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 The challenge goes out those that do not accept this statement that they attempt to derive the laws of Inheritance or the laws of the Islamic Court System from the verses of the Qur'an and the sayings of the Prophet without referring to any secondary text. Then, they should compare what they produce with what is written in primary-text-backed law books, such as al-Ma`unah `ala Madh-hab `Alim al-Madinah (MA) and they will see the great mistakes and shortcomings that they have made. 3 The contemporary rudimentary systems based solely upon primary text evidence that we have examined fail to inform their adherents about the detailed laws/beliefs that go beyond the understanding of a kindergarten student. Additionally at best, they produce a person who knows some unorganized scattered information about physical purification, how to perform prayer, how to give basic Zakat, how to fast, and how to perform pilgrimage - and that is all. Very few people who learn the din from only primary sources know anything definitive about Marriage laws, Divorce laws, Inheritance laws, Court system laws, the laws of Trade, etc. - except some glittering generalities which cannot translate into any concrete action. Such people are left victim to always searching for "Fatwas" (situation-specific legal rulings given ad hoc) to handle the issues that they face in their daily lives. This shows the failure of the rudimentary system in producing independent qualified individuals that share the same basic understanding of din, which is a precondition for the existence of a society that is to be ruled by Islam. 2

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 lessauthenticated hadith. b) A single body text for a hadith can have several independent chains of transmission. It is not valid to rule the body text of a hadith as being less-authenticated by examining only one of its chains. This is because another independent chain for the same hadith text may exist which is well-authenticated ("asan) or rigorously-authenticated (#a"ī"). Thus, a person who does not have encyclopedic knowledge about the hadith cannot assign weights to isolated hadith that he reads/hears7.

4

Many contemporary Muslim reformists are in this situation. They do not possess a deep knowledge and understanding of the traditional schools of Islamic beliefs, law, and spirituality but claim anyway that these traditional schools are outdated and cannot be applied to our modern world [perhaps because they do not understand that the basic fabric of human life and society remains relatively unchanged through the passage of time and progress of technology as the Qur'an hints in many places, such as: "Nothing is said to you except what was already said to the messengers before you" [41:43] - hinting at the fact that people's way of thinking and concerns stay basically the same.] They claim that a new interpretation to the primary texts is necessary for the survival and application of our din. However after they are done interjecting and mixing the foreign methods and procedures, the various parts of the resultant din can no longer be all traced back to Qur'an and the practices of the Prophet (May Allah bless him and give him peace) and early Muslims whom we are told to hold fast to and emulate. Thus to be accurate, the din that they produce should be called by another name and not the name that the Prophet (May Allah bless him and give him peace) used for the din he taught. 5 Imam al-Bayquni in his Bayquniyyah notes 34 common classifications that the person studying hadith must have knowledge of before going any further. 6 Imam al-Nawawi notes this in the introductory chapter (about being sincere and having a good intention in all external and internal actions; section 2) of his book, al-Adhkar. 7 When one is dealing with the Maliki school, it makes even less sense to abandon a view of Imam Malik (taken from a hadith (or a transmitted action) he knew) due to some other hadith scholar (who showed up decades later) labeling the same hadith body text as less authenticated. One of primary reasons for this is Imam Malik (one of the top hadith scholars (if not the top post-Companion scholar of hadith)) had fewer people in his chain of transmission than the later scholars of hadith. On many cases, he had as little as two people (e.g., he narrated from Nafi`, to Ibn `Umar, and then to the Prophet (May Allah bless him and give him peace)) in his chain of transmission. Whereas, the later hadith scholars (e.g., Muslim and al-Bukhari) could have about six to ten people in their chains of transmission. Thus, it is very possible that a hadith which Imam Malik considered to be rigorously authenticated (or well authenticated) be considered less authenticated by the later scholars of hadith (e.g., Muslim and al-Bukhari) since some of the transmitters in the chain after Imam Malik's time could lack the qualities of trustworthiness. From this, you see the utter worthlessness of the argument that a hadith should be totally abandoned because a particular scholar could not authenticate it fully.

c) Many recorded authentic hadith (due the isolated way they were collected and organized) only tell part of the story or contain information out of context. One can easily misinterpret such hadith if one does not have a greater knowledge of the event or subject matter of the hadith. Thus, it is not safe to derive beliefs or laws from only reading/listening to isolated hadith except if one is an expert scholar of beliefs or law. d) The total body of the authentic hadith is much greater in number than the combined hadith of Sahih Buhkari, Sahih Muslim, al-Nisa'i, Ahmad, Ibn Majah, and Abu Dawud. Thus, to gain a total picture of the Prophetic message from hadith, one would have to memorize and understand about half a million hadith narrations (counting duplications/ variations of body text but not counting mere differences in chains of transmission). e) Apparent contradictions exist between various authentic hadith, between various verses in the Qur'an, and between authentic hadith and verses in the Qur'an. These contradictions can be resolved using many techniques, two of which are: (1) restricting/ expanding the scope of the text and (2) dating the texts and giving the newer text precedence over the older text. Thus, the common man has no right to attack the view of a traditional scholar (who reached his conclusion by the comparison and weighing of apparently contradictory evidence) by saying that the view contradicts an isolated hadith or isolated verse in the Qur'an. f) There is a difference between common-language vocabulary/constructs and technicallanguage vocabulary/constructs. Many unqualified people have misinterpreted verses in the Qur'an and sayings8 of the Prophet (May Allah bless him and give him peace) by confusing common-language vocabulary/constructs with technical-language vocabulary/ constructs. One of the greatest examples of such a blunder is with the hadith literally translated as "Every [kullu] new affair [bid`ah] is a misguidance [!alālah]". Unqualified people firstly do not understand that the construct kullu in common-language does not necessarily indicate all; it can also have a meaning of most all or can be used as a way of emphasizing that a situation is prevalent. Secondly, they do not understand that Prophet (May Allah bless him and give him peace) was referring to specific types of innovation (i.e. within a restricted scope) with the word bid`ah (mostly concerned with `aqidah (tenets of beliefs) and the basics of the acts of worship) and not to all matters in din that come about after his passing away. Thirdly, they do not understand whether or not the word dalalah always conforms to the haram legal ruling or in some contexts can correspond to the makruh legal ruling (in actuality, it can correspond to both). The general conclusion is that if one is not thoroughly trained in Arabic lexicology, it is very easy to make serious mistakes in deriving beliefs and laws from the primary texts. g) A prohibition given in the primary texts (if not otherwise abrogated) can either correspond to the makruh or haram legal ruling. Similarly, a command given in the primary texts (if not otherwise abrogated) can either correspond to the mandub or wajib legal ruling9. Expert scholars of Jurisprudence conduct a detailed study of the text itself, the circumstances surrounding the laying down of the text, the practical interpretation of the text by the Prophet (May Allah bless him and give him peace) and early Muslims, and other details before deciding which legal ruling the apparent prohibition/command should be placed in. Thus, it is not valid for the common man to declare an act as haram/wajib just because he reads a prohibition/command in the primary texts for that act. h) Some aspects of our din are not stated in clear terms in the primary texts10. To convey such aspects of the din, the early Muslims (e.g., those living in Madinah shortly after the 8

Similarly, many unqualified contemporary people (especially in Western Academia) have misinterpreted the secondary texts of our scholars by making similar mistakes. 9 Reference : [MK: volume 1: page 3: line(s) 23-24: {very beginning of Ibn Rushd's actual notes to the Mudawwanah}] 10 Please refer to the hadith of Abu Hurayrah in which he states that he absorbed from the Prophet (May Allah bless him and give him peace) two containers of knowledge and he publicly narrated only one of these containers [al-

Prophet passed away) simply emulated and practiced what they learned from the Prophet (May Allah bless him and give him peace) without narrating any specific hadith. Thus, valid practices exist in our din for which there is no clear direct primary text evidence or there is even an isolated apparently contradictory piece of evidence. [These practices were later formally recorded in books and taught with words to help preserve them (e.g., those recorded by Sahnun al-Sa`id al-Tanukhi in his Mudawwanah).]

With this, we ask Allah for forgiveness and hope that He places His blessing in this work as He can only do. Abu Qanit al-Sharif al-Hasani,

(Student of Sheikh `Alī 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

AF AH AM AQ BU DR

Book Info 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] Author: Main editor was Robert B. Costello Age Written: Within past century Published by: Houghton Mifflin Company, New York, 1993 C.E. Edition Description: one volume; third edition; 1630 numbered pages; words listed in two columns in alphabetical order Comments: This is a dictionary of the English language that represents the word and sentence style of the largest native English-speaking population at the present time (i.e. in North America). We have used the word spellings and style outlined in this dictionary to write the Guiding Helper texts. Title: al-Ma`ūnah `Alā Madh-hab `Ālim al-Madīnah Author: Abu Mu"ammad `Abd al-Wahhab ibn `Ali ibn Na#r al-Bagh!ādī Age Written: Over 1000 years ago Published by: Dar al-Kutub al-`Ilmiyyah in Beirut in 1419 A.H. / 1998 C.E. Edition Description: printed in 2 volumes; 1st volume has 656 numbered pages Comments: This author did an excellent job at finding the primary text evidence for the points mentioned in the Mudawwanah al-Kubrah and Ibn Abu Zayd's Risālah. Title: al-Arba`ūn al-Qudsiyyah Author: al-Daktūr `Izz al-Dīn Ibrāhīm and Denys Johnson-Davies Age Written: Within past century Published by: Unknown Edition Description: one volume; 151 numbered pages Comments: The authors gathered in this book forty hadith in which Allah speaks in the first person. The English translation of each hadith is given on the facing page. Title: al-Burhān fī `Ulūm al-Qur'ān Author: Badr al-Dīn Mu"ammad ibn `Abdullah al-Zarkashi Age Written: Over 700 years ago Published by: al-Maktabah al-`A#riyyah, Beirut Edition Description: four bound volumes; first volume has 508 numbered pages Comments: In this book, the author basically summarizes all work done with analyzing the Qur'an from an Arabic literary aspect by the scholars up to his time. Title: Dalīl al-Rāghbīn ilā al-Riyā! al-"āli"īn Author: al-Daktūr Fārūq al 'amādah Age Written: Within past century Published by: Dar al-Thaqāfah, Casablanca Edition Description: one volume; 970 numbered pages Comments: This is a contemporary commentary on Imam al-Nawawi's famous hadith collection, al-Riyā! al-"āli"īn. In addition to shedding light on some contemporary matters, this author has done an excellent job in finding the exact locations of each hadith narrated by Imam al-Nawawi in the greater books of hadith; thus, assuring the reader that

DT FI FQ HA HL

the hadith narrated by al-Nawawi in this book are actually authentic. Title: al-Durr al-Thamīn wa al-Mawrid al-Ma`īn Shar" al-Murshid al-Mu`īn Author: Mu"ammad ibn A"mad Mayyārah Age Written: Over 300 years ago Published by: Maktabah al-Manār; Tunis Edition Description: one volume; 499 numbered pages (not counting indices); a second book is printed on the lower-half of the page; the lower book is Kha"a" al-Sadād wa al-Rushd written by al-`Allāmah al-Tatā'ī and is an explanation to Ibn Rushd's metered verse text, Muqaddamah Ibn Rushd. Comments: This is the main trusted explanation of Ibn `Ashir's text, al-Murshid alMu`in; the Guiding Helper is based upon Ibn `Ashir's core text. Title: al-Futu"āt al-Ilāhiyyah Shar" al-Mabā"ith al-A#liyyah Author: A"mad ibn Mu"ammad ibn `Ajībah al-'asanī Age Written: About 200 years ago Published by: Dar al-Fikr Edition Description: two volumes bound as one; another book is printed on the top half of the page by the same author; this other book is an explanation of Ibn `Atā'illah's Hikam (Book of Wise Sayings about the Path to Allah). Comments: This is a trusted commentary on the brief compendium of spirituality written by Ibn al-Bannā al-Sarqus(ī. The core text consists of 454 rhyming metered veres similar in structure to Ibn `Ashir's al-Murshid al-Mu`in. Title: al-Tafsīr al-Fat" al-Qadīr Author: Mu"ammad ibn `Alī ibn Mu"ammad al-Shawkānī Age Written: About two hundred years ago Published by: Dar al-Fikr, Beirut Edition Description: five volumes plus one slim concordance; first volume has 826 numbered pages Comments: This is a commentary on the Qur'an that gathers what the scholars of both inductive understanding have said and what the scholars of hadith have said. Title: al-Hikam al-`A(ā'iyyah Author: A"mad ibn Mu"ammad ibn `Abd al-Karīm al-Iskandarī Age Written: Over 700 years ago Published by: al-Maktabah al-`Arabiyyah, Damascus, Syria Edition Description: one slim pocket-size paperback volume; 126 numbered pages Comments: This is a collection of 264 short Arabic pieces of advice about travelling the Path to Allah. Title: 'ilyah al-Lubb al-Ma#ūn Shar" al-Jawhar al-Maknūn li al-Akh!arī Author: Ahmad al-Damanhūrī Age Written: Commentary was written about two hundred years ago; the base text was written over four hundred years ago. Published by: Sharikah al-Maktabah Ma(ba`ah Mu#(afah al-Bābā al-'albā wa Awlāduh, Cairo, 1950 C.E. : 1370 A.H.; second printing Edition Description: one volume; 112 numbered pages Comments: This is an explanation of Imam al-Akh!arī's Rhetoric Text al-Jawhar alMaknūn

HM

Title: al-'abl al-Matīn Shar" al-Murshid al-Mu`īn Author: Muhammad ibn Muhammad ibn `Abdullah ibn al-Mubārak al-Fat"ī Age Written: Within past century Published by: Maktabah al-Sha`biyyah, Morocco Edition Description: one slim paperback volume; 80 numbered pages Comments: This is very short explanation of Ibn `Ashir's text al-Murshid al-Mu`in upon which the Guiding Helper is based. This text is a very useful summary of al-Durr alThamin (see DT above).

HU HW IA ID IH IK

Title: al-'ajj wa al-`Umrah Author: `Abd al-Mu((alib Rif`ah Fawran Age Written: Within past century Published by: Maktabah al-Khanjī, Cairo, 1990 C.E. Edition Description: one volume; first edition Comments: This is general book about the laws of 'ajj and `Umrah. Title: Hans Wehr [English] Dictionary of Modern Standard Arabic Author: Hans Wehr and J.M. Cowan Age Written: Within past century Published by: Spoken Language Services, Inc., New York Edition Description: one volume small paperback; 1110 numbered pages Comments: This is a semi-reliable dictionary of the Arabic language for those whose academic language is English. Title: 'I"kām al-'A"kām Sharh Tu"fah al-'ukkām Author: Mu"ammad ibn Yusuf al-Kāfī Age Written: About 600 years ago Published by: Dar al-Kutub al-`Ilmiyyah, Beirut Edition Description: one slim hardcover volume; 310 numbered pages Comments: This is a trusted commentary on the Spanish scholar's, Abu Bakr ibn `Asim, Gift for the Judges metered verse text; this book is taught at Qarawayin University. Title: I"yā' `Ulūm al-Din Author: Abu al-Hamid al-Ghazālī Age Written: Over 800 years ago Published by: Dār al-Kitāb al-`Arabī Edition Description: printed in 6 volumes; this edition also gives the universal references for the hadith that are narrated by al-Ghazāli; 3095 numbered pages excluding the appendices and indices; the page number we refer to is that which counts from the very start of the first volume. Comments: This is a book which contains a synopsis of many aspects of the din the Prophet (May Allah bless him and give him peace) brought viewed from an illuminated spiritual aspect Title: 'Īqā!* al-Himam Shar" al-'ikam al-`A(ā'iyyah Author: A"mad ibn Mu"ammad ibn `Ajībah al-'asanī Age Written: About 200 years ago Published by: Dar al-Fikr Edition Description: two volumes bound as one; another book is printed on the lower half of the page by the same author; this other book is an explanation of Ibn Banna al-Sarqus(i's al-Mabahith al-Alasliyyah `an Jumlah al-Tarīq al-"ūfīyyah. Comments: This is a trusted commentary on brief compendium of spirituality written by Ibn `A(ā'illah al-Iskandarī. The core text consists of short phrases that describe some practical subject matter for those travelling the Path to Allah. Title: Tafsīr al-Qur'ān al-`A!*īm li Ibn Kathīr Author: `Imād al-Dīn Abu Fadā' Ismā`īl ibn KathIr Age Written: Over 700 years ago Published by: `Ālam al-Kutub in Beirut in 1413 A.H. / 1993 C.E. Edition Description: printed in 4 volumes; 1st volume has 573 numbered pages Comments: This is a trusted commentary on the Glorious Qur'ān in which the author has heavily relied on the verses of the Qur'ān themselves, sayings of the Prophet (May Allah bless him and give him peace), and narrations from the early Muslims to perform an exegesis.

IU JA JI KA KF KH

Title: `Ilm al-'U#ūl al-Fiqh Author: `Abd al-Wahhāb al-Khallāf Age Written: Within past century Published by: Dar al-Qalam, Cairo Edition Description: one volume; 236 numbered pages Comments: In this book the author summarizes the law derivation methods used by the traditional scholars of our din. Title: al-Jāmi` li A"kām al-Qur'ān Author: Imam al-Qur(ubi (Mu"ammad ibn A"mad ibn Abu Bakr ibn Farah) Age Written: Over 700 years ago Published by: Unknown Edition Description: Multiple volumes; some bound volumes contain more than one volume Comments: This is a trusted book which shows how the traditional scholars of our din derived their laws from the Qur'an; this book is taught at Qarawayin University Title: al-Jāmi` fī A"ādith al-`Ībādāt Author: `Abd al-"alām ibn Mu"ammad ibn `Umar Age Written: Within Past Century Published by: Dar ibn Hazm 1999 Edition Description: three volumes Comments: This is a book that gathers together Prophetic statements and actions about the common acts of worship. Title: Kitāb al-Adhkār al-Nabawiyyah (al-Nawawiyyah) Author: Abu Zakariyyah Ya"yah ibn Sharaf al-Nawawī Age Written: Over 600 years ago Published by: Dar al-Fikr Edition Description: one volume; 363 numbered pages before indices Comments: In this book, the author gathered the verbal remembrances that the Prophet (May Allah bless him and give him peace) used to make at various occasions. Thus, he contributed to the preservation of this knowledge until the end of the world. Title: al-Khulā#ah al-Fiqhiyyah Author: Muhammad al-`Arabi al-Qarawi Age Written: Within past century Published by: Dar al-Qalam, Beirut Edition Description: one volume; new easier edition 213 numbered pages Comments: The author has basically summarized Mukhtasar Khalil and Aqrab alMasalik, 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 Title: al-Khurashī `Alā Mukhta#ar Sidī Khalīl Author: Muhammad al-Khurashī al-Maliki Age Written: Over 300 years ago. Published by: Dār al-Fikr; reprint of 1317 A.H. / 1900 C.E. Edition Description: 8 volumes bound as 4 volumes; each bound volume actually contains 2 volumes; 1st volume contains 356 numbered pages; the volume number we refer to corresponds to the actual contextual volume number and not the bound volume number. Comments: This is a trusted commentary on Khalil ibn Is"āq's Concise Text; On the margins there is a commentary on Khurashi's words given by `Alī al-`Adawī. When we refer to Khurashi's internal commentary, we prefix an 'I' to the line number and when we refer to al-`Adawi's marginal commentary, we prefix a 'M' to the line number.

LM MA MF MK MM

Title: al-Lu'lu' wa al-Marjān Fīmā t-tafaqa `alayhi al-Shaykhān Author: Mu"ammad Fu'ād `Abd al-Bāqī Age Written: About two hundred years ago Published by: Dar al-Fikr Edition Description: three volumes; first volume has 250 numbered pages Comments: This a excellent book for beginners interested in studying the primary texts that gathers together the common hadith of "a"ī" Muslim and "a"ī" Bukhāri. Additionally, there is much useful information in the footnote commentary A total of 1906 hadith are listed. Title: Matn Ibn `Āshir Author: A"mad ibn `Alī ibn `Abd al-Wa"id ibn `Āshir Age Written: About 700 years ago. Published by: Maktabah al-Wa"dah al`Arabiyyah in 1989 C.E. Edition Description: One slim paperback volume; 32 numbered pages Comments: This pamphlet first gives all 314 lines of Ibn `Ashir' text al-Murshid alMu`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. Title: Marāqi al-Falā" bi 'Imdād al-Fatta" Sharh Nūr al-'Ī!ā" Author: 'asan ibn `Ammār ibn `Alī al-Sharanbalālī Age Written: A few hundred years ago Published by: Maktabah Dār al-Bāz, Makkah Edition Description: one volume; only 278 numbered pages Comments: This is an explanation of the basic 'anafiī core text, al-Nūr al-'Ī!ā". We narrated opinions from this book that conform to the Maliki school when it was difficult to find a written excerpt from a Maliki book that covered what we learned from the live traditional Maliki scholars under whom we studied. Title: al-Mudawwanah al-Kubrā (wa ma`ahā Muqaddimāt Ibn Rushd) Author: Sa"nūn Sa`īd al-Tanūkhī Age Written: Over 1100 years ago Published by: Dār al-Fikr in 1411 A.H. / 1991 C.E. Edition Description: 4 volumes; 1st volume contains 434 numbered pages excluding index. Comments: This is the original core text of the Māliki School of Jurisprudence; all subsequent books about Maliki Fiqh have been based partially or totally on this original work which contains the written transcript of many question and answer sessions of Imam Malik's student `Abd al-Ra"mān ibn Qāsim with Sa"nūn Sa`īd al-Tanūkhī; Ibn Rushd's notes about the points in the Mudawwanah are printed on the lower half of the page without any direct coordination with the text at the top of the page. Title: Majmū` Muhimmāt al-Mutūn Author: There are multiple authors quoted in this book; we have narrated sections written by Ibrāhīm al-Bayjūrī, Muhammad ibn Yūsuf al-Sunūsī al-'usaynī, Ibrāhīm ibn Hārūn al-Laqqāni, and `Abd al-Ra"mān al-Akh!arī) Age Written: Most of the texts quoted range from over 600 years ago to over 100 years ago. Published by: Dar al-Kutub al`Ilmiyyah in Beirut in 1994 C.E. Edition Description: one volume; 518 numbered pages Comments: This is a collection of 66 authentic secondary core texts written by multiple authors in disparate time periods and about differing subjects. This is a trusted book which is taught at Qarawayin University

MW

NN QF QM QU

Title: al-Muwa((a' al-Imām Malik Author: Malik ibn Anas ibn Abu `Āmir al-A#ba"ī Age Written: Over 1200 years ago Published by: Idārah al-Nashriyāt al-Islām Edition Description: one volume; 702 numbered pages Comments: This is the most famous book that Imam Malik wrote; although to the undiscerning reader, this may look like a regular hadith book or a rudimentary fiqh manual, it is much more than that; it is the first book that divided up the study of Jurisprudence into distinct chapters; it is provable that the formal study of Jurisprudence would not have been possible (even outside the Maliki school) had not this work or a similar work been written (as people would be unable to learn and teach the complex laws without any basic framework that logically divided up the material); all subsequent books about Jurisprudence up until our time (including the Guiding Helper) are organized in almost exactly the same manner as the Muwa((ah. This provision of a basic framework to work with has been and currently is the role of the Muwattah in regards to Jurisprudence. However, the Muwattah never was and currently is not considered a comprehensive book of hadith or a practical fiqh manual (such as the Guiding Helper) that one can follow; those who find in the Muwattah evidence that contradicts the sayings of the later Maliki scholars should not jump to the conclusion that Imam Malik held an opinion different from his later followers. Imam Malik never intended the written Muwattah to act as a fiqh manual. Rather, he verbally taught the knowledge of Jurisprudence to his students who accurately recorded his positions later. It is from the later narration and recording of his verbal statements that the Maliki school derives its material and not solely from his written words in the Muwattah. 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 Title: al-Qawānīn al-Fiqhiyyah Author: Ibn Juzayy al-Kalbi Age Written: Over 600 years ago Published by: Dar al-Fikr, Beirut Edition Description: one volume; new cleaner edition 387 numbered pages Comments: This is a trusted book which compares the Maliki school with the other schools of Jurisprudence; this book is taught at Qarawayin University. In numbering the sub-books, we have called the first book on belief Book 0. We have called the next ten books on worship Books 1-10. We have called the next ten books on dealings with people Books 11-20. And we have called the last miscellaneous book Book 21. Title: al-Qāmūs al-Mu"ī( Author: Majd al-Din Mu"ammad ibn Ya`qūb al-Fayrūzābādī Age Written: Over 600 years ago Published by: Mu'assasah al-Risalah, Beirut Edition Description: All four volumes of the original dictionary have been bound as one single think dictionary-type two-column-layout book; 1872 numbered pages Comments: This is an amazing summary of a ninety plus volume dictionary of the Arabic Language known as al-Tāj al`Urūs Title: al-Qur'ān al-Karīm Author: Allah Most High Age Revealed: Revealed to Prophet Muhammad (May Allah bless him and give him peace) about fourteen hundred years ago Published by: Dar al-`Ulum al-Qur'ān, Damascus, Syria Edition Description: one volume; 15 lines on a page, 604 pages excluding introduction and appendices. Comments: This copy of the Qur'an follows the exact same format and layout as the

QW SA SM SM TF UF

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. Title: al-Mu`jam (al-Qāmūs) al-Wajīz Author: Main Editor was Ibrāhim Madkūr Age Written: Within past century Published by: Sharikah al-'I`lānāt al-Sharqiyyah Edition Description: one volume; 687 numbered pages Comments: This is a useful brief Arabic-to-Arabic Dictionary; it contains some illustrative diagrams also. Title: Sharh al-Hikam al-`A(a'iyyah li Ibn `Abbād al-Rundī Author: Ma"ammad ibn Ibrāhīm al-Ma`rūf bi Ibn `Abbād Age Written: Over 600 years ago. Published by: Sharikah Maktabah wa Ma(ba`ah Mus(afā al-Bābā al-'albā, Egypt in 1939 C.E. Edition Description: two volumes bound as one; 112 numbered pages in each volume; there is another explanation of the Hikam printed on the margins by Sheikh alSharqāwī Comments: This is a famous commentary on Ibn `Ata'illah al-Iskandari's collection of 264 wise sayings about the Path to Allah; the author was the imam of Qarawayin masjid in his time; additionally, the author was the star student of Ibn `Ashir. Title: "a"ī" Muslim by Imam Muslim 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 Author: al-Shaykh al-Mulawwī Ahmad ibn `Abd al-Fattā" Age Written: About one hundred years ago Published by: Sharikah al-Maktabah Ma(ba`ah Muhammad `Alī "abī" wa Awlāduh, Cairo, Egypt Edition Description: one volume; second edition; 78 numbered pages Comments: This is an explanation of `Abd al-Rahman al-Akhdari's famous Logic text, which he wrote at age twenty-one. Title: al-Tanbih al-Fikr ilā 'aqīqah al-Dhikr Author: Mu"ammad Adīb Kalkal Age Written: Within past century Published by: Maktabah al-`Arabiyyah, Damascus Edition Description: one volume; 224 numbered pages Comments: This is a contemporary book that illustrates that remembering Allah verbally and in the heart is traceable back to authentic sources in our din. Title: U#ūl al-Fiqh al-Islāmī Author: al-Daktūr Wahbah al-Zu"aylī, Professor at Damascus University Age Written: Within past century Published by: Dar al-Fikr, Damascus Edition Description: two volumes; first volume has 728 numbered pages Comments: In this book, this contemporary scholar of our time does a magnificent job at gathering together the derivation methods for specific laws in our din used by traditional scholars such as Imam Malik, Imam al-Shāfi`i, and Imam Abu 'anīfah. Most of the information we narrate in the notes for Song 4: The Legal Rulings is taken from the narrated views of the Maliki scholars in this excellent book. Sheikh `Ali al-Fīlālī himself hand-picked this and many other of the books listed in this Table of References.

Notes of Sources for Main Text In the Name of Allah, the Merciful, the Powerful (Last revised 10 September 2003) © The Guiding Helper Foundation 2002-2003 General and unrestricted permission for the altered1 or unaltered duplication of this text is granted. (In plain English: Make as many copies as you want for free. Additionally, you can improve on this work by publishing your own version.)

1

2

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. ": "). The second part of the source locating notation displays the volume number in which the translated excerpt appears in the specific published edition listed in the Table of References. If there is only one volume for a particular work, volume 1 is shown. 9 The third part of the source locating notation shows the page number in which the translated excerpt appears in the specific published edition listed in the Table of References. In this case, the page number is 2. 10 The fourth part of the source locating notation shows the exact line number(s) in which the translated excerpt appears in the specific published edition listed in the Table of References. In this case, the line number is 4. When counting lines, we have started at the top below the header and have counted all lines which contain letters or words on them (including titles of chapters and sections). Additionally, for those weird books which have books nested within them, we have used an 'I' to indicate that the internal book's line number is being quoted and 'M' to denote that the number corresponds to the marginal notes. 11 The fifth and last part of the source locating notation is enclosed in curly braces and holds the edition-independent locating notation of the translated excerpt. This needs to be done because many publishing houses in the Arabic world often print the exact same book in a totally different format. Thus, volume numbers, page numbers, and line numbers are useless to people who hold the same book published by a different company. The edition-independent locating notation tries to give contextual hints on finding the excerpt which is being quoted. In this case, the excerpt is from verse number 2 counting from the start of Ibn `Ashir's text. Thus, people who do not have the specific published edition that we are referring to can still find the translated excerpt in its original Arabic form. 12 The third section of each heading entry hold a translation of a primary text (Qur'an or Hadith) which backs up what the Guiding Helper excerpt is speaking about. If readers feel that the primary or secondary textual evidence which we narrate is insufficient or inappropriate, then they still should not jump to the conclusion that no such primary or secondary textual evidence exists. The most probable cause of such a weak proof is inadequate resources available to us at the time of writing these Notes of Sources. Those of the future are requested to search for and find better and more appropriate primary and secondary textual proofs for the points of the Guiding Helper and produce their own polished versions of these particular Notes of Sources; and we pray to Allah to give such people tremendous pleasurable things and experiences in this world and in the next for engaging in such work (even if their efforts do not bear fruit in this world). Additionally, we kindly ask those of the future to refrain from narrating evidence in their version of these Notes which disproves or goes against a point mentioned in the Guiding Helper as such will just cause discord and confusion for the masses and is not of much benefit. The people who find contradictory evidence should trust that the scholars whom we have quoted were aware of such evidence, but knew better. Such people should also remember that Allah accepts acts that are sincerely done for Him based upon what an expert scholar (e.g., Imam Malik) has said even if his opinion was in actuality incorrect. 13 If the source locating notation for a primary text translation does not consist of five parts, it is because we did not have the resources available (e.g., time) to produce such notation. We hope that those of the future will engage in such polishing of these Notes of Sources that we have made available and produce their own editions; and again we pray to Allah to give such people tremendous, 2 8

Notes of Sources for Main Text 2 Guiding Helper Line #1 Guiding Helper Excerpt: Who taught us

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

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

3 Guiding Helper Line #1 Guiding Helper Excerpt: what He asked us to know.

Proof(s) from Secondary Text(s): …from the knowledge He made us responsible for. [MA: volume 1: page 2: line(s) 4: {verse 2}]

Proof(s) from Primary Text(s): 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 4 Guiding Helper Line #2 Guiding Helper Excerpt:

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

Proof(s) from Secondary Text(s): May Allah bless and give peace to Muhammad His family, his companions, and him who follows. [MA: volume 1: page 2: line(s) 5: {verse 3}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 48: line(s) 15: {al-Qur'an; chapter 33; verse 33}] Umm Salamah said, "The verse 'Allah only wants to make filth be away from you O People of the House; and Allah wants to purify you with a cleansing' was revealed while we were at my house. Inside the house were the Messenger of Allah (May Allah bless him and give him peace), `Ali, Fatimah, Hasan, and Husayn. The Prophet then covered them with his mantle and said, 'O Allah, these people are the people of my house, so make filth go away from them and purify them with a cleaning." [UF: volume 1: page 515: footnote 3: {al-Tirmidhi; Umm Salamah; (Jami` al-Usul; volume 10; page 100)}] The Messenger of Allah (May Allah bless him and give him peace) said, "I have left with you something that if you stick to it, you will not fall astray: the Book of Allah and the family[/descendents16] of the people of my house." [UF: volume 1: page 517: footnote 1: {al-Tirmidhi; Jabir ibn `Abdullah; (Jami` al-Usul; volume 1; page 187)}] [I shall write My mercy for] those who follow the Messenger and Unlettered Prophet whom they find mention of in the Torah and in the Gospel…. [QU: volume 1: page 170: line(s) 4-6: {al-Qur'an; chapter 7; verse 157}]

15

As for the ruling of blessing the Prophet (May Allah bless him and give him peace), we are narrating the opinion in these Guiding Helper texts that is wajib for every Muslim to do at least once in a life; and that it is mandub to do every time that his name is mentioned/written. We are also narrating the opinion that all dhikr (verbal remembrance of Allah) besides the testification (which is wajib) is merely mandub unless one vows or takes an oath for carrying it out. [QF:V1:364:12-14]. 16 The word in the hadith `itrah has a connotation of both the offspring of a man and those part of his close family. 4

Notes of Sources for Main Text 5 Guiding Helper Line #3-4 Guiding Helper Excerpt: Allah, help us write songs that are useful and show light To all people, even if they don't read or write.

Proof(s) from Secondary Text(s): And afterwards, Help is asked from Allah, the Majestic In writing metered verses which will even benefit the illiterate person. [MA: volume 1: page 2: line(s) 6: {verse 4}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 24: line(s) 8-10: {al-Qur'an; chapter 2; verse 159}]

6 Guiding Helper Line #5 Guiding Helper Excerpt: Help us follow three men in these songs

Proof(s) from Secondary Text(s): This metered verse is about the belief system of Ash`ari, the jurisprudence of Malik And the path of Junayd the traveller. [MA: volume 1: page 2: line(s) 7: {verse 5}] 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}]

Proof(s) from Primary Text(s): …Ask those of remembrance17 if you do not know. [QU: volume 1: page 272: line(s) 1-2: {al-Qur'an; chapter 16; verse 43}]

17

The exegetes say here that "those of remembrance' are those of knowledge. 5

The Guiding Helper 7 Guiding Helper Line #5 Guiding Helper Excerpt: and be brief:

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}] `Ammar ibn Yasir said that the Prophet (May Allah bless him and give him peace) commanded us to be short in our [din instruction] speeches. [{Abu Dawud, formal prayer, shortening sermons, hadith #932}]

8 Guiding Helper Line #6 Guiding Helper Excerpt: Abu Bishr Ishaq who wrote books about belief,

Proof(s) from Secondary Text(s): …He is the founder of the formal study of our belief system. He is `Ali ibn Isma'il ibn Bishr ibn Ishaq18 ibn Isma`il ibn `Abdullah 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-Mu`in}] The books that [Abu Bishr Ishaq] wrote were three-hundred-eighty or more in number. [DT: volume 1: page 17: line(s) 5-6: {explanation of verse(s) 5 of al-Murshid al-Mu`in}]

9 Guiding Helper Line #7 Guiding Helper Excerpt: Malik who knew quite a bit 18

Perhaps, the author meant, here, Abu Bishr Ishaq instead of Bishr ibn Ishaq. 6

Notes of Sources for Main Text Proof(s) from Secondary Text(s): Imam Malik passed away on Sunday morning on the 14th of Rabi` al-Awwal in year 179 A.H.. Imam al-Shafi`i said, "My paternal aunt told me, 'I saw something strange [e.g., in my dream] today.' I asked, 'What was it?' She answered, 'It was as if someone was saying that the most knowledgeable man on earth passed away tonight.' We then later calculated when that night was and found it to be the night on which Imam Malik died."19 [DT: volume 1: page 17: line(s) 5-6: {explanation of verse(s) 5 of al-Murshid al-Mu`in}] It has been narrated that [the Prophet's great-great-great-grandson Ja`far al-Sadiq ibn Muhammad al-Baqir ibn Zayn al-`Abidin ibn Husayn ibn Fatimah bint Rasulillah] was on his death bed and some people from Kufa [a city in `Iraq] entered upon him. They pleaded him to tell them of someone they could go to after he passed away for learning about the din. He then said, "Stick to the opinions of the people of Madinah for that city forces out its bad folk [and only good people remain] as the bellows expel the impurities from iron. And follow the tracks of those early Muslims who have already passed. Right now, I am the most knowledgeable of you and I follow [the way of the Prophet] and do not engage in blameworthy innovations. After me, follow the opinions of the people of Hijaz. Follow the fortunate blessed helper of Islam, the one who clings to the tracks of the Messenger of Allah (May Allah bless him and give him peace). I tested him and found him to be an excellent scholar of Jurisprudence. He is not subject to his whims and desires … If you follow him, you will obtain your due portion of Islam. If you go against him, you will become misguided and ruined … He studied [under me for a period of time] and took from me what he needed … I have pointed you to a man who is trustworthy … " The people said, "[We are still not sure whom you mean.] Please clarify." Ja`far al-Sadiq answered, "He is Malik ibn Anas. Follow the opinions of Malik [after me]."20 [MK: volume 1: introduction page 10: line(s) 21-29: {Ibn Rushd's introduction to his Muqaddamah}]

Proof(s) from Primary Text(s): 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}]

10 Guiding Helper Line #7 Guiding Helper Excerpt: taught us some law,

Proof(s) from Secondary Text(s): 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-Shafi`i (a recognized scholar and student of Imam Malik) was of the view that Imam Malik was the most knowledgeable man on earth at that time. 20 Our humble advice to those who claim to follow Ja`far al-Sadiq is to listen to what he said. 21 The vast majority of our previous scholars (even outside the Maliki school) have said that the "scholar of Madinah" in the hadith is Malik ibn Anas. 7

The Guiding Helper 11 Guiding Helper Line #8 Guiding Helper Excerpt: And Junayd who spoke

Proof(s) from Secondary Text(s): 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}]

12 Guiding Helper Line #8 Guiding Helper Excerpt: about the Path to Allah.

Proof(s) from Secondary Text(s): 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-Mu`in}]

13 Guiding Helper Line #9-10 Guiding Helper Excerpt: Knowledge doesn't alter things in reality. It only informs of them in passivity.

Proof(s) from Secondary Text(s): 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-`Aqa'id al-Nasafiyyah (matn 5); `Umar ibn Muhammad al-Nasafi; line 1}]

Proof(s) from Primary Text(s):

22

Junayd's answer consisted of only five Arabic words (an lā yu`#ā l-lahu bini`imih). This is typical of his short and meaningful

answers. From this we can see that it is possible for young children to surpass adults in knowledge. Especially, when the subject concerns wisdom and spirituality. 8

Notes of Sources for Main Text …And He creates what you do not know23. [QU: volume 1: page 268: line(s) 3: {al-Qur'an; chapter 16; verse 8}]

14 Guiding Helper Line #11 Guiding Helper Excerpt: Knowledge is conveyed with subjects and predicates.

Proof(s) from Secondary Text(s): 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); `Abd al-Rahman al-Akhdari; verse 35-36}]

Proof(s) from Primary Text(s): 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." [QU: volume 1: page 6: line(s) 4-5: {al-Qur'an; chapter 2; verse 31}]

15 Guiding Helper Line #12 Guiding Helper Excerpt: These are called statements like:

Proof(s) from Secondary Text(s): The affirmation of a link between a subject and a predicate is called a statement. [DT: volume 1: page 20: line(s) 14: {explanation of verse(s) 6 of al-Murshid al-Mu`in}]

23

This proves that physical objects and true ideas are not "created" by the human intellect or human knowledge. Rather, Allah independently has control over these things and allows humans to know about only a small fraction of what He actually has created or knows. 24 A "name" is a tag for subject-predicate pair. The name connects some symbol with a concrete or abstract object; in doing so, a being verb is implied (e.g., that object is a door). Thus, from the very start, Allah had trained 'Adam to seek knowledge by use of subjectpredicate relationships. 9

The Guiding Helper 16 Guiding Helper Line #12 Guiding Helper Excerpt: Rough granules are called grits.

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

17 Guiding Helper Line #13 Guiding Helper Excerpt: Statements are of three types:

Proof(s) from Secondary Text(s): Next, know that statements can be divided into three categories: (1) legal, (2) empirical, and (3) rational. [DT: volume 1: page 20: line(s) 17-18: {explanation of verse(s) 6 of al-Murshid al-Mu`in}]

18 Guiding Helper Line #13 Guiding Helper Excerpt:

those you know by your mind26,

25

This definition from the American Heritage Dictionary has been paraphrased due to copyright restrictions. 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: 26

a) (Awwaliyāt) Basic building blocks of knowledge that almost all humans universally share, such as that the number two is greater than the number one. b) (Mushāhadāt) Internal feelings and sensations shared by almost all humans, such as hunger and pain. c) (Mujarrabāt) Empirical statements that have never been proven false and generally do not need complex controlled scientific experimentation to verify, such as water freezes if cooled to low temperatures. d) (Mutawātirāt) News about the same event/phenomenon heard from many multiple independent chains of transmission such that it becomes extremely unlikely that all of the people narrating the event/phenomenon lied 10

Notes of Sources for Main Text Proof(s) from Secondary Text(s): If a statement is not legal and if the intellect by itself is enough to grasp [the truth of a statement] without resorting to repeated testing and observation, it is known as a rational statement… such as our saying… that ten is an even number. [DT: volume 1: page 20: line(s) 20-21: {explanation of verse(s) 6 of al-Murshid al-Mu`in}]

Proof(s) from Primary Text(s): …Do you not use your intellect27? [QU: volume 1: page 7: line(s) 11: {al-Qur'an; chapter 2; verse 44}]

19 Guiding Helper Line #14 Guiding Helper Excerpt: Those you know by testing,

Proof(s) from Secondary Text(s): If [the verification of the truth of a statement] requires experimentation and repetition it is known as an empirical statement. [DT: volume 1: page 21: line(s) 1: {explanation of verse(s) 6 of al-Murshid al-Mu`in}]

Proof(s) from Primary Text(s): And We send down from the sky blessed water and We make grow with it gardens and grain for harvest28. [QU: volume 1: page 517: line(s) 10-11: {al-Qur'an; chapter 50; verse 9}]

about the matter, such as Prophet Mu$ammad (May Allah bless him and give him peace) lived in Makkah over fourteen hundred years ago. e) (Hadasiyāt) Inductive conclusions about the external cause of an event/phenomenon drawn from eliminating all other possible explanations and drawn from preponderant evidence that cohesively and coherently describes the phenomenon/event. f) (Ma$sūsāt) Direct physical evidence apparent to one of the five senses, such as sand paper is coarse to the touch or sugar is sweet to the taste. Now if an argument is made up of premises each of which returns to one of these six reliable sources of information, the conclusion is said to be rationally necessary. Other sources of information are not considered strong enough to build a rationally necessary statement. 27 Here Allah points to the fact that some things can be verified by using the intellect alone. 28 Allah is trying to tell us here that there is a normal link between the presence of water and the presence of the growth of vegetation. This is exactly the same as the empirical links we learn of through experimentation. 11

The Guiding Helper 20 Guiding Helper Line #14 Guiding Helper Excerpt: those revealed and defined.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 20: line(s) 18-19: {explanation of verse(s) 6 of al-Murshid al-Mu`in}]

Proof(s) from Primary Text(s): And whoever does not rule [use for a criterion] according to what Allah has revealed, they are disbelievers29. [QU: volume 1: page 115: line(s) 44: {al-Qur'an; chapter 5; verse 44}]

29

This shows that laws can only issue from Allah's revelation (directly or indirectly) to be valid in our din. 12

Notes of Sources for Main Text 21 Guiding Helper Line #15-17 Guiding Helper Excerpt: 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,

Proof(s) from Secondary Text(s): Ibn `Ashir 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-Mu`in}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 323: line(s) 12-13: {al-Qur'an; chapter 21; verse 22}] If Allah willed, they would not have fought each other; but, Allah does what He wants32. [QU: volume 1: page 42: line(s) 5-6: {al-Qur'an; chapter 2; verse 253}]

22 Guiding Helper Line #17 Guiding Helper Excerpt: depends on what is sought.

Proof(s) from Secondary Text(s): [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-Mu`in}]

Proof(s) from Primary Text(s): If Allah willed, they would not have fought each other; but, Allah does what He wants33.

30

The heavens and the earth 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 31

The Guiding Helper [QU: volume 1: page 42: line(s) 5-6: {al-Qur'an; chapter 2; verse 253}]

23 Guiding Helper Line #18 Guiding Helper Excerpt: Each is known with thinking or without any thought.

Proof(s) from Secondary Text(s): 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-Mu`in}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 91: line(s) 6-8: {al-Qur'an; chapter 4; verse 83}] When Musa saw the staff writhe like a serpent, he turned his back [to flee] and did not go back35. [QU: volume 1: page 377: line(s) 11: {al-Qur'an; chapter 27; verse 10}]

24 Guiding Helper Line #19 Guiding Helper Excerpt: Those you know by testing help to uncover links

Proof(s) from Secondary Text(s): As for empirical statements, they affirm a link between two affairs which can either be present or absent. [DT: volume 1: page 23: line(s) 21-22: {explanation of verses 7-9 of al-Murshid al-Mu`in}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text [QU: volume 1: page 251: line(s) 1-2: {al-Qur'an; chapter 13; verse 14}]

25 Guiding Helper Line #20 Guiding Helper Excerpt: Like: When water does get inside a boat, it sinks.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 24: line(s) 17-19: {explanation of verses 7-9 of al-Murshid al-Mu`in}]

Proof(s) from Primary Text(s): 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." [QU: volume 1: page 211: line(s) 3-7: {al-Qur'an; chapter 10; verse 22}]

26 Guiding Helper Line #21 Guiding Helper Excerpt: But, Allah's the One Who brings about the effects.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 45: line(s) 18-25: {explanation of verses 24-28 of al-Murshid al-Mu`in}]

Proof(s) from Primary Text(s): That is your Lord Allah, the Creator of everything; so, worship Him; and He is a guardian over all things. [QU: volume 1: page 141: line(s) 1-2: {al-Qur'an; chapter 6; verse 102}]

27 Guiding Helper Line #22 Guiding Helper Excerpt: And He can break the known links when He so elects.

Proof(s) from Secondary Text(s): 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 [DT: volume 1: page 24: line(s) 6-8: {explanation of verses 7-9 of al-Murshid al-Mu`in}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 327: line(s) 11-13: {al-Qur'an; chapter 21; verse 327}]

28 Guiding Helper Line #23 Guiding Helper Excerpt: Those revealed and defined are from the Law Giver

Proof(s) from Secondary Text(s): Legal statements, here, are the directions of Allah about the contingently possible actions of responsible people. [DT: volume 1: page 21: line(s) 11: {explanation of verse(s) 6 of al-Murshid al-Mu`in}] 38

As people who die usually never come back to life. As people who are thrown in fire usually die. 40 This shows that Allah can remove the link between burning and fire. 16 39

Notes of Sources for Main Text Proof(s) from Primary Text(s): Those who eat interest[/usury], they do not stand except like the one who Shaytan has touched[/possessed] stands. This is because they say that trade is similar to interest[/usury] while Allah has made trade lawful and made interest unlawful41… [QU: volume 1: page 47: line(s) 1-3: {al-Qur'an; chapter 2; verse 275}]

29 Guiding Helper Line #24 Guiding Helper Excerpt: Like: It's o.k. to eat meat, fat, fish, and liver.

Proof(s) from Secondary Text(s): …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-Mu`in}]

Proof(s) from Primary Text(s): Say, "I do not find in what was revealed to me any [food] to be unlawful for the eater except that it be an unslaughtered animal, blood spilled forth, or the flesh of a pig - these things are filth -, or corrupted with a sacrifice to other than Allah…. [QU: volume 1: page 147: line(s) 8-11: {al-Qur'an; chapter 6; verse 145}] The Prophet (May Allah bless him and give him peace) 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}]

30 Guiding Helper Line #25-26 Guiding Helper Excerpt: You are responsible, if you have sanity, With coming to age or reaching maturity

Proof(s) from Secondary Text(s): 41

This shows that laws of right and wrong cannot be taken from one's presumptions or attitudes about a certain act; rather, the law is what Allah has revealed. 42 This is similar to the Guiding Helper excerpt in that it cannot be figured out by the unaided intellect nor by empirical observation. 17

The Guiding Helper There are three preconditions for being responsible: (1) sanity (which is the ability to learn and understand simple subject predicate pairs), … (2) sexual maturity [and/or passing eighteen], and (3) coming in contact with [an accurate picture of] the message of the Prophet (May Allah bless him and give him peace). [DT: volume 1: page 27: line(s) 2-21: {explanation of verses 12-13 of al-Murshid al-Mu`in}]

Proof(s) from Primary Text(s): 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; `Ali ibn Abu Talib and `Umar}]

31 Guiding Helper Line #27-28 Guiding Helper Excerpt: By getting a wet dream, period, pubic hair, Pregnancy, passing eighteen43, but the last one's rare.44

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 27: line(s) 12-16: {explanation of verses 12-13 of al-Murshid al-Mu`in}]

Proof(s) from Primary Text(s): And test the orphan until they reach age of marriage45. Then, if you think they are upright[/sane], give to them their wealth46. [QU: volume 1: page 91: line(s) 6-8: {al-Qur'an; chapter 4; verse 83}]

43

The primary text proof for this is that Usama ibn Zayd, the youngest man appointed by the Prophet as military general, was around eighteen when appointed showing that at this age one is considered fully responsible. See Seerah Ibn Hisham.. 44 The proof for this last phrase (i.e. the last one is rare) is taken from common experience. Usually, one of the previous four signs occur before the human has reached eighteen years of age. 45 The age that a person is physically able to marry [have sexual intercourse] is when the signs of puberty have become manifest on him. 46 The act of giving them their wealth shows that after puberty they are responsible. 18

Notes of Sources for Main Text 32 Guiding Helper Line #29-31 Guiding Helper Excerpt: 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,

Proof(s) from Secondary Text(s): 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 `Ashir only said "able to reflect" so that he may disinclude the responsible person who could not find an opportunity to reflect (due to sudden death after reaching puberty [or similar cause]) from being liable [for his ignorance]. [DT: volume 1: page 25: line(s) 1-4: {explanation of verses 10-11 of al-Murshid al-Mu`in}]

Proof(s) from Primary Text(s): …And I have come to you with a sign47 from your Lord. so, be aware of Allah48 and obey me49. [QU: volume 1: page 56: line(s) 11-12: {al-Qur'an; chapter 3; verse 50}]

33 Guiding Helper Line #32 Guiding Helper Excerpt: What's possible and not for them and that which suits.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s):

47

This is one of the first statements of `Isa when he started preaching to his people. This shows that one of the primary responsibilities is for people to fear and obey Allah. This also shows that Allah set up signs so that people may recognize that they are His servants and that He has messengers. 48 This shows that one must know and obey Allah. 49 This shows that one must recognize and obey the prophet of one's time. 19

The Guiding Helper Indeed We sent messengers before you and appointed for them wives and children50 And it is not fitting for a messenger that he come with a sign except with the will of Allah51. [QU: volume 1: page 254: line(s) 7-8: {al-Qur'an; chapter 13; verse 38}]

34 Guiding Helper Line #33 Guiding Helper Excerpt: Next, you must learn the din

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 360: line(s) 24-27: {book 11; chapter 3; section 1}] [QF: volume 1: page 361: line(s) 1-6: {book 11; chapter 3; section 1}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text 35 Guiding Helper Line #33 Guiding Helper Excerpt: from an authentic source

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): O you who believe, if a [untrustworthy] disobeying-Muslim (fāsiq) comes to you with some news, verify it54 [before acting upon it] lest you attack a people with ignorance and then become remorseful of what you did. [QU: volume 1: page 516: line(s) 2-3: {al-Qur'an; chapter 49; verse 6}]

36 Guiding Helper Line #34 Guiding Helper Excerpt: So you can worship Allah as He did endorse.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): ... 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. 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 54

The Guiding Helper 37 Guiding Helper Line #35-36 Guiding Helper Excerpt: Know that Allah exists without a beginning Forever and ever without ever ending.

Proof(s) from Secondary Text(s): Among the things that are necessary for our Master (High and lofty be He) are twenty attributes: (1) existence, (2) beginninglessness, (3) permanence… [MM: volume 1: page 3: line(s) 11-12: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi; near very beginning of matn}]

Proof(s) from Primary Text(s): Know that there is no god besides Allah56… [QU: volume 1: page 508: line(s) 14: {al-Qur'an; chapter 49; verse 6}] 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… [QU: volume 1: page 532: line(s) 5-6: {al-Qur'an; chapter 55; verse 26-27}] And put your trust in the Living One Who does not die60 and sing His blessings. And He suffices as a knower of the wrongs-doings of His servant. [QU: volume 1: page 42: line(s) 5-6: {al-Qur'an; chapter 2; verse 253}]

38 Guiding Helper Line #37 Guiding Helper Excerpt: 56

This is a primary text proof for Allah's existence. 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 57

Notes of Sources for Main Text Know that He is absolutely independent.

Proof(s) from Secondary Text(s): …and [He has] absolute and general independence [from everything]. [MA: volume 1: page 3: line(s) 6: {verse 14}]

Proof(s) from Primary Text(s): …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}]

39 Guiding Helper Line #38 Guiding Helper Excerpt: And from His creation, He's completely different.

Proof(s) from Secondary Text(s): …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}]

Proof(s) from Primary Text(s): …There is nothing unto His likeness and He is the hearing and seeing62… [QU: volume 1: page 484: line(s) 2-3: {al-Qur'an; chapter 42; verse 11}] Say He is Allah, the Unique. Allah is eternally besought [for all needs]. He was not born nor did he give birth. And there is no equal to Him. [QU: volume 1: page 604: line(s) 3-4: {al-Qur'an; chapter 112; verse(s) 1-4}]

40 Guiding Helper Line #39 Guiding Helper Excerpt: He goes beyond our eyes in this world and our mind.

Proof(s) from Secondary Text(s):

61 62

This is a primary text proof for Allah's absolute independence. 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 }]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 604: line(s) 3-4: {al-Qur'an; chapter 112; verse(s) 1-4}]

41 Guiding Helper Line #40-41 Guiding Helper Excerpt: He's one in Who He is and thus it is defined. He's one in His qualities65, actions,

Proof(s) from Secondary Text(s): …and (6) the attribute of being one which means that He is one is His Entity, His attributes, and His actions. [MM: volume 1: page 3: line(s) 13-14: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi; near beginning of matn}]

Proof(s) from Primary Text(s): [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. This shows that in the next life believers will be able to see Allah with their eyes, but that seeing will not be like seeing physical things that have definite dimensions and sizes. 65 Some unqualified people accuse the `aqidah scholars of denying Allah's attributes. What one must understand in this respect is that the attributes of Allah mentioned by the scholars are very general and many specific points can be derived from these general attributes. For example, the Hand of Allah enters into Allah's attribute of power according to the scholars. When the scholars affirm His power as an attribute of His Entity they are also implicitly affirming His Hand (for the Hand is only meant as a metaphorical cue for His power). Thus, the `aqidah scholars are not denying the Hand of Allah. Rather, they just understand the subject on a much higher level and have grouped the Hand, Eye, Foot, etc. of Allah along with one of His thirteen mentioned attributes using metaphorical explanations. Please also realize here that Allah's Mercy, Love, Anger, Generosity, etc. are not really attributes of His Entity per say. Rather, they are derived from one or more of His thirteen mentioned attributes and are manifested in the form of actions. For example, Mercy is derived from Power, Knowledge, and Volition -and can become manifest in His action of entering a disobeying believer into Paradise. This is how the scholars understand these qualities of Allah mentioned in His names and in the primary texts. 66 This is a proof for the oneness of Allah in His Entity, actions, and qualities. Other proofs exist also for further clarifications 24 64

Notes of Sources for Main Text [QU: volume 1: page 240: line(s) 3-4: {al-Qur'an; chapter 12; verse(s) 39}]

42 Guiding Helper Line #41-42 Guiding Helper Excerpt: A wife, or a partner.

has no son,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 140: line(s) 14-15: {al-Qur'an; chapter 6; verse(s) 101}] Say: Praise is for Allah the One Who has not chosen a son nor does he have a co-sharer in His kingdom; nor does he have a protector; and extol Him with an aggrandizement. [QU: volume 1: page 293: line(s) 8-9: {al-Qur'an; chapter 17; verse(s) 111}]

43 Guiding Helper Line #42-45 Guiding Helper Excerpt: 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

Proof(s) from Secondary Text(s):

25

The Guiding Helper These are six attributes [we have mentioned]. The first (i.e. existence) is a self-standing attribute while the five after that are negative attributes. Then there are seven other attributes that are necessary for the Most High which are called the attributes of meaning and they are: (1) power, (2) volition connected with all contingently possible things, (3) knowledge connected with all necessary, impossible, and possible things, (4) life (not connected with anything), (5) hearing and (6) seeing both connected with all existent things, and (7) speech which is which is without letters or sound and is connected with what His attribute of knowledge is connected with. [MM: volume 1: page 3: line(s) 14-18: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi; near beginning of matn}] Annihilation in the attributes of Allah entails that one recognize that there is no living, knowing, powerful being, deciding, hearing, seeing, nor speaking being in reality except Allah.67 [SA: volume 1: page 19: line(s) I19-20: {explanation of hikmah #15}]

Proof(s) from Primary Text(s): Indeed Allah is able over all things68. [QU: volume 1: page 4: line(s) 7-8: {al-Qur'an; chapter 2; verse(s) 20}] …and He has knowledge of all things69. [QU: volume 1: page 140: line(s) 15: {al-Qur'an; chapter 6; verse(s) 101}] If Allah willed, they would not have fought each other; but, Allah does what He wants70. [QU: volume 1: page 42: line(s) 5-6: {al-Qur'an; chapter 2; verse 253}] Allah, there is no god besides Him, the Living71, the Eternal. [QU: volume 1: page 42: line(s) 5-6: {al-Qur'an; chapter 2; verse 253}] That is because Allah makes the night enter upon the day and the day enter upon the night and He is seeing and hearing72. [QU: volume 1: page 339: line(s) 9-10: {al-Qur'an; chapter 22; verse 61}] They wish to change the speech of Allah. Say to them: You will not follow us. Thus, Allah has spoke beforehand73… [QU: volume 1: page 512: line(s) 13-14: {al-Qur'an; chapter 48; verse 15}]

67

This is a proof for the Guiding Helper words: in reality 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 68

Notes of Sources for Main Text 44 Guiding Helper Line #46 Guiding Helper Excerpt: Pointed to by the letters of the Book we teach.

Proof(s) from Secondary Text(s): 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-Mu`in; section 12 about Allah's speech}]

Proof(s) from Primary Text(s): If any of the polytheists wish to seek refuge with you, give them refuge so that they may hear the speech of Allah….74 [QU: volume 1: page 512: line(s) 13-14: {al-Qur'an; chapter 48; verse 15}]

45 Guiding Helper Line #47 Guiding Helper Excerpt: Opposites of these are truly impossible.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 74

This is a primary text proof for the Qur'an being called the speech of Allah - while we know that Allah's attribute of speech is not bound in time such as the out loud recitation of the Qur'an; thus, the scholars say that written/recited Arabic Qur'an points to the timeless and eternal speech of Allah. As for the nit-picky theological question: Is the Qur'an created or not? The answer from the scholars that follow Abu Bishr Ishaq is:

No. The Qur'an is not created. [Reference: al-`Aqā'id al-Nasafi; first fourth of matn] We could go into a more detailed explanation and dissection of this issue but we will refrain from doing so to prevent people without strong backgrounds in this field from becoming confused or spreading confusion. To the common man, we will say: The statements in the Qur'an are what Allah wanted to tell us. 27

The Guiding Helper High above all be He away from [the falsehood] which they speak, a tremendous height75… [QU: volume 1: page 286: line(s) 5-6: {al-Qur'an; chapter 17; verse 43}]

46 Guiding Helper Line #48 Guiding Helper Excerpt: So, declare Him free and of such incapable.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 13: line(s) 7-11: {book 0; chapter 5; beginning}]

Proof(s) from Primary Text(s): 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 Guiding Helper Excerpt: He can do everything that is possible. ... But, He can make a choice to leave such things undone.

Proof(s) from Secondary Text(s): 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. [MM: volume 1: page 4: line(s) 10: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi; in first fourth of matn}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text [QU: volume 1: page 393: line(s) 11-12: { al-Qur'an; chapter 28; verse(s) 68}]

48 Guiding Helper Line #50 Guiding Helper Excerpt: Nothing in sky or earth makes Him incapable.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 32: line(s) 32: {Ibn Rushd's Muqaddamah metered song; verse 18 }] [DT: volume 1: page 34: line(s) 24: {Ibn Rushd's Muqaddamah metered song; verse 19 }]

Proof(s) from Primary Text(s): …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. [QU: volume 1: page 439: line(s) 14-15: {al-Qur'an; chapter 35; verse(s) 44}]

49 Guiding Helper Line #52 Guiding Helper Excerpt: The proof He exists is the design that needs Someone.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 77

This is a primary text proof that Allah can bring into existence all contingently possible things. 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

Notes of Sources for Main Text

e)

f)

g)

h)

i)

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. 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.] 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). 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. 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. Thus, we conclude that space which is made up of matter and mattervoids 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

j)

k)

l)

m)

n)

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.] 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. 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. 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. 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. Now we will go about proving the statements in letter (m).: i) The human being can only experience one physical state at a time (please note that when we say human, here, we mean all conscious beings/things bound in time). ii) It is only because of the human's memory that he can experience the concept of the past. This is because if the human did not have a memory, then he would only know the state which he is experiencing currently. Thus, in such a case, he would be unable to see things as progressing from 32

Notes of Sources for Main Text iii)

iv)

v)

vi)

his previous experiences to his current experiences. 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. 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. 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? 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

Notes of Sources for Main Text [QU: volume 1: page 406: line(s) 6-10: { al-Qur'an; chapter 20; verse(s) 20-22}]

50 Guiding Helper Line #53-59 Guiding Helper Excerpt: 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.

c)

d)

e)

f)

g)

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. 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). 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)). 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. 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. 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 Proof(s) from Secondary Text(s): As for the proof of His Most High's existence, it is that the universe had a beginning in time. This is because if it did not have a creator (but came into existence by itself), it would have no preceding cause to have chosen one of its two possible states [i.e. existence and non-existence] while these possible states need someone to choose them. And the proof that the universe has a beginning in time is seeing that attributes of physical essences are always changing (i.e. coming into existence and going out of existence (and vice versa)). As for the proof of Him not having a beginning, it is that if He weren't beginningless, then He would need someone to bring Him into existence. And this would lead to a never ending circle or an infinite regress. As for the proof of Him not having an end, it is that if He were to end, He could not be beginningless (as His existence would then be merely contingently possible and not necessary). And contingently possible things all have a starting point in time. But how can this be when we have just proved that Allah is beginningless? [MM: volume 1: page 4: line(s) 10-18: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi; in first fourth of matn}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 393: line(s) 11-12: { al-Qur'an; chapter 28; verse(s) 68}] [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. [QU: volume 1: page 42: line(s) 5-6: {al-Qur'an; chapter 2; verse 253}]

51 Guiding Helper Line #60 Guiding Helper Excerpt: 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

Notes of Sources for Main Text Proof(s) from Secondary Text(s): As for eternal life, Allah is the first and beginningless, the One who never ceased to exist before the presence of time. There was nothing with Him in pre-eternity and He is now as He was before. [QF: volume 1: page 9: line(s) 6-8: {book 0; chapter 2; beginning}]

Proof(s) from Primary Text(s): Everything on it [i.e. the earth] is passing, but the Countenance of Your Lord remains83… [QU: volume 1: page 532: line(s) 5-6: {al-Qur'an; chapter 55; verse 26-27}]

52 Guiding Helper Line #61-72 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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. [MM: volume 1: page 4: line(s) 18-25: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi; in second fourth of matn}] [MM: volume 1: page 5: line(s) 1-4: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi; in second fourth of matn}]

Proof(s) from Primary Text(s): Say if there were other gods like they say, then these gods would vie for the throne [of your Lord]84 … [QU: volume 1: page 286: line(s) 5: {al-Qur'an; chapter 17; verse 42}] This is the creation of Allah85, so show me what those besides Him have created. But, the wrongdoers are in clear error86. [QU: volume 1: page 411: line(s) 14-15: {al-Qur'an; chapter 31; verse 11}]

53 Guiding Helper Line #73 Guiding Helper Excerpt: And there are even far more detailed proofs than these.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 84

This shows the permissibility of using rational logic in order to prove the existence of Allah or the non-existence of other gods besides Him. This verse shows the permissibility of using the if this were true, then this would result construct that most logicians use. 85 This is a proof for lines 63-64 of the Guiding Helper. As we would not see His creation if He did not have power to create and will to choose. 86 This shows the absence of evidence of other gods [in totality] entails the absence of their existence. In other words, all of the constructs of logical arguments that we have narrated in the Guiding Helper texts from the traditional scholars can be traced back to the Qur'an even if the specific premises are not found exactly in the Qur'an as the scholars state them. 87 Scholars like Ibn Juzayy al-Kalbi (dead for about seven hundred years now) knew many more proofs than those we have mentioned in the Guiding Helper (like those listed in his book al-Nūr al-Mubīn). 38

Notes of Sources for Main Text …And of knowledge [O mankind], you have been given only a little bit . [QU: volume 1: page 290: line(s) 14: {al-Qur'an; chapter 17; verse 86}]

54 Guiding Helper Line #74 Guiding Helper Excerpt: So, back off! Philosopher, it's not good to tease.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Rather, they denied that which they did not encompass in knowledge, but the explanation of it had not come to them yet88… [QU: volume 1: page 213: line(s) 10-11: {al-Qur'an; chapter 10; verse 39}]

55 Guiding Helper Line #75-78 Guiding Helper Excerpt: 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

Proof(s) from Secondary Text(s): 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 `Ilm al-Tawhid (matn 7); Ibrahim al-Bayjuri; in second half of matn}] [MM: volume 1: page 28: line(s) 1-3: {Risalah fi `Ilm al-Tawhid (matn 7); Ibrahim al-Bayjuri; in second half of matn}]

88

This shows that many people (e.g., philosophers) use their limited knowledge to deny the eternal truths in Allah's message to mankind. 39

The Guiding Helper Proof(s) from Primary Text(s): And if he (the Prophet) had fabricated against us some tales/lies, we would have grabbed him and then have cut off his aorta89. [QU: volume 1: page 568: line(s) 4-6: {al-Qur'an; chapter 69; verse(s) 44-46}] O Messenger, convey that which was revealed unto you from your Lord. If you do not do this, then you have not conveyed His message. Allah will protect you from people. Indeed, Allah does not guide the disbelieving people90. [QU: volume 1: page 119: line(s) 5-7: {al-Qur'an; chapter 5; verse(s) 67}] And your companion (the Prophet) is not mentally ill [or possessed by a jinn]91. [QU: volume 1: page 586: line(s) 11: {al-Qur'an; chapter 81; verse(s) 22}] [Prophet Shu`ayb said:] And I do not desire to act contrary to the dictates of what I prohibit you from. I only want reformation as much as I can induce….92 [QU: volume 1: page 231: line(s) 13-15: {al-Qur'an; chapter 11; verse(s) 88}]

56 Guiding Helper Line #78 Guiding Helper Excerpt: since they started.

Proof(s) from Secondary Text(s): 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 `Iyad.. [DT: volume 1: page 52: line(s) 17-22: {explanation of verses 31-33 of al-Murshid al-Mu`in; al-tanbih al-thani }]

57 Guiding Helper Line #79 Guiding Helper Excerpt: They could have all normal human states

Proof(s) from Secondary Text(s): 89

This is a primary text proof for the impossibility of the messengers to have lied (told untruths). 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 90

Notes of Sources for Main Text And it is possible for the messengers (upon whom be blessings and peace) have normal human attributes that are not seen as grave defects … (such as mild sickness and its like). [MM: volume 1: page 5: line(s) 7-8: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi; end of first half of matn}]

Proof(s) from Primary Text(s): And we did not send before you any Messengers except that they used to eat food and walk in the marketplace… [QU: volume 1: page 361: line(s) 13-14: {al-Qur'an; chapter 25; verse(s) 20}]

58 Guiding Helper Line #79 Guiding Helper Excerpt:

like sleeping93,

Proof(s) from Secondary Text(s): And possible for them [are human states] like eating And having sex with women who are lawful for them. [MM: volume 1: page 9: line(s) 20: {Jawharah al-Tawhid (matn 2); Ibrahim al-Laqqani; verse 61}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 254: line(s) 7-8: {al-Qur'an; chapter 13; verse(s) 38}]

59 Guiding Helper Line #80 Guiding Helper Excerpt: But not big disease like worms from their skins creeping.

Proof(s) from Secondary Text(s): [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-Mu`in; before the two tanbihs}]

93

Like sleeping with women 41

The Guiding Helper 60 Guiding Helper Line #85-86 Guiding Helper Excerpt: If they were retarded, then they couldn't convey The message to their people in the proper way.

Proof(s) from Secondary Text(s): 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. [MM: volume 1: page 28: line(s) 3-5: {Risalah fi `Ilm al-Tawhid (matn 7); Ibrahim al-Bayjuri; in second half of matn}]

61 Guiding Helper Line #87-88 Guiding Helper Excerpt: Normal human states are allowed and on them were seen. Towards such states, Allah's perfect wisdom did lean.

Proof(s) from Secondary Text(s): 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]. [MM: volume 1: page 5: line(s) 13-16: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi; end of first half of matn}]

62 Guiding Helper Line #89-92 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text Perhaps, due to its brevity and comprehensiveness, our legal system has made it a translation for what is in the heart of Islam by not accepting [the validity of] the faith of anyone without [saying] it. [MM: volume 1: page 5: line(s) 16: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi; end of first half of matn}] [MM: volume 1: page 6: line(s) 22-23: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi; end of first half of matn}]

Proof(s) from Primary Text(s): Know that there is no god but Allah and seek forgiveness for your misdeed. [QU: volume 1: page 508: line(s) 14: {al-Qur'an; chapter 47; verse(s) 19}] And Muhammad is not the father of any of your men, but is Messenger of Allah and the Seal of the Prophets. And Allah is a knower of all things. [QU: volume 1: page 423: line(s) 11-12: {al-Qur'an; chapter 33; verse(s) 40}] The Prophet (May Allah bless him and give him peace) said, "There will be no more prophets after me." [{Muslim, leadership, necessity of fulfilling one's oath of obedience to the Khalifah, hadith #3429}]

63 Guiding Helper Line #93-94 Guiding Helper Excerpt: Of the things you mention, it's the best in measure. So, spend your life with it and you'll find a treasure.

Proof(s) from Secondary Text(s): 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, Allahwilling, whose number cannot be encompassed. [MM: volume 1: page 6: line(s) 22-23: {Umm al-Barahin (matn 1); Muhammad ibn Yusuf al-Sunusi; end of first half of matn}]

Proof(s) from Primary Text(s): 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}]

64 Guiding Helper Line #95 Guiding Helper Excerpt: 43

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

Proof(s) from Secondary Text(s): 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-Mu`in; right after quotation from matn}]

Proof(s) from Primary Text(s): `Umar (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 `Umar, 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

Notes of Sources for Main Text 65 Guiding Helper Line #96 Guiding Helper Excerpt: Iman is what believers have in their minds and hearts.

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

Proof(s) from Primary Text(s): `Umar (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 it.' The man then answered, 'You have spoken the truth.' We were astonished at the way he first asked [as if he did not know] and then confirmed the Prophet's statement [as if he knew what the correct answer was]. The man then said, 'Tell me about 'Iman.95" The Prophet then said, 'It is that you believe in Allah, His angels, His books, His messengers, the Last Day, and that you believe in preordaining of good and bad.' The man then said, 'You have spoken the truth. Now, tell me about Ihsan.' The Prophet answered, 'It is that you worship Allah as if you see Him. If you do not see Him then surely He sees you.' The 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 `Umar, 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}]

95

Believing something is done with the mind/heart. 45

The Guiding Helper 66 Guiding Helper Line #97 Guiding Helper Excerpt: Ihsan is seeing and feeling Allah with the soul.

Proof(s) from Secondary Text(s): 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-Mu`in; right after the explanation of all five pillars and the brief description of Iman }]

Proof(s) from Primary Text(s): `Umar (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 it.' The man then answered, 'You have spoken the truth.' We were astonished at the way he first asked [as if he did not know] and then confirmed the Prophet's statement [as if he knew what the correct answer was]. The man then said, 'Tell me about 'Iman." The Prophet then said, 'It is that you believe in Allah, His angels, His books, His messengers, the Last Day, and that you believe in preordaining of good and bad.' The man then said, 'You have spoken the truth. Now, tell me about Ihsan.' The Prophet answered, 'It is that you worship Allah as if you see Him. If you do not see Him then surely He sees you.' The 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 `Umar, 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.'

96

i.e. the Prophet (May Allah bless him and give him peace) 46

Notes of Sources for Main Text [{Sahih Muslim #9}]

67 Guiding Helper Line #98 Guiding Helper Excerpt: We learned about these three things from an arch angel.

Proof(s) from Secondary Text(s): 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-Mu`in; the second tanbih before the detailed mention of the prophets}]

Proof(s) from Primary Text(s): `Umar (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 it97.' The man then answered, 'You have spoken the truth.' We were astonished at the way he first asked [as if he did not know] and then confirmed the Prophet's statement [as if he knew what the correct answer was]. The man then said, 'Tell me about 'Iman." The Prophet then said, 'It is that you believe in Allah, His angels, His books, His messengers, the Last Day, and that you believe in preordaining of good and bad.' The man then said, 'You have spoken the truth. Now, tell me about Ihsan.' The Prophet answered, 'It is that you worship Allah as if you see Him. If you do not see Him then surely He sees you.' The 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

97

All of the acts that the Prophet mentioned in defining Islam are done with the body limbs. 47

The Guiding Helper the man left and I stayed with the Prophet for a while. Then, the Prophet asked, 'O `Umar, do you know who the person asking the questions was?' I replied, 'Allah and His Messenger know better.' The Prophet then said, 'He was Angel Jibra'il who came to teach you your din98.' [{Sahih Muslim #9}]

68 Guiding Helper Line #99 Guiding Helper Excerpt: Until you testify, know Islam does not stick.

Proof(s) from Secondary Text(s): 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-Mu`in; near beginning}]

Proof(s) from Primary Text(s): 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}]

69 Guiding Helper Line #100 Guiding Helper Excerpt: The other four pillars

Proof(s) from Secondary Text(s): The base supports of Islam are five obligatory acts [MA: volume 1: page 5: line(s) 3: {verse 42}]

Proof(s) from Primary Text(s): 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. 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

99

Notes of Sources for Main Text [DR: volume 1: page 550: hadith 1077: {Bukhari, volume 1, page 49 (book of Iman); Muslim, volume 1, page 45}]

70 Guiding Helper Line #100 Guiding Helper Excerpt: are praying,

Proof(s) from Secondary Text(s): The second pillar is the formal prayer. [DT: volume 1: page 70: line(s) 1: {explanation of verses 41-47 of al-Murshid al-Mu`in; near beginning}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Islam is built on five: (1) testifying that there is no god but Allah and that Muhammad is the Messenger of Allah, (2) establishing prayer, (3) giving formal alms (Zakat), (4) making pilgrimage, and (5) fasting in Ramadan." [DR: volume 1: page 550: hadith 1077: {Bukhari, volume 1, page 49 (book of Iman); Muslim, volume 1, page 45}]

71 Guiding Helper Line #100 Guiding Helper Excerpt: even when sick,

Proof(s) from Secondary Text(s): 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 … [QF: volume 1: page 55: line(s) 12-14: {book 2; chapter 9; section 2}]

Proof(s) from Primary Text(s): 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 72 Guiding Helper Line #101 Guiding Helper Excerpt: Giving alms

Proof(s) from Secondary Text(s): 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-Mu`in; near beginning}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Islam is built on five: (1) testifying that there is no god but Allah and that Muhammad is the Messenger of Allah, (2) establishing prayer, (3) giving formal alms (Zakat), (4) making pilgrimage, and (5) fasting in Ramadan." [DR: volume 1: page 550: hadith 1077: {Bukhari, volume 1, page 49 (book of Iman); Muslim, volume 1, page 45}]

73 Guiding Helper Line #101 Guiding Helper Excerpt: to the needy

Proof(s) from Secondary Text(s): Zakat is distributed to the eight categories of people mentioned in [verse 60 of chapter 9 of the Qur'an]. [QF: volume 1: page 97: line(s) 17-18: {book 4; chapter 9; beginning}]

Proof(s) from Primary Text(s): Alms are only for the poor, the wretched… [QU: volume 1: page 196: line(s) 9-12: {al-Qur'an; chapter 9; verse 60}]

74 Guiding Helper Line #101 Guiding Helper Excerpt: from your surplus wealth,

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text [QF: volume 1: page 88: line(s) 15-17: {book 4; chapter 1; precondition 3}]

Proof(s) from Primary Text(s): 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]

75 Guiding Helper Line #102 Guiding Helper Excerpt: Fasting in Ramadan,

Proof(s) from Secondary Text(s): The fourth pillar is fasting in Ramadan. [DT: volume 1: page 70: line(s) 5: {explanation of verses 41-47 of al-Murshid al-Mu`in; near beginning}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Islam is built on five: (1) testifying that there is no god but Allah and that Muhammad is the Messenger of Allah, (2) establishing prayer, (3) giving formal alms (Zakat), (4) making pilgrimage, and (5) fasting in Ramadan." [DR: volume 1: page 550: hadith 1077: {Bukhari, volume 1, page 49 (book of Iman); Muslim, volume 1, page 45}]

76 Guiding Helper Line #102 Guiding Helper Excerpt: if you still have your health,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 101

200 dirhams 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

102

The Guiding Helper …Whoever is present in the month of Ramadan, let him fast. But, if he is sick or travelling, then let him make up the fast on other days. [QU: volume 1: page 28: line(s) 9-11: {al-Qur'an; chapter 2; verse 185}]

77 Guiding Helper Line #103 Guiding Helper Excerpt: Making a journey to Makkah

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 70: line(s) 5: {explanation of verses 41-47 of al-Murshid al-Mu`in; near beginning}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Islam is built on five: (1) testifying that there is no god but Allah and that Muhammad is the Messenger of Allah, (2) establishing prayer, (3) giving formal alms (Zakat), (4) making pilgrimage, and (5) fasting in Ramadan." [DR: volume 1: page 550: hadith 1077: {Bukhari, volume 1, page 49 (book of Iman); Muslim, volume 1, page 45}]

78 Guiding Helper Line #103 Guiding Helper Excerpt: once in a life.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 112: line(s) 5-6: {book 6; chapter 1; section 1}]

Proof(s) from Primary Text(s): …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… [QU: volume 1: page 62: line(s) 9-10: {al-Qur'an; chapter 3; verse 97}]

103

In this verse, only a single pilgrimage is mentioned. Therefore, that is what is wajib. The pilgrimages one performs after fulfilling the single wajib one are supererogatory. 52

Notes of Sources for Main Text 79 Guiding Helper Line #104 Guiding Helper Excerpt: Islam also governs other parts of your life.

