do not kill [land] hunted animals while you are sacred. Whoever among you kills such [an
animal] on purpose must pay [a price] similar to what he killed from grazing livestock. Two upright
[knowledgeable] men should decide [the price] for him as a sacrificial animal to/[near] the Ka`bah. Or [let him]
expiate by feeding poor people or an equivalent amount of fasting so that he may taste the retribution of his
[wrong] act. Allah has forgiven what has passed; but, whoever returns [to killing such animals on purpose], Allah
will avenge it. And Allah is Mighty and can avenge.
[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

Except the animals with dangerous features
Like scorpions and rats, swooping ravens and hawks,

Attacking dogs, and snakes perhaps found behind rocks.

The wild animals that the are excepted from the bothering/killing rule are nine: (1) rat (like wise the weasel and all
creatures that bite clothing), (2) snake, (3) scorpion (and also wasps are counted likewise), (4) kites, (5) crows, (6)
predatory mammals (e.g., lion, wolf, tiger, and cheetah if they are adult size), (7) other swooping birds… , (8)
poisonous lizards (but only for unsacred people in the Sacred Territory; the sacred person may not kill such
creatures…), and (9) locusts but only if two preconditions are met: (a) they be many and spread all over the place
and (b) the sacred person tries to avoid killing them but they are killed by accident.

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) ravens (ghurāb), (2) hawks (#idah), (3) scorpions, (4) rats/mice, and (5)
voracious dogs.
[{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}]

Sacred people cannot use a musk or perfume.

The sixth prohibited act during sacredness is touching perfume with a feminine/eminent smell … with any body
part.
[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
perfume (waras)."

With oil, they cannot rub their body or hair groom.

The first prohibited act during sacredness is to oil head hair, the beard, or the body without medical reason.

The Prophet (May Allah bless him and give him peace) said, "The sacred person has disheveled hair and is dust
covered811."
[AM: volume 1: page 335: line(s) 7: {Ahmad, volume 2, page 199}]

They cannot kill lice,

And a handful of food is due to the poor for … killing one to ten lice and also for throwing off lice to the ground
without killing them
[KF: volume 1: page 152: line(s) 18-20: {book of Hajj; question 15; middle}]

Ka`b ibn Ùjrah said that his face was swarming with lice ; so, he went to the Prophet (May Allah bless him and
give him peace). The Prophet (May Allah bless him and give him peace) then said, "I did not know that you were
suffering so much [from your lice]. Can't you find a sheep to sacrifice [and kill you lice]?." Ka`b answered in the
negative. The Prophet (May Allah bless him and give him peace) then said, "Fast for three days or feed six poor
people and give each poor person half a Sa` of food. And shave your head [to kill the lice]."
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}]

or rub off their dirty skin,
Cut their nails or their hair (even if on their chin).

The second prohibited act during sacredness is to remove nails from the hand or foot without an excuse. The third
prohibited act during sacredness is to remove hair from any part of the body by shaving it, cutting it, or plucking it.
The fourth prohibited act during sacredness is to remove dirty skin from any part of the body.

people and give each poor person half a Sa` of food. And shave your head [to kill the lice]812."
[{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."
[AM: volume 1: page 335: line(s) 7: {Ahmad, volume 2, page 199}]
And then [after stoning the largest pillar on the 10th of Dhu al-Hijjah], let them cut their bodily hair/nails [tafath]814

Men may not cover their head or blanket their face.
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
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}]

turbans, nor pants, nor hooded-robes (barānis), 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)."

Women may not wear gloves or a veil on face place.

The two acts that are prohibited exclusively for sacred women are: (1) wearing an encircling article on her palms
or fingers (except the finger ring, which is forgiven); but she may wear encircling article on her body or feet and
(2) covering her face or part of it, even if with a veil or a handkerchief.
[KF: volume 1: page 152: line(s) 28-29: {book of Hajj; question 15; near end}]

left bare.]816 "

Men may not wear watches, wristbands, or finger rings.
815
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}]

turbans, nor pants, nor hooded-robes (barānis), nor leather socks817. 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)."
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}]

But, they may wear a belt to keep money and things.

The fifth permissible act during sacredness is to wear a belt in the middle of one's body on one's skin (not on one's
lower sheet or top sheet). A belt here is a wrap around article in which money for himself or his family is kept.

Saìd ibn Musayyab said about the sacred person wearing a belt [for keeping valuables] that it was not something
of harm819."
[{Malik, Hajj, wearing a belt, hadith #629}]
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 Saìd ibn Musayyab was speaking based upon a known practice of the Prophet (May Allah bless him
and give him peace).
572
If they indulge in these, they sacrifice a sheep,
Feed the poor six liters, or three days a fast keep.

There are three way to expiate: (1) sacrificing a sheep or goat (or cow or camel)…, (2) feeding six poor people…
two mudd, a total of three sa`, and (3) fasting three days, even if they be the days of Mina. However, this expiation
for indulging in these activities is not tied to any place or time. Thus, one may expiate after reaching one's
homeland…

people and give each poor person half a Sa`820 of food. And shave your head [to kill the lice]821."
[{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}]

If they kill a creature, they must pay a ransom
According to the creature's size (except for some) .

The ransom for killing an ostrich is a one-hump camel; the ransom for killing an elephant is a two-humped camel;
the ransom for killing a wild ass or a wild calf is a cow/bull; the ransom for a hyena or fox is a sheep.
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.

O You who believe do not kill [land] hunted animals while you are sacred. Whoever among you kills such [an
animal] on purpose must pay [a price] similar to what he killed from grazing livestock. Two upright
[knowledgeable] men should decide [the price] for him as a sacrificial animal to/[near] the Ka`bah. Or [let him]
expiate by feeding poor people or an equivalent amount of fasting so that he may taste the retribution of his
[wrong] act. Allah has forgiven what has passed; but, whoever returns [to killing such animals on purpose], Allah
will avenge it. And Allah is Mighty and can avenge.
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}]

Caressing and kissing is unlawful to do.

It is not permissible for the sacred man to come near a woman by engaging in sexual intercourse, kissing her, or
caressing her.
[QF: volume 1: page 120: line(s) 19-20: {book 6; chapter 6; derivative rulings; fundamental principle
4}]

Hajj is performed during known months; so whoever performs Hajj in these months let him not conduct intimate
relations (rafath) [with his spouse], nor disobey, nor conduct verbal argument in Hajj. And whatever good you do,
Allah knows it. And prepare provision for indeed the best of provision is prevention/warding-off [or the best of
provision is fearing of Allah]. So, fear Me O you of intellect.
[QU: volume 1: page 31: 1-5: {al-Qur'an, chapter 2, verse(s) 197}]

And intercourse makes Ùmrah/Hajj no longer true.

Hajj and Ùmrah become invalid by performing [vaginal or anal] sexual intercourse, regardless of whether orgasm
is reached or no, regardless if it was done on purpose, out of forgetfulness, or out of being forced…. Likewise,
Ùmrah and Hajj are also ruined by masturbating … but only if orgasm is reached.

574

So, you'll have to repeat it the next year around.

There are six wajibs due on the person who has ruined his Hajj or Ùmrah: (1) completing the rest of his Hajj or
Ùmrah…, (2) making up what he ruined; so in the case of Ùmrah, he may make it up at any time; and in the case
of Hajj, he must make it up next year…, (3) making it up as soon as one can, (4) making up the make-up
pilgrimage if it too is ruined, (5) performing a blood sacrifice, and (6) delaying the blood sacrifice until
[performing or completing] the make-up pilgrimage.


That's only before on the tenth the House you round,
Just like bothering creatures. But after stoning

The big pillar, the other things don't need atoning.

The sacred person is prevented from engaging in the above-mentioned activities until shaving/cutting his head hair
in Mina. At that time, everything becomes permissible again except hunting and [intimate relations with] women
… Then when he completes the Circumambulation of the tenth of Dhu al-Hijjah, everything becomes permissible
from these previously prohibited activities and he as become fully unsacred.
[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

It's o.k. to stand in the shade of something firm
Raised from the ground to avoid burns of epiderm.

It is permissible for the sacred person to find shade under something firm, such as a building, a tent, or a tree…
[DT: volume 1: page 426: line(s) 7-8: {explanation of verse(s) 272-281; explanation of verse 281}]


It is o.k. to carry something on one's head,

The fourth permissible act during sacredness is carrying something on the head.
[KF: volume 1: page 151: line(s) 22: {book of Hajj; question 13; middle}]

822
Sacrificing the animal is done after stoning the largest pillar in Mina. Thus, the Maliki scholars say that Ibn Ùmar was trying to
576

To bathe without soap,

When the pilgrim approaches Dhu Tuwa…, he takes a bath for entering Makkah. He pours water on his body and
passes his hand over it without rubbing hard.
[DT: volume 1: page 409: line(s) 15-16: {explanation of verse(s) 243-256; very beginning}]

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 Àrafah in his Hajj.
[AM: volume 1: page 330: line(s) 12: {Malik, Hajj, volume 1, page 322}]

to sleep on a pillow/bed,

Sleeping on a pillow bed has not been mentioned among the things that one is prohibited from. And by default, all
things not explicitly mentioned as being prohibited are allowed823.


823
Those who prepare their own version of these Notes of Sources may provide a better proof.
577
The Guiding Helper
To change garments, or to scratch over itchy skin,
To wear a bandage tied or secured with a pin.

The sixth permissible act during sacredness is to change garments… The seventh permissible act during sacredness
is to sell one's clothes or wash an impurity off with only water and without [scented] soap. The eighth permissible
act during sacredness is to tie a bandage on a wound or sore… The ninth permissible act during sacredness is to
scratch the hidden parts of one's body such as, one's head and back. But, this should be done gently…
[KF: volume 1: page 151: line(s) 26-19: {book of Hajj; question 13; end}]


There are more rulings in the Notes for the last song.
We put them there so this song wouldn't get too long.
Proof(s):
Look at the explanatory notes for the last song and see.

Ùmrah is sunnah …
Like Hajj, you must be sacred. Then, the House you round.
Then, you … go to Safa's hill.

Ùmrah is a sunnah… and consists of circumambulation, Safa-Marwah circuits, and entering sacredness.

The Qur'an only mentions Hajj (and not Ùmrah) as being an owed obligation upon people due to Allah. It is
sunnah because the Prophet (May Allah bless him and give him peace) strongly recommended it.
578

and is performed all year round.

The time for performing Ùmrah is all-year-round (for the person who is not performing Hajj).
[HM: volume 1: page 64: line(s) 13: {explanation of verse(s) 282-285; beginning}]

No definite time for Ùmrah has been narrated in the primary texts. It may be performed any day of the year at any
time of the day.

Then, you pray two units

It is wajib for circumambulation… to pray two units after finishing it.


Then, you cut your hair or shave it off as you will.

When the person has completed the Safa-Marwah circuits [of Ùmrah] an has cut/shaved his hair, he has become
fully unsacred.
579
The Guiding Helper
[HM: volume 1: page 64: line(s) 17: {explanation of verse(s) 282-285; middle}]

Allah in safety having shaven your heads or cut [your head hair] short not fearing824…

But, you must go out away to unsacred land
Then come back sacred to tackle the task at hand.

If the person performing Ùmrah entered sacredness while in the Makkan Sacred Territory, he must go out to
unsacred land. This is because each person in the state of sacredness must join between being present in the Sacred
Territory and being present in unsacred territory.

À'ishah said, "…So when we had finished Hajj, the Prophet (May Allah bless him and give him peace) sent me
with Àbd al-Rahman ibn Abu Bakr to Tanìm825. And then I performed Ùmrah…"
[LM: volume 2: page 38: hadith 755: {Bukhari, Hajj, how the menstruating woman should become
unsacred ; Muslim, Hajj, types of Ihram and Hajj}]

When in Makkah, do much circumambulation.
Pay respect to the Sacred House and location.
Worship Allah much. Pray at the Ka`bah in group.

Then when you want to leave, give the Old House a loop.
824
The Prophet (May Allah bless him and give him peace) fulfilled this vision by performing Ùmrah.
825
Tanìm 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
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}]

And purify My House for the people who perform circumambulation…
[QU: volume 1: page x: line(s) x: {al-Qur'an, chapter 2, verse 125}]
fifty times, he comes out of his sins like the day his mother gave him birth."
[{Tirmidhi, Hajj, merit of circumambulation, hadith #794}]
and prays two units, it is as if he had freed a slave."
[{Ibn Majah, Hajj, merit of circumambulation, hadith #2947}]
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}]

Don't forget to drink Zamzam water while standing
Facing Ka`bah 'till your stomach starts expanding.

It is mandub for each person in Makkah to drink a lot of Zamzam water… and He should supplicate much while
drinking it.
[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….
[MF: volume 1: page 269: line(s) 7: {book of Hajj; last fourth}]
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 Àbbas narrated that the Prophet (May Allah bless him and give him peace) drank Zamzam water while
standing."
[{Bukhari, drinks, drinking while standing, hadith #5186}]
The Prophet (May Allah bless him and give him peace) instructed Ibn Àbbas 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."
[{Ibn Majah, Hajj, drinking Zamzam, hadith #3052}]

Then, go to visit the Prophet with etiquette:

It mandub [for the pilgrim] to visit the Messenger of Allah (May Allah bless him and give him peace). It is among
the greatest things that bring one closer [to Allah].

The Prophet (May Allah bless him and give him peace) said, "Do not journey [to seek a masjid] except three
masjids: (1) the Sacred Masjid [in Makkah], (2) the Masjid of the Messenger of Allah (May Allah bless him and
give him peace) [in Madinah], and (3) Masjid al-Aqsa [in Jerusalem]."
[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
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 Àsakir; 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}]

Become pure. Repent. Enter the Masjid as fit826.
Pray two units and then go to face the Prophet.

Send your salam to him.

It is mandub for the pilgrim to descend from his vehicle outside of the Prophet's Masjid. He should then become
pure, pray some units, wear good clothes, wear perfume [for males], renew his repentance and then walk on his feet
to the Masjid. When he reaches the Masjid, he should begin by praying some units if praying mandub prayers is
allowed at that time… Then he should proceed to the noble grave, but he should not cling to it. Rather, he should
face it while feeling low and humble… He should feel as if he is actually standing in front of the Prophet (May
Allah bless him and give him peace)… Then, he should begin by offering his salam to him (May Allah bless him
and give him peace).

The Prophet (Mal Allah bless him and give him peace) said, "When one of you enters the masjid, let him say: O
Allah open the doors of Your mercy for me. And when he comes out, let him say: O Allah, I ask you of your
tremendous bounty."
[{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."
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 Àsakir; 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

But then, do not forget
Abu Bakr on the right and Ùmar at his side

.

Then, it is mandub to turn to the right about a forearm's length and to say, "Assalamu àlaykum, O Abu
Bakr…"…Then it is mandub to turn to the [right again] about a forearm's length and say, "Assalamu àlaykum, O
Abu &af% al-Fārūq828…"


Ask for pure forgiveness and the Garden to abide.

[And it is mandub to say], "O Allah we approach You with his rank and prestige with You so that You forgive our
past and future sins…

828
This is Ùmar ibn al-Khattab's nickname. Please note that Ùmar al-Khattab's grave is to the right of Abu Bakr's grave and not on
the left of the Prophet's grave when one has one's back to the qiblah. Previous versions of the Guiding Helper read:
Abu Bakr and then Ùmar on his left
Ask for pure forgiveness without a sin left.
As this could cause confusion, we modified the verses above.
584
… If only when they had wronged themselves, they had come to you [O Prophet] so that they may ask forgiveness
from Allah and that the Messenger may ask forgiveness for them - they would have found Allah to be Accepting of
Repentance and Merciful.
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.
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.'
[{Bukhari, funeral services, punishment of the grave, hadith #1275}]
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."
[{Ahmad, Anas ibn Malik, hadith #12222}]

Ask Allah to make you die as a believer,

[And it is mandub to] ask a good ending which is a death on the statement: There is no god but Allah and our
leader Muhammad is the Messenger of Allah (May Allah bless him and give him peace).

… O our Lord, endow us with patience and make us pass away as Muslims.
[QU: volume 1: page 165: line(s) 6: {al-Qur'an, chapter 7, verse(s) 126}]
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

To shield you from turmoils831 and the Great Deceiver.

Imam al-Nawawi has said: … These hadiths about Dajjal are a proof for the school of the People of the Truth that
Dajjal actually exists and that he is a specific man with whom Allah will try His servants. Allah will give him
power of certain things [that are usually only in His power] such as, giving life to a person he has killed,
displaying the flowers of the world and its fertility, bringing a garden and a fire, having two rivers, having the
treasures of the earth follow him, commanding the sky to rain and it raining, and commanding the earth to bear
fruit and its bearing fruit. This will all come about through the power of Allah and His volition. Then, Allah will
make him lose his [apparent] power and he will not be able to kill that man or another one. And Allah will make
his commanding futile. Then, [resent] Prophet Ìsa will kill him.
[LM: volume 3: page 312: footnote 1856-1857: {explanation of hadith #1856}]

The Prophet (May Allah bless him and give him peace) used to supplicate in [after] prayer, "O Allah, I seek
protection with You from the punishment of the grave, the trial of the Deceiving Messiah (Dajjal), the trials of life,
the trials of death. O Allah, I seek protection with You from situations leading to misdeeds and situations leading
to extreme debt."
[{Bukhari, adhan, supplicating before the terminating salam, hadith #789}]

Ask Allah to make life, death, and afterlife good.
Ask Him to save you from being Hellfire's wood.

[And it is mandub to say], " …And give us good in this world and in the next world good and save us from the
punishment of the Hellfire.

… Among people are those that say: O our Lord give us of the world but they will not have in the next life any
share.
831
One of the turmoils near the end of the world is the appearance of the Great Deceiver (Dajjal).
586
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}]

Ask for everything else you want to come your way.

And know that that place is one answered
In it prayers; so, tire not of asking [for what you want].
[MA: volume 1: page 22: line(s) 17: {verse(s) 288}]

And your Lord says: Call on Me and I will answer you.
[QU: volume 1: page 474: line(s) 2: {al-Qur'an, chapter 40, verse(s) 60}]

Ask the Prophet to intercede on Judgement Day.

Then, let the pilgrim ask the Prophet (May Allah bless him and give him peace) that he intercede for him in front of
his Master. This is among the most important things to ask at this place.
[HM: volume 1: page 64: line(s) 20-21: {explanation of verse(s) 286-290; near end}]

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}]
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."
[{Bukhari, description of the Day of Resurrection, hadith #2359}]

Then, hurry up and return to your home and land.

The reason why it is mandub to return quickly to one's land is that the Prophet (May Allah bless him and give him
peace) said, "Traveling is a type of punishment in which one is prevented from sleeping, eating, and drinking."
The Prophet (May Allah bless him and give him peace) said, "A journey is a small punishment (qi!àh mina l-
àdhāb) 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."
[{Bukhari, Hajj, a journey is a piece of punishment, hadith #1677}]

Enter in midmorning with gifts of bliss at hand.

It is mandub to return in the beginning part of the day… and to bring with one gifts to enlighten the mood of his
relatives and those who visit the returned pilgrim.

Jabir ibn Àbdullah narrated that the Prophet (May Allah bless him and give him peace) prohibited that a man
suddenly [without advance notice] come [back from a journey] at night to his family [/wife].
588
[{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}]

It's wrong to tell someone for them you'll do something
And not do it. So, don't practice false promising.

The seventeenth prohibited action of the tongue is lying about [purposely unfulfilling] a promise and it is among
the characteristics of the hypocrites.
[QF: volume 1: page 370: line(s) 16-17: {book 21; chapter 6; item 17}]

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.

It's a big crime if you said, "By Allah, I swear
That I'll do it."

The twenty-third enormity is the purposely (swearing) a false promise.
[{Imam al-Dhahabi's Book of Enormities; enormity #23}]
589
The Guiding Helper

For such, you expiate and bear
By feeding ten separate poor people half liters,

Or by giving them clothing about two meters,
Or by fasting three days apart or in succession.