Proof(s) from Secondary Text(s): The obedience of all of the body limbs In words and actions is the sublime Islam. [MA: volume 1: page 5: line(s) 2: {verse 41}]

Proof(s) from Primary Text(s): O you who believe, Enter into submission totally104 and do not follow the footsteps of Shaytan. Indeed, he is for you a clear enemy. [QU: volume 1: page 32: line(s) 10-12: {al-Qur'an; chapter 2; verse 208}]

80 Guiding Helper Line #105 Guiding Helper Excerpt: Believe in Allah, His books, messengers, angels.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): …So, believe in Allah and His messengers. If you believe and ward off evil, for you is a tremendous reward. [QU: volume 1: page 73: line(s) 11-12: {al-Qur'an; chapter 3; verse 179}] Say: we believe in Allah, in that which was revealed to us, that which was revealed to Ibrahim, Isma`il, Ishaq, Ya`qub, the Tribes, that which was given to Musa, `Isa, and the prophets from their Lord105. We do not divide between any of them and we are to Him people who submit. [QU: volume 1: page 61: line(s) 1-4: {al-Qur'an; chapter 3; verse 84}]

104 105

This shows that Allah expects obedience to Him in all affairs of this world. 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)}]

81 Guiding Helper Line #106 Guiding Helper Excerpt: Believe in death

Proof(s) from Secondary Text(s): And obligatory is our belief in death And the Messenger of Death takes the soul [of the human away]. [MM: volume 1: page 10: line(s) 22: {Jawharah al-Tawhid (matn 2); Ibrahim al-Laqqani; verse 88}]

Proof(s) from Primary Text(s): Wherever you may be, death will catch up with you, even if you are in fortified towers… [QU: volume 1: page 90: line(s) 10-11: {al-Qur'an; chapter 4; verse 78}]

82 Guiding Helper Line #106 Guiding Helper Excerpt: and the two questioning angels.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 `Azib}]

54

Notes of Sources for Main Text 83 Guiding Helper Line #107-108 Guiding Helper Excerpt: Believe in the world between death and afterlife. People are punished in their graves and are in strife.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 15: line(s) 25: {book 0; chapter 7; issue 2}]

Proof(s) from Primary Text(s): 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}]

84 Guiding Helper Line #109-110 Guiding Helper Excerpt: Believe when the horn is first blown, the world will end. No people will remain on earth from end-to-end.

Proof(s) from Secondary Text(s): 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." [IK: volume 4: page 64: line(s) 8-11: {explanation of al-Qur'an 39:68-70}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 466: line(s) 1-2: {al-Qur'an; chapter 39; verse 68}] 55

The Guiding Helper 85 Guiding Helper Line #111 Guiding Helper Excerpt: Then, Allah will put us in our bodies again.

Proof(s) from Secondary Text(s): 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. [IK: volume 4: page 64: line(s) 8-10: {explanation of al-Qur'an 39:68-70}] It is obligatory to believe in everything that the Prophet [May Allah bless him and give him peace] related from Allah in totality and in detail like the gathering of people [in the Last Day] and reviving them into their very bodies.106 [DT: volume 1: page 58: line(s) 27: {explanation of verses 38-40 of al-Murshid al-Mu`in; before the quotation of any lines of poetry}]

Proof(s) from Primary Text(s): `A'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." `A'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 `A'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}]

86 Guiding Helper Line #112 Guiding Helper Excerpt: He will question people

Proof(s) from Secondary Text(s): 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 `Aishah understood the Prophet's statement to be literal describing their actual physical bodies and not metaphorical describing some celestial non-physical form of life. 109 This shows that the Prophet confirmed `Aishah's literal understanding of his statement. 56

Notes of Sources for Main Text [QF: volume 1: page 16: line(s) 9: {book 0; chapter 7; issue 4}]

Proof(s) from Primary Text(s): 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)}]

87 Guiding Helper Line #112 Guiding Helper Excerpt: and weigh their actions then.

Proof(s) from Secondary Text(s): The sixth point of belief [concerning the hereafter] is that the actions [of people] will be weighed [on a scale]. [QF: volume 1: page 16: line(s) 11: {book 0; chapter 7; issue 6}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 326: line(s) 3-5: {al-Qur'an; chapter 21; verse 47}]

88 Guiding Helper Line #113 Guiding Helper Excerpt: All the wrongs will be settled as the record reads.

Proof(s) from Secondary Text(s): The fifth point of belief [concerning the hereafter] is that there will be retribution [of wrongs] between the servants. [QF: volume 1: page 16: line(s) 10: {book 0; chapter 7; issue 5}]

Proof(s) from Primary Text(s): 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)}]

89 Guiding Helper Line #114 Guiding Helper Excerpt: Then, the people will be handed their book of deeds.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 16: line(s) 12-13: {book 0; chapter 7; issue 7}]

Proof(s) from Primary Text(s): 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.’ [QU: volume 1: page 567: line(s) 7-14: {al-Qur'an; chapter 69; verse(s) 19-31}]

90 Guiding Helper Line #115-117 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text [QF: volume 1: page 16: line(s) 13-15: {book 0; chapter 7; issue 8}]

Proof(s) from Primary Text(s): 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}]

91 Guiding Helper Line #118 Guiding Helper Excerpt: Good people will plea for those whom they desire.

Proof(s) from Secondary Text(s): 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: {qawa`id al-`aqa'id; section 1; near end}]

Proof(s) from Primary Text(s): 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"}]

92 Guiding Helper Line #119 Guiding Helper Excerpt: Believe in the Blessed Prophet's river and lake

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 16: line(s) 17: {book 0; chapter 7; issue 9}] And the water basin is fed with two gushing water downpours which issue from the Kawthar river. [ID: volume 1: page 159: line(s) 10: {qawa`id al-`aqa'id; section 1; near end}] [ID: volume 1: page 160: line(s) 1: {qawa`id al-`aqa'id; section 1; near end}] 59

The Guiding Helper Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "…al-Kawthar is a river that my Lord has promised me in Paradise in which there is great good.. And on it [connected to it] is a water basin that people from my nation will drink from on the Day of Resurrection. The drinking glasses around it are the number of the stars in the sky. [{Muslim #4122 (chapter of the description of the Prophet's cistern)}]

93 Guiding Helper Line #120 Guiding Helper Excerpt: Of strong sweet white liquid which people will intake.

Proof(s) from Secondary Text(s): 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: {qawa`id al-`aqa'id; section 1; near end}]

Proof(s) from Primary Text(s): 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 `Adan and `Amman 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}]

94 Guiding Helper Line #121 Guiding Helper Excerpt: Believe in the Paradise for the believers.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 17: line(s) 10-12: {book 0; chapter 7; issue 12}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text [QU: volume 1: page 87: line(s) 8-10: {al-Qur'an; chapter 4; verse(s) 57}]

95 Guiding Helper Line #122 Guiding Helper Excerpt: It keeps going

Proof(s) from Secondary Text(s): The believers will stay in Paradise forever. May Allah make us among them with His bounty and mercy. [QF: volume 1: page 17: line(s) 13-14: {book 0; chapter 7; issue 12}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 87: line(s) 8-10: {al-Qur'an; chapter 4; verse(s) 57}]

96 Guiding Helper Line #122 Guiding Helper Excerpt:

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 `Abdullah 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 Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 16: line(s) 27-29: {book 0; chapter 7; issue 11}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 557: line(s) 1-2: {al-Qur'an; chapter 64; verse(s) 10}]

k) Stating that it is possible that the prophets lied to us (or did not have the other qualities mentioned in Song 2 of the Guiding Helper). l) Claiming that the message of Islam is only for Arabs (or only for another select group). m) Claiming that one will enter Paradise (literally) while still in this world. n) Claiming that the punishment and reward in the next life is *only* confined to being metaphorical. o) Calling all of the Companions of the Prophet (all together) disbelievers. p) Denying any of the necessarily known and obvious parts of the din (e.g., that formal prayer, fasting in Ramadan, Zakat, and Hajj is obligatory.) q) Claiming that there is no need to worship Allah externally any more after becoming spiritually advanced. For example, claiming that the formal prayer is no longer wajib after one has reached some high spiritual station with Allah. r) Denying any part of the Qur'an left by the Prophet (May Allah bless him and give him peace). s) Intentionally adding to (inserting one's own words into) or changing any part of the Qur'an left by the Prophet (May Allah bless him and give him peace). t) Claiming that others besides Allah could produce the Qur'an. u) Claiming that the later scholars (e.g., Imam Malik, Imam al-Shafi`i) were better than the prophets. Reference: [QF: page 323: line(s) 7-18: {book 17, chapter 10: clarification}] The way the scholars have reached these above list of 21 acts that make one "misguided" is by extensively studying the Qur'an (and Allah's statements about guidance and misguidance in it) and also the actual interpretation of the Qur'an by the Prophet and the early Muslims. Other acts not listed above do not have total support among the authentic scholars of our din as acts that make one become misguided and exit the sphere of Islam. As a final note, the true scholar is very careful before calling people misguided or labeling them as kafirs as the Prophet (May Allah bless him and give him peace) has said: When a man says to his brother [in din], O Disbeliever. This [word] comes back/over to [at least] one of them. If the mentioned person is as claimed, then it goes to him, else it comes back to the person who uttered the words. Reference: [{Muslim, iman, byan hal al-iman man qala li akhihi ya kafir, hadith #92}] 62

Notes of Sources for Main Text 97 Guiding Helper Line #123-124 Guiding Helper Excerpt: But, believers go to Hell if they disobeyed … Then, Allah will lift their grade.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 16: line(s) 29: {book 0; chapter 7; issue 11}] [QF: volume 1: page 17: line(s) 1-2: {book 0; chapter 7; issue 11}]

Proof(s) from Primary Text(s): 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)}]

98 Guiding Helper Line #124 Guiding Helper Excerpt: And didn't repent.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 17: line(s) 4-11: {book 0; chapter 7; issue 11}]

Proof(s) from Primary Text(s): 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 99 Guiding Helper Line #125 Guiding Helper Excerpt: Believe in destiny

Proof(s) from Secondary Text(s): 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 `Ash`ari scholars (such as Ibn `Ashir in his "Tawheed Ibn `Ashir") is. They first state that qadr has two distinct meanings in the primary texts: a) Creating with proportion (in this case, qadr would be similar in meaning to khalq) b) Destining a particular state for one of His creation. So, not all instances of "qadr" in the primary texts signify "destiny". It could signify "creating with proportion". Now when qadr is used to signify destiny, it has two different scenarios. In other words, Allah's destining events is of two types: 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

Notes of Sources for Main Text [QF: volume 1: page 9: line(s) 15-18: {book 0; chapter 7; issue 11}]

Proof(s) from Primary Text(s): And indeed everything We have created is with destiny. [QU: volume 1: page 530: line(s) 15: {al-Qur'an; chapter 54; verse(s) 49}]

100 Guiding Helper Line #125-126 Guiding Helper Excerpt: meaning that which did hit Wasn't meant to miss and the other way is fit.

Proof(s) from Secondary Text(s): 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-Mu`in}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 540: line(s) 10-12: {al-Qur'an; chapter 57; verse(s) 22}]

The second type of qadr is Allah decreeing for a responsible person a *choice* between multiple events. At any one particular point in time, the responsible person does not have an unlimited number of choices. Rather, Allah can decree for him two, three, four, five, six, or a greater finite number of choices. Now the responsible person can use his conscious volition to choose one of these multiple possibilities. And if Allah wills to give him tawfiq, the event he chose will come about through Allah's creation. For example, if a responsible person is driving a car, he only has a limited number of choices (e.g., turn right, turn left, go forward, go backward, speed up, slow down, stop, get of the car, etc.). Now even though Allah already knew which choice the person would take (and which event He would eventually create) that doesn't change the fact that the time-bound responsible person *experienced* the ability to choose between multiple events at a particular time. Now because both the number and characteristics of the choices are entirely determined by Allah, such choosing on the part of a responsible person does not infringe on Allah's power. Rather, the fact that Allah created the choices is an illustration of His power. Now because of the fact that not all events willed by the responsible person come about, it shows that Allah determines for each choice the responsible person has made whether or not it will go to completion (i.e. whether or not He will give him tawfiq in his choice). This is the meaning of Allah having full volition and control of all matters. This is the `Ash`ari 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}]

101 Guiding Helper Line #127-128 Guiding Helper Excerpt: Finally, worship Allah as if Him you see Or as if He sees you. The din is of these three.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.' … Then, the Prophet asked, 'O `Umar, 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 din113.' [{Sahih Muslim #9}]

102 Guiding Helper Line #129-134 Guiding Helper Excerpt: 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

Notes of Sources for Main Text That sets a triggering cause, or a condition Which needs to be met, or enacts some prevention.

Proof(s) from Secondary Text(s): Ibn `Ashir 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-Mu`in; very beginning}] [DT: volume 1: page 87: line(s) 1: {explanation of verses 48-49 of al-Murshid al-Mu`in; near beginning}]

Proof(s) from Primary Text(s): …Whoever does not rule by what Allah has revealed., they are disbelievers. [QU: volume 1: page 115: line(s) 10-11: {al-Qur'an; chapter 5; verse(s) 44}] And establish prayer, give Zakat, and bow with those that bow down114. [QU: volume 1: page 7: line(s) 8-9: {al-Qur'an; chapter 2; verse(s) 43}] And We said, "O `Adam, dwell you and your wife in the Paradise and eat from it freely115 from wherever you want, but do not come near this tree116 lest you become among the wrongdoers. [QU: volume 1: page 6: line(s) 11-12: {al-Qur'an; chapter 2; verse(s) 35}] And on you is no blame if you seek the bounty of your Lord [while in pilgrimage]117. But when you leave `Arafah [to head towards Muzdalifah], remember Allah near the al-Mash`ar al-Haram territory118… [QU: volume 1: page 31: line(s) 4-6: {al-Qur'an; chapter 2; verse(s) 198}] …And do not shave your heads until the sacrificial animal reaches its point of sacrifice…119 [QU: volume 1: page 30: line(s) 10-11: {al-Qur'an; chapter 2; verse(s) 196}] 114

This is an example of a legal ruling that requests us to perform an action. The freely here exemplifies a legal ruling that allows humans to either perform the act or leave it undone. In other words, it gives them a choice. 116 This is an example of a legal ruling that requests someone to leave an action (from it, it shuns). This is the first prohibition given to the human race. 117 This is an example of a mubah legal ruling. 118 This shows that being present in Muzdalifah is a triggering cause that makes remembering Allah near al-Mash`ar al-Haram a strong mandub. 119 This is an example of a precondition which needs to be met before another act is requested. 67 115

The Guiding Helper O you who believe: Do not come near prayer while you are drunk120… [QU: volume 1: page 85: line(s) 9-10: {al-Qur'an; chapter 4; verse(s) 43}]

103 Guiding Helper Line #135-136 Guiding Helper Excerpt: Know these legal rulings as long as you're alive: Wajib, mandub, mubah, makruh, haram. That's five.

Proof(s) from Secondary Text(s): Ibn `Ashir said that the types of legal statements are five… And they are far!121, mandub, makruh, haram, or mubah. [DT: volume 1: page 91: line(s) 10-11: {explanation of verses 50-52 of al-Murshid al-Mu`in; very beginning}]

Proof(s) from Primary Text(s): Refer to the primary text proofs below.

104 Guiding Helper Line #137 Guiding Helper Excerpt: Wajib are the acts you must do without excuse.

Proof(s) from Secondary Text(s): If the request to do an action is a firm command… such that it is not permissible to leave it, it is known as far!, such as believing in Allah and the five pillars of Islam. [DT: volume 1: page 91: line(s) 11-13: {explanation of verses 50-52 of al-Murshid al-Mu`in; very beginning}]

Proof(s) from Primary Text(s): …Indeed prayer is on the believers an inscribed injunction at specific times. [QU: volume 1: page 95: line(s) 10-11: {al-Qur'an; chapter 4; verse(s) 103}]

120 121

This is an example of a preventive factor. Drunkenness prevents prayer from being allowed to perform. This is a synonym for wajib in the Maliki school. Ibn Rushd says [MK:V1:2:15]: "The obligatory ruling has five synonymous

names: (1) wājib, (2) far!, (3) $atm, (4) lāzim, and (5) maktūb. All five of these have been used in the Qur'an [to signify that an act is obligatory].” 68

Notes of Sources for Main Text 105 Guiding Helper Line #137 Guiding Helper Excerpt: Mandub are the acts whose command is somewhat loose.

Proof(s) from Secondary Text(s): 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-Mu`in; very beginning}]

Proof(s) from Primary Text(s): …Whoever voluntarily performs supererogatory acts, it is better for him122 - and that you fast is better for you if you but knew. [QU: volume 1: page 28: line(s) 6-7: {al-Qur'an; chapter 2; verse(s) 184}] 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}]

106 Guiding Helper Line #139 Guiding Helper Excerpt: Mubah will come later,

Proof(s): Look at line 147 of the Guiding Helper.

107 Guiding Helper Line #139-140 Guiding Helper Excerpt: , but makruh is disliked. Your avoiding it is something Allah has liked.

Proof(s) from Secondary Text(s):

122

This shows that some acts have reward associated with them for performing them but no punishment for leaving them as such is the

connotation of ta'awwu`. 69

The Guiding Helper As for the prohibition from doing an act if the prohibition is not a firm command… such that it is permissible to perform it, it is known as makruh, such as reciting Qur'an while bowing in prayer. [DT: volume 1: page 91: line(s) 14-15: {explanation of verses 50-52 of al-Murshid al-Mu`in; very beginning}]

Proof(s) from Primary Text(s): 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}]

108 Guiding Helper Line #141 Guiding Helper Excerpt: Haram are the acts that are not lawful to do.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 91: line(s) 15-16: {explanation of verses 50-52 of al-Murshid al-Mu`in; very beginning}]

Proof(s) from Primary Text(s): 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 }]

109 Guiding Helper Line #142 Guiding Helper Excerpt: Stay away from them and to Allah you'll be true.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text If your love for Him were true, you would [try to] obey Him. Indeed, the lover does obey his beloved. [DT: volume 1: page 445: line(s) 12-13: {explanation of verses 293-294 of al-Murshid al-Mu`in; first stanza of poetry quoted}]

110 Guiding Helper Line #143-144 Guiding Helper Excerpt: If you do a wajib, you're promised a reward. If you leave it, fear a punishment from the Lord.

Proof(s) from Secondary Text(s): 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-Mu`in; right before tanbih}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 17: line(s) 10-11: {al-Qur'an; chapter 2; verse(s) 110}] These are the boundary limits of Allah. Whoever obeys Allah and His Messenger, He will make him enter gardens under which rivers flow to dwell therein forever That is the tremendous victory. And whoever disobeys Allah and His Messenger and steps over His limits, He will make him enter into the fire continuously; and for him is a humiliating punishment. [QU: volume 1: page 79: line(s) 11-15: {al-Qur'an; chapter 4; verse(s) 13-14}]

111 Guiding Helper Line #145-146 Guiding Helper Excerpt: If you do a mandub, reward is expected. If you leave it, no punishment is erected.

Proof(s) from Secondary Text(s): 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]. [DT: volume 1: page 92: line(s) 5-6: {explanation of verses 50-52 of al-Murshid al-Mu`in; right before tanbih}] 71

The Guiding Helper Proof(s) from Primary Text(s): …Whoever voluntarily performs supererogatory acts, it is better for him124 - and that you fast is better for you if you but knew. [QU: volume 1: page 28: line(s) 6-7: {al-Qur'an; chapter 2; verse(s) 184}]

112 Guiding Helper Line #147 Guiding Helper Excerpt: Mubah are most acts.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Say, "I do not find in what was revealed to me any [food] to be unlawful for the eater except that it be an unslaughtered animal, blood spilled forth, or the flesh of a pig - these things are filth -, or corrupted with a sacrifice to other than Allah125…. [QU: volume 1: page 147: line(s) 8-11: {al-Qur'an; chapter 6; verse 145}]

113 Guiding Helper Line #147 Guiding Helper Excerpt: Do or leave them. It's neutral.

Proof(s) from Secondary Text(s): The act which the Sacred Law has given permission to perform it or leave it undone is called mubah. [DT: volume 1: page 92: line(s) 4-5: {explanation of verses 50-52 of al-Murshid al-Mu`in; right before tanbih}]

124

This shows that some acts have reward associated with them for performing them but no punishment for leaving them as such is the

connotation of ta'awwu`. 125

This shows that one must have a clear primary text proof in order to declare something haram/wajib (wajib is the mirror opposite of haram). If one does not have such a proof, then the act is allowed. Similarly, one must have a direct or indirect primary text proof to mark an act as mandub or makruh; if one does not have such a direct or indirect proof, then the act is labeled as mubah. Thus, mubah acts make up the vast majority of all human actions. 72

Notes of Sources for Main Text Proof(s) from Primary Text(s): …And there is no blame on you whether you eat together or separately. [QU: volume 1: page 358: line(s) 12-13: {al-Qur'an; chapter 24; verse 61}]

114 Guiding Helper Line #148 Guiding Helper Excerpt: With no punishment nor reward, things are equal.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): That is because your Lord does not destroy a town in transgression while its folk are unaware (of the truth)126…. [QU: volume 1: page 144: line(s) 14-15: {al-Qur'an; chapter 6; verse 131}] …And they love to be praised for that which they did not do127…. [QU: volume 1: page 75: line(s) 4: {al-Qur'an; chapter 3; verse 188}]

115 Guiding Helper Line #149-150 Guiding Helper Excerpt: If you leave a makruh, reward is expected. If you do it, no punishment is erected.

Proof(s) from Secondary Text(s): 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.

126 127

This shows that in order for a punishment to be inscribed, there has to be some wrong action done by the people. This shows that in order for a reward to be deserved, there has to be some good action done by the people. 73

The Guiding Helper [DT: volume 1: page 92: line(s) 6-7: {explanation of verses 50-52 of al-Murshid al-Mu`in; right before tanbih}]

Proof(s) from Primary Text(s): [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. [QU: volume 1: page 82: line(s) 12-13: {al-Qur'an; chapter 4; verse 25}]

116 Guiding Helper Line #151-152 Guiding Helper Excerpt: If you do a haram, fear a real punishment. If you leave it, a reward to you will be sent.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): These are the boundary limits of Allah. Whoever obeys Allah and His Messenger, He will make him enter gardens under which rivers flow to dwell therein forever That is the tremendous victory. And whoever disobeys Allah and His Messenger and steps over His limits, He will make him enter into the fire continuously; and for him is a humiliating punishment. [QU: volume 1: page 79: line(s) 11-15: {al-Qur'an; chapter 4; verse(s) 13-14}]

117 Guiding Helper Line #153-154 Guiding Helper Excerpt: Wajibs are of two types: those each person must do And those that are done for a group by just a few.

Proof(s) from Secondary Text(s): Ibn `Ashir 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

Notes of Sources for Main Text [DT: volume 1: page 93: line(s) 12-14: {explanation of verses 50-52 of al-Murshid al-Mu`in; right before tanbih}]

Proof(s) from Primary Text(s): …And repent to Allah all together O you who are believers so that you may be successful129. [QU: volume 1: page 353: line(s) 15: {al-Qur'an; chapter 24; verse(s) 31}] It is not befitting for the believers to all go to fight. [It would be better] if a portion of the believers from each group would go forth to become learned in the din so that they may warn their people when they return to them - so that they may take heed130. [QU: volume 1: page 206: line(s) 13-15: {al-Qur'an; chapter 9; verse(s) 122}]

118 Guiding Helper Line #155-156 Guiding Helper Excerpt: Sunnahs are part of mandub and also are two Like wajib, done by everybody or a few.

Proof(s) from Secondary Text(s): 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-Mu`in; near beginning}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 206: line(s) 13-15: {al-Qur'an; chapter 9; verse(s) 122}] As for the primary text proof that some mandub acts are a personal mandub while others are a communal mandub it is the fact the Prophet (May Allah bless him and give him peace) recommended to all believers to engage in remembrance of Allah while he ordered only one man to call the adhan or give the Call to Commence for a wajib prayer.

129

This is an example of a wajib addressed to each and every responsible member of the din. 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). 75 130

The Guiding Helper 119 Guiding Helper Line #157-158 Guiding Helper Excerpt: Raghibah, fadilah, nafilah are mandub. This ranking is from their strength in being mandub.

Proof(s) from Secondary Text(s): 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-Mu`in; right before tanbih}] A raghiba is was the Prophet (May Allah bless him and give him peace) regularly performed like an extra act of worship and also encouraged132 its performance. [MK: volume 1: page 3: line(s) 25-26: {near very beginning of actual start of book after historical introduction}]

Proof(s) from Primary Text(s): 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}]

120 Guiding Helper Line #159-160 Guiding Helper Excerpt: When new acts come about, we look around and see In which of these five places their rulings should be.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text However, the later scholars135, said that new acts are of five types: (1) wajib (such as writing down knowledge136), (2) mandub (such as praying Tarawih [in all nights of Ramadan]), (3) haram (such as uncalled-for and groundless border-crossing taxes for Muslims travelling within the Muslim world), (4) makruh (such as singling out certain days for certain acts of worship [which the Prophet didn't teach us]), and (5) mubah (such as what people invent of new types of food and clothes) since `A'ishah said (May Allah be well pleased with her), "There weren't any sieves [for sifting grain] at the time of the Prophet (May Allah bless him and give him peace) [while now people use them freely without blame]. [QF: volume 1: page 19: line(s) 21-25: {book 0; chapter 10; issue 2}]

Proof(s) from Primary Text(s): 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}] `A'ishah, the wife of the Prophet (May Allah bless him and give him peace) said, "I used to sleep in front of the Messenger of Allah (May Allah bless him and give him peace) and my feet were in front of his qiblah [while he was standing and praying]. And when he prostrated, he would touch me and I would fold in my legs. Then when he stood up again, I used to stretch them out. And houses in those days did not have any lanterns"141. [LM: volume 1: page 127: hadith 292: {Muslim - chapter of coming in front of a person praying; Bukhari - chapter of when a man touches his wife during prayer}]

Additionally as early as the time of Imam Shafi`i (200 years after the Prophet), scholars begin to differentiate between new acts that are praiseworthy and new acts that are blameworthy. 135 The scholars who came four to six hundred years after the Prophet (May Allah bless him and give him peace) saw an immense need to deal with new issues in a systematic manner. These scholars saw that things had changed drastically from the time of the Prophet (May Allah bless him and give him peace) socially, politically, and otherwise. As they believed that our din was sent for all people until the end of the world, they searched for and successfully found a way to deal with all new issues that could possibly arise until the end of the world. The scholar that is given the most credit for what Ibn Juzayy al-Kalbi above states is al-`Iz ibn `Abd al-Salam who is called the Sultan of the scholars. 136 Almost all knowledge of the din up until about three hundred years after the Prophet was orally conveyed from teacher to student. It was only seven to eight hundred years after the Prophet, that most of the knowledge of the din was finally recorded in books. 137 The words in Islam here make it clear that not all new actions attributed to the din are unlawful. 138 This is an example of a mandub new act. 139 This is an example of a makruh or haram new act. 140 This is an example of a haram new act. 141 But, houses later in the Companions' time did have lanterns and other new inventions that the Prophet (May Allah bless him and give him peace) did not use. And the Companions did not fault with such new inventions. Thus, the scholars have labeled most new inventions as mubah to use. 77

The Guiding Helper The Prophet (May Allah bless him and give him peace) sent Mu`adh ibn Jabal to Yemen and asked him [before he left for Yemen], "How will you decide your legal cases Mu`adh?" Mu`adh answered, "I will decide them according to the Book of Allah." The Prophet then asked, "And what if you don't find the ruling in the Book of Allah?" Mu`adh answered, "Then, [I will decide] according to the practice of the Messenger of Allah." The Prophet then inquired, "And if you don't find it in the practice of the Messenger of Allah?" Mu`adh then answered, "I will try my utmost [to find the right answer] according to my [educated] view and I won't give up." The Messenger of Allah then pounded Mu`adh's chest [in approval] and said, "Praise be to Allah who showed the messenger of the Messenger of Allah what pleases Allah and His Messenger" 142. [UF: volume 1: page 418: line(s) 1-6: {Abu Dawud; Tirmidhi; Mu`adh ibn Jabal}] And indeed we have sent you [O Muhammad] for all of mankind143. [QU: volume 1: page 431: line(s) 8-9: {al-Qur'an; chapter 34; verse(s) 28}]

121 Guiding Helper Line #161-162 Guiding Helper Excerpt: Know that the spittle of all animals is pure. And so are their mucus and sweat.

Proof(s) from Secondary Text(s): 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-Mu`in; sixth tanbih}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text [QU: volume 1: page 107: line(s) 8-10: {al-Qur'an; chapter 5; verse(s) 4}]

122 Guiding Helper Line #162-164 Guiding Helper Excerpt: But wait, there's more: The urine and feces of animals we eat Are pure

Proof(s) from Secondary Text(s): 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-Mu`in; sixth tanbih}]

Proof(s) from Primary Text(s): 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. 79

The Guiding Helper 123 Guiding Helper Line #164 Guiding Helper Excerpt: like cows, goats, sheep, and rabbits with two feet.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Say, "I do not find in what was revealed to me any [food] to be unlawful for the eater except that it be an unslaughtered animal, blood spilled forth, or the flesh of a pig - these things are filth -, or corrupted with a sacrifice to other than Allah…. [QU: volume 1: page 147: line(s) 8-11: {al-Qur'an; chapter 6; verse 145}]

124 Guiding Helper Line #165-172 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text & 8) bones of the previous two, (9) skin of a pig without qualifications150, (10) skin of a dead animal before it is tanned, (11) what is cut off from a living animal while it is alive (except what is like hair), (12) the milk of a female pig, (13) intoxicants, (14) the urine of animals we are not allowed to eat151, (15) and its feces, (16) semen [or reproductive fluid], (17) lots of blood, and (18) lots of pus. [QF: volume 1: page 34: line(s) 4-8: {book 1; chapter 6; summary of section 1}] If even one of the characteristics of vomit [i.e. smell, taste, or appearance] resembles that of feces, then it is considered impure. This is agreed upon in the Maliki school. [DT: volume 1: page 103: line(s) 8: {explanation of verses 54-56 of al-Murshid al-Mu`in; sixth tanbih}] As for the skin of the dead non-slaughtered animal - if it is not tanned, it is impure; if it is tanned, then the popular opinion is that it is impure … but another valid opinion is that it is pure152 and this is in agreement with what Imam al-Shafi`i has said. [QF: volume 1: page 32: line(s) 11-15: {book 1; chapter 5; section 3; issue 1; near end}] And also among the pure things is what is taken from an animal in its life or after it has died without a slaughter concerning that which can be removed without causing the animal to die or feel [excessive] pain, such as wool, fuzz, feathers, or hair - even if taken from a pig according to the popular opinion in the Maliki school. … Imam Malik explicitly declared mubah the use of pig hair for purposes of piercing. [DT: volume 1: page 102: line(s) 18-19: {explanation of verses 54-56 of al-Murshid al-Mu`in; sixth tanbih, end of beginning}]

Proof(s) from Primary Text(s): 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. 81

The Guiding Helper [AM: volume 1: page 56: line(s) 7-8: {Dar Qutni, volume 1, page 128}] Say, "I do not find in what was revealed to me any [food] to be unlawful for the eater except that it be an unslaughtered animal, blood155 spilled forth, or the flesh of a pig - these things are filth156 -, or corrupted with a sacrifice to other than Allah…. [QU: volume 1: page 147: line(s) 8-11: {al-Qur'an; chapter 6; verse 145}] The Prophet (May Allah bless him and give him peace) said about menstrual blood on clothes, "Scrape it off and then wash it with water and then pray in it.157". [AM: volume 1: page 57: line(s) 14: {Bukhari, purification, volume 1, page 395; Muslim, purification, volume 1, page 240}] The Prophet (May Allah bless him and give him peace) found a unslaughtered sheep among the charity given to Maymunah's mistress. So, the Prophet said, "Why don't benefit from its skin [after tanning it]" They answered that it was not slaughtered. The Prophet replied, "It is only unlawful to eat it158". [LM: volume 1: page 75: hadith 205: {Muslim - the pureness of the skin of the tanned unslaughtered; Bukhari - book 24 (Zakat), chapter 61 (charity on the mistresses of the wives of the Prophet)}] The Prophet (May Allah bless him and give him peace) said, "Any skin159 that is tanned becomes pure160". [{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

Notes of Sources for Main Text [{Ibn Majah, hunting, what is cut off from a creature while it is alive, #3207}] `A'ishah was asked about semen which falls on clothes and she answered, "I used to wash semen from the clothes of the Messenger of Allah (May Allah bless him and give him peace) and then he used to go the formal prayer after the washing was done and traces of the washing were still on his clothes - spots of water162. [LM: volume 1: page 64: hadith 165: {Muslim - the washing of semen and scraping it off; Bukhari - book 4 (Wet Ablution), chapter 64 (washing semen and scraping it off)}] Unlawful for you is the unslaughtered animal, blood, the flesh of the pig, what is sacrificed for other than Allah, the strangled animal, the battered animal, the animal that fell from a height, the animal which was pierced by horns, and what a predatory animal ate except that which you [reached in its life] and sacrificed163…. [QU: volume 1: page 107: line(s) 1-3: {al-Qur'an; chapter 5; verse 3}]

125 Guiding Helper Line #173 Guiding Helper Excerpt: Intoxicants like beer and cocaine are impure.

Proof(s) from Secondary Text(s): 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"}]

Proof(s) from Primary Text(s): 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…. [QU: volume 1: page 123: line(s) 1-2: {al-Qur'an; chapter 5; verse 90}]

162

This shows that that the Prophet did not want to have semen on his clothes during prayer as he considered it to be impure. Similarly, post-urine fluid is put in the same category since it issues from the same opening and has a similar texture. 163 All this shows that in order for any part of the land animal with blood flow to be pure, it must be from an animal on which a slaughter was performed during its life. Thus, body parts cut from living creatures would be impure by analogy. 164 The scholars include with wine other intoxicating substances based on hadith of the Prophet which clarify that intoxicants are all unlawful filth even if they are not made from the fermenting of grapes/dates. 83

The Guiding Helper 126 Guiding Helper Line #174 Guiding Helper Excerpt: Most other things (solid, liquid, or gas) are pure.

Proof(s) from Secondary Text(s): All inanimate objects are pure except those that intoxicate. [QF: volume 1: page 33: line(s) 4-5: {book 1; chapter 6; section 1}]

Proof(s) from Primary Text(s): He is the One Who has created for you what is in the Earth, all of it165…. [QU: volume 1: page 5: line(s) 14: {al-Qur'an; chapter 2; verse 29}] 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 `Asakir (History of Damascus); Ibn `Adiyy in the Kamil}]

127 Guiding Helper Line #175 Guiding Helper Excerpt: You can get pure for worship by using water.

Proof(s) from Secondary Text(s): 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-Mu`in; very beginning}]

Proof(s) from Primary Text(s):

165

The scholars use this verse to prove that all things in the earth are by their created nature pure and all associated actions are mubah until a proof is found that shows otherwise. 166 The scholars use this hadith to prove that all things on the earth are by their created nature pure. 167 This shows that gases are not considered impure. 84

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace) said, "Water has been created as a purifying agent, it does not become impure by anything [which is not impure]." [AM: volume 1: page 61: line(s) 6: {Abu Dawud, volume 1, page 17; Tirmidhi, volume 1, page 95; Nisa'i, volume 1, page 141}] …And we send down from the sky water, as a purifying agent. [QU: volume 1: page 364: line(s) 6-7: {al-Qur'an; chapter 25; verse 48}] And He sent down from the sky water so that He may purify you with it… [QU: volume 1: page 178: line(s) 5: {al-Qur'an; chapter 8; verse 11}] … And then if you do not find water168, then perform dry ablution with high clean earth. And then wipe your faces and your hands with it. [QU: volume 1: page 108: line(s) 5-6: {al-Qur'an; chapter 5; verse 6}]

128 Guiding Helper Line #176-179 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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-Shafi`i say that it is pure but not purifying. [QF: volume 1: page 31: line(s) 3-5: {book 1; chapter 5; section 2}]

Proof(s) from Primary Text(s): 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." [AM: volume 1: page 61: line(s) 6-7: {Ibn Majah (Purification), volume 1, page 174}]

129 Guiding Helper Line #179-180 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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-Mu`in; near very beginning}]

Proof(s) from Primary Text(s): 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.

130 Guiding Helper Line #181-182 Guiding Helper Excerpt: You can mark this above ruling as null and void For the things that are considered hard to avoid.

Proof(s) from Secondary Text(s): Ibn `Ashir 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 `Ashir 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-Mu`in; near very beginning}] [Water is also all-purpose] if it is changed by what is hard to avoid such as strands of hay and leaves of trees. [KF: volume 1: page 6: line(s) 4-5: {taharah; question 6}]

Proof(s) from Primary Text(s): And He has not placed on you in the din any undue hardship. [QU: volume 1: page 341: line(s) 10-11: {al-Qur'an; chapter 22; verse 78}]

131 Guiding Helper Line #183-184 Guiding Helper Excerpt: And you can get pure from water changed with sulfur, 86

Notes of Sources for Main Text Salt, moss, or something else that occurs with nature.

Proof(s) from Secondary Text(s): [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}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Water has been created as a purifying agent169… [AM: volume 1: page 61: line(s) 6-7: {Ibn Majah (Purification), volume 1, page 174}] When the Prophet (May Allah bless him and give him peace) was asked about the water of the sea/ocean, he replied, "Its water is a purifying agent and its [unslaughtered] dead creatures are lawful [to eat]170". [AM: volume 1: page 61: line(s) 12: {Abu Dawud (Purification), volume 1, page 21; Tirmidhi (Purification), volume 1, page(s) 100-101; Nisa'i (chapter on the water of the sea), volume 1, page 44; Ibn Majah (Purification), volume 1, page 136; Malik (Purification), volume 1, page22}]

132 Guiding Helper Line #185-186 Guiding Helper Excerpt: However, if something impure falls in water And changes it, you should pour it down the gutter.

Proof(s) from Secondary Text(s): 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-Mu`in; near very beginning}]

Proof(s) from Primary Text(s): 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. And we know that sea water is often changed with salt, sand, sea weed, microscopic organisms, etc. 171 The Prophet was trying to inform his companions that when impurities change purifying water, the water is no longer fit for use or worship. 87 170

The Guiding Helper 133 Guiding Helper Line #187 Guiding Helper Excerpt: Become pure for worship

Proof(s) from Secondary Text(s): 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…" }]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]

134 Guiding Helper Line #187 Guiding Helper Excerpt: by making some intents.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Actions are only according to their intentions and every man shall have only what he intends173". [{Bukhari, hadith #1}]

172

From ejaculation with pleasure or penetration Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered words. 88

173

Notes of Sources for Main Text 135 Guiding Helper Line #188 Guiding Helper Excerpt: Get some water,

Proof(s) from Secondary Text(s): 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…"}]

Proof(s) from Primary Text(s): 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)}]

136 Guiding Helper Line #188 Guiding Helper Excerpt: mention Allah,

Proof(s) from Secondary Text(s): 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-Mu`in; explanation of first fadilah}]

Proof(s) from Primary Text(s): 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}]

137 Guiding Helper Line #188 Guiding Helper Excerpt: and wipe your dents.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 130: line(s) 15-17: {explanation of verses 64-67 of al-Murshid al-Mu`in; explanation of seventh fadilah}]

Proof(s) from Primary Text(s): 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)}]

138 Guiding Helper Line #189 Guiding Helper Excerpt: Wash you right hand three times.

Proof(s) from Secondary Text(s): 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-Mu`in; explanation of first sunnah}]

Proof(s) from Primary Text(s): `Abdullah ibn Zayd was asked about the ablution of the Prophet (May Allah bless him and give him peace); so, he called for a small container/bowl of water and performed ablution according to the way of the Prophet (May Allah bless him and give him peace). First, he poured water out of the container onto his hands and washed them both 175

This is one of the recorded miracles of the Prophet (May Allah bless him and give him peace). 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

176

Notes of Sources for Main Text three times each. Then, then he dipped his hands into the container and rinsed his mouth, put water in his nose, and blew it out with three separate handfuls each. Then, he dipped his hand in the water container again and washed his face three times [with three hand cups]. Then, he washed his arms to the elbows two times. Then, he dipped his hands into the water container and wiped his head. Thus, he stroked them over his head in the forward direction once and once in the backward direction; he did this only one time. Then, he washed his feet to the ankles. [LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet Ablution), chapter 39 (washing the feet to the ankles)}]

139 Guiding Helper Line #189 Guiding Helper Excerpt: Wash your left hand three times.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): `Abdullah ibn Zayd was asked about the ablution of the Prophet (May Allah bless him and give him peace); so, he called for a small container/bowl of water and performed ablution according to the way of the Prophet (May Allah bless him and give him peace). First, he poured water out of the container onto his hands and washed them both three times each. Then, then he dipped his hands into the container and rinsed his mouth, put water in his nose, and blew it out with three separate handfuls each. Then, he dipped his hand in the water container again and washed his face three times [with three hand cups]. Then, he washed his arms to the elbows two times. Then, he dipped his hands into the water container and wiped his head. Thus, he stroked them over his head in the forward direction once and once in the backward direction; he did this only one time. Then, he washed his feet to the ankles. [LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet Ablution), chapter 39 (washing the feet to the ankles)}]

140 Guiding Helper Line #190 Guiding Helper Excerpt: Rinse your mouth three times.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 128: line(s) 14-15: {explanation of verses 62-63 of al-Murshid al-Mu`in; explanation of fourth sunnah}] 91

The Guiding Helper Proof(s) from Primary Text(s): `Abdullah ibn Zayd was asked about the ablution of the Prophet (May Allah bless him and give him peace); so, he called for a small container/bowl of water and performed ablution according to the way of the Prophet (May Allah bless him and give him peace). First, he poured water out of the container onto his hands and washed them both three times each. Then, then he dipped his hands into the container and rinsed his mouth, put water in his nose, and blew it out with three separate handfuls each. Then, he dipped his hand in the water container again and washed his face three times [with three hand cups]. Then, he washed his arms to the elbows two times. Then, he dipped his hands into the water container and wiped his head. Thus, he stroked them over his head in the forward direction once and once in the backward direction; he did this only one time. Then, he washed his feet to the ankles. [LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet Ablution), chapter 39 (washing the feet to the ankles)}]

141 Guiding Helper Line #190-191 Guiding Helper Excerpt: Put it in your nose three times And blow it out each time.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 128: line(s) 15-16: {explanation of verses 62-63 of al-Murshid al-Mu`in; explanation of fifth and sixth sunnah}]

Proof(s) from Primary Text(s): `Abdullah ibn Zayd was asked about the ablution of the Prophet (May Allah bless him and give him peace); so, he called for a small container/bowl of water and performed ablution according to the way of the Prophet (May Allah bless him and give him peace). First, he poured water out of the container onto his hands and washed them both three times each. Then, then he dipped his hands into the container and rinsed his mouth, put water in his nose, and blew it out with three separate handfuls each. Then, he dipped his hand in the water container again and washed his face three times [with three hand cups]. Then, he washed his arms to the elbows two times. Then, he dipped his hands into the water container and wiped his head. Thus, he stroked them over his head in the forward direction once and once in the backward direction; he did this only one time. Then, he washed his feet to the ankles. [LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet Ablution), chapter 39 (washing the feet to the ankles)}]

142 Guiding Helper Line #191-196 92

Notes of Sources for Main Text Guiding Helper Excerpt: Scoop it with your right hand. Bring it up inhale and in your nose let it land. 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.

Proof(s) from Secondary Text(s): 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}] [KF: volume 1: page 9: line(s) 1: {sunnahs of ablution; question 3}]

Proof(s) from Primary Text(s): Refer to the proofs above.

143 Guiding Helper Line #197-199 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): `Abdullah ibn Zayd was asked about the ablution of the Prophet (May Allah bless him and give him peace); so, he called for a small container/bowl of water and performed ablution according to the way of the Prophet (May Allah bless him and give him peace). First, he poured water out of the container onto his hands and washed them both 93

The Guiding Helper 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)}]

144 Guiding Helper Line #200 Guiding Helper Excerpt: Repeat this three times and with your face you'll be done.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): `Abdullah ibn Zayd was asked about the ablution of the Prophet (May Allah bless him and give him peace); so, he called for a small container/bowl of water and performed ablution according to the way of the Prophet (May Allah bless him and give him peace). First, he poured water out of the container onto his hands and washed them both three times each. Then, then he dipped his hands into the container and rinsed his mouth, put water in his nose, and blew it out with three separate handfuls each. Then, he dipped his hand in the water container again and washed his face three times [with three hand cups]. Then, he washed his arms to the elbows two times. Then, he dipped his hands into the water container and wiped his head. Thus, he stroked them over his head in the forward direction once and once in the backward direction; he did this only one time. Then, he washed his feet to the ankles. [LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet Ablution), chapter 39 (washing the feet to the ankles)}]

145 Guiding Helper Line #201 Guiding Helper Excerpt: Next are your arms.

Proof(s) from Secondary Text(s): It is sunnah to wash the face before the arms and the arms before wiping the head. [KF: volume 1: page 9: line(s) 16: {sunnahs of ablution; question 6}] 94

Notes of Sources for Main Text Proof(s) from Primary Text(s): `Abdullah ibn Zayd was asked about the ablution of the Prophet (May Allah bless him and give him peace); so, he called for a small container/bowl of water and performed ablution according to the way of the Prophet (May Allah bless him and give him peace). First, he poured water out of the container onto his hands and washed them both three times each. Then, then he dipped his hands into the container and rinsed his mouth, put water in his nose, and blew it out with three separate handfuls each. Then, he dipped his hand in the water container again and washed his face three times [with three hand cups]. Then, he washed his arms to the elbows two times. Then, he dipped his hands into the water container and wiped his head. Thus, he stroked them over his head in the forward direction once and once in the backward direction; he did this only one time. Then, he washed his feet to the ankles. [LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet Ablution), chapter 39 (washing the feet to the ankles)}]

146 Guiding Helper Line #201-202 Guiding Helper Excerpt: Scoop up water with your right one. Tilt up your arm. Let the water roll down and run.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Refer the proofs above.

147 Guiding Helper Line #203-208 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Refer to the proofs above.

148 Guiding Helper Line #209-210 Guiding Helper Excerpt: Scoop and tilt, slide and glide three times for your right one. Reverse this for your left arm and you're almost done.

Proof(s) from Secondary Text(s): The third fadilah is to repeat the washing of the washed parts two times or three times; and washing three times is better. [QF: volume 1: page 24: line(s) 19-20: {book 1; chapter 1; section 4}]

Proof(s) from Primary Text(s): To demonstrate the ablution of the Prophet, `Uthman ibn `Affan called for a container/bowl of water and first he poured water out of the container onto his palms and washed them both three times each. Then, then he dipped his right hand into the container and rinsed his mouth, put water in his nose, and blew it out. Then, he washed his face three times. Then, he washed his arms to the elbows three times. Then, he wiped his head. Then, he washed his feet three times to the ankles. Then he said, “The Messenger of Allah said, ‘Whoever performs ablution like this ablution of mine and then prays two units in which he does not talk to himself [with distracting thoughts], he is forgiven the sins he committed before.’ ” [LM: volume 1: page 57: hadith 135: {Muslim (description of ablution and its completeness); Bukhari, book 4 (Wet Ablution), chapter 24 (ablution is three, three)}]

149 Guiding Helper Line #211-212 Guiding Helper Excerpt: Place your left hand on your right. Comb your fingers through. Repeat for the other and with your hands you're through.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) when he performed ablution used to comb in between his beard hair and used to comb between his fingers twice177. " [{Ibn Majah, Purification and its sunnahs, what has come about combing the beard, hadith #425}]

150 Guiding Helper Line #213 Guiding Helper Excerpt: Make sure you move back and forth watches and wristbands.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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)}]

151 Guiding Helper Line #214 Guiding Helper Excerpt: Leave alone small rings.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 7: line(s) 33-34: {wajibs of ablution; question 10}] 177

Once for each hand as explained in the Guiding Helper excerpt above 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. 97 178

The Guiding Helper 152 Guiding Helper Line #214 Guiding Helper Excerpt: Next is your hair.

Proof(s) from Secondary Text(s): It is a sunnah that the face be washed before the hands and the hands be washed before the head is wiped. [KF: volume 1: page 9: line(s) 16: {sunnahs of ablution; question 6}]

Proof(s) from Primary Text(s): To demonstrate the ablution of the Prophet, `Uthman ibn `Affan called for a container/bowl of water and first he poured water out of the container onto his palms and washed them both three times each. Then, then he dipped his right hand into the container and rinsed his mouth, put water in his nose, and blew it out. Then, he washed his face three times. Then, he washed his arms to the elbows three times. Then, he wiped his head. Then, he washed his feet three times to the ankles. Then he said, “The Messenger of Allah said, ‘Whoever performs ablution like this ablution of mine and then prays two units in which he does not talk to himself [with distracting thoughts], he is forgiven the sins he committed before.’ ” [LM: volume 1: page 57: hadith 135: {Muslim (description of ablution and its completeness); Bukhari, book 4 (Wet Ablution), chapter 24 (ablution is three, three)}]

153 Guiding Helper Line #214 Guiding Helper Excerpt: Wet your hands.

Proof(s) from Secondary Text(s): [If] the water is released from the hand before bringing the hand to the body limb, it is known as wiping180…. [KF: volume 1: page 9: line(s) 16: {sunnahs of ablution; question 6}]

Proof(s) from Primary Text(s): `Abdullah ibn Zayd was asked about the ablution of the Prophet (May Allah bless him and give him peace); so, he called for a small container/bowl of water and performed ablution according to the way of the Prophet (May Allah bless him and give him peace). First, he poured water out of the container onto his hands and washed them both three times each. Then, then he dipped his hands into the container and rinsed his mouth, put water in his nose, and blew it out with three separate handfuls each. Then, he dipped his hand in the water container again and washed his face three times [with three hand cups]. Then, he washed his arms to the elbows two times. Then, he dipped his hands into the water container and wiped his head. Thus, he stroked them over his head in the forward

180

This is how a body part, hair, or leather socks in ablution must be wiped. That is: The hand must be wet for the wiping to be correct. 98

Notes of Sources for Main Text direction once and once in the backward direction; he did this only one time. Then, he washed his feet to the ankles. [LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet Ablution), chapter 39 (washing the feet to the ankles)}]

154 Guiding Helper Line #215-217 Guiding Helper Excerpt: Put your thumbs by your two temples and keep them there. Swing your hands back to your neck over your hair. Swing them back181.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): `Abdullah ibn Zayd was asked about the ablution of the Prophet (May Allah bless him and give him peace); so, he called for a small container/bowl of water and performed ablution according to the way of the Prophet (May Allah bless him and give him peace). First, he poured water out of the container onto his hands and washed them both three times each. Then, then he dipped his hands into the container and rinsed his mouth, put water in his nose, and blew it out with three separate handfuls each. Then, he dipped his hand in the water container again and washed his face three times [with three hand cups]. Then, he washed his arms to the elbows two times. Then, he dipped his hands into the water container and wiped his head. Thus, he stroked them over his head in the forward direction once and once in the backward direction; he did this only one time. Then, he washed his feet to the ankles. [LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet Ablution), chapter 39 (washing the feet to the ankles)}] 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}]

155 Guiding Helper Line #217

181

The author was taught this by Idris al-Azami al-Hasani of Fez, Morocco in the Summer of 1995. 99

The Guiding Helper Guiding Helper Excerpt: Wet your fingers again.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 ears182, 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}]

156 Guiding Helper Line #217-218 Guiding Helper Excerpt: Wipe your ear. With your thumb in back and your finger where you hear.

Proof(s) from Secondary Text(s): The person wipes the back of the ear with his thumbs and the front of the ear with the forefingers. [KF: volume 1: page 9: line(s) 8-9: {sunnahs of ablution; question 5}]

Proof(s) from Primary Text(s): 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}]

157 Guiding Helper Line #219-220 Guiding Helper Excerpt: 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

Notes of Sources for Main Text Proof(s) from Secondary Text(s): It is wajib to wipe the hanging hair strands to the ends [which have roots in the scalp] even if they are very long183. However, there is no need in ablution to undo braids even if they are tight184… Additionally a couple of bands [or beads] are forgiven. [KF: volume 1: page 8: line(s) 7-9: {wajibs of ablution; question 12}]

158 Guiding Helper Line #221 Guiding Helper Excerpt: Then, wash your feet

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 9: line(s) 16-17: {sunnahs of ablution; question 6}]

Proof(s) from Primary Text(s): `Abdullah ibn Zayd was asked about the ablution of the Prophet (May Allah bless him and give him peace); so, he called for a small container/bowl of water and performed ablution according to the way of the Prophet (May Allah bless him and give him peace). First, he poured water out of the container onto his hands and washed them both three times each. Then, then he dipped his hands into the container and rinsed his mouth, put water in his nose, and blew it out with three separate handfuls each. Then, he dipped his hand in the water container again and washed his face three times [with three hand cups]. Then, he washed his arms to the elbows two times. Then, he dipped his hands into the water container and wiped his head. Thus, he stroked them over his head in the forward direction once and once in the backward direction; he did this only one time. Then, he washed his feet to the ankles. [LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet Ablution), chapter 39 (washing the feet to the ankles)}]

159 Guiding Helper Line #221

183

This is the popular opinion in the Maliki school. However, another valid opinion in the Maliki school states that one need only pass one's wet hands over the scalp [KH:V1:125:I2] (as mentioned in lines 215-217 of the Guiding Helper). Those with long hair strands (e.g., females wearing head scarves in public) that find it difficult to wipe the entire head hair to the ends of the strands may follow the easier opinion and wipe only the part of the head hair directly on the scalp (by passing their hands under their scarves) and we pray that their ablution is accepted in either case. Males with long head hair may also take this dispensation. 184 However when taking a bath for purification, tight braids have to be undone according to the popular opinion in the Maliki school. However, another valid opinion in the Maliki school states that undoing tight hair braids is only a less-stressed sunnah or fadilah. Reference: [QF: volume 1: page 27: line(s) 13-14: {book 1, chapter 3, section 3}]. 101

The Guiding Helper Guiding Helper Excerpt: enough times,

Proof(s) from Secondary Text(s): 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"}]

Proof(s) from Primary Text(s): `Abdullah ibn Zayd was asked about the ablution of the Prophet (May Allah bless him and give him peace); so, he called for a small container/bowl of water and performed ablution according to the way of the Prophet (May Allah bless him and give him peace). First, he poured water out of the container onto his hands and washed them both three times each. Then, then he dipped his hands into the container and rinsed his mouth, put water in his nose, and blew it out with three separate handfuls each. Then, he dipped his hand in the water container again and washed his face three times [with three hand cups]. Then, he washed his arms to the elbows two times. Then, he dipped his hands into the water container and wiped his head. Thus, he stroked them over his head in the forward direction once and once in the backward direction; he did this only one time. Then, he washed his feet to the ankles185. [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)}]

160 Guiding Helper Line #221 Guiding Helper Excerpt: right then left.

Proof(s) from Secondary Text(s): The sixth fadilah of ablution is to start with washing the right body limb before the left one [in the same category]. [DT: volume 1: page 130: line(s) 14-15: {explanation of verse(s) 5 of al-Murshid al-Mu`in}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text 161 Guiding Helper Line #222 Guiding Helper Excerpt: Use your pinkies. Go between your toes right to left.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 `Abbas, hadith #2473}] 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}]

162 Guiding Helper Line #223 Guiding Helper Excerpt: Wudu' gets you pure for worship

Proof(s) from Secondary Text(s): 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-Mu`in; very beginning}]

Proof(s) from Primary Text(s): 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}]

103

The Guiding Helper 163 Guiding Helper Line #223-224 Guiding Helper Excerpt: and in this nation We're really used to calling it ablution.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): … And we have not sent any messenger except with the language of his people so that he may explain things to them. [QU: volume 1: page 255: line(s) 10-11: {al-Qur'an; chapter 14; verse 4}]

164 Guiding Helper Line #225 Guiding Helper Excerpt: They're seven things you must do in ablution.

Proof(s) from Secondary Text(s): Ibn `Ashir 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-Mu`in; very beginning}]

Proof(s) from Primary Text(s): Refer to proofs below.

165 Guiding Helper Line #226 Guiding Helper Excerpt: You can't even miss one for purification.

Proof(s) from Secondary Text(s):

186

Please note that in the Guiding Helper, we are pronouncing this word as a four-syllable word and not a three-syllable one. We do this by inserting a short vowel after the 'b'. This is done for purposes of meter. 187 This definition from the American Heritage Dictionary has been paraphrased due to copyright restrictions. 104

Notes of Sources for Main Text If a person prayed after having omitting (either on purpose or by mistake) a wajib of ablution, he must repeat his prayer. [QF: volume 1: page 25: line(s) 11-12: {book 1; chapter 1; derivative ruling section at end}]

Proof(s) from Primary Text(s): 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 ankles188. And if you are in a greater state of impurity, then do a rigorous cleaning [by taking a bath]. Now if you are sick or on a journey (and one you has come from performing nature's call or having caressed women) and[/or] you do not 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. [QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]

166 Guiding Helper Line #227 Guiding Helper Excerpt: Begin with an intention

Proof(s) from Secondary Text(s): 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-Mu`in; second obligatory act}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Actions are only according to their intentions and every man shall have only what he intends189". [{Bukhari, hadith #1}]

167 Guiding Helper Line #227-228 Guiding Helper Excerpt: to regain pureness, To do or allow worship. That's one in sureness.

Proof(s) from Secondary Text(s):

188

The scholars treat these mentioned acts as wajib commands. If one omits any of them, one has not followed Allah's command to become pure for worship. 189 Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered words. 105

The Guiding Helper The person performing ablution can intend one of three things as Ibn `Ashir hinted…: (1) lifting off a state of impurity…, (2) fulfilling one's obligation to do ablution…, (3) allowing what the impure state was preventing one from doing. [DT: volume 1: page 122: line(s) 3-7: {explanation of verse(s) 57-61 of al-Murshid al-Mu`in; right after first quoted lines of poetry}]

Proof(s) from Primary Text(s): This is what it means to intend to do an act of worship.

168 Guiding Helper Line #229 Guiding Helper Excerpt: Wash your face

Proof(s) from Secondary Text(s): 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-Mu`in; right after second quoted lines of poetry}]

Proof(s) from Primary Text(s): 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 ankles190. And if you are in a greater state of impurity, then do a rigorous cleaning [by taking a bath]. Now if you are sick or on a journey (and one you has come from performing nature's call or having caressed women) and[/or] you do not 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. [QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]

169 Guiding Helper Line #229 Guiding Helper Excerpt: and arms to your elbows.

Proof(s) from Secondary Text(s): The fifth wajib of ablution is to wash the arms along with the elbows.

190

The scholars treat these mentioned acts as wajib commands. If one omits any of them, one has not followed Allah's command to become pure for worship. 106

Notes of Sources for Main Text [DT: volume 1: page 124: line(s) 20-21: {explanation of verse(s) 57-61 of al-Murshid al-Mu`in; after second quoted lines of poetry}]

Proof(s) from Primary Text(s): 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 ankles191. And if you are in a greater state of impurity, then do a rigorous cleaning [by taking a bath]. Now if you are sick or on a journey (and one you has come from performing nature's call or having caressed women) and[/or] you do not 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. [QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]

170 Guiding Helper Line #229 Guiding Helper Excerpt: Wipe your head.

Proof(s) from Secondary Text(s): 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-Mu`in; after third quoted section of poetry}]

Proof(s) from Primary Text(s): 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 ankles192. And if you are in a greater state of impurity, then do a rigorous cleaning [by taking a bath]. Now if you are sick or on a journey (and one you has come from performing nature's call or having caressed women) and[/or] you do not 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. [QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]

171 Guiding Helper Line #230 Guiding Helper Excerpt:

Wash your feet193. That's five done and said.

191

The scholars treat these mentioned acts as wajib commands. If one omits any of them, one has not followed Allah's command to become pure for worship. 192 The scholars treat these mentioned acts as wajib commands. If one omits any of them, one has not followed Allah's command to become pure for worship. 193 Wash your feet to your ankles. That's five done and said. 107

The Guiding Helper Proof(s) from Secondary Text(s): The seventh wajib of ablution is to wash the feet along with the ankles. [DT: volume 1: page 127: line(s) 6: {explanation of verse(s) 57-61 of al-Murshid al-Mu`in; after third quoted section of poetry}]

Proof(s) from Primary Text(s): O you who believe, when you stand for prayer, [first] wash your faces, your hands to your elbows, wipe your head, and [wash] your feet to the ankles194. And if you are in a greater state of impurity, then do a rigorous cleaning [by taking a bath]. Now if you are sick or on a journey (and one you has come from performing nature's call or having caressed women) and[/or] you do not 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. [QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]

172 Guiding Helper Line #231 Guiding Helper Excerpt: Pass your hands over the washed parts.

Proof(s) from Secondary Text(s): 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-Mu`in; near beginning}]

Proof(s) from Primary Text(s): This is understood as being part of the washing mentioned in the primary texts as it helps water reach the entire washed part.

173 Guiding Helper Line #231-232 Guiding Helper Excerpt: Some scholars say, "Even if the water already fell away."

Proof(s) from Secondary Text(s):

194

The scholars treat these mentioned acts as wajib commands. If one omits any of them, one has not followed Allah's command to become pure for worship. 108

Notes of Sources for Main Text The first wajib of ablution is to pass the hand over the washed parts even if after the water has already been poured [on the body limb]. [HM: volume 1: page 12: line(s) 11: {explanation of verse(s) 57-61 of al-Murshid al-Mu`in; near beginning}]

174 Guiding Helper Line #233-235 Guiding Helper Excerpt: Do one action right after you do the other Without break so the parts don't dry in good weather. That's the seven.

Proof(s) from Secondary Text(s): 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-Mu`in; near beginning}]

Proof(s) from Primary Text(s): 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 ankles195. And if you are in a greater state of impurity, then do a rigorous cleaning [by taking a bath]. Now if you are sick or on a journey (and one you has come from performing nature's call or having caressed women) and[/or] you do not 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. [QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]

175 Guiding Helper Line #235 Guiding Helper Excerpt: Make sure you comb your fingers through

Proof(s) from Secondary Text(s):

195

The Maliki scholars say that since these acts are listed immediately after each other without any large gap, it entails that they should be performed likewise without large gaps in between them. 109

The Guiding Helper Ibn Rushd196 says that the popular opinion in the Maliki school is that it is wajib to comb in between the fingers. [DT: volume 1: page 125: line(s) 8: {explanation of verse(s) 57-61 of al-Murshid al-Mu`in; after second quoted section of poetry but before derivative rulings section}]

Proof(s) from Primary Text(s): 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 feet197 [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 `Abbas, hadith #2473}]

176 Guiding Helper Line #236 Guiding Helper Excerpt: 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 `Abd al-Rahman ibn Qasim (the freed African slave who was a dedicated student f Imam Malik) as the most reliable of his students. c) `Abd al-Rahman's views about Imam Malik's fiqh were accurately (without a doubt) transcribed by his student Sahnun in the work al-Mudawwanah al-Kubra (a four volume set that contains verbal statements of Imam Malik and `Abd al-Rahman ibn Qasim's understanding of them). d) Now you are ready to understand that the first-level source for a popular opinion in the Maliki school is al-Mudawwanah al-Kubra. e) However, some statements in the Mudawwanah are not very clear as the high-level fiqh vocabulary of the Jurists had not developed by then. For example, Imam Malik saying "It doesn't please me" doesn't really tell us whether an act is makruh or unlawful. f) Thus, one of the top Maliki scholar that has ever lived went about the task of rectifying the loose-ends of the Mudawwanah 900 years ago. This man's name was Ibn Rushd (again please do not confuse him with the philosopher Averroes). He wrote a detailed commentary on the points mentioned in the Mudawwanah which he called Muqaddimat Ibn Rushd. He also wrote many other books such as his poetry book for children also called Muqqadimat that expressed his understanding of the most trusted opinions in the Maliki school. g) Now you are ready to understand that the second-level refined source for a popular opinion in the Maliki school is Ibn Rushd's writings. h) Now Ibn Rushd did not arbitrarily choose one of various plausible opinions and call it mash-hur. Rather, he did extensive research on each point including conformity/disagreement with what previous big Maliki scholars had said and also what the primary texts state. e) Thus in conclusion, a popular opinion in the Maliki school is an opinion that Ibn Rushd has expressed in his writings (for old issues) or is an opinion that conforms to the guidelines set down by Rushd for reaching legal opinions (for new issues) in the Maliki school. There are many helpful excerpts like these scattered throughout the footnotes for the Notes of Sources of the Guiding Helper. 197 The official Maliki view is that it is wajib to comb between the fingers in ablution and mandub (not wajib) to comb between the toes in ablution. As for baths for purification, combing between the fingers and toes is both wajib. 110

Notes of Sources for Main Text Proof(s) from Secondary Text(s): Ibn `Ashir hinted above that it is wajib to comb in between beard hair, but it is understood from his statement "if one can see the skin underneath" that it is not necessary to comb thick beard hair. Thick beard hair is beard hair with which the skin underneath cannot be seen. [DT: volume 1: page 124: line(s) 14-15: {explanation of verse(s) 57-61 of al-Murshid al-Mu`in; explanation of fourth wajib of ablution}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) when he performed ablution used to comb in between his beard hair and used to comb between his fingers twice198. " [{Ibn Majah, Purification and its sunnahs, what has come about combing the beard, hadith #425}]

177 Guiding Helper Line #237 Guiding Helper Excerpt: They're also seven sunnahs in ablution.

Proof(s) from Secondary Text(s): Ibn `Ashir 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-Mu`in; very beginning}]

Proof(s) from Primary Text(s): Refer to the proofs below199.

178 Guiding Helper Line #238 Guiding Helper Excerpt: Washing your two hands before continuation,

Proof(s) from Secondary Text(s): The first sunnah of ablution is to wash the hands three times at start.

198

Once for each hand as explained in other places 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

199

The Guiding Helper [DT: volume 1: page 127: line(s) 21: {explanation of verse(s) 62-63 of al-Murshid al-Mu`in; very beginning}]

Proof(s) from Primary Text(s): `Abdullah ibn Zayd was asked about the ablution of the Prophet (May Allah bless him and give him peace); so, he called for a small container/bowl of water and performed ablution according to the way of the Prophet (May Allah bless him and give him peace). First, he poured water out of the container onto his hands and washed them both three times each. Then, then he dipped his hands into the container and rinsed his mouth, put water in his nose, and blew it out with three separate handfuls each. Then, he dipped his hand in the water container again and washed his face three times [with three hand cups]. Then, he washed his arms to the elbows two times. Then, he dipped his hands into the water container and wiped his head. Thus, he stroked them over his head in the forward direction once and once in the backward direction; he did this only one time. Then, he washed his feet to the ankles. [LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet Ablution), chapter 39 (washing the feet to the ankles)}]

179 Guiding Helper Line #239 Guiding Helper Excerpt: Swinging your hands back when wiping over your head,

Proof(s) from Secondary Text(s): 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-Mu`in; second sunnah}]

Proof(s) from Primary Text(s): `Abdullah ibn Zayd was asked about the ablution of the Prophet (May Allah bless him and give him peace); so, he called for a small container/bowl of water and performed ablution according to the way of the Prophet (May Allah bless him and give him peace). First, he poured water out of the container onto his hands and washed them both three times each. Then, then he dipped his hands into the container and rinsed his mouth, put water in his nose, and blew it out with three separate handfuls each. Then, he dipped his hand in the water container again and washed his face three times [with three hand cups]. Then, he washed his arms to the elbows two times. Then, he dipped his hands into the water container and wiped his head. Thus, he stroked them over his head in the forward direction once and once in the backward direction; he did this only one time. Then, he washed his feet to the ankles. [LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet Ablution), chapter 39 (washing the feet to the ankles)}]

180 Guiding Helper Line #240 Guiding Helper Excerpt: 112

Notes of Sources for Main Text Wiping your ear,

Proof(s) from Secondary Text(s): 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-Mu`in; third sunnah}]

Proof(s) from Primary Text(s): 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 Guiding Helper Line #240 Guiding Helper Excerpt: rinsing your mouth; that's four we've said;

Proof(s) from Secondary Text(s): 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-Mu`in; fourth sunnah}]

Proof(s) from Primary Text(s): `Abdullah ibn Zayd was asked about the ablution of the Prophet (May Allah bless him and give him peace); so, he called for a small container/bowl of water and performed ablution according to the way of the Prophet (May Allah bless him and give him peace). First, he poured water out of the container onto his hands and washed them both three times each. Then, then he dipped his hands into the container and rinsed his mouth, put water in his nose, and blew it out with three separate handfuls each. Then, he dipped his hand in the water container again and washed his face three times [with three hand cups]. Then, he washed his arms to the elbows two times. Then, he dipped his hands into the water container and wiped his head. Thus, he stroked them over his head in the forward direction once and once in the backward direction; he did this only one time. Then, he washed his feet to the ankles. [LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet Ablution), chapter 39 (washing the feet to the ankles)}]

182 Guiding Helper Line #241 Guiding Helper Excerpt: 113

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

Proof(s) from Secondary Text(s): 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-Mu`in; fifth and sixth sunnah}]

Proof(s) from Primary Text(s): `Abdullah ibn Zayd was asked about the ablution of the Prophet (May Allah bless him and give him peace); so, he called for a small container/bowl of water and performed ablution according to the way of the Prophet (May Allah bless him and give him peace). First, he poured water out of the container onto his hands and washed them both three times each. Then, then he dipped his hands into the container and rinsed his mouth, put water in his nose, and blew it out with three separate handfuls each. Then, he dipped his hand in the water container again and washed his face three times [with three hand cups]. Then, he washed his arms to the elbows two times. Then, he dipped his hands into the water container and wiped his head. Thus, he stroked them over his head in the forward direction once and once in the backward direction; he did this only one time. Then, he washed his feet to the ankles. [LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet Ablution), chapter 39 (washing the feet to the ankles)}]

183 Guiding Helper Line #242 Guiding Helper Excerpt: Keeping the order of the wajib parts throughout.

Proof(s) from Secondary Text(s): 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-Mu`in; seventh sunnah}]

Proof(s) from Primary Text(s): Thus, the Prophet (May Allah bless him and give him peace) demonstrated ablution to us with this order200.

184 Guiding Helper Line #243

200

The reason why it is not a wajib is that verse 6 of chapter 5 in the Qur'an includes a non-time-sensitive conjunction (i.e. "wa" instead of "fa" or "thumma") between the mentioned parts. 114

Notes of Sources for Main Text Guiding Helper Excerpt: Eleven fadilahs are in ablution.

Proof(s) from Secondary Text(s): Ibn `Ashir said that there are eleven fadilahs in ablution. [DT: volume 1: page 129: line(s) 16: {explanation of verse(s) 64-67 of al-Murshid al-Mu`in; very beginning}]

Proof(s) from Primary Text(s): Acts that the Prophet is recorded to have done but omitted without excuse at certain times are labeled as fadilahs.

185 Guiding Helper Line #244 Guiding Helper Excerpt: Starting with "Bismillah",

Proof(s) from Secondary Text(s): 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-Mu`in; near very beginning}]

Proof(s) from Primary Text(s): 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]

186 Guiding Helper Line #244-245 Guiding Helper Excerpt: Free of impurities,

and a pure location

Proof(s) from Secondary Text(s): 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-Mu`in; near very beginning}]

115

The Guiding Helper Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) did not perform ablution in the place where he performed nature's call (due to the impurities).

187 Guiding Helper Line #245 Guiding Helper Excerpt: water conservation,

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 129: line(s) 24: {explanation of verse(s) 64-67 of al-Murshid al-Mu`in; near beginning}] [DT: volume 1: page 130: line(s) 1: {explanation of verse(s) 64-67 of al-Murshid al-Mu`in; near beginning}]

Proof(s) from Primary Text(s): Jabir ibn `Abdullah 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}]

188 Guiding Helper Line #246 Guiding Helper Excerpt: Putting containers on the right,

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text [DT: volume 1: page 130: line(s) 8-9: {explanation of verse(s) 64-67 of al-Murshid al-Mu`in; fourth fadilah}]

Proof(s) from Primary Text(s): 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}]

189 Guiding Helper Line #246-247 Guiding Helper Excerpt: repetition Of the washed parts two or three times in succession,

Proof(s) from Secondary Text(s): 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-Mu`in; fifth fadilah}]

Proof(s) from Primary Text(s): `Abdullah ibn Zayd was asked about the ablution of the Prophet (May Allah bless him and give him peace); so, he called for a small container/bowl of water and performed ablution according to the way of the Prophet (May Allah bless him and give him peace). First, he poured water out of the container onto his hands and washed them both three times each. Then, then he dipped his hands into the container and rinsed his mouth, put water in his nose, and blew it out with three separate handfuls each. Then, he dipped his hand in the water container again and washed his face three times [with three hand cups]. Then, he washed his arms to the elbows two times. Then, he dipped his hands into the water container and wiped his head. Thus, he stroked them over his head in the forward direction once and once in the backward direction; he did this only one time. Then, he washed his feet to the ankles. [LM: volume 1: page 57-58: hadith 136: {Muslim (the ablution of the Prophet); Bukhari, book 4 (Wet Ablution), chapter 39 (washing the feet to the ankles)}] To demonstrate the ablution of the Prophet, `Uthman ibn `Affan called for a container/bowl of water and first he poured water out of the container onto his palms and washed them both three times each. Then, then he dipped his right hand into the container and rinsed his mouth, put water in his nose, and blew it out. Then, he washed his face three times. Then, he washed his arms to the elbows three times. Then, he wiped his head. Then, he washed his feet three times to the ankles. Then he said, “The Messenger of Allah said, ‘Whoever performs ablution like this ablution of mine and then prays two units in which he does not talk to himself [with distracting thoughts], he is forgiven the sins he committed before.’ ” [LM: volume 1: page 57: hadith 135: {Muslim (description of ablution and its completeness); Bukhari, book 4 (Wet Ablution), chapter 24 (ablution is three, three)}]

117

The Guiding Helper 190 Guiding Helper Line #248 Guiding Helper Excerpt: Brushing your dents with a toothstick,

Proof(s) from Secondary Text(s): 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-Mu`in; seventh fadilah}]

Proof(s) from Primary Text(s): 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)}]

191 Guiding Helper Line #248-249 Guiding Helper Excerpt: expedition Of the right limbs before the left

Proof(s) from Secondary Text(s): 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-Mu`in; sixth fadilah}]

Proof(s) from Primary Text(s): 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}]

192 Guiding Helper Line #249-250

202

This shows that the Prophet (May Allah bless him and give him peace encouraged the use of the toothstick before prayer (or along with ablution). 118

Notes of Sources for Main Text Guiding Helper Excerpt: Of the order of sunnahs

preservation

Proof(s) from Secondary Text(s): 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-Mu`in; eighth fadilah}]

Proof(s) from Primary Text(s): Thus, the Prophet (May Allah bless him and give him peace) demonstrated ablution to us with this order203.

193 Guiding Helper Line #250 Guiding Helper Excerpt: with wajib action,

Proof(s) from Secondary Text(s): 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-Mu`in; ninth fadilah}]

Proof(s) from Primary Text(s): Thus, the Prophet (May Allah bless him and give him peace) demonstrated ablution to us with this order204.

194 Guiding Helper Line #251 Guiding Helper Excerpt: Wiping the head starting from the front direction,

Proof(s) from Secondary Text(s):

203

The reason why it is not a wajib is that verse 6 of chapter 5 in the Qur'an includes a non-time-sensitive conjunction (i.e. "wa" instead of "fa" or "thumma") between the mentioned parts. And the reason that is a fadilah and not a stronger mandub is that it cannot be rigorously proven that the Prophet always kept to the order of sunnahs. 204 The reason why it is not a wajib is that verse 6 of chapter 5 in the Qur'an includes a non-time-sensitive conjunction (i.e. "wa" instead of "fa" or "thumma") between the mentioned parts. And the reason that is a fadilah and not a stronger mandub is that it cannot be rigorously proven that such an order was always kept by the Prophet. 119

The Guiding Helper The tenth fadilah of ablution is to begin wiping the head from the front. [DT: volume 1: page 130: line(s) 26: {explanation of verse(s) 64-67 of al-Murshid al-Mu`in; tenth fadilah}]

Proof(s) from Primary Text(s): 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}]

195 Guiding Helper Line #252 Guiding Helper Excerpt: And wiping between the toes in termination.

Proof(s) from Secondary Text(s): 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-Mu`in; eleventh fadilah}]

Proof(s) from Primary Text(s): 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 `Abbas, hadith #2473}]

196 Guiding Helper Line #253 Guiding Helper Excerpt: It's disliked in Wudu' to wash more than three times,

Proof(s) from Secondary Text(s): It is disliked to augment to the number of times the Legislator has limited the washing to. And this limit is three times. 120

Notes of Sources for Main Text [DT: volume 1: page 131: line(s) 24-25: {explanation of verse(s) 68 of al-Murshid al-Mu`in; near beginning}]

Proof(s) from Primary Text(s): 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}]

197 Guiding Helper Line #254 Guiding Helper Excerpt: Or wipe more than once,

Proof(s) from Secondary Text(s): Ibn `Ashir 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. [DT: volume 1: page 131: line(s) 22-23: {explanation of verse(s) 68 of al-Murshid al-Mu`in; near beginning}]

Proof(s) from Primary Text(s): 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}]

198 Guiding Helper Line #254 Guiding Helper Excerpt: or chatter about the times.

Proof(s) from Secondary Text(s): 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 Proof(s) from Primary Text(s): Thus, the Prophet (May Allah bless him and give him peace) used to avoid talk while performing ablution.

199 Guiding Helper Line #255-257 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 7: line(s) 6-7: {wajibs of ablution; question 6}] 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. [KF: volume 1: page 7: line(s) 11: {wajibs of ablution; question 7}]

Proof(s) from Primary Text(s): 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 ankles207. And if you are in a greater state of impurity, then do a rigorous cleaning [by taking a bath]. Now if you are sick or on a journey (and one you has come from performing nature's call or having caressed women) and[/or] you do not 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. [QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]

200 Guiding Helper Line #258 Guiding Helper Excerpt: 206

For example, he did not prepare enough water for ablution and then had to travel a long distance to get more water when all the water finished up in the middle of his ablution. 207 The Maliki scholars say that since these acts are listed immediately after each other without any large gap, it entails that they should be performed likewise without large gaps in between them. The continuality rulings such as these that the Maliki scholars give are derived from this base assumption. 122

Notes of Sources for Main Text Always continue if the water spilled or dropped.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 6: line(s) 30: {wajibs of ablution; question 6}] [KF: volume 1: page 7: line(s) 1-3: {wajibs of ablution; question 6}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 279: line(s) 6-8: {al-Qur'an; chapter 16; verse 106}]

201 Guiding Helper Line #259-260 Guiding Helper Excerpt: If you forgot a wajib and much time has passed, Do it alone when you recollect of the past.

Proof(s) from Secondary Text(s): Ibn `Ashir 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. [DT: volume 1: page 132: line(s) 17-18: {explanation of verse(s) 70-71 of al-Murshid al-Mu`in; near beginning}]

202 Guiding Helper Line #261 Guiding Helper Excerpt: If you performed worship, now it is incomplete.

Proof(s) from Secondary Text(s): 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 [DT: volume 1: page 132: line(s) 18-19: {explanation of verse(s) 70-71 of al-Murshid al-Mu`in; near beginning}]

Proof(s) from Primary Text(s): 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}]

203 Guiding Helper Line #262 Guiding Helper Excerpt: But if you soon remembered, do it and complete.

Proof(s) from Secondary Text(s): 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]. [DT: volume 1: page 132: line(s) 18: {explanation of verse(s) 70-71 of al-Murshid al-Mu`in; near beginning}]

204 Guiding Helper Line #263 Guiding Helper Excerpt: …Forgotten sunnahs? Do them for commendation.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 132: line(s) 20-21: {explanation of verse(s) 70-71 of al-Murshid al-Mu`in; near beginning}]

205 Guiding Helper Line #264-265 Guiding Helper Excerpt: But, wait! There are some more rules for ablution. You can wipe over socks 124

Notes of Sources for Main Text Proof(s) from Secondary Text(s): As for leather socks, it is permissible to wipe over them according to Imam Malik, Imam al-Shafi'i , Imam Abu Hanifah, and Imam Ahmad ibn Hanbal while travelling and while at home with six preconditions. [QF: volume 1: page 38: line(s) 8: {book 1; chapter 9; very beginning}]

Proof(s) from Primary Text(s): 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)}]

206 Guiding Helper Line #264-265 Guiding Helper Excerpt: if they are of leather

Proof(s) from Secondary Text(s): It is a precondition for the correctness of the wiping that the sock be made of leather210. With this, we exclude woven socks211. [QF: volume 1: page 38: line(s) 8: {book 1; chapter 9; very beginning}] 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}]

Proof(s) from Primary Text(s): 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 socks213 [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)}]

207 Guiding Helper Line #266 Guiding Helper Excerpt: And if you wore them when pure,

Proof(s) from Secondary Text(s): 213

The khuff in Arabic refers to the type of leather socks which were commonly available in the Prophet's time. Leather here is the skin of an edible animal (such as a cow, goat, sheep, deer, raccoon, lion, tiger, snake, etc.). We have been unable to find an authentic recorded opinion within the Maliki school that allows the wiping over non-leather socks. We do not claim that such an opinion does not exist, but what we have narrated is the popular opinion within the school. In searching for the legal ruling on this issue given by traditional scholars outside the Maliki school we found: a) Some traditional scholars (e.g., Shafi`i / Hanafi) allow wiping over fully water-proof socks/boots (e.g., those made of plastic, vinyl, rubber, or some other flexible or rigid (e.g., wood) waterproof-material). The criteria that these non-Maliki scholars use is to see whether water will reach the skin of the foot if it is trickled on to the sock continuously. If the skin of the foot remains dry after such tricking, then the sock is permissible to wipe over according to the opinion of these traditional non-Maliki scholars. b) One strain of scholars within the Hanbali school (reference: [AM: volume 1: page 32; line(s) 2: {Ibn Qudamah alMaqdasi; al-Mughni, volume 1, page 298}]) allow wiping over thread woven socks (e.g., cotton/wool socks) if they are "sufficiently" thick. These scholars do not stipulate that the socks must be waterproof, but stipulate that they should be so thick that they do not allow the skin of the foot underneath to be seen (for example, transparent/translucent thin socks would be unacceptable according to the view of these scholars while thick wool socks would be acceptable). We do not recommend that those that follow the Guiding Helper follow such opinions; however, we would offer the non-binding view that synthetic socks (more comfortable/visually-appealing than rough leather socks) made to sufficiently resemble acceptable leather socks fulfill the requirements for the socks which are to be wiped during ablution. What we mean by sufficiently resemble is that without close inspection a person would not be able to tell the difference between the real leather sock and the synthetic one. Thus, the acceptable synthetic sock may lack the authentic smell of leather but has a touch, feel, and functionality close to that of leather. 126

Notes of Sources for Main Text A precondition [for wiping leather socks] is that the person wiping over the socks wore them while he was in a state of purity214. So, the wiping is not correct if the person wore them while in an impure state. [KF: volume 1: page 32: line(s) 29: {wiping over leather socks; question 2}]

Proof(s) from Primary Text(s): 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)}]

208 Guiding Helper Line #266 Guiding Helper Excerpt: in any weather.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

209 Guiding Helper Line #267 Guiding Helper Excerpt: You can keep doing so for a long duration

Proof(s) from Secondary Text(s): There is no set limit for the wiping; thus, it is not restricted to one day and night, nor more, nor less. [KF: volume 1: page 32: line(s) 19-20: {wiping over leather socks; question 1}] 214 215

A state of purity is one in which one can pray the formal prayer in. This shows that it is necessary to be pure while donning leather socks. 127

The Guiding Helper Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace said), "When you have put your feet in leather socks while you are pure, keep wiping over them and keep praying in them as long as you do not pull them off or go into a state of greater impurity [and need a bath for purification]." [AM: volume 1: page 29: line(s) 7-9: {Dar Qutni, volume 1, page 203; Bayhaqi, volume 1, page 420; Hakim, volume 1, page 181}]

210 Guiding Helper Line #268 Guiding Helper Excerpt: As long you don't bathe for purification.

Proof(s) from Secondary Text(s): The first thing that invalidates the wiping over the socks is one [of the four] acts that make bathing for purification wajib. [KF: volume 1: page 33: line(s) 12: {wiping over leather socks; question 4}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace said), "When you have put your feet in leather socks while you are pure, keep wiping over them and keep praying in them as long as you do not pull them off or go into a state of greater impurity [and need a bath for purification]." [AM: volume 1: page 29: line(s) 7-9: {Dar Qutni, volume 1, page 203; Bayhaqi, volume 1, page 420; Hakim, volume 1, page 181}]

211 Guiding Helper Line #269 Guiding Helper Excerpt: If the sock gets a hole,

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 33: line(s) 14: {wiping over leather socks; question 4}]

Proof(s) from Primary Text(s):

128

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace said), "When you have put your feet in leather socks while you are pure, keep wiping over them and keep praying in them as long as you do not pull them off216 or go into a state of greater impurity [and need a bath for purification]." [AM: volume 1: page 29: line(s) 7-9: {Dar Qutni, volume 1, page 203; Bayhaqi, volume 1, page 420; Hakim, volume 1, page 181}]

212 Guiding Helper Line #269 Guiding Helper Excerpt: or with it you can't walk,

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 32: line(s) 23-28: {wiping over leather socks; question 2}]

Proof(s) from Primary Text(s): 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.

213 Guiding Helper Line #270 Guiding Helper Excerpt: Or if most of your foot does come out to its stalk,

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 33: line(s) 18-19: {wiping over leather socks; question 4}]

Proof(s) from Primary Text(s):

216

Getting a large hole in the sock is equivalent to pulling them off as both acts expose the skin of the foot. 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

217

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}]

214 Guiding Helper Line #271 Guiding Helper Excerpt: Rush to wash your feet or repeat ablution.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 33: line(s) 23-27: {wiping over leather socks; question 5}]

215 Guiding Helper Line #272 Guiding Helper Excerpt: This easy din does allow for such dispensation.

Proof(s) from Secondary Text(s): Wiping over leather socks is an allowed dispensation as a substitute for washing the feet in ablution while at home and while travelling. [KF: volume 1: page 33: line(s) 16: {wiping over leather socks; question 5}]

Proof(s) from Primary Text(s): 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 `Umar}]

218

We have chosen in the Guiding Helper to be somewhere in between the two extremes of encouraging dispensations in all affairs or strict positions in all affairs. 130

Notes of Sources for Main Text 216 Guiding Helper Line #273-274 Guiding Helper Excerpt: And if you're hurt and wear a bandage or a cast, You can wipe over it as long as it does last.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

217 Guiding Helper Line #275-278 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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 Proof(s) from Primary Text(s): I came to Safwan ibn `Assal to ask him about wiping over leather socks [after ejecting feces or urinating as he would know since he was a Companion of the Prophet] … Safwan replied, "Yes. The Prophet (May Allah bless him and give him peace) while we were travelling used to command us223 not to take off our leather socks [but to wipe over them] for three days and two nights224 except if we went into a greater state of impurity - but [this wiping was allowed] for ejecting feces, urinating, and going into [deep] sleep225. [{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}] `Ali ibn Abu Talib said that I used to experience frequent emissions of pre-seminal fluid but I was ashamed to ask the Messenger of Allah (May Allah bless him and give him peace) about it; so, I told Miqdad ibn al-Aswad to ask him and the Prophet (May Allah bless him and give him peace) replied, "One must make ablution after such.227" [LM: volume 1: page 67: hadith 175: {Muslim, chapter of pre-semen fluid; Bukhari, wet ablution, the view of those who only see the necessity of wudu` from emissions from the front and back openings}]

218 Guiding Helper Line #279 Guiding Helper Excerpt: For this last one, you must wash your private part clean.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 12: line(s) 15-16: {acts that break ablution; question 1}]

Proof(s) from Primary Text(s): `Umar 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. 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. 132 224

Notes of Sources for Main Text 219 Guiding Helper Line #280 Guiding Helper Excerpt: But, you don't take a bath if only this is seen.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

220 Guiding Helper Line #281-282 Guiding Helper Excerpt: If you ejaculate, from you purity is sought, Regardless of whether you enjoyed yourself or not.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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]231."

228

This shows that the emission of sexual arousal fluid does not necessitate a bath for purification. 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). 133 229

The Guiding Helper [{Muslim, menstruation, water is only from water, hadith #518; Abu Dawud, purification}] A woman asked the Prophet (May Allah bless him and give him peace), "What if one of us sees a dream in which she is with her husband [having sexual intercourse]?" The Prophet (May Allah bless him and give him peace) replied, "If you find fluid [near your private part when you wake up], take a bath232." [JA: volume 1: page 362: hadith 1635: {Ibn Abu Shaybah, hasan}]

221 Guiding Helper Line #283-284 Guiding Helper Excerpt: If you have a constant problem with the above, Your pureness remains if it's there the time most of.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 13: line(s) 7-12: {acts that break ablution; question 5}]

Proof(s) from Primary Text(s): `Imran 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}]

222 Guiding Helper Line #285-286 Guiding Helper Excerpt: If you go to deep sleep so you no longer hear The sounds around, your pureness is no longer here.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text is mandub to perform ablution after experiencing such, and (4) light sleep that lasts for only a short time; this last one does not break ablution and neither is it mandub to perform ablution after experiencing this last type. [The way a person can tell light sleep from deep sleep is that] deep sleep is sleep in which the person does not perceive sounds and would not be aware if something fell from his hand233 while light sleep is the opposite of this; so, the person would perceive or feel such. [KF: volume 1: page 13: line(s) 7-12: {acts that break ablution; question 5}]

Proof(s) from Primary Text(s): 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}]

223 Guiding Helper Line #287-288 Guiding Helper Excerpt: If you get drunk, or faint, or have a crazy fit, Your purity is gone.

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

Proof(s) from Primary Text(s): `A'ishah was asked about the last illness of the Messenger of Allah (May Allah bless him and give him peace). She said: The Prophet (May Allah bless him and give him peace) felt heaviness and then asked, "Have the people prayed?" We replied, "No. They are waiting for you." He then said, "Place for me water in the container." So, we did that. So, he sat down and washed himself [for ablution]. He then tried to get up but fainted instead. Then, he regained consciousness and then asked again, "Have the people prayed?" We replied, "No. They are waiting for you, O Messenger of Allah." He then said, "Place for me water in the container." So, we did that. So, he sat down and washed himself [for ablution]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 The Prophet (May Allah bless him and give him peace) said, "The pen [of writing good and bad deeds] has been raised from three types of people: (1) the one who is asleep until he wakes up, (1) the one who is a child until he reaches puberty, and (3) the one who is not sane until he regains consciousness236. [UF: volume 1: page 159: line(s) 12-13: {Ahmad; Abu Dawud; al-Hakim; `Ali ibn Abu Talib and `Umar}] O you who believe: Do not come near prayer while you are drunk237 until you are aware of what you speak nor when you are in a state of greater impurity … until you take a bath. And if you are sick or on a journey or one of you comes from performing nature's call, or you caress women and don't find water, then perform dry ablution with high clean earth. So, wipe your faces and hands. Indeed Allah is oft-pardoning and forgiving. [QU: volume 1: page 85: line(s) 9-10: {al-Qur'an; chapter 4; verse(s) 43}]

224 Guiding Helper Line #288 Guiding Helper Excerpt: And pray when well and fit.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): O you who believe: Do not come near prayer while you are drunk until you are aware of what you speak238 nor when you are in a state of greater impurity … until you take a bath. And if you are sick or on a journey or one of you comes from performing nature's call, or you caress women and don't find water, then perform dry ablution with high clean earth. So, wipe your faces and hands. Indeed Allah is oft-pardoning and forgiving. [QU: volume 1: page 85: line(s) 9-10: {al-Qur'an; chapter 4; verse(s) 43}]

225 Guiding Helper Line #289-292 Guiding Helper Excerpt: 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

Notes of Sources for Main Text Also if you didn't find what you were looking for. And all kisses on the lips make purity no more239.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 14: line(s) 14-17: {act that break ablution; question 12}]

Proof(s) from Primary Text(s): 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 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 women241 and don't find water, then perform dry ablution with high clean earth. So, wipe your faces and hands. Indeed Allah is oft-pardoning and forgiving. [QU: volume 1: page 85: line(s) 9-10: {al-Qur'an; chapter 4; verse(s) 43}] The Prophet (May Allah bless him and give him peace) used to [casually] kiss and touch [his wives] and then pray without performing ablution242. [AM: volume 1: page 47: line(s) 3-4: {Abu Dawud, purification, volume 1, page 45}]

239

This is the popular opinion in the Maliki school, but another valid opinion states that kisses on the lips do not break ablution unless they are accompanied by sensual pleasure. 240 What this means is that non-sensual kisses on other than the mouth do not break ablution. 241

The word used here is lāmasa which means literally to touch with a deep feeling. Maliki scholars interpret this verse as referring to

sensual touching of the opposite gender. Other non-Maliki scholars have interpreted this to refer to any touch while others have used a metaphorical interpretation to say that the touching here signifies full sexual intercourse. Thus, the Maliki position is between the two extremes. 242 The scholars use this to show that the touch/kiss must be accompanied by a desire for sensual pleasure or actually finding sensual pleasure. 137

The Guiding Helper 226 Guiding Helper Line #293 Guiding Helper Excerpt: Boys, if with your fingers or palm you touch your part;

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 14: line(s) 22-28: {act that break ablution; question 13}]

Proof(s) from Primary Text(s): 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}]

227 Guiding Helper Line #294-295 Guiding Helper Excerpt: Girls, if you put your hand inside the sides of your part; Know that in either case that'll break your purity.

Proof(s) from Secondary Text(s): As for Ibn `Ashir'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

Notes of Sources for Main Text [DT: volume 1: page 139: line(s) 3-4: {explanation of verse(s) 72-75 of al-Murshid al-Mu`in; near beginning}]

Proof(s) from Primary Text(s): 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}]

228 Guiding Helper Line #296 Guiding Helper Excerpt: And don't doubt your pureness; else, you've lost it for free.

Proof(s) from Secondary Text(s): 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 14: line(s) 33-35: {act that break ablution; question 15}] [KF: volume 1: page 15: line(s) 1: {act that break ablution; question 15}]

Proof(s) from Primary Text(s): 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}]

229 Guiding Helper Line #297

245

This applies to females also according to the Maliki scholars. 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

246

The Guiding Helper Guiding Helper Excerpt: And the one who leaves his din is also impure.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 14: line(s) 31-32: {act that break ablution; question 15}]

Proof(s) from Primary Text(s): O you who believe, the polytheists are only impure247; so, let them not approach the Sacred Mosque after this year of theirs... [QU: volume 1: page 191: line(s) 2-3: {al-Qur'an; chapter 9; verse(s) 28}] It was revealed to you and those before you, if you associate partners with Allah, your [previous] actions will become futile248 and you will be among the losers. [QU: volume 1: page 465: line(s) 11-12: {al-Qur'an; chapter 39; verse(s) 65}]

230 Guiding Helper Line #298 Guiding Helper Excerpt: Sit for nature's call until you are done and sure.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): One of the companions said to `Abdullah 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. `Abdullah ibn `Umar 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.}] `Abdullah ibn `Umar replied, "I went to the roof of a house of Hafsah for some need and I saw the Messenger of Allah (May Allah bless him and give him peace) performing nature's call with his back to the direction of prayer facing Syria.249" 247

The scholars use this to prove that those outside of the din are considered in a ritual state of impurity. As for their physical bodies, we are narrating the opinion that the bodies of non-Muslims are pure and not among the physical impurities. 248 The scholars use this to prove that a person who leaves the din has his previous ablution or bath for purification annulled and cancelled. Thus, he is now in a state of ritual impurity. 140

Notes of Sources for Main Text [LM: volume 1: page 61: hadith 151: {Muslim, purification, chapter 17; Bukhari, wet ablution, performing nature's call within a building}]

231 Guiding Helper Line #299 Guiding Helper Excerpt: Males, gently shake your part 'till the urine's cut off.

Proof(s) from Secondary Text(s): 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 . [DT: volume 1: page 144: line(s) 25-26: {explanation of verse(s) 76-77 of al-Murshid al-Mu`in; near beginning}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) passed by two graves and said, "These two dead people are being punished and their punishment is not for a big act [in the eyes of people]. As for one of them, he did not fully clean himself from [traces of] 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}]

232 Guiding Helper Line #300 Guiding Helper Excerpt: Then, boys and girls, use water to wash the filth off.

Proof(s) from Secondary Text(s): 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-Mu`in; right before the first derivative ruling}]

Proof(s) from Primary Text(s): 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}]

233 Guiding Helper Line #301-302 Guiding Helper Excerpt: But, you can also use a cloth or a stone Or something like that all by itself and alone.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

234 Guiding Helper Line #303-304 Guiding Helper Excerpt: That's if the filth isn’t spread all over the place. Else, you'll have to use water

Proof(s) from Secondary Text(s): 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. The Prophet did not mention water in these instructions, but we gain from elsewhere that although it is permissible to use only nonwater methods, it is superior to also use water. 142

253

Notes of Sources for Main Text [KF: volume 1: page 16: line(s) 13-14: {cleaning the private parts after nature's call; question 2}]

Proof(s) from Primary Text(s): 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}]

235 Guiding Helper Line #304 Guiding Helper Excerpt: or use both with grace.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 16: line(s) 24-26: {cleaning the private parts after nature's call; question 4}]

Proof(s) from Primary Text(s): 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}]

236 Guiding Helper Line #305 Guiding Helper Excerpt: Girls, if you breast-feed that won’t break your purity

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): No strong primary text evidence suggests that this breaks ablution and all acts are neutral by default.

237 Guiding Helper Line #306 Guiding Helper Excerpt: Nor if you change a kid's diaper in surety.

Proof(s) from Secondary Text(s): `Ali 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-Mu`in; second derivative ruling}]

238 Guiding Helper Line #307 Guiding Helper Excerpt: Boys and girls, you're still pure if you do perspire,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 255

If breast-feeding broke ablution, then it would not be valid for a woman to pray while breast-feeding. This is because it is a necessary condition for the correctness of prayer that it be performed in a state of purity. 256 Please note that most of the rulings we give in the Guiding Helper texts can be traced back to a definite statement of Imam Malik. Users of the Guiding Helper should not think that they are not getting the pure school of Imam Malik but are getting an altered version. This is not the case. We have restricted ourselves to quoting scholars that have formulated rulings based upon what Imam Malik said due to constrained time. Those of the future may wish to write their own notes of sources for the Guiding Helper using the excerpts of the Mudawwanah to prove that most or everything that we said is traceable back to a recorded statement of Imam Malik. 257 Although this is from a Hanafi book, this ruling conforms to what Imam Malik said. Those of the future may wish to find a similar statement in a Maliki book. 144

Notes of Sources for Main Text No strong primary text evidence suggests that this breaks ablution and all acts are neutral by default.

239 Guiding Helper Line #308-310 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): [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 `Urwah ibn Zubayr, and (11) touching the armpits according to Ibn `Umar [but this report has not been verified]258. [QF: volume 1: page 26: line(s) 23-29: {book 1; chapter 2; section 2}]

Proof(s) from Primary Text(s): 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.

240 Guiding Helper Line #311-313 Guiding Helper Excerpt: 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

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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. 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. 146 261

Notes of Sources for Main Text [QU: volume 1: page 537: line(s) 1-2: {al-Qur'an; chapter 56; verse(s) 77-79}]

241 Guiding Helper Line #313 Guiding Helper Excerpt: nor do prostration.

Proof(s) from Secondary Text(s): Prostrations of worship have the same preconditions as that of the formal prayer. [QF: volume 1: page 82: line(s) 1-2: {book 2; chapter 30; section 1}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) read chapter #ād of the Qur'an while he was on the pulpit and when he reached the verse of prostration, he descended and prostrated. The people present also prostrated with him266". [AM: volume 1: page(s) 147: line(s) 17-18: {Abu Dawud, formal prayer, volume 2, page 60; Darami, formal prayer, volume 1, page 407}] The Prophet (May Allah bless him and give him peace) used to prostrate in chapter Najm of the Qur'an while he was in Makkah but then when he migrated to Madinah, he stopped prostrating in this chapter267". [AM: volume 1: page(s) 147: line(s) 17-18: {Abu Dawud, formal prayer, volume 2, page 60; Darami, formal prayer, volume 1, page 407}] The Prophet (May Allah bless him and give him peace) used to recite the Qur'an and when he passed by a verse of prostration, he used to declare "Allahu Akbar268" and then fall prostrate". [AM: volume 1: page(s) 148: line(s) 11: {Bukhari, prostration, volume 2, page 647; Muslim, masjids, volume 1, page 405}]

265

Most of the traditional scholars understand this verse both literally and metaphorically. The literal interpretation is that only those that are in the state of ritual purity may touch the Qur'an. The metaphorical interpretation is that only those whose hearts are pure can access the real meaning of the Qur'an. 266 This shows that it is sunnah to prostrate after some verses in the Qur'an. 267 This is why there are fewer prostrations points in the Maliki school as compared to the other schools of Jurisprudence since Imam Malik did not count the ones that the Prophet (May Allah bless him and give him peace) stopped prostrating at during the end of his life. The Maliki school is the most accurate school with regard to what was later abrogated in Islam and what was not since it is directly linked to the place where the Prophet (May Allah bless him and give him peace) passed away. 268 It is because he used to declare Allahu Akbar that this type of prostration has been likened to the formal prayer; and just like one must be covered properly, pure, and facing the qiblah while performing the formal prayer, one must also be covered, pure, and facing the qiblah while performing prostrations of worship. 147

The Guiding Helper 242 Guiding Helper Line #314 Guiding Helper Excerpt: Thus, pureness and worship do share a relation.

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

Proof(s) from Primary Text(s): 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}]

243 Guiding Helper Line #315-316 Guiding Helper Excerpt: It's not enough just to perform ablution If you enjoyed yourself during ejaculation.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 85: line(s) 9-10: {al-Qur'an; chapter 4; verse(s) 43}] O you who believe, when you stand for prayer, [first] wash your faces, your hands to your elbows, wipe your head, [wash] your feet to the ankles. And if you are in a greater state of impurity271, then do a rigorous cleaning [by taking a bath]. Now if you are sick or on a journey (and one you has come from performing nature's call or having caressed women) and[/or] you do not find water, then make dry ablution with high clean earth [by] wiping your 269

Or just when he was waking up 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 148 270

Notes of Sources for Main Text faces and hands with it. Allah does not want to impose hardship on you but wants to purify you and complete His favor on you so that you may be thankful. [QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}] A man asked the Prophet (May Allah bless him and give him peace), "O Messenger of Allah, what if a man has to leave his wife early before he ejaculates, what does he have to do?" The Prophet (May Allah bless him and give him peace) replied, "[Bathing with] water is only [necessary] from [ejaculating] water[/liquid]272." [{Muslim, menstruation, water is only from water, hadith #518; Abu Dawud, purification}] A woman asked the Prophet (May Allah bless him and give him peace), "What if one of us sees a dream in which she is with her husband [having sexual intercourse]?" The Prophet (May Allah bless him and give him peace) replied, "If you find fluid [near your private part when you wake up], take a bath273." [JA: volume 1: page 362: hadith 1635: {Ibn Abu Shaybah, hasan}]

244 Guiding Helper Line #317-318 Guiding Helper Excerpt: And it's also not enough for penetration. For these two, take a bath for purification.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 22: line(s) 17-19: {acts that necessitate a bath for purification; question 5}]

Proof(s) from Primary Text(s): 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)}]

245 Guiding Helper Line #319 Guiding Helper Excerpt: Boys and girls,

Proof(s) from Secondary Text(s): 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. … [KF: volume 1: page 21: line(s) 25-29: {acts that necessitate a bath for purification; question 2}] Likewise, the [female or] person penetrated must also take a bath for purification if he/she is responsible [e.g., past puberty and sane]. [KF: volume 1: page 22: line(s) 19-20: {acts that necessitate a bath for purification; question 5}]

Proof(s) from Primary Text(s): 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. 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. 150 276

Notes of Sources for Main Text 246 Guiding Helper Line #319-320 Guiding Helper Excerpt: until bathing, don't say Allah's Book. Don't go to the mosque. Don't do the above. So, look.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): `Ali 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. [AM: volume 1: page(s) 50: line(s) 6: {Abu Dawud, bathing for purification, volume 1, page 462; Muslim, menstruation, volume 1, page 250}] The Prophet (May Allah bless him and give him peace) said, "I do not allow [to enter] the masjid for a person in a greater state of impurity nor the menstruating woman." [AM: volume 1: page(s) 51: line(s) 9-10: {Abu Dawud, purification, volume 1, page 58; Ibn Majah, purification, volume 1, page 212}] [From verse 6 in chapter five of the Qur'an, we can infer that the need of ablution is a lesser need than the need for a bath for purification. Thus, everything that the person in the lesser state of impurity is prevented from, the person in the greater state of impurity is prevented from] And the lesser impurity state is a subset of the greater impurity state.

279

It is mandub to recite some Qur'an always before going to sleep. We are narrating the easier opinion that such impure people may enter a masjid but may not enter the prayer hall of a masjid. Stricter rulings are available. 281 If water is not available or they cannot use it 282 This is a primary text proof for the unlawfulness of reciting the Qur'an while in a state of greater impurity. 151 280

The Guiding Helper [AM: volume 1: page(s) 26: line(s) 8-9: {explanation of al-Qur'an [5:6]}]

247 Guiding Helper Line #321-322 Guiding Helper Excerpt: Girls, if you menstruate or have post-natal bleeding, Take a bath

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): And they ask you about menstruation. Say to them: it is a hurt; so, stay away from women when they are in their bleeding periods. And do not come near them until they have become pure [from blood]. And then when they have purified themselves [i.e. by taking a bath for purification], then approach them from whence Allah has ordered you. Indeed Allah loves those who frequently repent and He loves those who keep pure. [QU: volume 1: page 35: line(s) 8-11: {al-Qur'an; chapter 2; verse(s) 222}] All the things that we have aforementioned about the external laws concerning menstruation also apply to postnatal 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}]

248 Guiding Helper Line #322 Guiding Helper Excerpt: after it ends

Proof(s) from Secondary Text(s): In order for the bath to be correct, it has to take place after the blood of menstruation and post-natal bleeding has ended. [KF: volume 1: page 22: line(s) 33-34: {acts that necessitate a bath for purification; question 7}]

283

Please note that menstruation and post-natal bleeding both basically share the same rulings

284

The points in our din that are agreed upon by almost all scholars (Ijmā`) have been gathered together in a book called al-Mughnī

written by Ibn Qudāmah al-Maqdasī. The Prophet (May Allah bless him and give him peace said), "My nation will not agree upon error." [Sharh Muslim (hadith #3544) by al-Nawawi] and "What the Muslims see as good is good and what the Muslims see as bad is bad." [Ahmad, hadith #3418, Ibn Mas`ud] Thus, consensus of the scholars on an opinion points to the fact that the opinion is correct. 152

Notes of Sources for Main Text Proof(s) from Primary Text(s): And they ask you about menstruation. Say to them: it is a hurt; so, stay away from women when they are in their bleeding periods. And do not come near them until they have become pure [from blood]. And then when they have purified themselves [i.e. by taking a bath for purification], then approach them from whence Allah has ordered you. Indeed Allah loves those who frequently repent and He loves those who keep pure. [QU: volume 1: page 35: line(s) 8-11: {al-Qur'an; chapter 2; verse(s) 222}]

249 Guiding Helper Line #322 Guiding Helper Excerpt: and the Book keep reading.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 39: line(s) 22-23: {book 1; chapter 10; issue 2}]

Proof(s) from Primary Text(s): `Ali 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]287. [AM: volume 1: page(s) 50: line(s) 6: {Abu Dawud, bathing for purification, volume 1, page 462; Muslim, menstruation, volume 1, page 250}]

250 Guiding Helper Line #323 Guiding Helper Excerpt: 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. 153

The Guiding Helper Until then, you're not allowed to have intercourse.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): And they ask you about menstruation. Say to them: it is a hurt; so, stay away from women when they are in their bleeding periods288. And do not come near them until they have become pure [from blood]. And then when they have purified themselves [i.e. by taking a bath for purification], then approach them from whence Allah has ordered you. Indeed Allah loves those who frequently repent and He loves those who keep pure. [QU: volume 1: page 35: line(s) 8-11: {al-Qur'an; chapter 2; verse(s) 222}]

251 Guiding Helper Line #324 Guiding Helper Excerpt: So, please him in other ways

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 38: line(s) 3-7: {menstruation and post-natal bleeding; question 7}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text [MW: volume 1: page(s) 54: hadith 94: {Malik, prayer, what is lawful for a man from his menstruating wife}]

252 Guiding Helper Line #324 Guiding Helper Excerpt: and avoid divorce.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 38: line(s) 1-2: {menstruation and post-natal bleeding; question 7}]

Proof(s) from Primary Text(s): When Ibn `Umar 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}]

253 Guiding Helper Line #325 Guiding Helper Excerpt: And you're not allowed to do the other things said

Proof(s) from Secondary Text(s): 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 [QF: volume 1: page 39: line(s) 22-23: {book 1; chapter 10; issue 2}]

Proof(s) from Primary Text(s): 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}] `A'ishah (May Allah be well pleased with her) said, "We used to be commanded to make up missed [Ramadan] fasts [from menstruation], but we were not commanded to make up missed formal prayers294. [AM: volume 1: page(s) 68: line(s) 10-11: {Bukhari, menstruation, volume 1, page 501; Muslim, menstruation, volume 1, page 265}] The Prophet (May Allah bless him and give him peace) said, "I do not allow [to enter] the masjid for a person in a greater state of impurity nor the menstruating woman." [AM: volume 1: page(s) 51: line(s) 9-10: {Abu Dawud, purification, volume 1, page 58; Ibn Majah, purification, volume 1, page 212}]

254 Guiding Helper Line #326 Guiding Helper Excerpt: Except saying Allah's Book when from heart it's read.

Proof(s) from Secondary Text(s): It is not unlawful for the bleeding woman to recite the Arabic Qur'an during the days of her menstruation or postnatal 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. [KF: volume 1: page 38: line(s) 8-9: {menstruation and post-natal bleeding; question 7}]

Proof(s) from Primary Text(s): `Ali 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]295.

blood is considered extra and pure (refer to footnote 551 of the Explanatory Notes of the Guiding Helper for more details on this subject). Now if the post-natal bleeding stops for fifteen full days, the next bleeding seen is to be considered that of menstruation. Reference: [KF: volume 1: page 37: line(s) 29-30: {menstruation and post-natal bleeding, question 6, near end}]] 293 The menstruating woman is unable to pray because she is unable to lift off herself the state of impurity she is in. Thus, she will also not be allowed to do the acts that those in need of ablution (which is a lesser state of impurity) are prevented from (e.g., circumambulation, touching the Qur'an, and prostrations of worship) except verbally reciting the Arabic Qur’an. 294 This is a proof that praying and fasting is nor allowed during menstruation. 156

Notes of Sources for Main Text [AM: volume 1: page(s) 50: line(s) 6: {Abu Dawud, bathing for purification, volume 1, page 462; Muslim, menstruation, volume 1, page 250}]

255 Guiding Helper Line #327 Guiding Helper Excerpt: If your menstrual bleeding lasts more than fifteen days

Proof(s) from Secondary Text(s): The longest menstrual bleeding period for a woman is fifteen days. [KF: volume 1: page 36: line(s) 22-23: {menstruation and post-natal bleeding; question 3}]

Proof(s) from Primary Text(s): 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}]

256 Guiding Helper Line #328 Guiding Helper Excerpt: Or more than three days plus what you have known by your ways.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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. 157

The Guiding Helper 257 Guiding Helper Line #329-330 Guiding Helper Excerpt: The extra blood is pure. So, you can pray and fast And have intercourse, even if this blood does last.

Proof(s) from Secondary Text(s): 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]. [KF: volume 1: page 37: line(s) 1-2: {menstruation and post-natal bleeding; question 3}]

Proof(s) from Primary Text(s): 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}]

258 Guiding Helper Line #331-332 Guiding Helper Excerpt: The same is also true if it starts up too quick As long as the last cycle didn’t end too quick.

Proof(s) from Secondary Text(s): 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]. [KF: volume 1: page 36: line(s) 24-28: {menstruation and post-natal bleeding; question 3}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text altogether." The Prophet (May Allah bless him and give him peace) replied, “No your bleeding is from a vein and that isn't menstrual blood. So when your [real] menstrual bleeding approaches, leave off praying and when your [real] menstrual bleeding goes away, wash off the blood from yourself [by taking a bath for purification] and then pray the formal prayer. Then, perform ablution for every [wajib] formal prayer until that time [for your real menstrual bleeding] comes again299." [LM: volume 1: page(s) 70-71: hadith 190: {Muslim, purification, the bath and prayer of the woman with constant bleeding problems, Bukhari, wet ablution (book 4), washing off menstruation (chapter 63)}]

259 Guiding Helper Line #333-335 Guiding Helper Excerpt: Next, we'll teach how to bathe for purification. It's easy and doesn't require concentration. Four musts are in bathing for purification.

Proof(s) from Secondary Text(s): Ibn `Ashir said that the wajibs of bathing for purification are four. [DT: volume 1: page 150: line(s) 12-13: {explanation of verse(s) 78-80 of al-Murshid al-Mu`in; near beginning}]

Proof(s) from Primary Text(s): 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.

260 Guiding Helper Line #336 Guiding Helper Excerpt: Make an intent like you did for ablution.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 150: line(s) 13-16: {explanation of verse(s) 78-80 of al-Murshid al-Mu`in; near beginning}]

299

We are narrating the opinion that it is only mandub (and not wajib) for a woman with constant bleeding problems to re-perform ablution for each formal prayer [QF: volume 1: page 40: line(s) 21-22: {book 2; chapter 10; end note}]. 159

The Guiding Helper Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Actions are only according to their intentions and every man shall have only what he intends300". [{Bukhari, hadith #1}]

261 Guiding Helper Line #337 Guiding Helper Excerpt: Pass your hand or a cloth over your wet body. Or use a glove, rope, string, towel, or a shoddy.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 151: line(s) 9-11: {explanation of verse(s) 78-80 of al-Murshid al-Mu`in; near beginning}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said to `A'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, `A'ishah took the woman to the side and explained to her that she should use the piece of cloth/cotton to follow/reach [to wipe up] all the traces of the blood303. [{Bukhari, menstruation, the rubbing of a woman during bathing, hadith #303}]

262 Guiding Helper Line #339-340 Guiding Helper Excerpt: 300

Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered words. 301 For example, a person can appoint his/her spouse to rub their back. Or he /she can appoint any person of the same gender to rub his/her back as long as the person is covering the region between the naval and the knees. 302 The Maliki scholars say this rubbing is fulfilled by simply passing one's hand over one's body without exerting force. 303 This is another proof for why passing a hand or a cloth over one's wet body is necessary during ablution. 160

Notes of Sources for Main Text "Reach all the hidden parts", Ibn Rushd speaks and talks, "Like under your arms and in between your buttocks."

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): A woman asked the Prophet (May Allah bless him and give him peace) how she should cleanse herself after her bleeding stops. The Prophet (May Allah bless him and give him peace) answered, "Take a scented piece of cloth and cleanse yourself with it." She demanded further clarifications and said, "But, how should I cleanse myself with it?" The Prophet (May Allah bless him and give him peace) in shyness said, "Subhanallah, just cleanse yourself with it. Then, `A'ishah took the woman to the side and explained to her that she should use the piece of cloth/cotton to follow/reach [to wipe up] all the traces of the blood. [{Bukhari, menstruation, the rubbing of a woman during bathing, hadith #303}]

263 Guiding Helper Line #341 Guiding Helper Excerpt: Go between your hair. Tight braids have to be undone.

Proof(s) from Secondary Text(s): 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-Mu`in; after first quoted stanza of poetry}]

304

Please note that in ablution however, this is not wajib. Also note that although this is the popular opinion, another valid opinion in the Maliki school states that undoing tight hair braids is only a less-stressed sunnah or fadilah. Reference: [QF: volume 1: page 27: line(s) 13-14: {book 1, chapter 3, section 3}]. Those that find difficulty with the popular ruling may take this easier dispensation and as such do not need to undo tight hair braids when taking a bath for purification. 161

The Guiding Helper Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Under each hair strand is the state greater impurity; so, wet the hair well and cleanse the skin." [AM: volume 1: page(s) 26: line(s) 4-5: {Abu Dawud, purification, volume 1, page 63; Tirmidhi, purification, volume 1, page 178; Ibn Majah, purification, volume 1, page 196}]

264 Guiding Helper Line #342 Guiding Helper Excerpt: Don't take a break until you're entirely done.

Proof(s) from Secondary Text(s): The second wajib of bathing for purification is to do one action right after the other [without a big break]. [DT: volume 1: page 151: line(s) 7: {explanation of verse(s) 78-80 of al-Murshid al-Mu`in; near beginning}]

Proof(s) from Primary Text(s): `A'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}]

265 Guiding Helper Line #343-346 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text container, it is flowing, or it can't be poured out, one can put one's hands in the container without washing them first, (2) rinsing the mouth, (3) inhaling water into the nose, (4) blowing it out, and (5) wiping the holes of the ears; however, one should not wipe too deeply as that will hurt one's hearing. As for the front and back of the external ear, it is wajib [and not sunnah] to wash because it enters into the external surface of the body. [KF: volume 1: page 19: line(s) 17-22: {sunnahs of bathing; question 1}]

Proof(s) from Primary Text(s): `A'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 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. [LM: volume 1: page 68: hadith 181: {Muslim, description of baths for purification; Bukhari, bathing for purification, performing ablution before bathing}]

266 Guiding Helper Line #347 Guiding Helper Excerpt: The fadilahs are saying "Bismillah" at start,

Proof(s) from Secondary Text(s): The second fadilah of bathing for purification is saying "Bismillah". [DT: volume 1: page 154: line(s) 18: {explanation of verse(s) 81-83 of al-Murshid al-Mu`in; near beginning of mandubs}]

Proof(s) from Primary Text(s): 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]

267 Guiding Helper Line #348 Guiding Helper Excerpt: Starting with washing the impurities and private part;

Proof(s) from Secondary Text(s): 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. Please note that part of ablution is: (1) rinsing the mouth, (2) inhaling water in the nose, (3) blowing it out, and (4) wiping the ear [with its hole]. 163

308

The Guiding Helper [KF: volume 1: page 20: line(s) 2-5: {fadilahs of bathing; question 1}]

Proof(s) from Primary Text(s): 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… [LM: volume 1: page 69: hadith 182: {Muslim, description of baths for purification; Bukhari, bathing for purification, rinsing one's mouth and inhaling water in the nose in baths for purification}]

268 Guiding Helper Line #349-350 Guiding Helper Excerpt: Then, refrain from touching it with fingers or palm, But if you touch it, do Wudu' and remain calm310;

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

269 Guiding Helper Line #351

309

This is the first thing that the Prophet would do after washing his hands at start. 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

310

Notes of Sources for Main Text Guiding Helper Excerpt: Washing limbs of ablution before the rest,

Proof(s) from Secondary Text(s): 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-Mu`in; before first derivative ruling}]

Proof(s) from Primary Text(s): `A'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 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 pour three handfuls of water on his head. Then, he would pour water on his entire skin. [LM: volume 1: page 68: hadith 181: {Muslim, description of baths for purification; Bukhari, bathing for purification, performing ablution before bathing}]

270 Guiding Helper Line #352 Guiding Helper Excerpt: Starting with the top and the right; this way is best;

Proof(s) from Secondary Text(s): The sixth fadilah is to begin with the top of the body before the bottom. right side before the left.

The seventh fadilah is to begin with the

[DT: volume 1: page 155: line(s) 12-13: {explanation of verse(s) 81-83 of al-Murshid al-Mu`in; after first derivative ruling}]

Proof(s) from Primary Text(s): `A'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 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. [LM: volume 1: page 68: hadith 181: {Muslim, description of baths for purification; Bukhari, bathing for purification, performing ablution before bathing}]

The Prophet (May Allah bless him and give him peace) used to love to begin with the right limbs [before the left] as much as he could in becoming pure, putting on his shoes, and letting down [/combing] his hair.

311

This shows that it is sunnah to wash the two hands at start. This shows that it is sunnah to wash the two hands at start. 313 This shows that the Prophet washed his head before his lower body parts (after completing the optional wet ablution at start). 165 312

The Guiding Helper [{Nisa'i, Purification, which foot should one begin washing, hadith #111}]

271 Guiding Helper Line #353 Guiding Helper Excerpt: Combing between the roots of the hair of your head,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): `A'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 up] 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. [LM: volume 1: page 68: hadith 181: {Muslim, description of baths for purification; Bukhari, bathing for purification, performing ablution before bathing}]

272 Guiding Helper Line #334 Guiding Helper Excerpt: "Pouring water on your head thrice", Sidi Khalil said.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): `A'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 up] 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. [LM: volume 1: page 68: hadith 181: {Muslim, description of baths for purification; Bukhari, bathing for purification, performing ablution before bathing}]

314

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

Notes of Sources for Main Text 273 Guiding Helper Line #335-336 Guiding Helper Excerpt: If you don't have water or think that it'll hurt, You can still become pure

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 impurity315, then do a rigorous cleaning [by 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. [QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]

274 Guiding Helper Line #356-357 Guiding Helper Excerpt: by simply striking dirt, Or a rock or a stone, or something from the earth.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 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. 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. 167 316

The Guiding Helper caressed women) and[/or] you do not find water, then make dry ablution with high clean earth318 [by] wiping your faces and hands with it. Allah does not want to impose hardship on you but wants to purify you and complete His favor on you so that you may be thankful. [QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]

The Prophet (May Allah bless him and give him peace) said, "Dry ablution consist of two strikes: (1) the strike for the face and (2) the strike for the hands to the elbows." [AM: volume 1: page(s) 37: line(s) 4-5: {Dar Qutni, volume 1, page 180; Hakim, volume 1, page 180}]

275 Guiding Helper Line #358-359 Guiding Helper Excerpt: Pray one wajib prayer to which the time gave birth And no more.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Ibn `Abbas 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}]

276 Guiding Helper Line #359-360 Guiding Helper Excerpt: But, you can pray with it on the dead, Also the extras, but soon after what you read.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text [DT: volume 1: page 170: line(s) 11-12: {explanation of verse(s) 90 of al-Murshid al-Mu`in; near beginning}]

Proof(s) from Primary Text(s): 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}]

277 Guiding Helper Line #361 Guiding Helper Excerpt: And you can do extra acts of worship alone

Proof(s) from Secondary Text(s): 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-Mu`in; near beginning}]

Proof(s) from Primary Text(s): 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.

278 Guiding Helper Line #362 Guiding Helper Excerpt: Or pray the Friday prayer if you hit the stone.

Proof(s) from Secondary Text(s): [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}]

Proof(s) from Primary Text(s): 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 279 Guiding Helper Line #363 Guiding Helper Excerpt: Act by this last rhyme only when sick or travelling.

Proof(s) from Secondary Text(s): 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-Mu`in; near beginning}]

Proof(s) from Primary Text(s): 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 impurity, then do a rigorous cleaning [by taking a bath]. Now if you are sick or a journey319 (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. [QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]

280 Guiding Helper Line #364-365 Guiding Helper Excerpt: Next, the rulings of this we will be unraveling. You must begin with striking the stone with intent.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 28: line(s) 13-14: {wajibs of dry ablution; question 1}] The second wajib if to strike the pure earth material by placing one's palms on it. [KF: volume 1: page 28: line(s) 22-23: {wajibs of dry ablution; question 1}]

Proof(s) from Primary Text(s):

319

Because the verse explicitly mentions those that are sick or on a journey, these people are given unrestricted permission for dry ablution while those that are healthy and at home are given restricted permission to perform dry ablution. 170

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace) said, "Actions are only according to their intentions and every man shall have only what he intends320". [{Bukhari, hadith #1}] The Prophet (May Allah bless him and give him peace) said, "Dry ablution consist of two strikes: (1) the strike for the face and (2) the strike for the hands to the elbows." [AM: volume 1: page(s) 37: line(s) 4-5: {Dar Qutni, volume 1, page 180; Hakim, volume 1, page 180}] The Prophet (May Allah bless him and give him peace) said, "One strike[/touch of the earth material] is sufficient for your face and your hands." [AM: volume 1: page(s) 37: line(s) 5: { Dar Qutni }]

281 Guiding Helper Line #366-367 Guiding Helper Excerpt: You must wipe your face and hands, to the wrists we meant. You must comb your fingers though

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 28: line(s) 24-25: {wajibs of dry ablution; question 1}]

Proof(s) from Primary Text(s): 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 impurity, then do a rigorous cleaning [by taking a bath]. Now if you are sick or on a journey (and one you has come from performing nature's call or having caressed women) and[/or] you do not find water, then make dry ablution with high clean earth [by] wiping your 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. [QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}] The Prophet (May Allah bless him and give him peace) said, "It is sufficient for you to strike your hands in the dirt [once], then blow on your hands, and then wipe your face and palms to the wrists." [AM: volume 1: page(s) 37: line(s) 5: { Dar Qutni; Nayl al-Awtar, volume 1, page 264}]

320

Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered words. 321 Allah only mentions the hands (which linguistically speaking end at the wrists). Thus, it is only wajib to wipe up to the hands. As for combing the fingers through, it is part of the wiping of the hands mentioned in the verse above. 171

The Guiding Helper 282 Guiding Helper Line #367-368 Guiding Helper Excerpt: and not take a break During the actions and between what you partake.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 29: line(s) 12-13: {wajibs of dry ablution; question 1}]

Proof(s) from Primary Text(s): 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.

283 Guiding Helper Line #369-370 Guiding Helper Excerpt: For wajib prayers, you must wait until their times Before striking the stone, but do hear these next rhymes:

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 177: line(s) 7: {explanation of verse(s) 92-94 of al-Murshid al-Mu`in; after third excerpt of poetry}]

Proof(s) from Primary Text(s): 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 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. [QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]

322

The words when you stand for prayer denote that the time for the prayer should be in before the acts are practiced. However in the case of wet ablution and baths for purification, the Prophet is known to have performed multiple wajib acts with one act of wet ablution or a single bath for purification; thus, that only leaves dry ablution to have this restriction. 172

Notes of Sources for Main Text 284 Guiding Helper Line #371-373 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 28: line(s) 5-14: {dry ablution; question 9}]

Proof(s) from Primary Text(s): 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 taking a bath]. Now if you are sick or on a journey (and one you has come from performing nature's call or having caressed women) and[/or] you do not find324 water, then make dry ablution with high clean earth [by] wiping your faces and hands with it. Allah does not want to impose hardship on you but wants to purify you and complete His favor on you so that you may be thankful. [QU: volume 1: page 108: line(s) 1-8: {al-Qur'an; chapter 5; verse 6}]

285 Guiding Helper Line #374 Guiding Helper Excerpt: Waiting is mandub

Proof(s) from Secondary Text(s): 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

323 324

This shows that this is the beginning of the interval in which one decides whether to do dry ablution or search for water. Since Allah says "find", it is wajib to attempt to look for water if it is easily found nearby and one can use it. 173

The Guiding Helper the middle of the first time of prayer. … It is mandub for the third type of person to pray at the end of the first time of prayer. [KF: volume 1: page 28: line(s) 5-14: {dry ablution; question 9}]

Proof(s) from Primary Text(s): 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}]

286 Guiding Helper Line #374 Guiding Helper Excerpt: in the first of the time pair.

Proof(s) from Secondary Text(s): When the second time of prayer enters, then all these sectional mandub rulings no longer apply. [KF: volume 1: page 28: line(s) 16-17: {dry ablution; question 9}]

287 Guiding Helper Line #375-376 Guiding Helper Excerpt: 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.

288 Guiding Helper Line #377-378 Guiding Helper Excerpt: The sunnahs are wiping the face before the hand, Wiping arms to elbows after striking the sand.

Proof(s) from Secondary Text(s): 174

Notes of Sources for Main Text The sunnahs of dry ablution are four: (1) to wipe the hands before the face…, (2) to touch the earth material again before wiping the hands, (3) to wipe up to the elbows, and (4) to transport traces of the dirt to the limbs that are wiped; this is done by not wiping the dirt off on something else before wiping the face and hands. [KF: volume 1: page 28: line(s) 16-17: {dry ablution; question 9}]

Proof(s) from Primary Text(s): The face is mentioned before the hands in verse [5:6] of the Qur'an. The Prophet (May Allah bless him and give him peace) said, "Dry ablution consist of two strikes: (1) the strike for the face and (2) the strike for the hands to the elbows." [AM: volume 1: page(s) 37: line(s) 4-5: {Dar Qutni, volume 1, page 180; Hakim, volume 1, page 180}]

289 Guiding Helper Line #379-380 Guiding Helper Excerpt: Fadilahs are not talking, saying "Bismillah", Doing it gracefully, and facing the qiblah.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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." [{Tirmidhi, prayer, the merit of the first time, hadith #155}] 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] The Prophet (May Allah bless him and give him peace) said, "Dry ablution consist of two strikes: (1) the strike for the face and (2) the strike for the hands to the elbows.326" [AM: volume 1: page(s) 37: line(s) 4-5: {Dar Qutni, volume 1, page 180; 325 326

This is a proof for the fadilah of remaining quiet during ablution (wet or dry) except with the remembrance of Allah. The Prophet demonstrated how to do this gracefully. 175

The Guiding Helper Hakim, volume 1, page 180}] The Prophet (May Allah bless him and give him peace) said, "The noblest of all sitting [postures] is that which faces the qiblah."

290 Guiding Helper Line #381-382 Guiding Helper Excerpt: Things that break ablution also make this void. But, water found before prayer must be employed.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

291 Guiding Helper Line #383-386 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text and (7) the person who forgot that he had water and then later remembered that he had water; now if this last person remembers while in prayer, his prayer becomes invalid. [KF: volume 1: page 27: line(s) 20-36: {dry ablution; question 10}] [KF: volume 1: page 28: line(s) 1-2: {dry ablution; question 10}]

Proof(s) from Primary Text(s): 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. [JA: volume 1: page 357: hadith 1612: {Tabarani}]

292 Guiding Helper Line #387 Guiding Helper Excerpt: The prayers are five.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 293 Guiding Helper Line #387 Guiding Helper Excerpt: So, don't miss a single one.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}] …Indeed prayer is on the believers an inscribed injunction at specific times. [QU: volume 1: page 95: line(s) 10-11: {al-Qur'an; chapter 4; verse(s) 103}]

294 Guiding Helper Line #388 Guiding Helper Excerpt: Each one has two times. So, pray it in the first one.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 39: line(s) 8-10: {timings of prayer; question 1}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text The Prophet said, This was [Angel] Jibra'il upon whom be peace who came to teach you your din." He had prayed Subh prayer when dawn appeared, prayed Dhuhr when the sun started descending [from its climax], prayed `Asr when he saw his shadow to be about his height, prayed Maghrib when the sun set (and [commanded] the person fasting to break his fast), and then he prayed `Isha' when the [red] twilight of night went away. Then the next day, he prayed Subh with us when some bright light appeared [before sunrise], prayed Dhuhr when the shadow [height] was similar [to his height], prayed `Asr when the shadow [height] was similar to twice [his height], prayed Maghrib with one time when the sun set (and [commanded] the person fasting to break his fast), and then he prayed `Isha' when an hour of the night had passed. Then he said, "The [correct] time for prayer is between yesterday's prayer times and today's prayer times330". [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 `Asr when the sun was still raised in the sky. Then he commanded and commenced Maghrib when the sun had set. Then, he commanded and commenced `Isha' when the glow of [red] twilight disappeared. Then [the next day], he delayed Subh prayer until when he finished it, the person [knowledgeable of the timings of the day] said, "It's almost as if the sun has risen." Then, he delayed Dhuhr prayer until it was prayed at about the time `Asr was prayed the day before. Then, he delayed `Asr prayer until when he was done with it, the person [knowledgeable of the timings of the day] said, "The sun has become red." Then, he delayed Maghrib prayer until it was prayed when the twilight was about to go away. Then, he delayed `Isha' prayer until it was the first third of the night. Then on the following morning, the Prophet (May Allah bless him and give him peace) called the questioner and said, "The [correct] time for prayer is what is between331 these two [i.e. the timings demonstrated on the first day and the timings demonstrated on the second day]." [{Sahih Muslim, masjids and places of prayer, timings of the five prayers, hadith #971}] The polytheists once prevented the Prophet (May Allah bless him and give him peace) from `Asr prayer until the sun had become red - or had become deep yellow; so the Messenger of Allah (May Allah bless him and give him peace) said, "Those [polytheists] busied us away from `Asr prayer. May Allah fill their bodies and graves with fire - or he said May Allah stuff their bodies and graves with fire332." [{Sahih Muslim, masjids and places of prayer, proof of him who says `Asr is the middle prayer, hadith #997}]

295 Guiding Helper Line #389 Guiding Helper Excerpt: Subh is the morning prayer whose time starts at dawn.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 40: line(s) 3-5: {timings of prayer; question 2}]

Proof(s) from Primary Text(s): A questioner came to the Prophet (May Allah bless him and give him peace) asking him about the timings of the formal prayers, but he didn't answer him. Instead, he [to demonstrate the timings] commenced Subh prayer when dawn first broke and people couldn't recognize each other's [faces due to the darkness]. Then, he commanded and commenced Dhuhr prayer right after high noon. Such that a person said, "It is the halfway point of the day." and this person was the most knowledgeable of the people concerning [timings of the day]. Then, he commanded and commenced `Asr when the sun was still raised in the sky. Then he commanded and commenced Maghrib when the sun had set. Then, he commanded and commenced `Isha' when the glow of [red] twilight disappeared. Then [the next day], he delayed Subh prayer until when he finished it, the person [knowledgeable of the timings of the day] said, "It's almost as if the sun has risen." Then, he delayed Dhuhr prayer until it was prayed at about the time `Asr was prayed the day before. Then, he delayed `Asr prayer until when he was done with it, the person [knowledgeable of the timings of the day] said, "The sun has become red." Then, he delayed Maghrib prayer until it was prayed when the twilight was about to go away. Then, he delayed `Isha' prayer until it was the first third of the night. Then on the following morning, the Prophet (May Allah bless him and give him peace) called the questioner and said, "The [correct] time for prayer is what is between333 these two [i.e. the timings demonstrated on the first day and the timings demonstrated on the second day]." [{Sahih Muslim, masjids and places of prayer, timings of the five prayers, hadith #971}]

296 Guiding Helper Line #390 Guiding Helper Excerpt: Dhuhr is the post-noon prayer before shadows are drawn.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 39: line(s) 12-15: {timings of prayer; question 2}]

Proof(s) from Primary Text(s): The Prophet said, This was [Angel] Jibra'il upon whom be peace who came to teach you your din." He had prayed Subh prayer when dawn appeared, prayed Dhuhr when the sun started descending [from its climax], prayed `Asr

333

This between is inclusive of the two end points that he showed. 180

Notes of Sources for Main Text when he saw his shadow to be about his height, prayed Maghrib when the sun set (and [commanded] the person fasting to break his fast), and then he prayed `Isha' when the [red] twilight of night went away. Then the next day, he prayed Subh with us when some bright light appeared [before sunrise], prayed Dhuhr when the shadow [height] was similar [to his height], prayed `Asr when the shadow [height] was similar to twice [his height], prayed Maghrib with one time when the sun set (and [commanded] the person fasting to break his fast), and then he prayed `Isha' when an hour of the night had passed. Then he said, "The [correct] time for prayer is between yesterday's prayer times and today's prayer times334". [AM: volume 1: page 78: line(s) 1-3 {Nisa'i, hadith #498}]

297 Guiding Helper Line #391 Guiding Helper Excerpt: `Asr is the afternoon prayer when long shadows dawn.

Proof(s) from Secondary Text(s): The first time of `Asr 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}]

Proof(s) from Primary Text(s): The Prophet said, This was [Angel] Jibra'il upon whom be peace who came to teach you your din." He had prayed Subh prayer when dawn appeared, prayed Dhuhr when the sun started descending [from its climax], prayed `Asr when he saw his shadow to be about his height, prayed Maghrib when the sun set (and [commanded] the person fasting to break his fast), and then he prayed `Isha' when the [red] twilight of night went away.

334

The words "between these two" times supports the Maliki view that each prayer time has two distinct time intervals. For example, the time for Subh is said to be in between the start of dawn and the brightening of the sky (disappearance of the stars). However, we know from other hadith that the Prophet told us that the valid time for Subh lasts up until sunrise. Thus, the Maliki view joins between the two hadith the best. A similar statement can be made for all of the other prayer's times. 335 If one wants a quick easy way to estimate the timing of `Asr (for example when one does not have a perpetual regular prayer schedule, cannot measure the shadow lengths of objects, or is not apt to use complex mathematical formulas), he may use the following rough estimation all-year-round for most places in the world: `Asr's Time =

(Time of High noon) + {[(Time of Sunset) - (Time of High noon)] / 2} + (20 minutes)

For example, if high noon is at 12 pm and sunset is at 6 pm, then there are 6 hours between high noon and sunset on this day. Half of 6 hours is three hours; and 12 pm plus 3 hours is equal to 3 pm; and 3 pm plus 20 minutes is equal to 3:20 pm; thus, the rough estimation of `Asr's time in this example would be 3:20 pm. If one want's an even more accurate estimation, then one should add only 1 or 2 minutes (instead of 20) in December and January; one should add 10 minutes in February, June, July, and November; finally, one should add 20 minutes (as mentioned originally) in March, April, May, August, September, and October.; these adjustments are for the Northern hemisphere; those in the Southern hemisphere may have to shift these adjustments according to which months they experience the four seasons. Please remember that this is only an estimation and one should expect the actual time of `Asr to differ by (+/-) 5 minutes or more. 181

The Guiding Helper Then the next day, he prayed Subh with us when some bright light appeared [before sunrise], prayed Dhuhr when the shadow [height] was similar [to his height], prayed `Asr when the shadow [height] was similar to twice [his height], prayed Maghrib with one time when the sun set (and [commanded] the person fasting to break his fast), and then he prayed `Isha' when an hour of the night had passed. Then he said, "The [correct] time for prayer is between yesterday's prayer times and today's prayer times336". [AM: volume 1: page 78: line(s) 1-3 {Nisa'i, hadith #498}]

298 Guiding Helper Line #392 Guiding Helper Excerpt: Maghrib is the prayer prayed after the sun is gone.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 39: line(s) 19-20: {timings of prayer; question 2}] [KF: volume 1: page 40: line(s) 1: {timings of prayer; question 2}]

Proof(s) from Primary Text(s): A questioner came to the Prophet (May Allah bless him and give him peace) asking him about the timings of the formal prayers, but he didn't answer him. Instead, he [to demonstrate the timings] commenced Subh prayer when dawn first broke and people couldn't recognize each other's [faces due to the darkness]. Then, he commanded and commenced Dhuhr prayer right after high noon. Such that a person said, "It is the halfway point of the day." and this person was the most knowledgeable of the people concerning [timings of the day]. Then, he commanded and commenced `Asr when the sun was still raised in the sky. Then he commanded and commenced Maghrib when the sun had set. Then, he commanded and commenced `Isha' when the glow of [red] twilight disappeared. Then [the next day], he delayed Subh prayer until when he finished it, the person [knowledgeable of the timings of the day] said, "It's almost as if the sun has risen." Then, he delayed Dhuhr prayer until it was prayed at about the time `Asr was prayed the day before. Then, he delayed `Asr prayer until when he was done with it, the person [knowledgeable of the timings of the day] said, "The sun has become red." Then, he delayed Maghrib prayer until it was prayed when the twilight was about to go away. Then, he delayed `Isha' prayer until it was the first third of the night. Then on the following morning, the Prophet (May Allah bless him and give him peace) called the

336

The words "between these two" times supports the Maliki view that each prayer time has two distinct time intervals. For example, the time for Subh if said to be in between the start of dawn and the brightening of the sky (disappearance of the stars). However, we know from other hadith that the Prophet told us that the valid time for Subh lasts up until sunrise. Thus, the Maliki view joins between the two hadith the best. A similar statement can be made for all of the other prayer's times. 337 We are narrating the easier Maliki opinion in the Guiding Helper texts that Maghrib like all of the other prayers also has a stretched time interval for its first time. We have done this to make things easier for people who live in and work in the modern commuting world. For example according to the popular opinion in the Maliki school: if the sun sets while a person is driving (operating a personal vehicle of transportation) home from work, he must stop the car right then and there and pray; as this is very difficult, we have narrated an easier opinion given in [QF: volume 1: page 42: line(s) 20: {book 2; chapter 2; section 1}]. (Please refer to footnote 451 of the Explanatory Notes of the Guiding Helper.) People who want to follow tougher opinions are free to do so. 182

Notes of Sources for Main Text questioner and said, "The [correct] time for prayer is what is between338 these two [i.e. the timings demonstrated on the first day and the timings demonstrated on the second day]." [{Sahih Muslim, masjids and places of prayer, timings of the five prayers, hadith #971}]

299 Guiding Helper Line #393 Guiding Helper Excerpt: `Isha' is prayed when the sky's red glow is not seen.

Proof(s) from Secondary Text(s): The first time of `Isha' 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. [KF: volume 1: page 40: line(s) 2: {timings of prayer; question 2}]

Proof(s) from Primary Text(s): A questioner came to the Prophet (May Allah bless him and give him peace) asking him about the timings of the formal prayers, but he didn't answer him. Instead, he [to demonstrate the timings] commenced Subh prayer when dawn first broke and people couldn't recognize each other's [faces due to the darkness]. Then, he commanded and commenced Dhuhr prayer right after high noon. Such that a person said, "It is the halfway point of the day." and this person was the most knowledgeable of the people concerning [timings of the day]. Then, he commanded and commenced `Asr when the sun was still raised in the sky. Then he commanded and commenced Maghrib when the sun had set. Then, he commanded and commenced `Isha' when the glow of [red] twilight disappeared. Then [the next day], he delayed Subh prayer until when he finished it, the person [knowledgeable of the timings of the day] said, "It's almost as if the sun has risen." Then, he delayed Dhuhr prayer until it was prayed at about the time `Asr was prayed the day before. Then, he delayed `Asr prayer until when he was done with it, the person [knowledgeable of the timings of the day] said, "The sun has become red." Then, he delayed Maghrib prayer until it was prayed when the twilight was about to go away. Then, he delayed `Isha' prayer until it was the first third of the night. Then on the following morning, the Prophet (May Allah bless him and give him peace) called the questioner and said, "The [correct] time for prayer is what is between340 these two [i.e. the timings demonstrated on the first day and the timings demonstrated on the second day]." [{Sahih Muslim, masjids and places of prayer, timings of the five prayers, hadith #971}]

338

This between is inclusive of the two end points that he showed. This is the popular opinion in the Maliki school. Another valid opinion in the Maliki school is that `Isha's first time ends at the midway point between sunset and dawn [KH:V1:213:I11]. For example if sunset is at 6 pm and dawn is at 6 am, there are 12 hours between dawn and sunset in this example. The midway point between sunset and dawn would thus be at 12 am in this example. The reason why we are mentioning this is that those that have difficulty (e.g., due to a conflicting work/commuting schedule) following the popular opinion (i.e. the one-third of the night opinion) may follow the one mentioned in this footnote (i.e. the one-half of the night opinion); and we pray that such people's `Isha' prayers are also accepted. 340 This between is inclusive of the two end points that he showed. 183 339

The Guiding Helper 300 Guiding Helper Line #394-398 Guiding Helper Excerpt: Pray Subh from the first of dawn 'till the stars still gleam. Pray Dhuhr 'till your post-noon shadow's taller than you. Pray `Asr from then 'till the sun has a yellow view. Pray Maghrib soon after the sun is out of sight. Pray `Isha' 'till the end of the first third of night.

Proof(s) from Secondary and Primary Text(s): A questioner came to the Prophet (May Allah bless him and give him peace) asking him about the timings of the formal prayers, but he didn't answer him. Instead, he [to demonstrate the timings] commenced Subh prayer when dawn first broke and people couldn't recognize each other's [faces due to the darkness]. Then, he commanded and commenced Dhuhr prayer right after high noon. Such that a person said, "It is the halfway point of the day." and this person was the most knowledgeable of the people concerning [timings of the day]. Then, he commanded and commenced `Asr when the sun was still raised in the sky. Then he commanded and commenced Maghrib when the sun had set. Then, he commanded and commenced `Isha' when the glow of [red] twilight disappeared. Then [the next day], he delayed Subh prayer until when he finished it, the person [knowledgeable of the timings of the day] said, "It's almost as if the sun has risen341." Then, he delayed Dhuhr prayer until it was prayed at about the time `Asr was prayed the day before. Then, he delayed `Asr prayer until when he was done with it, the person [knowledgeable of the timings of the day] said, "The sun has become red." Then, he delayed Maghrib prayer until it was prayed when the twilight was about to go away342. Then, he delayed `Isha' prayer until it was the first third of the night. Then on the following morning, the Prophet (May Allah bless him and give him peace) called the questioner and said, "The [correct] time for prayer is what is between343 these two [i.e. the timings demonstrated on the first day and the timings demonstrated on the second day]." [{Sahih Muslim, masjids and places of prayer, timings of the five prayers, hadith #971}] The Prophet said, This was [Angel] Jibra'il upon whom be peace who came to teach you your din." He had prayed Subh prayer when dawn appeared, prayed Dhuhr when the sun started descending [from its climax], prayed `Asr when he saw his shadow to be about his height, prayed Maghrib when the sun set (and [commanded] the person fasting to break his fast), and then he prayed `Isha' when the [red] twilight of night went away. Then the next day, he prayed Subh with us when some bright light appeared [before sunrise], prayed Dhuhr when the shadow [height] was similar [to his height], prayed `Asr when the shadow [height] was similar to twice [his height], prayed Maghrib with one time when the sun set (and [commanded] the person fasting to break his fast),

341

Now, Subh prayer ended at this time and not started. If we allocate fifteen to twenty minutes [the average length of the Prophet's group prayer] for the duration of the prayer that would mean that the prayer started at about the time the stars were about to disappear. Thus, the Prophet was demonstrating the length of the interval of the first time of each of the prayers with his delaying them the second day. [Please note the Maliki view is: even if a person gets one unit in the first time, the prayer counts as being prayed on time in this first time even if it ends in the second time or after the second time has passed.] 342 This is a primary text proof that even Maghrib has two distinct large time intervals as narrated in the Guiding Helper texts. However, the popular opinion in the Maliki school is that Maghrib's first time is more narrow. Refer to footnote 337 in these Notes of Sources. 343 This between is inclusive of the two end points that he showed. 184

Notes of Sources for Main Text and then he prayed `Isha' when an hour344 of the night had passed. Then he said, "The [correct] time for prayer is between yesterday's prayer times and today's prayer times345". [AM: volume 1: page 78: line(s) 1-3 {Nisa'i, hadith #498}]

301 Guiding Helper Line #399-401 Guiding Helper Excerpt: The second time of Subh does last until sunrise, Of Dhuhr and `Asr 'till on the ground the sun lies. Maghrib's and `Isha's second time stretches 'till dawn.

Proof(s) from Secondary Text(s): The second time of Subh lasts from the appearance of clear light until sunrise. The second time of Dhuhr lasts from the start of `Asr's first time until sunset. The second time of `Asr lasts from the start of the [deep] yellowing of the sun and lasts up until sunset; thus, Dhuhr's and `Asr'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 `Isha' lasts from the start of the second third of the night up until dawn; thus, Maghrib's and `Isha's second times overlap from the start of the second third of the night up until dawn. [KF: volume 1: page 40: line(s) 7-12: {timings of prayer; question 3}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Whoever completes two units of `Asr prayer before the sun sets has obtained `Asr [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 `Asr; hadith #511}] And establish prayer during the declination of the sun [until sunset] and through the darkness of the night347; and [recite] Qur'an at dawn; Indeed, Qur'an recitation at dawn is witnessed348. [QU: volume 1: page 290: line(s) 3-5: {al-Qur'an; chapter 17; verse 78}] 344

An hour here does not signify sixty minutes, but signifies that a portion of the night had passed. The words "between these two" times supports the Maliki view that each prayer time has two distinct time intervals. For example, the time for Subh if said to be in between the start of dawn and the brightening of the sky (disappearance of the stars). However, we know from other hadith that the Prophet told us that the valid time for Subh lasts up until sunrise. Thus, the Maliki view joins between the two hadith the best. A similar statement can be made for all of the other prayer's times. 346 This shows that the second time for `Asr lasts up until sunset and the second time for Subh lasts up until sunrise. 347 This is a primary text proof that shows that the day prayers' [i.e. Dhuhr and `Asr] times last throughout the time the sun is declining [i.e. from high noon to sunset] and that the night prayers' [i.e. Maghrib and `Isha'] times last throughout the night. Thus the second times of Dhuhr and `Asr last up until sunset and the second times of Maghrib and `Isha' last up until dawn [which is the end of the night in Arabic]. 348 The scholars regard this verse as the place in the Qur'an where the five prayers are mentioned. The two day prayers are mentioned as taking place during the declination of the sun. The two night prayers are mentioned as taking place in the darkness. And the Subh prayer is alluded to by exhorting us to recite Qur'an out loud in the standing recitations of Subh prayer. 185 345

The Guiding Helper 302 Guiding Helper Line #402-405 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 41: line(s) 11-20: {timings of prayer; question 9}]

Proof(s) from Primary Text(s): 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}]

303 Guiding Helper Line #406 Guiding Helper Excerpt: 349

In this tone, we would like to note that those other than the ten mentioned by the Maliki scholars may pray in the second time if they are prevented by some legitimate cause from praying in the first time. Additionally, please note that it is a lesser offense to pray in the second time (even without an excuse) than to pray after the second time has passed by. 350 This sets the general principle that praying a prayer after its first time has passed (e.g., in its second time) is allowed for those with valid excuses. 186

Notes of Sources for Main Text Most other people do wrong by waiting 'till this time.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 39: line(s) 9-10: {timings of prayer; question 1}]

Proof(s) from Primary Text(s): 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 `Asr prayer until the sun is about to set and then he stands and hastily performs four units and does not remember Allah Mighty and Majestic be He in it except a little." [{Nisa'i, timings of prayer, harsh warning about delaying `Asr, hadith #507}]

304 Guiding Helper Line #407-408 Guiding Helper Excerpt: Prayers should only be prayed when their times arrive. So, always pray in time as long as you're alive

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 40: line(s) 20: {timings of prayer; question 5}]

Proof(s) from Primary Text(s): 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}}] The Prophet (May Allah bless him and give him peace) was asked which action is most meritorious and he answered, "A formal prayer performed at the beginning of its time." 351

In this tone, we would like to note that those other than the ten mentioned by the Maliki scholars may pray in the second time if they are prevented by some serious legitimate cause from praying in the first time. Additionally, please note that it is a lesser offense to pray in the second time (even without an excuse) than to pray after the second time has passed by. 187

The Guiding Helper [{Tirmidhi, prayer, the merit of the first time, hadith #155}] …Indeed prayer is on the believers an inscribed injunction at specific times. [QU: volume 1: page 95: line(s) 10-11: {al-Qur'an; chapter 4; verse(s) 103}]

305 Guiding Helper Line #409-410 Guiding Helper Excerpt: Get clean. Get pure. Get dressed because it's time to pray. Stand up. Face the Ka`bah. Make your intent352

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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]. [QU: volume 1: page 575: line(s) 10-11: {al-Qur'an; chapter 74; verse(s) 1-5}] The Prophet (May Allah bless him and give him peace) said, "Allah does not accept the formal prayer of any of you after he experiences an emission [from the lower two openings] until he performs ablution.354" [LM: volume 1: page(s) 57: hadith 134: {Muslim, purification, necessity of being pure before praying; Bukhari, Book 90, chapter 24}] The Prophet (May Allah bless him and give him peace) said, "Allah does not accept the prayer of a woman (a person who menstruates) without a head covering.355" [AM: volume 1: page(s) 102: line(s) 3: {Abu Dawud, formal prayer, volume 1, page 170; Tirmidhi, formal prayer, volume 2, page 215; Ibn Majah, purification, volume 1, page 214; Ahmad, volume 6, page 167 (hadith #24012)}] 352

The proof for Make your intent is given in the proofs for line s 482-483 of the Guiding Helper. 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. 188 353

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace) said to a group of youth which he educated and now was bidding farewell, "Pray the formal prayer as you have seen me pray.356 Then when it is time for prayer357, let one of you make adhan and let the eldest of you be the imam." [AM: volume 1: page(s) 102: line(s) 3-4: {Bukhari, adhan, adhan for travelers, hadith #595}] And wherever you leave from, face the direction of the Sacred Mosque [during formal prayer]. And wherever you all may be, turn your faces towards its direction358. [QU: volume 1: page 23: line(s) 7-9: {al-Qur'an; chapter 2; verse(s) 150}] Ibn `Umar said, “When the Prophet (May Allah bless him and give him peace) stood for prayer, he raised his two hands to shoulder height and then uttered the takbir…" [{Muslim, formal prayer, recommended nature of raising the hands to the shoulders with the takbir, hadith #587}]

306 Guiding Helper Line #410-411 Guiding Helper Excerpt: and say, "Allahu Akbar."

Proof(s) from Secondary Text(s): The opening takbir is wajib … and all other takbirs are not wajib. … The words for it are "Allahu Akbar"; no other words are suitable …. [QF: volume 1: page 54: line(s) 16-18: {book 2; chapter 8; section 2}]

Proof(s) from Primary Text(s): Ibn `Umar 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…" [{Muslim, formal prayer, recommended nature of raising the hands to the shoulders with the takbir, hadith #587}]

307 Guiding Helper Line #411 Guiding Helper Excerpt: Lower your hands. Leave them hung. 356

Now the Prophet is recorded to have prayed with his nakedness covered (Get dressed). 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. 189 357

The Guiding Helper Proof(s) from Secondary Text(s): It is mandub for every person praying according to the popular opinion in the Maliki school to leave his hands to dangle freely at his sides from the time he says the opening takbir; … and it is disliked to cross them [across one's front] in wajib prayers. [KH: volume 1: page 286: line(s) I18-19: {explanation of Sheikh Khalil's statement, "and dangling the hands"}] Imam Malik said about placing the right hand over the left [in the standing postures of prayer], "I have no knowledge of [the authenticity of] such an act in the wajib prayers359." Ibn Qasim said, "Rather, Imam Malik used to dislike [crossing the hands]; but, in the mandub prayers when the standing posture was long [due to the recitation], [he considered] there to be no harm if it helped one [gain strength for the standing posture]. [MK: volume 1: page 76: line(s) 1-2: {formal prayer, leaning in prayer and placing one hand on the other}]

Proof(s) from Primary Text(s): Ibn `Umar said, “When the Prophet (May Allah bless him and give him peace) stood for prayer, he raised his two hands to shoulder height and then uttered the takbir…" [{Muslim, formal prayer, recommended nature of raising the hands to the shoulders with the takbir, hadith #587}] Ibn Mas`ud said, "Shall I not demonstrate to you the prayer of the Messenger of Allah (May Allah bless him and give him peace)?" So, he prayed and did not raise his hands360 except at the first time [with the opening takbir]. … This hadith is well-authenticated and many scholars have given legal positions according to it including some

359

Now Imam Malik was narrating the knowledge of the people of Madinah as they preserved it from the end of the Prophet's life until his time (only about eighty to one hundred years). This statement of Imam Malik shows that the normal way of praying for those living in the Prophet's city (May Allah bless him and give him peace) shortly after his death was in fact to leave the hands dangling to the sides as the Prophet had without a doubt himself taught (this is because if leaving the hands to the side were an errant view, it could not have possibly become the predominant way of praying with so many learned scholars of Islam in the city remaining quiescent about it). As for the other later and more distant scholars that have given contradictory views, we would say that they either (1) preserved the earlier actions of the Prophet (May Allah bless him and give him peace) and were not aware of his later actions, (2) became confused with the statement of `A'ishah which states that she hated the way the people of Madinah prayed with their hands to the side as it resembled the prayer of the Jews, or (3) made a wrong interpolation when they were deriving their schools of Jurisprudence from distant and isolated reports of how the Prophet actually prayed. [As a side note, the last point mentioned (#3 above) goes to further promote the Maliki school as the most accurate school of Jurisprudence as Imam Malik had to make fewer interpolations in deriving legal rulings. This is because he could see with his own eyes the complete system left by the Prophet (May Allah bless him and give him peace) still intact and functioning in Madinah where he acquired sacred knowledge. Thus, the knowledge he narrated was not mostly deduced from isolated often contradictory verbal statements. Whereas the other later and more distant scholars were faced with the hard task of trying to learn what the system left by the Prophet was actually like by listening to isolated verbal utterances and then trying to join between these verbal utterances to come up with a coherent system of Jurisprudence, which is more error-prone.] 360 As an extrapolation, this can be shown to prove that the better position for the hands is for them to dangle freely to the sides [in wajib prayers]. As crossing them on one's abdomen or chest is a higher position than leaving them dangling. Thus, folding them across ones abdomen/chest (e.g., after getting up from the second prostration of the first unit) is an act of raising them which we are told here is only done at the start of the prayer. 190

Notes of Sources for Main Text Companions of the Prophet (May Allah bless him and give him peace), the second generation, and it is also the view of Sufyan al-Thawri and the people of Kufah361. [{Tirmidhi, formal prayer, concerning the narrations that the Prophet did not raise his hands except at the beginning of the prayer, hadith #238}] The Prophet (May Allah bless him and give him peace) used to forbid people from placing their hands on their waist with their elbows sticking out to the sides in the formal prayer.362. [DR: volume 1: page 838: hadith 1755: {Muslim, masjids and places of prayer, the disliked nature of putting one's hands on the waist with elbows sticking to the sides, volume 1, page 387; Bukhari; Nisa'i, book of start prayer, prohibition against putting one's hand on the waist with elbows sticking out, volume 2, page 127; Tirmidhi, formal prayer, prohibition of placing one's hands on the waist with elbows out to the side, volume 1, page 297}] Abu Qatadah ibn Rib`iyy said, " I am the most knowledgeable of you concerning the formal prayer of the Messenger of Allah (May Allah bless him and give him peace)." The other Companions replied, "[How can this be?] when you were not present before us nor have you followed him more than us?" He insisted, "But, yes [I am more knowledgeable.]363. They then replied, "O.k., tell us." He then said, "When the Prophet stood for prayer he stood straight and then brought his hands to his shoulders. Then, … he bowed with his back straight and he did not point his head down or up and he placed his palms on[/near] his knees. Then he said, "Sami`allahu li man hamidah". Then, he stood back up [after bowing] until every bone returned to its natural place364. Then, he fell prostrate saying Allahu Akbar. During the prostration, he kept his forearms and stomach from his thighs and kept his toes a little apart [propped up facing the qiblah]. Then, [he got up from prostration] and folded his left leg and sat on it. He sat straight… Then he fell prostrate again saying Allahu Akbar… Then, he got up and did in the second unit as he did in the first unit365. … 361

As for Imam Malik, there are two narrations from him. The popular narration is what we have listed in the Guiding Helper texts that the hands are not lifted to shoulder height except for the opening takbir.