As for expiating for a promise, one may choose one of three ways to do it: (1) feeding 10 poor people, (2) giving
them clothing, or (3) freeing a slave. Then, there is a fourth way one can resort to after [being unable to perform
the above]: (4) fasting three days. As for feeding [in expiation], the amount given must be one mudd832 … for
each poor person.
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.
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

There's no expiation if you made an exception

As for making an exception, it has affect on the promise, and this is agreed upon by all Maliki scholars. Making an
exception is of two types: (1) making an exception with Allah's will [e.g., by saying "except if Allah wills"] and
this frees one from needing to expiate from [almost all] promises made with Allah's name/attributes and (2) making
a linguistic exception with words such as "except if" and this frees one from needing to expiate in some situations
[i.e. if the exception stated occurs].

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}]

With your tongue connected with what you did promise
Intending cancellation if you were to miss.

There are three preconditions for an exception to have effect: (1) speaking it with the tongue; thus, having it in the
heart is not enough except when making an exception with Allah's volition…, (2) making the exception connected
with [uttered in the same time interval as] the promise without a large gap…, and (3) intending to free one's
obligation from the promise [if the exception holds true].
591
The Guiding Helper

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}]

Make your life much simpler by avoiding vowing
To do worship like fifty units of bowing.
But if you do vow it, you must carry it out.

If the vow is for an act of worship, it is wajib to carry it out, regardless of whether its base ruling is wajib or
mandub. If the vow is for an act of disobedience, it is unlawful to carry it out and one need not expiate for such. …
If the vow is for a makruh act, it is makruh to carry it out. If the vow is for a mubah act, one may do it or leave it
undone; in which case, there is no need to expiate for the undone mubah vow.
[QF: volume 1: page 146: line(s) 11-15: {book 8; chapter 4; specific vows; type 1, 2, 3, and 4}]

The Prophet (May Allah bless him and give him peace) said, "Whoever vows to obey Allah, let him now obey
Him. But, whoever vows to disobey Allah, let him not disobey Him."
[AM: volume 1: page 429: line(s) 7: {Bukhari, oaths and vows, vowing to do worship, hadith #6202}]

So, don't vow to do acts whose easiness you doubt.

592
As for vowing to walk to Makkah, the person who said it must now actually go to Makkah. … Now if he walks the
whole way there in one shot, it is good enough. If he splits up the journey into two years, then there is disagreement
about whether or not it is good enough. Now if he rides a vehicle of transportation on the way there for a short
time due to a valid excuse, it is still good enough, but he must perform a blood sacrifice of an animal. However if
he rides for a long time on his way to Makkah, he must repeat the journey on foot once again from the place he
mounted the vehicle and must also sacrifice an animal834.
[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}]

As we are commanded in the primary texts to fulfill our promises of obedience to Allah (e.g., al-Qur'an chapter 16,
verse 91), it is a good idea to not place too much of a burden on oneself by making unnecessary vows and
promises.

You can eat plant life, objects not animated:
If they're pure and don't make you intoxicated.
You can drink liquids if they don't make people drunk.

You can sniff gases except to get high or sunk.

All edible material is of two types: (1) living organism and (2) inanimate object (e.g., plants, etc.). All inanimate
objects are mubah to intake except those that are impure … and those that intoxicate.

to other than Allah. But, whoever is forced out [out of dire hunger], indeed your Lord is Forgiving and Merciful
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….
834
This is why vowing to do difficult acts is not a good idea.
835
593
The Guiding Helper
But, you shouldn't eat, drink, or sniff any poison,

Or something that will kill you for any reason.

All edible material is of two types: (1) living organism and (2) inanimate object (e.g., plants, etc.). All inanimate
objects are mubah to intake except those that are impure …, those that intoxicate, and those that harm one
[seriously], such as poisons. As for eating dirt, it is disliked [but permissible]…

The Prophet (May Allah bless him and give him peace) said, "Whoever throws himself from a mountain and kills
himself - he is in the fire of Hell falling in it eternally. And whoever drinks poison and kills himself, his poison is
in his hand and he is drinking it in the fire of Hell eternally. Whoever kills himself with an iron instrument, his iron
instrument is in his hand and he is stabbing it in his stomach in the fire of Hell eternally836."
[{Bukhari, medicine, drinking poison, hadith #5333}]

You can eat any creature including a snail
Except for a pig or human (female or male).

Imam al-Tartusi has said that the Maliki school has decided in one of two narrations (i.e. the narration of Ìraq) that
every living creature is permissible to eat from the elephant to the ant, to the worm, and to every creature that is in
between that… except the human and the pig, which are both unlawful to eat. The only qualification is that some
of the permissible-to-eat creatures are absolutely mubah while others are disliked837.
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
Abu Musa al-Ashàri 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."
[{Bukhari, slaughtering and hunting, chicken meat, hadith #5093}]
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."
[{Bukhari, slaughtering and hunting, lizard, hadith #5110}]
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."
[{Bukhari, slaughtering and hunting, lizard, hadith #5110}]

But for a land creature with blood flow in its life,

The land creature with circulatory blood flow must be slaughtered [according to the prescribed technique before
eating] . … Additionally all land creatures can be slaughtered except the pig. As for the pig when it is slaughtered,
it is considered an impure dead animal.
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].

unslaughtered animal842, 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

You must cut its two veins…
And also its windpipe. …

The third fourth and fifth wajibs are; (3) cutting the two large artery veins that run on the side of the neck or upper
chest, (4) cutting the wind pipe, and (5) cutting the esophagus; however, Imam Malik does not recognize cutting
the esophagus [as among the wajibs of animal slaughter].
[QF: volume 1: page 160: line(s) 13-14: {book 9; chapter 5; section 4; issue 2; points 3, 4, and 5}]

The Prophet (May Allah bless him and give him peace) said, "Whatever animal's two artery veins are cut and the
name of Allah is mentioned over it, eat it."
[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
[{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}]

…without lifting the knife,

The second wajib of animal slaughter is not taking a big break [from start to finish. Now if he lifts his hand before
completing the slaughter and then puts it down again to finish, Ibn Habib has said that it is still eaten if there was
not a big gap between the two motions and it is not eaten if there actually was a big gap between the two motions.
Sahnun845 has said [on the same issue] that such is not eaten even if there was no big gap between the two
motions…
[QF: volume 1: page 160: line(s) 9-11: {book 9; chapter 5; section 4; issue 2; point 2}]

A continuous motion used for animal sacrifice is what was demonstrated by the Prophet (May Allah bless him and
give him peace). Authentic scholars differ about whether or not this is a necessary precondition.

….And if you don't do such,
…the creature you can't munch.

If the person leaves out one of the three wajibs of the slaughter technique, the animal is not eaten.
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
Merciful
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…."
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}]

With intent…

The first wajib of animal slaughter is having an intention to slaughter.
[QF: volume 1: page 160: line(s) 7: {book 9; chapter 5; section 4; issue 2; point 1}]

846
847
The implication here is that if such is not done, the animal is not eaten.
848
words.
598
…in its life, …

The animal to be slaughtered must be known to be alive. As for the sick animal…, it may be slaughtered and
eaten.
[QF: volume 1: page 158: line(s) 7-8: {book 9; chapter 5; section 2; issue 2; beginning}]

Merciful

Yes. Some animals are disliked like dogs and mules.
But, you can eat them following the above rules.

As for predatory mammals, such as a lion, wolf, cheetah, bear, tiger, dog, etc., they are disliked to consume…
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.

Àli narrated that the Messenger of Allah (May Allah bless him and give him peace) prohibited temporary marriages
in the year of Khaybar and also (recommended against) the meat of domesticated mules.
[{Bukhari, hunting animals, meat of domesticated donkeys, hadith #5098}]
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
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.”
[{Tirmidhi, clothing, wearing donkey skin, hadith #1648}]

Follow the sunnahs: Start cutting with "Bismilllah".

As for the sunnahs of animal slaughter, the first is uttering "Bismillah" [while/before cutting]. Another valid
opinion in the Maliki school is that it is wajib if remembered and forgiven if forgotten851.
[QF: volume 1: page 161: line(s) 3-4: {book 9; chapter 5; section 4; issue three; after the four
derivative rulings; beginning}]

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 it…."
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.
[QU: volume 1: page x: line(s) x: {al-Qur'an; chapter 6; verse 121}]

Lay the creature on its left side facing qiblah.
Sharpen the blade. Be gentle with the animal.

Don't skin it 'till its life has gone away in full.

851
As such is the definition of a stressed sunnah. We have called uttering "Bismillah" while slaughtering to be a stressed sunnah.
600
The second sunnah is making the animal face the direction of prayer…. The third sunnah is to lay the animal on its
left side; however, this may be reversed if one is left handed; and camels are slaughtered while they are kept
standing. The fourth sunnah is to sharpen the cutting instrument; this should be done out of the animal's sight. The
fifth sunnah is to be gentle with the creature; thus, it should not be slammed on the ground, nor should its leg be
tied to its neck, and nor should it be dragged by its feet. Additionally, it should not be skinned, have its spinal cord
cut, nor slashed at all until it fully dies.
[QF: volume 1: page 161: line(s) 8-17: {book 9; chapter 5; section 4; issue three; after the four
derivative rulings; end}]

Jabir ibn Àbdullah narrated that the Prophet (May Allah bless him and give him peace) sacrificed his two Ìd
sheep making the two animals face the qiblah.
[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, Àbdullah ibn Qurt, 1st musnad of the Kufi narrators,
hadith #18292; Abu Dawud, al-manasik, the sacrificial animal that becomes de-capacitated before
reaching Makkah]

A sane person must wield the instrument employed.
He must not worship an idol nor the God void.

The first precondition of slaughter is that the person slaughtering must be able to distinguish his surroundings; thus,
the very small child, person possessed by a jinn or in an epileptic fit, the person who has fainted, and the drunk
person have incorrect slaughters. The second precondition of slaughter is that the person slaughtering must be
Muslim or of the People of the Scripture (i.e. Christian or Jewish852) ; thus, the slaughter of the fire worshipper,
idol worshipper, or materialist atheist… is invalid.
[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.
[QU: volume 1: page x: line x: {al-Qur’an, chapter 5, verse(s) 5}]

Next are some laws for those that hunt wild animals.
The hunter says "Bismillah" when the trigger he pulls

The fourth precondition is that the hunter intends to hunt the animal. The fifth precondition is that the hunter utters
"Bismillah"854 when sending his hunting dog or shooting his weapon.

The Prophet (May Allah bless him and give him peace) said, "When you send your hunting dog and have
mentioned Allah's name on it, eat of what the dog catches for you even if the dog kills the prey [before you reach
it] … but if many dogs eat from it [before you reach the dead animal], do not eat it".
[{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}]

After choosing the animal.

The third precondition is that the hunter sees and chooses the target animal.
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

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 with855….
[{al-Nisa’i, hunting and sacrificing, dispensation about the price/sale of hunting dogs, hadith #4222}]

..Then, he follows
To where the weapon went as the creature's blood flows.

The fourth precondition is that the hunter follows his target after sending the hunting dog or shooting his weapon.

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]856. 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.
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

If it's still alive, he does what we said before
To make the animal lawful to eat and pure.

The fifth precondition is that the hunter performs [a full] animal slaughter if his weapon or hunting dog did not kill
it. So if he reaches the hurt target animal while it is still alive and is able to slaughter it but does not do so until it
dies…, it is not lawful to eat.
[QF: volume 1: page 155: line(s) 1-3: {book 9; chapter 4; section 3; precondition 5}]

O you who believe, Allah will test you with some hunted animals that you obtain with your hands and your spears
so that Allah may know who fears Him in secret. So, whoever transgresses after that, he will have a painful
punishment

If it's already dead, then he has to make sure
That what he did send was what made its life no more.
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
…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}]

tried to follow it] as long as you do not find in it an arrow other than the one you hit it with….

When babies are born, say adhan in their right ear
Then the Call to Commence in their left so they hear.

The second proper manner of welcoming the new baby is to utter the adhan in its [right] ear and … the Call to
Commence in its left ear.
[ID: volume 2: page 746: line(s) 10-12: {manners of marriage; chapter 3; making adhan in the ear of
the child}]

Abu Rafi` narrated that he saw the Prophet (May Allah bless him and give him peace) give the adhan in the right
ear of Hasan when his daughter Fatimah gave birth to him.
[{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.
[{Ahmad, Abu Rafi`, baqi musnad al-ansar, hadith #22749}]
Husayn ibn Àli 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-shuàb al-iman}]

On the seventh day, it's sunnah to sacrifice
One sheep for a boy or a girl since they're both nice.

The ruling for the new-birth sacrifice is that it is sunnah.
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.

The Prophet (May Allah bless him and give him peace) said, “For a newborn child is an àqiqah; so, spill for the
child blood [i.e. sacrifice an animal] and clean him of filth.”
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
[AM: volume 1: page 443: line(s) 2-3: {Bukhari, Àqiqah, cleaning filth off of the child, hadith #5049}]
The Prophet (May Allah bless him and give him peace) said, “Every newborn is owed862 an àqiqah. 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, àqiqah, hadith #3156}]
Ibn Àbbas narrated that the Prophet (May Allah bless him and give him peace) sacrificed one sheep [as an
àqiqah] 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, àqiqah, hadith #2458}]

It's mandub to shave the baby's head and birth hair
And to choose a good name on the seventh with care.

It is mandub to shave the head of the newborn on the seventh day and to name him on this day. It is disliked to
smear the head of the baby with the blood from the new-birth sacrifice, but it is mandub to smear it with saffron.
It is also mandub to give the weight of his shaven hair in gold or silver in charity.

The Prophet (May Allah bless him and give him peace) said, “Every newborn is owed an àqiqah. 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]865.”
[AM: volume 1: page 443: line(s) 3-4: {Ibn Majah, slaughtering, àqiqah, 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}]

Men, you must keep a beard, but don't let it too long.
You should trim your mustache, but shaving it wrong.

[Also among the traits of a natural lifestyle] is to trim the mustache (but not shave it) and grow the beard (but not
so much that it gets very long but) [enough] to grab it866.

À’ishah narrated that the Prophet (May Allah bless him and give him peace) said, “Ten acts are from a natural
lifestyle (fi!rah): (1) cutting the moustache hair, (2) clipping nails, (3) cleaning the areas where dirt build up [e.g.,
under the finder nails and in between the fingers], (4) growing the beard, (5) using a toothstick [for brushing the
teeth], (6) rinsing out the nostrils, (7) plucking the armpit hair, (8) shaving the hair in the pubic region, (9) using
water to clean oneself [after performing nature’s call], and “ – the narrator has some doubts about the tenth act – “
(10) rinsing the mouth.”
[{Nisa’i, beauty, sunnahs of fitrah, hadith #4945}]

Boys and girls, you should pluck or shave your armpit hair.
And you should shave your under belly hair with care.
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
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…

(10) rinsing the mouth.”

All of these things should be done once in a while.

There is no time limit for these acts of a natural lifestyle; so when the person needs to do them, he does them. A
hadith states that the time limit for cutting one's nails and shaving pubic hair is forty days868.

(10) rinsing the mouth869.”
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

Converted people don't have to get circumcised.
But for small boys and men, it's sunnah and advised.

As for the ruling of circumcision, it is that it is sunnah for the male … but not wajib.
[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}]

Abu Hurayrah narrated that the Prophet (May Allah bless him and give him peace) said, “Five acts are from a
natural lifestyle (fi!rah): (1) circumcision, (2) shaving the pubic hair, (3) plucking the underarm hair, (4) clipping
the [finger and toe] nails, and (5) trimming the moustache.”

Men should wear men's clothes and women should wear their own.

Also among unlawful types of clothing is men wearing articles of clothing that resemble those of women or vice
versa.
[QF: volume 1: page 377: line(s) 17-18: {book 21; chapter 11; section 1; unlawful clothing}]

Abu Hurayrah narrated that the Prophet (May Allah bless him and give him peace) cursed the man who wore
women’s clothes and the woman who wore men’s clothes871.
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
[{Abu Dawud, clothing, clothing of women, hadith #3575}]

But, it's o.k. to wear clothes rented

As for movable property, such as clothes, it is permissible to rent them.
[QF: volume 1: page 239: line(s) 7: {book 14; chapter 1; section 3; end}]

The primary texts do not narrate any clear prohibition from this act and all acts are mubah by default.

…on loan.

If the insufficiently clothed person who plans to pray knows that someone will let him borrow some clothes to
cover his nakedness but does not borrow them but prays with insufficient clothing, his prayer becomes invalid872.
[KF: volume 1: page 47: line(s) 30-31: {preconditions of prayer; question 3; end}]

The primary texts do not narrate any clear prohibition from this act and all acts are mubah by default.

Men shouldn't wear silk clothes or jewelry of gold.
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}]

The Prophet (May Allah bless him and give him peace) said, “Wearing silk and gold is unlawful for the males of
my nation and is allowed for the females.”
[{Tirmidhi, clothing, silk and gold, hadith #1642}]

Gold and silver vessels are unlawful to hold.

Among what is unlawful is keeping a vessel of gold or silver, even if one does not use it…. even if it is only a
decoration piece.
[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}]

Hudhayfah narrated that the Prophet (May Allah bless him and give him peace) prohibited plain silk [for men],
fancy silk [for men], and drinking873 in vessels of gold and silver saying, “These [luxuries] are for the disbelievers
in this world and for you in the next world.”
[DR: volume 1: page 860: hadith 1799: {Bukhari, drinks, drinking in vessels of gold, hadith #5201}]

It's o.k. to color hair.

It is lawful to color hair with yellow, red, and dark blue according to all scholars in the Maliki school. However,
there is disagreement about whether it is better to color hair or to leave it uncolored.
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
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 Ùmar 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.
[{Nisa’i, beauty, coloring with yellow, hadith 4998}]

But, don't pluck gray ones,
Since it's disliked

It is disliked to pluck gray hair…
[QF: volume 1: page 383: line(s) 26: {book 21; chapter 17; issue 3; end}]

The Prophet (May Allah bless him and give him peace) said, “Do not pluck gray hairs as they are light
(illumination) for the Muslim on the Day of Resurrection.”
[DR: volume 1: page 793: hadith 1649: {Ahmad, Àbdullah ibn Àmr ibn al-Às, hadith #6385}]

like a Mohawk, a strip that runs.

It is disliked to shave part of the head [scalp] and leave part of it unshaven.
[QF: volume 1: page 383: line(s) 21-22: {book 21; chapter 17; issue 2; end}]

The Prophet (May Allah bless him and give him peace) saw a child whose scalp hair was partly shaven [completely
exposing the skin] and partly unshaven and he prohibited it saying, “Shave it all off or leave it all on.”
[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

You can look at her whole body if she's your wife.
She can see all of him if she's his wife for life.

As for a man looking at a woman, if she is his wife or slave-girl, he may look at her entire body, even her front
private part.
[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}]

clothing for you and you are covering clothing for them876. 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
Some women from Syria entered upon À’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.” Ài’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

You are not allowed to look at strange naked men
From above the knees to below the abdomen.

Sheikh Khalil means that the nakedness of the man in front of a man… or woman as far as looking is concerned
and as far as prayer is concerned is what is between the bellybutton and the knees.
[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" }]

The Prophet (May Allah bless him and give him peace) said, "When one you marries off his male or female slave
let him not look at his nakedness878."
[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."
Ibn Majah, funeral services, volume 1, page 469; Ibn Majah; purification; volume 1; page 204}]

Women aren't allowed to look at other women
From above the knees to below the abdomen.

The nakedness of the free-woman with another free-woman or with a slave-woman even if she be non-Muslim879 as
far as looking is concerned is what is between the bellybutton and the knees.
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 À’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.” Ài’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}]

Men can't look at other than the hands or the face
Of unrelated women from the human race.