362

When a person does kha"r (placing hands on the waist with elbows out to the side) one is bending one's arms. Thus, the Maliki

scholars could say here that the Prophet (May Allah bless him and give him peace) was encouraging those praying not to bend their arms while in the standing postures of prayer. As crossing the arms across the front entails bending them, the better position for the arms is the be left in their natural state of hanging straight at one's sides. [As for the prohibition in the hadith, most scholars of Jurisprudence say that it is just a recommendation against the act and that putting ones hands on the waist with elbows sticking out or crossing them across the front will not ruin the prayer.] 363 Abu Qatadah was trying to remind them that the later actions of the Prophet (May Allah bless him and give him peace) have more authority than his earlier actions. Even though, he was not a long-standing Companion such as the others, he still observed the Prophet very well during the end part of his life while perhaps they had not paid attention to slight differences that occurred. [One proof that the Prophet's later actions/statements abrogate his earlier ones is his hadith, "I used to prohibit you from visiting graves, but now [you may] visit them as they make one lose desire for the world and remind one of the next life." [{Ibn Majah, what has come about funeral services, what has come about visiting grave, hadith #1560}] ] 364 Now here we see that the words every bone returned to its place signifies that the hands be left to dangle to the sides as this is the posture (according to the view of the majority of the scholars) that the person who has gotten up from bowing and is about to prostrate should take. In other words, we know that most scholars agree that the Prophet left his hands dangling to the sides after getting up from bowing. Most Maliki scholars say this is the preferred position in all standing postures as it is the natural state 365 In this hadith and all of the other hadiths that describe the formal wajib prayers of the Prophet completely, no mention is made of folding the hands. Rather, we are told that the limbs are in their natural state (which for the standing posture is to have one's hands dangling freely to the sides). Thus, the Maliki scholars say that the hadith which have been narrated about the Prophet folding his hands all concern mandub prayers and not wajib prayers. This is one of the reasons why Imam Malik gave the view of leaving the hands hung in wajib prayers while he himself was aware of isolated hadith which spoke about the Prophet folding his hands during prayer (which he probably considered either to be a ruling for mandub prayers and/or a ruling exclusively for the prophets (as the 191

The Guiding Helper [{Ahmad, hadith #22493}] Abu Humayd said, " I am the most knowledgeable of you concerning the formal prayer of the Messenger of Allah (May Allah bless him and give him peace)." The other Companions replied, "[How can this be?] when you were not present before us nor have you followed him more than us?" He insisted, "But, yes [I am more knowledgeable.]. They then replied, "O.k., tell us." He then said, "When the Messenger of Allah stood for prayer, he brought his hands to his shoulders. Then, he would utter the takbir until every bone returned to its natural place366 while standing straight. Then, he recited Qur'an. Then, he bowed… [{Ahmad, hadith #627}]

308 Guiding Helper Line #412 Guiding Helper Excerpt: Begin with the Fatihah.

Proof(s) from Secondary Text(s): No prayers or other words are said before the recitation of the Fatihah [and after the opening takbir]. [QF: volume 1: page 56: line(s) 10-11: {book 2; chapter 10; section 1; issue 2}] 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}]

Proof(s) from Primary Text(s): A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah. Then, utter the takbir. Then, recite Qur'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

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace), Abu Bakr, and `Umar (May Allah be well pleased with both of them) all used to commence their prayers with al-hamdu lillahi rabi l-alimin. [{Bukhari, adhan, what is said after the opening takbir, hadith #701}]

309 Guiding Helper Line #412 Guiding Helper Excerpt: Make sure you move your tongue.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah. Then, utter the takbir. Then, recite368 Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described], you only decrease from [the correctness of] your prayer. [{Nisa'i, accommodation, dispensation to leave dhikr while bowing, hadith #1043}]

310 Guiding Helper Line #413 Guiding Helper Excerpt: Then, recite some other Qur'an. One verse or more.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 368

The word iqra' (proclaim/recite) here denotes that there should be some tongue movement. 193

The Guiding Helper Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer. He placed the rows of men closest to him and the rows of children behind the men. The women were placed behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight. Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs thus so far up until the second unit [counting the initial opening takbir]. Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to now… [{Ahmad, hadith #21832}]

311 Guiding Helper Line #414 Guiding Helper Excerpt: Say, "Allahu Akbar."

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer. He placed the rows of men closest to him and the rows of children behind the men. The women were placed behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight. Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs thus so far up until the second unit [counting the initial opening takbir]. Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to now… [{Ahmad, hadith #21832}] 194

Notes of Sources for Main Text 312 Guiding Helper Line #414 Guiding Helper Excerpt: Bow down. Look at the floor.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 58: line(s) 6: {book 2; chapter 12; issue 1}]

Proof(s) from Primary Text(s): Abu Qatadah ibn Rib`iyy said, " I am the most knowledgeable of you concerning the formal prayer of the Messenger of Allah (May Allah bless him and give him peace)." The other Companions replied, "[How can this be?] when you were not present before us nor have you followed him more than us?" He insisted, "But, yes [I am more knowledgeable.]369. They then replied, "O.k., tell us." He then said, "When the Prophet stood for prayer he stood straight and then brought his hands to his shoulders. Then, … he bowed with his back straight and he did not point his head down or up and he placed his palms on[/near] his knees. Then he said, "Sami`allahu li man hamidah". Then, he stood back up [after bowing] until every bone returned to its natural place. Then, he fell prostrate saying Allahu Akbar. During the prostration, he kept his forearms and stomach from his thighs and kept his toes a little apart [propped up facing the qiblah]. Then, [he got up from prostration] and folded his left leg and sat on it. He sat straight… Then he fell prostrate again saying Allahu Akbar… Then, he got up and did in the second unit as he did in the first unit. … [{Ahmad, hadith #22493}]

Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer. He placed the rows of men closest to him and the rows of children behind the men. The women were placed behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight. Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs thus so far up until the second unit [counting the initial opening takbir].

369

Abu Qatadah was trying to remind them that the later actions of the Prophet (May Allah bless him and give him peace) have more authority than his earlier actions. Even though, he was not a long-standing Companion such as the others, he still observed the Prophet very well during the end part of his life while perhaps they had not paid attention to slight differences that occurred. [One proof that the Prophet's later actions/statements abrogate his earlier ones is his hadith, "I used to prohibit you from visiting graves, but now [you may] visit them as they make one lose desire for the world and remind one of the next life." [{Ibn Majah, what has come about funeral services, what has come about visiting grave, hadith #1560}] ] 195

The Guiding Helper Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to now… [{Ahmad, hadith #21832}]

313 Guiding Helper Line #415-416 Guiding Helper Excerpt: Grab your knees. Glorify the Lord. Then, stand up straight. Next, praise the Lord.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Abu Qatadah ibn Rib`iyy said, " I am the most knowledgeable of you concerning the formal prayer of the Messenger of Allah (May Allah bless him and give him peace)." The other Companions replied, "[How can this be?] when you were not present before us nor have you followed him more than us?" He insisted, "But, yes [I am more knowledgeable.]370. They then replied, "O.k., tell us." He then said, "When the Prophet stood for prayer he stood straight and then brought his hands to his shoulders. Then, … he bowed with his back straight and he did not point his head down or up and he placed his palms on[/near] his knees. Then he said, "Sami`allahu li man hamidah". Then, he stood back up [after bowing] until every bone returned to its natural place. Then, he fell prostrate saying Allahu Akbar. During the prostration, he kept his forearms and stomach from his thighs and kept his toes a little apart [propped up facing the qiblah]. Then, [he got up from prostration] and folded his left leg and sat on it. He sat straight… Then he fell prostrate again saying Allahu Akbar… Then, he got up and did in the second unit as he did in the first unit. … [{Ahmad, hadith #22493}]

Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows

370

Abu Qatadah was trying to remind them that the later actions of the Prophet (May Allah bless him and give him peace) have more authority than his earlier actions. Even though, he was not a long-standing Companion such as the others, he still observed the Prophet very well during the end part of his life while perhaps they had not paid attention to slight differences that occurred. [One proof that the Prophet's later actions/statements abrogate his earlier ones is his hadith, "I used to prohibit you from visiting graves, but now [you may] visit them as they make one lose desire for the world and remind one of the next life." [{Ibn Majah, what has come about funeral services, what has come about visiting grave, hadith #1560}] ] 196

Notes of Sources for Main Text were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer. He placed the rows of men closest to him and the rows of children behind the men. The women were placed behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight. Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs thus so far up until the second unit [counting the initial opening takbir]. Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to now… [{Ahmad, hadith #21832}]

314 Guiding Helper Line #416 Guiding Helper Excerpt: Then, proclaim: Allah is the Great.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer. He placed the rows of men closest to him and the rows of children behind the men. The women were placed behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight. Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs thus so far up until the second unit [counting the initial opening takbir]. Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to now… [{Ahmad, hadith #21832}]

197

The Guiding Helper 315 Guiding Helper Line #417 Guiding Helper Excerpt: Next, fall flat on your hands, then your knees,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

316 Guiding Helper Line #417 Guiding Helper Excerpt: then your face.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 `Abbas, hadith #2473}]

317 Guiding Helper Line #418 Guiding Helper Excerpt: Sit up saying, "Allahu Akbar," on your base.

Proof(s) from Secondary Text(s): Then after prostrating, you raise your head saying "Allahu Akbar" . 198

Notes of Sources for Main Text [MA: volume 1: page 26: line(s) 14-15: {appendix; how to perform prayer}]

Proof(s) from Primary Text(s): Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer. He placed the rows of men closest to him and the rows of children behind the men. The women were placed behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight. Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs thus so far up until the second unit [counting the initial opening takbir]. Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to now… [{Ahmad, hadith #21832}]

318 Guiding Helper Line #419 Guiding Helper Excerpt: Sit straight.

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

Proof(s) from Primary Text(s): A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah. Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described], you only decrease from [the correctness of] your prayer. [{Nisa'i, accommodation, dispensation to leave dhikr while bowing, hadith #1043}]

199

The Guiding Helper 319 Guiding Helper Line #419-420 Guiding Helper Excerpt: Then, go for it again with grace Saying, "Allahu Akbar." On the floor's your face.

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

Proof(s) from Primary Text(s): Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer. He placed the rows of men closest to him and the rows of children behind the men. The women were placed behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight. Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs thus so far up until the second unit [counting the initial opening takbir]. Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to now… [{Ahmad, hadith #21832}] 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 `Abbas, hadith #2473}]

320 Guiding Helper Line #421 Guiding Helper Excerpt: Exalt the Lord. Then, push up with your hands for more

Proof(s) from Secondary Text(s): 200

Notes of Sources for Main Text It is mandub to say "Subhana Rabbiya l-A`la" while prostrating three times. [QF: volume 1: page 59: line(s) 13-14: {book 2; chapter 13; issue 4}] And among the proper manners of prostrating in to use one's hands for support when getting up from the second prostration without sitting. [QF: volume 1: page 59: line(s) 11-12: {book 2; chapter 13; issue(s) 3}]

Proof(s) from Primary Text(s): When the verse fasabbih bismi rabika l-`adhim 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]

321 Guiding Helper Line #422 Guiding Helper Excerpt: Saying, "Allahu Akbar."

Proof(s) from Secondary Text(s): Every takbir said [when changing postures] other than the first takbir is sunnah [KF: volume 1: page 56: line(s) 21-22: {sunnahs of prayer; question 1}]

Proof(s) from Primary Text(s): Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer. He placed the rows of men closest to him and the rows of children behind the men. The women were placed behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight. Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs thus so far up until the second unit [counting the initial opening takbir]. Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to now… 201

The Guiding Helper [{Ahmad, hadith #21832}]

322 Guiding Helper Line #422-423 Guiding Helper Excerpt: Stand up like before. You've just completed one unit.

Proof(s) from Secondary Text(s): 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. [MA: volume 1: page 27: line(s) 2: {appendix; how to perform prayer}]

Proof(s) from Primary Text(s): Abu Qatadah ibn Rib`iyy said, " I am the most knowledgeable of you concerning the formal prayer of the Messenger of Allah (May Allah bless him and give him peace)." The other Companions replied, "[How can this be?] when you were not present before us nor have you followed him more than us?" He insisted, "But, yes [I am more knowledgeable.]. They then replied, "O.k., tell us." He then said, "When the Prophet stood for prayer he stood straight and then brought his hands to his shoulders. Then, … he bowed with his back straight and he did not point his head down or up and he placed his palms on[/near] his knees. Then he said, "Sami`allahu li man hamidah". Then, he stood back up [after bowing] until every bone returned to its natural place. Then, he fell prostrate saying Allahu Akbar. During the prostration, he kept his forearms and stomach from his thighs and kept his toes a little apart [propped up facing the qiblah]. Then, [he got up from prostration] and folded his left leg and sat on it. He sat straight… Then he fell prostrate again saying Allahu Akbar… Then, he got up and did in the second unit as he did in the first unit. … [{Ahmad, hadith #22493}]

323 Guiding Helper Line #423-424 Guiding Helper Excerpt: Now, go for more. Prayers are normally two units, three, or four.

Proof(s) from Secondary Text(s): Refer to proofs for lines 451-452 of the Guiding Helper.

324 Guiding Helper Line #425 Guiding Helper Excerpt: 202

Notes of Sources for Main Text Open with the first chapter again.

Proof(s) from Secondary Text(s): 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. [MA: volume 1: page 27: line(s) 2: {appendix; how to perform prayer}]

Proof(s) from Primary Text(s): Abu Qatadah ibn Rib`iyy said, " I am the most knowledgeable of you concerning the formal prayer of the Messenger of Allah (May Allah bless him and give him peace)." The other Companions replied, "[How can this be?] when you were not present before us nor have you followed him more than us?" He insisted, "But, yes [I am more knowledgeable.]. They then replied, "O.k., tell us." He then said, "When the Prophet stood for prayer he stood straight and then brought his hands to his shoulders. Then, … he bowed with his back straight and he did not point his head down or up and he placed his palms on[/near] his knees. Then he said, "Sami`allahu li man hamidah". Then, he stood back up [after bowing] until every bone returned to its natural place. Then, he fell prostrate saying Allahu Akbar. During the prostration, he kept his forearms and stomach from his thighs and kept his toes a little apart [propped up facing the qiblah]. Then, [he got up from prostration] and folded his left leg and sat on it. He sat straight… Then he fell prostrate again saying Allahu Akbar… Then, he got up and did in the second unit as he did in the first unit. … [{Ahmad, hadith #22493}]

325 Guiding Helper Line #425 Guiding Helper Excerpt: Read each line,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

326 Guiding Helper Line #426 Guiding Helper Excerpt: Then some Qur'an.

Proof(s) from Secondary Text(s):

203

The Guiding Helper After the second prostration, you raise your head; and with this, one unit is now complete. Then, you stand up for the second unit and recite the Fatihah and a following section from the Qur'an. [MA: volume 1: page 27: line(s) 2: {appendix; how to perform prayer}]

Proof(s) from Primary Text(s): 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 `Asr prayer, he used to recite in the first two units the Fatihah and two selections from the Qur'an [one selection for each unit]. He used to make the first selection longer. And he used to make the selection of the Qur'an recited in the first unit of Subh longer and the second selection shorter. [LM: volume 1: page 94: hadith 260: {Bukhari; book 19 - adhan, chapter 96 - recitation in Dhuhr; Muslim, formal prayer, recitation in Dhuhr and `Asr}]

327 Guiding Helper Line #426 Guiding Helper Excerpt: But, a little shorter is fine.

Proof(s) from Secondary Text(s): The tenth mandub action of prayer is to make the second standing shorter than the first one371. [KF: volume 1: page 55: line(s) 5-6: {wajibs of prayer; question 6}]

Proof(s) from Primary Text(s): 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 `Asr prayer, he used to recite in the first two units the Fatihah and two selections from the Qur'an [one selection for each unit]. He used to make the first selection longer. And he used to make the selection of the Qur'an recited in the first unit of Subh longer and the second selection shorter. [LM: volume 1: page 94: hadith 260: {Bukhari; book 19 - adhan, chapter 96 - recitation in Dhuhr; Muslim, formal prayer, recitation in Dhuhr and `Asr}]

328 Guiding Helper Line #427-428 Guiding Helper Excerpt: Next, bow down. Stand up. Then, go to the floor prostrate. Sit up. Go for the floor again. Then, you sit straight

Proof(s) from Secondary Text(s): 371

This is done by reciting a shorter selection from the Qur'an after the Fatihah. 204

Notes of Sources for Main Text After the second prostration, you raise your head; and with this, one unit is now complete. Then, you stand up for the second unit and recite the Fatihah and a following section from the Qur'an. Then, you do what you did in the first unit until you lift your head from the second prostration. Then, you sit on your left leg. [MA: volume 1: page 27: line(s) 2-4: {appendix; how to perform prayer}]

Proof(s) from Primary Text(s): Abu Qatadah ibn Rib`iyy said, " I am the most knowledgeable of you concerning the formal prayer of the Messenger of Allah (May Allah bless him and give him peace)." The other Companions replied, "[How can this be?] when you were not present before us nor have you followed him more than us?" He insisted, "But, yes [I am more knowledgeable.]. They then replied, "O.k., tell us." He then said, "When the Prophet stood for prayer he stood straight and then brought his hands to his shoulders. Then, … he bowed with his back straight and he did not point his head down or up and he placed his palms on[/near] his knees. Then he said, "Sami`allahu li man hamidah". Then, he stood back up [after bowing] until every bone returned to its natural place. Then, he fell prostrate saying Allahu Akbar. During the prostration, he kept his forearms and stomach from his thighs and kept his toes a little apart [propped up facing the qiblah]. Then, [he got up from prostration] and folded his left leg and sat on it. He sat straight… Then he fell prostrate again saying Allahu Akbar… Then, he got up and did in the second unit as he did in the first unit. … [{Ahmad, hadith #22493}] 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 - alSalam is a name of Allah; Muslim, formal prayer, greeting and testification in prayer}]

329 Guiding Helper Line #429-431 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

330 Guiding Helper Line #430 Guiding Helper Excerpt: Don't turn around.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah. Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described], you only decrease from [the correctness of] your prayer. [{Nisa'i, accommodation, dispensation to leave dhikr while bowing, hadith #1043}]

331 Guiding Helper Line #432 206

Notes of Sources for Main Text Guiding Helper Excerpt: Place your left hand flat on your lower thigh.

Proof(s) from Secondary Text(s): 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]. [QF: volume 1: page 59: line(s) 26-27: {book 2; chapter 14; issue(s) 1}] [QF: volume 1: page 60: line(s) 1-3: {book 2; chapter 14; issue(s) 1}]

Proof(s) from Primary Text(s): 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}]

332 Guiding Helper Line #432-436 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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]. [KF: volume 1: page 49: line(s) 15-16: {preconditions of prayer; question 10}]

Proof(s) from Primary Text(s):

207

The Guiding Helper The Prophet (May Allah bless him and give him peace) when he sat at the end of prayer, he placed his left hand on [near] his left knee and placed his right hand on [/near] his right knee and kept his [index finger] raised[/outstretched]372. [{Darami, formal prayer, making a finger motion in the greeting and testification, hadith #1305}] Wā'il ibn (ujr said he saw the Prophet (May Allah bless him and give him peace) raise his hands when he uttered the takbir to commence the prayer …, place his two hands in line with his ears when he prostrated, sit on his left leg [in the sitting posture], place his left hand on his left knee, and place his right forearm on his right thigh373. Then, he made a motion with his [right] index finger. He placed his thumb on his middle finger and clasped [folded] the rest of the fingers [of the right hand374]… [{Ahmad, first chapter on the Kufa Companions, hadith #18103}]

333 Guiding Helper Line #434-435 Guiding Helper Excerpt: Several grips Are allowed.

Proof(s) from Secondary Text(s): 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"}] [KH: volume 1: page 288: line(s) I1-2: {explanation of Sheikh Khalil's statement "and his folding the three fingers of his right hand during the Greeting and Testification while stretching out the thumb and forefinger"}] 372

This implies that the other fingers were not outstretched but clasped. As for the thumb, other hadith exist which say that it was placed on the middle finger (like we have narrated in the Guiding Helper) which entails that it was not clasped. 373 The fact that the right forearm is in contact with the thigh points to the fact that the arm is twisted to the right so that the side of the forefinger point towards the sky and the side of the pinky points towards the ground. 374 This statement is very much in conformity with the opinion we have narrated in the Guiding Helper about the way to grip the right hand during the testification. 208

Notes of Sources for Main Text Proof(s) from Primary Text(s): Imam al-Nawawi notes in his explanation of Sahih Muslim the different hadith narrations that have led to the various views on this subject.

334 Guiding Helper Line #437 Guiding Helper Excerpt: Place your right hand like this on your lower right thigh.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Wā'il ibn (ujr said he saw the Prophet (May Allah bless him and give him peace) raise his hands when he uttered the takbir to commence the prayer …, place his two hands in line with his ears when he prostrated, sit on his left leg [in the sitting posture], place his left hand on his left knee, and place his right forearm on his right thigh375. Then, he made a motion with his [right] index finger. He placed his thumb on his middle finger and clasped [folded] the rest of the fingers [of the right hand376]… [{Ahmad, first chapter on the Kufa Companions, hadith #18103}]

335 Guiding Helper Line #438 Guiding Helper Excerpt: But, the side of the forefinger should face the sky

Proof(s) from Secondary Text(s): 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. This statement is very much in conformity with the opinion we have narrated in the Guiding Helper about the way to grip the right hand during the testification. 209

376

The Guiding Helper [KH: volume 1: page 288: line(s) I1-2: {explanation of Sheikh Khalil's statement "and his folding the three fingers of his right hand during the Greeting and Testification while stretching out the thumb and forefinger"}]

Proof(s) from Primary Text(s): Wā'il ibn (ujr said he saw the Prophet (May Allah bless him and give him peace) raise his hands when he uttered the takbir to commence the prayer …, place his two hands in line with his ears when he prostrated, sit on his left leg [in the sitting posture], place his left hand377 on his left knee, and place his right forearm on his right thigh378. Then, he made a motion with his [right] index finger. He placed his thumb on his middle finger379 and clasped [folded] the rest of the fingers [of the right hand]… [{Ahmad, first chapter on the Kufa Companions, hadith #18103}]

336 Guiding Helper Line #439 Guiding Helper Excerpt: Move this forefinger clockwise in a tight circle;

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s):

377

Notice how what is in contact here is the hand (and not the forearm) pointing to the fact that the left hand is placed flat with palm down near the end of the thigh with its fingers running over the left knee. 378 The fact that the right forearm is in contact with the thigh points to the fact that the arm is twisted to the right so that the side of the forefinger of the hand point towards the sky and the side of the pinky points towards the ground. 379 The words on his middle finger imply that the thumb was vertically above the middle finger and that the middle finger was vertically below the thumb. Thus, the side of the forefinger would have been facing the sky and the knuckles would have been vertically in line with each other. 380 The author here is trying to emphasize that the back of the forefinger should not face the sky as the person who bends and extends the forefinger in such a grip would see its tip move up and down. The author's words do not indicate that there is no vertical component to the motion of the forefinger. Rather as we have learned it from the Maliki scholars themselves, it is perfect valid for the motion to be circular (as described in the Guiding Helper) with both a horizontal and vertical component to it. [Now most Maliki scholars say it is better to stop the motion and hold the right index finger steady while saying ash-hadu an la ilaha illallah and then to start moving it again when one utters wa ash-hadu anna muhammadan `abduhu wa rasulluh until the end of the sitting.] 210

Notes of Sources for Main Text `Abdullah ibn Zubayr said he saw the Prophet (May Allah bless him and give him peace) supplicating in the formal prayer [i.e. reciting the greeting and testifications, blessings for the Prophet, and supplications] like this. And he demonstrated by making a [continuous] motion with his right index finger. [{Darami, formal prayer, making a finger motion in the greeting and testification, hadith #1304}] Ibn Abzayy said that the Prophet (May Allah bless him and give him peace)used to make a [continuous] motion with his [right] index finger in the formal prayer. [{Ahmad, Makkan companions, hadith #14826}]

337 Guiding Helper Line #440, 441 Guiding Helper Excerpt: Trying to keep it straight Reciting the greetings and testifications,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 #1305}] `Abdullah ibn Zubayr said he saw the Prophet (May Allah bless him and give him peace) supplicating in the formal prayer [i.e. reciting the greeting and testifications, blessings for the Prophet, and supplications] like this. And he demonstrated by making a [continuous] motion with his right index finger. [{Darami, formal prayer, making a finger motion in the greeting and testification, hadith #1304}] The Prophet (May Allah bless him and give him peace) said, "Indeed Allah is al-Salam. So, when one of you sits in his formal prayer let him say the (Greeting and Testification)." [LM: volume 1: page 82: hadith 226: {Bukhari; book 79 - asking permission to enter, chapter 3 - alSalam is a name of Allah; Muslim, formal prayer, greeting and testification in prayer}]

338 Guiding Helper Line #440 211

The Guiding Helper Guiding Helper Excerpt: (knuckles are vertical),

Proof(s): If the side of the forefinger faces the sky, then the knuckles would be vertically in line with each other.

339 Guiding Helper Line #442 Guiding Helper Excerpt: And blessings for the Prophet,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 `ala muhammad wa `ala ali muhammad kama sallayta…" [LM: volume 1: page 82: hadith 227: {Bukhari; book 60 - prophets, chapter 10 - hadith of Musa ibn Isma`il; Muslim, formal prayer, blessings for the prophet after the greeting and testification}]

340 Guiding Helper Line #442 Guiding Helper Excerpt: and supplications.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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) … 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

Notes of Sources for Main Text [LM: volume 1: page 82: hadith 226: {Bukhari; book 79 - asking permission to enter, chapter 3 - alSalam is a name of Allah; Muslim, formal prayer, greeting and testification in prayer}]

341 Guiding Helper Line #443 Guiding Helper Excerpt: Then, put down your right hand flat just like your left one.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

342 Guiding Helper Line #444 Guiding Helper Excerpt: Say, "Assalamu `Alaykum" once and you're done.

Proof(s) from Secondary Text(s): Uttering the terminating salam is wajib383 … and its words are "assalamu `alaykum" … 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. [QF: volume 1: page 61: line(s) 3-5: {book 2; chapter 16; beginning}]

Proof(s) from Primary Text(s): 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}] The Prophet (May Allah bless him and give him peace) used to make the terminating salam with the words "Assalamu `Alaykum [wa rahmatullah]384." 382

Now one may also keep moving it until right before the salam when following an imam even if one is done reciting one's supplications. 383 It is wajib for everyone praying, even the follower of an imam. 384 The Maliki scholars emphasize that the rahmatullah narrated in the various hadith is not a mandatory part of the salam. Rather, it was the practice of the Prophet to confine himself to just "assalamu `alaykum" when greeting people and greeting graves [{Abu 213

The Guiding Helper [AM: volume 1: page 101: line(s) 10: {Tirmidhi, formal prayer, volume 2, page 89}] `A'ishah (May Allah be well pleased with her) said, "The Messenger of Allah (May Allah bless him and give him peace) used make only one salam385 [starting] in the front of his face and turning to his right a little bit386." [AM: volume 1: page 100: line(s) 13: {Tirmidhi, formal prayer, volume 2, page 90, hadith #273; Ibn Majah, call to commence, volume 1, page 297, hadith #908}] Anas ibn Malik said that the Prophet (May Allah bless him and give him peace), Abu Bakr, `Umar, and `Uthman used to all make only one terminating salam for the formal prayer. [AM: volume 1: page 101: line(s) 1: {Hafidh Haytami, mujma`, volume 2, page 147-149; al-Bazar; Tabarani in his Kabir and Awsat; Hafidh Zayla`i387; Bayhaqi, kubra, volume 2, page 255}]

343 Guiding Helper Line #445-446 Guiding Helper Excerpt: 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.

344 Guiding Helper Line #447-448 Guiding Helper Excerpt: 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 `A'ishah and the people of Madinah would be more knowledgeable about such matters than for instance the hadith scholars of `Iraq and the East. 386 A little bit here signifies that only the word "kum" was uttered while the head was turned to the right and does not signify that he did not turn his head all the way to the right as is established by many other hadith (that the whiteness of his cheek could be seen by those sitting behind him). 387 One of the things that a person must realize here is that many authentic hadith exist outside of the commonly known collections of hadith. In these Notes of Sources, we have tried to confine ourselves to the more popular books of hadith that have already been translated into the English language. In this respect, we have sometimes found difficulty since most of the popular hadith collectors were not Maliki and their collections are biased towards another school of Jurisprudence. But as you can see, even these non-Maliki collectors have collected many hadith that back up the Maliki positions given in the Guiding Helper. 214

Notes of Sources for Main Text Proof(s) from Secondary Text(s): The selection of the Qur'an after the Fatihah is read in the first two units of prayer … and is not read in the third or fourth unit. This is in opposition to what Imam al-Shafi`i has said. [QF: volume 1: page 56: line(s) 21-22: {book 2; chapter 10; section 2}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) used to recite in the first two units388 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 `Asr prayer, he used to recite in the first two units the Fatihah and two selections from the Qur'an [one selection for each unit]. He used to make the first selection longer. And he used to make the selection of the Qur'an recited in the first unit of Subh longer and the second selection shorter. [LM: volume 1: page 94: hadith 260: {Bukhari; book 19 - adhan, chapter 96 - recitation in Dhuhr; Muslim, formal prayer, recitation in Dhuhr and `Asr}]

345 Guiding Helper Line #448 Guiding Helper Excerpt: But, the Fatihah is always there.

Proof(s) from Secondary Text(s): The popular opinion in the Maliki school is that the Fatihah is recited in every unit of prayer . [KF: volume 1: page 55: line(s) 3: {wajibs of prayer; question 6}]

Proof(s) from Primary Text(s): 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}]

346 Guiding Helper Line #449 Guiding Helper Excerpt: 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 Proof(s) from Secondary Text(s): As for the ruling of sitting in prayer, it is that it is wajib between the two prostrations and sunnah for the two390 Greeting and Testifications. And according to the Maliki school, the sitting in the last unit391 is wajib, but the more correct position is that what is wajib is the sitting for the terminating salam (and not the sitting for the Greeting and Testification) . [QF: volume 1: page 60: line(s) 7-10: {book 2; chapter 14; issue 2}]

Proof(s) from Primary Text(s): This is when the Prophet (May Allah bless him and give him peace) was observed to sit in his formal prayer.

347 Guiding Helper Line #450 Guiding Helper Excerpt: But, sit in the third for the one after the sun.

Proof(s) from Secondary Text(s): The seventh and eighth sunnah of prayer is reciting the Greeting and Testifications and sitting for its recitation392. [KF: volume 1: page 56: line(s) 3: {wajibs of prayer; question 6}]

Proof(s) from Primary Text(s): This is when the Prophet (May Allah bless him and give him peace) was observed to sit in his formal prayer.

348 Guiding Helper Line #451-452 Guiding Helper Excerpt: Subh has two units. Dhuhr, `Asr, and `Isha' have four. Maghrib has three and is the one we meant before.

Proof(s) from Secondary Text(s): The dawn prayer has two wajib units. [AF: volume 1: page 161: line(s) 3: {units of prayer}] Dhuhr has four wajib units. [AF: volume 1: page 162: line(s) 5: {units of prayer}] 390

Three and four unit prayers have two sitting postures. 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. 216 391

Notes of Sources for Main Text `Asr has four wajib units. [AF: volume 1: page 162: line(s) 12: {units of prayer}] Maghrib has three wajib units. [AF: volume 1: page 163: line(s) 2: {units of prayer}] `Isha' has four wajib units. [AF: volume 1: page 163: line(s) 4: {units of prayer}]

Proof(s) from Primary Text(s): 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 `Asr prayer, he used to recite in the first two units the Fatihah and two selections from the Qur'an [one selection for each unit]. He used to make the first selection longer. And he used to make the selection of the Qur'an recited in the first unit of Subh longer and the second393 selection shorter. [LM: volume 1: page 94: hadith 260: {Bukhari; book 19 - adhan, chapter 96 - recitation in Dhuhr; Muslim, formal prayer, recitation in Dhuhr and `Asr}] Abu Sa`id al-Khudri said we used to measure the standing of the Messenger of Allah (May Allah bless him and give him peace) in Dhuhr and `Asr. We measured his standing in Dhuhr to be as long as thirty verses (like chapter sajdah) in the first two units and in the last two units about half of that. And we measured his standing in the first two units of `Asr to be about as long as the last two units of Dhuhr. And we measured his standing in the last two units of `Asr to be about half that394. [{Nisa'i, formal prayer, number of units in `Asr while at home, hadith #471}] Sa`id ibn Jubayr performed a joining of two prayers while on a journey. So, he made the Call to Commence and prayed three units for Maghrib and then made the Call to Commence and prayed two units for `Isha'395. Then he mentioned that Ibn `Umar did this and told him that the Messenger of Allah did likewise. [{Nisa'i, formal prayer, maghrib prayer, hadith #477}] Ibn `Umar said that I prayed the formal prayer with the Prophet while at home and while on a journey. So, he prayed Dhuhr while at home with four units and then prayed two supererogatory units after it. He prayed `Asr with four units and did not pray any supererogatory units after it. He prayed Maghrib with three units and then prayed two supererogatory units after it. And he prayed `Isha with four units. Then while on a journey, he prayed Dhuhr with two units and he prayed two supererogatory units after it. He prayed `Asr with two units and did not pray any supererogatory units after it. He prayed Maghrib with three units and then prayed two supererogatory units after it. And he prayed `Isha with two units and he prayed two supererogatory units after it.. [{Ahmad, hadith #5376}]

393

This implies that Subh prayer has two units since the narrator did not say first two units as in the case of Dhuhr and `Asr. This proves that Dhuhr and `Asr normally have four units when not travelling or on Hajj. 395 Now the fact that `Isha was prayed as two units while on a journey shows that it normally has four units just like Dhuhr and `Asr. 217 394

The Guiding Helper 349 Guiding Helper Line #453-454 Guiding Helper Excerpt: Girls, listen up, `cause you gotta cover your hair When you go out in public

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 51: line(s) 10: {book 2; chapter 6; beginning}] 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}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 353: line(s) 6-8: {chapter 23, verse(s) 31}] Asma' the daughter of Abu Bakr entered upon the Prophet (May Allah bless him and give him peace) and she was wearing a thin clothing; the Prophet (May Allah bless him and give him peace) turned his face away from her. He then said, "O Asma', indeed when a woman reaches the age of menstruation, it is not correct that anything of her be seen except this and this." And he made a motion outlining the face and the hands. [{Abu Dawud, clothing, what a woman can display of her beauty, hadith #3580}]

396

The exegetes say here what is apparent of her beauty is her face and her hands.

397

The exegetes explain juyūbihinna (literally their pockets) as comprised of their upper chest, neck, and the top of the head (e.g., head

hair). 218

Notes of Sources for Main Text 350 Guiding Helper Line #454 Guiding Helper Excerpt: or pray, so take care.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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" [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)}]

351 Guiding Helper Line #455 Guiding Helper Excerpt: Your two hands and your face can only remain bare.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

398

Now the official Maliki position is that a woman's prayer is correct if only her light nakedness is exposed and becomes incorrect only if her coarse nakedness is displayed during prayer. As for whether she is disobeying Allah (while at home) praying for instance with her forearms exposed, there is difference of opinion the Maliki school about it. We would offer the non-binding dispensation that while at home or with her family a woman need not exercise extreme caution about having her light nakedness exposed (e.g., feet and forearms). For example, a woman may pray in a sleeveless blouse and bare feet while at home as long as her coarse nakedness is fully covered. 219

The Guiding Helper [{Abu Dawud, clothing, what a woman can display of her beauty, hadith #3580}]

352 Guiding Helper Line #456 Guiding Helper Excerpt: But if a little shows, you can repeat your prayer

Proof(s) from Secondary Text(s): 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)). [KF: volume 1: page 48: line(s) 3-5: {preconditions of prayer; question 4}]

353 Guiding Helper Line #457 Guiding Helper Excerpt: …Long as time remains; else, ask Allah to amend.

Proof(s) from Secondary Text(s): If a woman prays without a head scarf [her prayer is still correct, but it's mandub] for her to repeat Maghrib and `Isha' up until dawn, Subh up until sunrise, and Dhuhr and `Asr up until the yellowing of the sun. Dhuhr and `Asr 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}]

354 Guiding Helper Line #458 Guiding Helper Excerpt: But, you only have to pray when your bleedings end.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Leave the formal prayer during your menstrual bleeding periods." 220

Notes of Sources for Main Text [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}]

355 Guiding Helper Line #459 Guiding Helper Excerpt: "You don't have to make up the missed prayers," they say,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): `A'ishah (May Allah be well pleased with her) said, "We used to be commanded to make up missed [Ramadan] fasts [from menstruation], but we were not commanded to make up missed formal prayers400. [AM: volume 1: page(s) 68: line(s) 10-11: {Bukhari, menstruation, volume 1, page 501; Muslim, menstruation, volume 1, page 265}]

356 Guiding Helper Line #460 Guiding Helper Excerpt: But get clean so you can pray the rest of the day."

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 41: line(s) 23-25: {timings of prayer; question 10}]

Proof(s) from Primary Text(s): …Indeed prayer is on the believers an inscribed injunction at specific times401. 399

A prayer becomes missed if its second time elapses. 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. 221 400

The Guiding Helper [QU: volume 1: page 95: line(s) 10-11: {al-Qur'an; chapter 4; verse(s) 103}] The Prophet (May Allah bless him and give him peace) said, "Leave the formal prayer during your menstrual bleeding periods." [AM: volume 1: page(s) 68: line(s) 13: {Abu Dawud, purification, volume 1, page 78; Tirmidhi, purification, volume 1, page 220; Ibn Majah; purification; volume 1; page 204}]

357 Guiding Helper Line #461-462 Guiding Helper Excerpt: Boys, when you go in public, make sure no one sees From below your navel to just above your knees.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 41: line(s) 23-25: {timings of prayer; question 10}]

Proof(s) from Primary Text(s): 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." [AM: volume 1: page(s) 103: line(s) 5: {Abu Dawud, formal prayer, volume 1, page 130; Ibn Majah, funeral services, volume 1, page 469; Ibn Majah; purification; volume 1; page 204}]

402

As for the ruling of looking at the light and coarse nakedness of a man, the ruling is basically the same except for the fact that there is disagreement in the Maliki school about whether the man actually has a light nakedness or not. Thus according to the position we are not narrating (which is that the man does not have a light nakedness), there is nothing wrong with the man praying or going out in public while covering only his penis, testicles and anal opening (e.g., in a G-string type underwear). 403 This shows that displaying one's nakedness in public is also unlawful for men. 222

Notes of Sources for Main Text 358 Guiding Helper Line #463 Guiding Helper Excerpt: Also when you pray, none of this should be displayed.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 41: line(s) 23-25: {timings of prayer; question 10}]

Proof(s) from Primary Text(s): 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.404 Then when it is time for prayer, let one of you make adhan and let the eldest of you be the imam." [AM: volume 1: page(s) 102: line(s) 3-4: {Bukhari, adhan, adhan for travelers, hadith #595}]

359 Guiding Helper Line #464 Guiding Helper Excerpt: 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.

360 Guiding Helper Line #465 Guiding Helper Excerpt: The necessary conditions for prayer are four.

Proof(s) from Secondary Text(s): The preconditions of performing prayer are four.

404

Now the Prophet is recorded to have prayed with his nakedness covered (Get dressed). 223

The Guiding Helper [DT: volume 1: page 187: line(s) 11: {explanation of verse 99}]

Proof(s) from Primary Text(s): Refer to proofs below.

361 Guiding Helper Line #466 Guiding Helper Excerpt: Facing the Ka`bah

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

Proof(s) from Primary Text(s): 405

A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah. Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described], you only decrease from [the correctness of] your prayer. [{Nisa'i, accommodation, dispensation to leave dhikr while bowing, hadith #1043}]

362 Guiding Helper Line #466 Guiding Helper Excerpt: and making sure you're pure,

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text Proof(s) from Primary Text(s): A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah. Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described], you only decrease from [the correctness of] your prayer. [{Nisa'i, accommodation, dispensation to leave dhikr while bowing, hadith #1043}]

363 Guiding Helper Line #467 Guiding Helper Excerpt: Covering the body as we mentioned before,

Proof(s) from Secondary Text(s): The third precondition is covering one's nakedness. [DT: volume 1: page 198: line(s) 2: {explanation of verses 105-107}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Allah does not accept the prayer of a woman without a head covering." [AM: volume 1: page(s) 102: line(s) 3: {Abu Dawud, formal prayer, volume 1, page 170; Tirmidhi, formal prayer, volume 2, page 215; Ibn Majah, purification, volume 1, page 214; Ahmad, volume 6, page 167 (hadith #24012)}] The Prophet (May Allah bless him and give him peace) said to a group of youth which he educated and now was bidding farewell, "Pray the formal prayer as you have seen me pray.406 Then when it is time for prayer, let one of you make adhan and let the eldest of you be the imam." [AM: volume 1: page(s) 102: line(s) 3-4: {Bukhari, adhan, adhan for travelers, hadith #595}]

364 Guiding Helper Line #468 Guiding Helper Excerpt: Washing impurities from body, clothes, and floor. 406

Now the Prophet is recorded to have prayed with his nakedness covered (Get dressed). 225

The Guiding Helper Proof(s) from Secondary Text(s): The second precondition is purifying one's clothes, body, and place of prayer from physical impurities. [DT: volume 1: page 197: line(s) 21-22: {explanation of verses 105-107}]

Proof(s) from Primary Text(s): 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]. [QU: volume 1: page 575: line(s) 10-11: {al-Qur'an; chapter 74; verse(s) 1-5}] The Prophet (May Allah bless him and give him peace) was praying a formal prayer when he slipped off his shoes [while in prayer]. The people also slipped off their shoes. After the Prophet was done with the formal prayer, he asked, "Why did you all slip off your shoes?" They answered, "We saw you slip your’s off [and wanted to copy you]." The Prophet replied, "Indeed Jibra'il came to me and told me that their was impurity on my shoes [and that is why I took them off408]." [AM: volume 1: page(s) 54: line(s) 19-20: {Abu Dawud, formal prayer, volume 1, page 172; Darami, formal prayer, praying in shoes, hadith #1343}]

365 Guiding Helper Line #469-470 Guiding Helper Excerpt: The first, third, and fourth don't affect validity If missed from forgetting or incapability.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 198: line(s) 18: {explanation of verses 105-107}]

Proof(s) from Primary Text(s): 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 prayer409, he asked, "Why did you all slip off your shoes?" They answered, "We saw you slip your’s off [and wanted to copy you]." The Prophet replied, "Indeed Jibra'il came to me and told me that their was impurity on my shoes [and that is why I took them off]." [AM: volume 1: page(s) 54: line(s) 19-20: {Abu Dawud, formal prayer, volume 1, page 172; Darami, formal prayer, praying in shoes, hadith #1343}] 407

This is a primary text proof or the necessity of cleaning one's body, clothes, and floor of impurities before the formal prayer. 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. 226 408

Notes of Sources for Main Text Jabir ibn `Abdullah said that The Prophet (May Allah bless him and give him peace) dispatched a military expedition of which I was part of we were faced one night with extreme darkness such that we were unable to know the direction of the qiblah. One group among us said that the qiblah is this way towards the north while another group claimed that the qiblah is towards the south. When daylight broke, we found that none of the lines we had drawn in the sand for the qiblah were correct. Thus, we went to the Messenger of Allah (May Allah bless him and give him peace) [and informed him of such]; so, Allah revealed "Wherever you face, for there is the Countenance of Allah." [2:115] [And the Prophet did not command them to repeat the prayer.]410 [AM: volume 1: page(s) 90: line(s) 12-16: {Dar Qutni, volume 1, page 271; Hakim, volume 1, page 206; Bayhaqi, Kubra, volume 2, page 18}] The Prophet (May Allah bless him and give him peace) said, "Whoever prays in one sheet, let him tie its edges together411." [{Bukhari, formal prayer, when one prays in one sheet he should place it on his shoulder blades, hadith #347}] `Ali ibn Abu Talib said, "The Prophet (May Allah bless him and give him peace) prayed a formal prayer with us one day. And then he went away and then returned and water as trickling from his head hair. And then he repeated the formal prayer with us again and then said, "I prayed with you just now while I was in a state of greater impurity [and then later remembered]. So whoever experiences the same … let him do as I did412." [JA: volume 1: page(s) 562: hadith 2668: {Ahmad, hadith #738}]

366 Guiding Helper Line #471-472 Guiding Helper Excerpt: If you prayed in the wrong direction by mistake, Your prayer is still true. But, it's mandub to retake.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Jabir ibn `Abdullah said that The Prophet (May Allah bless him and give him peace) dispatched a military expedition of which I was part of we were faced one night with extreme darkness such that we were unable to know the direction of the qiblah. One group among us said that the qiblah is this way towards the north while another group claimed that the qiblah is towards the south. When daylight broke, we found that none of the lines we had 410

This shows that facing the qiblah is only necessary if one is able to find its direction (or remembers to check). Now the Prophet was aware that some of the companions did not have sufficient clothing for themselves or their families. He did not prevent such Companions from praying, but rather told them to pray even if they had only one sheet (instructing them to try their best to cover by tying its edges together). This illustrates that covering one's nakedness is only wajib if one is able to do it. As for praying with one's nakedness exposed out of forgetfulness, we are narrating the opinion that it is similar to missing it out of inability. 412 This shows that making sure you're pure is not forgiven due to forgetfulness or incapability. 227 411

The Guiding Helper drawn in the sand for the qiblah were correct. Thus, we went to the Messenger of Allah (May Allah bless him and give him peace) [and informed him of such]; so, Allah revealed "Wherever you face, for there is the Countenance of Allah." [2:115] [And the Prophet did not command them to repeat the prayer.]413 [AM: volume 1: page(s) 90: line(s) 12-16: {Dar Qutni, volume 1, page 271; Hakim, volume 1, page 206; Bayhaqi, Kubra, volume 2, page 18}]

367 Guiding Helper Line #473 Guiding Helper Excerpt: So, repeat as long as the second time remains.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 48: line(s) 7-8: {preconditions of prayer; question 4}]

368 Guiding Helper Line #474 Guiding Helper Excerpt: Like if you forgot to wash off impure remains.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 198: line(s) 25, 26: {explanation of verses 105-107; after fourth precondition}]

Proof(s) from Primary Text(s): 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 prayer414, he asked, "Why did you all slip off your shoes?" They answered, "We saw you slip your’s off [and wanted to copy you]." The Prophet replied, "Indeed Jibra'il came to me and told me that their was impurity on my shoes [and that is why I took them off]." [AM: volume 1: page(s) 54: line(s) 19-20: {Abu Dawud, formal prayer, volume 1, page 172; Darami, formal prayer, praying in shoes, hadith #1343}]

413

This shows that facing the qiblah is only necessary if one is able to find its direction (or remembers to check). 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

414

Notes of Sources for Main Text 369 Guiding Helper Line #475 Guiding Helper Excerpt: And like if you forgot to face the direction.

Proof(s) from Secondary Text(s): 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) 25, 26: {explanation of verses 105-107; after fourth precondition}]

Proof(s) from Primary Text(s): Jabir ibn `Abdullah said that The Prophet (May Allah bless him and give him peace) dispatched a military expedition of which I was part of we were faced one night with extreme darkness such that we were unable to know the direction of the qiblah. One group among us said that the qiblah is this way towards the north while another group claimed that the qiblah is towards the south. When daylight broke, we found that none of the lines we had drawn in the sand for the qiblah were correct. Thus, we went to the Messenger of Allah (May Allah bless him and give him peace) [and informed him of such]; so, Allah revealed "Wherever you face, for there is the Countenance of Allah." [2:115] [And the Prophet did not command them to repeat the prayer.]415 [AM: volume 1: page(s) 90: line(s) 12-16: {Dar Qutni, volume 1, page 271; Hakim, volume 1, page 206; Bayhaqi, Kubra, volume 2, page 18}]

370 Guiding Helper Line #476 Guiding Helper Excerpt: And if you forgot to cover as we did mention.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 198: line(s) 25, 26: {explanation of verses 105-107; after fourth precondition}]

Proof(s) from Primary Text(s):

415

The person who forgot to face the qiblah is similar to the person who was unable to face the direction of prayer. [In this connection, please note that there are five ways a person can miss an act: (1) intentionally, (2) by mistake (which means intending to do it, but making an error which causes it to be left undone), (3) out of forgetfulness (which means to forget about it altogether), (4) due to inability, and (5) out of ignorance of the Law. We are narrating the following opinions in the Guiding Helper texts: (a) those that omit a necessary precondition of an act of worship intentionally, will generally have an incorrect act of worship, (b) those that omit an necessary precondition/act by mistake or out of forgetfulness or due to inability are generally forgiven, and (c) missing an act due to ignorance of the Law is treated generally the same way as missing it by mistake, out of forgetfulness, or inability.] 229

The Guiding Helper The Prophet (May Allah bless him and give him peace) said, "Whoever prays in one sheet, let him tie its edges together416." [{Bukhari, formal prayer, when one prays in one sheet he should place it on his shoulder blades, hadith #347}]

371 Guiding Helper Line #477-479 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Whoever prays in one sheet, let him tie its edges together417." [{Bukhari, formal prayer, when one prays in one sheet he should place it on his shoulder blades, hadith #347}]

372 Guiding Helper Line #480 Guiding Helper Excerpt: There are more rules to this, but with this we'll complete.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text [MA: volume 1: page 10: line(s) 9: {verse 106}]

373 Guiding Helper Line #481 Guiding Helper Excerpt: The wajib actions of your prayer are sixteen.

Proof(s) from Secondary Text(s): The wajibs of prayer are sixteen.. [MA: volume 1: page 10: line(s) 2: {verse 99}]

Proof(s) from Primary Text(s): Refer to the proofs below.

374 Guiding Helper Line #482 Guiding Helper Excerpt: Stand.

Proof(s) from Secondary Text(s): The second of the wajibs of prayer is to stand for the opening takbir. [DT: volume 1: page 189: line(s) 7: {explanation of verses 100-104}]

Proof(s) from Primary Text(s): 418

A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah. Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand back up 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

This hadith is very central to determining what actually is wajib in prayer and what actually is not. This is because the Prophet repeatedly telling the man to repeat his prayer demonstrates that the man omitted something that made his prayer invalid. Thus, the Prophet's latter explanation includes most of the wajib acts of the formal prayer. 419 The fact that the Prophet instructed him to bow and stand back up straight indicates that that the prayer is started from a standing posture. 231

The Guiding Helper [{Nisa'i, accommodation, dispensation to leave dhikr while bowing, hadith #1043}]

375 Guiding Helper Line #482 Guiding Helper Excerpt: Say the first takbir

Proof(s) from Secondary Text(s): The first of the wajibs of prayer is to utter the opening takbir. [DT: volume 1: page 188: line(s) 3: {explanation of verses 100-104}]

Proof(s) from Primary Text(s): 420

A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah. Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described], you only decrease from [the correctness of] your prayer. [{Nisa'i, accommodation, dispensation to leave dhikr while bowing, hadith #1043}]

376 Guiding Helper Line #482 Guiding Helper Excerpt: intending what you mean

Proof(s) from Secondary Text(s): In order for the takbir to be correct, it has to be associated with an intention to pray a specific prayer. [DT: volume 1: page 188: line(s) 12: {explanation of verses 100-104}]

420

This hadith is very central to determining what actually is wajib in prayer and what actually is not. This is because the Prophet repeatedly telling the man to repeat his prayer demonstrates that the man omitted something that made his prayer invalid. Thus, the Prophet's latter explanation includes most of the wajib acts of the formal prayer. 232

Notes of Sources for Main Text Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Actions are only according to their intentions and every man shall have only what he intends421". [{Bukhari, hadith #1}]

377 Guiding Helper Line #483 Guiding Helper Excerpt: To pray at this time.

Proof(s) from Secondary Text(s): 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 `Asr422. [DT: volume 1: page 188: line(s) 12: {explanation of verses 100-104}]

378 Guiding Helper Line #483 Guiding Helper Excerpt: Stand

Proof(s) from Secondary Text(s): The fifth of the wajibs of prayer is to stand for the recitation of the Fatihah. [DT: volume 1: page 191: line(s) 6: {explanation of verses 100-104}]

Proof(s) from Primary Text(s): 423

A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah. Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand

421

Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered words. 422 As for regular non-stressed mandub prayers, one need not intend the specific prayer which one plans to pray. 423 This hadith is very central to determining what actually is wajib in prayer and what actually is not. This is because the Prophet repeatedly telling the man to repeat his prayer demonstrates that the man omitted something that made his prayer invalid. Thus, the Prophet's latter explanation includes most of the wajib acts of the formal prayer. 233

The Guiding Helper back up straight424. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described], you only decrease from [the correctness of] your prayer. [{Nisa'i, accommodation, dispensation to leave dhikr while bowing, hadith #1043}]

379 Guiding Helper Line #483-484 Guiding Helper Excerpt: Of the Fatihah.

for the recitation

Proof(s) from Secondary Text(s): The fourth of the wajibs of prayer is to recite the Fatihah. [DT: volume 1: page 190: line(s) 5: {explanation of verses 100-104}]

Proof(s) from Primary Text(s): 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}]

380 Guiding Helper Line #484 Guiding Helper Excerpt: Then, bow in adoration.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 191: line(s) 6-7: {explanation of verses 100-104}]

Proof(s) from Primary Text(s):

424

The fact that the Prophet instructed him to bow and stand back up straight indicates that that the prayer is started from a standing posture and one should stay in the standing posture until bowing. 234

Notes of Sources for Main Text 425

A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah. Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described], you only decrease from [the correctness of] your prayer. [{Nisa'i, accommodation, dispensation to leave dhikr while bowing, hadith #1043}]

381 Guiding Helper Line #485 Guiding Helper Excerpt: Get up from bowing.

Proof(s) from Secondary Text(s): The seventh of the wajibs of prayer is to get up from bowing. [DT: volume 1: page 191: line(s) 10: {explanation of verses 100-104}]

Proof(s) from Primary Text(s): 426

A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah. Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described], you only decrease from [the correctness of] your prayer. [{Nisa'i, accommodation, dispensation to leave dhikr while bowing, hadith #1043}]

425

This hadith is very central to determining what actually is wajib in prayer and what actually is not. This is because the Prophet repeatedly telling the man to repeat his prayer demonstrates that the man omitted something that made his prayer invalid. Thus, the Prophet's latter explanation includes most of the wajib acts of the formal prayer. 426 This hadith is very central to determining what actually is wajib in prayer and what actually is not. This is because the Prophet repeatedly telling the man to repeat his prayer demonstrates that the man omitted something that made his prayer invalid. Thus, the Prophet's latter explanation includes most of the wajib acts of the formal prayer. 235

The Guiding Helper 382 Guiding Helper Line #485 Guiding Helper Excerpt: Go prostrate in submission.

Proof(s) from Secondary Text(s): The eighth of the wajibs of prayer is to go into prostration. [DT: volume 1: page 191: line(s) 14: {explanation of verses 100-104}]

Proof(s) from Primary Text(s): 427

A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah. Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described], you only decrease from [the correctness of] your prayer. [{Nisa'i, accommodation, dispensation to leave dhikr while bowing, hadith #1043}]

383 Guiding Helper Line #486 Guiding Helper Excerpt: Get up and sit before the second prostration.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 191: line(s) 24-25: {explanation of verses 100-104}]

Proof(s) from Primary Text(s):

427

This hadith is very central to determining what actually is wajib in prayer and what actually is not. This is because the Prophet repeatedly telling the man to repeat his prayer demonstrates that the man omitted something that made his prayer invalid. Thus, the Prophet's latter explanation includes most of the wajib acts of the formal prayer. 236

Notes of Sources for Main Text 428

A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah. Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described], you only decrease from [the correctness of] your prayer. [{Nisa'i, accommodation, dispensation to leave dhikr while bowing, hadith #1043}]

384 Guiding Helper Line #487 Guiding Helper Excerpt: Sit while making

Proof(s) from Secondary Text(s): The eleventh of the wajibs of prayer is to sit for the terminating salam. [DT: volume 1: page 192: line(s) 8: {explanation of verses 100-104}]

Proof(s) from Primary Text(s): 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)429." [LM: volume 1: page 82: hadith 226: {Bukhari; book 79 - asking permission to enter, chapter 3 - alSalam is a name of Allah; Muslim, formal prayer, greeting and testification in prayer}]

385 Guiding Helper Line #487 Guiding Helper Excerpt: your salam in termination.

Proof(s) from Secondary Text(s): The tenth of the wajibs of prayer is the terminating salam. 428

This hadith is very central to determining what actually is wajib in prayer and what actually is not. This is because the Prophet repeatedly telling the man to repeat his prayer demonstrates that the man omitted something that made his prayer invalid. Thus, the Prophet's latter explanation includes most of the wajib acts of the formal prayer. 429 As we are told that the salam is the last action of the prayer after the sitting for the Greeting and Testification, one must be also sitting when one makes the salam. And thus the Prophet was seen praying. 237

The Guiding Helper [DT: volume 1: page 191: line(s) 26: {explanation of verses 100-104}]

Proof(s) from Primary Text(s): 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}]

386 Guiding Helper Line #488 Guiding Helper Excerpt: Keep to the order that in this song we mention.

Proof(s) from Secondary Text(s): 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 [DT: volume 1: page 191: line(s) 26: {explanation of verses 100-104}]

Proof(s) from Primary Text(s): 430

A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah. Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described], you only decrease from [the correctness of] your prayer. [{Nisa'i, accommodation, dispensation to leave dhikr while bowing, hadith #1043}]

387 Guiding Helper Line #489 Guiding Helper Excerpt: Make sure that you stand and sit straight

430

This hadith is very central to determining what actually is wajib in prayer and what actually is not. This is because the Prophet repeatedly telling the man to repeat his prayer demonstrates that the man omitted something that made his prayer invalid. Thus, the Prophet's latter explanation includes most of the wajib acts of the formal prayer. 238

Notes of Sources for Main Text Proof(s) from Secondary Text(s): The thirteenth of the wajibs of prayer is to stand or sit erect [DT: volume 1: page 192: line(s) 16: {explanation of verses 100-104}]

Proof(s) from Primary Text(s): 431

A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah. Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described], you only decrease from [the correctness of] your prayer. [{Nisa'i, accommodation, dispensation to leave dhikr while bowing, hadith #1043}]

388 Guiding Helper Line #489 Guiding Helper Excerpt: when you have to.

Proof(s) from Secondary Text(s): Standing or sitting erect is done after bowing, after prostrating, while making the terminating salam, and while making the opening takbir. [KF: volume 1: page 56: line(s) 4-5: {wajibs of prayer; question 11}]

389 Guiding Helper Line #490 Guiding Helper Excerpt: You must stop in each posture a second or two.

Proof(s) from Secondary Text(s): The fourteenth of the wajibs of prayer is to remain calm by settling the body limbs [in each posture].

431

This hadith is very central to determining what actually is wajib in prayer and what actually is not. This is because the Prophet repeatedly telling the man to repeat his prayer demonstrates that the man omitted something that made his prayer invalid. Thus, the Prophet's latter explanation includes most of the wajib acts of the formal prayer. 239

The Guiding Helper [DT: volume 1: page 192: line(s) 17: {explanation of verses 100-104}]

Proof(s) from Primary Text(s): 432

A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah. Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described], you only decrease from [the correctness of] your prayer. [{Nisa'i, accommodation, dispensation to leave dhikr while bowing, hadith #1043}]

390 Guiding Helper Line #491-492 Guiding Helper Excerpt: Followers should start only after the imam. And they should finish only after his salam.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 192: line(s) 17: {explanation of verses 100-104}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "The imam has only been appointed so that he may be followed. So, when he utters the takbir, then utter the 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

This hadith is very central to determining what actually is wajib in prayer and what actually is not. This is because the Prophet repeatedly telling the man to repeat his prayer demonstrates that the man omitted something that made his prayer invalid. Thus, the Prophet's latter explanation includes most of the wajib acts of the formal prayer. 433 The salam is similar to the opening takbir here. But, the official Maliki view is that going ahead of the imam in any other action of prayer (besides the opening takbir or the salam) does not ruin the prayer. [KF: volume 1: page 79: line(s) 13-14: {formal prayer; leading prayer; question 5; precondition 3}] Although, one should always try to stay a little behind the imam. 240

Notes of Sources for Main Text 391 Guiding Helper Line #493-494 Guiding Helper Excerpt: They must intend to pray behind the one in lead. In some cases, the imam must intend to lead:

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 193: line(s) 13-14: {explanation of verses 100-104}]

Proof(s) from Primary Text(s): Ibn `Abbas 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}]

392 Guiding Helper Line #495-496 Guiding Helper Excerpt: When joining two prayers, and also when in fear, On Fridays, and in coming to lead from the rear.

Proof(s) from Secondary Text(s): 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]. [DT: volume 1: page 193: line(s) 15-16: {explanation of verses 100-104}]

Proof(s) from Primary Text(s): 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.

393 Guiding Helper Line #497-498 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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 [KF: volume 1: page 54: line(s) 27-28: {wajibs of prayer; question 5}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "The imam has only been appointed so that he may be followed. So, when he utters the takbir, then utter the takbir. And when he bows, then bow. And then when he prostrates, then prostrate436… [{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}] The Prophet (May Allah bless him and give him peace) said, "Whoever has an imam, then the imam's recitation [suffices and] is his recitation.437" [{Ibn Majah, establishing prayer and its sunnahs, when the imam recites - listen up, hadith #840}]

394 Guiding Helper Line #499-500 Guiding Helper Excerpt: For wajib prayers, it's wajib to stand on your feet. For mandub prayers, you can make your legs your seat.

Proof(s) from Secondary Text(s): This standing (we are talking about) is only necessary for wajib prayers and not for mandub prayers. [KF: volume 1: page 55: line(s) 17-18: {wajibs of prayer; question 7}]

Proof(s) from Primary Text(s): 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. 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. 242 436

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace) prayed mandub prayers while sitting on his riding animal.439 [AM: volume 1: page 116: lines(s) 1: {Bukhari, witr, volume 2, page 566; Muslim, travelers, volume 1, page 487}]

395 Guiding Helper Line #501-502 Guiding Helper Excerpt: If you can't stand, since you're sick or incapable, You can pray cross-legged or however you're able.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.440" [AM: volume 1: page 143: lines(s) 10-11: {Bukhari, shortening, volume 2, page 684; Abu Dawud, formal prayer, volume 1, page 248;Tirmidhi, formal prayer, volume 2, page 208}]

396 Guiding Helper Line #503-504 Guiding Helper Excerpt: If you can't bow or do prostration on the floor. Stand and motion for bowing,

Proof(s) from Secondary Text(s): 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. 439 440

This shows that mandub prayers may be performed while sitting down. 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}]

Proof(s) from Primary Text(s): 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}] The Prophet (May Allah bless him and give him peace) said, "Pray standing. If you are unable, then pray sitting. If you are unable, then pray lying on your side. " [AM: volume 1: page 143: lines(s) 10-11: {Bukhari, shortening, volume 2, page 684; Abu Dawud, formal prayer, volume 1, page 248;Tirmidhi, formal prayer, volume 2, page 208}] The Prophet (May Allah bless him and give him peace) visited a sick person who has raising a pillow up to his head to motion for prostration; so, he told him, "Pray [prostrating] on the earth if you are able; if you are unable, then make motions and make your motion for prostration lower than your motion for bowing." [AM: volume 1: page 143: lines(s) 15-16: {Bayhaqi, kubra, volume 2, page 434; Haythami, mujma`, volume 2, page 151}]

397 Guiding Helper Line #504 Guiding Helper Excerpt: but prostration more.

Proof(s) from Secondary Text(s): One should make the motion for prostration lower than the motion for bowing. [QF: volume 1: page 52: line(s) 20-21: {book 2; chapter 7; section 1}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) visited a sick person who has raising a pillow up to his head to motion for prostration; so, he told him, "Pray [prostrating] on the earth if you are able; if you are unable, then make motions and make your motion for prostration lower than your motion for bowing." [AM: volume 1: page 143: lines(s) 15-16: {Bayhaqi, kubra, volume 2, page 434; Haythami, mujma`, volume 2, page 151}]

441

We are narrating the opinion that it is good enough even if he stands and motions while he is standing (e.g., by nodding his head towards the floor). Stricter opinions state that a person who not able to prostrate should first sit down on a chair or on the floor and then motion from that posture. 442 Some exegetes say here; "standing" in the formal prayer when well and able; "sitting" when unable to stand; and "lying on one's side" when unable to sit. 244

Notes of Sources for Main Text 398 Guiding Helper Line #505-506 Guiding Helper Excerpt: If you don't know the Fatihah in Arabic, Pray behind someone. Keep quiet. Or learn real quick.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

399 Guiding Helper Line #507-508 Guiding Helper Excerpt: If you are really dumb and you can't speak or talk, Just do whatever you can.

Proof(s) from Secondary Text(s): If the person praying is mute, then he may remain silent while praying and [no recitation] is wajib for him. [QF: volume 1: page 56: line(s) 8: {book 2; chapter 10; section 1; issue 1}]

Proof(s) from Primary Text(s): 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.444" [AM: volume 1: page 143: lines(s) 10-11: {Bukhari, shortening, volume 2, page 684; Abu Dawud, formal prayer, volume 1, page 248;Tirmidhi, formal prayer, volume 2, page 208}] …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. 245

The Guiding Helper [QU: volume 1: page 95: line(s) 10-11: {al-Qur'an; chapter 4; verse(s) 103}]

400 Guiding Helper Line #508 Guiding Helper Excerpt: But, prayer you can’t balk.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): …Indeed prayer is on the believers446 an inscribed injunction at specific times. [QU: volume 1: page 95: line(s) 10-11: {al-Qur'an; chapter 4; verse(s) 103}]

401 Guiding Helper Line #509-510 Guiding Helper Excerpt: If your nose bleeds and you think it will keep going 'Till time is over, you can pray while it's flowing.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): …Indeed prayer is on the believers447 an inscribed injunction at specific times. [QU: volume 1: page 95: line(s) 10-11: {al-Qur'an; chapter 4; verse(s) 103}]

445

Now, dumb people and people with other disabilities are believers too; thus, they must try their best to fulfill Allah's command to pray in the Qur'an. 446 Now, dumb people and people with other disabilities are believers too; thus, they must try their best to fulfill Allah's command to pray in the Qur'an. 447 Now, those with nose bleeds or people with other health problems are believers too; thus, they must try their best to fulfill Allah's command to pray in the Qur'an. also, remember that blood is an impurity; that is why the scholars mention this particular case. 246

Notes of Sources for Main Text 402 Guiding Helper Line #511 Guiding Helper Excerpt: Sunnahs are the things that are really good to do.

Proof(s) from Secondary Text(s): 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. [MK: volume 1: page 3: line(s) 24-25: {near very beginning of actual start of book after historical introduction}] All good is in clinging to the Qur'an and the way of the Prophet. [QF: volume 1: page 19: line(s) 21: {book 0; chapter 10; issue 1}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 206: line(s) 13-15: {al-Qur'an; chapter 9; verse(s) 122}]

403 Guiding Helper Line #512 Guiding Helper Excerpt: But if you miss less than three, your prayer is still true.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 404 Guiding Helper Line #513-514 Guiding Helper Excerpt: And if you miss three or more, you can still correct With two prostrations of forgetfulness in effect.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

405 Guiding Helper Line #515-516 Guiding Helper Excerpt: If you miss one or two, it's mandub to correct. But even if you don't, your prayer is still correct.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

406 Guiding Helper Line #517 Guiding Helper Excerpt: Recite some Qur'an after Fatihah's gone forth

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 248

Notes of Sources for Main Text Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer. He placed the rows of men closest to him and the rows of children behind the men. The women were placed behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight. Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs thus so far up until the second unit [counting the initial opening takbir]. Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to now… [{Ahmad, hadith #21832}]

407 Guiding Helper Line #518 Guiding Helper Excerpt: While standing

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer. He placed the rows of men closest to him and the rows of children behind the men. The women were placed behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture449. He glorified Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight. Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs thus so far up until the second unit [counting the initial opening takbir]. Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the 449

The fact that he bowed down after the recitation of the selections of the Qur'an indicate that he was standing before that when reciting the sections of the Qur'an. 249

The Guiding Helper Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to now… [{Ahmad, hadith #21832}]

408 Guiding Helper Line #518 Guiding Helper Excerpt: in the first two, not the third or fourth.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) used to recite in the first two units of Dhuhr the Fatihah and two selections from the Qur'an [one selection for each unit]450. He used to make the first selection [in the first unit] longer and make the second selection [in the second unit] shorter. And once in a while, he would utter a verse [somewhat] audibly. [Similarly] in `Asr prayer, he used to recite in the first two units the Fatihah and two selections from the Qur'an [one selection for each unit]. He used to make the first selection longer. And he used to make the selection of the Qur'an recited in the first unit of Subh longer and the second selection shorter. [LM: volume 1: page 94: hadith 260: {Bukhari; book 19 - adhan, chapter 96 - recitation in Dhuhr; Muslim, formal prayer, recitation in Dhuhr and `Asr}] Sa`d ibn Abu Waqqas said when the people of Kufa complained about his prayer, "By Allah, I pray with them the formal prayer of the Messenger of Allah (May Allah bless him and give him peace) and I do not diminish from it. I pray Isha and I make the stretched [the standing] in the first two units and suppressed it in the last two units451." [LM: volume 1: page 95: line(s) 1-2 (hadith 261): {Bukhari; book 19 - adhan, chapter 95 - necessity of reciting Qur'an for the imam and follower in all prayers; Muslim, formal prayer, recitation in Dhuhr and `Asr}]

409 Guiding Helper Line #519-521 Guiding Helper Excerpt: 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

Notes of Sources for Main Text Recite out loud at dawn and at night in the first two.

Proof(s) from Secondary Text(s): 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 `Isha'. The fourth sunnah is to recite softly in [all units of] Dhuhr and `Asr, the last unit of Maghrib, and the last two units of `Isha'. [KF: volume 1: page 56: line(s) 17-19: {sunnahs of prayer; question 1}]

Proof(s) from Primary Text(s): 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] audibly452. [Similarly] in `Asr prayer, he used to recite in the first two units the Fatihah and two selections from the Qur'an [one selection for each unit]. He used to make the first selection longer. And he used to make the selection of the Qur'an recited in the first unit of Subh longer and the second selection shorter. [LM: volume 1: page 94: hadith 260: {Bukhari; book 19 - adhan, chapter 96 - recitation in Dhuhr; Muslim, formal prayer, recitation in Dhuhr and `Asr}] Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows were present [in the mid-afternoon] he stood up and made adhan453. Then, he arranged the rows of the group prayer. He placed the rows of men closest to him and the rows of children behind the men. The women were placed behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight. Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs thus so far up until the second unit [counting the initial opening takbir]. Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to now… [{Ahmad, hadith #21832}] Sa`d ibn Abu Waqqas said when the people of Kufa complained about his prayer, "By Allah, I pray with them the formal prayer of the Messenger of Allah (May Allah bless him and give him peace) and I do not diminish from it. I pray Isha and I make the standing longer in the first two units and make it shorter in the last two units454."

452

This points to the fact that the Prophet recited softly in Dhuhr prayer; otherwise, the narrator would not have said once in a while he heard a verse or two. 453 This shows that the time was that of `Asr prayer and later we are told that he recited softly. Thus, we conclude that the recitation for `Asr like Dhuhr should be uttered quietly and not out loud. 454 This proves that the first two units of the night prayers have a selection of the Fatihah after them and the last two units do not. 251

The Guiding Helper [LM: volume 1: page 95: line(s) 1-2 (hadith 261): {Bukhari; book 19 - adhan, chapter 95 - necessity of reciting Qur'an for the imam and follower in all prayers; Muslim, formal prayer, recitation in Dhuhr and `Asr}] Sa`d ibn Abu Waqqas said when the people of Kufa complained about his prayer, "By Allah, I pray with them the formal prayer of the Messenger of Allah (May Allah bless him and give him peace) and I do not diminish from it. I pray `Isha and I make the stretched [the standing] in the first two units and suppressed455 it in the last two units." [LM: volume 1: page 95: line(s) 1-2 (hadith 261): {Bukhari; book 19 - adhan, chapter 95 - necessity of reciting Qur'an for the imam and follower in all prayers; Muslim, formal prayer, recitation in Dhuhr and `Asr}] During the Prophet's life in Makkah, the jinn once found him praying with his companions praying Subh prayer. And when they heard456 the Qur'an they listened to it … And Allah revealed [chapter Jinn which starts with] Say: it was revealed unto me that a party of the jinn listened to the Qur'an…" [LM: volume 1: page 94: line(s) 3-7 (hadith 259): {Bukhari; book 19 - adhan, chapter 105 - reciting Qur'an in Subh out loud; Muslim, formal prayer, out loud recitation of Qur'an in Subh and reciting Qur'an on jinn}] Umm Fadl said, "The last surah I heard the Prophet (May Allah bless him and give him peace) recite in Maghrib was al-Mursalalat.457" [LM: volume 1: page 96: hadith 263: {Bukhari; book 19 - adhan, chapter 105 - recitation in Maghrib.; Muslim, formal prayer, out loud recitation of Qur'an in Subh and reciting Qur'an on jinn}]

410 Guiding Helper Line #519-521 Guiding Helper Excerpt: Say the takbir when a change of postures you do.

Proof(s) from Secondary Text(s): The fifth sunnah is every takbir besides the opening takbir. [KF: volume 1: page 56: line(s) 21-22: {sunnahs of prayer; question 1}]

Proof(s) from Primary Text(s): Abu Hurayrah said that the Messenger of Allah (May Allah bless him and give him peace) used to utter the takbir when he stood for prayer. Then, he uttered the takbir when going into the bowing posture. Then, he used to say "Sami`allahu liman hamidah" when getting up from bowing. Then, he would say while standing "rabbana wa laka l-hamd". Then, he would utter the takbir when falling prostrate to the floor. Then, he would utter the takbir when raising his head [from prostration]. Then, he would utter the takbir again when going into [the second] prostration. Then, he would utter the takbir when raising his head [from the second prostration]. Then, he would do like this in

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. 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. 252 456

Notes of Sources for Main Text his entire formal prayer until finishing it. And he would utter the takbir when[/after] getting up from the second sitting. [LM: volume 1: page 80: hadith 220: {Bukhari; book 19 - adhan, chapter 117 - uttering takbir when getting up to stand after prostrating; Muslim, formal prayer, the affirmation of the utterance of takbir in every lowering and raisin in the formal prayer except when getting up from bowing}]

411 Guiding Helper Line #523-524 Guiding Helper Excerpt: Except when you get up from bowing, you should say, "Sami`a l-lahu li man hamidah", this way

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 56: line(s) 22-23: {sunnahs of prayer; question 1}]

Proof(s) from Primary Text(s): Abu Hurayrah said that the Messenger of Allah (May Allah bless him and give him peace) used to utter the takbir when he stood for prayer. Then, he uttered the takbir when going into the bowing posture. Then, he used to say "Sami`allahu liman hamidah" when getting up from bowing. Then, he would say while standing "rabbana wa laka l-hamd". Then, he would utter the takbir when falling prostrate to the floor. Then, he would utter the takbir when raising his head [from prostration]. Then, he would utter the takbir again when going into [the second] prostration. Then, he would utter the takbir when raising his head [from the second prostration]. Then, he would do like this in his entire formal prayer until finishing it. And he would utter the takbir when[/after] getting up from the second sitting. [LM: volume 1: page 80: hadith 220: {Bukhari; book 19 - adhan, chapter 117 - uttering takbir when getting up to stand after prostrating; Muslim, formal prayer, the affirmation of the utterance of takbir in every lowering and raisin in the formal prayer except when getting up from bowing}]

412 Guiding Helper Line #525 Guiding Helper Excerpt: Not for the followers, but for the other two.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 56: line(s) 22-23: {sunnahs of prayer; question 1}] 253

The Guiding Helper Proof(s) from Primary Text(s): Abu Hurayrah said that the Messenger of Allah (May Allah bless him and give him peace) said, "When the imam says "Sami`allahu liman hamidah", you [followers] should say "rabbana wa laka l-hamd"458. For indeed whoever's response coincides with the angel's response, all his previous sins are forgiven." [LM: volume 1: page 83: hadith 229: {Bukhari; book 19 - adhan, chapter 125 - the merit of allahumma rabbana wa laka l-hamd; Muslim, formal prayer, tasmi` - tahmid - and ta'min}]

413 Guiding Helper Line #526 Guiding Helper Excerpt: Greet and testify

Proof(s) from Secondary Text(s): The seventh sunnah is to recite the Greeting and Testification.. [KF: volume 1: page 56: line(s) 23: {sunnahs of prayer; question 1}]

Proof(s) from Primary Text(s): Ibn `Abbas 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}]

414 Guiding Helper Line #526 Guiding Helper Excerpt: sitting,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s):

458

Now the Prophet explicitly mentions that the imam is saying the tahmid and the followers should say "rabbana wa laka l-hamd". What is implied here is that the imam's statement is a cue for the followers to utter a response. Thus, the Maliki scholars say that the imam should only say the tahmid and the followers should only respond. 254

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace) said, "Indeed Allah is al-Salam. So, when one of you sits in his formal prayer let him say the at-tahiyatu lillah… … Then, choose after that any words that you desire. " [LM: volume 1: page 82: hadith 226: {Bukhari; book 79 - asking permission to enter, chapter 3 - alSalam is a name of Allah; Muslim, formal prayer, greeting and testification in prayer}]

415 Guiding Helper Line #526 Guiding Helper Excerpt: twice if you have to.

Proof(s) from Secondary Text(s): The sixth and eighth sunnah is the first and second Greeting and Testification. [DT: volume 1: page 219: line(s) 22: {explanation of verses 112-123; near beginning}]

Proof(s) from Primary Text(s): 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}]

416 Guiding Helper Line #527-528 Guiding Helper Excerpt: You must miss at least two takbirs or tahmids Before you prostrate. Thus, Ibn Juzayy's book reads.