Sheikh Khalil means that that the nakedness of the free-woman with an unrelated man [who is not her husband]
consists of her entire body including her head hair all except her face and hands (the back and the palms). Thus,
the unrelated man may look at the face and hands.
Khalil's statement "And with the unrelated man [everything] except the face and palms" }]


Men can look at feet, arms, and neck and what's above
Of related women whom we will tell you of.
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
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.
Khalil's statement "And with the related man [everything] except the face and edge body parts" }]

A man asked the Prophet (May Allah bless him and give him peace), “Should I ask permission to enter upon my
mother [while she is in her room]?” The Prophet replied, “Yes881.” The man further pressed the Prophet, “But, I
live with her in the same house!” The Prophet replied again, “Ask permission to enter upon her.” The man further
pressed the Prophet saying, “… but I am her servant.” The Prophet (May Allah bless him and give him peace) then
said, “[Why?] Would you like it if you saw her naked [by accident]?” The man replied, “No.” The prophet then
reiterated, “Then, ask her permission before entering upon her.”
[AM: volume 1: page 579: line(s) 10-12: {Malik, jami`, asking permission to enter, hadith #1519}]

A woman is related if she's your mother,
Your sister, or niece, or daughter, or granddaughter,
Your grandmother, or great-grandmother (it goes up),

Your grandparents' sister (and it also goes up),
Either of your aunts, your son's wife, your father's wife,

The daughter of your wife, the mother of your wife.

The related women whom one is not allowed to marry are forty types882. Of these twenty-five are related for life;
seven of these are related by blood: (1) mother, (2) daughter883, (3) mother's sister, (4) sister, (5) father's sister, (6)
brother's daughter, and (7) sister's daughter. The next seven categories are the same as the previous except they are
related by milk.
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.
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]

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 it884. And let them wrap their shawls around their upper
bodies885 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.
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.
[QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 33, verse(s) 55}]
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.
[QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 4, verse(s) 22-23}]

All other women to you are unrelated.
Your female cousin to you is not related.
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
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.

But sharing breast milk makes people related too

As for sharing breast milk, it makes all the seven categories of people mentioned above (for blood relations) also
[related and] unmarriable. So when a women gives breast milk to an infant, or previously gave breast milk to a
female who later breast-fed the infant, or gave breast milk to one of the infants biological parents (or grandparents),
this [original] breast-feeding woman becomes like the infant’s mother and her husband becomes like the infant’s
father. … Thus, she is related to him and all of her biological and milk mothers are also related to him (even if
they be from a previous generation). Additionally, the breast-feeder's biological and milk sisters, paternal aunts
(father's sisters), and maternal aunts (mother's sisters) are related to the infant. … And her biological and milk
daughters are related to him as they have become like the infant's sisters.
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}]

harm for you [to marry them]. [And also unlawful for you] are your biological son’s wives887 – and that you join
887
All of the people who are mentioned up to here in this verse are considered related women.
619
The Guiding Helper

If it's sucked once from a woman before age two,
And it reaches the throat or center of the mouth,

Breast feeding causes people to become related only if seven888 preconditions are met: (1) the breast-feeder must
be female889…, (2) the child sucking must be under two years of age or a little above two years of age, such as two
months above two…, (3) the milk must reach the throat of the suckling infant or the cavity of the mouth… The
number of sucks that the infant takes is not among the preconditions; rather, one mere suck will bond the relation.
This is also in agreement with what Imam Abu Hanifah has said but is in disagreement with what Imam al-Shafi'i
has said.
[QF: volume 1: page 178: line(s) 14-27: {book 11; chapter 5; section 1; explanation of seven
preconditions of relational breast-feeding}]

aunts, your brother’s daughters, your sister’s daughters, your breast-milk mothers, your breast-milk sisters890, the
harm for you [to marry them]. [And also unlawful for you] are your biological son’s wives – and that you join
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-Maùnah àla 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
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}]

And two or more men/women witness with their mouth.

The seventh precondition is that the breast-feeding be witnessed. It is agreed in the Maliki school that if two
upright men witness this affair, then it is enough to establish the relational bond. And the witnessing of only two
women is also enough if their statement is widespread [and accepted]. … And Imam al-Shafi'i has said that one
needs four or more women witnesses to establish the bond.
However, the relational milk bond is also established if both the breast-feeder and her husband acknowledge that
such took place…

The Qur’an sets down the number two as the minimum number of witnesses for most contracts. In the case of
witnessing breast-feeding, which involves looking at the woman’s light nakedness the Maliki scholars have given
the concession that the two witnesses may be female for this specific case. However, the normal case is that first
two men should be found. If two men are not found then, one man and two women may act as witnesses as laid
down in chapter 2, verse 282 of the Qur’an.

The breast feeder's husband is also related.

The fifth precondition is [for the breast-feeder's husband]. The husband of the breast-feeder only becomes a milk
father to the infant if he had lawful sexual intercourse with his wife and a pregnancy occurred leading to the breast-
milk… However the female breast-feeder is always related without such a precondition891.
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

The Prophet (May Allah bless him and give him peace) said to À’ishah about the brother of her breast-feeder’s
husband: “He is your uncle so he may enter upon you892.”
[{Bukhari, tafsir al-Qur’an, Allah’s statement: “If you openly show something or hide it…”, hadith
#4422}]

Next are some rules for marriage, since it's related.
To someone that's related, you can't get married,

The women whom one is not allowed to marry are forty types. Of these twenty-five are unmarriageable for life;
seven of these are related by blood: (1) mother, (2) daughter893, (3) mother's sister, (4) sister, (5) father's sister, (6)
brother's daughter, and (7) sister's daughter. The next seven categories are the same as the previous except they are
related by milk.
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.

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}]

Nor to the sister of with whom you're now married,
Nor to either of her aunts all at the same time.
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
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….

harm for you [to marry them]. [And also unlawful for you] are your biological son’s wives – and that you join
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}]

Take only one wife if you can't give equal time.

Whoever has more than one wife must treat them equally. Thus, he should appoint for each one a day and night
which he spends with her. And the sick woman, the menstruating woman, the woman experiencing post-natal
discharge, the woman who is sacred while in Hajj, the Christian, and the Jew should get the same share as one's
other wives.

.. And marry those women whom you like, two, three, or four. But, if you fear that you will not be equal [in
treatment to all of them], then only marry one wife…
623
The Guiding Helper

Muslim women may marry only Muslim men.
Muslim men may marry a Jew or a Christian.

The marriage of a non-Muslim male to a Muslim female is absolutely unlawful and this is agreed upon by all
authentic scholars. As for the marriage of the Muslim man to the non-Muslim woman, it is allowed if the woman is
a Jew or a Christian … but women of other religions may not be married [e.g., Hindu or Buddhist until they
convert to Islam].
[QF: volume 1: page 170: line(s) 6-7: {book 11; chapter 2; essential 1 (Islam); beginning before

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.

Don't be alone with an unrelated woman
In closed quarters without having a third human.

As for more than just merely looking at the opposite sex, it is unlawful for an unrelated unmarried man and woman
to be alone together in a closed room.
[QF: volume 1: page 385: line(s) 23-24: {book 21; chapter 17; section 2; very beginning}]

The Prophet (May Allah bless him and give him peace) said, “No man is alone [in closed quarters] with an
[unrelated] woman [who is not his wife] except that Shaytan is the third person present.”
[{Tirmidhi, breast-feeding, disliked nature of entering upon women whose husband/male-relative is

absent, hadith #1091}]
624

Try your best not to touch women unrelated

As for shaking hands with an unrelated woman, it is not permissible and Allah knows best.
[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}]

A group of women came to the Prophet (May Allah bless him and give him peace) to give him an oath of
allegiance and were surprised at the fact that the Prophet did not grasp their hands for the oath. The Prophet (May
Allah bless him and give him peace) replied, “I do not shake hands with women. I only orally give [oaths of
allegiance] the same for one woman or one hundred women [simultaneously].”
[FQ: volume 5: page 205: line(s) 18-21{Ahmad, ‘Umaymah bint ruqayqah, hadith #25768}]

Except in necessities like wounds medicated.

And also allowed is for a doctor or a surgeon to look at a woman, her face, her hands, and her legs…
[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}]

It is narrated that some female Companions of the Prophet (May Allah bless him and give him peace) acted as
nurses and aides for the wounded and fatigued Muslims during battles with the enemy.

Boys and girls should have separate beds after age ten.

Children should be provided separate beds at age seven; and another valid opinion is that they should be provided
separate beds at age ten.

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}]
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}]

So, next to only your spouse lie down after then.

As for lying down next to another person, it is not permissible for a man and a woman who is not his wife nor slave
girl to share the same bed. This ruling applies regardless of whether they have their clothes on or not.
Additionally, it is not permissible for two men nor two women to lie down next to each other in the same bed while
naked…
[QF: volume 1: page 385: line(s) 27: {book 21; chapter 17; section 2; middle}]
626
naked with another man nor a woman with another woman under one sheet.
hadith #512}]

Companionship for most people is a real need.
It also helps to continue the human seed.

There are four benefits to getting married: (1) pushing away the dangers of sexual lust, (2) letting the person know
that if such a temporary pleasure exists, then the more lasting pleasure in the next world is worth working
towards… (especially the lasting pleasure of gazing towards Allah's Noble Countenance), (3) quickening to fulfill
the decree of Allah Most High for humans to remain [on earth] until the Day of Resurrection, and (4) … raising
one's ranks by having a righteous child pray for one after one's death.
[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}]

And Among His signs is that He created you from dirt and now you are many men scattered about894. And among
His signs is that He created from among yourselves spouses so that you may find rest in them. And he has sowed
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 scholars…
[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

Marriage can be wajib, mandub, makruh, haram,
Or mubah. But, we'll tell you when; so, remain calm.

As far as Marriage's legal ruling is concerned, it varies according to the situation of the person getting married.
Sometimes, marriage is wajib…; sometimes marriage is mandub…; sometimes marriage is mubah…; sometimes
marriage is makruh…; and sometimes marriage is haram.
[IA: volume 1: page 71: line(s) 6-10: {book of marriage; very beginning; explanation of ibn Àsim's
statement: And as far is marriage is concerned…"}]


Marriage is wajib when you fear you'll do big wrong
If you remain single since you can't wait too long.
For men that's only if they have means to support.

In detail, marriage is of five types: (1) it is wajib for the person who is able financially to marry and fears that he
may commit fornication [if he doesn't marry]; (2) it is mandub for the person who is able but does not fear that he
will fornicate; (3) it is haram for the person who is financially unable and doesn't fear fornication; (4) it is makruh
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.

The Prophet (May Allah bless him and give him peace) said, “Whoever is able to get married [of you youth], let
him get married895.”
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
[AM: volume 1: page 473: line(s) 8: {Bukhari, marriage, the Prophet’s statement: Whoever is able,
hadith #4677}]

If you're able but don't fear, it's of mandub sort.


The Prophet (May Allah bless him and give him peace) said, “Whoever is able to get married [of you youth], let
him get married896.”
[AM: volume 1: page 473: line(s) 8: {Bukhari, marriage, the Prophet’s statement: Whoever is able,
hadith #4677}]

Marriage is makruh if you don't fear wrong but fear
That you will not carry out its rights there and here.

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.
629
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.
[QU: volume 1: page x: line x: {al-Qur’an, chapter 4, verse 25}]

It's haram if you're unable and don't fear wrong.


And let those that do not find means for marriage restrain themselves898 until Allah enriches them from His
bounty….

It's mubah in other cases. The list is long.

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

[And Shuàyb said to Musa], “Indeed I want to marry899 my two daughters to you with the agreement that you
work for me for a period of eight years (pilgrimages); but, if you complete ten years that is from your own self.
And I do not want to make it hard for you. You shall find me among the good people.”

It's mandub before deciding to look and talk
To the person, but not alone like a night walk.

As for the pre-marriage meeting with one' candidate spouse, it is mandub. The male may look at the female
candidate before marriage … but he may not look at other than her face and hands.
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}]

And there is no harm on you for what you publicize of your desire to marry women or what you keep private
among yourselves. Allah knows that you will mention your prospective spouse candidates. But, do not hold
private/closed-room meetings alone with your spouse candidates. Rather, just say words accepted by custom [in
front of other people]. Indeed, Allah is aware of what you do.
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.”
[{Tirmidhi, marriage, looking at one’s spouse candidate, hadith #1007}]
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, Shuàyb is the Guardian. The bride is his daughter. The
groom is Musa. The exchange of words that dictate marriage are what Shuàyb 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.].
631
The Guiding Helper

Marriage in our din is simple and not complex.
There are five essentials

Ibn Àsim means that the essentials for the marriage ceremony are [only] five.
[IA: volume 1: page 71: line(s) 16: {book of marriage; near beginning; explanation of ibn Àsim's
statement: And the dowry, the phrase exchange, and the groom and bride …"}]


and two more before sex.

Concerning the witnessing of marriage, it is not wajib for the marriage ceremony but is wajib in order for sexual
intercourse [to become permissible].
[QF: volume 1: page 169: line(s) 10-11: {book 11; chapter 1; first completion; issue 4}]

Refer to proof for lines 1452-1454 of the Guiding Helper.

There has to be a groom, bride,

The groom and bride are two essentials of the marriage ceremony.
[IA: volume 1: page 71: line(s) 17: {book of marriage; near beginning; explanation of ibn Àsim's
statement: And the dowry, the phrase exchange, and the groom and bride …"}]

632
And marry the female [widows] and good of the male and female900 servants. If they are poor, Allah will enrich
them with His bounty. Indeed, Allah is full of bounty and All-knowing.
[QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 24, verse 32}]

and a guardian
For the woman

As for having a guardian, it is a wajib precondition [for the correctness of marriage]… Thus, no woman can
consummate marriage on herself nor act as a guardian for another woman; this is regardless of whether she has
never been married before or has been previously married….

The Prophet (May Allah bless him and give him peace) said, “There is no [valid] marriage without a guardian [for
the woman].”
[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}]

meeting the set criterion.

As for the necessary characteristics of the guardian, he must be Muslim, past puberty, sane, and male…
[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

There must be a payment from the groom to the bride,

Concerning the payment from the groom to the bride, it is a necessary precondition according to all authentic
scholars. Both sides are not allowed to agree to forgo it nor stipulate that it not be paid.
[QF: volume 1: page 174: line(s) 20-21: {book 11; chapter 4; title}]


At least one gram of gold (priced)

As for the amount of the marriage payment, there is no upper limit but the minimum is one-fourth of a dinar901.
[QF: volume 1: page 174: line(s) 20-21: {book 11; chapter 4; title}]

The Prophet (May Allah bless him and give him peace) said to a poor man who wished to marry a woman, “Do you
have something to give her in dowry…902?”
[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
Anas ibn Malik said that the Messenger of Allah saw on Àbd al-Rahman ibn Àwf some yellow color [which by
custom was used on a wedding night]. The Prophet asked, “What is this [color]?” Àbd 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.”
[{TIrmidhi, marriage, marriage feastt, hadith #1014}]

agreed from her side.

The woman may refuse intimate relations until she receives her marriage payment. After receiving the marriage
payment willfully, she may not refuse intimate relations anymore904.
[QF: volume 1: page 176: line(s) 18-19: {book 11; chapter 4; seven derivative rulings; derivative ruling
6}]

Many verses in the Qur’an (e.g., [4:20]) indicate that the marriage payment is the woman’s right and the
implication is that she must accept and agree to the amount and type of the payment.

Then, there must be an exchange of words in custom
That dictate marriage like, "I want her to become
My wife," or, "Take my daughter in marriage from me."

As for the marriage phrase exchange, it involves an offer and an acceptance of the offer using words such as,
marriage or transfer of care [of the female]; the verbal exchange for business transactions and gift-giving is also
similar.
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"}]

[And Shuàyb said to Musa], “Indeed I want to marry905 my two daughters to you with the agreement that you
work for me for a period of eight years (pilgrimages); but, if you complete ten years that is from your ownself.
And I do not want to make it hard for you. You shall find me among the good people.”

Then, both sides must make a decision and agree.

The popular opinion906 is that if one of the sides retracts immediately after uttering his statement, the marriage is
still enacted.
[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"}]

It's mandub to have written marriage contracts signed
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, Shuàyb is the Guardian. The bride is his daughter. The
groom is Musa. The exchange of words that dictate marriage are what Shuàyb 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
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}]

As we have been encouraged in the primary texts to write down important contracts (e.g., al-Qur’an [2:282]), it is
also mandub to write down the legal contracts of marriage and divorce.

And to have two witnesses present and assigned.
If witnesses weren't there, sex can't be performed

Until two upright men are honestly informed.

Having the witnesses is not among the essentials of the marriage ceremony nor is it a precondition for its
correctness. Rather, it is just a precondition for sexual intercourse to become permissible. However, having them
present during the marriage ceremony is mandub. If witnesses weren't present during the marriage ceremony, one
might fear that the guardian or groom may die or deny that the marriage took place.
[IA: volume 1: page 72: line(s) 8-10: {book of marriage; near beginning; explanation of ibn Àsim'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}]

The Prophet (May Allah bless him and give him peace) said, “There is no [valid] marriage without a guardian [for
the woman] and two upright witnesses.”
[AM: volume 1: page 494: line(s): 7-8: {Dar Qutni; Tabarani; Bayhaqi}]

It is mandub to invite to a wedding feast.
The feast can be simple like one lamb cooked and greased908.
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
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 Àbd al-Rahman ibn Àwf some yellow color [which by
custom was used on a wedding night]. The Prophet asked, “What is this [color]?” Àbd 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.”
[{TIrmidhi, marriage, marriage feastt, hadith #1014}]

Marriage is public and cannot be kept secret.

Secret marriages are not permissible; if they occur they become automatically abrogated; additionally, it is
mandub to make public announcements about [one's] marriage… Now if two witnesses are present with a guardian
at the marriage ceremony and all agree to keep it a secret, it is still considered a secret marriage. This last point is
in contradiction to what Imam al-Shafiì and Imam Abu Hanifah have said.
[QF: volume 1: page 169: line(s) 14-16: {book 11; chapter 1; first completion; issue 4; end}]

The Prophet (May Allah bless him and give him peace) said, “Announce marriages and strike the tambourine [to
announce it].”
[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
Marriage is for life so think before you regret.

As for temporary marriages for a fixed time period, they are unlawful - although they were permissible in the
beginning of Islam910.
[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}]

Àli narrated that the Messenger of Allah (May Allah bless him and give him peace) prohibited temporary marriages
in the year of Khaybar and also (recommended against) the meat of domesticated mules.
[{Bukhari, hunting animals, meat of domesticated donkeys, hadith #5098}]
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.”
[{Tirmidhi, marriage, looking at one’s spouse candidate, hadith #1007}]
910
The Maliki opinion on temporary marriages mutàh 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 Mutàh, 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 Mutàh marriages comes from later people confusing two homonyms in the Arabic language:
(a) Mutàh: temporary marriage

(b) Mutàh: a type of pilgrimage in which one performs Ùmrah and Hajj with two different states of sacredness in the same
season. The more common name for this type of pilgrimage is tamattu` (and hence the confusion).
One of the hadith which people use to justify temporary marriages is:
Abu Jamrah said that I asked Ibn Àbbas about al-mutàh 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..."
[{Bukhari, Hajj, whoever does tamattu`, hadith #1575}]
Now from the context of the hadith, you can see that the questioner was clearly asking Ibn Àbbas about the laws of Hajj and not about
Marriage. All four schools of fiqh are in agreement in their popular opinions that the Mutàh Marriage is not a valid marriage. As for
Imam Ja`far al-Sadiq, we honestly believe he knew that mutàh 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

If a woman finds that her man's part is too small
Or that he's impotent, to cancel she can call.
And if a man finds his woman's part defective

Scholars give him a cancellation elective.

As for the physical defects that allow cancellation they are: (1) extreme epileptic seizures (possession by a jinn),
(2) extreme leprosy, (3) depigmentation of the skin, and (4) medical problems with the sexual organs. For the man,
he may have various types of impotence and as for the woman she may have various types of blockages in (or in
front of) her vagina.

The Prophet (May Allah bless him and give him peace) married a woman from the Tribe of Bayadah but found that
she was afflicted with light leprosy near her abdomen. So, he cancelled the marriage and returned her [to her
Tribe] saying, “You have deceived me [by not telling me about the leprosy].”
[AM: volume 1: page 513: line(s) 6-7: {Ahmad; Haythami}]

Intercourse may only be performed out of view,
Not on a crowded beach or where people see you.

Sexual intercourse is not allowed except when alone in closed quarters (with one's spouse)…

Abu Saìd al-Khudri said that the Prophet (May Allah bless him and give him peace) was more shy / modest than
the unmarried female virgin [who likes to stay] in isolation [away from males]911.
[DR: volume 1: page 382: hadith 685: {}]
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
hadith #512}]

Everything but anal intercourse is allowed.

It is permissible for the man to sexual gratify himself with his wife or slave girl by using all types of sexual
gratification techniques except anal intercourse; as for anal intercourse, it is unlawful…

The Prophet (May Allah bless him and give him peace) said, “Whoever has [vaginal] intercourse with a
menstruating woman, or has anal intercourse with a woman, or goes to a fortune teller and believes him has
disbelieved in what was revealed to Muhammad.”
[{Tirmidhi, purification, going into a menstruating woman, hadith #125}]

To him or her, you can whisper or speak out loud.

Ibn al-Qasim has said that there is no harm in a man speaking to his wife during sexual intercourse…
[QF: volume 1: page 183: line(s) 19-20: {book 11; chapter 6; issue 1; middle}]

There is no strict prohibition against love-talk in the primary texts and all affairs are mubah by default.
641
The Guiding Helper
You can attempt birth control by using withdrawal,

As for withdrawing the penis from the vagina before ejaculation, it is not permissible to do so with a free woman
without her permission…. however, one may practice withdrawal with a slave girl without her permission…; but, if
pregnancy occurs, the man who withdrew is still considered the father.

When the Prophet was asked about withdrawal as a means of birth control, he replied, “There is no harm if you
don’t do it [and there is no harm if you do it] since there is not a child that Allah has ordained will be born except
that it will be born912.”
[AM: volume 1: page 580: line(s) 15: {Bukhari, trade, selling slaves, hadith #2077}]

A condom, some plastic wrap, or a rubber wall.

As for masturbating with the hand of one's wife, the stronger position is that it is allowed913.
[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 Àshir] 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
[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}]

When the Prophet was asked about withdrawal as a means of birth control, he replied, “There is no harm if you
don’t do it [and there is no harm if you do it] since there is not a child that Allah has ordained will be born except
that it will be born916.”
[AM: volume 1: page 580: line(s) 15: {Bukhari, trade, selling slaves, hadith #2077}]

Abortion's general ruling is it's unlawful
To push off the clinging post-zygote or to pull.

If the reproductive fluid attaches itself to the wall of the womb, it is not lawful to hinder its growth; however,
[detaching] it is worse after the fetus has taken some shape; and detaching it is even worse after the life-spirit has
been breathed into it; at that point, detaching the fetus is equivalent to manslaughter/homicide according to all
major scholars.
[QF: volume 1: page 186: line(s) 1: {book 11; chapter 6; issue 2; end}]

And do not kill your children for fear of poverty. We will provide for them and for you too. Indeed killing them is
a big mistake.
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) Shafiì, 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

Men must provide financially for their women917,
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.
And the husband in the marriage must:

a) Provide financially for his wife and children (this includes paying bills for their upkeep and the upkeep of the place of
residence).
b) Treat the wife with respect and avoid abuse (this is wajib for him). For example, He must talk to her politely and not play
dark tricks on her (e.g., scaring her or making her think she is losing her mind, 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
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.

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].

Also for poor parents

The third category [of people for which men must provide] is parents if they are poor; and the parents need not be
unable to earn for themselves…
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 when we took the covenant from the Children of Isra’il that they show excellence to their parents918, to their
close relatives, to their orphans, and to poor people…
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.

and underage children -
For boy children until they pass their puberty
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
And for girls until they lose their virginity.

The second category [of people for which men must provide] is all biological children920 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}]


Men must provide seasoned food, and some clothes to wear,
Hygienic tools, and a place to live which is fair.

The man must provide six things [for those he is responsible]: (1) food (and its type and quality varies according
the wealth and status of the husband and wife.), (2) seasoning [for the food] and other basic preparatory items such
as, water, firewood, vinegar, edible oil, igniting oil…, (3) paying for a house servant … if the woman is of the
status for which servants are expected and the husband is able to provide…, (4) clothing according to the his
condition and the woman's condition; however, the least is that with which she can cover her entire body and head
and is protected from heat and cold… also, he must provide for her a bed [to sleep on], (5) tools by which she can
cleanse herself according to her life condition, status, and the norm in the surrounding land, and (6) a place to live;
he must provide her a place that is well-befitting of her, either by owning it, renting it, or borrowing it.
[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
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}]

A wife has a right to a separate residence
Unless pre-marriage agreements were in presence.

The woman has the right to refuse to live in the same residence as the husband's close relatives, except if she is of a
very low status. … perhaps not every woman has a right to refuse to live with her husband's family since …
perhaps he married her with her agreeing [to live with him and with his family] and there is much space in the
house.
[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"}]

All the Prophet’s wives (May Allah bless him and give him peace) were given separate residences to live in.
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

Next are those responsible for raising children:
The mother, then her mother, then her sister, then
Then father's mother, then him, then his grandmothers,

Then child's sister, then paternal aunt, then brother's
Daughter, then sister's daughter; then the brother cares;

Then those entrusted, then inheritors without shares.

The first person who has the most right to raising the child is the mother; if she is not available or gets married to a
man unrelated to the child, then her mother has the right to raise the children (and she is their maternal
grandmother); if she is not available or gets married to a man unrelated to the child, then her mother [i.e. the child's
maternal great-grandmother] until there are no more preceding mother's left; then, the mother's sister has right to
raise the kids…; then, the child's father's mother has more right to raise the kids than the child's father himself,
then, the father has more right to raise the kids; then the father's mother and [then] father's father…; then, the sister
of the child; then, the father's sister; then, the brother's daughter; then, the sister's daughter. [however], there is
disagreement in the Maliki School about all of this, so review [the longer books]. Then, the child's brother…; then,
the rest of the people who inherit by funneling the remaining wealth; and the person entrusted of the children [i.e.
in a will] has more right to raise the children than those who inherit by funneling the remaining wealth.
[IA: volume 1: page 127: line(s) 23-24: {book of marriage; chapter of child care; explanation of Ibn
Àsim'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

And let mothers922 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.
922
The scholars state that in this verse, mothers are given the first right and responsibility to take care of their children.
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The Guiding Helper

If father moves away, he can take kids with him
Or he can choose to leave kids at the mother's limb.

If the father or legal guardian of the child moves to a land other than the land of the mother [or the person who
currently has custody over the children], he has the right to raise the children rather than her; he may take them
with him (if he is trustworthy) unless the person currently raising the children willfully moves to the same place.

Wives must submit to an intimate relation.
They must not leave the house without his permission.
They must not refuse to come back into the house.

The man is no longer responsible for the financial upkeep of his wife if she is disobedient which means: (1) she
refuses to have sexual intercourse, (2) leaves the place of residence without the husband's permission, or (3) refuses
to come back into the place of residence without a valid excuse [e.g., an abusive husband].
[QF: volume 1: page 192: line(s) 20-21: {book 11; chapter 10; five derivative rulings; derivative ruling
3}]

Abu Hurayrah narrated that the Messenger of Allah said, "When a man calls his wife to his bed and she doesn't
come to him so that he spends the night angry with her, the angels curse her until she wakes up in the morning."
[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."
[JA: volume 1: page 561: hadith 2664: {al-Matalib, #438}]
650
But, all these rules break down for an abusive spouse.

Not harming one's wife is wajib… Now if it is established that the wife was abused…, one valid opinion in the
Maliki School is that she can divorce herself; another valid opinion is that she must bring her situation to the local
ruler and he will reprimand the husband time after time; if this happens continuously, the ruler can enact a
divorce923.
3}]

The Companions asked the Prophet what the right of their wives924 was and he answered, “That you feed her when
discipline her).
hadith #1830}]

If a wife disobeys, the husband should reproach.
If that doesn't work, he should in bed not approach.
If that doesn't work, he may tap on her lightly.

If the disobedience is from her, the husband should advise her [about her responsibility to him]. If she doesn't
accept his advice, he should keep her separate from him [as far as intimate relations are concerned]. If she doesn't
stop her disobedience then, he may hit her with a hit that doesn't scare her.
[QF: volume 1: page 184: line(s) 18-20: {book 11; chapter 6; issue 5; situation 1}]

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.
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.
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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].

If that doesn't work, he still prays for her nightly.

If the husband thinks that his wife will not leave disobedience except by hitting her in a way that scares her, he
should leave her as she is [and not take further physical action].


The husband may not batter his wife or hurt her.
If he doesn't reform, a judge makes him lose her.

If the disobedience is from him by hitting her [hard] and [verbally] abusing her, he should be commanded [by the
judge] to leave his bad behavior and forced to return to equity [and good behavior]; if the husband doesn't
[reform]926, she is given a divorce from him for his abuse of her.
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
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}]
discipline her).
hadith #1830}]

If husband and wife cannot resolve their dispute,
Two male arbitrators agree on what will suit.

If the situation is complicated and the relations between the husband and wife are really strained and they have
complained many times but do not have any conclusive proof and the judge is unable to reconcile their differences,
he should appoint two [male] arbitrators from the court system or from the sides of the husband and wife... that
they may examine the situation.

And if you fear that the married couple will separate [due to ill relations], appoint an arbitrator from his family and
an arbitrator from her family. If the arbitrators desire reconciliation, Allah will reconcile between the couple.
Indeed Allah is all-knowing and tremendous.

After examining the problem and the feud,
Reconciliation or divorce should be viewed.
927
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The Guiding Helper
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}]


We pray to Allah to give those who do follow
Our advice happy marriages and not sorrow.

As for supplicating to Allah, one should keep doing it for four reasons: (1) the Qur'an and Sunnah have
commanded us to do it, (2) it is a sign for divinely-endowed felicity…, (3) one hopes to be answered, and (4) to
show one's lowliness and need in worship [of Allah]


When divorce is mubah, it's the most hated thing.

Know that divorce is allowed, but it is the most hated of allowed things to Allah Most High.
[ID: volume 2: page 749: line(s) 1: {book of manners of marriage; chapter of divorce and what calls for
it; beginning}]
654
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.”
[{Ibn Majah, divorce, hadith of suwaid ibn saìd, hadith #2008}]

It's resorted to solve problems marriages bring.
Proof(s):
Experience shows that the reason most people get divorced is an attempt to get rid of marital problems.

Divorce can be wajib, mandub, makruh, haram,
Or mubah. So like before, please do remain calm.
Proof(s):
Refer the proofs for lines 1507 to 1514 of the Guiding Helper.

Divorce is wajib if husband swore and did no
Vaginal intercourse for four months in a row
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].
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The Guiding Helper
[KH: volume 4: page 90: line(s) I16-17, 19: {book of divorce; chapter on ìla'; 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 ìla'; 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].

Or the two arbitrators agreed on divorce,
The ones mentioned before. Yes! They can force.

When the two arbitrators decide/agree upon divorce (even if it be with a compensatory payment from the woman),
the divorce is enacted without needing to return to the judge … as long as they decided upon only one divorce
count.
[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"}]


It's mandub if men can't give women what they need928.
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
As for inability to provide financially for and clothe the wife, it allows her to have an option to end the marriage.

discipline her).
hadith #1830}]

It's makruh if for it there's no reason or need930.

Divorce is only mubah if there is harming of [the other party] involved. … and any woman that asks her husband
for divorce without due cause is doing something wrong.
[ID: volume 2: page 749: line(s) 2, 14-15: {book of manners of marriage; chapter of divorce and what
calls for it; beginning}]

The Prophet (May Allah bless him and give him peace) said, “Any woman that asks her husband for a divorce
without due cause will not find the fragrance of Paradise.”
[{Tirmidhi, divorce, muktaliàt, hadith #1108}]
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
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 Àli 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.
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The Guiding Helper

It's haram if the woman's in menstruation.

The fifth unlawful act during menstruation is pronouncing a divorce; thus, it is unlawful for the husband to divorce
his wife during her menstrual bleeding or post-natal discharge. Now if he divorces her in such a state, one divorce
count is enacted and he is forced to take her back (if the divorce count is still under three).
[KF: volume 1: page 38: line(s) 1-3: {book of physical purification; chapter of menstrual bleeding;
question 7}]

commanded him to take back his wife.

It's mubah if there is constant disputation.

If the relationship between the couple is ugly and fierce fighting appears, … the couple is separated.
[AM: volume 1: page 593: line(s) 1, 4: {book of marriage and divorce; section of two arbitrators}]
Know that [the base ruling for] divorce is mubah.
[ID: volume 2: page 749: line(s) 1: {book of manners of marriage; chapter of divorce and what calls for
it; beginning}]

Since the Qur’an mentions divorce as a permissible act, its general ruling is that it is mubah.

There are three essentials in our din for divorce:
The divorcer, the divorcee, and words in course
658
There are three essentials to divorce: (1) the divorcer, (2) the divorcee, and (3) the phrase format which consists of
words or something similar to words [e.g., writing or a hand motion for the mute person].

All of the primary text evidence about divorce points to the fact that it cannot be performed without the husband,
wife, and the words uttered to enact it. And this verbal utterance of divorce was the method taught and endorsed
by the Prophet (May Allah bless him and give him peace).

Which contain letters Ta', Lam, Qaf (in this order)
Like "Anti taliq"; you're divorced; that's an order.

As for the words of divorce, they are of four types931: (1) very clear - and this is every word derived from talaq like
"[Anti] taliq" or "[Anti] taliqah" or "[Anti] mutallaqah", or "I have given you talaq"…
931
We are narrating the opinion that only the first type applies to non-Arabic speaking world. This is because Sheikh Àli 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:
For clarification purposes, the view in question is:
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.
For clarification purposes, the view does not claim:
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:
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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:
Divorce phrases are of four types:

Type 1) What is very clear and this is the phrase that contains a word that is [derived from the root of] Talaq. Such
as a husband's statement, "[Anti] Taliq", "[Anti] Taliqah, "[Anti] Mutallaqah", "Qad Tallaqtuki", or, "Tulliqti
minni". For such phrases, the divorce is enacted and this does not even need an explicit intention behind it.
[We are narrating the view that an explicit intention is needed for all divorce phrases since an Arab would
understand the words (so an intention is implied) whereas a non-Arab would not understand the words, thus he needs
to intend what he desires].
Ibn Juzayy al-Kalbi continues:

.... Now Imam al-Shafiì (unlike Imam Malik) has counted among the "very clear words" [words with] the root tasr((
and fir(q.
[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 Àli Filali. ]
Vantage Point 2) History of Maliki school:
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-Muìn, 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
Vantage Point 3) Proofs from primary texts.
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 Ùmar 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.]
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The Guiding Helper
Refer to footnote 931.

But the man should only say it once and then wait
Until she bleeds again and comes to a pure state.
He should not have had intercourse with her at all

In the pure state in which for divorce he did call.

Sahnun: I asked Àbd al-Rahman ibn al-Qasim, 'Did Malik dislike that a man should pronounce three divorce
counts in one sitting?'
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}]

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
reconcile933 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 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
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}]

But otherwise, he does deal with her as a spouse.
He must provide for her and loyalty espouse.

The divorced woman who has less than three divorce counts on her has a right to be provided for financially in her
waiting period. As for the woman who has three or more divorce counts on her, she is not entitled to being
provided for financially in her waiting period unless she is pregnant.
4}]

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}]

So up to now, the divorce count is only one.
Divorce is consummated with two more counts done.

Concerning irrevocable divorce and revocable divorce, the irrevocable divorce is of four types: (1) divorcing a
woman whom one has not had sexual intercourse with, (2) carrying out a divorce by accepting a ransom payment
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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.

Mighty, the Wise.
are wrong-doers.

When she is pure again, he may say it again.
Now, the divorce count is two. So, he waits again.
Until she bleeds and becomes pure from it blood-free.
935
This shows that if the divorce count is under three, it is revocable. When it reaches three, it is irrevocable and consummated.
936
937
664
If he says it again, he's reached a count of three.

Ibn Masùd has said, "If he wants to divorce her three times, he should divorce her once in her pure phase in which
he didn't have sexual intercourse with her. Then, he should leave her [as she is] until she bleeds and becomes pure
again. Then, he may again pronounce another divorce against her. Then, he should again leave her [as she is] until
she bleeds and then reenters a pure-phase. Then, he should pronounce divorce against her again. Thus, we have
three divorce pronouncements and two bleeding periods. When she bleeds for the third time, her waiting period
ends.
[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}]

Mighty, the Wise.
are wrong-doers.
938
939
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The Guiding Helper
Now, divorce is final and they must separate.

The second type of irrevocable divorce is a three count divorce [even if] uttered in the same statement….
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 Àsim's statement, "And irrevocable is
every divorce that occurs before sexual intercourse…"}]

Mighty, the Wise.
are wrong-doers.

They are no longer married. So, they may not mate.
940
941
666
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}]

Mighty, the Wise.
are wrong-doers.

They cannot get married to each other again
Until she's divorced by another man or men.

If these three divorce pronouncements are issued from the man, it is not lawful for him to marry his former wife
again until after she marries another man… and she has lawful sexual intercourse with this other man.
942
943
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 Àsim's statement, "And irrevocable is
every divorce that occurs before sexual intercourse…"}]

Mighty, the Wise.
are wrong-doers.

That's the only thing that zeros the divorce count.

Whoever divorces his wife with one divorce pronouncement or two divorce pronouncements and then another man
marries her and has sexual intercourse with her and then [she gets divorced and] the first man marries her again, he
must build off of the number of divorce counts between them. However if he had divorced her with three divorce
pronouncements and then another man married her, he would have started anew [with zero divorce
pronouncements] like a new marriage. This is because the second husband does not get rid of divorce
pronouncement that are under three but is able to get rid of three divorce pronouncements.
944
945
668
[QF: volume 1: page 196: line(s) 7-10: {book 12; chapter 1; derivative ruling near end; beginning}]

Mighty, the Wise.
are wrong-doers.

Divorce is no game, but you must tally and count.

Now if the person is sure that he has pronounced divorce but is unsure about the number of times he has
pronounced it, [it counts as three] and his former wife is not lawful for him until she marries a man other than him
because it could be that it was three948.
946
947
948
This shows how important it is to keep track of the number of divorce counts one has pronounced.
669
The Guiding Helper

Mighty, the Wise.
are wrong-doers.

The divorce count due to time never goes away.

Whoever divorces his wife with one divorce pronouncement or two divorce pronouncements and then another man
marries her and has sexual intercourse with her and then [she gets divorced and] the first man marries her again, he
must build off of the number of divorce counts between them. However if he had divorced her with three divorce
pronouncements and then another man married her, he would have started anew [with zero divorce
pronouncements] like a new marriage. This is because the second husband does not get rid of divorce
pronouncement that are under three but is able to get rid of three divorce pronouncements.
949
950
670
Mighty, the Wise.
are wrong-doers.

But before three, the man to his woman may say,
"I've changed my mind and now you are my wife once more."
Then, they try their best to live married like before.

When the divorce is revocable [i.e. its count is under three], the husband has the right to take back his wife before
her waiting period expires. He does not need to give a new marriage payment in taking her back nor does he need
the permission of his wife nor her guardian.
951
952
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 Àsim'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.