Proof(s) from Secondary Text(s): … 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}]

Proof(s) from Primary Text(s): 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. 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 417 Guiding Helper Line #529-530 Guiding Helper Excerpt: But, the Qur'an after Fatihah counts as three: Saying it, it's volume, and for it standing …three.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 263: line(s) 24: {explanation of verses 146-149; near beginning}]

418 Guiding Helper Line #531-532 Guiding Helper Excerpt: Volume in multiple units all counts as one. If you change your volume two or more times, it's still one.

Proof(s) from Secondary Text(s): 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"}]

Proof(s) from Primary Text(s): 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.

419 Guiding Helper Line #533 Guiding Helper Excerpt: Only for missing the above do you prostrate.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text [KF: volume 1: page 67: line(s) 18-20: {prostrations of forgetfulness; question 1}]

Proof(s) from Primary Text(s): 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. 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}]

420 Guiding Helper Line #534-535 Guiding Helper Excerpt: The next are also called sunnahs, but don't prostrate. Even if you miss them all, your prayer is still true.

Proof(s) from Secondary Text(s): The meaning of Ibn `Ashir'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}]

Proof(s) from Primary Text(s): 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 or not making them.

460

This shows that prostrations are sometimes performed after the terminating salam. 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. 257 461

The Guiding Helper 421 Guiding Helper Line #536 Guiding Helper Excerpt: So people don't pass, put something in front of you.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 221: line(s) 18: {explanation of verses 112-123}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) went out in the afternoon sun to Ba'$a'. [Then,] he performed ablution and prayed Dhuhr and `Asr with two units each and in front of him was [an erect] half-spear. [{Nisa'i, formal prayer, Dhuhr and `Asr while travelling, hadith #466}]

422 Guiding Helper Line #537 Guiding Helper Excerpt: Make the Call to Commence.

Proof(s) from Secondary Text(s): The eleventh sunnah is to make the call to commence. [DT: volume 1: page 220: line(s) 14: {explanation of verses 112-123}]

Proof(s) from Primary Text(s): 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}]

423 Guiding Helper Line #537-538 Guiding Helper Excerpt: Listen; Don't make a sound When imam recites.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text The thirteenth sunnah is for the follower to listen quietly to the out loud recitation of his imam. [DT: volume 1: page 221: line(s) 1-2: {explanation of verses 112-123}]

Proof(s) from Primary Text(s): 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}]

424 Guiding Helper Line #538-539 Guiding Helper Excerpt: Prostrate with hands on the ground, Also your toes and two knees.

Proof(s) from Secondary Text(s): The twelfth sunnah is to prostrate on one's palms, knees, and toes. [DT: volume 1: page 220: line(s) 18-19: {explanation of verses 112-123}]

Proof(s) from Primary Text(s): 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}]

425 Guiding Helper Line #539-540 Guiding Helper Excerpt: Testify and greet With the words `Umar taught while staying on your seat.

Proof(s) from Secondary Text(s): 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 [DT: volume 1: page 224: line(s) 14: {explanation of verses 112-123}]

Proof(s) from Primary Text(s): `Umar 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 zzakiyyatu lillahi '-'ayyibātu #-#alawātu lillahi as-salamu `alayka ayyuha n-nabiyyu…." [{Malik, calling to prayer, greeting and testification in prayer, hadith #189}]

426 Guiding Helper Line #541 Guiding Helper Excerpt: Bless the Prophet

Proof(s) from Secondary Text(s): The twentieth sunnah is to send peace and blessings on the Prophet in the last sitting. [DT: volume 1: page 224: line(s) 17: {explanation of verses 112-123}]

Proof(s) from Primary Text(s): 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 `ala muhammad wa `ala ali muhammad kama sallayta…" [LM: volume 1: page 82: hadith 227: {Bukhari; book 60 - prophets, chapter 10 - hadith of Musa ibn Isma`il; Muslim, formal prayer, blessings for the prophet after the greeting and testification}]

427 Guiding Helper Line #541 Guiding Helper Excerpt: and say out loud the first salam.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 224: line(s) 9-10: {explanation of verses 112-123}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text [UF: volume 1: page 366: line(s) 15-16 {Ahmad; Ali ibn Abu Talib}]

428 Guiding Helper Line #542 Guiding Helper Excerpt: Add a second one to respond to the imam.

Proof(s) from Secondary Text(s): The fourteenth sunnah is to for the follower to return the salam of his imam. [DT: volume 1: page 221: line(s) 4-5: {explanation of verses 112-123}]

Proof(s) from Primary Text(s): 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}]

429 Guiding Helper Line #543 Guiding Helper Excerpt: Add a third one if on your left someone did pray.

Proof(s) from Secondary Text(s): The fifteenth sunnah is to for the follower to return the salam of the person who prayed to his left. [DT: volume 1: page 221: line(s) 10-11: {explanation of verses 112-123}]

Proof(s) from Primary Text(s): 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 430 Guiding Helper Line #543 Guiding Helper Excerpt: More than a second or two in each posture stay.

Proof(s) from Secondary Text(s): The sixteenth sunnah is to stay in each posture more than the minimum required rest interval. [DT: volume 1: page 221: line(s) 15: {explanation of verses 112-123}]

Proof(s) from Primary Text(s): Abu Qatadah ibn Rib`iyy said, " I am the most knowledgeable of you concerning the formal prayer of the Messenger of Allah (May Allah bless him and give him peace)." The other Companions replied, "[How can this be?] when you were not present before us nor have you followed him more than us?" He insisted, "But, yes [I am more knowledgeable.]. They then replied, "O.k., tell us." He then said, "When the Prophet stood for prayer he stood straight and then brought his hands to his shoulders. Then, … he bowed with his back straight and he did not point his head down or up and he placed his palms on[/near] his knees. Then he said, "Sami`allahu li man hamidah". Then, he stood back up [after bowing] until every bone returned to its natural place467. Then, he fell prostrate saying Allahu Akbar. During the prostration, he kept his forearms and stomach from his thighs and kept his toes a little apart [propped up facing the qiblah]. Then, [he got up from prostration] and folded his left leg and sat on it. He sat straight… Then he fell prostrate again saying Allahu Akbar… Then, he got up and did in the second unit as he did in the first unit. … [{Ahmad, hadith #22493}]

431 Guiding Helper Line #545 Guiding Helper Excerpt: Praying in groups is sunnah

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text 432 Guiding Helper Line #545 Guiding Helper Excerpt: for two or more men.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): A collection of people (jama`ah) in Arabic can be two or more people.

433 Guiding Helper Line #546 Guiding Helper Excerpt: Females can also pray behind men

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): A collection of people (jama`ah) 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}]

434 Guiding Helper Line #546 Guiding Helper Excerpt: not women.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Ibn Mas`ud said that the Prophet (May Allah bless him and give him peace) ordered that women be placed behind in the formal prayers469. [{Hafiz Zayla`i,}] Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer. He placed the rows of men closest to him and the rows of children behind the men. The women were placed behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight. Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs thus so far up until the second unit [counting the initial opening takbir]. Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to now… [{Ahmad, hadith #21832}]

435 Guiding Helper Line #547-548 Guiding Helper Excerpt: It's a strong sunnah to call people to prayer By making adhan

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s):

469

Now from this it is obvious that when men are present, a woman may not lead since the imam stands in front and not in the back. However, it may not be so obvious that they may also not lead other women or children. Nevertheless, the popular Maliki view is that when women lack an adult male imam, they should each pray alone separately at their own paces. As for hadith that state that women may lead other women, the popular Maliki view is that they do not describe the actual practice of the Prophet (May Allah bless him and give him peace) in the latter part of his life. Thus, it is plausible that such hadith refer to an earlier command of the Prophet or refer to some specific situation that does not concern normal wajib prayers. 264

Notes of Sources for Main Text The Prophet commanded Bilal to keep the phrases in adhan470 of an even number and to keep the phrases of the Call to Commence singular. [{Bukhari, adhan, adhan is two - two, hadith #570}]

436 Guiding Helper Line #548-549 Guiding Helper Excerpt: if it's a wajib prayer Whose time exists and the group wants more people there.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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, `Umar ibn Khattab said, "Why not have someone shout that prayer's time has arrived?" The Messenger of Allah (May Allah bless him and give him peace) [agreed with `Umar's suggestion] and said, "O Bilal, call people to prayer [with verbal statements known as the adhan]." [{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 `ala s-salah. Then, the caller should say twice: Hayyah `ala 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}]

437 Guiding Helper Line #550 Guiding Helper Excerpt: And it's sunnah to shorten a four-unit prayer

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Ibn `Umar said that I prayed the formal prayer with the Prophet while at home and while on a journey. So, he prayed Dhuhr while at home with four units and then prayed two supererogatory units after it. He prayed `Asr with four units and did not pray any supererogatory units after it. He prayed Maghrib with three unit and then prayed two supererogatory units after it. And he prayed `Isha with four units. Then while on a journey, he prayed Dhuhr with two units and he prayed two supererogatory units after it. He prayed `Asr with two units and did not pray any supererogatory units after it. He prayed Maghrib with three units and then prayed two supererogatory units after it. And he prayed `Isha with two units and he prayed two supererogatory units after it.. [{Ahmad, hadith #5376}] And when you travel forth in the earth, there is no harm473 on you that you shorten your prayers… [QU: volume 1: page 94: line(s) 13-14: {chapter 4, verse(s) 101}] 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}]

438 Guiding Helper Line #551-552 Guiding Helper Excerpt: 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

Notes of Sources for Main Text Proof(s) from Secondary Text(s): The twenty-second sunnah is to shorten a four unit prayer (i.e. Dhuhr, `Asr, and `Isha') for the person who travels four barīd or more. [DT: volume 1: page 228: line(s) 22: {explanation of verses 112-123; after third quoted section of poetry}] The traveller who travels a distance equal to four barīd or more can shorten his prayer. One barīd is equal to four farsakh. A farsakh [here] is equal to three mīl. Every mīl is three thousand and five hundred dhirā`. And each dhira` is the length between the tips of the fingers and the fold of the elbow joint475. [KH: volume 2: page 56: line(s) shorten] for the traveller who is [KH: volume 2: page 57: line(s) shorten] for the traveller who is

I29: {explanation of Sheikh Khalil's statement "Section: it is sunnah [to not disobeying Allah with his travel…"}] I1-2: {explanation of Sheikh Khalil's statement "Section: it is sunnah [to not disobeying Allah with his travel…"}]

Proof(s) from Primary Text(s): 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 `Asr with two units each and in front of him was [an erect] half-spear. [{Nisa'i, formal prayer, Dhuhr and `Asr while travelling, hadith #466}]

439 Guiding Helper Line #552-553 Guiding Helper Excerpt: if you don't stay More than four days

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 228: line(s) 22: {explanation of verses 112-123; after third quoted section of poetry}]

Proof(s) from Primary Text(s): 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}]

440 Guiding Helper Line #553-554 Guiding Helper Excerpt: from the time you leave your own town Until the time to its border you come back down.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): And when you travel forth in the earth477, there is no harm on you that you shorten your prayers… [QU: volume 1: page 94: line(s) 13-14: {chapter 4, verse(s) 101}]

441 Guiding Helper Line #555 Guiding Helper Excerpt: You can join the two day prayers, the two at night

Proof(s) from Secondary Text(s): 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 `Asr with Dhuhr and `Isha 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

Notes of Sources for Main Text which permit joining of prayers: (1) being present at `Arafah during Hajj, (2) descending in Muzdalifah during Hajj, (3) travelling, (4) heavy rain during dark hours, (5) mudslides during dark hours, and (6) fainting and other health problems. [KF: volume 1: page 87: line(s) 15-18: {joining prayers; question 1}]

Proof(s) from Primary Text(s): Mu`adh ibn Jabal said that the Prophet (May Allah bless him and give him peace) joined between Dhuhr and `Asr and `Maghrib and `Isha' 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 `Umar said, "When the Prophet (May Allah bless him and give him peace) was rushed due to some affair, he used to join between these two pairs of formal prayers [i.e. Dhuhr and `Asr and Maghrib and `Isha']." [AM: volume 1: page 127: line(s) 6-7: {Muslim, the prayer of the traveller and shortening it, permissibility to join between two prayers while travelling}]

442 Guiding Helper Line #556 Guiding Helper Excerpt: While journeying on land, , hurrying since time's tight.

Proof(s) from Secondary Text(s): 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 to join the two day prayers on land"}] Now know that a traveller can either be stopped at a location or riding his vehicle of transportation when the sun descends from its climax. Now, he can either plan to stop after sunset, before the yellowing of the sun, or between the yellowing of the sun and sunset. If high noon passes while he is stopped at a location and he plans to leave [for his destination] soon and descend again only after sunset, he may join `Asr with Dhuhr before departing. This is because it is a necessity and it is forgiven as it may be difficult for him to descend [an extra time]. Now if he plans to descend before the yellowing of the sun, he may not join the prayers, but must pray Dhuhr before departing and `Asr after descending479….

478

The point here is that it is only permissible to join prayers to avoid an extra stop which will slow one down. As one can pray easily in a moving airplane or a boat, joining the prayers will not help one reach one's destination quicker. And according to the opinion that we are narrating: it is not permissible to join prayers except in an attempt to reach one's destination faster. 479 From this excerpt, it is clear that the popular opinion in the Maliki school is that joining may only be done while travelling on land and in order to save time by avoiding an extra stop. 269

The Guiding Helper [KH: volume 2: page 67: line(s) I9-12: {right before Sheikh Khalil's statement "It is permissible for him to join the two day prayers on land"}]

Proof(s) from Primary Text(s): Ibn `Umar 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 `Asr and Maghrib and `Isha']." [AM: volume 1: page 127: line(s) 6-7: {Muslim, the prayer of the traveller and shortening it, permissibility to join between two prayers while travelling}]

443 Guiding Helper Line #557 Guiding Helper Excerpt: Pray the day ones gathered in the first's or second's time.

Proof(s) from Secondary Text(s): It is permissible for the traveller on land to join together Dhuhr and `Asr 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 `Asr 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 `Asr in `Asr's time. [KF: volume 1: page 87: line(s) 20-22, 25-26: {joining prayers; question 2}]

Proof(s) from Primary Text(s): 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 `Asr 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}] Mu`adh ibn Jabal said that when the Messenger of Allah (May Allah bless him and give him peace) was in the expedition of Tabuk and high noon arrived while he was stopped at a location, he joined between Dhuhr and `Asr [in Dhuhr's first time]. Now if he departed before high noon, he delayed Dhuhr until he descended for `Asr [i.e. he joined Dhuhr and `Asr in `Asr's time]. Now in Maghrib he did similar [to the above] if the sun set [while he stopped at a location] before he departed; thus, he joined Maghrib and `Isha' [in Maghrib's first time]. Now if he departed before sunset, he delayed Maghrib

[We do not claim that this is the only valid opinion available, but this seems to be the predominant view as expressed in the traditional books of the Maliki school.] 480 This shows that the Prophet (May Allah bless him and give him peace) used to join prayers when he was rushed and did not otherwise normally do so. 270

Notes of Sources for Main Text until he descended for `Isha' and he joined between them [i.e. he joined Maghrib and `Isha' in `Isha's first or second time]481. [{Abu Dawud, formal prayer, joining between two prayers, hadith #1022}]

444 Guiding Helper Line #558 Guiding Helper Excerpt: Pray the night ones gathered like above in this rhyme.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Mu`adh ibn Jabal said that when the Messenger of Allah (May Allah bless him and give him peace) was in the expedition of Tabuk and high noon arrived while he was stopped at a location, he joined between Dhuhr and `Asr [in Dhuhr's first time]. Now if he departed before high noon, he delayed Dhuhr until he descended for `Asr [i.e. he joined Dhuhr and `Asr in `Asr's time]. Now in Maghrib he did similar [to the above] if the sun set [while he stopped at a location] before he departed; thus, he joined Maghrib and `Isha' [in Maghrib's first time]. Now if he departed before sunset, he delayed Maghrib until he descended for `Isha' and he joined between them [i.e. he joined Maghrib and `Isha' in `Isha's first or second time]482. [{Abu Dawud, formal prayer, joining between two prayers, hadith #1022}]

445 Guiding Helper Line #559-560 Guiding Helper Excerpt: 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.

446 Guiding Helper Line #561-562

481 482

This hadith is very much in conformity with the opinions we have narrated in the Guiding Helper and associated Explanatory Notes. This hadith is very much in conformity with the opinions we have narrated in the Guiding Helper and associated Explanatory Notes. 271

The Guiding Helper Guiding Helper Excerpt: The following mandubs are somewhat good to do. But if you miss all of them, your prayer is still true.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

447 Guiding Helper Line #563 Guiding Helper Excerpt: Raise your hands to your shoulders with the first takbir.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Ibn `Umar said, “When the Prophet (May Allah bless him and give him peace) stood for prayer, he raised his two hands to shoulder height and then uttered the takbir…" [{Muslim, formal prayer, recommended nature of raising the hands to the shoulders with the takbir, hadith #587}]

448 Guiding Helper Line #564 272

Notes of Sources for Main Text Guiding Helper Excerpt: Then, lower them slowly down to your sides with fear.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 57: line(s) 8-9: {mandub acts of prayer; question 1}] Imam Malik said about placing the right hand over the left [in the standing postures of prayer], "I have no knowledge of [the authenticity of] such an act in the wajib prayers483." Ibn Qasim said, "Rather, Imam Malik used to dislike [crossing the hands]; but, in the mandub prayers when the standing posture was long [due to the recitation], [he considered] there to be no harm if it helped one [gain strength for the standing posture]. [MK: volume 1: page 76: line(s) 1-2: {formal prayer, leaning in prayer and placing one hand on the other}]

Proof(s) from Primary Text(s): Ibn Mas`ud said, "Shall I not demonstrate to you the prayer of the Messenger of Allah (May Allah bless him and give him peace)?" So, he prayed and did not raise his 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 `A'ishah which states that she hated the way the people of Madinah prayed with their hands to the side as it resembled the prayer of the Jews, or (3) made a wrong interpolation when they were deriving their schools of Jurisprudence from distant and isolated reports of how the Prophet actually prayed. [As a side note, the last point mentioned (#3 above) goes to further promote the Maliki school as the most accurate school of Jurisprudence as Imam Malik had to make fewer interpolations in deriving legal rulings. This is because he could see with his own eyes the complete system left by the Prophet (May Allah bless him and give him peace) still intact and functioning in Madinah where he acquired sacred knowledge. Thus, the knowledge he narrated was not mostly deduced from isolated often contradictory verbal statements. Whereas the other later and more distant scholars were faced with the hard task of trying to learn what the system left by the Prophet was actually like by listening to isolated verbal utterances and then trying to join between these verbal utterances to come up with a coherent system of Jurisprudence, which is more error-prone.] 484 As an extrapolation, this can be shown to prove that the better position for the hands is for them to dangle freely to the sides [in wajib prayers]. As crossing them on one's abdomen or chest is a higher position than leaving them dangling. Thus, folding them across ones abdomen/chest (e.g., after getting up from the second prostration of the first unit) is an act of raising them which we are told here is only done at the start of the prayer. 485 As for Imam Malik, there are two narration from him. The popular narration is what we have listed in the Guiding Helper texts that the hands are not lifted except for the opening takbir. 273

The Guiding Helper [{Tirmidhi, formal prayer, concerning the narrations that the Prophet did not raise his hands except at the beginning of the prayer, hadith #238}] Abu Qatadah ibn Rib`iyy said, " I am the most knowledgeable of you concerning the formal prayer of the Messenger of Allah (May Allah bless him and give him peace)." The other Companions replied, "[How can this be?] when you were not present before us nor have you followed him more than us?" He insisted, "But, yes [I am more knowledgeable.]486. They then replied, "O.k., tell us." He then said, "When the Prophet stood for prayer he stood straight and then brought his hands to his shoulders. Then, … he bowed with his back straight and he did not point his head down or up and he placed his palms on[/near] his knees. Then he said, "Sami`allahu li man hamidah". Then, he stood back up [after bowing] until every bone returned to its natural place487. Then, he fell prostrate saying Allahu Akbar. During the prostration, he kept his forearms and stomach from his thighs and kept his toes a little apart [propped up facing the qiblah]. Then, [he got up from prostration] and folded his left leg and sat on it. He sat straight… Then he fell prostrate again saying Allahu Akbar… Then, he got up and did in the second unit as he did in the first unit488. … [{Ahmad, hadith #22493}] Abu Humayd said, " I am the most knowledgeable of you concerning the formal prayer of the Messenger of Allah (May Allah bless him and give him peace)." The other Companions replied, "[How can this be?] when you were not present before us nor have you followed him more than us?" He insisted, "But, yes [I am more knowledgeable.]. They then replied, "O.k., tell us." He then said, "When the Messenger of Allah stood for prayer, he brought his hands to his shoulders. Then, he would utter the takbir until every bone returned to its natural place489 while standing straight. Then, he recited Qur'an. Then, he bowed… [{Ahmad, hadith #627}]

449 Guiding Helper Line #565 Guiding Helper Excerpt: Wear a cloak or a long shirt.

486

Abu Qatadah was trying to remind them that the later actions of the Prophet (May Allah bless him and give him peace) have more authority than his earlier actions. Even though, he was not a long-standing Companion such as the others, he still observed the Prophet very well during the end part of his life while perhaps they had not paid attention to slight differences that occurred. 487 Now here we see that the words every bone returned to its place signifies that the hands be left to dangle to the sides as this is the (according to the view of the majority of the scholars) posture that the person who has gotten up from bowing and is about to prostrate should take. In other words, we know that most scholars agree that the Prophet left his hands dangling to the sides after getting up from bowing. Most Maliki scholars say this is the preferred position in all standing postures as it is the natural state 488 In this hadith and all of the other hadiths that describe the formal wajib prayers of the Prophet completely, no mention is made of folding the hands. Rather, we are told that the limbs are in their natural state (which for the standing posture is to have one's hands dangling freely to the sides. Thus, the Maliki scholars say that the hadith which have been narrated about the Prophet folding his hands all concern mandub prayers and not wajib prayers. This is why Imam Malik gave the view of leaving the hands hung in wajib prayers while he himself was aware of isolated hadith which spoke about the Prophet folding his hands during prayer (which he probably considered either to be a ruling for mandub prayers and/or a ruling exclusive to the prophets (as the hadith states, "From the speech of prophet-hood is … placing the two hands one on the other in prayer…." [Muwatta', calling to prayer, placing one hand on the other, hadith #339] 489 Now here we see that the words every bone returned to its place is used for the standing posture of the formal prayer right after the opening takbir and as mentioned before (refer to footnote 487) these words clearly signify that the hands should be left to dangle to the sides. 274

Notes of Sources for Main Text Proof(s) from Secondary Text(s): The fifth fadilah is to wear a loose outer garment while praying. [DT: volume 1: page 238: line(s) 1-2: {explanation of verses 124-134; near beginning of explanation of fadilahs}]

Proof(s) from Primary Text(s): 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. 490" [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)}]

450 Guiding Helper Line #565-566 Guiding Helper Excerpt: And look straight ahead When you stand or sit,

Proof(s) from Secondary Text(s): 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…"}]

Proof(s) from Primary Text(s): 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}]

451 Guiding Helper Line #566 Guiding Helper Excerpt: but bow without lifting your head.

Proof(s) from Secondary Text(s): And also among the manners of bowing is that one not raise one's head nor hang it down. [QF: volume 1: page 58: line(s) 11: {book 2; chapter 12; issue 2}]

Proof(s) from Primary Text(s): Abu Qatadah ibn Rib`iyy said, " I am the most knowledgeable of you concerning the formal prayer of the Messenger of Allah (May Allah bless him and give him peace)." The other Companions replied, "[How can this be?] when you were not present before us nor have you followed him more than us?" He insisted, "But, yes [I am more knowledgeable.]. They then replied, "O.k., tell us." He then said, "When the Prophet stood for prayer he stood straight and then brought his hands to his shoulders. Then, … he bowed with his back straight and he did not point his head down or up and he placed his palms on[/near] his knees. Then he said, "Sami`allahu li man hamidah". Then, he stood back up [after bowing] until every bone returned to its natural place. Then, he fell prostrate saying Allahu Akbar. During the prostration, he kept his forearms and stomach from his thighs and kept his toes a little apart [propped up facing the qiblah]. Then, [he got up from prostration] and folded his left leg and sat on it. He sat straight… Then he fell prostrate again saying Allahu Akbar… Then, he got up and did in the second unit as he did in the first unit. … [{Ahmad, hadith #22493}]

452 Guiding Helper Line #567 Guiding Helper Excerpt: Say, "Amin," … after the Fatihah's done

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s):

Prophet was describing where the eyes should point during the bowing and prostrating postures and not during the standing and sitting postures. 276

Notes of Sources for Main Text Abu Hurayrah said that the Prophet (May Allah bless him and give him peace) said, "When the imam says ghayri lmaghdubi `alayhim wa la d-dallin, say 'āmīn; whoever's saying this coincides with the angels saying this, his previous sins are forgiven." [LM: volume 1: page 83: hadith 231: {Bukhari, adhan, the follower saying amin; Muslim, formal prayer, tasmi` - tahmid - amin}]

453 Guiding Helper Line #567 Guiding Helper Excerpt: to yourself

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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, tasmi` - tahmid - amin}]

454 Guiding Helper Line #568 Guiding Helper Excerpt: If you're not in lead reciting for everyone.

Proof(s) from Secondary Text(s): 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 Proof(s) from Primary Text(s): Abu Hurayrah said that the Prophet (May Allah bless him and give him peace) said, "When the imam says ghayri lmaghdubi `alayhim wa la d-dallin, say 'āmīn493; whoever's saying this coincides with the angels saying this, his previous sins are forgiven." [LM: volume 1: page 83: hadith 231: {Bukhari, adhan, the follower saying amin; Muslim, formal prayer, tasmi` - tahmid - amin}]

455 Guiding Helper Line #569-570 Guiding Helper Excerpt: Recite behind the imam softly to yourself In prayers where he recites softly to himself.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

456 Guiding Helper Line #571-572 Guiding Helper Excerpt: In the second standing in Subh, to Allah pray Before you bow

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text The thirty-sixth fadilah is to say Subh's special supplication quietly. The thirty-seventh fadilah is to say this supplication before bowing in the second unit. [KF: volume 1: page 58: line(s) 23: {mandub acts of prayer; question 1}]

Proof(s) from Primary Text(s): 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)}]

457 Guiding Helper Line #572 Guiding Helper Excerpt: with the words we’ve been taught to say.

Proof(s) from Secondary Text(s): 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 nasta`inuka….495 [KF: volume 1: page 58: line(s) 23: {mandub acts of prayer; question 1}]

458 Guiding Helper Line #573 Guiding Helper Excerpt: Bow with your back and legs straight.

Proof(s) from Secondary Text(s): 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 Proof(s) from Primary Text(s): Abu Qatadah ibn Rib`iyy said, " I am the most knowledgeable of you concerning the formal prayer of the Messenger of Allah (May Allah bless him and give him peace)." The other Companions replied, "[How can this be?] when you were not present before us nor have you followed him more than us?" He insisted, "But, yes [I am more knowledgeable.]. They then replied, "O.k., tell us." He then said, "When the Prophet stood for prayer he stood straight and then brought his hands to his shoulders. Then, … he bowed with his back straight and he did not point his head down or up and he placed his palms on[/near] his knees. Then he said, "Sami`allahu li man hamidah". Then, he stood back up [after bowing] until every bone returned to its natural place. Then, he fell prostrate saying Allahu Akbar. During the prostration, he kept his forearms and stomach from his thighs and kept his toes a little apart [propped up facing the qiblah]. Then, [he got up from prostration] and folded his left leg and sat on it. He sat straight… Then he fell prostrate again saying Allahu Akbar… Then, he got up and did in the second unit as he did in the first unit. … [{Ahmad, hadith #22493}]

459 Guiding Helper Line #573 Guiding Helper Excerpt: Grab your two knee joints.

Proof(s) from Secondary Text(s): The sixteenth fadilah is to place the palms on/[near] the two knee joints. The seventeenth fadilah is to grab the two knee joints. [KF: volume 1: page 58: line(s) 25: {mandub acts of prayer; question 1}]

Proof(s) from Primary Text(s): Abu Qatadah ibn Rib`iyy said, " I am the most knowledgeable of you concerning the formal prayer of the Messenger of Allah (May Allah bless him and give him peace)." The other Companions replied, "[How can this be?] when you were not present before us nor have you followed him more than us?" He insisted, "But, yes [I am more knowledgeable.]. They then replied, "O.k., tell us." He then said, "When the Prophet stood for prayer he stood straight and then brought his hands to his shoulders. Then, … he bowed with his back straight and he did not point his head down or up and he placed his palms on[/near] his knees. Then he said, "Sami`allahu li man hamidah". Then, he stood back up [after bowing] until every bone returned to its natural place. Then, he fell prostrate saying Allahu Akbar. During the prostration, he kept his forearms and stomach from his thighs and kept his toes a little apart [propped up facing the qiblah]. Then, [he got up from prostration] and folded his left leg and sat on it. He sat straight… Then he fell prostrate again saying Allahu Akbar… Then, he got up and did in the second unit as he did in the first unit. … [{Ahmad, hadith #22493}]

460 Guiding Helper Line #574 Guiding Helper Excerpt: Men, put your elbows out. Each one the side points.

280

Notes of Sources for Main Text Proof(s) from Secondary Text(s): The twentieth fadilah is for a man to keep his elbows from his sides. But the distance between the elbows and the body should not be that great. [KF: volume 1: page 58: line(s) 29-30: {mandub acts of prayer; question 1}]

Proof(s) from Primary Text(s): 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}]

461 Guiding Helper Line #575-576 Guiding Helper Excerpt: Say, "Subhana Rabiyya l-`Adhim," when you bow. Say this while bowing three times like we've taught you now.

Proof(s) from Secondary Text(s): It is mandub to utter "Subhana Rabiya l-`Adhim" three times while bowing. [QF: volume 1: page 58: line(s) 12-13: {book 2; chapter 12; issue 3}]

Proof(s) from Primary Text(s): Ibn Mas`ud said that the Prophet (May Allah bless him and give him peace) said, "When one of you bows and says subhana rabbiya l-`adhim 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}]

462 Guiding Helper Line #577-578 Guiding Helper Excerpt: Say, "Rabbana wa laka l-hamd," when you've stood straight, … before you prostrate.

Proof(s) from Secondary Text(s): 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 [QF: volume 1: page 58: line(s) 12-13: {book 2; chapter 12; issue 3}]

Proof(s) from Primary Text(s): Abu Hurayrah said that the Messenger of Allah (May Allah bless him and give him peace) used to utter the takbir when he stood for prayer. Then, he uttered the takbir when going into the bowing posture. Then, he used to say "Sami`allahu liman hamidah" when getting up from bowing. Then, he would say while standing "rabbana wa laka l-hamd". Then, he would utter the takbir when falling prostrate to the floor. Then, he would utter the takbir when raising his head [from prostration]. Then, he would utter the takbir again when going into [the second] prostration. Then, he would utter the takbir when raising his head [from the second prostration]. Then, he would do like this in his entire formal prayer until finishing it. And he would utter the takbir when[/after] getting up from the second sitting. [LM: volume 1: page 80: hadith 220: {Bukhari; book 19 - adhan, chapter 117 - uttering takbir when getting up to stand after prostrating; Muslim, formal prayer, the affirmation of the utterance of takbir in every lowering and raising in the formal prayer except when getting up from bowing}]

463 Guiding Helper Line #578 Guiding Helper Excerpt: If you're not leading people,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Abu Hurayrah said that the Messenger of Allah (May Allah bless him and give him peace) said, "When the imam says "Sami`allahu liman hamidah", you [followers] should say "rabbana wa laka l-hamd"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}]

464 Guiding Helper Line #579 Guiding Helper Excerpt: 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

Notes of Sources for Main Text Proof(s) from Secondary Text(s): The twenty-second mandub act of prayer is to utter the takbir while going down to bow or prostrate and while getting up from the prostrations. [KF: volume 1: page 58: line(s) 33: {mandubs of prayer; question 1}] [KF: volume 1: page 58: line(s) 1: {mandubs of prayer; question 1}]

Proof(s) from Primary Text(s): Abu Hurayrah said that the Messenger of Allah (May Allah bless him and give him peace) used to utter the takbir when he stood for prayer. Then, he uttered the takbir when going into the bowing posture. Then, he used to say "Sami`allahu liman hamidah" when getting up from bowing. Then, he would say while standing "rabbana wa laka l-hamd". Then, he would utter the takbir when falling prostrate to the floor. Then, he would utter the takbir when raising his head [from prostration]. Then, he would utter the takbir again when going into [the second] prostration. Then, he would utter the takbir when raising his head [from the second prostration]. Then, he would do like this in his entire formal prayer until finishing it. And he would utter the takbir when[/after] getting up from the second sitting. [LM: volume 1: page 80: hadith 220: {Bukhari; book 19 - adhan, chapter 117 - uttering takbir when getting up to stand after prostrating; Muslim, formal prayer, the affirmation of the utterance of takbir in every lowering and raisin in the formal prayer except when getting up from bowing}]

465 Guiding Helper Line #579 Guiding Helper Excerpt: But, delay it for the third standing 'till you're up.

Proof(s) from Secondary Text(s): As for getting up from the middle Greeting and Testification, one should not utter the takbir until standing up completely straight. [KF: volume 1: page 58: line(s) 1-2: {mandubs of prayer; question 1}]

Proof(s) from Primary Text(s): Abu Hurayrah said that the Messenger of Allah (May Allah bless him and give him peace) used to utter the takbir when he stood for prayer. Then, he uttered the takbir when going into the bowing posture. Then, he used to say "Sami`allahu liman hamidah" when getting up from bowing. Then, he would say while standing "rabbana wa laka l-hamd". Then, he would utter the takbir when falling prostrate to the floor. Then, he would utter the takbir when raising his head [from prostration]. Then, he would utter the takbir again when going into [the second] prostration. Then, he would utter the takbir when raising his head [from the second prostration]. Then, he would do like this in his entire formal prayer until finishing it. And he would utter the takbir when[/after] getting up from the second 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. 283

The Guiding Helper [LM: volume 1: page 80: hadith 220: {Bukhari; book 19 - adhan, chapter 117 - uttering takbir when getting up to stand after prostrating; Muslim, formal prayer, the affirmation of the utterance of takbir in every lowering and raisin in the formal prayer except when getting up from bowing}]

466 Guiding Helper Line #581-582 Guiding Helper Excerpt: Make hands the first to touch ground when you go prostrate. And make them the last to leave when you stand up straight.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 58: line(s) 3-5: {mandubs of prayer; question 1}]

Proof(s) from Primary Text(s): 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]

467 Guiding Helper Line #583 Guiding Helper Excerpt: Prostrate with your two hands in line with your two ears.

Proof(s) from Secondary Text(s): The twenty-fifth mandub action of prayer is to put hands in line with the ears or close to them while prostrating. [KF: volume 1: page 58: line(s) 5: {mandubs of prayer; question 1}]

Proof(s) from Primary Text(s): 284

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace) when he prostrated, he made his nose touch the ground and his forehead. He also put his arms away from his sides and placed his two palms in line with his shoulders499. [{Tirmidhi, formal prayer, prostrating on the forehead and nose, hadith #250}]

468 Guiding Helper Line #584 Guiding Helper Excerpt: Men, keep your belly from thighs.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 58: line(s) 6-9: {mandubs of prayer; question 1}]

Proof(s) from Primary Text(s): 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}]

469 Guiding Helper Line #584 Guiding Helper Excerpt: Be humble.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 57: line(s) 5-6: {mandubs of prayer; question 1}]

Proof(s) from Primary Text(s): …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). 285

The Guiding Helper [QU: volume 1: page 39: line(s) 1-2: {al-Qur'an, chapter 2, verse(s) 238}]

470 Guiding Helper Line #584 Guiding Helper Excerpt: with tears.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): …When they heard the signs of the Merciful recited to them, they fell down prostrate in tears. [QU: volume 1: page 309: line(s) 7-8: {al-Qur'an, chapter 19, verse(s) 58}]

471 Guiding Helper Line #585-586 Guiding Helper Excerpt: While prostrating say, "Subhana Rabbiya l-A`la," Three times.

Proof(s) from Secondary Text(s): It is mandub to say "Subhana Rabbiya l-A`la" while prostrating three times. [QF: volume 1: page 59: line(s) 13-14: {book 2; chapter 13; issue 4}]

Proof(s) from Primary Text(s): Ibn Mas`ud said that the Prophet (May Allah bless him and give him peace) said, "When one of you bows and says subhana rabbiya l-`adhim 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}]

472 Guiding Helper Line #586 Guiding Helper Excerpt: Make the fingers on ground face the qiblah.

Proof(s) from Secondary Text(s): 286

Notes of Sources for Main Text The twenty-sixth mandub action of prayer is to place the fingers of the hands with their tips pointing towards the qiblah. [KF: volume 1: page 58: line(s) 6: {mandub acts of prayer; question 1}]

Proof(s) from Primary Text(s): 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}]

473 Guiding Helper Line #587 Guiding Helper Excerpt: Grip your hand testifying like we said before

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 58: line(s) 18-20: {mandub acts of prayer; question 1}]

Proof(s) from Primary Text(s): Wā'il ibn (ujr said he saw the Prophet (May Allah bless him and give him peace) raise his hands when he uttered the takbir to commence the prayer …, place his two hands in line with his ears when he prostrated, sit on his left leg [in the sitting posture], place his left hand on his left knee, and place his right forearm on his right thigh501. Then, he made a motion with his [right] index finger. He placed his thumb on his middle finger and clasped [folded] the rest of the fingers [of the right hand502]… [{Ahmad, first chapter on the Kufa Companions, hadith #18103}]

474 Guiding Helper Line #588 Guiding Helper Excerpt: 500

Now if the palms are in line with the shoulders, the fingers are in line with the ears and facing the qiblah (as this is the natural posture). 501 The fact that the right forearm is in contact with the thigh points to the fact that the arm is twisted to the right so that the side of the forefinger point towards the sky and the side of the pinky points towards the ground. 502 This statement is very much in conformity with the opinion we have narrated in the Guiding Helper about the way to grip the right hand during the testification. 287

The Guiding Helper In that sitting posture.

Proof(s) from Secondary Text(s): 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 [KF: volume 1: page 58: line(s) 12-16: {mandub acts of prayer; question 1}]

Proof(s) from Primary Text(s): Wā'il ibn (ujr said he saw the Prophet (May Allah bless him and give him peace) raise his hands when he uttered the takbir to commence the prayer …, place his two hands in line with his ears when he prostrated, sit on his left leg [in the sitting posture], place his left hand on his left knee, and place his right forearm on his right thigh. Then, he made a motion with his [right] index finger. He placed his thumb on his middle finger and clasped [folded] the rest of the fingers [of the right hand]… [{Ahmad, first chapter on the Kufa Companions, hadith #18103}]

475 Guiding Helper Line #588 Guiding Helper Excerpt: Ask for what you long for.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 58: line(s) 28-30: {mandub acts of prayer; question 1}]

Proof(s) from Primary Text(s): 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) … Then, choose after that any words that you desire.503" [LM: volume 1: page 82: hadith 226: {Bukhari; book 79 - asking permission to enter, chapter 3 - alSalam is a name of Allah; Muslim, formal prayer, greeting and testification in prayer}]

503

Thus, a person may choose to supplicate to Allah in his own words after the Greeting and Testification and blessings for the Prophet (May Allah bless him and give him peace). 288

Notes of Sources for Main Text 476 Guiding Helper Line #589 Guiding Helper Excerpt: Make the first sitting shorter than the second one.

Proof(s) from Secondary Text(s): The twentieth fadilah is to make the second sitting short504. [DT: volume 1: page 239: line(s) 24: {explanation of verses 124-134; in numerical succession}]

477 Guiding Helper Line #590 Guiding Helper Excerpt: Turn your head to the right with the "kum" and you're done.

Proof(s) from Secondary Text(s): 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 `alaykum", their face should be turned towards the right so a person behind them would be able to see their cheek. [KF: volume 1: page 58: line(s) 33-35: {mandub acts of prayer; question 1}]

Proof(s) from Primary Text(s): `A'ishah (May Allah be well pleased with her) said, "The Messenger of Allah (May Allah bless him and give him peace) used make only one salam [starting] in the front of his face and turning to his right a little bit505." [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}]

478 Guiding Helper Line #591-592 Guiding Helper Excerpt: 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. A little bit here signifies that only the word "kum" was uttered while the head was turned to the right and does not signify that he did not turn his head all the way to the right as is established by many other hadith (that the whiteness of his cheek could be seen by those directly behind him). 289 505

The Guiding Helper But, what we've mentioned here will put you on your way.

Proof(s) from Secondary Text(s): 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"}]

Proof(s) from Primary Text(s): 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.

479 Guiding Helper Line #593-594 Guiding Helper Excerpt: It's disliked in wajib prayers to say "Bismillah". And it's disliked to utter "A`udhu bi l-lah",

Proof(s) from Secondary Text(s): The first disliked action of prayer is to utter "A`udhubillah" 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}]

Proof(s) from Primary Text(s): A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah. Then, utter the takbir. Then, recite Qur'an506. 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}]

506

Now because the Prophet (May Allah bless him and give him peace) mentioned recitation of the Qur'an immediately after the opening takbir, the Maliki scholars say that there are no words uttered between the opening takbir and the Fatihah. 290

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace), Abu Bakr, and `Umar (May Allah be well pleased with both of them) all used to commence their prayers with al-hamdu lillahi rabi l-alimin507. [{Bukhari, adhan, what is said after the opening takbir, hadith #701}]

480 Guiding Helper Line #595 Guiding Helper Excerpt: To prostrate on something that is not from the earth,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

481 Guiding Helper Line #596 Guiding Helper Excerpt: To prostrate with something thin on the forehead's girth,

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 59: line(s) 13-14: {disliked acts of prayer; question 1}]

Proof(s) from Primary Text(s): 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 Shaytan508.

507

Now because there is no mention of bismillah nor a`udhubillah in this and many other hadith, the Maliki scholars say that uttering such is disliked. 508 This can apply to the forehead also. 291

The Guiding Helper [JA: volume 1: page 15: hadith 2774: {Tabarani, kabir, volume 2, page 301}] A man asked the Prophet (May Allah bless him and give him peace) to tell him something about prayer. So, the Prophet said, "Comb between your fingers and feet [in ablution] … and when you bow in prayer, put your palms on your two knees until you feel tranquil … and when you prostrate, make your forehead touch the ground until you feel the earth." [{Ahmad, Ibn `Abbas, hadith #2473}]

482 Guiding Helper Line #597 Guiding Helper Excerpt: To prostrate with long sleeves covering palms of hand,

Proof(s) from Secondary Text(s): The fifth disliked act of prayer is to prostrate [with palms] on the edge of ones sleeve. [DT: volume 1: page 242: line(s) 18: {explanation of verses 135-139; in numerical succession}]

Proof(s) from Primary Text(s): 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 Shaytan509. [JA: volume 1: page 15: hadith 2774: {Tabarani, kabir, volume 2, page 301}] The Prophet (May Allah bless him and give him peace) said, "I was commanded to prostrate on seven bones on the forehead." Afterwards, he made a motion (without speaking) to his nose, hands, knees, and toes510. [{Nisa'i, accommodation, prostrating on hands, hadith #1085}]

483 Guiding Helper Line #598 Guiding Helper Excerpt: To carry something in one's mouth or in one's hand,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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. 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

510

Notes of Sources for Main Text Such is not the recorded practice of the Prophet (May Allah bless him and give him peace). Rather, he would pray empty handed and with nothing in his mouth.

484 Guiding Helper Line #599 Guiding Helper Excerpt: To recite Qur'an while bowing or prostrating,

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 59: line(s) 23: {disliked acts of prayer; question 1}]

Proof(s) from Primary Text(s): 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}]

485 Guiding Helper Line #600 Guiding Helper Excerpt: To think about the world or wealth calculating,

Proof(s) from Secondary Text(s): The eighteenth disliked action of prayer is to think about worldly affairs. [KF: volume 1: page 59: line(s) 32: {disliked acts of prayer; question 1}]

Proof(s) from Primary Text(s): 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}]

486 Guiding Helper Line #601 Guiding Helper Excerpt: 293

The Guiding Helper To play around with hands,

Proof(s) from Secondary Text(s): The twentieth disliked action of prayer is to play around with one's beard or something else. [KF: volume 1: page 59: line(s) 33: {disliked acts of prayer; question 1}] [KF: volume 1: page 60: line(s) 1: {disliked acts of prayer; question 1}]

Proof(s) from Primary Text(s): 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 `abdullah, hadith #13688}]

487 Guiding Helper Line #601 Guiding Helper Excerpt: or head to side turning,

Proof(s) from Secondary Text(s): The tenth disliked action of prayer is to look away from the direction of prayer without a need to do so. [KF: volume 1: page 59: line(s) 26-27: {disliked acts of prayer; question 1}]

Proof(s) from Primary Text(s): 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}]

488 Guiding Helper Line #602 Guiding Helper Excerpt: To ask Allah for things while reciting or bowing,

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text [DT: volume 1: page 242: line(s) 22: {explanation of verses 135-139; in numerical succession}]

Proof(s) from Primary Text(s): 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}]

489 Guiding Helper Line #603 Guiding Helper Excerpt: To crack knuckles, or to have fingers interlaced,

Proof(s) from Secondary Text(s): The eleventh disliked action of prayer is to interlace the fingers or to crack them. [KF: volume 1: page 59: line(s) 27: {disliked acts of prayer; question 1}]

Proof(s) from Primary Text(s): 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}]

490 Guiding Helper Line #604 Guiding Helper Excerpt: To close one's eyes,

Proof(s) from Secondary Text(s): 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. 295

The Guiding Helper [KF: volume 1: page 59: line(s) 29: {disliked acts of prayer; question 1}]

Proof(s) from Primary Text(s): 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}]

491 Guiding Helper Line #604 Guiding Helper Excerpt: or to put one's hands on the waist,

Proof(s) from Secondary Text(s): The thirteenth disliked action of prayer is to put hands on the waist [with elbows sticking out to the sides] while standing. [KF: volume 1: page 59: line(s) 28-29: {disliked acts of prayer; question 1}]

Proof(s) from Primary Text(s): 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}]

492 Guiding Helper Line #605 Guiding Helper Excerpt: To start prayer while needing to do nature's call.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s):

296

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace) said, "When one of you needs to perform nature's call and the formal group prayer is about to start, let him begin with nature's call514." [{Ibn Majah, purification and its sunnahs, prohibition of him who is holding back bowel waste from praying, hadith #608}]

493 Guiding Helper Line #606 Guiding Helper Excerpt: But, these things don't make prayer's validity fall.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

494 Guiding Helper Line #606 Guiding Helper Excerpt: It's not disliked to pray with socks or wear a heel,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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

514

This clearly shows that reward is lost if one prays while needing to do nature's call; otherwise, the Prophet (May Allah bless him and give him peace) would not have recommended that the person risk losing the reward for group prayer by first performing nature's call. 515 This sets the general rule that performing makruh acts within an act of worship does not ruin the legal validity of that act of worship. 297

The Guiding Helper performed ablution as he would for the formal prayer. Then, he passed [wet] hands over his leather socks [without taking them off to wash his feet] and then prayed the formal prayer. 516" [LM: volume 1: page 62-63: hadith 158: {Muslim (chapter on wiping over leather socks); Bukhari, book 8 (Formal Prayer), chapter 7 (praying in a Syrian cloak)}] The Prophet (May Allah bless him and give him peace) was praying a formal prayer when he slipped off his shoes [while in prayer]. The people also slipped off their shoes. After the Prophet was done with the formal prayer, he asked, "Why did you all slip off your shoes?" They answered, "We saw you slip your’s off [and wanted to copy you]." The Prophet replied, "Indeed Jibra'il came to me and told me that their was impurity on my shoes [and that is why I took them off]517." [AM: volume 1: page(s) 54: line(s) 19-20: {Abu Dawud, formal prayer, volume 1, page 172; Darami, formal prayer, praying in shoes, hadith #1343}]

495 Guiding Helper Line #608 Guiding Helper Excerpt: To shift weight from heel to heel when tired you feel,

Proof(s) from Secondary Text(s): 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…"}]

Proof(s) from Primary Text(s): Ibn `Umar 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}]

496 Guiding Helper Line #609-610 Guiding Helper Excerpt: Or to fold right hand over left on abdomen In the mandub prayers,

Proof(s) from Secondary Text(s): 516 517 518

This shows that the feet need not bare when performing the formal prayer. This shows that there is nothing intrinsically wrong with praying with shoes on. In Suyuti's commentary of this hadith, he says the tarwī$ (let relax) implies that weight is shifted from foot to foot for purposes of

relaxation. 298

Notes of Sources for Main Text What Sheikh Khalil means is that there is difference of opinion in the Maliki school whether or not it is permissible to fold the hands grabbing the left wrist with the right hand and placing them below the chest and over the navel when one hasn't been standing for a long time [in mandub prayers] … or whether it is permissible when one has been standing for a long time and is disliked when the standing posture of the mandub prayer is short519. [KH: volume 1: page 286: line(s) I21-24: {explanation of Sidi Khalil's statement in the section of mandubs of prayer: "and is it permissible to fold hands in the mandub prayers or only if one lengthens [the prayer]…]"}]

Proof(s) from Primary Text(s): 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}]

497 Guiding Helper Line #609-610 Guiding Helper Excerpt: for both men and women.

Proof(s) from Secondary Text(s): 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…"}]

Proof(s) from Primary Text(s): 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.

498 Guiding Helper Line #611 Guiding Helper Excerpt: Know if you missed a stressed sunnah you can prostrate.

Proof(s) from Secondary Text(s): 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. 299

The Guiding Helper [KF: volume 1: page 67: line(s) 14: {prostrations of forgetfulness; question 1}]

Proof(s) from Primary Text(s): 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. The Prophet (May Allah bless him and give him peace) stood up directly (without sitting first for the Greeting and Testification) in the second unit (of a four unit prayer) and the people stood up with him. And when he reached the end of his prayer and his terminating salam was being anticipated, he made two prostrations before the salam and then uttered the terminating salam. [AM: volume 1: page 106; line(s) 8-9: {Bukhari, adhan, hadith # ; Muslim; masjids and places of prayer, hadith # }]

The Prophet (May Allah bless him and give him peace) made two prostrations of forgetfulness after the salam for praying Dhuhr with five units by mistake521. [{Tirmidhi, formal prayer, prostrations of forgetfulness after salam and talking, hadith #358}] The Prophet (May Allah bless him and give him peace) prayed a prayer in which he omitted [sunnahs] out of forgetfulness and he made two prostrations of forgetfulness, recited[/repeated] the Greeting and Testification and then made his terminating salam522. [{Tirmidhi, formal prayer, reciting the greeting and testification for prostrations of forgetfulness, hadith #361}] The Prophet (May Allah bless him and give him peace) stood up for the third unit of Dhuhr without sitting [for the middle Greeting and Testification]. Thus, when he completed [or neared the completion of] his prayer, he performed two prostrations of forgetfulness. He uttered the takbir for each prostration and was sitting before uttering the [final] salam. The people who were praying behind him also prostrated523. [{Tirmidhi, formal prayer, prostrations of forgetfulness before the salam, hadith #356}]

499 Guiding Helper Line #612 Guiding Helper Excerpt: That's two times

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 521

This shows that prostrations are sometimes performed after the terminating salam. 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. 300 522

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace) stood up directly (without sitting first for the Greeting and Testification) in the second unit (of a four unit prayer) and the people stood up with him. And when he reached the end of his prayer and his terminating salam was being anticipated, he made two prostrations before the salam and then uttered the terminating salam. [AM: volume 1: page 106; line(s) 8-9: {Bukhari, adhan, hadith # ; Muslim; masjids and places of prayer, hadith # }]

500 Guiding Helper Line #612 Guiding Helper Excerpt: before the salam to compensate.

Proof(s) from Secondary Text(s): 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]. [KF: volume 1: page 67: line(s) 15: {prostrations of forgetfulness; question 1}]

Proof(s) from Primary Text(s): 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 # }]

501 Guiding Helper Line #613-614 Guiding Helper Excerpt: If you added some actions or words by mistake, Two prostrations after the salam you can take.

Proof(s) from Secondary Text(s): 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]. [KF: volume 1: page 67: line(s) 15-16: {prostrations of forgetfulness; question 1}] 301

The Guiding Helper Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) made two prostrations of forgetfulness after the salam for praying Dhuhr with five units by mistake524. [{Tirmidhi, formal prayer, prostrations of forgetfulness after salam and talking, hadith #358}]

502 Guiding Helper Line #615 Guiding Helper Excerpt: If you both add and miss, you should prostrate before.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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. 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.

503 Guiding Helper Line #616-620 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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

This shows that prostrations are sometimes performed after the terminating salam. 302

Notes of Sources for Main Text that the intention for them is the same as the intention that was made at the beginning of prayer and the salam for them is the same as the salam which is normally made at the end of prayer. [KF: volume 1: page 69: line(s) 13-16: {prostrations of forgetfulness; question 7}]

Proof(s) from Primary Text(s): 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}]

504 Guiding Helper Line #621-622 Guiding Helper Excerpt: Behind an imam, don't prostrate for such mistakes 'Cause such mistakes off your shoulders the imam takes.

Proof(s) from Secondary Text(s): The follower is not responsible for any prostrations of forgetfulness for his forgetfulness in adding or missing while he was praying behind an imam. [KF: volume 1: page 69: line(s) 31-32: {prostrations of forgetfulness; question 10}]

Proof(s) from Primary Text(s): 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}]

505 Guiding Helper Line #623-624 Guiding Helper Excerpt: If you forget to prostrate before, do it after. That's after the salam, not a long time after.

Proof(s) from Secondary Text(s): 525

The fact that the narrator states that the prostrations for forgetfulness were like his (normal) prostrations further reinforces the point that one should utter the takbir when going down for them and getting up. Additionally, it reinforces the fact that a Greeting and Testification was said as that is the normal act that comes after prostrations in the last sitting. 526 This sets the general principle that followers are not responsible for the stressed sunnahs of prayer. As for the Fatihah which is wajib, they are not responsible for it either since this hadith specifically rules out all recitation as being necessary for the follower. 303

The Guiding Helper If the person praying forgets to prostrate prostrations of forgetfulness which had to be done before the salam, he should prostrate shortly [after the salam]. [DT: volume 1: page 264: line(s) 22: {explanation of verses 146-1487; right after first stanza of metered verse and before the derivative rulings}]

Proof(s) from Primary Text(s): 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.

506 Guiding Helper Line #625-626 Guiding Helper Excerpt: If you miss prostrations that had to be after, Do them when remembered, even ten months after.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

507 Guiding Helper Line #627-628 Guiding Helper Excerpt: If you leave out a wajib part, but by mistake, Go back and do it

Proof(s) from Secondary Text(s): Ibn `Ashir (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}]

Proof(s) from Primary Text(s): 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.

304

Notes of Sources for Main Text 508 Guiding Helper Line #628-629 Guiding Helper Excerpt: if a bow you did not take. If you bowed, cancel that unit and then build up.

Proof(s) from Secondary Text(s): 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 metered verse and before the derivative rulings}]

Proof(s) from Primary Text(s): 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.

509 Guiding Helper Line #630 Guiding Helper Excerpt: So, continue with your prayer when you get up.

Proof(s) from Secondary Text(s): 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 metered verse and before the derivative rulings}]

Proof(s) from Primary Text(s): 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.

510 Guiding Helper Line #631-632 Guiding Helper Excerpt: If you make salam too soon, repeat the takbir … Then, finish the prayer if it was near.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 prayer - or they were longer. [{Bukhari, adhan, should the imam listen to the followers if he is unsure; hadith #673}]

511 Guiding Helper Line #632 Guiding Helper Excerpt: Standing527.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 prayer - or they were longer. [{Bukhari, adhan, should the imam listen to the followers if he is unsure; hadith #673}]

512 Guiding Helper Line #633 Guiding Helper Excerpt: 527 528

One may also say this takbir while still sitting. But, if he does stand and say the takbir, his prayer is still correct. 306

Notes of Sources for Main Text In such cases, you prostrate after your salam,

Proof(s) from Secondary Text(s): 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 }]

Proof(s) from Primary Text(s): 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 prayer - or they were longer. [{Bukhari, adhan, should the imam listen to the followers if he is unsure; hadith #673}]

513 Guiding Helper Line #634 Guiding Helper Excerpt: Even if you are praying behind an imam.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "The imam has only been appointed so that he may be followed. So, when he utters the takbir, then utter the takbir. And when he bows, then bow. And then when he prostrates, then prostrate530… [{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}] 529

This shows that followers have basically the same rules of correction when they forget to do a wajib action of prayer. Remember, though, that followers are not responsible for the Fatihah nor the stressed sunnahs of prayer. 530 Now the Prophet explicitly instructs followers to utter the opening takbir, bow, and prostrate. Thus, all the major wajibs are requested of the followers. But, there is no mention of the Fatihah, thus it is not wajib for followers but only for the imam and the person praying alone. 307

The Guiding Helper 514 Guiding Helper Line #635-637 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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… [KF: volume 1: page 68: line(s) 5-7: {prostrations of forgetfulness; question 4}]

Proof(s) from Primary Text(s): 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}] The Prophet (May Allah bless him and give him peace) terminated (a four unit prayer) only after two units; so, a man called "the one with two hands" asked, 'Has the prayer been shortened or did you forget O Messenger of Allah?' The Prophet (May Allah bless him and give him peace) then asked, 'Is the man with two hands telling the truth?' The people said, 'Yes.' So the Prophet (May Allah bless him and give him peace) stood up and prayed two more units. Then, he made the terminating salam. Then, he declared the takbir and made prostrations531 similar to his (normal) prostrations in the formal prayer - or they were longer. [{Bukhari, adhan, should the imam listen to the followers if he is unsure; hadith #673}]

515 Guiding Helper Line #638 Guiding Helper Excerpt: 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

Notes of Sources for Main Text Proof(s) from Secondary Text(s): If a person does not remember that the first unit was defective until he has finished his third unit, he should prostrate before the salam as he has both added and missed actions of prayer (i.e. missed the stressed sunnah of reciting a selection of the Qur'an after the Fatihah in the third unit (which became the second due to the cancellation) and added the motions for the defective unit). [HM: volume 1: page 34: line(s) 20-21: {explanation of verses 156-157}]

Proof(s) from Primary Text(s): 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.532 [AM: volume 1: page 106; line(s) 8-9: {Bukhari, adhan, hadith # ; Muslim; masjids and places of prayer, hadith # }]

516 Guiding Helper Line #639-640 Guiding Helper Excerpt: …like if you forgot to sit In the middle and then did not come back to it.

Proof(s) from Secondary Text(s): Whoever remembers the middle longer sitting after his hands and knees have left contact with the floor, he should prostrate before the salam. Ibn `Ashir 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 `Ashir's statement, "and likewise the middle sitting"}]

Proof(s) from Primary Text(s): 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 # }]

532

This sets the general rule for prostrating before the salam for missing a stressed sunnah; please note that reciting Qur'an after the Fatihah in the first two units of a wajib prayer is a stressed sunnah taken from the fact that the Prophet (May Allah bless him and give him peace) is not recorded to have left it without an excuse; it is not wajib since the Prophet did not use as strict words for enjoining it as he did for the Fatihah. 309

The Guiding Helper 517 Guiding Helper Line #641 Guiding Helper Excerpt: If you came back, you prostrate after the full round,

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 278: line(s) 10-11: {explanation of verses 156-158; explanation of Ibn `Ashir's statement, "and likewise the middle sitting"}]

Proof(s) from Primary Text(s): 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.

518 Guiding Helper Line #642 Guiding Helper Excerpt: Only if your hands did actually leave the ground.

Proof(s) from Secondary Text(s): But if he remembers the middle sitting before lifting his hands … off the ground, he need not make any prostrations of forgetfulness. [DT: volume 1: page 278: line(s) 11-12: {explanation of verses 156-158; explanation of Ibn `Ashir's statement, "and likewise the middle sitting"}]

Proof(s) from Primary Text(s): 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.

519 Guiding Helper Line #643-644 Guiding Helper Excerpt: After the first takbir, they're some acts you can't do Until the salam, else you're prayer will not be true.

Proof(s) from Secondary Text(s): The reason why it is called the takbir of forbiddance is because of the things it prevents one from engaging in. [DT: volume 1: page 188: line(s) 4-5: {explanation of verses 103-104; near very beginning}] 310

Notes of Sources for Main Text Proof(s) from Primary Text(s): 533

A man entered the Prophet's Masjid and started praying a formal prayer. The Prophet was watching him but the man knew not of such. When the man was done with his prayer, he came to the Messenger of Allah (May Allah bless him and give him peace) and gave his salam. The Messenger of Allah returned his salam and then instructed him, "Return and perform prayer for you have not performed prayer correctly." This happened two or three times with the Messenger of Allah directing the man to repeat the prayer again. Then, the man finally said, "By He Who sent down the Book, I have tried hard; so, now teach me and show me [the correct way to pray]. The Messenger of Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah. Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described], you only decrease from [the correctness of] your prayer. [{Nisa'i, accommodation, dispensation to leave dhikr while bowing, hadith #1043}]

520 Guiding Helper Line #645-646 Guiding Helper Excerpt: The following acts break prayer if on purpose done: To skip a wajib, to add a non-verbal one,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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) repeating his prayer or asking his Companions to repeat their prayers. 534

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

533

This hadith sets the general principle that a formal prayer can become invalidated due to missing certain acts or performing certain acts. This is because the Prophet repeatedly telling the man to repeat his prayer demonstrates that the man did something wrong to make his prayer invalid. 534 This hadith sets the general principle that a formal prayer can become invalidated due to missing certain acts or performing certain acts. This is because the Prophet repeatedly telling the man to repeat his prayer demonstrates that the man did something wrong to make his prayer invalid. 311

The Guiding Helper Allah replied, "When you want to pray, perform wet ablution very well. Then, face the direction of the Ka`bah. Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described], you only decrease from [the correctness of] your prayer. [{Nisa'i, accommodation, dispensation to leave dhikr while bowing, hadith #1043}]

521 Guiding Helper Line #647 Guiding Helper Excerpt: To eat, drink,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

522 Guiding Helper Line #647 Guiding Helper Excerpt: vomit,

Proof(s) from Secondary Text(s): The ninth act that invalidates prayer is to on-purpose induce vomiting, even if it is only a little bit and pure. [KF: volume 1: page 60: line(s) 24-25: {acts that invalidate prayer; question 1}]

Proof(s) from Primary Text(s): 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

535

Now the purport of the words in the Qur'anic verse signify much more than mere silence. Thus, the scholars label eating and drinking among the acts that break prayer. 312

Notes of Sources for Main Text needed until the Qur'anic verse was revealed, "Guard over the formal prayers and the middle prayer; and stand for Allah [in prayer] in [silent] humility." [2:238] Then, we were ordered to be quiet [during prayer]536." [{Bukhari, Friday prayer, prohibition from talking in the formal prayer, hadith #1125}]

523 Guiding Helper Line #647 Guiding Helper Excerpt: talk Arabic or English,

Proof(s) from Secondary Text(s): 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 … [KF: volume 1: page 60: line(s) 18-19: {acts that invalidate prayer; question 1}]

Proof(s) from Primary Text(s): 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}]

524 Guiding Helper Line #648 Guiding Helper Excerpt: Grunt,

Proof(s) from Secondary Text(s): 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). [KF: volume 1: page 60: line(s) 22-23: {acts that invalidate prayer; question 1}]

Proof(s) from Primary Text(s): 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 circumambulating538".

536

Now the purport of the words in the Qur'anic verse signify much more than mere silence. Thus, the scholars label vomiting on purpose as among the acts that break prayer. 537 The latter part of the hadith is why Maliki scholars say that a verbal wajib/sunnah added to prayer does not invalidate it. Since, that would be adding words that are similar to the words of prayer that the Prophet mentions in the hadith. 538 This implies that intentional words and noises are not allowed in the formal prayer, but are allowed while circumambulating. 313

The Guiding Helper [AM: volume 1: page(s) 369-370: line(s) end-1: {Tirmidhi, Hajj, volume 3, page 284; Hakim, volume 1, page 459}]

525 Guiding Helper Line #648 Guiding Helper Excerpt: say salam when you think you did not finish.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 60: line(s) 25-26: {acts that invalidate prayer; question 1}]

Proof(s) from Primary Text(s): `Abdullah ibn Mas`ud 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}]

526 Guiding Helper Line #649-650 Guiding Helper Excerpt: Prayer breaks if the next are done even by mistake: Moving around a lot (stay still for Allah's sake!),

Proof(s) from Secondary Text(s): The sixteenth act that invalidates prayer is to move around a lot … even if this extreme motion happens out of forgetfulness. [KF: volume 1: page 61: line(s) 5-7: {acts that invalidate prayer; question 1}]

Proof(s) from Primary Text(s): 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) repeating his prayer or asking his Companions to repeat their prayers. Zayd ibn Arqam said, "We used to talk during the formal group prayers during the [earlier] part of the Prophet's (May Allah bless him and give him peace) life. One person used to talk to his companion about something he

539

The scholars say that the reason that the prophet did not utter the conventional return salam is because that salam would have terminated his prayer early. 314

Notes of Sources for Main Text needed until the Qur'anic verse was revealed, "Guard over the formal prayers and the middle prayer; and stand for Allah [in prayer] in [silent] humility." [2:238] Then, we were ordered to be quiet [during prayer]540." [{Bukhari, Friday prayer, prohibition from talking in the formal prayer, hadith #1125}]

527 Guiding Helper Line #651 Guiding Helper Excerpt: Getting an impurity stain,

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 60: line(s) 28-29: {acts that invalidate prayer; question 1}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) was praying a formal prayer when he slipped off his shoes [while in prayer]. The people also slipped off their shoes. After the Prophet was done with the formal prayer, he asked, "Why did you all slip off your shoes?" They answered, "We saw you slip your’s off [and wanted to copy you]." The Prophet replied, "Indeed Jibra'il came to me and told me that their was impurity on my shoes [and that is why I took them off]541." [AM: volume 1: page(s) 54: line(s) 19-20: {Abu Dawud, formal prayer, volume 1, page 172; Darami, formal prayer, praying in shoes, hadith #1343}]

528 Guiding Helper Line #651 Guiding Helper Excerpt: losing pureness,

Proof(s) from Secondary Text(s): 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]. [KF: volume 1: page 60: line(s) 27: {acts that invalidate prayer; question 1}]

Proof(s) from Primary Text(s): 540

Now the purport of the words in the Qur'anic verse signify much more than mere silence. Thus, the scholars label excessive nonrequested movements added as among the acts that break prayer. 541 The fact that the Prophet slipped off his shoes immediately and did not wait until the end of the prayer shows that consciously praying with an impurity stain for more than a few moments breaks the prayer. Now, of course, those with impurity emission problems or other excuses are forgiven and may pray even if the impurity is on their body or clothes. 315

The Guiding Helper `Ali ibn Abu Talib said, "The Prophet (May Allah bless him and give him peace) prayed a formal prayer with us one day. And then he went away and then returned and water was trickling from his head hair. And then he repeated the formal prayer with us again and then said, "I prayed with you just now while I was in a state of greater impurity [and then later remembered]. So whoever experiences the same … let him do as I did542." [JA: volume 1: page(s) 562: hadith 2668: {Ahmad, hadith #738}]

529 Guiding Helper Line #651 Guiding Helper Excerpt: Laughing out loud,

Proof(s) from Secondary Text(s): The fifteenth act that invalidates prayer is to laugh out loud with sound. [KF: volume 1: page 60: line(s) 32: {acts that invalidate prayer; question 1}]

Proof(s) from Primary Text(s): 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}]

530 Guiding Helper Line #652 Guiding Helper Excerpt: disclosure of coarse nakedness,

Proof(s) from Secondary Text(s): The twelfth act that invalidates prayer is for one's coarse (not light) nakedness to become exposed during prayer. [KF: volume 1: page 60: line(s) 27-28: {acts that invalidate prayer; question 1}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Allah does not accept the prayer of a woman without a head covering." [AM: volume 1: page(s) 102: line(s) 3: {Abu Dawud, formal prayer, volume 1, page 170; Tirmidhi, formal prayer, volume 2, page 215; Ibn Majah, purification, volume 1, page 214; Ahmad, volume 6, page 167 (hadith #24012)}]

542

This shows that prayers prayed while in a state of impurity are incorrect and must be repeated. 316

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace) said to a group of youth which he educated and now was bidding farewell, "Pray the formal prayer as you have seen me pray.543 Then when it is time for prayer, let one of you make adhan and let the eldest of you be the imam." [AM: volume 1: page(s) 102: line(s) 3-4: {Bukhari, adhan, adhan for travelers, hadith #595}]

531 Guiding Helper Line #653 Guiding Helper Excerpt: Turning completely away from prayer's direction,

Proof(s) from Secondary Text(s): 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). [KF: volume 1: page 49: line(s) 14-15: {preconditions of prayer; question 9}]

Proof(s) from Primary Text(s): 544

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`bah545. Then, utter the takbir. Then, recite Qur'an. Then, bow down until you feel tranquil in your bowing. Then, stand back up straight. Then, go into prostration until you feel tranquil in prostration. Then, raise your head and sit until you feel tranquil in your sitting. Then, perform [another] prostration until you feel tranquil in your prostration. If you do this then you have fulfilled the obligation of praying. And whatever you decrease from [what I described], you only decrease from [the correctness of] your prayer. [{Nisa'i, accommodation, dispensation to leave dhikr while bowing, hadith #1043}]

532 Guiding Helper Line #654 Guiding Helper Excerpt: Being occupied away from wajib action,

Proof(s) from Secondary Text(s): 543

Now the Prophet is recorded to have prayed with his nakedness covered (Get dressed). This hadith sets the general principle that a formal prayer can become invalidated due to missing certain acts or performing certain acts. This is because the Prophet repeatedly telling the man to repeat his prayer demonstrates that the man did something wrong to make his prayer invalid. 545 Thus if one is not facing the direction of the Ka`bah, one would be performing an action that invalidates prayer. 317 544

The Guiding Helper The seventeenth act that invalidates prayer is something that busies one away from a wajib action of prayer such as bowing or prostrating. For example, a severe bowel retention or hyperventilation that prevents from performing a wajib action of prayer. [KF: volume 1: page 61: line(s) 9-10: {acts that invalidate prayer; question 1}]

Proof(s) from Primary Text(s): 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.

533 Guiding Helper Line #655 Guiding Helper Excerpt: Remembering five or fewer prayers you missed,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

534 Guiding Helper Line #656-657 Guiding Helper Excerpt: Omitting the prostrations for three sunnahs missed (That's only if remembered after a long break),

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text [DT: volume 1: page 264: line(s) 1-3: {explanation of verses 146-149; near beginning before mnemonic verse of metered rhyme}]

Proof(s) from Primary Text(s): 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.

535 Guiding Helper Line #658 Guiding Helper Excerpt: Doubling the units in prayer by mistake.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

536 Guiding Helper Line #659-660 Guiding Helper Excerpt: The following acts don't break prayer if they're done. Also, there's no need to prostrate for any one:

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 537 Guiding Helper Line #661 Guiding Helper Excerpt: Listening to someone that wants to tell you something,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): `Abdullah ibn Mas`ud 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 hand546. [JA: volume 2: page 12: hadith 2762: {Tabarani, saghir, volume 2, page 27}] `A'ishah said that the Prophet (May Allah bless him and give him peace) was engaged in a formal prayer and I asked him to open a closed door from the other side and he reached down with his hand and opened the door when he heard my voice and then continued with his prayer547. [JA: volume 2: page 17: hadith 2783: {Tabarani, awsat, volume 2, page 248}]

538 Guiding Helper Line #662 Guiding Helper Excerpt: Motioning to someone (that's if a need did bring),

Proof(s) from Secondary Text(s): 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}] [KF: volume 1: page 62: line(s) 1: {permissible acts in prayer; question 1}]

Proof(s) from Primary Text(s): `Abdullah ibn Mas`ud 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 hand548. 546

This implies that the Prophet heard the salam of the passerby and understood it. 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. 320 547

Notes of Sources for Main Text [JA: volume 2: page 12: hadith 2762: {Tabarani, saghir, volume 2, page 27}]

539 Guiding Helper Line #663 Guiding Helper Excerpt: Moaning out of pain, crying out of divine fear,

Proof(s) from Secondary Text(s): The fifth permissible action of prayer is moaning out of pain and crying out of submissiveness to Allah. [KF: volume 1: page 62: line(s) 3: {permissible acts in prayer; question 1}]

Proof(s) from Primary Text(s): 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. …When they heard the signs of the Merciful recited to them, they fell down prostrate in tears549. [QU: volume 1: page 309: line(s) 7-8: {al-Qur'an, chapter 19, verse(s) 58}]

540 Guiding Helper Line #664 Guiding Helper Excerpt: Walking two or three meters to the front or rear,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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. 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

550

The Guiding Helper Jabir ibn `Abdullah said that we were praying the group prayer behind the Messenger of Allah (May Allah bless him and give him peace) in Dhuhr or `Asr and we saw him walk forward as if to take something but then a barrier was put between him and it; then, we saw him walk backwards and we also walked backwards551. Then when he uttered the terminating salam, Ubayy ibn Ka`b asked him, 'O Messenger of Allah, we saw you do today in your formal prayer what we have not seen you do before.' He replied, 'I was shown Paradise (while praying) with its beauty and splendor so I tried to take some of it so that I may show you - and if I were allowed, everyone between the heavens and earth could have ate from it without diminishing it; but a barrier was put between me and it. Then, the Hellfire was shown to me and when I felt the heat of its flame, I stepped back; and most of the people I saw in the Hellfire were women … ' " [JA: volume 2: page 21: hadith 2805: {Ahmad, hadith #14272, #20297}]

541 Guiding Helper Line #665 Guiding Helper Excerpt: Picking up a loose garment that fell on the floor,

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 62: line(s) 8: {permissible acts in prayer; question 1}]

Proof(s) from Primary Text(s): 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}]

542 Guiding Helper Line #665 Guiding Helper Excerpt: Covering one's mouth when yawning,

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text [KF: volume 1: page 62: line(s) 13: {permissible acts in prayer; question 1}]

Proof(s) from Primary Text(s): 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}]

543 Guiding Helper Line #666 Guiding Helper Excerpt: scratching a sore,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): `A'ishah said that the Prophet (May Allah bless him and give him peace) was engaged in a formal prayer and I asked him to open a closed door from the other side and he reached down with his hand and opened the door when he heard my voice and then continued with his prayer552. [JA: volume 2: page 17: hadith 2783: {Tabarani, awsat, volume 2, page 248}]

544 Guiding Helper Line #667 Guiding Helper Excerpt: Reciting Qur'an in the third or fourth unit

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

545 Guiding Helper Line #668 Guiding Helper Excerpt: Or from different locations in the same unit,

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 266: line(s) 10: {explanation of verses 146-149; beginning of last section before last quoted stanza of poetry}]

Proof(s) from Primary Text(s): 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' [JA: volume 2: page 563: hadith 2676: {Tabarani, awsat, volume 2, page 98}]

546 Guiding Helper Line #669-670 Guiding Helper Excerpt: Reciting one verse or two out loud or quiet When in the other way you were asked to try it,

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text [DT: volume 1: page 266: line(s) 23: {explanation of verses 146-149; beginning of last section before last quoted stanza of poetry}]

Proof(s) from Primary Text(s): 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 `Asr prayer, he used to recite in the first two units the Fatihah and two selections from the Qur'an [one selection for each unit]. He used to make the first selection longer. And he used to make the selection of the Qur'an recited in the first unit of Subh longer and the second selection shorter. [LM: volume 1: page 94: hadith 260: {Bukhari; book 19 - adhan, chapter 96 - recitation in Dhuhr; Muslim, formal prayer, recitation in Dhuhr and `Asr}]

547 Guiding Helper Line #671-672 Guiding Helper Excerpt: Reciting under one's breath when asked to be loud, Being barely heard when quietness was allowed,

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 69: line(s) 8-9: {prostrations of forgetfulness; question 6}]

Proof(s) from Primary Text(s): 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] audibly555. [Similarly] in `Asr prayer, he used to recite in the first two units the Fatihah and two selections from the Qur'an [one selection for each unit]. He used to make the first selection longer. And he used to make the selection of the Qur'an recited in the first unit of Subh longer and the second selection shorter. [LM: volume 1: page 94: hadith 260: {Bukhari; book 19 - adhan, chapter 96 - recitation in Dhuhr; Muslim, formal prayer, recitation in Dhuhr and `Asr}]

548 Guiding Helper Line #673 Guiding Helper Excerpt: 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 Proof(s) from Secondary Text(s): The sixth permissible act of prayer is to clear one's throat even if without a need. [KF: volume 1: page 62: line(s) 7: {permissible acts in prayer; question 1}]

Proof(s) from Primary Text(s): 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.

549 Guiding Helper Line #673 Guiding Helper Excerpt: burping,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

550 Guiding Helper Line #673 Guiding Helper Excerpt: or spitting out a bug,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

326

Notes of Sources for Main Text 551 Guiding Helper Line #674 Guiding Helper Excerpt: Killing a scorpion,

Proof(s) from Secondary Text(s): The second permissible act of prayer is to kill a scorpion that comes towards one. [KF: volume 1: page 61: line(s) 32: {permissible acts in prayer; question 1}]

Proof(s) from Primary Text(s): `A'ishah said that `Ali 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 `Ali; so, `Ali 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]. [JA: volume 2: page 17: hadith 2782: {Tabarani, awsat, volume 2, page 248}]

552 Guiding Helper Line #674 Guiding Helper Excerpt: snake,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): `A'ishah said that `Ali 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 `Ali; so, `Ali 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]556. [JA: volume 2: page 17: hadith 2782: {Tabarani, awsat, volume 2, page 248}]

553 Guiding Helper Line #674

556

Now the scorpion sets the rule for any vicious bug/creature. 327

The Guiding Helper Guiding Helper Excerpt: or a vicious bug.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): `A'ishah said that `Ali 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 `Ali; so, `Ali 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]557. [JA: volume 2: page 17: hadith 2782: {Tabarani, awsat, volume 2, page 248}]

554 Guiding Helper Line #675-676 Guiding Helper Excerpt:

There are more cases558, but we've mentioned just enough To set guidelines for you to handle other stuff.

Proof(s) from Secondary Text(s): 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}]

555 Guiding Helper Line #677 Guiding Helper Excerpt: Those responsible must pray five prayers a day.

Proof(s) from Secondary Text(s):

557

Now the scorpion sets the rule for any vicious bug/creature. 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

558

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

Proof(s) from Primary Text(s): 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}]

556 Guiding Helper Line #678 Guiding Helper Excerpt: Men have to pray in congregation on Friday.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

557 Guiding Helper Line #679-680 Guiding Helper Excerpt: 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 Proof(s) from Secondary Text(s): Among the communal obligations are washing the dead body, wrapping it, carrying it, praying upon it, and burying it. These five are what is obligatory for [the group to do with] the dead body. [KF: volume 1: page 106: line(s) 4-5: {communal obligations; question 1}]

Proof(s) from Primary Text(s): 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}]

558 Guiding Helper Line #681 Guiding Helper Excerpt: Besides the wajibs, the strong sunnahs should be read.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text The Prophet replied, "No. Except if you volunteer [to do extra acts]. And also obligatory on you is the fasting of Ramadan." The man then asked, "Am I obligated to do other than that?". The Prophet replied, "No. Except if you volunteer [to do extra acts]." And then the Messenger of Allah (May Allah bless him and give him peace) mentioned Zakat and the man then asked, "Am I obligated to do other than that?". The Prophet replied, "No. Except if you volunteer [to do extra acts]." Then, the man went away saying, "I will not add to that nor diminish from it." The Messenger of Allah (May Allah bless him and give him peace) said, "If he spoke the truth, then he has prospered." [AM: volume 1: page 115: line(s) 10: {Bukhari, Iman, Zakat is part of Islam, hadith #47}] The Prophet (May Allah bless him and give him peace) said, "Three acts are wajib for me, but are voluntary (sunnah) for you: (1) Witr prayer, (2) the `Id sacrifice, and (3) the Midmorning prayer." [AM: volume 1: page 115: line(s) 12: {Ahmad, Ibn `Abbas, hadith #1946}]

559 Guiding Helper Line #682 Guiding Helper Excerpt: Witr's done after `Isha'

Proof(s) from Secondary Text(s): The first time of Witr is after `Isha' 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 `Ashir's words "Witr, solar eclipse; `Id, prayer for water are sunnahs"}]

Proof(s) from Primary Text(s): 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}]

560 Guiding Helper Line #682-686 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 80: line(s) 24-25: {book 2; chapter 28; section 2}] [QF: volume 1: page 81: line(s) 1-3: {book 2; chapter 28; section 2}] When the imam makes his salam for Witr, the person who was just praying for mandub credit should stand up566. [DT: volume 1: page 251: line(s) 7: {explanation of verses 140-143; in the section about the "issues of this chapter"; after the section on wrapping the dead; explanation of Ibn `Ashir's words "Witr, solar eclipse; `Id, prayer for water are sunnahs"}]

Proof(s) from Primary Text(s): 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 dawn, 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}]

561 Guiding Helper Line #687 Guiding Helper Excerpt: Pray the two `Id prayers

Proof(s) from Secondary Text(s): The two `Id prayers are a stressed sunnah which are right below Witr in being important. [KF: volume 1: page 98: line(s) 14: {the two `Id prayers; question 1}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Three acts are wajib for me, but are voluntary (sunnah) for you: (1) Witr prayer, (2) the `Id sacrifice [and prayer], and (3) the Midmorning prayer." [AM: volume 1: page 115: line(s) 12: {Ahmad, Ibn `Abbas, hadith #1946}] 564

The way to pray a one unit prayer is like we have mentioned. 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. 332 565

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace) is recorded to have prayed this prayer, gathered a large group of followers for the prayer, recommended this prayer, and give two talks in this prayer. [AM: volume 1: page 175: line(s) 6-7: {Bukhari, two `Id prayers; Muslim, two `Id prayers}]

562 Guiding Helper Line #687 Guiding Helper Excerpt: in a group

Proof(s) from Secondary Text(s): It is a fadilah for the person who missed the group prayer with the imam to pray it alone. This is because the two `Id 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 `Id prayers; question 4; section 17}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) is recorded to have prayed this prayer, gathered a large group of followers for the prayer, recommended this prayer, and give two talks in this prayer. [AM: volume 1: page 175: line(s) 6-7: {Bukhari, two `Id prayers; Muslim, two `Id prayers}]

563 Guiding Helper Line #687 Guiding Helper Excerpt: before noon.

Proof(s) from Secondary Text(s): The time for the `Id 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 `Id prayers; question 2}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said during his speech [for the `Id prayer], "Indeed the first thing that we start with on this day of ours567 is that we pray [the two unit `Id prayer] and then return and sacrifice. So, whoever does this has followed our sunnah." [{Bukhari, Friday Prayer; sunnah of `Id}]

567

The scholars use this to prove that the time for the `Id prayers is between sunrise and high noon. 333

The Guiding Helper 564 Guiding Helper Line #688 Guiding Helper Excerpt: Pray them like Subh,

Proof(s) from Secondary Text(s): The description of the `Id prayers are that they have two units with out loud recitations568. [QF: volume 1: page 78: line(s) 7: {book 2; chapter 25; section 2}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) prayed the `Id 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 `Id, hadith #911]

565 Guiding Helper Line #688-689 Guiding Helper Excerpt: but differences we'll tell you soon: Don't call the adhan nor make the Call to Commence.

Proof(s) from Secondary Text(s): The description of the `Id prayers are that they have two units with out loud recitations without any adhan or Call to Commence. [QF: volume 1: page 78: line(s) 7: {book 2; chapter 25; section 2}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) did not used to give the adhan nor Call to Commence for the `Id prayer. He used to only give a speech after the formal prayer. [{Bukhari, Friday Prayer; walking and riding to `Id, hadith #906}]

566 Guiding Helper Line #690 Guiding Helper Excerpt: Say six takbirs without gap after you commence.

568

This resembles the Subh prayer. 334

Notes of Sources for Main Text Proof(s) from Secondary Text(s): The `Id prayer consists of two units in which the person praying makes six takbirs after the first takbir in the first unit. Thus, there are seven takbirs in total. [KF: volume 1: page 98: line(s) 23-24: {the two `Id prayers; question 2}]

Proof(s) from Primary Text(s): `A'ishah related that the Prophet (May Allah bless him and give him peace) used to utter seven takbirs in the two `Id 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 `Id prayer, hadith #970}]

567 Guiding Helper Line #691 Guiding Helper Excerpt: Don't raise your hands for these six takbirs.

Proof(s) from Secondary Text(s): The person praying the `Id 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. [KF: volume 1: page 98: line(s) 25-26: {the two `Id prayers; question 2}]

Proof(s) from Primary Text(s): Ibn Mas`ud said, "Shall I not demonstrate to you the prayer of the Messenger of Allah (May Allah bless him and give him peace)?" So, he prayed and did not raise his hands except at the first time [with the opening takbir]. … [{Tirmidhi, formal prayer, concerning the narrations that the Prophet did not raise his hands except at the beginning of the prayer, hadith #238}]

568 Guiding Helper Line #691-692 Guiding Helper Excerpt: With the Fatihah and Qur'an

Then, follow

Proof(s) from Secondary Text(s): The placement of the extra takbirs is before the recitation [of the Fatihah]. [KF: volume 1: page 98: line(s) 27: {the two `Id prayers; question 2}]

Proof(s) from Primary Text(s): 335

The Guiding Helper The Prophet (May Allah bless him and give him peace) used to recite [audibly] the `Id 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 `Id prayers, hadith #1271}]

569 Guiding Helper Line #692-694 Guiding Helper Excerpt: and then do follow Like normal 'till you stand up for the second time Saying takbir. Then, say five more takbirs this time.

Proof(s) from Secondary Text(s): Then in the second unit, the person praying the `Id prayer says five takbirs in addition to the takbir for standing up for the second unit. [KF: volume 1: page 98: line(s) 24-25: {the two `Id prayers; question 2}]

Proof(s) from Primary Text(s): `A'ishah related that the Prophet (May Allah bless him and give him peace) used to utter seven takbirs in the two `Id 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 `Id prayer, hadith #970}]

570 Guiding Helper Line #695-696 Guiding Helper Excerpt: Finish the prayer like normal. Then, sit quiet. Hear the imam give a talk and remain quiet.

Proof(s) from Secondary Text(s): The two speeches of the `Id prayer are said after the formal prayer [has ended]. [QF: volume 1: page 78: line(s) 14: {book 2; chapter 25; section 2}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) used to pray the `Id prayer in the midmorning and then give a speech after the prayer. [{Bukhari, Friday Prayer; walking and riding to `Id, hadith #904}] 336

Notes of Sources for Main Text 571 Guiding Helper Line #697-698 Guiding Helper Excerpt: The imam will sit and then stand to talk again. He will say takbirs over and over again.

Proof(s) from Secondary Text(s): The `Id 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. [QF: volume 1: page 78: line(s) 14-16: {book 2; chapter 25; section 2}]

Proof(s) from Primary Text(s): 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 `Id 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 `Id prayers. [Ibn Majah, establishing prayer and its sunnahs, what has come about the `Id prayer speech, hadith #1277]

572 Guiding Helper Line #699-700 Guiding Helper Excerpt: For Sacrificial `Ids, watch the imam sacrifice.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 162: line(s) 14-15: {book 10; chapter 1; section 2}]

Proof(s) from Primary Text(s): 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 `Id prayer. [{Bukhari, Friday Prayer, sacrificing - slaughtering on the day of the Sacrificial `Id by the prayer area, hadith #929]

337

The Guiding Helper 573 Guiding Helper Line #699-700 Guiding Helper Excerpt: Then, it's sunnah for you a sheep to sacrifice,

Proof(s) from Secondary Text(s): Slaughtering an animal for the Sacrificial `Id 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. [QF: volume 1: page 161: line(s) 22-23: {book 10; chapter 1; section 1}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Three acts are wajib for me, but are voluntary (sunnah) for you: (1) Witr prayer, (2) the `Id sacrifice [and prayer], and (3) the Midmorning prayer." [AM: volume 1: page 115: line(s) 12: {Ahmad, Ibn `Abbas, hadith #1946}]

574 Guiding Helper Line #701 Guiding Helper Excerpt: One that's over a year old

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 `Id speech, hadith #923}] The Prophet (May Allah bless him and give him peace) said, "Sacrifice a one-year-old sheep570." [AM: volume 1: page 435: line(s) 13: {Bayhaqi, kubra, volume 9, page 454}]

569

This clearly shows that there are some preconditions for the correctness of an animal sacrifice, such as the age of the animal. 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

570

Notes of Sources for Main Text 575 Guiding Helper Line #701 Guiding Helper Excerpt: without major faults.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 you571." [{Bukhari, Friday Prayer, imam facing people in the `Id speech, hadith #923}]

576 Guiding Helper Line #702 Guiding Helper Excerpt: Or sacrifice a cow or a camel

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 you572." [{Bukhari, Friday Prayer, imam facing people in the `Id speech, hadith #923}]

577 Guiding Helper Line #702 Guiding Helper Excerpt: that vaults.

571 572

This clearly shows that there are some preconditions for the correctness of an animal sacrifice, such as the age of the animal. This clearly shows that there are some preconditions for the correctness of an animal sacrifice, such as the age of the animal. 339

The Guiding Helper Proof(s) from Secondary Text(s): The minimum age for the sacrificial cattle animal is said to be three years and this is in agreement with what Abu Hanifah and Imam al-Shafi`i have said also. Another valid opinion is that the minimum age is four years for the cattle animal573. The minimum age for the sacrificial camel is said to be six years. [QF: volume 1: page 163: line(s) 21-23: {book 10; chapter 2; issue 2}]

Proof(s) from Primary Text(s): 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}]

578 Guiding Helper Line #703-704 Guiding Helper Excerpt: It's mandub for everyone the takbir to say After each prayer from Dhuhr 'till Subh the fourth day.

Proof(s) from Secondary Text(s): The eighteenth mandub action of `Id 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 `Id 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. [KF: volume 1: page 100: line(s) 4-6: {the two `Id prayers; question 4}]

Proof(s) from Primary Text(s): `Umar ibn al-Khattab came out the day after the Sacrificial `Id … 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, `Umar uttered the takbir after high-noon and the people uttered takbir along with him577. [{Malik, takbir of the three days of the Sacrificial `Id, hadith #803}] 573

This latter opinion is the one we are narrating in the Guiding Helper and associated texts. This clearly shows that there are some preconditions for the correctness of an animal‘s sacrifice, such as the age of the animal. As for the proof that the sacrificial animal must be either a sheep, goat, bovine animal, or camel, it is that the Prophet (May Allah bless him and give him peace) is not recorded to have sacrificed other than these or approved the sacrifice for other than these grazing livestock. 575 Either in a group or alone, even if a female 576 This takbir is also said after the Friday Prayer but is not said after the Funeral Prayer. 577 `Umar did this undoubtedly because he saw the Prophet (May Allah bless him and give him peace) do this. And there are many other hadith that show that this is an established practice. 340 574

Notes of Sources for Main Text 579 Guiding Helper Line #705-706 Guiding Helper Excerpt: "Allahu Akbar" is said three times and no more. This is the better way,

Proof(s) from Secondary Text(s): The nineteenth mandub action of `Id day is to only say "Allahu Akbar" in the takbirs. The narrated words are "Allahu Akbar" three times in succession. [KF: volume 1: page 100: line(s) 9-10: {the two `Id prayers; question 4}]

580 Guiding Helper Line #706 Guiding Helper Excerpt: but of ways there are more.

Proof(s) from Secondary Text(s): The words for the post-`Id 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". [QF: volume 1: page 78: line(s) 26-27: {book 2; chapter 25; section 3; end}]

581 Guiding Helper Line #707 Guiding Helper Excerpt: Pray a sunnah … when the sun's eclipsed.

Proof(s) from Secondary Text(s): The Solar Eclipse Prayer is sunnah. [QF: volume 1: page 79: line(s) 24-25: {book 2; chapter 27; section 1; beginning}]

Proof(s) from Primary Text(s): 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}]

582 Guiding Helper Line #707 Guiding Helper Excerpt: before noon

Proof(s) from Secondary Text(s): 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 `Asr. 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. [QF: volume 1: page 79: line(s) 24-25: {book 2; chapter 27; section 1; beginning}]

583 Guiding Helper Line #708-710 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): As for the description of the Solar Eclipse Prayer, it is two units according to Imam Malik and Imam al-Shafi`i 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. [QF: volume 1: page 80: line(s) 7-10: {book 2; chapter 27; section 2; beginning}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text this. Then, he made the terminating salam and the sun had come out of the eclipse. Then, he gave a speech about solar and lunar eclipses and said that they were two signs from the signs of Allah and did not go into eclipse for the death of anyone nor his life; so when you see these two, hasten to prayer. [{Bukhari, Friday Prayer, praying during a solar eclipse, hadith #989}]

584 Guiding Helper Line #711 Guiding Helper Excerpt: When water is not plenty, it's sunnah to pray

Proof(s) from Secondary Text(s): The Prayer for Water is sunnah. [QF: volume 1: page 79: line(s) 3: {book 2; chapter 26; section 1; beginning}]

Proof(s) from Primary Text(s): 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}]

585 Guiding Helper Line #712 Guiding Helper Excerpt: Two units

Proof(s) from Secondary Text(s): As for the description of the Prayer for Water, it has two units with out loud recitations without any adhan or Call to Commence. [QF: volume 1: page 79: line(s) 9: {book 2; chapter 26; section 2; beginning}]

Proof(s) from Primary Text(s): 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}]

343

The Guiding Helper 586 Guiding Helper Line #712 Guiding Helper Excerpt: in a group.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

587 Guiding Helper Line #712 Guiding Helper Excerpt: Then, for water all pray.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 79: line(s) 11-14: {book 2; chapter 26; section 2}] The Prayer for Water has asking for forgiveness in it because Allah Most High said: And I said to them, 'Ask your Lord for forgiveness; indeed, He is oft-forgiving; He will send the sky down to pour on you.' [MF: volume 1: page 203: line(s) 14-15: {chapter of the prayer for water; beginning; explanation of Nur al-Idah words "and for him is asking for forgiveness;}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) went out with his Companions to pray the Prayer for Water. So, he prayed two units with out loud recitations. And later he turned around his outer garment, lifted his hands [as in prayer] and then supplicated and asked for water and he faced the qiblah. [AM: volume 1: page 185: line(s) 17-18: {Tirmidhi, Friday Prayer, Prayer for Water, hadith #510}] And I said to them, "Seek forgiveness from your Lord. Indeed, He is Ever-forgiving. He will then send the sky on you in a downpour." 344

Notes of Sources for Main Text [QU: volume 1: page 570: line(s) 15: {chapter 71, verse(s) 10}] [QU: volume 1: page 571: line(s) 1: {chapter 71, verse(s) 11}]

588 Guiding Helper Line #715 Guiding Helper Excerpt: These were the sunnahs.

Proof(s) from Secondary Text(s): The stressed sunnah prayers are five: (1) Witr, (2 & 3) the two `Id prayer[s], (4) the Solar Eclipse Prayer, and (5) the Prayer for Water. And this is their order of importance. And the two `Id prayers are equally important. [KF: volume 1: page 97: line(s) 6-7: {stressed sunnahs; question 1}]

Proof(s) from Primary Text(s): 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.

589 Guiding Helper Line #715 Guiding Helper Excerpt: Fajr is a raghibah

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

590 Guiding Helper Line #715-716 Guiding Helper Excerpt: 345

The Guiding Helper prayed

At dawn

Proof(s) from Secondary Text(s): The time for Fajr is like the time for Subh. [KF: volume 1: page 96: line(s) 5: {supererogatory prayer; question 4}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "The two units of Fajr579 [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}]

591 Guiding Helper Line #716 Guiding Helper Excerpt: before Subh.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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. [{Muslim, prayer of travelers and shortening it, recommendation for the two units of Fajr, hadith #1188}]

592 Guiding Helper Line #716 Guiding Helper Excerpt: But if missed, 'till noon it's prayed.

Proof(s) from Secondary Text(s):

579

Fajr in Arabic means dawn; thus, linguistically this is the time for it and we also have the recorded actions of the Prophet (May Allah bless him and give him peace) concerning this. 346

Notes of Sources for Main Text No mandub prayer is made up after its time except this. So as for Fajr, it is made up after mandub prayers become allowed after sunrise and up until high noon. [KF: volume 1: page 96: line(s) 10-11: {supererogatory prayer; question 4; end}]

Proof(s) from Primary Text(s): 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}]

593 Guiding Helper Line #717 Guiding Helper Excerpt: Fajr is said softly

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): `A'ishah said, "The Prophet (May Allah bless him and give him peace) used to pray two units for Fajr and he used to make them so short that I wondered if he even recited the Fatihah in them580." [{Muslim, prayer of travelers and shortening it, recommendation for the two units of Fajr, hadith #1190}]

594 Guiding Helper Line #717-718 Guiding Helper Excerpt: No Qur'an is said.

with Fatihah only

Proof(s) from Secondary Text(s): 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 `A'ishah was unsure about what he recited proves that his recitation was said softly since he prayed them in close proximity to her. 347

The Guiding Helper Proof(s) from Primary Text(s): `A'ishah said, "The Prophet (May Allah bless him and give him peace) used to pray two units for Fajr and he used to make them so short that I wondered if he even recited the Fatihah in them581." [{Muslim, prayer of travelers and shortening it, recommendation for the two units of Fajr, hadith #1190}]

595 Guiding Helper Line #718 Guiding Helper Excerpt: It has two units only.

Proof(s) from Secondary Text(s): 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-Shafi`i has said. [QF: volume 1: page 81: line(s) 7-10: {book 2; chapter 19; section 1}]

Proof(s) from Primary Text(s): 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}]

596 Guiding Helper Line #718 Guiding Helper Excerpt: Next are the fadilahs. Pray to greet the masjid.

Proof(s) from Secondary Text(s): 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 `Isha', (7) four units582 before Dhuhr, (8) two units after Dhuhr (and some Maliki scholars say it is four), (9) two units before `Asr (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 `A'ishah doubted that he could have read even the Fatihah in such a short the standing posture indicates that no other section from the Qur'an was read. This is the popular opinion in the Maliki school. Some other Maliki scholars have recommended that one recite chapter Kafirun in the first unit of Fajr after the Fatihah and chapter Ikhlas in the second unit. In any case as long as the Fatihah is recited, Fajr prayer will be correct. 582 We are narrating the opinion that one may pray either two or four units before Dhuhr to gain credit for this fadilah. 348

Notes of Sources for Main Text scholars say it is six units [i.e. three two unit prayers]). And other scholars in the Maliki school have labeled [some or] all of these above-mentioned prayers as sunnah. [QF: volume 1: page 41: line(s) 15-20: {book 2; chapter 1; after first half}]

Proof(s) from Primary Text(s): 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}]

597 Guiding Helper Line #720-722 Guiding Helper Excerpt: Pray Tarawih It is ten units of two after `Isha's done In Ramadan.

Proof(s) from Secondary Text(s): The ninth supererogatory prayer is Tarawih in Ramadan. It consists of twenty units after `Isha 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}]

Proof(s) from Primary Text(s): 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." [AM: volume 1: page 114: line(s) 2-3: {Bukhari, formal prayer, when one of you enters the masjid, hadith #425}] In the time of `Umar ibn al-Khattab, the people used to observe twenty units [for Tarawih] not counting [Shaf` and] Witr.585." [{Bayhaqi, al-Ma`rifa [4]}] `A'ishah said that the Prophet (May Allah bless him and give him peace) said, "Whoever prays after sunset twenty units, Allah builds for him a house in Paradise586."

583

Now the Maliki scholars have interpreted this as a loose command or recommendation by examining all of the surrounding details. Most traditional scholars say that the reference in the hadith is to the Tarawih prayer. 585 We believe that `Umar based this on some known practice from the Prophet. 586 This hadith clearly shows the merit of praying twenty units of supererogatory prayers in the night and such was the practice of the early Muslims for Tarawih during Ramadan during `Umar ibn al-Khattab's time. 349 584

The Guiding Helper [{Tirmidhi, formal prayer, merit of supererogatory prayer and six units after Maghrib, hadith #399}]

598 Guiding Helper Line #720 Guiding Helper Excerpt: in your home

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

599 Guiding Helper Line #720 Guiding Helper Excerpt: or in the masjid.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 95: line(s) 21-22: {supererogatory prayers; question 2; section 9}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text with us until one-third of the night passed. Then, he did not stand in prayer with us the next day588, but did so the day after; and on this day, he lead a group [Tarawih] prayer that went into half of the night…. [{Tirmidhi, fasting, standing in prayer in Ramadan, hadith #734}]

600 Guiding Helper Line #722 Guiding Helper Excerpt: And read the Qur'an 'till it's done.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 95: line(s) 20-21: {supererogatory prayers; question 2; section 9}]

Proof(s) from Primary Text(s): 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}]

601 Guiding Helper Line #723-724 Guiding Helper Excerpt: Get up on your two feet when people are asleep. Then, you can go back to sleep589.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

602 Guiding Helper Line #724 Guiding Helper Excerpt: Pray units of two.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 dawn, you should pray one unit to make the number of units you've prayed odd591." [AM: volume 1: page 116: line(s) 7-8: {Bukhari, formal prayer, circles and sitting in the masjid, hadith #452}]

603 Guiding Helper Line #725 Guiding Helper Excerpt: Pray the Midmorning Prayer.

Proof(s) from Secondary Text(s): 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 Imam 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 `Isha', (7) four units592 before Dhuhr, (8) two units after Dhuhr (and some Maliki scholars say it is four), (9) two units before `Asr (and some Maliki scholars say it is four), and (10) two units after Maghrib (and some Maliki 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.

591

It is established in many authentic hadith that the normal number of units that the Prophet (May Allah bless him and give him peace) used to pray for the Night Vigil Prayer was eight not counting Shaf` and Witr. 592 We are narrating the opinion that one may pray either two or four units before Dhuhr to gain credit for this fadilah. 352

Notes of Sources for Main Text [QF: volume 1: page 41: line(s) 15-20: {book 2; chapter 1; after first half}]

Proof(s) from Primary Text(s): 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}]

604 Guiding Helper Line #725 Guiding Helper Excerpt: After Wudu' pray.

Proof(s) from Secondary Text(s): 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 Imam 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 `Isha', (7) four units593 before Dhuhr, (8) two units after Dhuhr (and some Maliki scholars say it is four), (9) two units before `Asr (and some Maliki scholars say it is four), and (10) two units after Maghrib (and some Maliki 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}]

Proof(s) from Primary Text(s): To demonstrate the ablution of the Prophet, `Uthman ibn `Affan called for a container/bowl of water and first he poured water out of the container onto his palms and washed them both three times each. Then, then he dipped his right hand into the container and rinsed his mouth, put water in his nose, and blew it out. Then, he washed his face three times. Then, he washed his arms to the elbows three times. Then, he wiped his head. Then, he washed his feet three times to the ankles. Then he said, the Messenger of Allah said, "Whoever performs ablution like this ablution of mine and then prays two units in which he does not talk to himself [with distracting thoughts], he is forgiven the sins he committed before." [LM: volume 1: page 57: hadith 135: {Muslim (description of ablution and its completeness); Bukhari, book 4 (Wet Ablution), chapter 24 (ablution is three, three)}]

605 Guiding Helper Line #726 Guiding Helper Excerpt: 593

We are narrating the opinion that one may pray either two or four units before Dhuhr to gain credit for this fadilah. 353

The Guiding Helper After Dhuhr, Maghrib and before Dhuhr, `Asr, do pray.

Proof(s) from Secondary Text(s): And also among the fadilah prayers are the units before Witr which are called Shaf`, the units before Dhuhr, the units before `Asr, the units after Dhuhr, and the units after Maghrib. [DT: volume 1: page 261: line(s) 2-3: {explanation of verses 144-145; near beginning}]

Proof(s) from Primary Text(s): Ibn `Umar said that I prayed the formal prayer with the Prophet while at home and while on a journey. So, he prayed Dhuhr while at home with four units and then prayed two supererogatory units after it. He prayed `Asr with four units and did not pray any supererogatory units after it. He prayed Maghrib with three unit and then prayed two supererogatory units after it. And he prayed `Isha with four units. Then while on a journey, he prayed Dhuhr with two units and he prayed two supererogatory units after it. He prayed `Asr with two units and did not pray any supererogatory units after it. He prayed Maghrib with three units and then prayed two supererogatory units after it. And he prayed `Isha with two units and he prayed two supererogatory units after it.. [{Ahmad, hadith #5376}] The Prophet (May Allah bless him and give him peace) used to pray two extra units before Dhuhr and two after it. He used to pray two units after Maghrib in his house. And [he used to pray] two units after `Isha'. But, he did not pray extra units after the Friday Prayer until he went away (and he then prayed two units) [{Bukhari, Friday Prayer, prayer after the Friday Prayer and before it, hadith #885}] `Ai'sha was asked about the two units the Prophet used to pray after `Asr and she replied, "Rather, he used to pray two units before `Asr…" [{Muslim, prayer of the travelers and shortening it, knowing the two units the Prophet used to pray, hadith #1378}]

606 Guiding Helper Line #727 Guiding Helper Excerpt: For the above four ones, you can pray two or more.

Proof(s) from Secondary Text(s): The first of the supererogatory prayers is the one before Dhuhr, the one after Dhuhr, the one before `Asr, 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, `Adawi's explanation of four mandub rak`ah hadith texts}]. 354

Notes of Sources for Main Text [KF: volume 1: page 95: line(s) 14-16: {supererogatory prayers; question 2; sections 1-5}]

Proof(s) from Primary Text(s): Ibn `Umar said that I prayed the formal prayer with the Prophet while at home and while on a journey. So, he prayed Dhuhr while at home with four units and then prayed two supererogatory units after it. He prayed `Asr with four units and did not pray any supererogatory units after it. He prayed Maghrib with three unit and then prayed two supererogatory units after it. And he prayed `Isha with four units. Then while on a journey, he prayed Dhuhr with two units and he prayed two supererogatory units after it. He prayed `Asr with two units and did not pray any supererogatory units after it. He prayed Maghrib with three units and then prayed two supererogatory units after it. And he prayed `Isha with two units and he prayed two supererogatory units after it. [{Ahmad, hadith #5376}]

607 Guiding Helper Line #728 Guiding Helper Excerpt: Pray Shaf`, two units just before Witr and not four.

Proof(s) from Secondary Text(s): And also among the fadilah prayers are the units before Witr which are called Shaf`, the units before Dhuhr, the units before `Asr, the units after Dhuhr, and the units after Maghrib. [DT: volume 1: page 261: line(s) 2-3: {explanation of verses 144-145; near beginning}]

Proof(s) from Primary Text(s): Ibn `Umar said that I prayed the formal prayer with the Prophet while at home and while on a journey. So, he prayed Dhuhr while at home with four units and then prayed two supererogatory units after it. He prayed `Asr with four units and did not pray any supererogatory units after it. He prayed Maghrib with three unit and then prayed two supererogatory units after it. And he prayed `Isha with four units. Then while on a journey, he prayed Dhuhr with two units and he prayed two supererogatory units after it. He prayed `Asr with two units and did not pray any supererogatory units after it. He prayed Maghrib with three units and then prayed two supererogatory units after it. And he prayed `Isha with two units and he prayed two supererogatory units after it595. [{Ahmad, hadith #5376}]

608 Guiding Helper Line #729-730 Guiding Helper Excerpt: 595

Now most Maliki scholars interpret these two units after `Isha to be that of Shaf` before Witr. 355

The Guiding Helper When the moon is eclipsed, pray in units of two Like normal 'till the entire moon is in view.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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. [{Bukhari, Friday Prayer, praying during a solar eclipse, hadith #982}]

609 Guiding Helper Line #731-732 Guiding Helper Excerpt: Next are the nafilahs. Pray them when it's allowed For no reason or a reason which has allowed.

Proof(s) from Secondary Text(s): 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}] [QF: volume 1: page 42: line(s) 1-3: {book 2; chapter 1; in second half}]

610 Guiding Helper Line #733-734 Guiding Helper Excerpt: If you did something wrong and now want to repent, 356

Notes of Sources for Main Text Pray a two unit prayer

Proof(s) from Secondary Text(s): 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}] [QF: volume 1: page 42: line(s) 1-3: {book 2; chapter 1; in second half}]

Proof(s) from Secondary Text(s): 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}]

611 Guiding Helper Line #734 Guiding Helper Excerpt: and again repent.

Proof(s) from Secondary Text(s): And repentance from every misdeed that is done Is obligatory right away without conditions and it means feeling sorry. [MA: volume 1: page 23: line(s) 5: {verse 291}]

Proof(s) from Primary Text(s): …And repent to Allah all together O you who are believers so that you may be successful. [QU: volume 1: page 353: line(s) 15: {al-Qur'an; chapter 24; verse(s) 31}]

357

The Guiding Helper 612 Guiding Helper Line #735-736 Guiding Helper Excerpt: If you do need something, pray the Prayer of Need, Just two units of prayer. Then, ask for your need.

Proof(s) from Secondary Text(s): 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}] [QF: volume 1: page 42: line(s) 1-3: {book 2; chapter 1; in second half}]

Proof(s) from Primary Text(s): 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}] 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}]

613 Guiding Helper Line #737-738 Guiding Helper Excerpt: If you're unsure, ask Allah to give you the best. Pray two units of prayer. Then, ask for the best.

Proof(s) from Secondary Text(s): 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 358

Notes of Sources for Main Text Repentance. Some scholars have also added two units before supplicating to Allah and two units for the person who is about to be killed/executed taking Khubayb [the Prophet's companion (May Allah bless him and give him peace)] as an example. [QF: volume 1: page 41: line(s) 20-24: {book 2; chapter 1; in second half}] [QF: volume 1: page 42: line(s) 1-3: {book 2; chapter 1; in second half}]

Proof(s) from Primary Text(s): 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}]

614 Guiding Helper Line #739 Guiding Helper Excerpt: There are more nafilahs, but this is a good start.

Proof(s) from Secondary Text(s): 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 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}]

615 Guiding Helper Line #740-741 Guiding Helper Excerpt: Next, we'll tell you when mandub prayers not to start. Don't pray mandub prayers during sundown, sun up.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 `Asr 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}]

616 Guiding Helper Line #742 Guiding Helper Excerpt: Also, don’t pray them when wajibs you must make up.

Proof(s) from Secondary Text(s): All prayers besides the five daily prayers are haram to pray on seven occasions: (1) during sunrise, (2) during 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 `Id 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}]

Proof(s) from Primary Text(s): 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 Zayla`i}]

617 Guiding Helper Line #743-744 Guiding Helper Excerpt: Don’t pray them on Friday when the imam comes out. 597

Sun up and sundown are definitely within these prohibited time intervals. 360

Notes of Sources for Main Text And don't pray them during his talk throughout.

Proof(s) from Secondary Text(s): All prayers besides the five daily prayers are haram to pray on seven occasions: (1) during sunrise, (2) during 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 `Id 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}]

Proof(s) from Primary Text(s): 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.

618 Guiding Helper Line #745 Guiding Helper Excerpt: Don't pray them when for wajibs you barely have time.

Proof(s) from Secondary Text(s): All prayers besides the five daily prayers are haram to pray on seven occasions: (1) during sunrise, (2) during 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 `Id 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}]

Proof(s) from Primary Text(s): 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 Zayla`i}]

619 Guiding Helper Line #746 Guiding Helper Excerpt: 361

The Guiding Helper And during group prayer it is also a crime.

Proof(s) from Secondary Text(s): All prayers besides the five daily prayers are haram to pray on seven occasions: (1) during sunrise, (2) during 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 `Id 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}]

Proof(s) from Primary Text(s): 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}]

620 Guiding Helper Line #747-748 Guiding Helper Excerpt: After `Asr, they are disliked but are not crimes, And after dawn.

Proof(s) from Secondary Text(s): 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 `Asr until finishing Maghrib. [KF: volume 1: page 42: line(s) 25-26: {haram and makruh supererogatory prayers; question 2}]

Proof(s) from Primary Text(s): 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 `Asr 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

Notes of Sources for Main Text 621 Guiding Helper Line #748 Guiding Helper Excerpt: But, they're o.k. in other times.

Proof(s) from Secondary Text(s): Ibn `Ashir (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}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) is recorded to have prayed freely at other times.

622 Guiding Helper Line #749 Guiding Helper Excerpt: It's not disliked to pray Fajr or Witr after dawn

Proof(s) from Secondary Text(s): Six prayers are exempt from being disliked at these disliked times: (1 & 2) Shaf` and Witr… [KF: volume 1: page 43: line(s) 1-2: {haram and makruh supererogatory prayers; question 2}]

Proof(s) from Primary Text(s): 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}]

623 Guiding Helper Line #750 Guiding Helper Excerpt: 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 Proof(s) from Secondary Text(s): Witr's first time enters after two thing happen: (1) `Isha' has been prayed by the person (even if after one-third of the night) … and (2) after the red twilight disappears. … and its first time stretches until dawn. Then, Witr's second time starts at dawn and stretches until one prays Subh. If one has prayed Subh, the second time of Witr has finished and the person is no longer asked to pray Witr. This is because no mandub prayers are made up after their time passes except Fajr, which is made up until high noon. [KF: volume 1: page 97: line(s) 10-16: {the Witr prayer; question 1}]

Proof(s) from Primary Text(s): 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}]

624 Guiding Helper Line #751 Guiding Helper Excerpt: The one who leads the prayer has to be a man.

Proof(s) from Secondary Text(s): The first precondition for being an imam following the number order of Ibn `Ashir's text is that he be male. .. and considered responsible for his actions. [DT: volume 1: page 294: line(s) 16: {explanation of verses 165-171; near very beginning}]

Proof(s) from Primary Text(s): 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. The Prophet (May Allah bless him and give him peace) said to a group of youth which he educated and now was bidding farewell, "Pray the formal prayer as you have seen me pray. Then when it is time for prayer, let one of you make adhan and let the eldest of you be the imam." [AM: volume 1: page(s) 102: line(s) 3-4: {Bukhari, adhan, adhan for travelers, hadith #595}] Ibn Mas`ud said that the Prophet (May Allah bless him and give him peace) ordered that women be placed behind in the formal prayers602.

601

From examining the various hadith available, the Maliki scholars have included with these allowed two units, Fajr, Shaf`, Witr, and missed Night Vigil Prayers. 602 Now from this it is obvious that when men are present, a woman may not lead since the imam stands in front and not in the back. However, it may not be so obvious that they may also not lead other women or children. Nevertheless, the popular Maliki view is that when women lack an adult male imam, they should each pray alone separately at their own paces. 364

Notes of Sources for Main Text [{Hafiz Zayla`i,}] Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer. He placed the rows of men closest to him and the rows of children behind the men. The women were placed behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight. Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs thus so far up until the second unit [counting the initial opening takbir]. Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to now… [{Ahmad, hadith #21832}]

625 Guiding Helper Line #752 Guiding Helper Excerpt: On a woman …

there is a ban.

Proof(s) from Secondary Text(s): … 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. [DT: volume 1: page 294: line(s) 17-19: {explanation of verses 165-171; near very beginning}]

Proof(s) from Primary Text(s): Ibn Mas`ud said that the Prophet (May Allah bless him and give him peace) ordered that women be placed behind in the formal prayers603. As for hadith that state that women may lead other women, the popular Maliki view is that they do not describe the actual practice of the Prophet (May Allah bless him and give him peace) in the latter part of his life. Thus, it is plausible that such hadith refer to an earlier command of the Prophet or refer to some specific situation that does not concern normal wajib prayers. 603 Now from this it is obvious that when men are present, a woman may not lead since the imam stands in front and not in the back. However, it may not be so obvious that they may also not lead other women or children. Nevertheless, the popular Maliki view is that when women lack an adult male imam, they should each pray alone separately at their own paces. As for hadith that state that women may lead other women, the popular Maliki view is that they do not describe the actual practice of the Prophet (May Allah bless him and give him peace) in the latter part of his life. Thus, it is plausible that such hadith refer to an earlier command of the Prophet or refer to some specific situation that does not concern normal wajib prayers. 365

The Guiding Helper [{Hafiz Zayla`i,}] Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer. He placed the rows of men closest to him and the rows of children behind the men. The women were placed behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight. Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs thus so far up until the second unit [counting the initial opening takbir]. Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to now… [{Ahmad, hadith #21832}]

626 Guiding Helper Line #752 Guiding Helper Excerpt: On …

a child, there is a ban.

Proof(s) from Secondary Text(s): The second precondition for the imam is that he is responsible for his actions. This means that he must be sane and past puberty. [DT: volume 1: page 294: line(s) 21: {explanation of verses 165-171; near very beginning}]

Proof(s) from Primary Text(s): Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer. He placed the rows of men closest to him and the rows of children behind the men. The women were placed behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight. Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs thus so far up until the second unit [counting the initial opening takbir]. Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the 366

Notes of Sources for Main Text Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to now… [{Ahmad, hadith #21832}]

627 Guiding Helper Line #753 Guiding Helper Excerpt: The imam must be Muslim,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

628 Guiding Helper Line #753 Guiding Helper Excerpt: be sane,

Proof(s) from Secondary Text(s): The second precondition for the imam is that he is responsible for his actions. This means that he must be sane and past puberty. [DT: volume 1: page 294: line(s) 21: {explanation of verses 165-171; near very beginning}]

Proof(s) from Primary Text(s): 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 time604….” [{Muslim, masjids and places of prayer, who has more right to be the imam, hadith #1078}]

604

All of these descriptions make an assumption of basic sanity for the imam. 367

The Guiding Helper 629 Guiding Helper Line #753-754 Guiding Helper Excerpt: and informed Of prayers rulings and how it must be performed.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 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….” [{Muslim, masjids and places of prayer, who has more right to be the imam, hadith #1078}]

630 Guiding Helper Line #755 Guiding Helper Excerpt: He must perform it with all the wajibs done and read.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 295: line(s) 4-5: {explanation of verses 165-171; near beginning before first derivative ruling}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "The imam has only been appointed so that he may be followed. So, when he utters the takbir, then utter the takbir. And when he bows, then bow. And then when he prostrates, then prostrate606…

605

The sunnah here is the method that the Prophet used to pray in. 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

606

Notes of Sources for Main Text [{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}]

631 Guiding Helper Line #756 Guiding Helper Excerpt: He must not alter the meaning of what is said.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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]608. 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 time609….” [{Muslim, masjids and places of prayer, who has more right to be the imam, hadith #1078}]

632 Guiding Helper Line #757 Guiding Helper Excerpt: He must repent from his disobedience done.

Proof(s) from Secondary Text(s): 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. To know the book of Allah is to know how to recite it correctly (and the word used in the hadith is aqra'uhum which means the one most apt at reciting it). 609 All of these descriptions make an assumption of basic sanity for the imam. 369 608

The Guiding Helper Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) mentioned a long-traveling disheveled dirt-covered man who was sustained with unlawful provision who raised his hands towards the sky in supplication saying 'O Lord, O Lord' and then said, "How can his prayer be answered while his food is unlawful, his clothes are unlawful, and he is nourished with unlawful sustenance610." [{Muslim, Zakat, acceptance of charity, hadith #1686}]

633 Guiding Helper Line #758 Guiding Helper Excerpt: He must lead alone and not follow anyone.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "The imam has only been appointed so that he may be followed611. So, when he utters the takbir, then utter the takbir. And when he bows, then bow. And then when he prostrates, then prostrate… [{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}]

634 Guiding Helper Line #759 Guiding Helper Excerpt: For the Friday Prayer, he can’t be travelling.

Proof(s) from Secondary Text(s): 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}]

610 611

This shows that one's acts of disobedience affect the acceptance of one's prayer. The imam must be a leader and not a follower. 370

Notes of Sources for Main Text Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "The Friday Prayer is a necessary obligation on every Muslim to pray in a congregation except five: (1) an owned servant, (2) woman, (3) child, (4) sick person, or (5) traveller.612" [{Bidayah al-Mujtahid, Averroes, Friday Prayer; a very similar hadith is in Abu Dawud, formal prayer, Friday Prayer for the servant and woman, hadith #901}]

635 Guiding Helper Line #760-761 Guiding Helper Excerpt: Next, those that are disliked you we will be telling. A rural imam for city people is disliked,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 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…. [{Muslim, masjids and places of prayer, who has more right to be the imam, hadith #1078}]

612

Any of these people who are not obligated to pray Friday Prayer would be praying the prayer as an optional choice. Thus, their distinguishing intention when leading would differ from the distinguishing intention of the followers; and a difference in the distinguishing intention between the followers and imam concerning whether the prayer is mandatory or optional is a cause for the followers' prayers to become invalidated. Thus, none of these five classes of people may lead the Friday Prayer. 613 It is not a hidden fact that those of the city are usually more qualified in knowledge (both religious and worldly) than those who dwell in rural areas or out in the wilderness. There are many proofs for this among which is the verse in the Qur'an "The desert Arabs are harsher in disbelief and hypocrisy and more likely not to know the rules that Allah has revealed on His Messenger [than those of the city]. And Allah is All-knowing and All-wise." [9:97] [This is another proof that our din is primarily a din for population centers (i.e. cities and advanced suburbs) and not a din primarily for the Bedouin out in the wilderness. And when most people in population centers and advanced areas of civilization no longer care for or practice our din and only isolated rural people are practicing the din, the Last Hour will come.] Now if people with a "rural" culture move into a city, they will still be unqualified in knowledge until they shed their old ways of thinking and adopt an intellectual rational approach for studying and applying knowledge. 614 All of these descriptions make an assumption of basic sanity for the imam. 371

The Guiding Helper 636 Guiding Helper Line #762 Guiding Helper Excerpt: And the one who by pious people is disliked,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

637 Guiding Helper Line #763 Guiding Helper Excerpt: One with a constant problem in ablution,

Proof(s) from Secondary Text(s): 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 explanation of disliked characteristics of the imam}]

Proof(s) from Primary Text(s): 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.

638 Guiding Helper Line #764 Guiding Helper Excerpt: Or from a wound continues to have excretion,

Proof(s) from Secondary Text(s): 372

Notes of Sources for Main Text Likewise is the ruling for the person from whom impurity keeps being uncontrollably emit, such as the person who has wounds [excreting blood or puss]. [DT: volume 1: page 298: line(s) 9-10: {explanation of verses 165-171; near middle; right after start of explanation of disliked characteristics of the imam}]

Proof(s) from Primary Text(s): 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.

639 Guiding Helper Line #765 Guiding Helper Excerpt: One who can’t move his hand or doesn’t have a hand,

Proof(s) from Secondary Text(s): 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 explanation of disliked characteristics of the imam}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "The imam has only been appointed so that he may be followed. So, when he utters the takbir, then utter the takbir. And when he bows, then bow. And then when he prostrates, then prostrate615… [{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}]

640 Guiding Helper Line #766 Guiding Helper Excerpt: One leading in a mosque without a cloak at hand,

Proof(s) from Secondary Text(s): 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. 373

The Guiding Helper [DT: volume 1: page 298: line(s) 21-22: {explanation of verses 165-171; near middle; after start of explanation of disliked characteristics of the imam}]

Proof(s) from Primary Text(s): 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}]

641 Guiding Helper Line #767 Guiding Helper Excerpt: A regular imam who had a castration,

Proof(s) from Secondary Text(s): 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"}]

Proof(s) from Primary Text(s): 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.

642 Guiding Helper Line #768 Guiding Helper Excerpt: Born out of wedlock,

Proof(s) from Secondary Text(s): 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 " [DT: volume 1: page 300: line(s) 13: {explanation of verses 165-171; near middle; before section entitled, "issues from this section"}]

Proof(s) from Primary Text(s): 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 jama`ah that he leads. But again all these disliked characteristics of the imam do not make his imamship invalid.

374

Notes of Sources for Main Text 643 Guiding Helper Line #768 Guiding Helper Excerpt: or had no circumcision,

Proof(s) from Secondary Text(s): 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 entitled, "issues from this section"}]

Proof(s) from Primary Text(s): 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 a non-circumcised imam should avoid making himself prey to bad people spreading rumors and defaming the jama`ah that he leads until he becomes circumcised.

644 Guiding Helper Line #769 Guiding Helper Excerpt: Unknown by people,

Proof(s) from Secondary Text(s): 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 entitled, "issues from this section"}]

Proof(s) from Primary Text(s): 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.

645 Guiding Helper Line #769 Guiding Helper Excerpt: or has a bad reputation.

Proof(s) from Secondary Text(s): The seventh disliked characteristic of the imam is that he be taken as a regular imam whereas he is considered a scoundrel.

375

The Guiding Helper [DT: volume 1: page 300: line(s) 1: {explanation of verses 165-171; near middle; before section entitled, "issues from this section"}]

Proof(s) from Primary Text(s): 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 an imam with a pre-standing bad reputation should avoid making himself prey to bad people spreading rumors and defaming the jama`ah that he leads.

646 Guiding Helper Line #770 Guiding Helper Excerpt: Ethnic background is not a qualification.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

647 Guiding Helper Line #771 Guiding Helper Excerpt: And it’s o.k. if the imam is impotent.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 300: line(s) 16: {explanation of verses 165-171; near middle; before section entitled, "issues from this section"}]

Proof(s) from Primary Text(s):

376

Notes of Sources for Main Text There is no strong primary text evidence that suggests that impotence is a disliked characteristic and all affairs are neutral by default.

648 Guiding Helper Line #772 Guiding Helper Excerpt: A lisp or speaking problem is not important,

Proof(s) from Secondary Text(s): It is mubah to take an imam who has natural pronunciation difficulties [which do not alter the meaning]. [DT: volume 1: page 300: line(s) 19: {explanation of verses 165-171; near middle; before section entitled, "issues from this section"}]

Proof(s) from Primary Text(s): 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.

649 Guiding Helper Line #773 Guiding Helper Excerpt: Also, neither is blindness

Proof(s) from Secondary Text(s): Likewise, it is mubah to take a blind man as an imam. [DT: volume 1: page 300: line(s) 17: {explanation of verses 165-171; near middle; before section entitled, "issues from this section"}]

Proof(s) from Primary Text(s): 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}]

650 Guiding Helper Line #773 Guiding Helper Excerpt: nor light leprosy.

Proof(s) from Secondary Text(s): 377

The Guiding Helper Likewise, it is mubah to take a leper as an imam if his leprosy is slight. [DT: volume 1: page 300: line(s) 20: {explanation of verses 165-171; near middle; before section entitled, "issues from this section"}]

Proof(s) from Primary Text(s): 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.

651 Guiding Helper Line #774-775 Guiding Helper Excerpt: Next, how to arrange a group prayer you will see. For two males, imam on left, follower on right.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Ibn `Abbas 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}]

652 Guiding Helper Line #776 Guiding Helper Excerpt: If at left he stood, imam moves him to the right.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text [MK: volume 1: page 86: line(s) 13-15: {book of prayer; chapter about being an imam with one follower or two}]

Proof(s) from Primary Text(s): Ibn `Abbas 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}]

653 Guiding Helper Line #777 Guiding Helper Excerpt: For more males, imam up front, followers behind.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer. He placed the rows of men closest to him and the rows of children behind the men. The women were placed behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight. Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs thus so far up until the second unit [counting the initial opening takbir]. Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to now… [{Ahmad, hadith #21832}]

379

The Guiding Helper 654 Guiding Helper Line #778 Guiding Helper Excerpt: Prayer is still correct if other than this you find.

Proof(s) from Secondary Text(s): It is narrated from Ibn Mas`ud … 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}]

Proof(s) from Primary Text(s): It is narrated from Ibn Mas`ud 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]). [{`Abd al-Razzaq, musannaf, volume 2, page 409}]

655 Guiding Helper Line #779 Guiding Helper Excerpt: Women pray in rows behind or off to the side.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Abu Malik Ash`ari said to his clan, "I will teach you the prayer of the Prophet (May Allah bless him and give him peace) that he prayed with us in Madinah." So, his entire family got together and collected their womenfolk and children. Abu Malik Ash`ari first performed wet ablution and showed them how to do that. … Then when shadows were present [in the mid-afternoon] he stood up and made adhan. Then, he arranged the rows of the group prayer. He placed the rows of men closest to him and the rows of children behind the men. The women were placed 380

Notes of Sources for Main Text behind the children. Then he made the Call to Commence. Then, he walked forward to the imam's position and raised his two hands and uttered the takbir. Then, he recited the Fatihah and [afterwards] another chapter of the Qur'an but recited them both quietly. Then, he uttered the takbir and went into the bowing posture. He glorified Allah three times in the bowing posture. Then he said, "sami`allahu li man hamidah." and stood back up straight. Then he uttered the takbir and fell prostrate. Then, he raised his head uttering takbir [and sat up] and then uttered another takbir and again fell prostrate. Then, he uttered the takbir and rose back up. Thus, he made six takbirs thus so far up until the second unit [counting the initial opening takbir]. Then when he finished his prayer, he approached his people and said, "Remember how I have uttered takbir [and when I have done so] and learn how I have bowed and prostrated because this is the formal prayer of the Messenger of Allah (May Allah bless him and give him peace) which he used to pray at a time of the day similar to now… [{Ahmad, hadith #21832}]

656 Guiding Helper Line #780-782 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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"}]

Proof(s) from Primary Text(s): 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 Zayla`i}]

657 Guiding Helper Line #783 Guiding Helper Excerpt: 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 Proof(s) from Secondary Text(s): Sidi Khalil means that praying between pillars is disliked without a necessity. Some of the Maliki scholars have said only if it is in a masjid and only [for followers] during group prayer. The reason for it is either because it cuts the lines … or because shoes/footwear are often put between the pillars [of a mosque]. [KH: volume 2: page 28: line(s) I17-19: {book of prayer; chapter of group prayer; disliked positions in group prayer; explanation of Sidi Khalil's statement: "[and also is disliked] the prayer between pillars"}]

Proof(s) from Primary Text(s): 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}]

658 Guiding Helper Line #784 Guiding Helper Excerpt: Being in front of the imam for followers,

Proof(s) from Secondary Text(s): 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"}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "The imam has only been appointed so that he may be followed618. So, when he utters the takbir, then utter the takbir. And when he bows, then bow. And then when he prostrates, then prostrate… [{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}]

659 Guiding Helper Line #785-786

617

This shows the merit of a line not being cut by a gap or something else. 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

618

Notes of Sources for Main Text Guiding Helper Excerpt: Having a second group after the imam's done For the same prayer if the imam is a regular one.

Proof(s) from Secondary Text(s): 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"}]

Proof(s) from Primary Text(s): 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. `A'ishah was asked about the last illness of the Messenger of Allah (May Allah bless him and give him peace). She said: The Prophet (May Allah bless him and give him peace) felt heaviness and then asked, "Have the people prayed?" We replied, "No. They are waiting for you." He then said, "Place for me water in the container." So, we did that. So, he sat down and washed himself [for ablution]. He then tried to get up but fainted instead. Then, he regained consciousness and then asked again, "Have the people prayed?" We replied, "No. They are waiting for you, O Messenger of Allah." He then said, "Place for me water in the container." So, we did that. So, he sat down and washed himself [for ablution] …. [LM: volume 1: page 68: hadith 178: {Muslim, chapter of a follower taking lead as the imam when the imam experienced some excuse; Bukhari, adhan, the imam was only made to be followed}] Ibn `Umar said that the Prophet (May Allah bless him and give him peace) said, "One prayer is not repeated in the same day twice." [{Nisa'i, imamship, non-obligation of someone who has already prayed, hadith #851}]

660 Guiding Helper Line #787-788 Guiding Helper Excerpt: Followers follow everything the imam does. Except when he adds an action,

Proof(s) from Secondary Text(s): Ibn `Ashir 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}] 383

The Guiding Helper Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "The imam has only been appointed so that he may be followed. So, when he utters the takbir, then utter the takbir. And when he bows, then bow. And then when he prostrates, then prostrate… [{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}]

661 Guiding Helper Line #788 Guiding Helper Excerpt: give him a buzz.

Proof(s) from Secondary Text(s): [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}]

Proof(s) from Primary Text(s): 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. [{Tirmidhi, formal prayer, prostrations of forgetfulness after salam and talking, hadith #358}] The Prophet (May Allah bless him and give him peace) said, "[To inform the imam of his mistake], men may make verbal glorification of Allah [e.g., "subhana l-lah"] and women may clap."620. [{Bukhari, Friday Prayer, clapping is for women, hadith #1129}]

662 Guiding Helper Line #789 Guiding Helper Excerpt: If you come late to group prayer, enter with takbir.

Proof(s) from Secondary Text(s):

619

This shows that the Companions used words to correct the formal prayer of the Prophet (May Allah bless him and give him peace). 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

620

Notes of Sources for Main Text Ibn `Ashir mentioned in these verses … rules about the late-comer to prayer. He informed us that when the latecomer enters and finds the imam already engaged in prayer, he should [first] make the opening takbir right away. [DT: volume 1: page 306: line(s) 24: {explanation of verse(s) 173-176; very beginning}] [DT: volume 1: page 307: line(s) 1: {explanation of verse(s) 173-176; very beginning}]

Proof(s) from Primary Text(s): Since the opening takbir is a wajib, the first thing that the latecomer must do is utter the opening takbir. 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}]

663 Guiding Helper Line #789 Guiding Helper Excerpt: If they're bowing, prostrating, add another takbir.

Proof(s) from Secondary Text(s): 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]. [DT: volume 1: page 306: line(s) 24: {explanation of verse(s) 173-176; very beginning}] [DT: volume 1: page 307: line(s) 1: {explanation of verse(s) 173-176; very beginning}]

Proof(s) from Primary Text(s): Since uttering takbir is a sunnah for going into postures of prayer, the latecomer may utter another takbir for going into bowing and prostrating. Abu Hurayrah said that the Messenger of Allah (May Allah bless him and give him peace) used to utter the takbir when he stood for prayer. Then, he uttered the takbir when going into the bowing posture. Then, he used to say "Sami`allahu liman hamidah" when getting up from bowing. Then, he would say while standing "rabbana wa laka l-hamd". Then, he would utter the takbir when falling prostrate to the floor. Then, he would utter the takbir when raising his head [from prostration]. Then, he would utter the takbir again when going into [the second] prostration. Then, he would utter the takbir when raising his head [from the second prostration]. Then, he would do like this in his entire formal prayer until finishing it. And he would utter the takbir when[/after] getting up from the second sitting. [LM: volume 1: page 80: hadith 220: {Bukhari; book 19 - adhan, chapter 117 - uttering takbir when getting up to stand after prostrating; Muslim, formal prayer, the affirmation of the utterance of takbir in every lowering and raisin in the formal prayer except when getting up from bowing}]

621

Generally speaking, the late-comer must make this initial takbir while standing; however in the case that he finds the imam bowing, he can utter a takbir while bending down for bowing intending with this takbir both to get credit for the wajib opening takbir and the sunnah takbir for going into bowing. [KF:V1:54:17-21: {wajibs of prayer; question 4}]. 385

The Guiding Helper 664 Guiding Helper Line #791-792 Guiding Helper Excerpt: Go into the posture that the imam is in. Then, everything the imam does you follow in.

Proof(s) from Secondary Text(s): Ibn `Ashir 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}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "The imam has only been appointed so that he may be followed. So, when he utters the takbir, then utter the takbir. And when he bows, then bow. And then when he prostrates, then prostrate… [{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}]

665 Guiding Helper Line #793 Guiding Helper Excerpt: When he makes his salam, stand

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "When you come to prayer, do not come to it running [in haste] but come to it walking in tranquility. So, the part you reach [with the imam], pray [with him] and the part that you missed, make it up622. [{Nisa'i, imamship, hastening to prayer, hadith #852}]

666 Guiding Helper Line #793-794 Guiding Helper Excerpt: 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

Notes of Sources for Main Text When he makes his salam, stand ready to make up The recitations, but on the units build up.

Proof(s) from Secondary Text(s): 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) 5-7: {explanation of verse(s) 173-176; near beginning}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "When you come to prayer, do not come to it running [in haste] but come to it walking in tranquility. So, the part you reach [with the imam], pray [with him] and the part that you missed, make it up623. [{Nisa'i, imamship, hastening to prayer, hadith #852}]

667 Guiding Helper Line #795-796 Guiding Helper Excerpt: Stand up with takbir if of units you caught two. Or didn’t catch any, not more or less than two.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

668 Guiding Helper Line #797-798 Guiding Helper Excerpt: 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. 387

The Guiding Helper Proof(s) from Secondary Text(s): If the follower makes the opening takbir and bends down after the imam has raised his head from bowing but before the imam has stood up completely straight, he may count that unit as being caught with the imam. [KF: volume 1: page 71: line(s) 8-9: {prostrations of forgetfulness; question 17}] If the latecomer does not even catch the bowing posture in the last unit of prayer (e.g., he enters during the prostration or sitting posture), he has missed the entire prayer. Thus, he should stand up [after the imam's salam] and pray the prayer in full. Now if this happens in the Friday Prayer, according to the Maliki school he should stand up after the imam's salam (intending to pray Dhuhr) and perform four complete units [instead of praying two units for the Friday Prayer]624. But, Abu Hanifah has said that in such a case he should pray two units with out loud recitations. [QF: volume 1: page 65: line(s) 15-18: {book 2; chapter 18; three derivative rulings; derivative ruling 2}]

Proof(s) from Primary Text(s): 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}]

669 Guiding Helper Line #799-800 Guiding Helper Excerpt: If you caught one unit, prostrate with the imam Prostrations of forgetfulness before salam.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 309: line(s) 22: {explanation of verse(s) 177-178; near beginning}]

Proof(s) from Primary Text(s): 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] 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

Notes of Sources for Main Text [{Bukhari, timings of prayer, whoever reaches one unit of the group prayer, hadith #546}] The Prophet (May Allah bless him and give him peace) said, "The imam has only been appointed so that he may be followed. So, when he utters the takbir, then utter the takbir. And when he bows, then bow. And then when he prostrates, then prostrate… [{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}]

670 Guiding Helper Line #800-801 Guiding Helper Excerpt: But, make up the ones that he does after salam After you're done.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 310: line(s) 3: {explanation of verse(s) 177-178; near beginning}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "When you come to prayer, do not come to it running [in haste] but come to it walking in tranquility. So, the part you reach [with the imam], pray [with him] and the part that you missed, make it up627. [{Nisa'i, imamship, hastening to prayer, hadith #852}]

671 Guiding Helper Line #802 Guiding Helper Excerpt: So, stand up with his first salam.

Proof(s) from Secondary Text(s): 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

The Maliki scholars interpret this make it up (faq!ū) as meaning that one make up the recitations while building off the physical

actions of prayer. 389

The Guiding Helper Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "When you come to prayer, do not come to it running [in haste] but come to it walking in tranquility. So, the part you reach [with the imam], pray [with him] and the part that you missed, make it up628. [{Nisa'i, imamship, hastening to prayer, hadith #852}]

672 Guiding Helper Line #803-804 Guiding Helper Excerpt: You should still prostrate, even if you weren't there For his mistake

Proof(s) from Secondary Text(s): It makes no difference in these .. situations whether the late-comer was present during the imam's mistake or not present. [DT: volume 1: page 310: line(s) 5: {explanation of verse(s) 177-178; near beginning}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "The imam has only been appointed so that he may be followed. So, when he utters the takbir, then utter the takbir. And when he bows, then bow. And then when he prostrates, then prostrate… [{Bukhari, formal prayer, prayer on roofs - amber - and wood, hadith #365}]

673 Guiding Helper Line #804 Guiding Helper Excerpt: if you caught one unit of prayer.

Proof(s) from Secondary Text(s): However, if the late-comer caught less that one unit of prayer, then he is not responsible for any prostrations of forgetfulness at all. [DT: volume 1: page 310: line(s) 6: {explanation of verse(s) 177-178; near beginning}]

Proof(s) from Primary Text(s):

628

The Maliki scholars interpret this make it up (faq!ū) as meaning that one make up the recitations while building off the physical

actions of prayer. 390

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace) said, "Whoever even catches one unit of prayer [with the imam], he has caught the [group] prayer." [{Bukhari, timings of prayer, whoever reaches one unit of the group prayer, hadith #546}]

674 Guiding Helper Line #805 Guiding Helper Excerpt: Make up the missed parts alone if you did come late.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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. `A'ishah was asked about the last illness of the Messenger of Allah (May Allah bless him and give him peace). She said: The Prophet (May Allah bless him and give him peace) felt heaviness and then asked, "Have the people prayed?" We replied, "No. They are waiting for you." He then said, "Place for me water in the container." So, we did that. So, he sat down and washed himself [for ablution]. He then tried to get up but fainted instead. Then, he regained consciousness and then asked again, "Have the people prayed?" We replied, "No. They are waiting for you, O Messenger of Allah." He then said, "Place for me water in the container." So, we did that. So, he sat down and washed himself [for ablution] …. [LM: volume 1: page 68: hadith 178: {Muslim, chapter of a follower taking lead as the imam when the imam experienced some excuse; Bukhari, adhan, the imam was only made to be followed}] Ibn `Umar said that the Prophet (May Allah bless him and give him peace) said, "One prayer is not repeated in the same day twice." [{Nisa'i, imamship, non-obligation of someone who has already prayed, hadith #851}]

675 Guiding Helper Line #806-807 Guiding Helper Excerpt: If the imam's prayer something did invalidate,

391

The Guiding Helper All the followers' prayers are ruined too.

Proof(s) from Secondary Text(s): Ibn `Ashir 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. [DT: volume 1: page 311: line(s) 12-13: {explanation of verse(s) 177-178; near beginning}]

Proof(s) from Primary Text(s): 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}]

676 Guiding Helper Line #808-810 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): … 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. [DT: volume 1: page 311: line(s) 14-15: {explanation of verse(s) 177-178; near beginning}]

Proof(s) from Primary Text(s): 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 `Amr ibn Awf and when the Prophet (May Allah bless him and give him peace) heard about this, he prayed Dhuhr and then went towards them to try to resolve the dispute between them. He told Bilal that if `Asr prayer's time came and he was not back that he should command Abu Bakr to lead the people in prayer. So when the time for `Asr came, Bilal uttered the adhan and then made the Call to Commence. Bilal then told Abu Bakr to step forward as the imam and started the prayer. In the middle of the prayer, the Messenger of Allah returned and walked between the people until he stood [in the front row] behind Abu Bakr [since he saw a gap there]. The people then started clapping and Abu Bakr used to (engross himself in the prayer and) not turn (when engaged); but, when Abu Bakr saw that the clapping would not cease, he turned his head to see (what was the matter) and the Messenger of Allah motioned to him with his hand to continue. Abu Bakr then praised Allah for what the Messenger said and then Abu Bakr took a few steps back to give up the position of imam to the Messenger of Allah. When the Messenger of Allah saw this, he stepped forward and acted as the imam of the followers for the rest of the prayer. And when he finished his prayer, he said to Abu Bakr, 392

Notes of Sources for Main Text 'What prevented you from staying where you were when I motioned to you?' Abu Bakr replied, 'It was not fit for the son of Abu Quhafah that he lead the Messenger of Allah (May Allah bless him and give him peace) in prayer.'… [{Nisa'i, imamship, taking the position of imam in his absence, hadith #785}]

677 Guiding Helper Line #811-812 Guiding Helper Excerpt: For these, he quickly instructs any follower To come forth and continue as the next leader.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 311: line(s) 18-19: {explanation of verse(s) 177-178; near beginning}] If the imam in such a case does not quickly leave, the followers prayers are also ruined [DT: volume 1: page 311: line(s) 17-18: {explanation of verse(s) 177-178; near beginning}]

Proof(s) from Primary Text(s): There was once some civil disturbance between the tribe of `Amr ibn Awf and when the Prophet (May Allah bless him and give him peace) heard about this, he prayed Dhuhr and then went towards them to try to resolve the dispute between them. He told Bilal that if `Asr prayer's time came and he was not back that he should command Abu Bakr to lead the people in prayer. So when the time for `Asr came, Bilal uttered the adhan and then made the Call to Commence. Bilal then told Abu Bakr to step forward as the imam and started the prayer. In the middle of the prayer, the Messenger of Allah returned and walked between the people until he stood [in the front row] behind Abu Bakr [since he saw a gap there]. The people then started clapping and Abu Bakr used to (engross himself in the prayer and) not turn (when engaged); but, when Abu Bakr saw that the clapping would not cease, he turned his head to see (what was the matter) and the Messenger of Allah motioned to him with his hand to continue. Abu Bakr then praised Allah for what 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.'… [{Nisa'i, imamship, taking the position of imam in his absence, hadith #785}]

678 Guiding Helper Line #813-814 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 311: line(s) 19-21: {explanation of verse(s) 177-178; near beginning}]

Proof(s) from Primary Text(s): There was once some civil disturbance between the tribe of `Amr ibn Awf and when the Prophet (May Allah bless him and give him peace) heard about this, he prayed Dhuhr and then went towards them to try to resolve the dispute between them. He told Bilal that if `Asr prayer's time came and he was not back that he should command Abu Bakr to lead the people in prayer. So when the time for `Asr came, Bilal uttered the adhan and then made the Call to Commence. Bilal then told Abu Bakr to step forward as the imam and started the prayer. In the middle of the prayer, the Messenger of Allah returned and walked between the people until he stood [in the front row] behind Abu Bakr [since he saw a gap there]. The people then started clapping and Abu Bakr used to (engross himself in the prayer and) not turn (when engaged); but, when Abu Bakr saw that the clapping would not cease, he turned his head to see (what was the matter) and the Messenger of Allah motioned to him with his hand to continue. Abu Bakr then praised Allah for what 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.'… [{Nisa'i, imamship, taking the position of imam in his absence, hadith #785}]

679 Guiding Helper Line #815 Guiding Helper Excerpt: The Friday Prayer is wajib

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

630

This hadith shows the validity of the followers prayers even after the initial imam goes away and it also shows the permissibility of the previous imam stepping back and appointing a successor for the rest of the prayer. 394

Notes of Sources for Main Text 680 Guiding Helper Line #815-817 Guiding Helper Excerpt: for able men That are not travelling nor are disease stricken, Free people

Proof(s) from Secondary Text(s): 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… [KF: volume 1: page 90: line(s) 22-25: {the Friday Prayer; question 2}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "The Friday Prayer is a necessary obligation on every Muslim to pray in a congregation except five: (1) an owned servant, (2) woman, (3) child, (4) sick person, or (5) traveller." [{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}]

681 Guiding Helper Line #817-818 Guiding Helper Excerpt:

within four miles631 of where its held, when adhan is yelled.

Proof(s) from Secondary Text(s): And (part of the fourth precondition) is being near the place of the Friday Prayer by three mīls, 632which is a farsakh, which is five-thousand-five-hundred-sixty-five meters. This measurement is based upon what the book dalīl al-musāfir says. So, one mīl is one-thousand-eight-hundred-fifty-five meters. [KF: volume 1: page 90: line(s) 22-25: {the Friday Prayer; question 2}]

Proof(s) from Primary Text(s): 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. 631 632

A mile here is equal to 1.609 kilometers. The rest of this excerpt is given in a footnote in this book. 395

The Guiding Helper [QU: volume 1: page 554: line(s) 1-3: {al-Qur'an, chapter 62, verse 9}]

682 Guiding Helper Line #818 Guiding Helper Excerpt: A masjid

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) did not establish the Friday Prayer until a permanent masjid was built in Madinah.

683 Guiding Helper Line #818 Guiding Helper Excerpt:

in a city634,

Proof(s) from Secondary Text(s): 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 derivative rulings}]

633

Imam al-Qurtubi says in his tafsir (TQ in the Table of References) for this verse that the Maliki scholars have linked hearing the call to the Friday Prayer with the wajib obligation to go. And they analyzed how far a loud human voice uttering the adhan can travel in calm weather. They found that the adhan can be heard only to about 5.5 km from a natural human voice. Thus, they have said that only those living at about 5.5 km within the minaret of the Masjid where the Friday Prayer is held have an obligation to go. [We have adopted this general distance restriction for the other rulings concerning the Friday Prayer (e.g., those living at a distance are not obligated to go nor are obligated to refrain from other activities). The reason we have done this is (1) from the realization that the world has different time zones (e.g., when it is time for the Friday prayer in Makkah, people in England and Spain are still involved in their morning business transactions and (2) in order to find the smallest allowed radius distance for the Friday Prayer restriction to make it easier for people. ] 634 The city here does not have to be a metropolis. A small village where people have erected permanent dwelling places is good enough. 396

Notes of Sources for Main Text Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) did not establish the Friday Prayer until a permanent masjid was built in Madinah (which is permanent place of continued residence (i.e. it is a city)).

684 Guiding Helper Line #819-820 Guiding Helper Excerpt: Other people will get credit if they too pray. People who pray it are excused from Dhuhr that day.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 685 Guiding Helper Line #821 Guiding Helper Excerpt: After high noon 'till sunset's the time for it.

Proof(s) from Secondary Text(s): The first time for the Friday Prayer starts at high noon according to Imam Malik, Imam Shafi`i, 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}]

Proof(s) from Primary Text(s): 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}]

686 Guiding Helper Line #822 Guiding Helper Excerpt: It's mandub a little after noon to start it.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

687 Guiding Helper Line #823-824 Guiding Helper Excerpt: 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

Notes of Sources for Main Text 'Till the imam with salam off the prayer tops.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 74: line(s) 23-24: {book 2; chapter 21; section 4; issue 2}]

Proof(s) from Primary Text(s): 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. 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. [QU: volume 1: page 554: line(s) 1-4: {al-Qur'an, chapter 62, verse 9-10}]

688 Guiding Helper Line #825 Guiding Helper Excerpt: At least twelve men have to be there to hear the speech.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 91: line(s) 13-17: {the Friday Prayer; question 5}]

Proof(s) from Primary Text(s): As`ad 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}]

689 Guiding Helper Line #826 Guiding Helper Excerpt: Keep quiet even if ears the speech doesn’t reach.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

690 Guiding Helper Line #827 Guiding Helper Excerpt: Two speeches … have to be said.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

691 Guiding Helper Line #827 Guiding Helper Excerpt: before the prayer

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 91: line(s) 29: {the Friday Prayer; question 7}]

Proof(s) from Primary Text(s):

400

Notes of Sources for Main Text Anas ibn Malik said that the Prophet (May Allah bless him and give him peace) used to come down from his pulpit [after his Friday Prayer Speech] and a man may have displayed himself and the Prophet used to talk to him standing with him until the matter was taken care of. Then, he used to go forward and lead the prayer. [{Nisa'i, Friday Prayer, talking and standing after coming down from the pulpit, hadith #1402}]

692 Guiding Helper Line #828 Guiding Helper Excerpt: The imam should stand

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 91: line(s) 25: {the Friday Prayer; question 7}]

Proof(s) from Primary Text(s): 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}]

693 Guiding Helper Line #828 Guiding Helper Excerpt: facing people up ahead.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

401

The Guiding Helper 694 Guiding Helper Line #829 Guiding Helper Excerpt: He should speak loud enough so everyone does hear.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 92: line(s) 24: {the Friday Prayer; question 10}]

Proof(s) from Primary Text(s): Thus was the recorded practice of the Prophet (May Allah bless him and give him peace).

695 Guiding Helper Line #830-834 Guiding Helper Excerpt: 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 `amma naha wa zajar." Telling people to do what Allah's commanded And to stay away from bad as He's demanded.

Proof(s) from Secondary Text(s): 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 `amma naha wa zajar. [KF: volume 1: page 91: line(s) 26-27: {the Friday Prayer; question 7}]

Proof(s) from Primary Text(s): 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.

696 Guiding Helper Line #835-836 Guiding Helper Excerpt: Before the speech, it's sunnah for him to sit. And in between the speeches, the same ruling's fit.

Proof(s) from Secondary Text(s): 402

Notes of Sources for Main Text 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. [KF: volume 1: page 92: line(s) 14-15: {the Friday Prayer; question 9}]

Proof(s) from Primary Text(s): 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}]

697 Guiding Helper Line #837 Guiding Helper Excerpt: To greet people, the imam doesn't say salam.

Proof(s) from Secondary Text(s): 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-Shafi`i has said). [QF: volume 1: page 74: line(s) 14-15: {book 2; chapter 21; section 3; last fourth}]

Proof(s) from Primary Text(s): 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}]

698 Guiding Helper Line #838-839 Guiding Helper Excerpt: It's mandub to bless the Prophet and send salam, And to praise Allah at the start of the speeches,

Proof(s) from Secondary Text(s):

639

Now if the imam gives the salam, that would invoke the followers to respond and speak with words (something they are forbidden from). As for hadith which state that the Prophet (May Allah bless him and give him peace) uttered the salam when starting the Friday Prayer speeches, the Maliki scholars state that it cannot be rigorously proven that that was the last action that the Prophet adopted during the later part of his life. 403

The Guiding Helper The eighth mandub act of the Friday Prayer is for the imam to start the speeches with praising Allah and sending blessings on the Prophet (May Allah bless him and give him peace). [KF: volume 1: page 92: line(s) 25: {the Friday Prayer; question 10}]

Proof(s) from Primary Text(s): 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.

699 Guiding Helper Line #840 Guiding Helper Excerpt: And in them to recite the Book Allah teaches.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 92: line(s) 27: {the Friday Prayer; question 10}]

Proof(s) from Primary Text(s): 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.

700 Guiding Helper Line #841 Guiding Helper Excerpt: Then, it's a sunnah to give the Call to Commence.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 46: line(s) 12-13: {the Friday Prayer; question 10}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text 701 Guiding Helper Line #842 Guiding Helper Excerpt: Then, prayer starts. To Subh it has a resemblance.