Mighty, the Wise.
are wrong-doers.
commanded him to take back his wife955.
953
954
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

If he doesn't do this through three pure phases.
The woman's divorced, even without three phrases.

All of this is if the woman is still in her waiting period; once her waiting period has expired, taking her back
involves the same thing that taking a fully divorced woman back would require; thus, one will need all of the
essentials that one needs in a marriage such as, the permission of the woman, a marriage payment for her, and a
guardian to enact the marriage contract.
[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}]

When you divorce women and they finish their waiting period, do not restrict them preventing them from marrying
their new husbands956….
[QU: volume 1: page(s) 37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]

But, they can both marry each other again soon
With all the essentials mentioned in the last tune.

All of this is if the woman is still in her waiting period; once her waiting period has expired, taking her back
involves the same thing that taking a fully divorced woman back would require; thus, one will need all of the
essentials that one needs in a marriage such as, the permission of the woman, a marriage payment for her, and a
guardian to enact the marriage contract.
[QF: volume 1: page 202: line(s) 17-19: {book 12; chapter 6; before three derivative rulings}]

reconcile with them in such a case if they want mending [of the relationship]. And women are entitled to rights
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
Mighty, the Wise.
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.

But if she's pregnant, divorce is not finalized
Until the birth or miscarriage is realized.

The waiting period ends with the delivery of the child for the pregnant woman.
[QF: volume 1: page 203: line(s) 9: {book 12; chapter 7; section 1; second type}]

reconcile with them in such a case957 if they want mending [of the relationship]. And women are entitled to rights
Mighty, the Wise.
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
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.

If he says three with intent all at the same time.
The marriage is over.

If the man says, "Anti taliq. Anti taliq. Anti taliq.", he has enacted three divorce counts except if he only meant to
emphasize his first statement (in which case only one divorce count has been enacted).
[QF: volume 1: page 198: line(s) 15-16: {book 12; chapter 2; after description of fourth type of divorce
phrase format}]

As the Qur’an explicitly states in chapter 2, verse(s) 229-230 that the third divorce pronouncement is the
last one allowed and does not mention any specific time interval in which these take place, three that occur in the
same time period will enact a finalized divorce according to the apparent meaning of the verses.
958
675
The Guiding Helper
But, it's wrong and a crime.

If he utters three divorce counts in one statement, he has disobeyed Allah but the divorce is still enacted and
finalized.
[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}]
It is unlawful to utter three divorce pronouncements together.
[AM: volume 1: page 554: line(s) 8: {book of marriage and divorce; chapter of divorce; introduction;
middle}]

O Prophet [tell the believers that] when you divorce women, divorce them according to their waiting period. And
keep track of the waiting period....

Men, don't ever say three at the same time. They bind.

It is unlawful to utter three divorce pronouncements together. Such is the legal ruling for it, but such divorce
phrases are still enacted and the former wife becomes unmarriageable to him… until she gets married to [another]
husband…
[AM: volume 1: page 554: line(s) 8-9: {book of marriage and divorce; chapter of divorce; introduction;
middle}]

As the Qur’an explicitly states in chapter 2, verse(s) 229-230 that the third divorce pronouncement is the
last one allowed and does not mention any specific time interval in which these take place, three that occur in the
same time period will enact a finalized divorce according to the apparent meaning of the verses.

In our din, only men may pronounce a divorce.
A woman may request, but she cannot enforce.
676
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}]

All of the verses in the Qur'an that talk about the divorcer are in the masculine form and all of the verses that talk
about the divorcee are in the feminine form.

That's if in the marriage contract she didn't write,
"I can divorce myself if I want. I have right."

The sixth type of condition one may put on divorce is to say if so-and-so desires, then you are divorced. So, the
divorce is enacted if so-and-so960 desires.
[QF: volume 1: page 200: line(s) 17-19: {book 12; chapter 3; sixth type}]

À’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 him961. And À’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}]

If she wrote that, then she says, "Tallaqtu nafsi,"
(Which means: I divorce myself.)
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…}]


once, two times, or three.

If she says she wants three divorce counts, the divorce is finalized… and if she says, "I wanted one divorce count,
that is what is enacted."
[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
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

The mother has right to raise kids after divorce

The first person who has the most right to raising the child is the mother…
[IA: volume 1: page 127: line(s) 23: {book of marriage; chapter of child care; explanation of Ibn
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 divorced wife of Abu Tufayl came to the Prophet (May Allah bless him and give him peace) and she said,
"This son of mine was in my belly and sucked my breast-milk and lied on my lap and I would ransom myself for
him [due to my love for him] while his father claims that he will wrestle him away from me."
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
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

And the father has to provide an income source -
For boy children until they pass their puberty

And for girls until they lose their virginity.

The father is responsible for paying the rent of the place of residence in which the woman is raising the child and
his children are living in according to the popular opinion in the Maliki school. Another valid opinion is that the
woman must pay her share of the rent.
[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…


But if the woman gets married to a strange man,
The next person responsible takes them; they can.
967
Now if the child is born out of wedlock, the father is still responsible for his child's provision.
680
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.

The divorced wife of Abu Tufayl came to the Prophet (May Allah bless him and give him peace) and she said,
"This son of mine was in my belly and sucked my breast-milk and lied on my lap and I would ransom myself for
him [due to my love for him] while his father claims that he will wrestle him away from me."
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}]

And if the father does go to a distant land,
He can take the kids along with him in his hand.

If the father or legal guardian of the child moves to a land other than the land of the mother [or the person who
currently has custody over the children], he has the right to raise the children rather than her; he may take them
with him (if he is trustworthy) unless the person currently raising the children willfully moves to the same place.
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

If before or after divorce, they both argue
About who owns the stuff in the house willing to sue
Each other to increase their wealth and fulfill greed,

A judge must decide for them and write up a deed.
If a proof of purchase or ownership they find,

The case is settled; else, the following rules bind:

Ibn Àsim means that if the couple… disagree about the ownership of some material possession in the house each
claiming that it belongs to him/her but neither has clear proof, then [the judge should use the following rules for
deciding to whom the article belongs]…
[IA: volume 1: page 88: line(s) 11-11: {book of marriage; section on disagreements about things in the
house; explanation of Ibn Àsim's statement, "And if for the material possessions of the house they
disagree…"}]

And Dawud and Sulayman when they were judging the case of the crops onto which sheep of people had strayed.
And We were witnesses over their judgment970. And We made Sulayman understand it. And we gave both of them
knowledge…
[QU: volume 1: page x: lines(s) x: {al-Qur’an, chapter 21, verse(s) 78-79}]

Things that are usually used by women are hers
Like women's jewelry, skirts, blouses, bras, and furs.
Things usually employed by men belong to him

Like men's clothes, heavy tools, electric shavers to trim.

If the material possession is usually used by men, such as weapons, men's clothes, silver rings, the judge should
decide in the favor of the man after the man gives his oath.
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
disagree…"}]

…And command according to custom (wa’mur bi l-ùrf).
[{al-Qur’an, chapter 7, verse(s) 199}]

Things that suit both genders are given to the man
Like furniture and appliances (like a fan).
In all cases, the woman or man must give oaths.

If the material possession is [by custom] used by both men and women, such as a slave, unisex clothing, al-
Mughīrah971 has said that the judge should split the article [equally] among the man and the woman after they have
both given an oath. Imam Malik and Ibn `Qasim have said about the same issue that the article is given to the
husband/man after he gives an oath … except if the woman has some clear proof [of ownership] or the man is
known to be [too] poor [to have bought the article under dispute].
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.
disagree…"}]

…And command according to custom (wa’mur bi l-ùrf).
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

They should remember lying is what Allah loathes.

Ali ibn Abu Talib has said that the most tremendous of faults with Allah is the lying tongue.
[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}]

…And let us invoke the curse of Allah on the liars.

Women can't get married again 'till going through
Three pure states since the divorce word from his mouth flew.

And [also among the types of women that one cannot get married to is] the woman in her waiting period.
[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 there is no harm on you for what you publicize of your desire to marry women or what you keep private
among yourselves. Allah knows that you will mention your prospective spouse candidates. But, do not hold
private/closed-room meetings alone with your spouse candidates. Rather, just say words accepted by custom [in
front of other people]. And do not conduct the marriage contract until the woman’s waiting period has expired.
Indeed, Allah is aware of what you do.
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.

684

A woman can't get married if her husband died
'Till four lunar months and ten nights pass by her side.

As for the woman whose husband has died, her waiting period is four months and ten days if she is not pregnant
regardless of whether her husband had sexual intercourse with her or not, regardless of whether she is young or
old…
[QF: volume 1: page 205: line(s) 18-19: {book 12; chapter 7; section 2; before derivative rulings}]

And those of you that pass away and leave wives. Let the wives wait with themselves for four months and ten
days. Then when they have completed their waiting period, they may do with themselves what they wish according
to right-conduct. Allah is aware of what you do.

A pregnant woman can't get married 'till the birth
Or the miscarriage to any man on the earth.

The waiting period for the woman whose husband has died is delivery of the child according to the vast majority of
scholars.

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.
And those that are pregnant, their waiting period is up to their delivery.
685
The Guiding Helper

If a woman's husband is lost, he is searched for.
If not found, he is waited for years (about four).

Concerning the lost man and he is the one who disappears without a trace and no news is known about him…
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.

This is what many Companions of the Prophet (May Allah bless him and give him peace ) such as ‘Umar and ‘Ali
expressed and they must have learned something similar from the Prophet himself.
[AM: volume 1: page 551, lines(s) 1-2: {Malik, volume 2, page 575; Bayhaqi, kubra, volume 7,
page 732, hadith #15566}]

But if the money he left her runs out before,
She may go to a judge and a divorce ask for.

When she has raised her case to the judge, … then if the husband is absent [and not available] and he has no wealth
to provide for his wife, the woman has the right to terminate the marriage according to the popular opinion in the
Maliki school.…
The judge should appoint a two month waiting period…
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
[QF: volume 1: page 187: line(s) 11-13, 20, 25-26: {book 11; chapter 7; six derivative rulings;
derivative ruling 3 and 6}]

The Prophet (May Allah bless him and give him peace) instructed that a man should either divorce his wife or
spend upon her.
[AM: volume 1: page 522: lines(s) 4-5: {Ahmad, Abu Hurayrah, hadith #7120}]

If a husband becomes crazy or a leper,
A judge can give the woman a divorce paper.

Now if any of these faults appear after the marriage ceremony, there is no right to cancel except if the husband is
tried after the marriage ceremony with mental illness or leprosy; in such a case, the couple is granted a separation
for the harm that the wife may receive [from living with such a husband].

The Prophet (May Allah bless him and give him peace) ruled by, “There is no taking harm nor causing harm [in the
din].”
[{Ibn Majah, rules, he who builds [a structure] that harms his neighbor, hadith #2331}]

Inheritance is half the knowledge of the din.

The divisions of inheritance are half of the knowledge.
And the memorization of metered verse is easy.
[MM: volume 1: page 39: line(s) 2: {second inheritance core text; Khulasah al-Fara'id by Àbd al-Malik
al-Fattani; verse 5}]

The Prophet (May Allah bless him and give him peace) said, “Learn the knowledge of Inheritance and teach it to
people since it is half of all knowledge. And Inheritance is the first knowledge that is forgotten. And it will be the
first knowledge that will be snatched away from my nation.”.
687
The Guiding Helper
[JA: volume 15, page 61, line(s) 11-13: {Dar Qutni, Abu Hurayrah, volume 4, page 67}]

It'll be forgotten 'till it's no longer seen.
It's the first knowledge that's lost before the others.

That's why we should learn it and teach to others.

Knowing that knowledge is the best of what one can strive for
And the more fitting occupation to which the servant is called
And that this knowledge concerns what is

popular among all the scholars:
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 àn Jumul al-
Mawarith; verse(s) 7-9}]

The Prophet (May Allah bless him and give him peace) said, “Learn the knowledge of Inheritance and teach it to
people since it is half of all knowledge. And Inheritance is the first knowledge that is forgotten. And it will be the
first knowledge that will be snatched away from my nation.”.
[JA: volume 15, page 61, line(s) 11-13: {Dar Qutni, Abu Hurayrah, volume 4, page 67}]

After a person dies, obligations are paid
From their estate like graves, debts, then bequests he made.
The rest of their wealth's the residual estate

When a person dies, the first thing that is taken out from his estate is the cost of his enshrouding and burial [and
related funeral service costs], then his debts according to their rank, and then his bequests are taken out the
[remaining] third. Then, the rest of the estate is divided in inheritance.
[QF: volume 1: page 329: line(s) 26-28: {book 20; introduction; very beginning}]
688
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.

Which is divided according to the life state
Of the family members of the dead person.

The ninth preventive barrier that excludes a person from receiving inheritance is having a doubt about whether the
inherited died first or inheritor died first, such as two people who died in the collapse of a building or drowned
together, In such a case, neither inherits from the other973. But, the rest of their inheritors inherit from him/her.
[QF: volume 1: page 339: line(s) 5-6: {book 20; chapter 4; preventive factor 9}]

The Qur’an makes it clear (e.g., in chapter 4, verse 11) that surviving family members are the target of Inheritance
distribution and that some family members have larger shares while others have smaller shares.

The divisions are fixed. We can't add or lessen.

The meaning of the inheritance shares is the delineated portions that are described by Sacred Law. They are
known as a fraction of the total [residuary] wealth. And these portions are six: (1) one-half, (2) half of one-half,
(3) half of half of one-half, (4) two-thirds, (5) half of two-thirds, and (6) half of half of two-thirds.
[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}]

The Qur’an makes it clear (e.g., in chapter 4, verse 11) that family members are the target of Inheritance
973
This shows that only living family members inherit from the deceased and not dead ones.
689
The Guiding Helper

From blood ties people inherit from each other
And because they were still married to each other.

The reasons why one person would inherit from another are: (1) blood ties, (2) marriage, slavery…

The Qur’an makes it clear (e.g., in chapter 4, verse(s) 11-12) that family members are the target of Inheritance

Divorced people,

The expelled spouse does not inherit from the expelling spouse nor does the expelling spouse inherit from the
expelled spouse974.

The Qur’an makes it clear (e.g., in chapter 4, verse(s) 11-12) that family members are the target of Inheritance
distribution and that some family members have larger shares while others have smaller shares. People who are
divorced no longer qualify as being part of each other’s family.

those of disparate religion,

974
The point here is that once divorce is enacted (through normal means or through public accusations of adultery in front of a judge),
the former spouses no longer inherit from each other.
690
The non-Muslim does not inherit from the Muslim … and the Muslim does not inherit from the non-Muslim.

The Prophet (May Allah bless him and give him peace) said, “The believer does not inherit from the disbeliever
and the disbeliever does not inherit from the believer.”
[{Bukhari, fighters, where did the Prophet raise the flag, hadith #3946}]

Those stillborn children,

If the born baby screams after birth, he inherits and if he does not then he does not inherit…
[QF: volume 1: page 339: line(s) 3: {book 20; chapter 4; preventive factor 8}]

The Prophet (May Allah bless him and give him peace) said, "The baby is not prayed upon, nor does he inherit, nor
is he inherited from until he screams after birth."
[AM: volume 1: page 200: line(s) 6-7: {Tirmidhi, funeral services, not praying on a baby until he
screams, hadith #953}]

those kids from fornication,

The illegitimate child does not inherit from his father and his father does not inherit from him…

Makhul related that the Messenger of Allah (May Allah bless him and give him peace) affirmed the relation of the
illegitimate child to the mother [for purposes of inheritance].
[Darami, Inheritance, Inheritance of the illegitimate child, hadith #2840]
691
The Guiding Helper

Those who murdered their rich and well-off relative,

If an inheritor intentionally kills the inherited, he will not inherit from his wealth.

The Prophet (May Allah bless him and give him peace) said, “The intentional murderer does not inherit [from his
victim].”
[{Abu Dawud, blood money, money for limbs, hadith #3955}]

Those we are unsure whether they did longer live.
All these people don't inherit from the other

The ninth preventive barrier that excludes a person from receiving inheritance is having a doubt about whether the
inherited died first or inheritor died first, such as two people who died in the collapse of a building or drowned
together, In such a case, neither inherits from the other975. But, the rest of their inheritors inherit from him/her.

not doubt.976".
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

Except illegitimate kids and the mother.

As for the child of the woman whose husband has accused her of adultery977, his inheritance is only from the side
of the mother.
[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 Àsim's statement, "the son of the adultery
accusation, his inheritance is from his mother…"}]

Makhul related that the Messenger of Allah (May Allah bless him and give him peace) affirmed the relation of the
illegitimate child to the mother [for purposes of inheritance].
[Darami, Inheritance, Inheritance of the illegitimate child, hadith #2840]

If a wife is pregnant, division is delayed
'Till the birth of the child so it's life is displayed.

The fourth preventive barrier is pregnancy, so the division of the wealth is stopped until the delivery.

We will not be able to correctly divide the inheritance according to the Qur‘an unless we are aware of the life-state
of the child and that he screams. Also, the sex of the child is affirmed through his birth (even though it may be
found out earlier using a technological means).
977
This includes any type of illegitimate child, even if from an unmarried woman.
693
The Guiding Helper

Only a fixed set of relatives get a sum:
The father, and his father,

As for the male inheritors, they are: the father, the grandfather from the side of the father (or previous male
ancestor as long as no woman came in between [e.g., father's mother's father does not inherit but the father's father's
father does]...
[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 Àsim's statement, "the males for whom inheritance is a
right…"}]

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.

the son, and his son,

As for the male inheritors, they are: …the son and the son's son even if of a distant generation [e.g., son's son's
son's son].
[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 Àsim's statement, "the males for whom inheritance is a
right…"}]

694

Husband,

As for the male inheritors, they are: …the husband, the son and the son's son even if of a distant generation [e.g.,
son's son's son's son].
right…"}]

And you shall have half of what your wives leave if they do not have a [surviving] child. If they have a child, then
you shall have one-fourth of what they leave after bequests and debts are discharged. And they shall have one-
fourth of what you leave if you do not have a child. If you have a child, then they shall have one-eighth after
bequests and debts are discharged. Now if men or women are inheriting from their maternal siblings [kalalah],
each one of them shall have one-sixth. If they are more than one, then they shall share one-third after bequests and
debts are discharged – not to harm. This is an enjoinment from Allah and Allah is All-knowing, Forbearing.

brother,

As for the male inheritors, they are: … the full brother, the paternal half brother, the maternal half brother…
right…"}]

The Prophet (May Allah bless him and give him peace) said, “Whatever is left over after the shares are distributed
is given to the closest male family member.”
[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.
[{al-Qur’an, chapter 4, verse 176}]

and non-maternal brothers' son,

As for the male inheritors, they are: … the son of the full brother, the son of the paternal half brother; but, the son
of the maternal half brother does not inherit….
right…"}]

#6240}]

The paternal uncle, and this uncle's real son,

As for the male inheritors, they are: … the full paternal uncle, the paternal half paternal uncle, the son of the full
paternal uncle, and the son of the paternal half paternal uncle…
right…"}]

#6240}]
696

The mother,

As for the female inheritors, they are: the mother,…
right. Are ten and seven are the women…"}]


the grandmother,

As for the female inheritors, they are: …the maternal grandmother, the paternal grandmother (as long no male
other than the direct biological father comes between the [great or great-great] grandmother978 and the deceased).

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

daughter, son's daughter,

As for the female inheritors, they are: the mother, the wife, the daughter, the son's daughter…


The wife, the sister.

As for the female inheritors, they are: the mother, the wife, the daughter, the son's daughter, the full sister, the
paternal half sister, the maternal half sister, …

698
everything.

That's all. There is no other.