Proof(s) from Secondary Text(s): 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"}]

Proof(s) from Primary Text(s): `Umar 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 `Abbas saud that the Prophet (May Allah bless him and give him peace) used to recite on Friday in Subh Prayer "Alif lam mim tanzil…" and "hal ata `ala l-insan…" and used to recite in the Friday Prayer surah alJumu`ah640." [{Nisa'i, Friday Prayer, recitation of the Friday Prayer, hadith #1404}]

702 Guiding Helper Line #843 Guiding Helper Excerpt: There are no fadilahs prayed before or after.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 93: line(s) 12-15: {the Friday Prayer; question 12}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) used to pray two extra units before Dhuhr and two after it. He used to pray two units after Maghrib in his house. And [he used to pray] two units after `Isha'. But, he did not pray extra units after the Friday Prayer until he went away (and he then prayed two units)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 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

641

The Guiding Helper 703 Guiding Helper Line #844 Guiding Helper Excerpt: It's sunnah to bathe and go to pray right after.

Proof(s) from Secondary Text(s): 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). [KF: volume 1: page 92: line(s) 15-17: {the Friday Prayer; question 9}]

Proof(s) from Primary Text(s): 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}]

704 Guiding Helper Line #845 Guiding Helper Excerpt: It's mandub to go when the sun is high above

Proof(s) from Secondary Text(s): The fifth mandub act on Friday is to leave for the Friday Prayer when it is sufficiently hot [due to the sun's rays]. [KF: volume 1: page 92: line(s) 23: {the Friday Prayer; question 10}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text 705 Guiding Helper Line #846 Guiding Helper Excerpt: And to wear good clothes

Proof(s) from Secondary Text(s): The second mandub act on Friday is to leave for the Friday Prayer after wearing beautiful clothes; white is even better. [KF: volume 1: page 92: line(s) 21: {the Friday Prayer; question 10}]

Proof(s) from Primary Text(s): 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}]

706 Guiding Helper Line #846 Guiding Helper Excerpt: and pleasing scents that you love.

Proof(s) from Secondary Text(s): The third mandub act on Friday is to applying perfume (but not for women). [KF: volume 1: page 92: line(s) 21-22: {the Friday Prayer; question 10}]

Proof(s) from Primary Text(s): 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}]

707 Guiding Helper Line #847-848 Guiding Helper Excerpt: 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 Proof(s) from Secondary Text(s): The third disliked action on Friday is to not work [the whole day] since it is an act that resembles the acts of the Jews and Christians on Saturdays and Sundays. [KF: volume 1: page 93: line(s) 11-12: {the Friday Prayer; question 12}]

Proof(s) from Primary Text(s): 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. 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. [QU: volume 1: page 554: line(s) 1-4: {al-Qur'an, chapter 62, verse 9-10}]

708 Guiding Helper Line #849-850 Guiding Helper Excerpt: It is not lawful to travel away at noon. But after praying with the group, you can leave soon.

Proof(s) from Secondary Text(s): 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]. [QF: volume 1: page 73: line(s) 7-8: {book 2; chapter 21; section 1; derivative ruling 3}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 554: line(s) 1-4: {al-Qur'an, chapter 62, verse 9-10}]

709 Guiding Helper Line #851 Guiding Helper Excerpt: Prayers of Fear are prayed when enemies are near.

Proof(s) from Secondary Text(s):

644 645

The exegetes say that the words "seek the bounty of Allah" is a metaphorical way of saying "try to earn a living". Those able men who hear the call must respond if they fulfill all the other conditions for the Friday Prayer to be obligatory. 408

Notes of Sources for Main Text The Prayer of Fear is the prayer which is performed during battle. It is a sunnah. It is not performed as we will describe below except with the fulfillment of three preconditions: (1) that battle be evident, (2) that the battle be allowed in our din …, and (3) part of the army can safely disengage themselves from battle to pray this prayer. [KF: volume 1: page 88: line(s) 24-28: {the Prayer of Fear; question 1}]

Proof(s) from Primary Text(s): 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}]

710 Guiding Helper Line #852 Guiding Helper Excerpt: Half start behind the imam while half guard at rear.

Proof(s) from Secondary Text(s): 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… [KF: volume 1: page 88: line(s) 30-31: {the Prayer of Fear; question 2}]

Proof(s) from Primary Text(s): 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 them646 stand with you and let them keep their weapons. Then, when they have prostrated, let them [keep praying] in back of you. And [then] let the second group come who have not yet prayed. And let them [i.e. this second group] pray with you. And let them keep on their guard and on their weapons. The disbelievers wish that you would not pay heed to your weapons nor your rations so that they may wipe you out with one stroke. Now if you have some hurt from rain or are sick, there is no blame on you if you put down your weapons. But, be on guard. Indeed, Allah has prepared for the disbelievers a humiliating punishment. [QU: volume 1: page(s) 94-95: lines(s) bottom-top: {al-Qur'an, chapter 4, verse(s) 101-102}] 646

Only two groups are mentioned in the verse. This dictates that the army unit is divided into two sections. 409

The Guiding Helper 711 Guiding Helper Line #853 Guiding Helper Excerpt: After half the prayer's done, the imam stands up.

Proof(s) from Secondary Text(s): 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]). [KF: volume 1: page 89: line(s) 1-2: {the Prayer of Fear; question 2}]

Proof(s) from Primary Text(s): 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 you647. And [then] let the second group come who have not yet prayed. And let them [i.e. this second group] pray with you. And let them keep on their guard and on their weapons. The disbelievers wish that you would not pay heed to your weapons nor your rations so that they may wipe you out with one stroke. Now if you have some hurt from rain or are sick, there is no blame on you if you put down your weapons. But, be on guard. Indeed, Allah has prepared for the disbelievers a humiliating punishment. [QU: volume 1: page(s) 94-95: lines(s) bottom-top: {al-Qur'an, chapter 4, verse(s) 101-102}]

712 Guiding Helper Line #854 Guiding Helper Excerpt: Then, the first group finishes alone and gets up.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 89: line(s) 2-3: {the Prayer of Fear; question 2}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text 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 you648. And [then] let the second group come who have not yet prayed. And let them [i.e. this second group] pray with you. And let them keep on their guard and on their weapons. The disbelievers wish that you would not pay heed to your weapons nor your rations so that they may wipe you out with one stroke. Now if you have some hurt from rain or are sick, there is no blame on you if you put down your weapons. But, be on guard. Indeed, Allah has prepared for the disbelievers a humiliating punishment. [QU: volume 1: page(s) 94-95: lines(s) bottom-top: {al-Qur'an, chapter 4, verse(s) 101-102}]

713 Guiding Helper Line #855-857 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 89: line(s) 3-5: {the Prayer of Fear; question 2}]

Proof(s) from Primary Text(s): 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 you649. And let them keep on their guard and on their weapons. The disbelievers wish that you would not pay heed to your weapons nor your rations so that they may wipe you out with one stroke. Now if you have some hurt from rain or are sick, there is no blame on you if you put down your weapons. But, be on guard. Indeed, Allah has prepared for the disbelievers a humiliating punishment.

648

Since there is no mention of the first group again in the verse, this implies that they will have already finished their prayers alone without the imam by the time the second group comes to join the prayer with the standing and waiting imam. 649 Since we know that one imam can only lead one instance of any single wajib prayer, it entails that the imam must not have completed the previous prayer that he started with the first group of followers. Rather, he must have introduced a pause after he had led the first group through half of the prayer. 411

The Guiding Helper [QU: volume 1: page(s) 94-95: lines(s) bottom-top: {al-Qur'an, chapter 4, verse(s) 101-102}]

714 Guiding Helper Line #858 Guiding Helper Excerpt: Then, this second group makes up what the first group bore.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 89: line(s) 5-7: {the Prayer of Fear; question 2}]

Proof(s) from Primary Text(s): 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 you650. And let them keep on their guard and on their weapons. The disbelievers wish that you would not pay heed to your weapons nor your rations so that they may wipe you out with one stroke. Now if you have some hurt from rain or are sick, there is no blame on you if you put down your weapons. But, be on guard. Indeed, Allah has prepared for the disbelievers a humiliating punishment. [QU: volume 1: page(s) 94-95: lines(s) bottom-top: {al-Qur'an, chapter 4, verse(s) 101-102}]

715 Guiding Helper Line #859-860 Guiding Helper Excerpt: If the enemy's here and you can't pray in groups, Everyone prays alone, even while facing troops.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text [KF: volume 1: page 89: line(s) 15-19: {the Prayer of Fear; question 4}]

Proof(s) from Primary Text(s): 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}]

716 Guiding Helper Line #861 Guiding Helper Excerpt: When someone's about to die, to them gently say,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

717 Guiding Helper Line #862 Guiding Helper Excerpt: "La ilaha illa l-lah. Good is on the way."

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

718 Guiding Helper Line #863 Guiding Helper Excerpt: Gently lower their eyelids after they have passed.

Proof(s) from Secondary Text(s): After he dies, his eyes should be shut. [QF: volume 1: page 82: line(s) 20: {book 3; introduction before first chapter}]

Proof(s) from Primary Text(s): 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}]

719 Guiding Helper Line #864 Guiding Helper Excerpt: Inform people.

Proof(s) from Secondary Text(s): Rather, it is mandub to announce to people the death of the deceased so that more people can pray on him.

414

Notes of Sources for Main Text [MF: volume 1: page 209: line(s) 5-6: {book of prayer; chapter of the rules of the funeral services; explanation of Nur al-'Idah words: "And it doesn’t hurt to announce to people about his death"}]

Proof(s) from Primary Text(s): 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; explanation of Nur al-'Idah words: "And it doesn’t hurt to announce to people about his death"}] [{Bukhari; chapter 23 - funeral services; hadith #1245}] [{Muslim; chapter 11 - funeral services; hadith #62 and #63}] [{Abu Dawud; funeral services; hadith #3204}] [{al-Nisa'i; funeral services; section 72 - rows of the funeral prayer; hadith #2}] [{Malik; funeral services; hadith #14}] [{Ahmad; volume 2; page 281}] The Prophet (May Allah bless him and give him peace) announced to his companions that Ja`far ibn Abu Talib, Zayd ibn Harithah, and `Abdullah ibn Rawahah had died in the Battle of Yarmūk.. [MF: volume 1: page 209: line(s) 6-7: {book of prayer; chapter of the rules of the funeral services; explanation of Nur al-'Idah words: "And it doesn’t hurt to announce to people about his death"}] [{Bukhari; chapter 23 - funeral services; hadith #1246}]

720 Guiding Helper Line #864 Guiding Helper Excerpt: Then, take them for a bath real fast.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

415

The Guiding Helper 721 Guiding Helper Line #865 Guiding Helper Excerpt: Strip them of their clothes,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 her651 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}] 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}]

722 Guiding Helper Line #865 Guiding Helper Excerpt: but over them put a sheet.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

723 Guiding Helper Line #866

651

In order to do a proper thorough washing as the Prophet instructs, one must necessarily remove the dead person's clothes. 416

Notes of Sources for Main Text Guiding Helper Excerpt: Then, pour water on them and rub from head to feet.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 her652 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}]

724 Guiding Helper Line #867 Guiding Helper Excerpt: But, you can use a glove for cleanliness' sake

Proof(s) from Secondary Text(s): 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}]

725 Guiding Helper Line #868 Guiding Helper Excerpt: The bath you give the dead is like the one you take.

Proof(s) from Secondary Text(s): The description of the bath for the deceased is like the description of the bath for purification [for a living person]. [QF: volume 1: page 83: line(s) 1: {book 3; chapter 1; section 1}]

Proof(s) from Primary Text(s):

652

The words give her ghusl, clearly signify that a complete bath for purification (like normal baths for purification) should be given. 417

The Guiding Helper The Prophet (May Allah bless him and give him peace) entered upon those [the women] who were with his dead daughter and said to them, "Wash her653 three times, or five times, or more than that. And use water [changed with] lote tree leaves and make the last washing with [water changed with] camphor…." [{Bukhari, funeral services, washing the dead body and performing ablution on it with water changed with lote tree leaves, hadith #1175}]

726 Guiding Helper Line #869-870 Guiding Helper Excerpt: It's mandub to put the body on its left side When washing it, then the right so water may glide.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

727 Guiding Helper Line #871 Guiding Helper Excerpt: It's good to press their belly to clear their entrails.

Proof(s) from Secondary Text(s): The sixth mandub act of the funeral bath is to press the belly gently so that the impurities contained within it may come out. [KF: volume 1: page 106: line(s) 19: {the communal obligations; question 3}]

728 Guiding Helper Line #872 Guiding Helper Excerpt: 653

The words give her ghusl, clearly signify that a complete bath for purification (like normal baths for purification) should be given. 418

Notes of Sources for Main Text But, it is disliked to cut their hair or their nails.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 110: line(s) 23-24: {the communal obligations; question 15}]

729 Guiding Helper Line #873-874 Guiding Helper Excerpt: Wash them three times: once with soap, once with clear water, And once from a bucket full of perfumed water.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 her three times, or five times, or more than that. And use water [changed with] lote tree leaves and make the last washing with [water changed with] camphor…." [{Bukhari, funeral services, washing the dead body and performing ablution on it with water changed with lote tree leaves, hadith #1175}]

730 Guiding Helper Line #875 Guiding Helper Excerpt: Men should wash dead men and women should wash women.

Proof(s) from Secondary Text(s): The man washes the [dead] man the woman washes the [dead] woman. [QF: volume 1: page 83: line(s) 6: {book 3; chapter 1; section 2; beginning}]

Proof(s) from Primary Text(s):

419

The Guiding Helper The Prophet (May Allah bless him and give him peace) said, "Do not expose your thigh and do not look at the thigh of a living person nor a dead person654." [{Ibn Majah, funeral services, washing the dead body, hadith #1449}] The Prophet (May Allah bless him and give him peace) entered upon those [the women655] who were with his dead daughter and said to them, "Wash her three times, or five times, or more than that. And use water [changed with] lote tree leaves and make the last washing with [water changed with] camphor…." [{Bukhari, funeral services, washing the dead body and performing ablution on it with water changed with lote tree leaves, hadith #1175}]

731 Guiding Helper Line #876 Guiding Helper Excerpt: But, men can wash their spouses and so can women.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): `A'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}]

732 Guiding Helper Line #877 Guiding Helper Excerpt: Don't repeat the bath for an ooze of the bowel.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text 733 Guiding Helper Line #878 Guiding Helper Excerpt: Then, dry them off with a clean cloth or a towel.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 106: line(s) 30: {the communal obligations; question 3}]

734 Guiding Helper Line #879 Guiding Helper Excerpt: Place one or more … shrouding sheets on the ground.

Proof(s) from Secondary Text(s): 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). [KF: volume 1: page 107: line(s) 24-25: {the communal obligations; question 7}]

Proof(s) from Primary Text(s): 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 `A'ishah, it won't hurt you if you die before me; Indeed, I would stand to wash you, enshroud you, pray on you, and bury you656." [{Ibn Majah, funeral services, a man washing his wife and vice versa, hadith #1454}]

735 Guiding Helper Line #879 Guiding Helper Excerpt: simple

Proof(s) from Secondary Text(s):

656

Here the Prophet mentions the necessary actions needed after a person dies. In this includes, enshrouding with a sheet before burial. 421

The Guiding Helper The shrouding sheets should not be expensive. [MF: volume 1: page 212: line(s) 12: {book of prayer; chapter of the rules of the funeral services; explanation of Nur al-'Idah words: "and the sunnah enshrouding of the man is a shirt, lower garment, and wrapper from which he used to wear in his life"}]

Proof(s) from Primary Text(s): 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." [MF: volume 1: page 212: line(s) 12: {book of prayer; chapter of the rules of the funeral services; explanation of Nur al-'Idah words: "and the sunnah enshrouding of the man is a shirt, lower garment, and wrapper from which he used to wear in his life"}] [{Abu Dawud; funeral services; hadith #3154}]

736 Guiding Helper Line #880-882 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): The second valid opinion in the Maliki school is that the entire body must be entirely covered by the enshrouding material [for both genders]. [KF: volume 1: page 107: line(s) 20-21: {the communal obligations; question 6}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "When one of you takes charge of the dead body of his brother, let him enshroud him well." [{Ibn Majah, funeral services, mandub enshrouding, hadith #1463}]

737 Guiding Helper Line #883 Guiding Helper Excerpt: Wrap the left edge then right. Make everything covered.

Proof(s) from Secondary Text(s): 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. [MF: volume 1: page 212: line(s) 22: {book of prayer; chapter of the rules of the funeral services; explanation of Nur al-'Idah words: "and then it is wrapped from the left then the right"}] 422

Notes of Sources for Main Text Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "When one of you takes charge of the dead body of his brother, let him enshroud him well." [{Ibn Majah, funeral services, mandub enshrouding, hadith #1463}]

738 Guiding Helper Line #884 Guiding Helper Excerpt: Secure the sheet so it doesn’t get uncovered.

Proof(s) from Secondary Text(s): 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. [MF: volume 1: page 213: line(s) 4: {book of prayer; chapter of the rules of the funeral services; explanation of Nur al-'Idah words: "and then it is wrapped from the left then the right and then tied if there is a fear of it opening up"}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "When one of you takes charge of the dead body of his brother, let him enshroud him well." [{Ibn Majah, funeral services, mandub enshrouding, hadith #1463}]

739 Guiding Helper Line #885 Guiding Helper Excerpt: Next, carry it to where it'll be prayed upon.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 106: line(s) 3-4: {the communal obligations; question 1}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "O `A'ishah, it won't hurt you if you die before me; Indeed, I would stand to wash you, enshroud you, pray on you, and bury you657."

657

Here the Prophet mentions the necessary actions needed after a person dies. In this includes, praying on the dead body before burial. 423

The Guiding Helper [{Ibn Majah, funeral services, a man washing his wife and vice versa, hadith #1454}]

740 Guiding Helper Line #886 Guiding Helper Excerpt: We only pray on those who on our din died on.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

741 Guiding Helper Line #887 Guiding Helper Excerpt: We don’t pray on stillborn children that did not scream,

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 84: line(s) 8-9: {book 3; chapter 3; section 1; characteristic 1}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text 742 Guiding Helper Line #888 Guiding Helper Excerpt: Nor martyrs of war,

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 84: line(s) 15-16: {book 3; chapter 3; section 1; characteristic 4}]

Proof(s) from Primary Text(s): 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}]

743 Guiding Helper Line #888 Guiding Helper Excerpt: nor whose body is not seen.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

744 Guiding Helper Line #889 Guiding Helper Excerpt: Lay the body in the front.

Proof(s) from Secondary Text(s): 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"}]

Proof(s) from Primary Text(s): 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}]

745 Guiding Helper Line #889-890 Guiding Helper Excerpt: Let the imam stand Behind somewhere near its center.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 85: line(s) 21-22: {book 3; chapter 3; section 4; derivative ruling 4}]

Proof(s) from Primary Text(s): 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}]

746 Guiding Helper Line #890 Guiding Helper Excerpt: Then, people stand

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s):

659

We know from the context of other hadith that this happened with the dead body in the front and the Prophet standing behind it somewhere near the stomach or chest. 660 We know from the context of other hadith that this happened with the dead body in the front and the Prophet standing behind it somewhere near the stomach or chest. 426

Notes of Sources for Main Text When the Messenger of Allah (May Allah bless him and give him peace) prayed a Funeral Prayer, the people formed rows behind him and prayed standing. [{Tirmidhi, funeral services, Prophet's praying on the Najashi, hadith #960}]

747 Guiding Helper Line #891 Guiding Helper Excerpt: Behind the imam in rows just like in prayer.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

748 Guiding Helper Line #892 Guiding Helper Excerpt: Make an intent.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 108: line(s) 6: {the communal obligations; question 9}]

Proof(s) from Primary Text(s):

427

The Guiding Helper The Prophet (May Allah bless him and give him peace) said, "Actions are only according to their intentions and every man shall have only what he intends661". [{Bukhari, hadith #1}]

749 Guiding Helper Line #892 Guiding Helper Excerpt: Raise your hands.

Proof(s) from Secondary Text(s): The first mandub action of the Funeral Prayer is to raise ones hands to shoulder height with only the first takbir. [KF: volume 1: page 108: line(s) 24: {the communal obligations; question 11}]

Proof(s) from Primary Text(s): Ibn `Umar said, “When the Prophet (May Allah bless him and give him peace) stood for prayer, he raised his two hands to shoulder height and then uttered the takbir…" [{Muslim, formal prayer, recommended nature of raising the hands to the shoulders with the takbir, hadith #587}]

750 Guiding Helper Line #892-893 Guiding Helper Excerpt: Begin the prayer. Utter the takbir four times

Proof(s) from Secondary Text(s): The second wajib essential of the Funeral Prayer is to utter four takbirs662… [KF: volume 1: page 108: line(s) 24: {the communal obligations; question 11}]

Proof(s) from Primary Text(s): 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

Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered words. 662 This is counting the initial takbir to begin the prayer. 428

Notes of Sources for Main Text 751 Guiding Helper Line #893 Guiding Helper Excerpt: facing the qiblah.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

752 Guiding Helper Line #894-895 Guiding Helper Excerpt: After each one whisper, "Allahumma gh-firlah." Allah, please forgive him.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 108: line(s) 12-13: {the communal obligations; question 9}]

Proof(s) from Primary Text(s): 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}]

753 Guiding Helper Line #895-896 Guiding Helper Excerpt: But, you can also say Longer Arabic supplications in this way. 429

The Guiding Helper Proof(s) from Secondary Text(s): There are no specific words for the Funeral Prayer supplication. However, among the most complete supplications is the one narrated by Abu Zayd in al-Risalah. [QF: volume 1: page 85: line(s) 9-10: {book 3; chapter 3; section 3; right before derivative rulings}]

Proof(s) from Primary Text(s): 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}]

754 Guiding Helper Line #897 Guiding Helper Excerpt:

Make one salam to end. Turn your head to the right664.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 108: line(s) 16-17: {the communal obligations; question 9}]

Proof(s) from Primary Text(s): 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}] `A'ishah (May Allah be well pleased with her) said, "The Messenger of Allah (May Allah bless him and give him peace) used make only one salam [starting] in the front of his face and turning to his right a little bit665." [AM: volume 1: page 100: line(s) 13: {Tirmidhi, formal prayer, volume 2, page 90, hadith #273; Ibn Majah, call to commence, volume 1, page 297, hadith #908}]

663

The Prophet commands us in this hadith to supplicate for the dead body. But, he does not instruct us to use any specific words. Thus, the Maliki scholars are of the view that one may choose one's own Arabic supplications for the dead person. As for hadith which state that one should recite the Fatihah or other specific Arabic selection, the Maliki scholars state that those selections may be optionally read in the Funeral Prayer but it can not be firmly established that these selections are a wajib part of the Funeral Prayer. 664 The proof for turning the head to the right is covered in the section for line 590 of the Guiding Helper. 665 A little bit here signifies that only the word "kum" was uttered while the head was turned to the right and does not signify that he did not turn his head all the way to the right as is established by many other hadith (that the whiteness of his cheek could be seen by those directly behind him). 430

Notes of Sources for Main Text 755 Guiding Helper Line #898 Guiding Helper Excerpt: That's all, but only raise hands once to shoulder height.

Proof(s) from Secondary Text(s): The person praying the Funeral Prayer raises his hand only during the opening takbir according to the popular opinion of the Maliki school. [QF: volume 1: page 85: line(s) 6-7: {book 3; chapter 3; section 3; middle}]

Proof(s) from Primary Text(s): Ibn Mas`ud said, "Shall I not demonstrate to you the prayer of the Messenger of Allah (May Allah bless him and give him peace)?" So, he prayed and did not raise his 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. [{Tirmidhi, formal prayer, concerning the narrations that the Prophet did not raise his hands except at the beginning of the prayer, hadith #238}]

756 Guiding Helper Line #899 Guiding Helper Excerpt: Here, there is no bowing nor any prostration.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): No authentic description of the Prophet's Funeral Prayer has reached us in which bowing, prostrating, or sitting postures are mentioned.

757 Guiding Helper Line #900-902 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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 [KF: volume 1: page 112: line(s) 1-2: {the communal obligations; question 18}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "O `A'ishah, it won't hurt you if you die before me; Indeed, I would stand to wash you, enshroud you, pray on you, and bury you666." [{Ibn Majah, funeral services, a man washing his wife and vice versa, hadith #1454}]

758 Guiding Helper Line #903-904 Guiding Helper Excerpt: If the earth is hard, an L-shaped grave is better. A vertical 'L' facing qiblah is better.

Proof(s) from Secondary Text(s): The seventh mandub of the Funeral Services is to dig a la$d. This is done by digging towards the qiblah at the bottom of the grave to form a compartment which can hold the dead body [KF: volume 1: page 109: line(s) 12-13: {the communal obligations; question 13}]

Proof(s) from Primary Text(s): 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}]

759 Guiding Helper Line #905-906 Guiding Helper Excerpt: If the earth is soft, you can make a simple trench. Again, dig deep enough so that there isn’t a stench.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text [QU: volume 1: page 341: line(s) 10-11: {al-Qur'an; chapter 22; verse 78}]

760 Guiding Helper Line #907 Guiding Helper Excerpt: Then, lower the body. Put it on its right side.

Proof(s) from Secondary Text(s): The eighth mandub of the Funeral Services is to place the body in the grave on its right side facing the qiblah. [KF: volume 1: page 109: line(s) 15: {the communal obligations; question 13}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) used to place the dead body in the grave saying "Bismillah wa `ala 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}]

761 Guiding Helper Line #908 Guiding Helper Excerpt: It's mandub with bricks or slates the body to hide.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 109: line(s) 22-23: {the communal obligations; question 13}]

Proof(s) from Primary Text(s): 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}]

762 Guiding Helper Line #909 Guiding Helper Excerpt: It's better not to use a box.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 87: line(s) 5-7: {book 3; chapter 5; section 1; middle}]

Proof(s) from Primary Text(s): 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." [MF: volume 1: page 212: line(s) 12: {book of prayer; chapter of the rules of the funeral services; explanation of Nur al-'Idah words: "and the sunnah enshrouding of the man is a shirt, lower garment, and wrapper from which he used to wear in his life"}] [{Abu Dawud; funeral services; hadith #3154}]

763 Guiding Helper Line #909 Guiding Helper Excerpt: Keep it simple.

Proof(s) from Secondary Text(s): 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). [KF: volume 1: page 111: line(s) 12-14: {the communal obligations; question 15}]

Proof(s) from Primary Text(s): 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." [MF: volume 1: page 212: line(s) 12: {book of prayer; chapter of the rules of the funeral services; explanation of Nur al-'Idah words: "and the sunnah enshrouding of the man is a shirt, lower garment, and wrapper from which he used to wear in his life"}] [{Abu Dawud; funeral services; hadith #3154}]

434

Notes of Sources for Main Text 764 Guiding Helper Line #910 Guiding Helper Excerpt: Then, shovel dirt into the grave 'till it's level.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 109: line(s) 23-24: {the communal obligations; question 13}]

Proof(s) from Primary Text(s): 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}] `Ali said. "I dispatch you with what the Prophet (May Allah bless him and give him peace) dispatched me with: (1) that you do not find a raised grave except that you make it level [with the ground] and (2) that you do not find a raised statue except that you blot it out669. [{Tirmidhi, funeral services, making graves straight, hadith #970}]

765 Guiding Helper Line #911 Guiding Helper Excerpt: It's not lawful to slap cheeks, rip pockets, or wail.

Proof(s) from Secondary Text(s): It is unlawful to wail, slap cheeks, and tear pockets. [QF: volume 1: page 87: line(s) 13: {book 3; chapter 5; terminating section}]

Proof(s) from Primary Text(s): 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 766 Guiding Helper Line #912 Guiding Helper Excerpt: It's o.k. to cry.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): `Umar 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 `Umar] 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}]

767 Guiding Helper Line #912 Guiding Helper Excerpt: So, in consoling don't fail.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

768 Guiding Helper Line #913 Guiding Helper Excerpt: Zakat is the alms you must give

Proof(s) from Secondary Text(s): 436

Notes of Sources for Main Text Zakat is one of the five pillars of din which is necessarily known. The proof for it being wajib is taken from the Qur'an, hadith, and consensus of the scholars. [DT: volume 1: page 321: line(s) 7-8: {book of Zakat; introduction; before the explanation of any verses from matn}]

Proof(s) from Primary Text(s): And establish prayer, give Zakat, and bow down with those that bow. [QU: volume 1: page 7: line(s) 8-9: {al-Qur'an; chapter 2; verse 43}] The Prophet (May Allah bless him and give him peace) said, "Islam is built on five: (1) testifying that there is no god but Allah and that Muhammad is the Messenger of Allah, (2) establishing prayer, (3) giving formal alms (Zakat), (4) making pilgrimage, and (5) fasting in Ramadan." [DR: volume 1: page 550: hadith 1077: {Bukhari, volume 1, page 49 (book of Iman); Muslim, volume 1, page 45}]

769 Guiding Helper Line #913 Guiding Helper Excerpt: to the needy

Proof(s) from Secondary Text(s): 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]. [QF: volume 1: page 97: line(s) 17-18: {book 4; chapter 9; very beginning}]

Proof(s) from Primary Text(s): 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 . [QU: volume 1: page 196: line(s) 9-12: {al-Qur'an; chapter 9; verse 60}] Abu Juhayfah said that the Prophet (May Allah bless him and give him peace used to take alms [i.e. Zakat] from the rich of us and distribute it to the poor of us. And at that time I was a young orphan lad; so, he gave me a young she-camel670. [{Tirmidhi, Zakat, alms are taken from the rich and given to the poor, hadith #587}]

770 Guiding Helper Line #914

670

This hadith shows that the basic nature of Zakat is that it involves a redistribution of wealth from the rich to the poor. Also in this hadith we see that grazing livestock animals (such as camels) are subject to and are given in Zakat. 437

The Guiding Helper Guiding Helper Excerpt: From your surplus wealth

Proof(s) from Secondary Text(s): The third precondition for Zakat becoming wajib is that the wealth is among the types on which there is Zakat. These are three types: (1) cash money, (2) crop harvests, and (3) grazing livestock.. Also included, are 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}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 45: line(s) 8-11: {al-Qur'an; chapter 2; verse 267}]

771 Guiding Helper Line #914 Guiding Helper Excerpt: so you don't get too greedy.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): …Those who hoard gold and silver and don't spend it in the way of Allah, give them news of a painful punishment.. [QU: volume 1: page 192: line(s) 7-8: {al-Qur'an; chapter 9; verse 34}]

772 Guiding Helper Line #915 Guiding Helper Excerpt: Zakat is given on crops, livestock, and your cash.

671

Thus, wealth beyond the minimum threshold level is considered surplus wealth. 438

Notes of Sources for Main Text Proof(s) from Secondary Text(s): The third precondition for Zakat becoming wajib is that the wealth is among the types on which there is Zakat. These are three types: (1) cash money, (2) crop harvests, and (3) grazing livestock.. Also included, are things [that are similar] according to their price, such as business goods for sale. Thus, there is no Zakat on precious gems, personal possessions, personal property owned, horses, servants, honey, yogurt, etc. - except if these things are [held exclusively] for trade. [QF: volume 1: page 88: line(s) 15-19: {book 4; chapter 1; third precondition}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 45: line(s) 8-11: {al-Qur'an; chapter 2; verse 267}] …Those who hoard gold and silver and don't spend it in the way of Allah, give them news of a painful punishment.. [QU: volume 1: page 192: line(s) 7-8: {al-Qur'an; chapter 9; verse 34}] `Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are due. For twenty camels, four sheep are due. For twenty-five camels, a one-year-old female camel [bint al-makhā!] is due up until thirty-five. If there are more, a two-year-old female camel [ibnatu l-labūn] is due up until forty-five. If there are more, a three-year-old [hiqqah] female camel is due up until sixty. If there are more, a four-year-old female camel is due up until seventy five. If there are more, two female camels each two-years-old are due up until ninety. If there are more, two three-year-old female camels are due up until one-hundred-twenty. If there are more than one-hundred twenty, then for each fifty, a three-year-old female camel is due and for each forty, a two-yearold 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". [{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #565}]

672 673

This and many similar hadith prove that Zakat is also for grazing livestock. This and many similar hadith prove that Zakat is also for grazing livestock. 439

The Guiding Helper 773 Guiding Helper Line #916 Guiding Helper Excerpt: For crops it's given upon harvest. So, don't stash!

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): …So eat from the yield when it comes to fruit and give its right [to the poor] on the day of harvest…. [QU: volume 1: page 146: line(s) 12-13: {al-Qur'an; chapter 6; verse 141}]

774 Guiding Helper Line #917 Guiding Helper Excerpt: For livestock and money, it's given once a year.

Proof(s) from Secondary Text(s): Ibn `Ashir 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}]

Proof(s) from Primary Text(s): …`Ali narrated that the Prophet (May Allah bless him and give him peace) said, "When you have two hundred dirhams and one year passes over it, five dirhams are due in Zakat. And you need not pay Zakat on gold until you have twenty dinars. When you have twenty dinars and one year passes over it, half a dinar is due. And if you have more, then [what is due is] in proportion to 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

Notes of Sources for Main Text [{Abu Dawud, Zakat, Zakat on grazing livestock, hadith #1342}]

775 Guiding Helper Line #918-919 Guiding Helper Excerpt: For crops, you must give one-twentieth of the ear If you used irrigation; else, you give one-tenth.

Proof(s) from Secondary Text(s): 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 }]

Proof(s) from Primary Text(s): 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 onetenth due [in Zakat]…" [{Abu Dawud, Zakat, Zakat on grazing livestock, hadith #1342}]

776 Guiding Helper Line #920-921 Guiding Helper Excerpt: For money, you have to give two-point-five percent Of your liquid assets,

Proof(s) from Secondary Text(s): The amount of Zakat due [on cash money] is one-fourth of a tenth676. [QF: volume 1: page 90: line(s) 6-7: {book 4; chapter 3; issue 4}]

Proof(s) from Primary Text(s):

675 676

Three-fourths of a tenth is 7.5%. One-tenth is 10%. One-fourth of 10% is 2.5%. 441

The Guiding Helper …`Ali narrated that the Prophet (May Allah bless him and give him peace) said, "When you have two hundred dirhams and one year passes over it, five dirhams are due in Zakat. And you need not pay Zakat on gold until you have twenty dinars. When you have twenty dinars and one year passes over it, half a dinar is due. And if you have more, then [what is due is] in proportion to this677. … And there is no Zakat on wealth until one years passes over it678. [{Abu Dawud, Zakat, Zakat on grazing livestock, hadith #1342}]

777 Guiding Helper Line #921-923 Guiding Helper Excerpt: but only if you hold For one year the price of eight-five grams of gold, About three ounces679.

Proof(s) from Secondary Text(s): The minimum amount below which there is no Zakat is twenty dinars680 of gold. … The minimum threshold value for silver is 200 dirhams681. [QF: volume 1: page 89: line(s) 18-19: {book 4; chapter 3; issue 1}]

Proof(s) from Primary Text(s): …`Ali narrated that the Prophet (May Allah bless him and give him peace) said, "When you have two hundred dirhams and one year passes over it, five dirhams are due in Zakat. And you need not pay Zakat on gold until you have twenty dinars. When you have twenty dinars and one year passes over it, half a dinar is due. And if you have

677

Now the proportion established by the Prophet (May Allah bless him and give him peace) in this hadith is 1 part for every forty parts or 2.5%. 678 Now wealth here is said by the scholars to include both livestock and cash money. Please remember that cash money in the old days was gold and silver currency (dirhams and dinars). Gold and silver are the real liquid assets in our din. Groups of Muslims should endeavor on the private level to encourage trade in gold and silver coins made the size of a dinar or a dirham (refer to Appendix 1.1) until the return of the Khalifate. These people can buy/sell articles/services using their coined dirhams and dinars instead of trading in the paper/electronic currency that is popular today. However to determine the worth of the gold and silver coins, they may use current market prices until such trade becomes widespread and the gold and silver take on a stable intrinsic value independent of the paper/electronic currencies whose prices they are currently pegged against. The people who do this will be rewarded much by Allah (we pray) and be saved from a lot of the financial turmoils that the current baseless currencies usually run into (e.g., inflation, devaluation, or total collapse). 679 Refer to the American Heritage dictionary in the measurement tables section to learn that one standard U.S. ounce is equivalent to 28.35 grams. 680 We are using the estimation (see appendix 1.1) that one dinar is equivalent to 4.235 grams of gold. 20 dinars x 4.235 grams/dinar = 84.7 grams of gold. 681 We are not using silver as a standard because at the current time ten grams of silver is worth far less than one gram of gold. And we are narrating the opinion that when silver is worth much less than 1/10 the price of gold, the silver standard is no longer used to determine the minimum threshold value for cash. [QF:V1:90:12-13] 442

Notes of Sources for Main Text more, then [what is due is] in proportion to this. … And there is no Zakat on wealth until one years passes over it682. [{Abu Dawud, Zakat, Zakat on grazing livestock, hadith #1342}]

778 Guiding Helper Line #923-925 Guiding Helper Excerpt: Six-hundred-nine dry liters Is the minimum harvest. That's nothing for seeders683. That's three-point-five bushels

Proof(s) from Secondary Text(s): There is no Zakat on a crop harvest that totals less than five wasq. One wasq is sixty #ā`684. And one #ā` is four mudd. [QF: volume 1: page 94: line(s) 11-12: {book 4; chapter 7; issue 2}]

Proof(s) from Primary Text(s): 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}]

779 Guiding Helper Line #925-926 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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}]

780 Guiding Helper Line #927-928 Guiding Helper Excerpt: Gold and silver you own is a liquid asset Like coins, blocks, rods, thread, or an oddly-shaped nugget.

Proof(s) from Secondary Text(s): [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. [QF: volume 1: page 90: line(s) 5-6: {book 4; chapter 3; issue 3}]

Proof(s) from Primary Text(s): …`Ali narrated that the Prophet (May Allah bless him and give him peace) said, "When you have two hundred 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

Notes of Sources for Main Text [{Abu Dawud, Zakat, Zakat on grazing livestock, hadith #1342}]

781 Guiding Helper Line #929-930 Guiding Helper Excerpt: You must also give Zakat on money you did loan After you get it back, but for one year alone.

Proof(s) from Secondary Text(s): 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}]

782 Guiding Helper Line #931-932 Guiding Helper Excerpt: That's if the return date is over a year set; Else, you factor it in as a liquid asset.

Proof(s) from Secondary Text(s): 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}]

783 Guiding Helper Line #933 Guiding Helper Excerpt: You can deduct from assets if you took a loan.

Proof(s) from Secondary Text(s):

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}]

Proof(s) from Primary Text(s): `Umair ibn `Irman narrated from Nafi` who narrated from Ibn `Umar 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}]

784 Guiding Helper Line #934 Guiding Helper Excerpt: Business people give Zakat on goods for sale shown.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The Maliki scholars along with most other authentic scholars by studying the primary texts have come to the conclusion that business goods up for sale are treated like liquid assets.

785 Guiding Helper Line #935 Guiding Helper Excerpt: They estimate current prices at which they're sold.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text Proof(s) from Primary Text(s): The Maliki scholars along with most other authentic scholars by studying the primary texts have come to the conclusion that business goods up for sale are treated like liquid assets.

786 Guiding Helper Line #936-940 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 334: line(s) 2-3: {explanation of verses 188-189; near beginning before first tanbih}] Both the speculative and the non-speculative business man give Zakat on [the price of] their mechandise. [KF: volume 1: page 124: line(s) 19: {chapter of zakat; question 36; beginning}]

787 Guiding Helper Line #941 Guiding Helper Excerpt: In either case, they must give two-point-five percent.

Proof(s) from Secondary Text(s): Ibn `Ashir 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. [DT: volume 1: page 333: line(s) 21-22: {explanation of verses 188-189; near beginning}] 690

Since 2.5% is given for cash money, 2.5% is also given for business goods which are equated to cash money as far as Zakat is concerned. 447

The Guiding Helper Proof(s) from Primary Text(s): The Maliki scholars along with most other authentic scholars by studying the primary texts have come to the conclusion that business goods up for sale are treated like liquid assets.

788 Guiding Helper Line #942 Guiding Helper Excerpt: But, there's no Zakat on goods that are to be lent.

Proof(s) from Secondary Text(s): 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 Ashhab 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.] [QF: volume 1: page 92: line(s) 3-5: {book 4; chapter 5; beginning}]

Proof(s) from Primary Text(s): The Maliki scholars along with most other authentic scholars by studying the primary texts have come to the conclusion that business goods up for sale are treated like liquid assets. However, they have also said that there is no conclusive evidence that goods up for rent are also subject to Zakat.

789 Guiding Helper Line #943 Guiding Helper Excerpt: If they mine gold or silver, they'll have to give Zakat.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace) said, "These pure mined treasures [rikāz] have one-fifth due on them692." [JA: volume 2: page 466: hadith 5016: {Ahmad; Bazar}]

790 Guiding Helper Line #944 Guiding Helper Excerpt: It's only two-point-five percent. That's not a lot!

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 91: line(s) 20-21: {book 4; chapter 4; issue 2}]

Proof(s) from Primary Text(s): …`Ali narrated that the Prophet (May Allah bless him and give him peace) said, "When you have two hundred dirhams and one year passes over it, five dirhams are due in Zakat. And you need not pay Zakat on gold until you have twenty dinars. When you have twenty dinars and one year passes over it, half a dinar is due. And if you have more, then [what is due is] in proportion to this693. … And there is no Zakat on wealth until one years passes over it694. [{Abu Dawud, Zakat, Zakat on grazing livestock, hadith #1342}]

791 Guiding Helper Line #945 Guiding Helper Excerpt: 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 Now wealth here is said by the scholars to include both livestock and cash money. Please remember that cash money in the old days was gold and silver currency (dirhams and dinars). Gold and silver are the real liquid assets in our din. Groups of Muslims should endeavor on the private level to encourage trade in gold and silver coins made the size of a dinar or a dirham (refer to Appendix 1.1) until the return of the Khalifate. These people can buy/sell articles/services using their coined dirhams and dinars instead of trading in the paper/electronic currency that is popular today. However to determine the worth of the gold and silver coins, they may use current market prices until such trade becomes widespread and the gold and silver take on a stable intrinsic value independent of the paper/electronic currencies whose prices they are currently pegged against. The people who do this will be rewarded much by Allah (we pray) and be saved from a lot of the financial turmoils that the current baseless currencies usually run into (e.g., inflation, devaluation, or total collapse). 449

The Guiding Helper Proof(s) from Secondary Text(s): There is no Zakat on less than five camels. For five camels, one sheep is due in Zakat up until nine camels. For ten camels, two sheep are due in Zakat up until fourteen camels. For fifteen camels, three sheep are due in Zakat up until nineteen camels. For twenty camels, four sheep are due in Zakat up until twenty-four camels. [QF: volume 1: page 95: line(s) 12-14: {book 4; chapter 8; issue 1}]

Proof(s) from Primary Text(s): `Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are due. For twenty camels, four sheep are due. For twenty-five camels, a one-year-old female camel [bint al-makhā!] is due up until thirty-five. If there are more, a two-year-old female camel [ibnatu l-labūn] is due up until forty-five. If there are more, a three-year-old [hiqqah] female camel is due up until sixty. If there are more, a four-year-old female camel is due up until seventy five. If there are more, two female camels each two-years-old are due up until ninety. If there are more, two three-year-old female camels are due up until one-hundred-twenty. If there are more than one-hundred twenty, then for each fifty, a three-year-old female camel is due and for each forty, a two-yearold 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). ". [{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #564}]

792 Guiding Helper Line #945 Guiding Helper Excerpt: one-year-old

Proof(s) from Secondary Text(s): The jadha`ah 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. [DT: volume 1: page 340: line(s) 1: {explanation of verses 190-200; near beginning}]

Proof(s) from Primary Text(s): `Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are 450

Notes of Sources for Main Text 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-yearold 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). ". [{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #564}]

793 Guiding Helper Line #946-947 Guiding Helper Excerpt: For twenty-five, give a she-camel that's learned to leap. That's a one-year-old;

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 95: line(s) 15-16: {book 4; chapter 8; issue 1}]

Proof(s) from Primary Text(s): `Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are due. For twenty camels, four sheep are due. For twenty-five camels, a one-year-old female camel [bint al-makhā!] is due up until thirty-five. If there are more, a two-year-old female camel [ibnatu l-labūn] is due up until forty-five. If there are more, a three-year-old [hiqqah] female camel is due up until sixty. If there are more, a four-year-old female camel is due up until seventy five. If there are more, two female camels each two-years-old are due up until ninety. If there are more, two three-year-old female camels are due up until one-hundred-twenty. If there are more than one-hundred twenty, then for each fifty, a three-year-old female camel is due and for each forty, a two-yearold 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). ". 451

The Guiding Helper [{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #564}]

794 Guiding Helper Line #947 Guiding Helper Excerpt: thirty-six, a two year old;

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): `Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are due. For twenty camels, four sheep are due. For twenty-five camels, a one-year-old female camel [bint al-makhā!] is due up until thirty-five. If there are more, a two-year-old female camel [ibnatu l-labūn] is due up until forty-five. If there are more, a three-year-old [hiqqah] female camel is due up until sixty. If there are more, a four-year-old female camel is due up until seventy five. If there are more, two female camels each two-years-old are due up until ninety. If there are more, two three-year-old female camels are due up until one-hundred-twenty. If there are more than one-hundred twenty, then for each fifty, a three-year-old female camel is due and for each forty, a two-yearold 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). ". [{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #564}]

795 Guiding Helper Line #948 Guiding Helper Excerpt: Forty-six, a three-year-old, one that's gotten bold.

Proof(s) from Secondary Text(s):

452

Notes of Sources for Main Text When the number of owned camels reaches forty-six, a $iqqah is given … and we also mentioned earlier that the $iqqah is a three-year-old female [camel]. [DT: volume 1: page 341: line(s) 2-4: {explanation of verses 190-200; before middle}]

Proof(s) from Primary Text(s): `Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are due. For twenty camels, four sheep are due. For twenty-five camels, a one-year-old female camel [bint al-makhā!] is due up until thirty-five. If there are more, a two-year-old female camel [ibnatu l-labūn] is due up until forty-five. If there are more, a three-year-old [hiqqah] female camel is due up until sixty. If there are more, a four-year-old female camel is due up until seventy five. If there are more, two female camels each two-years-old are due up until ninety. If there are more, two three-year-old female camels are due up until one-hundred-twenty. If there are more than one-hundred twenty, then for each fifty, a three-year-old female camel is due and for each forty, a two-yearold 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). ". [{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #564}]

796 Guiding Helper Line #949 Guiding Helper Excerpt: A four-year-old is just enough for sixty-one.

Proof(s) from Secondary Text(s): When the number of owned camels reaches sixty-one, a jadha`ah is given … and we also mentioned earlier that the jadha'ah is a four-year-old female [camel]. [DT: volume 1: page 341: line(s) 4-6: {explanation of verses 190-200; before middle}]

Proof(s) from Primary Text(s): `Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are due. For twenty camels, four sheep are due. For twenty-five camels, a one-year-old female camel [bint al-makhā!] is due up until thirty-five. If there are more, a two-year-old female camel [ibnatu l-labūn] is due up until forty-five. If there are more, a three-year-old [hiqqah] female camel is due up until sixty. If there are more, a four-year-old female camel is due up until seventy five. If there are more, two female camels each two-years-old are due up until 453

The Guiding Helper 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-yearold 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). ". [{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #564}]

797 Guiding Helper Line #950 Guiding Helper Excerpt: Seventy-six, give two two-year-olds, not just one.

Proof(s) from Secondary Text(s): When the number of owned camels reaches seventy-six, two daughters of labūn are given (refer to entry 794). [DT: volume 1: page 341: line(s) 6-7: {explanation of verses 190-200; before middle}]

Proof(s) from Primary Text(s): `Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are due. For twenty camels, four sheep are due. For twenty-five camels, a one-year-old female camel [bint al-makhā!] is due up until thirty-five. If there are more, a two-year-old female camel [ibnatu l-labūn] is due up until forty-five. If there are more, a three-year-old [hiqqah] female camel is due up until sixty. If there are more, a four-year-old female camel is due up until seventy five. If there are more, two female camels each two-years-old are due up until ninety. If there are more, two three-year-old female camels are due up until one-hundred-twenty. If there are more than one-hundred twenty, then for each fifty, a three-year-old female camel is due and for each forty, a two-yearold 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). ". [{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #564}]

798 Guiding Helper Line #951 454

Notes of Sources for Main Text Guiding Helper Excerpt: For ninety-one, give two that are three years of age.

Proof(s) from Secondary Text(s): When the number of owned camels reaches ninety-one, two $iqqahs are given (refer to entry 795). [DT: volume 1: page 341: line(s) 6-7: {explanation of verses 190-200; before middle}]

Proof(s) from Primary Text(s): `Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are due. For twenty camels, four sheep are due. For twenty-five camels, a one-year-old female camel [bint al-makhā!] is due up until thirty-five. If there are more, a two-year-old female camel [ibnatu l-labūn] is due up until forty-five. If there are more, a three-year-old [hiqqah] female camel is due up until sixty. If there are more, a four-year-old female camel is due up until seventy five. If there are more, two female camels each two-years-old are due up until ninety. If there are more, two three-year-old female camels are due up until one-hundred-twenty. If there are more than one-hundred twenty, then for each fifty, a three-year-old female camel is due and for each forty, a two-yearold 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). ". [{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #564}]

799 Guiding Helper Line #952-953 Guiding Helper Excerpt: One-twenty-one to nine, "Pick…," says Malik, the sage, "Between three two-year-olds or two just under four."

Proof(s) from Secondary Text(s): 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 twoyear-olds - up until 129 camels owned [QF: volume 1: page 95: line(s) 21-23: {book 4; chapter 8; issue 1}]

Proof(s) from Primary Text(s):

455

The Guiding Helper `Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are due. For twenty camels, four sheep are due. For twenty-five camels, a one-year-old female camel [bint al-makhā!] is due up until thirty-five. If there are more, a two-year-old female camel [ibnatu l-labūn] is due up until forty-five. If there are more, a three-year-old [hiqqah] female camel is due up until sixty. If there are more, a four-year-old female camel is due up until seventy five. If there are more, two female camels each two-years-old are due up until ninety. If there are more, two three-year-old female camels are due up until one-hundred-twenty. If there are more than one-hundred twenty, then for each fifty, a three-year-old female camel is due and for each forty, a two-yearold 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). ". [{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #564}]

800 Guiding Helper Line #954-955 Guiding Helper Excerpt: …One passed two for every forty if you have more. …And one passed three for each fifty. So, mix and match.

Proof(s) from Secondary Text(s): The rule for higher numbers of camels owned is that there is one three-year-old given for each fifty and one twoyear-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}]

Proof(s) from Primary Text(s): `Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are due. For twenty camels, four sheep are due. For twenty-five camels, a one-year-old female camel [bint al-makhā!] is due up until thirty-five. If there are more, a two-year-old female camel [ibnatu l-labūn] is due up until forty-five. If there are more, a three-year-old [hiqqah] female camel is due up until sixty. If there are more, a four-year-old female camel is due up until seventy five. If there are more, two female camels each two-years-old are due up until ninety. If there are more, two three-year-old female camels are due up until one-hundred-twenty. If there are more than one-hundred twenty, then for each fifty, a three-year-old female camel is due and for each forty, a two-yearold 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 456

Notes of Sources for Main Text sheep, then for each hundred sheep, one sheep is due. But, no [extra] is due [from three-hundred-one] up until four hundred … Now if there is a mixed batch, they are treated equally. But, no animal that is very old or has a fault can be taken in Zakat/alms (sadaqah). ". [{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #564}]

801 Guiding Helper Line #956-957 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): For forty cattle owned a female musinnah is given, which is a four-year-old. It is also said that it is a three-yearold. This is continued until the number of cattle owned reaches 59. [QF: volume 1: page 96: line(s) 4-5: {book 4; chapter 8; issue 2}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace said, "For thirty cattle, there is a two-year-old bull (tabī`) or tabī`ah (female two-year-old) due [in Zakat] and for every forty, there is a three-year-old female cow (musinnah) ". [{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #565}]

802 Guiding Helper Line #958 Guiding Helper Excerpt: And just mix and match if more cattle you allow.

Proof(s) from Secondary Text(s): Then for more that 59 cattle owned, a tabī` is given for each thirty and a musinnah for each forty. [QF: volume 1: page 96: line(s) 5: {book 4; chapter 8; issue 2}]

Proof(s) from Primary Text(s): 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) ". [{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #565}]

457

The Guiding Helper 803 Guiding Helper Line #959 Guiding Helper Excerpt: Give a one-year sheep for forty sheep to eighty more.

Proof(s) from Secondary Text(s): Then Ibn `Ashir 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}]

Proof(s) from Primary Text(s): `Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are due. For twenty camels, four sheep are due. For twenty-five camels, a one-year-old female camel [bint al-makhā!] is due up until thirty-five. If there are more, a two-year-old female camel [ibnatu l-labūn] is due up until forty-five. If there are more, a three-year-old [hiqqah] female camel is due up until sixty. If there are more, a four-year-old female camel is due up until seventy five. If there are more, two female camels each two-years-old are due up until ninety. If there are more, two three-year-old female camels are due up until one-hundred-twenty. If there are more than one-hundred twenty, then for each fifty, a three-year-old female camel is due and for each forty, a two-yearold 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). ". [{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #564}]

804 Guiding Helper Line #960 Guiding Helper Excerpt: One-twenty-one to two-hundred, give half of four.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text Proof(s) from Primary Text(s): `Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are due. For twenty camels, four sheep are due. For twenty-five camels, a one-year-old female camel [bint al-makhā!] is due up until thirty-five. If there are more, a two-year-old female camel [ibnatu l-labūn] is due up until forty-five. If there are more, a three-year-old [hiqqah] female camel is due up until sixty. If there are more, a four-year-old female camel is due up until seventy five. If there are more, two female camels each two-years-old are due up until ninety. If there are more, two three-year-old female camels are due up until one-hundred-twenty. If there are more than one-hundred twenty, then for each fifty, a three-year-old female camel is due and for each forty, a two-yearold 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). ". [{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #564}]

805 Guiding Helper Line #961 Guiding Helper Excerpt: Then, give three sheep if you haven't reached four hundred.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): `Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are due. For twenty camels, four sheep are due. For twenty-five camels, a one-year-old female camel [bint al-makhā!] is due up until thirty-five. If there are more, a two-year-old female camel [ibnatu l-labūn] is due up until forty-five. If there are more, a three-year-old [hiqqah] female camel is due up until sixty. If there are more, a four-year-old female camel is due up until seventy five. If there are more, two female camels each two-years-old are due up until ninety. If there are more, two three-year-old female camels are due up until one-hundred-twenty. If there are more than one-hundred twenty, then for each fifty, a three-year-old female camel is due and for each forty, a two-yearold female camel is due.

459

The Guiding Helper Now for sheep - for forty is a sheep up until one-hundred-twenty. If there are more, two sheep are due up until two hundred. If there are more, three sheep are due up until three hundred. Then if there are more than three hundred sheep, then for each hundred sheep, one sheep is due. But, no [extra] is due [from three-hundred-one] up until four hundred … Now if there is a mixed batch, they are treated equally. But, no animal that is very old or has a fault can be taken in Zakat/alms (sadaqah). ". [{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #564}]

806 Guiding Helper Line #962 Guiding Helper Excerpt: There's one for each hundred if even more are bred.

Proof(s) from Secondary Text(s): 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 `Ashir 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}]

Proof(s) from Primary Text(s): `Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are due. For twenty camels, four sheep are due. For twenty-five camels, a one-year-old female camel [bint al-makhā!] is due up until thirty-five. If there are more, a two-year-old female camel [ibnatu l-labūn] is due up until forty-five. If there are more, a three-year-old [hiqqah] female camel is due up until sixty. If there are more, a four-year-old female camel is due up until seventy five. If there are more, two female camels each two-years-old are due up until ninety. If there are more, two three-year-old female camels are due up until one-hundred-twenty. If there are more than one-hundred twenty, then for each fifty, a three-year-old female camel is due and for each forty, a two-yearold 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). ". [{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #564}]

807 Guiding Helper Line #963-964 Guiding Helper Excerpt: 460

Notes of Sources for Main Text There's no partial Zakat on the extra livestock That fall between the limits of which we do talk.

Proof(s) from Secondary Text(s): Ibn `Ashir 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. [DT: volume 1: page 345: line(s) 3-4: {explanation of verses 202-203; near beginning}]

Proof(s) from Primary Text(s): `Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are due. For twenty camels, four sheep are due. For twenty-five camels, a one-year-old female camel [bint al-makhā!] is due up until thirty-five. If there are more, a two-year-old female camel [ibnatu l-labūn] is due up until forty-five. If there are more, a three-year-old [hiqqah] female camel is due up until sixty. If there are more, a four-year-old female camel is due up until seventy five. If there are more, two female camels each two-years-old are due up until ninety. If there are more, two three-year-old female camels are due up until one-hundred-twenty. If there are more than one-hundred twenty, then for each fifty, a three-year-old female camel is due and for each forty, a two-yearold 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). ". [{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #564}]

808 Guiding Helper Line #965-966 Guiding Helper Excerpt: You can also give the price for crops … But, it’s disliked not to give the actual stock.

Proof(s) from Secondary Text(s): 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}]

809 Guiding Helper Line #966 Guiding Helper Excerpt: 461

The Guiding Helper and livestock.

Proof(s) from Secondary Text(s): 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}]

810 Guiding Helper Line #967 Guiding Helper Excerpt: The fiscal year for profit is that of capital

Proof(s) from Secondary Text(s): Ibn `Ashir mentioned three things in this verse. The first is that the fiscal year for profit is that of the base capital. [DT: volume 1: page 343: line(s) 16: {explanation of verse(s) 201; very beginning}]

Proof(s) from Primary Text(s): 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.

811 Guiding Helper Line #968 Guiding Helper Excerpt: Like for the new offspring of a camel, sheep, or bull,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 695

This is basically the only place in the Guiding Helper in which we gone away from the Maliki position on a subject. The above

position is from the (anafī school and is more appropriate for an industrial society where giving the poor the actual living livestock unit is at times both difficult and impractical. The strict Maliki opinion states that it is not permissible to give cash instead of live animals for Zakat on livestock. Those that want to follow the Maliki position are free to. 696 The way to determine the fiscal year of these animals to see when the person bought/received/inherited the first currently living livestock animal that he has. 462

Notes of Sources for Main Text The Maliki scholars have come to these conclusions by extensively studying the hadith which have come about giving Zakat on livestock and also by studying the practice of the early good Muslims in Madinah.

812 Guiding Helper Line #969-970 Guiding Helper Excerpt: Also livestock you buy, receive, or inherit, Only if it was already passed the limit.

Proof(s) from Secondary Text(s): 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 `Ashir 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}]

Proof(s) from Primary Text(s): 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]

813 Guiding Helper Line #971-972 Guiding Helper Excerpt: There's no Zakat on what a business needs to run: Supplies, vehicles, machines like mills that are spun.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

814 Guiding Helper Line #973-974 Guiding Helper Excerpt: There's no Zakat on a personal possession, Private homes, or vehicles of transportation,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "A Muslim does not owe Zakat for his699 horse nor his slave." [{Tirmidhi, Zakat, there is no Zakat for horses and slaves, hadith #569}]

815 Guiding Helper Line #975 Guiding Helper Excerpt: Nor women's own jewelry,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s):

698

This hadith sets the general rule that there is no Zakat for simply owning (without intention to sell) other than gold/silver or grazing livestock. Additionally, the Maliki scholars have come to the conclusion that there is no Zakat on what a business needs to run by examining other hadith and the practices of the early Muslims living in Madinah. 699 This hadith sets the general rule that there is no Zakat for simply owning (without intention to sell) other than gold/silver or grazing livestock. Thus, all other personal possessions are exempt from Zakat.

464

Notes of Sources for Main Text `A'ishah used to take care of her brother's daughter's who were orphans who used to wear (gold) jewelry, but `A'ishah did not extract for their jewelry Zakat700. [{Malik, Zakat, no Zakat on jewelry, hadith #521}] `Abdullah ibn `Umar used to make his daughters and slave girls wear gold jewelry for which he did not pay Zakat. [{Malik, Zakat, no Zakat on jewelry, hadith #522}]

816 Guiding Helper Line #975 Guiding Helper Excerpt: even if it's gold,

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 90: line(s) 21-24: {book 4; chapter 3; issue 6}]

Proof(s) from Primary Text(s): `Abdullah ibn `Umar used to make his daughters and slave girls wear gold jewelry for which he did not pay Zakat. [{Malik, Zakat, no Zakat on jewelry, hadith #522}]

700

If `A'ishah understood the Prophet's command to be that of paying Zakat on jewelry (as a certain hadith states), she would have given Zakat on such personally owned jewelry of the girls for whom she was responsible. The Maliki scholars state the hadith which have come about Zakat needing to be given for lawful gold/silver jewelry are either exceptions to the rule, are not strong enough to declare Zakat on personally lawful jewelry to be wajib, or are an earlier action of the Prophet (May Allah bless him and give him peace). We would again state that the Maliki school is the most accurate school of Jurisprudence with regard to the actual end practices of the Prophet (May Allah bless him and give him peace) whereas the other schools due to their distance from Madinah and heavy reliance on isolated verbal reports have made errors in deriving laws. This is if the issue calls for only one correct answer. If the issue is such that two or more correct answers are acceptable, then we would say that the other schools have caught the minority opinion and the Maliki school has caught the majority opinion in most cases. From this you see that issues of din are of two types: (1) those that have only one correct answer (e.g., how many wajib prayers are in the day) and (2) issues that have more than one correct answer (e.g., what is the number of recommended units before Dhuhr prayer). [The Guiding Helper was written to provide the common man and the young scholar with a solid backing in the din so that he would be saved from the strife of wading through the numerous opinions given by the authentic scholars of the past. The young scholar after obtaining such a solid foundation may then, of course, learn about what the other authentic scholars have said and their reasoning by referring to books such as Averroes's Bidayah al-Mujtahid in Arabic. In all cases, dogmatism (strict closed mindedness) should not be adopted by those with scholarly yearnings as such will just act as a hindrance to their learning.] 701 We are narrating the opinion that Zakat is not due in the third case but is due in the fourth case. 465

The Guiding Helper 817 Guiding Helper Line #975 Guiding Helper Excerpt: Nor ranchers' horses, donkeys, birds that aren't bold.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "A Muslim does not owe Zakat for his702 horse nor his slave." [{Tirmidhi, Zakat, there is no Zakat for horses and slaves, hadith #569}]

818 Guiding Helper Line #977, 981-984 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said to Mu`adh 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). [JA: volume 2: page 464: hadith 5001: {Tabarani}]

702

This hadith sets the general rule that there is no Zakat for simply owning (without intention to sell) other than gold/silver or specific grazing livestock. Thus, all other personal possessions are exempt from Zakat. 466

Notes of Sources for Main Text 819 Guiding Helper Line #978-981 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said to Mu`adh 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). [JA: volume 2: page 464: hadith 5001: {Tabarani}] 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.

820 Guiding Helper Line #985 Guiding Helper Excerpt: Treat wheat and barley alike all in one big group. Peas, lentils, and bean should be put in the same scoop.

Proof(s) from Secondary Text(s): 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 Proof(s) from Primary Text(s): `Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are due. For twenty camels, four sheep are due. For twenty-five camels, a one-year-old female camel [bint al-makhā!] is due up until thirty-five. If there are more, a two-year-old female camel [ibnatu l-labūn] is due up until forty-five. If there are more, a three-year-old [hiqqah] female camel is due up until sixty. If there are more, a four-year-old female camel is due up until seventy five. If there are more, two female camels each two-years-old are due up until ninety. If there are more, two three-year-old female camels are due up until one-hundred-twenty. If there are more than one-hundred twenty, then for each fifty, a three-year-old female camel is due and for each forty, a two-yearold 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). ". [{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #564}]

821 Guiding Helper Line #987-988 Guiding Helper Excerpt: Different liquid asset types are treated the same. So, group them together regardless of their name.

Proof(s) from Secondary Text(s): Gold and silver [cash money] can be grouped together. [QF: volume 1: page 89: line(s) 24-25: {book 4; chapter 3; issue 1}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text 822 Guiding Helper Line #989-990 Guiding Helper Excerpt: Group together camels with two or only one hump. Treat goats as sheep. Put buffaloes and cows in a lump.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): `Abdullah ibn `Umar said that the Prophet (May Allah bless him and give him peace) had his instructions about Zakat on livestock dictated and written down. But, he didn't send it to his workers nor act by it until he passed away and had left it hanging by his sword. So after he was taken away [from the world], Abu Bakr acted by it until he too passed way. Then, `Umar acted by it until he passed away. Written on these instructions were the following words: "For five camels, a sheep is due. For ten camels, two sheep are due. For fifteen camels, three sheep are due. For twenty camels, four sheep are due. For twenty-five camels, a one-year-old female camel [bint al-makhā!] is due up until thirty-five. If there are more, a two-year-old female camel [ibnatu l-labūn] is due up until forty-five. If there are more, a three-year-old [hiqqah] female camel is due up until sixty. If there are more, a four-year-old female camel is due up until seventy five. If there are more, two female camels each two-years-old are due up until ninety. If there are more, two three-year-old female camels are due up until one-hundred-twenty. If there are more than one-hundred twenty, then for each fifty, a three-year-old female camel is due and for each forty, a two-yearold 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). ". [{Tirmidhi, Zakat, Zakat on camels - sheep - and cattle, hadith #564}]

823 Guiding Helper Line #991-996 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 traveller . [QU: volume 1: page 196: line(s) 9-12: {al-Qur'an; chapter 9; verse 60}]

824 Guiding Helper Line #997 Guiding Helper Excerpt: All must be Muslim except the last one mentioned.

Proof(s) from Secondary Text(s): 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 `Abd alMunaf. [KF: volume 1: page 128: line(s) 1-3: {book of Zakat; distribution targets for Zakat; question 2; end}]

Proof(s) from Primary Text(s): 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}]

825 Guiding Helper Line #998-1000 705

The fact that the narrator used the words of us proves that Zakat is taken from Muslims and given to Muslims. It may only be given to non-Muslims with the intention of bringing them closer to Islam. From this, you see that it is perfectly valid to give Zakat to poor non-Muslims in order to improve their opinion about the din Allah sent to all of mankind. So, yes, Zakat may be given to non-Muslims by Muslims and it will fulfill the requirement. 470

Notes of Sources for Main Text Guiding Helper Excerpt: To you wife, child, Zakat may not be rationed. You cannot give it to your father or mother. Nor can you give it to your sister or brother.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 97: line(s) 24-25: {book 4; chapter 9; near beginning}]

Proof(s) from Primary Text(s): 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.

826 Guiding Helper Line #1001 Guiding Helper Excerpt: But, you can give it to another relative.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 97: line(s) 24-26: {book 4; chapter 9; near beginning}]

Proof(s) from Primary Text(s): 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.

827 Guiding Helper Line #1002 Guiding Helper Excerpt: To the Prophet's family, it's unlawful to give.

Proof(s) from Secondary Text(s): 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 lessknown scholars (outside of the four common schools of Jurisprudence) have said that this is not allowed). [As for who they are]: The people of the Prophet's household (May Allah bless him and give him peace) are the descendents of Hashim ibn `Abd al-Munaf… [QF: volume 1: page 98: line(s) 17-20: {book 4; chapter 9; derivative ruling 3}]

Proof(s) from Primary Text(s): Hasan ibn `Ali ibn Abu Talib ibn `Abd al-Muttalib ibn Hasim ibn `Abd 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." [{Ahmad, hadith #1632}]

828 Guiding Helper Line #1003-1004 Guiding Helper Excerpt: Zakat can't be used to build masjids, schools, or walls, Public works, roads, dams, artificial waterfalls.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 traveller707.

706

He is the biological fore-father of many past and present scholars of Northwest Africa including Sheikh `Ali Filali and Abu Qanit al-Sharif al-Hasani who have taken part in the production of the Guiding Helper. 707 This verse only mentions people as lawful targets of Zakat wealth. No mention of buildings or other edifices is made. [Now many poor people (in a close proximity) may be given a large amount of Zakat and the poor people may agree to build any one of these structures with it after taking hold of the money (as it has now become their wealth and they may do anything they want with it). These poor people who use their Zakat wealth collectively to build a public structure (e.g., homeless shelter, a masjid, a library, or a school) should willfully donate the money to an independent organization that will build that structure for the good of the surrounding neighborhood. After they have donated that money to this independent organization, they may not take it back or otherwise claim ownership over the public structure that has been built. 472

Notes of Sources for Main Text [QU: volume 1: page 196: line(s) 9-12: {al-Qur'an; chapter 9; verse 60}]

829 Guiding Helper Line #1005 Guiding Helper Excerpt: 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.

830 Guiding Helper Line #1007-1008 Guiding Helper Excerpt: Zakatu l-Fitr is wajib after Ramadan. after dawn.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Ibn `Umar 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. `Id al-Fitr prayer]." [{Bukhari, Zakat, Fard of Zakat al-Fitr, hadith #1407}] Abu Sa`id al-Khudri said, "We used to take out for Zakat al-Fitr [during the Prophet's time] one #ā` of staple food, or one #ā` of barley, or one #ā` of dates, or one #ā` of cottage cheese, or one #ā` of grapes. [{Bukhari, Zakat, Zakat al-Fitr is a Sa` of food, hadith #1410}]

831 Guiding Helper Line #1008

What we note here is a work-around for providing poor people the structures they need when there is surplus Zakat wealth (i.e. far more Zakat wealth than is required to meet the surrounding poor people's necessities) and not much other charity wealth.] 473

The Guiding Helper Guiding Helper Excerpt: On free Muslim men

Proof(s) from Secondary Text(s): Zakat al-Fi'r is wajib on those that fulfill three qualifications: (1) that he be free [and not a slave], (2) that he be Muslim, and (3) that he be able to afford it at the time that it is obligatory. [KF: volume 1: page 129: line(s) 20-21: {book of Zakat; Zakat al-Fitr; question 1; beginning}]

Proof(s) from Primary Text(s): Ibn `Umar 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 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." [{Bukhari, Zakat, Fard of Zakat al-Fitr, hadith #1407}]

832 Guiding Helper Line #1009 Guiding Helper Excerpt: They give for themselves, wife, poor parents, daughter, son.

Proof(s) from Secondary Text(s): 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, prepubescent 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}]

Proof(s) from Primary Text(s): Ibn `Umar 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 person709 among the Muslims. And he ordered that it be discharged before the people go out to pray." [{Bukhari, Zakat, Fard of Zakat al-Fitr, hadith #1407}]

708

The scholars say here that the slave like the woman is not financially responsible for himself. Thus, his master must give Zakat alFitr for him. 709 From this, you see that age and gender do not affect the wajib Zakat al-Fitr portion that is due. 474

Notes of Sources for Main Text 833 Guiding Helper Line #1010-1011 Guiding Helper Excerpt: They give two dry liters, about half a gallon

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Ibn `Umar 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." [{Bukhari, Zakat, Fard of Zakat al-Fitr, hadith #1407}]

834 Guiding Helper Line #1010-1011 Guiding Helper Excerpt: For each person

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Ibn `Umar 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." [{Bukhari, Zakat, Fard of Zakat al-Fitr, hadith #1407}]

835 Guiding Helper Line #1011-1013

710

We are narrating the opinion that one #a` is equivalent to 2.03 standard liters. Please refer to Appendix 1.1. 475

The Guiding Helper Guiding Helper Excerpt: from a staple food. In general, They can give wheat, barley, millet, rice, corn kernel, Olives, dates or they can give that much cottage cheese.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Abu Sa`id al-Khudri said, "We used to take out for Zakat al-Fitr [during the Prophet's time] one #ā` of staple food, or one #ā` of barley, or one #ā` of dates, or one #ā` of cottage cheese, or one #ā` of grapes. [{Bukhari, Zakat, Zakat al-Fitr is a Sa` of food, hadith #1410}]

836 Guiding Helper Line #1014 Guiding Helper Excerpt: It's better if the food given is one of these.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The Prophet explicitly mentioned these types of food; so, there is a blessing for using them for Zakat al-Fi'r.

837 Guiding Helper Line #1015-1016 Guiding Helper Excerpt: Yes, they can give the price of this amount of food. But, it's disliked not to give the actual food.

Proof(s) from Secondary Text(s):

476

Notes of Sources for Main Text The first disliked act in giving Zakat is giving cash money [instead of giving crops] for Zakat on crop harvests after estimating its market price. It is also disliked to give cash money for Zakat al-Fi'r. [KF: volume 1: page 128: line(s) 31: {book of Zakat; the distribution targets of Zakat; question 5}]

Proof(s) from Primary Text(s): The Prophet explicitly mentioned food; so, there is a blessing for using it for Zakat al-Fi'r711.

838 Guiding Helper Line #1017-1018 Guiding Helper Excerpt: Zakatu l-Fitr may be given to Muslims in need: Those that are poor or don't have anything to feed.

Proof(s) from Secondary Text(s): 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). [KF: volume 1: page 130: line(s) 11-12: {book of Zakat; Zakat al-Fitr; question 4; beginning}]

Proof(s) from Primary Text(s): The same proofs as for line 997 of the Guiding Helper.

839 Guiding Helper Line #1019 Guiding Helper Excerpt: Zakatu l-Fitr may be given two days before

Proof(s) from Secondary Text(s): 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 The fourth permissible act is to give Zakat al-Fitr two days before it becomes wajib but not more than two days before. [KF: volume 1: page 130: line(s) 16-17: {book of Zakat; Zakat al-Fitr; question 5; beginning}]

Proof(s) from Primary Text(s): Ibn `Umar 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. `Id al-Fitr prayer]713." [{Bukhari, Zakat, Fard of Zakat al-Fitr, hadith #1407}]

840 Guiding Helper Line #1020-1022 Guiding Helper Excerpt: Up until after `Id 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.

Proof(s) from Secondary Text(s): The fourth permissible act is to give Zakat al-Fitr two days before it becomes wajib but not more than two days before. [KF: volume 1: page 130: line(s) 9: {book of Zakat; Zakat al-Fitr; question 3; end}] Zakat al-Fitr does not cease to be obligatory (for the person who was able) after its time passes by; its time ends with the sunset on `Id day. Rather, such a person is responsible for giving Zakat al-Fitr indefinitely into the future until he gives. [KF: volume 1: page 130: line(s) 16-17: {book of Zakat; Zakat al-Fitr; question 5; beginning}]

Proof(s) from Primary Text(s): Ibn `Umar 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. `Id 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 `Id prayer occurs on the 1st of Shawwal which lasts up until sunset. 478

Notes of Sources for Main Text [{Bukhari, Zakat, Fard of Zakat al-Fitr, hadith #1407}]

841 Guiding Helper Line #1023 Guiding Helper Excerpt: The lunar months are twelve under divine decree:

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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… [QU: volume 1: page 192: line(s) 11-13: {al-Qur'an, chapter 9, verse 36}]

842 Guiding Helper Line #1024-1028 Guiding Helper Excerpt: Muharram, Safar, Rabi`u l-Awwal (that's three), Rabi`u 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).

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): [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.

843 Guiding Helper Line #1029 Guiding Helper Excerpt: Lunar months can have thirty days or twenty-nine.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 `A'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}]

844 Guiding Helper Line #1030 Guiding Helper Excerpt: Days start when the sun dips below the horizon line.

Proof(s) from Secondary Text(s): … Like the person who enters into sacredness for `Umrah 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`}]

Proof(s) from Primary Text(s): 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. 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. 480 717

Notes of Sources for Main Text [{Muslim, fasting, Ramadan's fasting begins with seeing the new moon crescent, hadith #1796}]

845 Guiding Helper Line #1031-1032 Guiding Helper Excerpt: A new lunar month starts with the crescent's sighting Or by finishing thirty days if it's hiding.

Proof(s) from Secondary Text(s): Ibn `Ashir 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). [DT: volume 1: page 364: line(s) 12: {explanation of verse(s) 213; very beginning}]

Proof(s) from Primary Text(s): 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}]

846 Guiding Helper Line #1035-1036 Guiding Helper Excerpt: If its seen in the daytime, it's for the next day. The Maliki scholars have chosen it this way.

Proof(s) from Secondary Text(s): 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 Shafi`i have said also. [QF: volume 1: page 103: line(s) 11: {book 5; chapter 4; third derivative ruling}]

847 Guiding Helper Line #1037-1038 Guiding Helper Excerpt: If you don't see it, you should trust two upright men Who saw it with their eyes in their local region.

Proof(s) from Secondary Text(s):

481

The Guiding Helper The second case is that only one upright witness testifies that he saw the first-day crescent. This sole testimony is not enough to start fasting [to commence Ramadan] and not enough to break one's fast [to signal the end of Ramadan]. … The third case is that two upright witnesses testify that they saw the first-day crescent. This dual testimony is enough to start fasting [to commence Ramadan] and also is enough to break one's fast [to signal the end of Ramadan] according to Imam Malik and Imam Shafi`i. [QF: volume 1: page 102: line(s) 20-23: {book 5; chapter 4; second and third cases}]

Proof(s) from Primary Text(s): 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}]

848 Guiding Helper Line #1039-1040 Guiding Helper Excerpt: So, follow the sighting of your global region. But, don't follow sightings from a distant nation.