The inheritors according to Abu Bakr al-Siddiq, Zayd ibn Thabit, Imam Malik, and Imam al-Shafiì are the ones
that there is absolute agreement and there are none other than them. So among the men are fifteen classes: (1) the
son, (2) the son's son even if from a distant generation, (3) the father, (4) the grandfather even if from a distant
generation, (5) the full brother, (6) the paternal half brother, (7) the maternal half brother, (8) the son of the full
brother, (9) the son of the paternal half brother, (10) the full paternal uncle, (11) the paternal half paternal uncle,
(12) the son of the full paternal uncle, (13) the son of the paternal half paternal uncle, (14) the husband, and (15)
and the male slave-master.
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), Àbdullah ibn Masùd, 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.

The Prophet (May Allah bless him and give him peace) attended a funeral procession and was asked about what
the deceased paternal and maternal aunt would inherit and he replied, “I do not find in the book of Allah any
portion for them980.”
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}]

Some of these people inherit only fixed shares:
Spouses, mothers, and the maternal sibling pairs.

The first type of inheritor is he who only inherits fixed shared and they are six: (1) mother, (2) grandmother, (3)
husband, (4) wife, (5) maternal half brother, and (6) maternal half sister.
[QF: volume 1: page 330: line(s) 25-26: {book 20; chapter 1; middle; before derivative rulings}]

Verses 11-12 of chapter 4 of the Qur’an outline this.

Some only from the remaining wealth they funnel:
The son, his son, the brother (full or paternal),
His son, the paternal uncle, this uncle's son.

The second type of inheritor is he who only inherits by funneling the remaining wealth they are: (1) son, (2) son's
son, (3) full brother, (4) father, (5) paternal uncle, (6) brother's son, (7) paternal uncles' son, (8) the male slave
master, and (9) the female slave-master.
[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}]

Verses 11-12 and 176 of chapter 4 of the Qur’an outline this.

Some can take with both of the above methods done:
700
Like the father, and his father, and grandfather.

The third type of inheritor is he who can inherit simultaneously by fixed shares and also by funneling the
remaining wealth; they are two: (1) father and (2) grandfather.


Some can take with one method and not the other:
Like the daughter, and son's daughter, and the sister

(The full sister and paternal, not from mother).

The fourth type of inheritor is he who can inherit only by fixed shares or only by funneling the remaining wealth;
they are four: (1) daughter, (2) son's daughter, (3) full sister, and (4) paternal half sister.


Six fractions did come in Allah's Book. They are fixed:
One-half, one-fourth, one-eighth, two-thirds, one-third, one-sixth.

The fixed shares of inheritance are six: (1) one-half, (2) one-fourth, (3) one-eighth, (4) two-thirds, (5) one-third,
and (6) one-sixth.

701
The Guiding Helper

One-half is for the husband whose wife has no child,

As for one-half, it is for the husband when [the wife has] no child,
[QF: volume 1: page 333: line(s) 12: {book 20; chapter 2; end section}]


The daughter with no sibling with whom to go wild,
The son's daughter with no male parent or sibling,

As for one-half, it is for the husband when [the wife has] no child, the daughter and the son's daughter when the
deceased does not have a son [or son's son].

702

The full and paternal sister with no sibling.

As for one-half, it is for the husband when [the wife has] no child, the daughter and the son's daughter when the
deceased does not have a son [or son's son], the full sister and the paternal half sister (if the full sister is not
present)…

everything.

One-fourth is for the husband whose wife has offspring
And the wife whose husband's part no children did bring.

As for one-fourth, it is for two people: (1) the husband when [the wife has] a child and (2) the wife when [the
husband has] no child…

703
The Guiding Helper

One-eighth is for the wife whose husband has some kids.

As for one-eighth, it is for the wife when [the husband has] a child…


Two-thirds is for daughters, and the son's female kids,

As for two-thirds, it is for two or more daughters or two or more son's daughters (if daughters are not present)…

704

The full and paternal sisters that are not veiled.

As for two-thirds, it is for … two or more full sisters or two or more paternal half sisters if full sisters are not
present.

everything.

One-third's for the grandfather whose division test failed,

If the grandfather is found with full siblings or paternal half siblings, then he gets the larger of either
one-third of the residuary estate or division of the remaining wealth [with the siblings].
[QF: volume 1: page 336: line(s) 19-20: {book 20; chapter 3; summary section before tanbih; fourth
situation}]

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 àn sulayman ibn Yasar”]
705
The Guiding Helper
The mother whose child had no child or brothers981,

As for one-third, it is for the mother in the absence of anyone who can push her down to one-sixth.


The unveiled half siblings from the side of mothers.

As for one-third, it is for the mother in the absence of anyone who can push her down to one-sixth and for two or
more maternal half siblings either male or female.

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

One-sixth is for the mother in other cases,

As for the mother, she is moved from a share of one-third to one-sixth by the son, the son's son, the daughter, the
son's daughter, or two or more male or female siblings, regardless of whether these siblings are full, paternal, or
maternal.
[QF: volume 1: page 332: line(s) 20-22: {book 20; chapter 2; section on the veiling of the mother}]


And a half sibling to the mother he traces,

As for one-sixth, it is for … a single maternal half sibling, either male or female.
[QF: volume 1: page 333: line(s) 20-23: {book 20; chapter 2; end section; very end}]

707
The Guiding Helper

Father or grandfather with no one with a share,

As for one-sixth, it is for … a father and a grandfather along with whom their inheritance is reduced to one-sixth.
[QF: volume 1: page 333: line(s) 20-21: {book 20; chapter 2; end section; end}]


A son's daughter with a daughter with her to share,

As for one-sixth, it is for … one or more son's daughters in the presence of a single daughter.

Ibn Mas’ud said that the Prophet (May Allah bless him and give him peace) divided an inheritance share involving
a daughter, a son’s daughter and a sister. He gave the daughter one half. He gave the son’s daughter one-sixth to
complete the two-thirds share allotted to female offspring. And he gave the sister, what was left over.
[{Bukhari, Inheritance, Inheritance of the daughter of the son with the daughter, hadith #6239}]

A grandmother,
708
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}]

The Prophet (May Allah bless him and give him peace) used to apportion for the grandmother one-sixth of the
estate if the deceased did not have a mother.
[{Abu Dawud, inheritance, grandmother, hadith #2508}]

and a paternal half sister
Who's along with an inheriting full sister.

As for one-sixth, it is for … one or more paternal half sisters along with a single full sister.


If all the fractions add up to greater than one,
709
The Guiding Helper
The denominator's increased to add to one.

The third situation is that the fractional shares are many until they add up to greater than the base of the inheritance
division. In such a case, the method of Zayd ibn Thabit and most of the Companions… is that the base of the
inheritance division is shifted; this shifting causes each inheritor’s share to become diminished according to his
original share.
[QF: volume 1: page 340: line(s) 3-5: {book 20; chapter 5; end section; situation three; beginning}]

Some always inherit some and never get none:
Father, mother, husband, and wife, daughter, and son.

As for full veiling of inheritance, it does not affect six classes of inheritors: (1) direct biological son, (2) direct
biological daughter, (3) mother, (4) father, (5) husband, and (6) wife.
[QF: volume 1: page 331: line(s) 27-28: {book 20; chapter 2; near very beginning}]


Others are completely shut out by another:
The son veils grandchildren, the father his father.

As for full veiling of inheritance, it does not affect six classes of inheritors: (1) direct biological son, (2) direct
biological daughter, (3) mother, (4) father, (5) husband, and (6) wife. As for other than these people, they are
sometimes veiled completely from inheriting. As for the son's son and the daughter's son, they are veiled by the
son. And closer male descendants veils those of a further generation... As for the grandfather, he is veiled by the
father. And the closer male ancestor veils the more distant male ancestor.

…Some blood relatives are closer than others in the mandate of Allah…
710
[{al-Qur’’an, chapter 33, verse 6}]

All siblings are veiled by a son or father.
Paternal siblings are veiled by a full brother.

As for the full brother and full sister, they are veiled by the son, the son's son…, and the father. as for the paternal
half brother and paternal half sister, they are veiled by the full brother and all those that veil the full brother
[QF: volume 1: page 332: line(s) 2-4: {book 20; chapter 2; first type of veiling}]


Sons of a full brother are veiled by grandfathers
And also veiled by above-mentioned male others.
Sons of a paternal half brother are veiled by

Sons of a full brother and all whose names passed by.

As for the son of the full brother, he is veiled by the grandfather and the paternal half brother and all those that veil
the paternal half brother. As for the son of the paternal half brother, he is veiled by the son of the full brother and
all those that veil the son of the full brother.

711
The Guiding Helper

Paternal full uncles are veiled by the above.
Paternal half uncles are veiled by the above.
The sons of full uncles are veiled by the above.

The sons of half uncles are veiled by the above,

As for the paternal full uncle, he is veiled by the son of the paternal half brother and all those that veil the son of
the paternal half brother. As for the paternal half paternal uncle, he is veiled by the paternal full uncle and all those
that veil the paternal full uncle. As for the son of the paternal full uncle, he is veiled by the paternal half paternal
uncle and all those that veil the latter. As for the son of the paternal half paternal uncle, he is veiled by the son of
the paternal full uncle and all those that veil the latter.


Half maternal982 siblings by child or father.

As for the maternal half sibling, he is veiled by the son, the daughter, the son' son, the son's daughter…, the father,
and the grandfather…

982
This may be better read as maternal half instead of half maternal.
712
Grandmothers are veiled by the dead person's mother.
Paternal grandmothers are veiled by the father.

As for the mother's mother, she is veiled by the mother. As for the paternal grandmother, she is veiled by either the
father or mother.

The Prophet (May Allah bless him and give him peace) used to apportion for the grandmother one-sixth of the
estate if the deceased did not have a mother.
[{Abu Dawud, inheritance, grandmother, hadith #2508}]

Some inheritors' shares are cut by another.

Veiling is of two types; (1) complete veiling and (2) veiling in which the inheritor's share is diminished.


The father inherits one-sixth and up to all.
But with sons, no extra wealth in his hand does fall.
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}]


The grandfather is like the father except when
Found with full siblings (who are kids, women, or men)
And there's no one with shares, then grandfather chooses

Division or one-third. So, he never loses.
If there's someone with shares, then grandfather chooses

Division, one-sixth, or remaining third he uses.
That's also if the sibling is half paternal.

The grandfather has six possible situations: (1) if he is alone, he takes the entire wealth [like the father], (2) if he is
along with a son or a son's son, he inherits only one-sixth [like the father], (3) if he is along with those that take by
fixed shares, he inherits a fixed share of one-sixth along with them and then takes the remaining wealth [like the
father], (4) If he is found with only full siblings or only paternal half siblings, then he gets the larger of either
one-third of the residuary estate or division of the remaining wealth [with the siblings], (5) if he is found with both
full siblings and paternal half siblings, he gets the larger of either one-third of the residuary estate or division of the
remaining wealth (but the paternal siblings are counted along with the full siblings when determining his division
share), and (6) if he is found with siblings and also those that inherit fixed shared, then he gets the better of three
situations that we mentioned before.
[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
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 àn sulayman ibn Yasar”]

But, the grandfather veils those that are maternal.

As for the maternal half sibling, he is veiled by the son, the daughter, the son' son, the son's daughter…, the father,
and the grandfather…


A son lose her fixed share a daughter he does make.
So, daughters get only half of what the sons take.

As for a shift from a fixed share to funneling the remaining wealth, it is for the daughter and the son's daughter…
along with her brother [i.e. a son]
[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.

715
The Guiding Helper

Non-maternal sisters lose their shares with daughters.
So, they share in what is left like with their brothers,

As for a shift from a fixed share to funneling the remaining wealth, … it is also for the full sister and paternal half
sister.. along with her full brother … Similarly, [unveiled] full sisters and paternal half sisters lose their fixed
shares and are forced to share in the remaining wealth when found with daughters [the daughters are unaffected].
[QF: volume 1: page 333: line(s) 2-5: {book 20; chapter 2; second type of veiling; near end before
tanbih}]

everything.

There are some odd cases that the scholars mention
Like a spouse along with parents and no children.
In such a case, the mother gets only one-third

Of what's left. Father gets double of what you heard.
716
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}]

If there's no one to funnel the remaining wealth,
It goes to the Collective Bank for welfare and health.

Whoever does not have any inheritors who can funnel the remaining wealth nor a slave master, his remaining
wealth983 is given to the Bayt al-Mal of the Muslims.
[QF: volume 1: page 331: line(s) 17: {book 20; chapter 1; two derivative rulings; near middle}]

If there's no such bank around, it's distributed
To inheritors or charities instituted.

Imam al-Tartushi has said that in the Maliki school, wealth is not given to the Bay al-Mal if the ruler is corrupt984;
rather in such a case, it is redistributed to the inheritors;
…
Ibn al-Qasim has said that whoever dies and has no inheritor, one should give his residuary estate away in
charity…
[QF: volume 1: page 331: line(s) 20-23: {book 20; chapter 1; two derivative rulings; near end}]

After death, any person can give up their share.
Then, denominator's decreased just to be fair985.
983
Which may be the entire residuary estate in the absence of any valid inheritor
984
Sheikh Àli 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
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}]

People may leave a bequest to anybody
Who is not found in the inheriting body,
Even to non-Muslims or to institutions

Or anything that can have real acquisitions.

As for the person to whom a bequest is left, it can be any one that can own property, young or old, free or slave,
born or not born yet - except an inheritor.
[QF: volume 1: page 348: line(s) 4-6: {book 20; chapter 10; section 1; essential 2}]

The Prophet (May Allah bless him and give him peace) said, “One may not make a bequest to an inheritor986.”
[{Tirmidhi, bequests, no bequest for the inheritor, hadith #2046}]

Of the estate, bequests can be up to one-third.
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
Any more to the inheritors is deferred.

The third type of bequest is that which the inheritors may approve or disapprove and it is of two types: (1) a
bequest to an inheritor and (2) a bequest of more than one-third.
[QF: volume 1: page 348: line(s) 15-16: {book 20; chapter 10; section 1; essential 3; type 3}]
Proof(s) from Primary Text(+s):

The Prophet (May Allah bless him and give him peace) set one-third as the maximum amount of a bequest.
[{Bukhari, funeral services, hadith of Sa`d ibn Abu Waqqas, hadith #1213}]

In this song, we mention miscellaneous stuff.
That's because we want this book to give just enough.

To have an end chapter about miscellaneous activities is one of the beauties of a written piece of work. This is
because, one can place in such a section issues that do not fit squarely in any of the other chapters. Thus, it has
been the practice of the Maliki scholars to place a miscellaneous chapter at the end of their books; they used to
entitle this chapter al-Jami`. If you want to learn more about this practice, please refer to Àdawi's footnote
commentary on Abu al-Hasan's explanation of Ibn Zayd's Risalah (volume 2, page 365).
[AM: volume 2: page 566: footnote 1: {footnote about title of last chapter "Kitab al-Jami`"}]

If you see something wrong, you should try to correct.

As for the commandments concerning the tongue, they are four: (1) reciting the Qur'an, (2) remembering Allah,
(3) making supplication, and (4) commanding the right and forbidding the wrong.

The Prophet (May Allah bless him and give him peace) said, “Whoever among you sees a wrong, let him correct it
with his hand. If he is unable, then with his tongue. If he is unable, then with his heart and that is the weakest of
faith.”
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The Guiding Helper
[{Muslim, faith, prohibiting the wrong is from faith, hadith #70}]

That's only if something worse you do not expect.

And another precondition for commanding the right and forbidding the wrong is that one feels safe that one's
corrective action will not lead to an action that is even more wrong; For example, forbidding someone from
drinking alcohol but that act of forbidding leading to someone's death.
[QF: volume 1: page 368: line(s) 12-14: {book 21; chapter 5; section 4; first fourth}]

As we are told to avoid spreading trouble and turmoil in the primary texts, one should not spread such trouble and
turmoil even in correcting a wrong.

Privacy of adults is to be respected.
Don't spy on them even to make wrongs corrected.

And another precondition for the wrong being corrected is that it be known without spying. So, whoever draws the
curtain and closes the door cannot be spied upon.

The Prophet (May Allah bless him and give him peace) said, “If you start seeking out the hidden faults of the
people, you will ruin/corrupt them or about ruin them.”
[DR: volume 1: page 759: hadith #1574: {Abu Dawud, manners, prohibition from spying, hadith
#4244}]
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Obey the Khalifah and Islamic Ruler.

And if the people agree on someone for the position of Khalifah who does not fulfill its preconditions, it still valid
for fear that contention may lead to internal turmoil. And it is not permissible to leave the obedience of Islamic
leaders even if they are unjust until clear signs of disbelief are seen from them. Rather, one must obey them in
what the person likes and in that which the person does not like - except if they command one to disobey Allah; in
such a case, there is no obedience to a created thing which entails disobedience to Allah.

The Prophet (May Allah bless him and give him peace) established the Khalifah system by appointing Abu Bakr as
his successor.

He has to have knowledge and be a believer.

As for the preconditions of the Islamic Ruler, they are eight: (1) that he be Muslim, (2) that he be past puberty, (3)
that he be sane, (4) that he be male, (5) that he be upright, (6) that he have knowledge [of the din], (7) that he be
self-sufficient, and (8) that his lineage be traceable to the Quraysh Arab tribe; however, there is some disagreement
about this last precondition987.

Abu Bakr al-Siddiq had such qualities and was appointed by the Prophet as his successor.

For Allah's cause do fight

As for physical battle, the general ruling is that it is a communal obligation…
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.
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The Guiding Helper
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.

The Prophet (May Allah bless him and give him peace) said, “I have been commanded to fight against people until
they witness that there is no god but Allah and Muhammad is the Messenger of Allah – and they establish prayer
and give Zakat. If they do that, their blood and wealth have been protected from me except with the right of Islam.
And their accounting will be done by Allah.”
[{Bukhari, faith, chapter of if they repent and establish prayer, hadith #24}]

against His enemy.

Three types of people are fought: (1) disbelievers, (2) insurrectionists, and (3) those that commit gang crimes.
[QF: volume 1: page 126: line(s) 25-26: {book 7; chapter 2; issue 1; very beginning}]

The Prophet (May Allah bless him and give him peace) said, “I have been commanded to fight against people until
they witness that there is no god but Allah and Muhammad is the Messenger of Allah – and they establish prayer
and give Zakat. If they do that, their blood and wealth has been protected from me except with the right of Islam.
And their accounting will be done by Allah.”
[{Bukhari, faith, chapter of if they repent and establish prayer, hadith #24}]

But, don't kill non-combatants

And women are not killed, nor children … - except if they act as soldiers…, nor monks, nor priests/rabbis, nor the
elderly - except if one fears that they will try to harm one or engage in war planning, nor the retarded person, nor
722
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.

A dead woman was found among the enemy casualties in one of the Prophet’s battles. The Prophet (May Allah
bless him and give him peace) then prohibited the killing of women and children [even in times of war].
[{Bukhari, jihad wa s-sayr, killing children in war, hadith #2791}]

or from battle flee.

It is not lawful to turn away (in an attempt to flee) from a battle rank if it will diminish the strength of the
Muslims988.

And whoever turns his back from the enemy on the day of battle (except as a maneuver of war or to join another
party), he has returned with anger from Allah and Hell shall be his abode. And what an awful journey’s end.
[QU: volume 1: page 178: line(s) 13-15: {al-Qur’an, chapter 8, verse 16}]

Don't fight for wrong causes like wealth, money, and greed.

The wajib essentials for each soldier engaged in battle are: (1) having a pure intention, (2) obeying the commander
of the unit, (3) not stealing the materials acquired from the enemy, (4) fulfilling any obligations duties one is given,
(5) remaining firm when the enemy attacks intensely, and (6) staying away from causing disorder in the Muslim
army.
[QF: volume 1: page 126: line(s) 20-23: {book 7; chapter 2; issue 4 }]
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.
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The Guiding Helper
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.

Know that all human beings are from the same seed.

'Adam - he is the father of all humans.
[QM: volume 1: page 1389: line(s) 17 in column 1: {in alphabetical listing of 'udmah after 'ajama and
before 'arama; definition of 'Adam}]

O people, fear your Lord Who created you from a single soul and created from it his wife. And then spread from
those two many men and women…
[QU: volume 1: page 77: line(s) 2: {al-Qur’an, chapter 4, verse(s) 1}]

To your ethnic background, try not to be attached.
It's as important as whether earlobes are attached.

The third type of arrogance is done on the basis of social status or lineage. Thus, the person with the [perceived]
higher lineage looks down upon the person who does not have that lineage.
[ID: volume 4: page 1965: line(s) 10-11: {book of the blameworthy nature of arrogance and conceit;
social status and lineage}]

Abu Dharr said that I had an argument with a man in the presence of the Prophet (May Allah bless him and give
him peace) and I called him "a son of a black woman". The Prophet (May Allah bless him and give him peace)
then said, "O Abu Dharr… the son of a white woman is no better than a son of a black woman."
[{Ibn al-Mubarak, fi al-birr wa al-silah; Musnad Ahmad}]
724
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}]

Learn about the Noble and Blessed Prophet's life.
Try to copy him and follow his way of life.

All good is in grasping tightly to the Qur'an and the way of the Prophet (May Allah bless him and give him peace).
[QF: volume 1: page 19: line(s) 21: {book 0; chapter 10; issue 1; middle}]

Indeed, you have in the Messenger of Allah a good example for he who hopes in Allah, the Last Day, and
remembers Allah much.
[QU: volume 1: page 420: line(s) 12-13: {al-Qur’an, chapter 33, verse(s) 21}]

Live in a social way

Imam al-Nawawi has said that it is meritorious to visit [and keep company of] the righteous people and those that
are lower in rank [than the righteous person], … to visit those whom one's friend used to visit989, ….

Indeed those that believe and migrate and strive with their wealth and lives in the way of Allah, they are
protectors/friends of each other. And those who have not migrated, you are not responsible for their protection
until they migrate…
989
The point here is that our din encourages social intermingling with Muslims for most people.
725
The Guiding Helper

and select a good spouse,

The general ruling for getting married is that it is mandub.
[AM: volume 1: page 473: line(s) 5: {Book of marriage; introduction; very beginning}]

The Prophet (May Allah bless him and give him peace) said, “A woman is married for four reasons: (1) her
wealth, (2) her social status, (3) her beauty, and (4) her practice of din. So choose the one who is well-rooted in
din and you have gotten a good portion (your hands have become dusted).”
[{Bukhari, marriage, akfa’ fi din, hadith #4700}]

Well-mannered, pious.

The wife is among the most special of companions and closest of them; she should be practicing the din and have
other meritorious qualities looked for in a wife…

The Prophet (May Allah bless him and give him peace) said, “A woman is married for four reasons: (1) her
wealth, (2) her social status, (3) her beauty, and (4) her practice of din. So choose the one who is well-rooted in
din and you have gotten a good portion (your hands have become dusted).”
[{Bukhari, marriage, akfa’ fi din, hadith #4700}]

Be good to those in your house.
726
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.

The Prophet (May Allah bless him and give him peace) said, “The most perfect of the believers are those with the
best manners. And the best of you are the best of you to your womenfolk [and household].”
[{Tirmidhi, breast-feeding, the woman’s right over her husband, hadith #1082}]

Try as much as you can to avoid a divorce.

And also one should be gentle with one's wife. he should have patience with her and bear the [emotions] that come
out of her… and one should not be quick to divorce her.

The Prophet (May Allah bless him and give him peace) said, “The most hated to Allah of all mubah acts is
divorce.”
[{Ibn Majah, divorce, hadith of suwaid ibn saìd, hadith #2008}]

Raise kids well,

And this hadith shows … that one should train kids about performing meritorious actions and teach them noble
manners.

Hasan ibn Àli when a toddler picked up a date from a charity/Zakat reserve and put it in his mouth. The Prophet
(May Allah bless him and give him peace) instructed him, “Yuck [Kakh kakh], put it down; don’t you know that
we [the Prophet’s family] don’t eat from charity?”.
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The Guiding Helper
[{Bukhari, jihad wa s-sayr, he who speaks Persian, hadith #2843}]

but don't abuse with meaningless force.

When the child is seven years old, he is commanded to pray but is not beat if he doesn't listen. When he is ten, he
may be beat with light beating that doesn't cause harm if he doesn't listen and pray.
[KF: volume 1: page 47: line(s) 9-10: {preconditions of prayer; question 1; beginning}]

Don't batter your spouse

The female servants of Allah that we are prohibited from battering are our womenfolk.

wives].”
discipline her).
hadith #1830}]
990
728

or hurt with insulting words.

The meaning do not be ugly [to your wife] in the hadith is that do not say: May Allah make you ugly.
[DR: volume 1: page 188: line(s) 10: {Imam Nawawi's comments hadith #279 of Riyadh al-Salihin}]

wives].”
discipline her).
hadith #1830}]

Be good to parents

The peak of corruption is cutting blood ties992 … and people with blood ties are the close relatives.
991
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.

and elders.

This hadith tells us to respect and honor elderly people.

The Prophet (May Allah bless him and give him peace) said, “No young boy honors an old man because of his age
except that Allah appoints someone to honor him when he becomes old.”
[DR: volume 1: page 227: hadith 360: {Tirmidhi, honoring parents, honoring elderly people,
hadith #1945}]

Show them kind words.

The meaning of Allah's statement "and say to them noble words" is that the words should be soft and gentle; one
should use the most beautiful way of speaking to them with gentleness, with nobility, with good manners, with
shyness, and with bashfulness.
[FQ: volume 3: page 313: line(s) 19-20: {explanation of al-Qur'an (17:23)}]

And your Lord had 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.
730
Choose believing pious friends not given to fights.
Be stable, sincere in giving each other rights.

The views of scholars have differed about keeping the company of people. Among them are those that have chosen
to keep the company of people for letting others benefit from them, for benefiting from others, and to gain the
merit of having brotherly ties for Allah most High. Other scholars have chosen withdrawal and isolation from
people since it is safer and because the conditions of a true companion/[friend] are rarely found in a person.
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}]

The Prophet (May Allah bless him and give him peace) said, “A man is on the din of his friend; so, look carefully
to whom you befriend.”
[{Tirmidhi, zuhd, taking wealth with right, hadith #2300}]

If a Muslim does offer to you his salam,
Respond by saying, "wa àlaykumu s-salam."

As for the assalamu àlaykum greeting, it is a communal sunnah to commence such a greeting and returning such a
greeting is a communal obligation.

993
This means that he has correct àqidah.
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The Guiding Helper
And when you are greeted with a greeting, return a better greeting or a similar one. Indeed Allah accounts over
everything.

Travel to leave a wronging or oppressive land.

As for traveling, it either involves leaving something or seeking something. As for leaving something, it could be
exiting the territory of non-Muslims to the territory of Muslims or exiting the territory of innovations, exiting a land
in which unlawful acts have become predominant, or running away from bodily or material harm to oneself and
one's family.

Those whom the angels make to pass away while wronging themselves – the angels ask them, “What were you
involved in?” They reply, “We were made weak in the earth [and thus committed wrong].” The angels reply, “Was
not the earth of Allah expansive that you migrate in it?” So, those are the dwellers of Hell and what an awful
journey’s end.

Travel to learn

As for seeking something, it could be … for the quest of knowledge…
732
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—duà, merit of gathering to recite the
Qur’an, hadith #4867}]

or to fight an oppressive hand.

As for seeking something, it could be … for fighting [the enemy of Allah]…

And what is wrong with you that you do not fight in the way of Allah while the weak of the men, women, and
children are saying: O our Lord, please save us from this city whose people are oppressive. And appoint for us
from You a protector and give us from You a helper.

Travel to meet your brethren or pious people.

As for seeking something, it could be … for visiting one's brethren or meeting good people.

The Prophet (May Allah bless him and give him peace) said, “Whoever visits a sick person or travels/visits to a
brother of his for Allah’s sake, a caller calls saying: You have done well and your walking is blessed – and you
now have a house in Paradise.”
[DR: volume 1: page 230: hadith 363 :{Tirmidhi, joining relations, visiting brothers, hadith #1931}]
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The Guiding Helper
But, women shouldn't travel without close people.

If the person is a woman, she may not travel994 except with her husband or a relative with whom she cannot get
married. Now if she does not have a husband nor relative and must travel, she may travel with a group of women.
Now if she is passed her middle ages and people no longer are attracted to her, she may travel with other than a
close relative.

The Prophet (May Allah bless him and give him peace) said, "The woman does not travel a two days' journey
distance without her husband or close relative [a person she cannot legally marry]…"
[{Bukhari, Hajj, Hajj for women, hadith #1731}]

When entrusted with something, guard it. Give it back
When the owner asks for it and don't hold it back.

Now the entrusted person does not pay the price for the entrusted article except in six situations: …(5) he causes
the item to become perished … or points a thief to it995.
[QF: volume 1: page 321: line(s) 11, 19-20: {book 18; chapter 5; section 1; reason 5}]

Indeed Allah commands you to return entrusted items to those whom they belong to…
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

Be honest in your business transactions. Don't cheat,

Every transaction that hurts the party one is dealing with is wrong. The just transaction is only that one does not
hurt…. The universal rule is that one should love for one's brother what one loves for oneself
[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}]

… And weigh fairly using commodity scales and do not cheat people out of their merchandise…

Don't deceive.

As for the ways of wronging the other party in a business transaction, they are four: (1) that one express that a
piece of merchandise has some positive quality that it does not have, (2) that one hides some of its faults…, (3) that
one hides its actual weight or its amount, and (4) that one hides its [market] price [from an unwary buyer]…
of transactions that hurt the party one is dealing with; end of introduction}]

The Prophet (May Allah bless him and give him peace) passed by a man selling food in a sack and entered his
hand into the sack [and found that the commodity underneath was spoiled]. The Prophet then said, “Perhaps, you
tried to deceive your consumers. Whoever deceives us is not from us.”
[{Ibn Majah, trade, prohibition from deception, hadith #2216}]

Don't sell unlawful things like pig's meat.
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The Guiding Helper
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}]

The Prophet (May Allah bless him and give him peace) said, “The worst of earnings is the price of the
prostitute…”
[{Muslim, musaqah, unlawfulness of the price of a dog, fortune-teller, and prostitute wage,
hadith #2931}]

Don't sell the things you don't have like birds in the air.

Unclearly-defined business transactions are unlawful … except if the unclarity is very slight… And there are ten
types of such business transactions: (1) the sale of something that one cannot transfer to the buyer, such as a camel
that has run away…

The Prophet (May Allah bless him and give him peace) forbid tying the conclusion of a business transaction to
throwing stones [to hit a target] and also prohibited business transactions on undefined/unclear terms [bay` al-
gharar].
[{Muslim, trade, invalidity of buying with stone throws and business transactions with uncertain
terms, hadith #2783}]

Don't hide the faults of goods to get a higher share.

As for the ways of wronging the other party in a business transaction, they are four: (1) that one express that a
piece of merchandise has some positive quality that it does not have, (2) that one hide some of its faults…, (3) that
one hide its actual weight or its amount, and (4) that one hide its [market] price [from an unwary buyer]…
736
of transactions that hurt the party one is dealing with; end of introduction}]

The Prophet (May Allah bless him and give him peace) passed by a man selling food in a sack and entered his
hand into the sack [and found that the commodity underneath was spoiled]. The Prophet then said, “Perhaps, you
tried to deceive your consumers. Whoever deceives us is not from us.”
[{Ibn Majah, trade, prohibition from deception, hadith #2216}]

Don't steal.

It is wajib to cut off the hand of the sane adult who steals the equivalent of one-fourth of a dinar…
[AM: volume 2: page 337: line(s) 6-7: {book on hand cutting; very beginning }]

As for the male thief and the female thief, cut off their hand…
[{al-Qur'an: chapter 5; verse 38}]

Don't gamble.

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.
[FQ: volume 2: page 108: line(s) 13-14: {explanation of al-Qur'an [5:90]}]

O you who believe, wine gambling, idols, and diving arrows are only filth from the actions of Shaytan. So stay
away from it [i.e. this filth] so that you may prosper.
[{al-Qur'an, chapter 5; verse 90]
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The Guiding Helper

Don’t give a bribe or get bribed.

This is bribery about which there is no doubt about its being unlawful.
[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}]

The Prophet (May Allah bless him and give him peace) cursed the bribe-giver and bribe-taker.
[{Tirmidhi, rulings, bribe giving in court, hadith #1256}]

Stay away from all interest; a ban is prescribed.

As for interest due to a delayed payment [back on a loan], it is unlawful according to all major scholars.
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}]

The Prophet (May Allah bless him and give him peace) prohibited loans that are repaid on interest.
[AM: volume 2: page 35: line(s) 2: {Bayhaqi, kubra, volume 5, page 573, hadith #10933}]
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Most other ways of earning money are lawful.

The base ruling of all affairs is that they are mubah [i.e. neutral and permissible].
[IU: volume 1: page 115: line(s) 12-13: {second division; types of legal rulings; definition of mubah}]

By studying the primary texts, the Maliki scholars have come up with the ten major unlawful ways to earn income
that we have listed in the Explanatory Notes of the Guiding Helper.

Men should try to earn a living if they're able996.

In this hadith, we learn the merit of working to earn a livelihood and encouragement to do so. We also learn that
earning a livelihood is request for one by Sacred Law. Earning a livelihood does not negate the idea of total
dependence on Allah; rather, it is part of it. This is because true dependence on Allah entails one perform an
action while putting trust in Allah Most High…

The Prophet (May Allah bless him and give him peace) said, "No one has eaten any food better than the food
[gained] from the work of his hands. And the prophet of Allah, Dawud, used to eat from the work of his hand.
[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}]

Try hard to practice din, but don't go to extremes.

Among the understanding that this hadith brings is that one should be moderate in one's worship…
996
We would recommend to those men who are having trouble earning a living to start reading Surah Waqiàh (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-Waqiàh every night will never be afflicted with poverty." [al-Bayhaqi, Sha`b]
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The Prophet (May Allah bless him and give him peace) said, “Indeed the din is easy. And no one makes the din
hard except that this [extremity in practice] overwhelms him.”
[{Bukhari, Iman, the din is easy, hadith #38}]

You have gone too far if life not worth living seems.

In this hadith, we are prohibited from wanting to die due to misfortunes that befall us; rather, one should ask for
forgiveness and repent…

The Messenger of Allah (May Allah bless him and give him peace) said, "Let not any of you desire death. If he is
one of good deeds, he may increase [in good]; if he is one of bad deeds, he may repent."
[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}]

And you've gone in the other way too far ahead
If you love life so much that your death you do dread.

They have said in the explanation of this hadith: Do not lean towards the world nor take it as a permanent place of
residence; do not talk to yourself about living in it for a long time; do not be concerned with it; do not attach
yourself to any of it except what a temporary traveller would attach himself to in a foreign land; and do not busy
yourself in it except with which the traveller who wants to return to his family would busy himself with. And with
Allah is success.
[DR: volume 1: page 284: lines(s) 1-2: {Imam al-Nawawi's explanation of hadith #472 of Riyadh al-
Salihin}]

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The Prophet (May Allah bless him and give him peace) said, “The time is near when the nations of the world will
attack you as animals attack a piece of food.” A man asked whether or not that will be from the small number of
Muslims in those days. The Prophet replied, “Rather, you will be many, but will be like the worthless foam of the
sea. Allah will take away from the hearts of your enemies the fearful respect [that He had endowed for you] and
Allah will throw in your hearts weakness.” A man asked what this weakness will be. The Prophet answered, “[The
weakness will be] Love of the world and disliking death.”
[{Abu Dawud, fierce battles and fitan, nations attacking Islam, hadith #3745}]

Divide up inheritance as Allah prescribed.
We'll end the Book of Law with this last point inscribed.

Whoever obeys Allah and His Messenger in the division of inheritance and other rules in Sacred Law…, We will
make him enter gardens under which rivers flow. And likewise is interpreted Allah's statement "And whoever
disobeys Allah and His Messenger and goes past the limits" [in the division of inheritance and other rules in Sacred
Law] "We will make him enter a fire for ever and he has a humiliating punishment."
[FQ: volume 1: page 656: lines(s) 4-7: {Explanation of al-Qur'an [4:14]}]

Allah makes it clear in verse 14 of chapter 4 of the Qur’an that dividing up inheritances according to the laws of
the din is wajib.

This is the Path to Allah Junayd spoke about.
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, Àbd 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 Àshir
summarized The Letter of Qushayri in twenty-two rhymes and we have simply adapted Ibn Àshir'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.
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Stop! Repent! Intend never to return!

Repentance is feeling sorry and it has three preconditions: (1) ceasing the act of disobedience immediately…, (2)
intending never to return to it ever again…, and (3) making up what one can possibly make up [caused by the act of
disobedience997].
[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

The Prophet (May Allah bless him and give him peace) said, “The person who repents from a sin is like the person
who never committed the sin.”
[{Ibn Majah, zuhd, mention of tawbah, hadith #4240}]
The Prophet (May Allah bless him and give him peace) said, “Repentance is feeling sad [for the misdeed]..”
[{Ibn Majah, zuhd, mention of tawbah, hadith #4242}]
And repent to Allah all together, O believers, so that you may be successful..

Call out
To Allah and ask Him to forgive,

Asking Allah for forgiveness is a perfecting condition of repentance…
[DT: volume 1: page 441: line(s) 6: {explanation of verse(s) 291-292; near beginning; before first

Say [that Allah says]: O My servants that have transgressed against themselves, do not despair of the mercy of
Allah. Indeed Allah forgives all misdeeds. Indeed, Allah is Forgiving, Merciful.
997
For example if one stole an item, one must return it.
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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."

fearing Him
By doing what He wants, not disobeying Him,
Outside with your body and inside in your heart.

So, that's a total four. They help you do your part.

Ibn Àshir told us that the pivot point of taqwa [fearing or awareness of Allah] … is to avoid the prohibited acts
externally and internally and perform the commanded acts externally and internally… Thus the parts of taqwa are
four in number.

…And whoever disobeys Allah and His Messenger has become misguided and clearly astray.
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.

Guard your senses, your belly, and your private part.
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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.
Thus, it is fitting for the person to put on his body limbs a veil that prevents him from every [bad thing]…

Say to the believers to lower their gaze and guard their private parts. That is purer for them. Indeed, Allah is
aware of what they do.
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.
[QU: volume 1: page x: line(s) x: {al-Qur'an; chapter 6; verse 121}]

Guard your mind from bad thoughts.

The root of the properness of these seven body limbs is the heart because it is like the ruler and the body limbs are
like its army. They do not do except what the heart commands them to do.
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}]

They were thinking about Allah other than the truth998. [They were thinking] thoughts from ignorance saying: is
anything of this affair in our control? Say: All affairs are in Allah’s control. They were hiding in themselves what
they did not make apparent to you…
998
Here, Allah clearly blames people for having bad thoughts.
744

Just stop them. Learn this art.

Abu Saìd ibn al-'A`rabi (May Allah be pleased with him) was asked about annihilation and he answered,
"Annihilation is that the Tremendousness and Magnificence [of Allah] become apparent to the servant and these
things make him forget this world, the next world, spiritual states, spiritual ranks, spiritual stations and the
remembrances that he utter make him forget everything, even his own intellect, himself, the fact that he is
annihilated from everything, and the fact that he is in annihilation. This is because his intellect999 is drowned in the
Tremendousness.
[SA: volume 1: page 19: line(s) I16-19: {explanation of hikma #15; near end}]

They were thinking about Allah other than the truth1000. [They were thinking] thoughts from ignorance saying: is
any thing of affair this in our control? Say: All affairs are in Allah’s control. They were hiding in themselves
what they did not make apparent to you…

Lower your gaze. Don't ogle. Just don't look that way.

And also among the unlawful is looking at the nakedness of women…
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.
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As for that porno, burn it or throw it away.

Ìzz al-Din has said that looking at the image of someone's nakedness in a mirror is the same as looking directly at
someone's nakedness.
[DT: volume 1: page 27: line(s) 14: {explanation of verse(s) 12-13; middle; before end of chapter}]

hadith #512}]

Hold your ears so you don't hear the wrongs of the tongue.

As for the hearing, it is wajib for the person to refrain it from sins such as backbiting, tale-carrying, lying…
derivative ruling}]

It was inspired to you before that when you hear the verses of Allah being denied and being made fun of. Do not
sit with such people until they speak about some other matter. If you stay with them [and listen to such talk], you
will be similar to the wrong-speakers. Indeed, Allah will gather the hypocrites and the disbelievers in Hell all
together.

Lying, backbiting

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The first prohibited act is backbiting which means to mention a Muslim with that which he would dislike [if he
heard it].
[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}]

…And let us invoke the curse of Allah on the liars.
…And do not backbite each other….

sensual lyrics sung,

Section on the prohibition of one woman to describe to her husband the beauty of the body of another woman.
[KA: volume 1: page 315: line(s) 12: {book of holding the tongue; chapter of words disliked to use;
section title}]

The Prophet (May Allah bless him and give him peace) said, “Singing [about the love of the physical world]
implants hypocrisy in the heart.”
[{Abu Dawud, Adab, Disliked Nature of Singing, hadith #4279}]

Carrying tales.

The sixth prohibited act of the tongue is carrying tales…
[QF: volume 1: page 369: line(s) 22-23: {book 21; chapter 6; prohibited act 6}]
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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}]

And all that music, turn it off.

The school of Imam Malik is that listening to any and all musical instrument is unlawful except the one-sided
tambourine in a wedding (and the long drum about which there is some disagreement)1001.
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}
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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.
Ibn Àjibah writes in his explanation of al-Mabahith al-Asliyah:
"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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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-Shafiì, Imam Abu
Hanifah, etc.). This is the meaning of the hadith: "ikhtilafu l-ùlama' 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 Àsr except in Bani Quraydhah" and some Companions
prayed before reaching Bani Quraydhah (due to their fearing that Àsr's time would pass and) due to interpreting the Prophet's
statement to mean that they should reach Bani Quraydah by the time of Àsr) while others interpreted His statement literally
and prayed Àsr only after reaching Bani Quraydhah. And the Prophet expressed that both parties had followed through with
His command. [Bukhari, Jumuàh, 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 àqidah, 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 àqidah may fall in category (II.b); almost all issues in àqidah 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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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…”
[{Ahmad, Musnad al-Ansar. Abu Umamah, hadith #21190}]

Even more, keep your talk from these. Just cut it off.

Ibn Àshir means that one should refrain one's tongue from the sins we have mentioned associated with restraining
one's ears.
poetry; before first ensuing quotation from Qur'an}]

The Prophet (May Allah bless him and give peace), “Do people fall flat on their face in the fire except from the
earnings of their tongue.”
[{Tirmidhi, faith, sacredness of the formal prayer, hadith #2541}]

Heed the laws for the stomach. Get rid of that swine.
And smash up and throw away that bottle of wine.

Also included in guarding the stomach is keeping it away from what is unlawful to intake, such as unslaughtered
meat, blood spilled forth, pig meat…
[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.
[FQ: volume 2: page 108: line(s) 13-14: {explanation of al-Qur'an [5:90]}]
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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….

Safeguard your private part outside and in your house:

Do not touch with your private part or other body part that which is not lawful for you [to touch].
[DT: volume 1: page 460: line(s) 7: {explanation of verse(s) 298; immediately after re-quote of verse
298}]


Don’t sleep with anybody unless they're your spouse.

Sexual intercourse is not permissible except through marriage…

And do not come near fornication. Indeed, it is a abomination and a bad path [to choose]..
1002
752

Leave the things you doubt 'till you know Allah's ruling.

As for leaving doubtful matters, it is also requested.
[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}]

not doubt. ".

Don't reach for the wrong you want 'cause there's no fooling
The All-Aware.

And that you restrain your hands from reaching out for what is not lawful for you…
[DT: volume 1: page 460: line(s) 6: {explanation of verse(s) 298; immediately after re-quote of verse
298}]

…and He has knowledge of all things.

So, beware when you move your feet.
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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}]

Do the people of the towns feel safe that our punishment may come to them at night while they are sleeping.

Clean your heart from disease

And also [part of the Path is] cleaning the heart from diseases like showing off for people, resentful envy, conceit,
arrogance, …
[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."}]

The day when neither wealth nor children will benefit – except him who comes to Allah with a sound [disease-free
heart.]

like envy

The fifth unlawful act of the heart is resentful envy and it is unlawful…

The Prophet (May Allah bless him and give him peace) said, “Indeed, envy eats up good deeds like fire eats up dry
wood.”
754
[{Abu Dawud, Adab, Hasad, hadith #4257}]

and conceit.

The second unlawful act of the heart is conceit about one's deeds…

The Prophet (May Allah bless him and him peace) said, “While a man was walking in a pompous fashion in a robe
full of conceit with his shoulder-length hair and long dragging robe that Allah opened the earth below him up and
made him sink. And thus that man will continue to sink until the Day of Resurrection.
[{Ahmad, baqi musnad mukthirin, Abu Hurayrah, hadith #7310}]

Don't show off for people.

The first unlawful act of the heart is showing off for people in acts of worship…

And be not like those that exited their houses in pomp showing off for people…

Don’t be proud of your deed.

The fourth unlawful act of the heart is arrogance…
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The Guiding Helper

The Prophet (May Allah bless him and him peace) said, “While a man was walking in s pompous fashion in a robe
full of conceit with his shoulder-length hair and long dragging robe that Allah opened the earth below him up and
made him sink. And thus that man will continue to sink until the Day of Resurrection.
[{Ahmad, baqi musnad mukthirin, Abu Hurayrah, hadith #7310}]

Know that the root of these ills is loving to lead.

Ibn Àshir told us that the root of these diseases of the heart… is the love of leadership in the world…

The Prophet (May Allah bless him and give him peace) said, “Two hungry wolves let loose in a flock of sheep do
not do more damage than avid desire of a man over wealth and status1003 do to his din.”
[{Tirmidhi, zuhd, taking wealth with its right, hadith #2298}]

Loving the world is the mother of misdeeds.

Loving the world is the head of all misdeeds.

The Prophet (May Allah bless him and give him peace) said, “Loving the world and its beauty is the head of all
unlawful deeds.”
[{Sharh Sahih Bukhari, hadith #6002, Àsqalani quotes al-Tibi}]
1003
Avid desire for status includes love for leadership.
756
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.”
[{Tirmidhi, zuhd, minhu, hadith #2244}]

There's no cure but to cry to Allah with these needs.

The medicine for these diseases of the heart … is asking for shelter with Allah and showing one's desperate need
for Him….

The Prophet (May Allah bless him and give him peace) said, “The man who sheds tears from fear of Allah will not
enter the Hellfire until the milk returns to the breast [automatically] from which it was extracted.”
[{Tirmidhi, merits of jihad, merit of becoming dusty in the path of Allah, hadith #1557}]

Stay with a teacher

The student traveling the Path must necessarily keep the company of a teacher.

O you who believe, fear Allah and keep the company of the voraciously truthful.
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."
[{Ahmad, hadith 21832, Abu Malik Ashàri}]

who knows the ways of the Path.

He keeps the company of a sheikh who knows the various paths.
The sheikh wards off from him the destructive points in his path.

It is the fact that the Prophet (the first teacher of the Path of our Ummah) was very qualified in the internal and
external branches of knowledge that it is considered a pre-requisite for his later heirs to have solid knowledge
before attempting to teach.

He'll save you from the pitfalls and from Allah's wrath1006.

He keeps the company of a sheikh who knows the various paths.
The sheikh wards off from him the destructive points in his path.
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.
758
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.

He'll remind you of Allah. So, keep him in sight.
He'll make you reach Allah

The sheikh will remind the student of Allah when he sees him.
And he will make the servant[/student] reach his Master.

Indeed, we sent Moses with our signs instructing him to take his people out from darkness into light. And [We
instructed him] to make them remember the days of Allah…

and fill your heart with light.

He has illuminated the external [i.e. body limbs] with the light of His actions. And He has illuminated the internal
[i.e. heart] with the light of His attributes1008.
[HA: volume 1: page 37: line(s) 10-11: {hikmah #104}]

Allah is the light of the heavens and earth…
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

Review your actions. Try to see where you went wrong.
Watch over your thoughts with honesty all day long.

He accounts the self at every breath.
And he weigh his thoughts with a fair measure.

The Prophet (May Allah bless him and give him peace) said, “The intelligent man is the one who calls to account
his lower-self and works for what is after death. And the weak man us the one who lets his lower-self fulfill its
desires and holds fanciful hopes about Allah [that He will forgive him]. ”
[{Tirmidhi, description of the day of resurrection, hadith #2383}]
Closer to people is their accounting/reckoning and they are still turning away in heedlessness.

Guard over what you must do like praying your five.
Add some extras like keeping night vigils alive.

He guards over the obligatory acts acting as his business capital.
And [he performs] the supererogatory acting as his profit.

The Prophet (May Allah bless him and give him peace) said, "Whoever leaves the formal prayer meets Allah [on
the Day of Resurrection] while He is angry with him."
[{Tabarani, hadith #11782}]
760
[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…

Remember Allah with your tongue and a clear mind.
And ask help from Allah with everything you find.

He performs much remembrance with a clear mind,
And the help in all this is asked from his Lord.
The remembrances performed with both the heart and the tongue is of the highest level.

[And Allah says:] Remember Me and I will remember you. And be thankful of Me and do not be ungrateful to Me.

Strive against the self for the sake of the Divine.

He strives against the self for the Lord of the worlds.
And he adorns himself with the stations of certainty.
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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.

Be sure of the truth and don't let doubts fall in line.

The sixteenth commandment for the heart is having certainty in belief.
[QF: volume 1: page 372: line(s) 25-26: {book 21; chapter 7; commandment 16}]

The [real] believers are only those that believe in Allah and the Last Day and then do not have doubts…

Fear … Allah

The first commandment for the heart is having fear of Allah Most High….
[QF: volume 1: page 371: line(s) 3: {book 21; chapter 7; commandment 1}]

That is only Shaytan who frightens his protectees. So, do not fear them, but fear Me if you are [truly] believers.

and hope in Allah.
762
The second commandment for the heart is having hope [in Allah Most High]….

… And worship Him in fear and hope. Indeed, the mercy of Allah is close to those who practice Ihsan.

Be thankful

The fourth commandment for the heart is having gratefulness [for Allah Most High]….

[And Allah says:] Remember Me and I will remember you. And be thankful of Me and do not be ungrateful to Me.

and patient.

The third commandment for the heart is having patience [for Allah Most High]….

O you who believe, be patient and persevere…
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The Guiding Helper

Depend on Allah.

The fifth commandment for the heart is having trust [in Allah Most High]….

…And on Allah let the believers depend.

Be happy with what He sent.
With His decree, be content.

The ninth commandment for the heart is being pleased with Allah's decree.

[As for the pious], Allah is happy with them and they are happy with Him.

Love Allah.

The seventeenth commandment for the heart is loving Allah.

764
… Those who believe are stronger in love for Allah …

Be abstinent

Having abstinence in the world is a high station.
[DT: volume 1: page 479: line(s) 11: {explanation of verse(s) 303-312; explanation of zuhd}]

The Prophet (May Allah bless him and give him peace) said, “Two hungry wolves let loose in a flock of sheep do
not do more damage than avid desire of a man over wealth and status do to his din.”
[{Tirmidhi, zuhd, taking wealth with its right, hadith #2298}]

and to Him repent.

As for repentance, which means returning to Allah Most High, it is wajib on every responsible person at every
moment of time - and it is the first of the stations of those traveling the Path.

And repent to Allah all together, O believers, so that you may be successful..

Be true to Allah.
765
The Guiding Helper
The tenth commandment for the heart is being sincere to Allah….

Among the believers are those that have been true to their covenant to Allah. So among them are those that already
passed [via martyrdom] and among them are those waiting [for martyrdom] and they have not changed in a fickle
way.

With this, you'll reach Allah
You'll break free of the world and feel close to the Goal

As for Ibn Àshir's statement "With this, he will become a knower of Allah", it means that whoever becomes
characterized by the aforementioned characteristics becomes a knower of Allah and he will be free as his heart is
empty of the love of other than Him.
[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.
[HA: volume 1: page 59: line(s) 5-7: {hikmah #213}]

And those that strive for Us, We shall guide them to Our paths. And indeed Allah is with those who practice
Ihsan.
And to your Lord is the final end of pursuits.

and see Him with your soul.
766
The servant in the state of his heedlessness is tried with viewing himself [as existent], constrained to seeing what
his physical senses see, imprisoned and encircled by the frame of his body. Then when Allah Most High wants to
lift from him the veil and enter him into the gathering of the beloved, he makes him become the disciple of one of
the friends of Allah. Allah makes the disciple aware of the secret special-ness of his teacher. Thus, the teacher
continues to make the student travel, stay face to face with him, break his normal habits, make him forget himself,
and have total loss of interest in himself and his kind until when the teacher sees the student's veil has become thin
and now deserves to be part of the group of the beloved, the teacher then opens the door and says here you are and
here is your Lord … and his viewing of himself is enfolded [i.e. vanished] as he is fully engaged in viewing His
Object of Worship [i.e. Allah].
[FI: volume 1: page 346: line(s) 20-25: {explanation of verse(s) 283-284 of Ibn Banna's Mabahith al-
Asliyyah}]

you.'
asking.'
767
The Guiding Helper
[{Sahih Muslim #9}]

Allah will become the only one you can sense.

And then he becomes annihilated from seeing the worlds.
And he doesn’t see anything in creation except the Creator [All-knowing].
[FI: volume 1: page 344: line(s) 23: {actual words from verse(s) 281 of Ibn Banna's Mabahith al-
Asliyyah}]

The Prophet (May Allah bless him and him peace) said, “Allah says: Whoever shows enmity to a friend of Mine, I
declare war against him. And My servant does not come closer to Me with anything more beloved to Me than what
I have made obligatory on him. And My servant continues to come closer to Me with extra acts of worship until I
love him. And when I love him, I become his hearing with which he hears, his sight with which he sees, his hand
with which he reaches, and his feet with which he walks. And if he asks me [for something], I give it to him. And
if he seeks protection with me [from something] I protect him… ”
[{Bukhari, heart-melting narrations, humility, hadith #6021}]

So, He'll show you love and choose you for His presence.

When the servant becomes characterized by what Ibn Àshir described and becomes a knower of His Lord, free
from the slavehood to other than Him…, and a slave to Allah Most High… in totality, the God Most High loves
him and chooses him for His presence…
[DT: volume 1: page 482: line(s) 3-5: {right before explanation of verse(s) 313-end}]

The Prophet (May Allah bless him and him peace) said, “Allah says: Whoever shows enmity to a friend of Mine, I
declare war against him. And My servant does not come closer to Me with anything more beloved to Me than what
I have made obligatory on him. And My servant continues to come closer to Me with extra acts of worship until I
love him. And when I love him, I become his hearing with which he hears. his sight with which he sees, his hand
with which he reaches, and his feet with which he walks. And if he asks me [for something], I give it to him. And
if he seeks protection with me [from something] I protect him… ”
[{Bukhari, heart-melting narrations, humility, hadith #6021}]

768
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
And a lot of what we say is straight from the sage, 43:1791

Bin Àshir1009, born in Spain, the scholar of his age. 43:1792
This is the Guiding Helper. Put it in your heart. 43:1793

Act by what it says and you're off to a good start. 43:1794
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
We end like we started, with the praise of Allah. 43:1799

Blessed be the Prophet, the noblest guide we saw. 43:1800
1009
Although it may not be apparent from these Notes of Sources that we have followed Ibn Àshir in most of the subject matter, a
quick comparison of the Guiding Helper with Ibn Àshir's works such as al-Murshid al-Muìn 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 Àli Filali.
He is Abu Hamza Àli ibn al-Àrabi ibn Ahmad ibn Muhammad al-Filali, the grandson of the renown thirteenth century
Maliki Faqih of the Maghrib, Ahmad ibn Muhammad al-Filali. Sheikh Àli 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 Àqidah, 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 Àqidah, 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) Àbdullah al-Dawudi and (2) his brother Àbd al-Karim al-Dawudi
3) al-Àllāmah 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 Àshir, who is known as Mahammad ibn Ibrahim ibn Àbbad. Thus, Àli Filali's lineal connection is firmly tied to
that of Ibn Àshir 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 Àbdullah (May Allah bless him and give him peace).
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The Guiding Helper
Appendix 1.1 Metric Equivalents of Ancient Islamic Weights and Measures1010
Old Arabic Name Metric Equivalent

1 dinar 4.235 grams of gold1011
1 dirham 2.9645 grams of silver
1 mudd 0.51 volumetric liters
1 Sa` (4 mudd) 2.03 liters
1 wasq (60 sa`) 121.8 liters1012
1 dhira` 46.03 cm
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

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The Guiding Helper

Notes of Sources for

Secondary And Primary Text

"General and unrestricted permission is granted for the unaltered

In Plain English: Make as many copies as you want for free.

Notes to Those That Trust Scholars

Notes to Those That Trust Scholars Less

Abu Qanit al-Sharif al-Hasani,

Title: Sharh Sullam al-Munawraqi

Guiding Helper Excerpt:

Proof(s) from Secondary Text(s):

Proof(s) from Primary Text(s):

[QU: volume 1: page 1: line(s) 3: {al-Qur'an; chapter 1; verse 1}]13

2 Guiding Helper Line #1

Guiding Helper Excerpt:

Proof(s) from Secondary Text(s):

[MA: volume 1: page 2: line(s) 4: {verse 2}]

Proof(s) from Primary Text(s):

3 Guiding Helper Line #1

Guiding Helper Excerpt:

Proof(s) from Secondary Text(s):

[MA: volume 1: page 2: line(s) 4: {verse 2}]

Proof(s) from Primary Text(s):

[JA: volume 1: page 141: hadith 511: {al-Tabarani #1043914}]

4 Guiding Helper Line #2

Guiding Helper Excerpt:

Proof(s) from Secondary Text(s):

[MA: volume 1: page 2: line(s) 5: {verse 3}]

Proof(s) from Primary Text(s):

Guiding Helper Excerpt:

Proof(s) from Secondary Text(s):

[MA: volume 1: page 2: line(s) 6: {verse 4}]

Proof(s) from Primary Text(s):

6 Guiding Helper Line #5

Guiding Helper Excerpt:

Proof(s) from Secondary Text(s):

[MA: volume 1: page 2: line(s) 7: {verse 5}]

Proof(s) from Primary Text(s):

7 Guiding Helper Line #5

Guiding Helper Excerpt:

Proof(s) from Secondary Text(s):

Proof(s) from Primary Text(s):

[{Abu Dawud, formal prayer, shortening sermons, hadith #932}]

8 Guiding Helper Line #6

Guiding Helper Excerpt:

Proof(s) from Secondary Text(s):

9 Guiding Helper Line #7

Guiding Helper Excerpt:

Proof(s) from Primary Text(s):

10 Guiding Helper Line #7

Guiding Helper Excerpt:

Proof(s) from Secondary Text(s):

11 Guiding Helper Line #8

Guiding Helper Excerpt:

Proof(s) from Secondary Text(s):

[SA: volume 1: page 53: line(s) I30: {explanation of hikmah #64}]

12 Guiding Helper Line #8

Guiding Helper Excerpt:

Proof(s) from Secondary Text(s):

13 Guiding Helper Line #9-10

Guiding Helper Excerpt:

Proof(s) from Secondary Text(s):

[MM: volume 1: page 19: line(s) 6: { al-`Aqa'id al-Nasafiyyah (matn 5);