Proof(s) from Secondary Text(s): 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 Shafi`i 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}]

Proof(s) from Primary Text(s): 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, `Abdullah ibn `Abbas 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 Mu`awiyah started fasting too.' `Abdullah 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 Mu`awiyah saw it and started fasting?' `Abdullah 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}]

849 Guiding Helper Line #1041 Guiding Helper Excerpt: Ramadan's fasting is wajib 482

Notes of Sources for Main Text Proof(s) from Secondary Text(s): Ibn `Ashir informed us above that fasting during the month of Ramadan is wajib. [DT: volume 1: page 361: line(s) 3: {explanation of verse(s) 211-212; very beginning}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 28: line(s) 7-13: {al-Qur'an; chapter 2; verse 185}]

850 Guiding Helper Line #1041-1042 Guiding Helper Excerpt: on healthy men Who are Muslim, sane, not travelling;

Proof(s) from Secondary Text(s): 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 }]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 28: line(s) 7-13: {al-Qur'an; chapter 2; verse 185}]

718

This is a indication that fasting is also wajib on women normally. 483

The Guiding Helper 851 Guiding Helper Line #1042-1043 Guiding Helper Excerpt: and women Who are not bleeding throughout the entire day.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 138: line(s) 14-20: {book of fasting; question 13 }]

Proof(s) from Primary Text(s): 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, 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. [QU: volume 1: page 28: line(s) 7-13: {al-Qur'an; chapter 2; verse 185}] `A'ishah (May Allah be well pleased with her) said, "We used to be commanded to make up missed [Ramadan] fasts [from menstruation], but we were not commanded to make up missed formal prayers720. [AM: volume 1: page(s) 68: line(s) 10-11: {Bukhari, menstruation, volume 1, page 501; Muslim, menstruation, volume 1, page 265}]

852 Guiding Helper Line #1044 Guiding Helper Excerpt: "Else, she'll have to make up the fast," the scholars say.

Proof(s) from Secondary Text(s): …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}]

719 720

This whoever also includes women, but it does not include children as children are not responsible for the laws of the din. This is a proof that praying and fasting is not allowed during menstruation. 484

Notes of Sources for Main Text Proof(s) from Primary Text(s): `A'ishah (May Allah be well pleased with her) said, "We used to be commanded to make up missed [Ramadan] fasts [from menstruation], but we were not commanded to make up missed formal prayers. [AM: volume 1: page(s) 68: line(s) 10-11: {Bukhari, menstruation, volume 1, page 501; Muslim, menstruation, volume 1, page 265}]

853 Guiding Helper Line #1045-1046 Guiding Helper Excerpt: Fasting is simple. All you must do is intend At night

Proof(s) from Secondary Text(s): Making an intention is wajib for every type of fast according to the vast majority of the scholars. [QF: volume 1: page 103: line(s) 19: {book 5; chapter 5; issue 1}] It is permissible to make the intention at the start of the night but not before the night. [QF: volume 1: page 103: line(s) 26: {book 5; chapter 5; issue 1}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Actions are only according to their intentions and every man shall have only what he intends721". [{Bukhari, hadith #1}] The Prophet (May Allah bless him and give him peace) said, "Whoever does not firmly resolve to fast before dawn has no fast for him." [AM: volume 1: page 282: line(s) 9-10: {Tirmidhi, fasting, no fast for him who does not resolve to fast at night, hadith #662}]

854 Guiding Helper Line #1046-1047 Guiding Helper Excerpt: not to eat, drink, or food up your throat send. And not to have intercourse or to masturbate722

721

Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered words. 485

The Guiding Helper Proof(s) from Secondary Text(s): The wajibs of fasting are (1) making an intention and refraining from (2) food, (3) drink, (4) sexual intercourse, (5) masturbation, and (6) induced vomiting. [QF: volume 1: page 102: line(s) 3-4: {book 5; chapter 3; wajibs}]

Proof(s) from Primary Text(s): 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 `Itikaf in masjids. These are the boundary limits of Allah; so, do not come near them. Thus, Allah clarifies for people His signs so that they may have taqwa (god-fearing). [QU: volume 1: page 29: line(s) 1-8: {al-Qur'an; chapter 2; verse 187}] 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}]

855 Guiding Helper Line #1048 Guiding Helper Excerpt: From dawn up until sunset has advanced the date.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 105: line(s) 24-25: {book 5; chapter 6; section 4}]

Proof(s) from Primary Text(s):

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 spouseassisted masturbation, the preponderant view in the Maliki school is that it is that it is mubah [refer to proofs for Guiding Helper line 1465 "Everything but anal intercourse is allowed"]. 723 This shows that during the daytime on a fasting day, sexual intercourse is not lawful. Masturbation is treated like sexual intercourse with respect to fasting in the Maliki school. 724 This shows that eating and drinking is not allowed from dawn to sunset (which is the beginning of the night). 486

Notes of Sources for Main Text It is lawful for you on a fasting night to have sexual intercourse with your wives. They [your wives] are covering clothing for you and you are covering clothing for them. Allah knows that you used to deceive yourselves and now has shown repentance to you and forgave you. So now, you may have sexual intercourse with them and seek what Allah has written for you. And eat and drink until the white thread of dawn becomes apparent to you from the black thread of dawn. Then, complete the fast until the night725. And do not have sexual intercourse with them [your wives] while performing `Itikaf in masjids. These are the boundary limits of Allah; so, do not come near them. Thus, Allah clarifies for people His signs so that they may have taqwa (god-fearing). [QU: volume 1: page 29: line(s) 1-8: {al-Qur'an; chapter 2; verse 187}]

856 Guiding Helper Line #1049 Guiding Helper Excerpt: If you do one of the above, your fast has broke.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): This is shown by the proofs for the last few entries.

857 Guiding Helper Line #1050 Guiding Helper Excerpt: So, you make it up even if you had a stroke.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 [set] number of days and exalt Allah for that He has guided you to; and so that you may be thankful. [QU: volume 1: page 28: line(s) 7-13: {al-Qur'an; chapter 2; verse 185}] 725

This shows that eating, drinking, and sexual intercourse is not allowed from dawn to sunset (which is the beginning of the night). 487

The Guiding Helper 858 Guiding Helper Line #1051 Guiding Helper Excerpt: You must also intend the type of fast to keep.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 103: line(s) 20-21: {book 5; chapter 5; section 1}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Actions are only according to their intentions and every man shall have only what he intends". [{Bukhari, hadith #1}]

859 Guiding Helper Line #1052 Guiding Helper Excerpt: You may make it for successive fasts in a heap.

Proof(s) from Secondary Text(s): It is enough to make one intention at the beginning of Ramadan and likewise for other consecutive fasts. [QF: volume 1: page 104: line(s) 3-4: {book 5; chapter 5; issue 2}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Actions are only according to their intentions and every man shall have only what he intends". [{Bukhari, hadith #1}]

860 Guiding Helper Line #1053-1054 Guiding Helper Excerpt: Being sane at dawn is a necessary condition. Those that aren't will have to perform repetition.

Proof(s) from Secondary Text(s): 488

Notes of Sources for Main Text 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}]

Proof(s) from Primary Text(s): 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 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; `Ali ibn Abu Talib and `Umar}]

861 Guiding Helper Line #1055-1057 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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. `Umar came to the Prophet (May Allah bless him and give him peace) and said, "I have indeed committed a grave act today. I kissed my wife while fasting." The Messenger of Allah (May Allah bless him and give him peace) said, "What if you rinsed your mouth with water [without deinking it]?" `Umar answered, "That would be of no harm." The Prophet then replied, "Then, what is it [i.e. the "grave" act]?726" [UF: volume 1: page 625: line(s) 11-13: {Ahmad; Abu Dawud; Jami` al-Usul, volume 7, page 196}] 726

This shows that kissing and caressing if not accompanied with further actions does not break the fast. Now in the Maliki school, there are two opinions about pre-semen fluid breaking fasts. The more popular opinion which we have narrated is that the emission of pre-semen fluid breaks the fast if accompanied with sensual acts. Another valid opinion is that, it the emission of pre-semen fluid does not break the fast, but it is mandub to make it up later. [QF: volume 1: page 105: line(s) 9-11: {book 5, chapter 6, section 2, middle}] 489

The Guiding Helper 862 Guiding Helper Line #1058 Guiding Helper Excerpt: It is disliked to taste things like salt

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

863 Guiding Helper Line #1058 Guiding Helper Excerpt: or babble.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

864 Guiding Helper Line #1059 Guiding Helper Excerpt: Involuntary vomiting doesn’t break fasts,

Proof(s) from Secondary Text(s):

727

This hadith shows that false and/or useless talk is discouraged in fasting. 490

Notes of Sources for Main Text As for vomit, whoever is overcome by it has not broken his fast… However, those that purposely vomit must make up the fast but need not expiate. [QF: volume 1: page 105: line(s) 19-20: {book 5; chapter 6; section 3}]

Proof(s) from Primary Text(s): 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}]

865 Guiding Helper Line #1060 Guiding Helper Excerpt: Nor swallowing bugs or dust like from plaster casts,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 fast729." [AM: volume 1: page 294: line(s) 11: {Tirmidhi, fasting, he who vomits on purpose, hadith #653}]

866 Guiding Helper Line #1061 Guiding Helper Excerpt: Using a dry toothstick,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

867 Guiding Helper Line #1061-1062 Guiding Helper Excerpt: nor having a wet dream, Nor waking up with semen in your sleepwear's seam.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text 868 Guiding Helper Line #1063-1064 Guiding Helper Excerpt: It is mandub to eat a meal just before dawn And to break the fast as soon as the sun is gone.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 136: line(s) 5-7: {book of fasting; question 8}]

Proof(s) from Primary Text(s): 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}]

869 Guiding Helper Line #1065 Guiding Helper Excerpt: In Ramadan if you purposely eat or drink,

Proof(s) from Secondary Text(s): 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]. [KF: volume 1: page 140: line(s) 17-18: {book of fasting; question 20}]

Proof(s) from Primary Text(s): 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-Mu`in}] 493

The Guiding Helper man answered, "No." The Prophet then asked, "can you fast two months straight? The man then answered, "No." The Prophet then asked, "Can find something to feed to sixty poor people732?"… [{Bukhari, fasting, having sexual intercourse in Ramadan, hadith #1801}]

870 Guiding Helper Line #1066-1067 Guiding Helper Excerpt: Or if you abandon your intent while you think It is wrong to do (but you do it anyway),

Proof(s) from Secondary Text(s): 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] … [KF: volume 1: page 140: line(s) 15-16: {book of fasting; question 20}]

Proof(s) from Primary Text(s): 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.

871 Guiding Helper Line #1068 Guiding Helper Excerpt: Or you achieve coitus or sperm in any way,

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 140: line(s) 10-12: {book of fasting; question 20}]

Proof(s) from Primary Text(s): 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 732

The scholars say that in this hadith the Prophet established that an expiation is wajib on the able person. He also explicitly defined three ways of expiating: (1) freeing a slave, (2) fasting two months straight, and (3) feeding sixty poor people. Other hadith clarify that this expiation must be made by those who eat or drink without an excuse during Ramadan also. 494

Notes of Sources for Main Text man answered, "No." The Prophet then asked, "can you fast two months straight? The man then answered, "No." The Prophet then asked, "Can find something to feed to sixty poor people733?"… [{Bukhari, fasting, having sexual intercourse in Ramadan, hadith #1801}]

872 Guiding Helper Line #1069 Guiding Helper Excerpt: You have to fast two months straight

Proof(s) from Secondary Text(s): The second way to expiate is to fast two consecutive months (according to the phases of the moon). [KF: volume 1: page 141: line(s) 14-15: {book of fasting; question 22}]

Proof(s) from Primary Text(s): 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 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 people734?"… [{Bukhari, fasting, having sexual intercourse in Ramadan, hadith #1801}]

873 Guiding Helper Line #1070-1071 Guiding Helper Excerpt: or feed sixty poor But one-fourth of the amount we mentioned before735.

733

The scholars say that in this hadith the Prophet established that an expiation is wajib on the able person. He also explicitly defined three ways of expiating: (1) freeing a slave, (2) fasting two months straight, and (3) feeding sixty poor people. Other hadith clarify that this expiation must be made by those who eat or drink without an excuse during Ramadan also. 734 The scholars say that in this hadith the Prophet established that an expiation is wajib on the able person. He also explicitly defined three ways of expiating: (1) freeing a slave, (2) fasting two months straight, and (3) feeding sixty poor people. Other hadith clarify that this expiation must be made by those who eat or drink without an excuse during Ramadan also. 735 The question arises about the disobedient Muslim who has missed a great many number of days of Ramadan's fasting. For such a person, we would offer the dispensation (taken from the Hanafi school [QF: volume 1: page 109: line(s) 14-15: {book 5, chapter 8, two derivative rulings}]) that he need only make one expiation for his entire lot of missed fasts. For example if a person has missed three hundred fasts over a course of ten or eleven years, he must only do the following according to this dispensation: a) He must make up all 300 missed Ramadan fasts at some time of the year outside of Ramadan. b) He need only make one single expiation for the entire lot of 300 fasts (e.g., he may fast for two months straight or he may feed sixty people). 495

The Guiding Helper Proof(s) from Secondary Text(s): The first way to expiate is to feed sixty poor people one mudd736 for each person. [KF: volume 1: page 141: line(s) 14-15: {book of fasting; question 22}]

Proof(s) from Primary Text(s): 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 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 people737?"… [{Bukhari, fasting, having sexual intercourse in Ramadan, hadith #1801}]

874 Guiding Helper Line #1071-1074 Guiding Helper Excerpt: 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

Proof(s) from Secondary Text(s): The excuses that allow one to break one's fast are seven: (1) travelling, (2) sickness, (3) pregnancy, (4) breastfeeding, (5) old age, (6) becoming overcome by hunger and thirst, and (7) being coerced [by someone else] to break one's fast. [QF: volume 1: page 106: line(s) 9-10: {book 5; chapter 7; very beginning}]

Proof(s) from Primary Text(s): 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. Ramadan is the month in which the Qur'an was sent down as a guidance for mankind, clarifications for the guidance, and as a criterion [of right and wrong]. So, whoever is present among you during the month, let him fast.

The strict Maliki opinion about this subject states that such a disobedient person needs to make up all of the missed fasts and also expiate once for each and every missed Ramadan fast. Obviously, the strict Maliki opinion would be extremely and almost impossible for such a person to follow. This is why we have mentioned and recommended this dispensation for such a person. 736 We are narrating the opinion that a mudd is about half a liter. Please refer to Appendix 1.1. 737 The scholars say that in this hadith the Prophet established that an expiation is wajib on the able person. He also explicitly defined three ways of expiating: (1) freeing a slave, (2) fasting two months straight, and (3) feeding sixty poor people. Other hadith clarify that this expiation must be made by those who eat or drink without an excuse during Ramadan also. 496

Notes of Sources for Main Text Whoever is sick738 or on a journey, [let him fast] the number of [missed] days in another month. Allah wants for you ease and does not want for you hardship so that you complete the number of days and exalt Allah for that He has guided you to; and so that you may be thankful. [QU: volume 1: page 28: line(s) 2-13: {al-Qur'an; chapter 2; verse 183-185}] Thawban related that the Prophet (May Allah bless him and give him peace) said, "The pen has been lifted from my nation for forgetfulness and what they have been forced to do." [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}]

875 Guiding Helper Line #1074 Guiding Helper Excerpt: even if they started fasting first -

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Jabir ibn `Abdullah 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}]

876 Guiding Helper Line #1075 Guiding Helper Excerpt: 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. 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

739

The Guiding Helper Proof(s) from Secondary Text(s): Whoever is travelling and then enters the morning with an intention to fast, it is not permissible for him to break his fast without an excuse (such as gaining energy for battle with an enemy). [QF: volume 1: page 106: line(s) 24-25: {book 5; chapter 7; the excuse of travelling; derivative ruling}]

Proof(s) from Primary Text(s): Jabir ibn `Abdullah 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}]

877 Guiding Helper Line #1076 Guiding Helper Excerpt: Everyone but the elderly makes up their fast.

Proof(s) from Secondary Text(s): 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}] 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}]

Proof(s) from Primary Text(s): 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 ease741 and does not want for you hardship so that you complete the number of days and exalt Allah for that He has guided you to; and so that you may be thankful. [QU: volume 1: page 28: line(s) 7-13: {al-Qur'an; chapter 2; verse 185}]

740

Since the Prophet encouraged breaking the fast during a journey, scholars state that the fasting person may break his fast without needing to expiate even if he started fasting first. But since we are told to have continuity in our actions, they also state that it is wajib to try to make it last if one started fasting first. 741 Since the elderly person no longer finds ease in fasting, he is has been excused according to the scholars from fasting or making up his fast. 498

Notes of Sources for Main Text 878 Guiding Helper Line #1077-1078 Guiding Helper Excerpt: Those who forgot also only make up their fast If it was a wajib fast since mandub one's last.

Proof(s) from Secondary Text(s): Whoever breaks his wajib fast out of forgetfulness must make it up; this is in opposition to what Imam al-Shafi`i and Imam Abu Hanifah have said. [QF: volume 1: page 108: line(s) 6-7: {book 5; chapter 8; first section on making up fasts}] Whoever breaks his mandub fast on purpose must make it up … and whoever breaks his mandub fast out of forgetfulness should still complete his fast and there is no need to make it up. Whoever breaks his mandub fast with a valid excuse need not make it up. [QF: volume 1: page 108: line(s) 8-10: {book 5; chapter 8; first section on making up fasts}] As for refraining [from eating, drinking, and sex] the rest of the day, it is only for him who breaks his fast in Ramadan either on-purpose or out of forgetfulness742. [QF: volume 1: page 108: line(s) 8-10: {book 5; chapter 8; first section on making up fasts}]

Proof(s) from Primary Text(s): 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 879 Guiding Helper Line #1079-1080 Guiding Helper Excerpt: If you missed fasts in Ramadan, make them up before The next one comes; else, you feed for each day one poor.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 28: line(s) 2-7: {al-Qur'an; chapter 2; verse 183-184}]

880 Guiding Helper Line #1081-1082 Guiding Helper Excerpt: And you must still make them up after Ramadan. So, make up all your missed fasts before life is gone.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 109: line(s) 20-22: {book 5; chapter 8; end summary}]

Proof(s) from Primary Text(s): 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. [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 [`iddah] 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

Notes of Sources for Main Text [QU: volume 1: page 28: line(s) 7-13: {al-Qur'an; chapter 2; verse 185}]

881 Guiding Helper Line #1083 Guiding Helper Excerpt: If you keep mandub fasts, they'll really make you soar:

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

882 Guiding Helper Line #1084 Guiding Helper Excerpt: The ninth of Dhu l-Hijjah

Proof(s) from Secondary Text(s): The twelfth mandub act of fasting is to fast on `Arafah 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 `Arafah ground. [KF: volume 1: page 136: line(s) 8-9: {book of fasting; question 8}]

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 `Arafah), his bad deeds are forgiven for the previous and next years." [{Ibn Majah, fasting, fasting on `Arafah 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 `Arafah day is the ninth of Dhu al-Hijjah. 501

The Guiding Helper The Prophet (May Allah bless him and give him peace) said, "There are no days in the world more beloved to Allah Glorified be He that He be worshipped in them other than the first ten days [of Dhu al-Hijjah]. And fasting on these days [except the tenth] equals the fast of an entire year. And a night in these days is like the Night of Decree/Power." [{Ibn Majah, fasting, fasting on the first ten days of Dhu al-Hijjah, hadith #1717}]

883 Guiding Helper Line #1084 Guiding Helper Excerpt: and the eight days before,

Proof(s) from Secondary Text(s): The thirteenth mandub act of fasting is to fast on the eight days before `Arafah day. [KF: volume 1: page 136: line(s) 9-10: {book of fasting; question 8}]

Proof from Primary Text(s): 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}]

884 Guiding Helper Line #1085 Guiding Helper Excerpt: The tenth … of the first month of the year.

Proof(s) from Secondary Text(s): 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}]

Proof from Primary Text(s): The Prophet (May Allah bless him and give him peace) used to fast on `Ashurah day and commanded/recommend people to fast it. [{Ibn Majah, fasting, fasting on `Ashurah day, hadith #1723}]

749

`Ashūrah day is the tenth of Muharram. 502

Notes of Sources for Main Text 885 Guiding Helper Line #1085 Guiding Helper Excerpt: and ninth of the first month of the year.

Proof(s) from Secondary Text(s): The fifteenth mandub act of fasting is to fast on the ninth of Muharram. [KF: volume 1: page 136: line(s) 10: {book of fasting; question 8}]

Proof from Primary Text(s): 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 `Ashurah day, hadith #1726}]

886 Guiding Helper Line #1086 Guiding Helper Excerpt: The rest of Muharram,

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 136: line(s) 10-11: {book of fasting; question 8}]

Proof from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Whoever fasts on `Arafah 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}]

887 Guiding Helper Line #1086 Guiding Helper Excerpt: Rajab after mid-year,

Proof(s) from Secondary Text(s): The eighteenth mandub act in fasting is to fast in Rajab. 503

The Guiding Helper [KF: volume 1: page 136: line(s) 11: {book of fasting; question 8}]

Proof from Primary Text(s): 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." [JA: volume 2: page 87: hadith 5876: {Tabarani, awsat, volume 2, page 305}]

888 Guiding Helper Line #1087 Guiding Helper Excerpt: The middle of Sha`ban, and the rest of Sha`ban,

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 136: line(s) 12: {book of fasting; question 8}]

Proof from Primary Text(s): `A'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}]

889 Guiding Helper Line #1088 Guiding Helper Excerpt: Each Monday and Thursday outside of Ramadan,

Proof(s) from Secondary Text(s): The twentieth mandub act of fasting is to fast on Monday. … The twenty-first mandub act of fasting is to fast on Thursday. [KF: volume 1: page 136: line(s) 12: {book of fasting; question 8}]

Proof from Primary Text(s): `A'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

Notes of Sources for Main Text [{Ibn Majah, fasting, fasting on Mondays and Thursdays, hadith #1729}]

890 Guiding Helper Line #1089 Guiding Helper Excerpt: The order we listed is of their mandub strength.

Proof(s) from Secondary Text(s): 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}]

Proof from Primary Text(s): The Maliki scholars came to these conclusions by extensively studying the primary texts.

891 Guiding Helper Line #1090 Guiding Helper Excerpt: Other mandubs are listed in books of longer length.

Proof(s) from Secondary Text(s): And fasting six days in Shawwal is mandub for fasting and [the middle] three days of each lunar month751…. [QF: volume 1: page 101: line(s) 20-22: {book 5; chapter 8; end summary}]

Proof from Primary Text(s): 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}]

892 Guiding Helper Line #1091-1092 Guiding Helper Excerpt: It is not lawful on purpose to break the fast Without a valid excuse. So, try to make it last.

Proof(s) from Secondary Text(s): 751

There are some special conditions in which keeping these fasts are mandub; these fasts are sometimes considered disliked in the Maliki school if (a) one publicizes them, and (2) keeps them consecutively, and also (3) keeps them on days 2-7 of Shawwal. 505

The Guiding Helper Ibn `Ashir informed us above that breaking a mandub fast on purpose without warding off some harm from the person fasting is unlawful. [DT: volume 1: page 375: line(s) 19-20: {explanation of verse(s) 226; near beginning}]

Proof from Primary Text(s): 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}]

893 Guiding Helper Line #1093 Guiding Helper Excerpt: If you break it without an excuse, make it up.

Proof(s) from Secondary Text(s): Whoever breaks his mandub fast on purpose must make it up … and whoever breaks his mandub fast out of forgetfulness should still complete his fast and there is no need to make it up. Whoever breaks his mandub fast with a valid excuse need not make it up. [QF: volume 1: page 108: line(s) 8-10: {book 5; chapter 8; first section on making up fasts}]

Proof(s) from Primary Text(s): `Aishah 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}]

894 Guiding Helper Line #1094-1095 Guiding Helper Excerpt: Wives fasting without permission should just give it up. That's outside of Ramadan for mandub fasting.

Proof(s) from Secondary Text(s):

752

Fasting is a covenant with Allah which is for Him and breaking the fast without excuse is breaking the covenant. 506

Notes of Sources for Main Text The woman whose husband needs her does not have a right to voluntarily fast, perform a mandub Hajj, perform `Umrah, or vow to do these acts without her husband's permission. The husband may break his wife's voluntary fast (if he did not grant her permission) with sexual intercourse; however, he may not ruin his wife's fast by forcing her to eat or drink; likewise, he may not ruin his wife's fast if he gave her permission to fast. [KF: volume 1: page 143: line(s) 24-26: {book of fasting; question 31 }]

Proof from Primary Text(s): 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}]

895 Guiding Helper Line #1096-1098 Guiding Helper Excerpt: Next, we will tell you when never to start fasting. Don't fast on the two `Id days or the eleventh Of Dhu l-Hijjah, nor on the twelfth, nor thirteenth.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Abu Sa`id al-Khudri said, "The Prophet (May Allah bless him and give him peace) prohibited people from fasting on `Id al-Fitr and `Id al-Adha." [{Ibn Majah, fasting, fasting the two `Id days, hadith #1712}] The Prophet (May Allah bless him and give him peace) said, "The days of Mina (11th, 12th, 13th of Dhu al-Hijjah) are days of eating and drinking [and not fasting]." [{Ibn Majah, fasting, fasting the days of tashriq, hadith #1709}]

896 Guiding Helper Line #1099-1100 Guiding Helper Excerpt: It's disliked to continue to fast without break. So, take a break once in a while for your health's sake.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

897 Guiding Helper Line #1101 Guiding Helper Excerpt: I`tikaf's a nafilah

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 113: line(s) 3: {book 4; chapter 9; beginning}]

Proof from Primary Text(s): 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: It is lawful for you on a fasting night to have sexual intercourse with your wives. They [your wives] are covering clothing for you and you are covering clothing for them. Allah knows that you used to deceive yourselves and now has shown repentance to you and forgave you. So now, you may have sexual intercourse with them and seek what Allah has written for you. And eat and drink until the white thread of dawn becomes apparent to you from the black thread of dawn. Then, complete the fast until the night. And do not have sexual intercourse with them [your wives] while you are performing `Itikaf in masjids. These are the boundary limits of Allah; so, do not come near them. Thus, Allah clarifies for people His signs so that they may have taqwa (god-fearing). [QU: volume 1: page 29: line(s) 1-8: {al-Qur'an; chapter 2; verse 187}]

898 Guiding Helper Line #1101 Guiding Helper Excerpt: for a male or female

Proof(s) from Secondary Text(s): 508

Notes of Sources for Main Text 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}]

Proof(s) from Primary Text(s): It is lawful for you on a fasting night to have sexual intercourse with your wives. They [your wives] are covering clothing for you and you are covering clothing for them. Allah knows that you used to deceive yourselves and now has shown repentance to you and forgave you. So now, you may have sexual intercourse with them and seek what Allah has written for you. And eat and drink until the white thread of dawn becomes apparent to you from the black thread of dawn. Then, complete the fast until the night. And do not have sexual intercourse with them while you753 are performing `Itikaf in masjids. These are the boundary limits of Allah; so, do not come near them. Thus, Allah clarifies for people His signs so that they may have taqwa (god-fearing). [QU: volume 1: page 29: line(s) 1-8: {al-Qur'an; chapter 2; verse 187}] `A'ishah said that the Prophet (May Allah bless him and give him peace) used to perform I`tikaf in the last ten days of Ramadan until he passed away. Then [after he passed away], his wives performed I`tikaf. [{Bukhari, i`tikaf, I`tikaf in the last ten days, hadith #1886}]

899 Guiding Helper Line #1102 Guiding Helper Excerpt: Performed in a masjid.

Proof(s) from Secondary Text(s): 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}]

Proof from Primary Text(s): It is lawful for you on a fasting night to have sexual intercourse with your wives. They [your wives] are covering clothing for you and you are covering clothing for them. Allah knows that you used to deceive yourselves and now has shown repentance to you and forgave you. So now, you may have sexual intercourse with them and seek what Allah has written for you. And eat and drink until the white thread of dawn becomes apparent to you from the black thread of dawn. Then, complete the fast until the night. And do not have sexual intercourse with them [your wives] while you are performing `Itikaf in masjids. These are the boundary limits of Allah; so, do not come near them. Thus, Allah clarifies for people His signs so that they may have taqwa (god-fearing). [QU: volume 1: page 29: line(s) 1-8: {al-Qur'an; chapter 2; verse 187}]

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 900 Guiding Helper Line #1102 Guiding Helper Excerpt: They stay there like in a jail.

Proof(s) from Secondary Text(s): 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}]

Proof from Primary Text(s): It is lawful for you on a fasting night to have sexual intercourse with your wives. They [your wives] are covering clothing for you and you are covering clothing for them. Allah knows that you used to deceive yourselves and now has shown repentance to you and forgave you. So now, you may have sexual intercourse with them and seek what Allah has written for you. And eat and drink until the white thread of dawn becomes apparent to you from the black thread of dawn. Then, complete the fast until the night. And do not have sexual intercourse with them [your wives] while you are performing `Itikaf in masjids. These are the boundary limits of Allah; so, do not come near them. Thus, Allah clarifies for people His signs so that they may have taqwa (god-fearing). [QU: volume 1: page 29: line(s) 1-8: {al-Qur'an; chapter 2; verse 187}] `A'ishah said, "The Messenger of Allah (May Allah bless him and give him peace) did not [leave the masjid and] enter his house [which was adjacent to the masjid] except for a [real] need when he was performing i`tikaf." [{Bukhari, i`tikaf, he would not enter his house except for a need, hadith #1889}]

901 Guiding Helper Line #1103 Guiding Helper Excerpt: While fasting

Proof(s) from Secondary Text(s): 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}]

Proof from Primary Text(s): It is lawful for you on a fasting night to have sexual intercourse with your wives. They [your wives] are covering clothing for you and you are covering clothing for them. Allah knows that you used to deceive yourselves and now has shown repentance to you and forgave you. So now, you may have sexual intercourse with them and seek what Allah has written for you. And eat and drink until the white thread of dawn becomes apparent to you from the black thread of dawn. Then, complete the fast until the night. And do not have sexual intercourse with them [your

510

Notes of Sources for Main Text wives] while you are performing `Itikaf in masjids754. These are the boundary limits of Allah; so, do not come near them. Thus, Allah clarifies for people His signs so that they may have taqwa (god-fearing). [QU: volume 1: page 29: line(s) 1-8: {al-Qur'an; chapter 2; verse 187}]

902 Guiding Helper Line #1103 Guiding Helper Excerpt: and worshipping Allah with intent

Proof(s) from Secondary Text(s): 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; beginning}]

Proof from Primary Text(s): 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. The Prophet (May Allah bless him and give him peace) said, "Actions are only according to their intentions and every man shall have only what he intends755". [{Bukhari, hadith #1}]

903 Guiding Helper Line #1104 Guiding Helper Excerpt: For a minimum of a day and night spent.

Proof(s) from Secondary Text(s): 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}]

Proof from Primary Text(s): 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. Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered words. 511

755

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.

904 Guiding Helper Line #1105-1106 Guiding Helper Excerpt: They must enter before sunset to spend the whole night And they leave after the sun has gone out of sight.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 183: line(s) 16-18: {book of i`tikaf; question 7}]

Proof from Primary Text(s): 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. `A'ishah said, "The Prophet (May Allah bless him and give him peace) when he wanted to perform I`tikaf, he first prayed Subh prayer756 and then entered the place in the masjid in which he performed i`tikaf." [{Ibn Majah, fasting, beginning i`tikaf and making it up, hadith #1761}]

905 Guiding Helper Line #1107-1111 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text need …, (5) breaking one's fast on purpose (not by mistake or due to coercion), (6) drinking an intoxicant at night, (7) engaging in sexual intercourse, (8) kissing and caressing with sensual desire even if out of forgetfulness. [KF: volume 1: page 183: line(s) 6-10: {book of I `tikaf; question 6}]

Proof from Primary Text(s): It is lawful for you on a fasting night to have sexual intercourse with your wives. They [your wives] are covering clothing for you and you are covering clothing for them. Allah knows that you used to deceive yourselves and now has shown repentance to you and forgave you. So now, you may have sexual intercourse with them and seek what Allah has written for you. And eat and drink until the white thread of dawn becomes apparent to you from the black thread of dawn. Then, complete the fast until the night. And do not have sexual intercourse with them [your wives] while you are performing `Itikaf in masjids757. These are the boundary limits of Allah; so, do not come near them. Thus, Allah clarifies for people His signs so that they may have taqwa (god-fearing). [QU: volume 1: page 29: line(s) 1-8: {al-Qur'an; chapter 2; verse 187}]

906 Guiding Helper Line #1112-1113 Guiding Helper Excerpt: And so does leaving the masjid without a need, Such as buying food, getting pure, and nature's call.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 183: line(s) 6-9: {book of i`tikaf; question 6}]

Proof from Primary Text(s): `A'ishah said, "The Messenger of Allah (May Allah bless him and give him peace) did not [leave the masjid and] enter his house [which was adjacent to the masjid] except for a [real] need when he was performing i`tikaf." [{Bukhari, i`tikaf, he would not enter his house except for a need, hadith #1889}]

907 Guiding Helper Line #1114 Guiding Helper Excerpt: 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 Proof(s) from Secondary Text(s): When something occurs which prevents one from being in the masjid and fasting such as, … menstrual bleeding and post-natal bleeding, the person must leave the masjid. [KF: volume 1: page 184: line(s) 30-31: {book of i`tikaf; question 13; beginning}]

Proof from Primary Text(s): 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}]

908 Guiding Helper Line #1115 Guiding Helper Excerpt: It's mandub to stay between a month and ten days,

Proof(s) from Secondary Text(s): It is mandub for the duration of the i`tikaf to be between ten days and a month. [KF: volume 1: page 182: line(s) 10-11: {book of i`tikaf; question 2; beginning}]

Proof from Primary Text(s): `Abdullah ibn `Umar 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." [{Bukhari, i`tikaf, i`tikaf in the last days of Ramadan, hadith #1885}]

909 Guiding Helper Line #1116 Guiding Helper Excerpt: To do it in Ramadan or its last ten days.

758

Thus, the Prophet recommended twenty days for i`tikaf in this hadith. 514

Notes of Sources for Main Text Proof(s) from Secondary Text(s): The fourth mandub of i`tikaf is for it to take place in the last ten days of Ramadan in which the Night of Power is more likely. [KF: volume 1: page 183: line(s) 23-24: {book of i`tikaf; question 8; beginning}]

Proof from Primary Text(s): `Abdullah ibn `Umar 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}]

515

The Guiding Helper 910 Guiding Helper Line #1117 Guiding Helper Excerpt: Hajj is the journey to Makkah and pilgrimage.

Proof(s) from Secondary Text(s): Hajj in language means going towards a goal and in legal terminology it means (1) being present in `Arafah 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}]

Proof from Primary Text(s): 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}]

911 Guiding Helper Line #1118-1119 Guiding Helper Excerpt: 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.

Proof from Primary Text(s): 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}]

912 Guiding Helper Line #1120-1121 Guiding Helper Excerpt: Before passing their appointed station, men wear Two unsewn sheets to cover their bottoms and tops 516

Notes of Sources for Main Text 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}]

Proof from Primary Text(s): 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 `Umar narrated that a man asked the Messenger Of Allah what a sacred person is allowed to wear [during pilgrimage]. The Messenger of Allah (May Allah bless him and give him peace) replied, "Do not wear shirts, nor turbans, nor pants, nor robes, nor leather socks. Now if someone is unable to find [unsewn] shoes, he may wear leather socks; but, let him cut them off below the ankles. And do not wear any clothes rubbed with saffron or perfume (waras)." [{Malik, Hajj, unlawful clothing during sacredness, hadith #624}]

913 Guiding Helper Line #1122 Guiding Helper Excerpt: And also low-cut slippers, sandals, or flip-flops.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Ibn `Umar narrated that a man asked the Messenger Of Allah what a sacred person is allowed to wear [during pilgrimage]. The Messenger of Allah (May Allah bless him and give him peace replied, "Do not wear shirts, nor turbans, nor pants, nor robes, nor leather socks. Now if someone is unable to find [unsewn] shoes, he may wear leather socks; but, let him cut them off below the ankles. And do not wear any clothes rubbed with saffron or perfume (waras)." 759

Rabigh is the appointed station of the Moroccans and those of the West. Ibn `Ashir above was writing for a Western audience. 517

The Guiding Helper [{Malik, Hajj, unlawful clothing during sacredness, hadith #624}]

914 Guiding Helper Line #1123 Guiding Helper Excerpt: They tie one sheet around their waist so it's not displayed

Proof(s) from Secondary Text(s): It is wajib to cover one's nakedness from the eyes of the people; and this is agreed upon by all major scholars. [QF: volume 1: page 58: line(s) 10: {book 2; chapter 6; very beginning}]

Proof(s) from Primary Text(s): 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.

915 Guiding Helper Line #1124-1126 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

916 Guiding Helper Line #1127 Guiding Helper Excerpt: They take off other clothes 518

Notes of Sources for Main Text Proof(s) from Secondary Text(s): And also among the wajibs is stripping oneself from sewn clothes. Now if the person neglects this wajib and wears sewn clothes, he must expiate. This is for men but not for women. [DT: volume 1: page 400: line(s) 14-15: {explanation of verse(s) 231-236; before first quoted stanza of poetry; before explanation of talbiyah, shaving the hair, stoning the pillars, and the appointed stations for sacredness.}]

Proof(s) from Primary Text(s): Ibn `Umar narrated that a man asked the Messenger Of Allah what a sacred person is allowed 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}]

917 Guiding Helper Line #1127 Guiding Helper Excerpt: and don't cover their hair.

Proof(s) from Secondary Text(s): …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. [DT: volume 1: page 423: line(s) 5-6: {explanation of verse(s) 272-281; before first quoted stanza of poetry, before explanation woman's sacredness}]

Proof(s) from Primary Text(s): Ibn `Umar narrated that a man asked the Messenger Of Allah what a sacred person is allowed to wear [during pilgrimage]. The Messenger of Allah (May Allah bless him and give him peace replied, "Do not wear shirts, nor turbans, nor pants, nor robes, nor leather socks. Now if someone is unable to find [unsewn] shoes, he may wear leather socks; but, let him cut them off below the ankles. And do not wear any clothes rubbed with saffron or perfume (waras)." [{Malik, Hajj, unlawful clothing during sacredness, hadith #624}]

918 Guiding Helper Line #1128 Guiding Helper Excerpt: Women stay in their clothes 519

The Guiding Helper Proof(s) from Secondary Text(s): And also among the wajibs is stripping oneself from sewn clothes. Now if the person neglects this wajib and wears sewn clothes, he must expiate. This is for men but not for women. [DT: volume 1: page 400: line(s) 14-15: {explanation of verse(s) 231-236; before first quoted stanza of poetry; before explanation of talbiyah, shaving the hair, stoning the pillars, and the appointed stations for sacredness.}]

Proof(s) from Primary Text(s): 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 Zayla`i, nasb ra'iyy, volume 3, page 27}]

919 Guiding Helper Line #1128 Guiding Helper Excerpt: but leave hands and face bare.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 423: line(s) 9-12: {explanation of verse(s) 272-281; before first quoted stanza of poetry, after explanation man's sacredness}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "The ihram762 state of a woman is for her face [to be left bare.]763" [AM: volume 1: page 335: line(s) 14-15: {Bayhaqi, kubra, volume 5, page 74; Dar Qutni, volume 2, page 294; Hafiz Zayla`i, nasb ra'iyy, volume 3, page 27}]

760

i#rām is the Arabic word for the sacred state that people enter into for pilgrimage.

761

The implication here is that women may still stay in their normal clothes. And also it is unlawful for her to display her nakedness in public; thus, wearing unsewn clothes would make this difficult for her.

762 763

i#rām is the Arabic word for the sacred state that people enter into for pilgrimage.

The implication here is that women may still stay in their normal clothes. And also it is unlawful for her to display her nakedness in public; thus, wearing unsewn clothes would make this difficult for her. 520

Notes of Sources for Main Text 920 Guiding Helper Line #1129 Guiding Helper Excerpt: Then by both of them, two mandub units are read.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): …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}]

921 Guiding Helper Line #1130 Guiding Helper Excerpt: Then, they say the talbiyah to become sacred.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): …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}]

922 Guiding Helper Line #1131-1134 Guiding Helper Excerpt: 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)."

Proof(s) from Secondary Text(s): Making the talbiyah means that he says, "Labbayk. Allāhumma labbayk. Labbayk. La sharīka laka labbayk. Inna l-#amda wa n-na`mata laka wa l-mulk. La sharīka lak." [DT: volume 1: page 407: line(s) 16-17: {explanation of verse(s) 237-242; after first quoted stanza of poetry}]

Proof(s) from Primary Text(s): Ibn `Umar 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}]

923 Guiding Helper Line #1135 Guiding Helper Excerpt: They have to make an intent for `Umrah or Hajj.

Proof(s) from Secondary Text(s): Entering into sacredness is making an intention for one of the two pilgrimages, Hajj or `Umrah, or an intention for both of them simultaneously. [KF: volume 1: page 149: line(s) 28: {book of Hajj; question 8; very beginning}]

Proof from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Actions are only according to their intentions and every man shall have only what he intends764". [{Bukhari, hadith #1}]

924 Guiding Helper Line #1136-1137

764

Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered words. 522

Notes of Sources for Main Text Guiding Helper Excerpt: They can start talbiyah anew each time they budge And after they pray or move slower or faster.

Proof(s) from Secondary Text(s): 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 }]

Proof from Primary Text(s): …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 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. [{Abu Dawud, Hajj, the time of Ihram, hadith #1507}]

925 Guiding Helper Line #1135 Guiding Helper Excerpt: They should feel like they are answering their Master.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 407: line(s) 18: {explanation of verse(s) 237-242; after first quoted stanza of poetry}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 62: line(s) 9-10: {al-Qur'an, chapter 3, verse 97}]

765

Thus, the person proceeding towards pilgrimage is like the person answering Allah's call to Hajj in this verse. 523

The Guiding Helper 926 Guiding Helper Line #1139-1140 Guiding Helper Excerpt: When they are close to the Masjid, they should leave it, Become quiet, and enter the Masjid as is fit.

Proof(s) from Secondary Text(s): 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 `Arafah 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 `Arafah before high-noon, one may continue to say the talbiyah until high-noon. Now if one has not yet reached the masjid in `Arafah by highnoon, then one may continue the talbiyah until reaching the Masjid766. [KF: volume 1: page 151: line(s) 11-15: {book of Hajj; question 12}]

Proof from Primary Text(s): Ibn `Umar (a Companion of the Prophet) used to stop saying the talbiyah when he entered the Sacred Mosque. Then, he circumambulated the Ka`bah and ran the Safa-Marwah circuits. Then, he would start saying the talbiyah again until he would leave from Mina arriving in `Arafah. Then, he would stop saying the talbiyah all together767. [{Malik, Hajj, stopping talbiyah, hadith #657}] Ibn `Umar said that the Messenger of Allah made circumambulation of the Ka`bah before going to `Arafah (alMawqif)768. [{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2170}]

927 Guiding Helper Line #1141-1142 Guiding Helper Excerpt: 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 `Arafah, it will be difficult to actually pray Dhuhr and `Asr in the vicinity of the Nimrah Masjid. Therefore, those performing Hajj on a year in which there are many people (e.g., more than one million) may pray Dhuhr and `Asr any where in `Arafah. 767 It is from similar narrations that the Maliki scholars have come to the conclusion that talbiyah is not uttered after high noon on `Arafah day [e.g., after reaching Nimrah masjid]. The Maliki scholars state that `Abdullah ibn `Umar and Companions that did this learned directly from the Prophet (May Allah bless him and give him peace). As for other narrations from other Companions that conflict with this report, the Maliki scholars after examining all the evidence favored the view we have mentioned in the Guiding Helper texts. 768 This shows that one of the first things one should do after reaching Makkah sacred [after putting aside one's belongings and becoming pure] is to enter the Sacred Mosque for the Circumambulation of Entering Makkah. 524

Notes of Sources for Main Text Proof(s) from Secondary Text(s): [After entering the Sacred Masjid,] the pilgrim should not pray to greet the masjid; rather, he should go towards the Black Stone. [DT: volume 1: page 410: line(s) 11: {explanation of verse(s) 243-256; before first quoted stanza of poetry; before beneficial side note}]

Proof(s) from Primary Text(s): Ibn `Umar said that the Messenger of Allah (May Allah bless him and give him peace) after reaching Makkah, circumambulated the House seven times. Then, he prayed two units behind the standing place of Ibrahim. And then ran between Safa and Marwah seven times. And in the Messenger of Allah, you indeed have a good example. [{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]

928 Guiding Helper Line #1143-1145 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 410: line(s) 12-15: {explanation of verse(s) 243-256; before first quoted stanza of poetry; right before beneficial side note about kissing inanimate objects}]

Proof(s) from Primary Text(s): `Umar 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 `Umar said, I have not ceased to touch these two corners [i.e. the Yamani corner and the next corner with the stone] in difficulty and in ease ever since I saw the Prophet (May Allah bless him and give him peace) touching them." [LM: volume 2: page 56: hadith 797: {Bukhari, Hajj, trotting in Hajj and `Umrah, hadith #1503}]

929 Guiding Helper Line #1145-1146 Guiding Helper Excerpt: Then, the House they go around. With House on left, they go round seven times around.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Ibn `Umar said that the Messenger of Allah (May Allah bless him and give him peace) after reaching Makkah, circumambulated the House seven times. Then, he prayed two units behind the standing place of Ibrahim. And then ran between Safa and Marwah seven times. And in the Messenger of Allah, you indeed have a good example771. [{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]

930 Guiding Helper Line #1147-1148 Guiding Helper Excerpt: When they come to the Stone again, they say takbir And they kiss or touch it if a crush they don't fear.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 411: line(s) 7-9: {explanation of verse(s) 243-256; before first quoted stanza of poetry; right before explanation of second half of verse 246}]

Proof(s) from Primary Text(s): 771

Other hadith clarify that the Ka`bah was on the Prophet's left side while circumambulating and that he uttered takbir and touched the Black Stone each time he passed by it. [AM: volume 1: page(s) 366-370]. 526

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace) did likewise as is recorded in many hadith. [AM: volume 1: page 369: line(s) 13-14: {Hakim, volume 1, page 456}]

931 Guiding Helper Line #1147-1148 Guiding Helper Excerpt: They can also touch the corner before the Stone And say "Allahu Akbar" when they're in its zone.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 411: line(s) 1-2: {explanation of verse(s) 243-256; before first quoted stanza of poetry; right before explanation of second half of verse 246}]

Proof(s) from Primary Text(s): Ibn `Umar said, I have not ceased to touch these two corners [i.e. the Yamani corner and the next corner with the Black Stone] in difficulty and in ease ever since I saw the Prophet (May Allah bless him and give him peace) touching them." [LM: volume 2: page 56: hadith 797: {Bukhari, Hajj, trotting in Hajj and `Umrah, hadith #1503}]

932 Guiding Helper Line #1151-1152 Guiding Helper Excerpt: When they're going around, they're constantly praying To Allah to give them good, supplications saying.

Proof(s) from Secondary Text(s): 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}]

Proof from Primary Text(s): 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 The Prophet (May Allah bless him and give him peace) said, "Circumambulating the House is just like formal prayer except that Allah has allowed one to talk while circumambulating772". [AM: volume 1: page(s) 369-370: line(s) end-1: {Tirmidhi, Hajj, volume 3, page 284; Hakim, volume 1, page 459}] The Prophet (May Allah bless him and give him peace) said, "Whoever performs circumambulation of the House seven times and does not speak in it with words other than - subhanallah, walhamdulillah, wa la ilaha illa l-lah, wa l-lahu akbar, wa la hawla wa la quwwata illa billah, ten bad deeds are erased from him and ten good deeds are written for him - and he is raised ten degrees. Now if the person talks [with other than remembrance of Allah], then he is like the person who is walking in ankle-deep mercy [of Allah] like the person who walks in ankle-deep water". [{Ibn Majah, Hajj, merit of circumambulation, hadith #2948 (end)}]

933 Guiding Helper Line #1153 Guiding Helper Excerpt: Men can gallop for three rounds and then walk for four.

Proof(s) from Secondary Text(s): 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}]

Proof from Primary Text(s): Ibn `Umar 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 SafaMarwah 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}]

934 Guiding Helper Line #1154 Guiding Helper Excerpt: Then, both genders must pray two units, half of four.

Proof(s) from Secondary Text(s): 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. We are narrating the opinion in the Guiding Helper texts that praying these two units is mandub after a mandub circumambulation and wajib after a wajib circumambulation. This is in conformity with what Ibn `Ashir mentions in verse 232 of his text. 528

773

Notes of Sources for Main Text [KF: volume 1: page 154: line(s) 8: {book of Hajj; question 20; wajibs and mandubs of circumambulation}]

Proof from Primary Text(s): Ibn `Umar said that the Messenger of Allah (May Allah bless him and give him peace) after reaching Makkah, circumambulated the House seven times. Then, he prayed two units behind the standing place of Ibrahim. And then ran between Safa and Marwah seven times. And in the Messenger of Allah, you indeed have a good example. [{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]

935 Guiding Helper Line #1155 Guiding Helper Excerpt: They can ask Allah for good at left of the door.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 412: line(s) 3-4: {explanation of verse(s) 243-256; after first quoted stanza of poetry; after third beneficial side ruling}]

Proof(s) from Primary Text(s): Ibn `Abbas 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}]

936 Guiding Helper Line #1156 Guiding Helper Excerpt: Then, they can touch that black stone we mentioned before.

Proof(s) from Secondary Text(s): When the pilgrim finishes circumambulation and the following two unit prayer, he can kiss the Black Stone. [DT: volume 1: page 412: line(s) 8-9: {explanation of verse(s) 243-256; after first quoted stanza of poetry; after listing of fifteen places in Makkah where prayers are answered}]

Proof(s) from Primary Text(s):

529

The Guiding Helper Ibn `Umar said, I have not ceased to touch these two corners [i.e. the Yamani corner and the next corner with the Black Stone] in difficulty and in ease ever since I saw the Prophet (May Allah bless him and give him peace) touching them." [LM: volume 2: page 56: hadith 797: {Bukhari, Hajj, trotting in Hajj and `Umrah, hadith #1503}]

937 Guiding Helper Line #1157 Guiding Helper Excerpt: Then, they can go through the door to Safa, the hill.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 412: line(s) 9-10: {explanation of verse(s) 243-256; after first quoted stanza of poetry; after listing of fifteen places in Makkah where prayers are answered}]

Proof(s) from Primary Text(s): Indeed, Safa774 and Marwah are among the distinguishing signs of Allah. So whoever performs Hajj or `Umrah, he should circuit between them… [QU: volume 1: page 64: line(s) 6-7: {al-Qur'an, chapter 2, verse 158}]

938 Guiding Helper Line #1158-1159 Guiding Helper Excerpt: On Safa, they can face the Ka`bah and then they will Say the takbir thrice and declare Allah is One.

Proof(s) from Secondary Text(s): 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 `alā kulli shay'in qadīr. Lā ilāha illa l-lāhu wa#dah. Anjaza wa`dah, wa na%ara `abdah, wa hazama l-a#zāba wa#dah." [DT: volume 1: page 412: line(s) 11-14: {explanation of verse(s) 243-256; after first quoted stanza of poetry; after listing of fifteen places in Makkah where prayers are answered}]

Proof(s) from Primary Text(s): 774

The fact that Allah mentions Safa first indicates that the Safa-Marwah circuits start on Safa. 530

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace) when he did Hajj or `Umarah … used to say after every high point of land: la ilalaha illa l-lahu wahdahu la sharika lah. lahu l-mulku wa lahu l-hamdu wa huwa `ala kulli shay'in qadīr…. [LM: volume 2: page 74: hadith 851: {Bukhari, supplications, for traveling and Hajj}] The Prophet (May Allah bless him and give him peace) said, "The noblest of all sitting [postures] is that which faces the qiblah."

939 Guiding Helper Line #1160-1162 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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]. [DT: volume 1: page 412: line(s) 11-14: {explanation of verse(s) 243-256; after first quoted stanza of poetry; after listing of fifteen places in Makkah where prayers are answered}]

Proof(s) from Primary Text(s): Ibn `Umar 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 SafaMarwah 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}] Ibn `Umar said that the Messenger of Allah (May Allah bless him and give him peace) after reaching Makkah, circumambulated the House seven times. Then, he prayed two units behind the standing place of Ibrahim. And then ran between Safa and Marwah seven times. And in the Messenger of Allah, you indeed have a good example. [{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]

940 Guiding Helper Line #1163

775

The structure and signs in the masjid have changed by now. The caretakers of the masjid will have marked the area for running with green paint or another device. 531

The Guiding Helper Guiding Helper Excerpt: On Marwah, they do as on Safa they did at start.

Proof(s) from Secondary Text(s): When he reaches Marwah, he should mount it and do as he did as we mentioned for Safa. [DT: volume 1: page 412: line(s) 18: {explanation of verse(s) 243-256; after first quoted stanza of poetry; after listing of fifteen places in Makkah where prayers are answered}]

Proof(s) from Primary Text(s): Ibn `Umar said that the Messenger of Allah (May Allah bless him and give him peace) after reaching Makkah, circumambulated the House seven times. Then, he prayed two units behind the standing place of Ibrahim. And then ran between Safa and Marwah seven times. And in the Messenger of Allah, you indeed have a good example. [{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]

941 Guiding Helper Line #1164 Guiding Helper Excerpt: If they complete seven legs, they're done with this part.

Proof(s) from Secondary Text(s): 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 [DT: volume 1: page 412: line(s) 19-20: {explanation of verse(s) 243-256; after first quoted stanza of poetry; after listing of fifteen places in Makkah where prayers are answered}]

Proof(s) from Primary Text(s): Ibn `Umar said that the Messenger of Allah (May Allah bless him and give him peace) after reaching Makkah, circumambulated the House seven times. Then, he prayed two units behind the standing place of Ibrahim. And then ran between Safa and Marwah seven times. And in the Messenger of Allah, you indeed have a good example. [{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]

942 Guiding Helper Line #1165 Guiding Helper Excerpt: If they're doing only `Umrah, they cut their hair.

Proof(s) from Secondary Text(s): 532

Notes of Sources for Main Text Then after performing the Safa-Marwah circuits, the person performing `Umrah cuts his hair as a wajib part of `Umrah. [KF: volume 1: page 161: line(s) 28: {book of Hajj; question 42; description of `Umrah}]

Proof from Primary Text(s): Mu`awiyah said, "I cut the hair of the Messenger of Allah at Marwah [after the circuits of `Umrah] 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 `Umrah, hadith #2188}]

943 Guiding Helper Line #1166 Guiding Helper Excerpt: If they're doing Hajj, their sacredness they still bear.

Proof(s) from Secondary Text(s): 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}]

Proof from Primary Text(s): 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 `Umrah. 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}]

944 Guiding Helper Line #1167 Guiding Helper Excerpt: If they're doing only `Umrah, they are now done.

Proof(s) from Secondary Text(s): There are three essentials to `Umrah, which are the same three wajib essentials of Hajj minus the standing in `Arafah777.

776

The person who does not perform a separate `Umrah is still sacred after performing the Circumambulation of Entering Makkah and the following Safa-Marwah circuit. Thus, he should observe the restrictions on sacred people until stoning the big pillar on the 10th of Dhu al-Hijjah. 533

The Guiding Helper [KF: volume 1: page 161: line(s) 24-25: {book of Hajj; question 42; description of `Umrah}]

Proof from Primary Text(s): Mu`awiyah said, "I cut the hair of the Messenger of Allah at Marwah [after the circuits of `Umrah] 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 `Umrah, hadith #2188}]

945 Guiding Helper Line #1168 Guiding Helper Excerpt: 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 nonessentials of Hajj. From that, you can see that Hajj involves a lot more activities than `Umrah.

946 Guiding Helper Line #1169 Guiding Helper Excerpt: So, they start repeating the talbiyah again.

Proof(s) from Secondary Text(s): 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 `Arafah 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 `Arafah before high-noon, one may continue to say the talbiyah until high-noon. Now if one has not yet reached the masjid in `Arafah by highnoon, 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}]

Proof from Primary Text(s): Ibn `Umar (a Companion of the Prophet) used to stop saying the talbiyah when he entered the Sacred Mosque. Then, he circumambulated the Ka`bah and ran the Safa-Marwah circuits. Then, he would start saying the talbiyah again until he would leave from Mina arriving in `Arafah. Then, he would stop saying the talbiyah all together779.

777

This means that the wajib essentials of `Umrah are: (1) entering sacredness, (2) circumambulation, and (3) walking the SafaMarwah circuits. 778 This and many other hadith prove that cutting or shaving the head hair is the last act of `Umrah after which the person is done. 534

Notes of Sources for Main Text [{Malik, Hajj, stopping talbiyah, hadith #657}]

947 Guiding Helper Line #1170-1171 Guiding Helper Excerpt: On the seventh, they pray Dhuhr at the Ka`bah. Then, The imam talks to teach them how to do some Hajj.

Proof(s) from Secondary Text(s): 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-`Id-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 `Arafah 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}]

Proof(s) from Primary Text(s): Thus, Abu Bakr gave a speech when the Declaration of Bara`ah 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}]

948 Guiding Helper Line #1172-1173 Guiding Helper Excerpt: Then on the eight of Dhu l-Hijjah, they move and budge From Makkah and go to Mina near Dhuhr's time.

Proof(s) from Secondary Text(s):

779

It is from similar narrations that the Maliki scholars have come to the conclusion that talbiyah is not uttered after high noon on `Arafah day [e.g., after reaching Nimrah masjid]. The Maliki scholars state that `Abdullah ibn `Umar and Companions that did this learned directly from the Prophet (May Allah bless him and give him peace). As for other narrations from other Companions that conflict with this report, the Maliki scholars after examining all the evidence favored the view we have mentioned in the Guiding Helper texts. 535

The Guiding Helper When it is the eighth of Dhu al-Hijjah, which is called the Day of Water-refreshment…, he who has not yet become sacred should become sacred and … circumambulate seven times and then move from Makkah to Mina while saying the talbiyah. [They should time themselves] so they reach Mina near the end of Dhuhr's first time. It is disliked to reach Mina later than this time without an excuse. [DT: volume 1: page 415: line(s) 26: {explanation of verse(s) 257-271; very beginning}] [DT: volume 1: page 416: line(s) 1: {explanation of verse(s) 257-271; very beginning}]

Proof(s) from Primary Text(s): Anas ibn Malik stated that the Prophet (May Allah bless him and give him peace) prayed Dhuhr and `Asr 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}]

949 Guiding Helper Line #1174-1175 Guiding Helper Excerpt: There, they pray Dhuhr, `Asr, Maghrib, `Isha', Subh on time. But, they shorten the four unit ones down to two.

Proof(s) from Secondary Text(s): When they reach Mina, they may put up camp any where they desire. Then, they pray Dhuhr, `Asr, Maghrib, `Isha, 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. [DT: volume 1: page 415: line(s) 26: {explanation of verse(s) 257-271; very beginning}] [DT: volume 1: page 416: line(s) 1: {explanation of verse(s) 257-271; very beginning}]

Proof(s) from Primary Text(s): `Abdullah ibn `Umar 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 `Abbas stated that the Prophet (May Allah bless him and give him peace) prayed in Mina on the 8th of Dhu alHijjah Dhuhr, `Asr, Maghrib, `Isha' and Subh. Then, he left in the morning to go to `Arafah. [{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

Notes of Sources for Main Text 950 Guiding Helper Line #1176-1177 Guiding Helper Excerpt: On the ninth after sunrise, `Arafah they go to. In `Arafah, they stop in a place called Nimrah.

Proof(s) from Secondary Text(s): The sunnah is that the people not leave Mina and head for `Arafah until sunrise. When the sun rises, the people should go to `Arafah and set themselves down in Nimrah. [HM: volume 1: page 59: line(s) 21-22: {explanation of verse(s) 257-261; first fourth}]

Proof(s) from Primary Text(s): Muhammad ibn Abu Bakr al-Thaqafi and Anas ibn Malik were leaving Mina for `Arafah 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 `Arafah, hadith #1549}] `Abdullah ibn `Umar stated that they left in the morning (ghadawna) with the Prophet (May Allah bless him and give him peace) from Mina to go to `Arafah and some people uttered talbiyah while others uttered takbir. [{al-Nisa'i, Hajj, leaving in the morning from Mina to `Arafah, hadith #2948}]

951 Guiding Helper Line #1178-1179 Guiding Helper Excerpt: After high-noon, they go to the Masjid in Nimrah. They stop talbiyah after reaching this Masjid.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 416: line(s) 9-10: {explanation of verse(s) 257-271; near beginning}]

Proof(s) from Primary Text(s):

537

The Guiding Helper Ibn `Umar (a Companion of the Prophet) used to stop saying the talbiyah when he entered the Sacred Mosque. Then, he circumambulated the Ka`bah and ran the Safa-Marwah circuits. Then, he would start saying the talbiyah again until he would leave from Mina arriving in `Arafah. Then, he would stop saying the talbiyah all together782. [{Malik, Hajj, stopping talbiyah, hadith #657}]

952 Guiding Helper Line #1180-1181 Guiding Helper Excerpt: Then, two talks teach them what comes after what they did. Then, they shorten and join Dhuhr and `Asr together.

Proof(s) from Secondary Text(s): 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 `Asr 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 `Arafah should pray all four units for these prayers. … When `Arafah Day falls on Friday, the people should [still] pray [two units] with soft recitation [for Dhuhr with the imam]. [DT: volume 1: page 416: line(s) 11-15: {explanation of verse(s) 257-271; near beginning}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) gave a famous speech at `Arafah before praying Dhuhr and `Asr 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 `Asr together in `Arafah [with two units each]. [{Bukhari, Hajj, joining the two prayers at `Arafah, chapter title right before hadith #1552}]

953 Guiding Helper Line #1182 Guiding Helper Excerpt: Then, they go to mount `Arafah all together.

782

It is from similar narrations that the Maliki scholars have come to the conclusion that talbiyah is not uttered after high noon on `Arafah day [e.g., after reaching Nimrah masjid]. The Maliki scholars state that `Abdullah ibn `Umar and Companions that did this learned directly from the Prophet (May Allah bless him and give him peace). As for other narrations from other Companions that conflict with this report, the Maliki scholars after examining all the evidence favored the view we have mentioned in the Guiding Helper texts. 783 Attending this group prayer is a less-stressed sunnah and Hajj is correct without it. 538

Notes of Sources for Main Text Proof(s) from Secondary Text(s): Then the imam and the people proceed towards the standing place of `Arafah and all of `Arafah is a standing place, but being [closer] to the imam is better. [DT: volume 1: page 416: line(s) 22-23: {explanation of verse(s) 257-271; beginning}]

Proof(s) from Primary Text(s): Thus the Prophet (May Allah bless him and give him peace demonstrated in his farewell pilgrimage. [JA: volume 3: page 185: hadith #6376: {Tabarani, kabir, volume 18, page 11}]

954 Guiding Helper Line #1183-1186 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): It is better to sit on a riding animal while stopped in `Arafah 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 `Arafah 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. [DT: volume 1: page 416: line(s) 22-24: {explanation of verse(s) 257-271; beginning}] [DT: volume 1: page 417: line(s) 1-5: {explanation of verse(s) 257-271; beginning}]

Proof(s) from Primary Text(s): Jubayr ibn Mut`im said that he lost a camel on `Arafah day and went looking for it and he saw the Prophet (May Allah bless him and give him peace) standing in `Arafah. [LM: volume 2: page 43: hadith #765: {Bukhari, Hajj, standing in `Arafah; Muslim, Hajj, standing in `Arafah}] And wherever you come out from, make you face the direction of the Sacred Mosque784... [QU: volume 1: page 23: line(s) 5-6: {al-Qur'an, chapter 2, verse 149}] Muhammad ibn Abu Bakr al-Thaqafi and Anas ibn Malik were leaving Mina for `Arafah in the morning when 784

This verse sets the general principle that it is always something that is rewarded to face the Sacred Mosque when engaged in worship. 539

The Guiding Helper Muhammad ibn Abu Bakr asked, "What did you do in this day with the Messenger of Allah (May Allah bless him and give him peace)." Anas replied, "[We did like we are doing today and] those who wanted uttered talbiyah and no fault was found with him and those who wanted uttered takbir and no fault was found with him." [{Bukhari, Hajj, talbiyah and takbir when going in the morning from Mina to `Arafah, hadith #1549}] The Prophet (May Allah bless him and give him peace) said, "Indeed the polytheists used to leave `Arafah [in the evening] when the sun was on tops of mountains… and we leave `Arafah only after the sun has set." [JA: volume 3: page 187: hadith #6382: {Tabarani, kabir, volume 20, page 24}]

955 Guiding Helper Line #1187-1188 Guiding Helper Excerpt: Then without praying, they pack up and then take off To Muzdalifah. Through the valley, they make off.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Usamah ibn Zayd said that the Messenger of Allah (May Allah bless him and give him peace) left `Arafah 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 `Isha' 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}]

956 Guiding Helper Line #1189-1191 Guiding Helper Excerpt: When they reach Muzdalifah, they pray the night ones Gathered together just like they prayed the day ones. They pray two units for `Isha, for Maghrib three.

Proof(s) from Secondary Text(s):

540

Notes of Sources for Main Text When the pilgrim reaches Muzdalifah, he should pray Maghrib and `Isha' together shortening `Isha' to two units. There is a separate adhan and Call to Commence for each prayer [DT: volume 1: page 417: line(s) 13: {explanation of verse(s) 257-271; second fourth}]

Proof(s) from Primary Text(s): Usamah ibn Zayd said that the Messenger of Allah (May Allah bless him and give him peace) left `Arafah 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 `Isha' 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}] Ibn `Umar narrated that the Prophet (May Allah bless him and give him peace) joined between Maghrib and `Isha' in Muzdalifah and each prayer had its own Call to Commence. Additionally, he did not pray any supererogatory prayers between them… [{Bukhari, Hajj, he who joins between the two prayers and doesn't pray extra ones, hadith #1561}] `Abdullah ibn Mas`ud joined between Maghrib and `Isha' in Muzdalifah and prayed only two units for `Isha'. He then said that the Prophet (May Allah bless him and give him peace) did likewise on this day at this location. [{Bukhari, Hajj, he who gives adhan and the Call to Commence for each prayer, hadith #1563}]

957 Guiding Helper Line #1192-1193 Guiding Helper Excerpt: Then with their worship, they carry out a night spree. They pray Subh at dawn;

Proof(s) from Secondary Text(s): It is mandub to stay up this night [in Muzdalifah] for worship and to pray Subh in Muzdalifah at it earliest time. [DT: volume 1: page 417: line(s) 21: {explanation of verse(s) 257-271; second fourth}]

Proof(s) from Primary Text(s): 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 `Abdullah ibn Mas`ud said, "I did not see the Prophet praying a formal prayer in other than its normal time except he joined Maghrib and `Isha' [in Muzdalifah] and he prayed Subh prayer before its [usual] time785. [{Bukhari, Hajj, weak people going to throw the stone at the big pillar beforehand, hadith #1567}]

958 Guiding Helper Line #1193-1194 Guiding Helper Excerpt: then, go near Mash`aru l-Haram. There, they exalt and ask Allah 'till it's bright in dawn.

Proof(s) from Secondary Text(s): After praying Subh, the pilgrim should stand near Mash`ar al-Haram facing the Ka`bah while the Mash`ar 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}] [DT: volume 1: page 418: line(s) 1: {explanation of verse(s) 257-271; second fourth}]

Proof(s) from Primary Text(s): And when you have left `Arafah, remember Allah near al-Mash`ar 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. [QU: volume 1: page 31: line(s) 5-8: {al-Qur'an, chapter 2, verse 198}]

959 Guiding Helper Line #1195-1198 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text face it placing Mina on his right and Makkah to his left (…however if he hits the pillar from another angle, it is still good enough.). And then he should hit it seven times with the small pebbles in succession saying takbir with each pebble throw. [DT: volume 1: page 418: line(s) 1-6: {explanation of verse(s) 257-271; second fourth}]

Proof(s) from Primary Text(s): `Abdullah ibn Mas`ud 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}]

960 Guiding Helper Line #1199-1200 Guiding Helper Excerpt: With this, half of their sacredness has gone away. Then, they choose a tent in Mina where they will stay.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 418: line(s) 6-7: {explanation of verse(s) 257-271; second fourth}]

Proof(s) from Primary Text(s): Ibn `Umar narrated: …after the Safa-Marwah circuits, the Prophet (May Allah bless him and give him peace) did not come out of the state of sacredness until he finished his wajib essentials of Hajj after sacrificing his sacrificial 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}]

961 Guiding Helper Line #1201 Guiding Helper Excerpt: 786

Sacrificing the animals is done after stoning the largest pillar in Mina. Thus, the Maliki scholars say that Ibn `Umar was trying to convey that part of the person's sacredness goes away after stoning the largest pillar; and then the person becomes fully unsacred after performing the following wajib-essential Circumambulation of the 10th of Dhu al-Hijjah. 543

The Guiding Helper Some sacrifice an animal or have it done.

Proof(s) from Secondary Text(s): Then, the pilgrim slaughters his sacrificial animal if he had it with him in `Arafah. If he did not have it with him in `Arafah, he should slaughter it in Makkah787. [DT: volume 1: page 418: line(s) 7: {explanation of verse(s) 257-271; second fourth}]

Proof(s) from Primary Text(s): 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}]

962 Guiding Helper Line #1202 Guiding Helper Excerpt: Then, they shave their head or cut their hair when they're done.

Proof(s) from Secondary Text(s): Then the pilgrim should shave off his entire head hair (which is better [if he is male]) or simply cut it short. [DT: volume 1: page 418: line(s) 8: {explanation of verse(s) 257-271; second fourth}]

Proof(s) from Primary Text(s): And then [after stoning the largest pillar on the 10th of Dhu al-Hijjah], let them cut their bodily hair/nails [tafath] and fulfill their vows; and let them then circumambulate the Ancient House. [QU: volume 1: page 335: line(s) 11-12: {al-Qur'an, chapter 22, verse 29}] Allah has fulfilled the vision of His Messenger in truth. You will indeed enter the Sacred Mosque with the will of Allah in safety having shaven your heads or cut [your head hair] short not fearing… [QU: volume 1: page 514: line(s) 11-13: {al-Qur'an, chapter 48, verse 27}]

963 Guiding Helper Line #1203-1204 Guiding Helper Excerpt: Then, they go to the Ka`bah to walk around it. Then, they pray two units. Thus, in books we found it.

Proof(s) from Secondary Text(s):

787

The pilgrim may hire someone to take care of the sacrifice on behalf of himself. 544

Notes of Sources for Main Text Then, he should proceed to Makkah and perform the Circumambulation of the tenth of Dhu al-Hijjah (it is mandub to do this in the same clothes which he wore while sacred). Then, he should pray two units. Then, he should run the Safa-Marwah circuits but only if he did not do so after the Circumambulation of Entering Makkah [DT: volume 1: page 418: line(s) 8-9: {explanation of verse(s) 257-271; second fourth}]

Proof(s) from Primary Text(s): And then [after stoning the largest pillar on the 10th of Dhu al-Hijjah], let them cut their bodily hair/nails [tafath] and fulfill their vows; and let them then circumambulate the Ancient House. [QU: volume 1: page 335: line(s) 11-12: {al-Qur'an, chapter 22, verse 29}] Jabir ibn `Abdullah narrated that the Prophet (May Allah bless him and give him peace) after performing circumambulation came to the Standing Place of Ibrahim and recited the Qur'anic verse "And take as a place of prayer the Standing Place of Ibrahim" [2:125]; then, he prayed two units. [AM: volume 1: page 371: line(s) 8-1011-13: {Muslim, Hajj, the Hajj of the Prophet, hadith #2137}]

964 Guiding Helper Line #1205 Guiding Helper Excerpt: Now, they are no longer sacred and restricted.

Proof(s) from Secondary Text(s): After performing the Circumambulation of the tenth, the pilgrim becomes fully unsacred. [DT: volume 1: page 418: line(s) 10: {explanation of verse(s) 257-271; second fourth}]

Proof(s) from Primary Text(s): Ibn `Umar narrated: …after the Safa-Marwah circuits, the Prophet (May Allah bless him and give him peace) did not come out of the state of sacredness until he finished his wajib essentials of Hajj after sacrificing his sacrificial animals788 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}]

965 Guiding Helper Line #1206 Guiding Helper Excerpt: 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 `Umar was trying to convey that part of the person's sacredness goes away after stoning the largest pillar; and then the person becomes fully unsacred after performing the following wajib-essential Circumambulation of the 10th of Dhu al-Hijjah. 545

The Guiding Helper Proof(s) from Secondary Text(s): After that, the pilgrim should return to Mina without delay … and it is better for him to pray Dhuhr in Mina. [DT: volume 1: page 418: line(s) 24: {explanation of verse(s) 257-271; third fourth}] [DT: volume 1: page 419: line(s) 1: {explanation of verse(s) 257-271; third fourth}]

Proof(s) from Primary Text(s): 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). [AM: volume 1: page 381: line(s) 2: {Bayhaqi, kubra, volume 5, page 241}]

966 Guiding Helper Line #1207 Guiding Helper Excerpt: They spend the rest of the tenth there and stay the night.

Proof(s) from Secondary Text(s): And then pilgrim stays in Mina until the end of his Hajj. Spending three nights in Mina [after the tenth of Dhu alHijjah] 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}]

Proof(s) from Primary Text(s): 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). [AM: volume 1: page 381: line(s) 2: {Bayhaqi, kubra, volume 5, page 241}]

967 Guiding Helper Line #1208-1213 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 546

Notes of Sources for Main Text 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. [DT: volume 1: page 419: line(s) 5-10: {explanation of verse(s) 257-271; third fourth}]

Proof(s) from Primary Text(s): Jabir ibn `Abdullah narrated that the Prophet (May Allah bless him and give him peace) stoned the big pillar on the 10th of Dhu al-Hijjah in the midmorning. And on the subsequent days, he stoned the pillars after high noon. [AM: volume 1: page 381: line(s) 13-14: {Tirmidhi, Hajj, stoning on the tenth in the midmorning, hadith #818}] The Prophet (May Allah bless him and give him peace) said, "Jibra'il went with Ibrahim (Upon whom be peace) to the largest pillar and Shaytan appeared before him. So, Ibrahim stoned Shaytan with seven pebbles and then Shaytan sank away. Then, he came to the middle pillar and Shaytan appeared to him. So, he stoned him again with seven pebbles and then Shaytan sank away. Then, he came to the smallest pillar and hit Shaytan again with seven pebbles and then he sank away789… [JA: volume 1: page 194: hadith #6414: {Ahmad, Ibn `Abbas, hadith #2658}] Ibn `Umar narrated that the Prophet (May Allah bless him and give him peace) stopped [for supplication] after the smaller pillars for an extended period of time. [AM: volume 1: page 382: line(s) 2-4: {Bukhari, Hajj, volume 3, page 682}]

968 Guiding Helper Line #1214 Guiding Helper Excerpt: On the twelfth, they hit these three like we said above.

Proof(s) from Secondary Text(s): After high noon on the twelfth of Dhu al-Hijjah, the pilgrim should hit the three pillars before praying Dhuhr like we mentioned before. [DT: volume 1: page 419: line(s) 17-18: {explanation of verse(s) 257-271; third fourth}]

Proof(s) from Primary Text(s): 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). [AM: volume 1: page 381: line(s) 2: {Bayhaqi, kubra, volume 5, page 241}] 789

In this hadith, we see how the order of the stoning and the number of stones thrown is derived from the ancient actions of Ibrahim. 547

The Guiding Helper Jabir ibn `Abdullah narrated that the Prophet (May Allah bless him and give him peace) stoned the big pillar on the 10th of Dhu al-Hijjah in the midmorning. And on the subsequent days, he stoned the pillars after high noon. [AM: volume 1: page 381: line(s) 13-14: {Tirmidhi, Hajj, stoning on the tenth in the midmorning, hadith #818}]

969 Guiding Helper Line #1215 Guiding Helper Excerpt: Then, they can leave before sunset or add a day.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 419: line(s) 18-19: {explanation of verse(s) 257-271; third fourth}]

Proof(s) from Primary Text(s): 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). [AM: volume 1: page 381: line(s) 2: {Bayhaqi, kubra, volume 5, page 241}] Jabir ibn `Abdullah narrated that the Prophet (May Allah bless him and give him peace) stoned the big pillar on the 10th of Dhu al-Hijjah in the midmorning. And on the subsequent days, he stoned the pillars after high noon. [AM: volume 1: page 381: line(s) 13-14: {Tirmidhi, Hajj, stoning on the tenth in the midmorning, hadith #818}] And remember Allah in the counted days. But who whoever leaves early after staying only two days [in Mina], there is no sin on him. And whoever stays longer [i.e. one more day], there is no sin on him - for whoever has godconsciousness. 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}]

970 Guiding Helper Line #1216 Guiding Helper Excerpt: Then, their Hajj is over and accepted we pray.

Proof(s) from Secondary Text(s): 548

Notes of Sources for Main Text 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}]

Proof(s) from Primary Text(s): 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 `Umrah to another expiates what is between them. And there is no [true] reward for an accepted Hajj except Paradise." [LM: volume 1: page 76: hadith #855: {Bukhari, `Umrah, merit of `Umrah; Muslim, Hajj, merit of Hajj, `Umrah, and `Arafah day}]

971 Guiding Helper Line #1217 Guiding Helper Excerpt: Hajj is wajib … once a life

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 112: line(s) 5-6: {book 6; chapter 1; section 1}]

Proof(s) from Primary Text(s): …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. [QU: volume 1: page 62: line(s) 9-10: {al-Qur'an, chapter 3, verse 97}]

972 Guiding Helper Line #1217-1218 Guiding Helper Excerpt: 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 Proof(s) from Secondary Text(s): The preconditions for Hajj becoming wajib on a person are: (1) he/she is past puberty, (2) is sane…, (3) is free, (4) is able, … and (5) is Muslim (and there is some disagreement whether this last precondition is a precondition for validity or a precondition for Hajj becoming obligatory). [QF: volume 1: page 112: line(s) 10-12: {book 6; chapter 1; section 2}]

Proof(s) from Primary Text(s): …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. [QU: volume 1: page 62: line(s) 9-10: {al-Qur'an, chapter 3, verse 97}] The Prophet (May Allah bless him and give him peace) said, "The pen [of writing good and bad deeds] has been raised from three types of people: (1) the one who is asleep until he wakes up, (1) the one who is a child until he reached puberty, and (3) the one who is not sane until he regains consciousness. [UF: volume 1: page 159: line(s) 12-13: {Ahmad; Abu Dawud; al-Hakim; `Ali ibn Abu Talib and `Umar}]

973 Guiding Helper Line #1218 Guiding Helper Excerpt: and able to get there without strife.

Proofs from Secondary Text(s): 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}]

Proof from Primary Text(s): …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. [QU: volume 1: page 62: line(s) 9-10: {al-Qur'an, chapter 3, verse 97}]

974 Guiding Helper Line #1219-1220 Guiding Helper Excerpt: A woman can't go there without a husband, Or a male relative, or a protective band. 791 792

People here includes both men and women according to all major scholars of our din. The implication in the verse is that the person should be able to find a way there in relative safety. 550

Notes of Sources for Main Text Proofs from Secondary Text(s): In order for the woman to become able for Hajj, she must fulfill… one more precondition: she must be accompanied by her husband, [male] unmarriageable kin…, or a group of people with whom there is safety… [KF: volume 1: page 149: line(s) 12-13: {book of Hajj; question 4; very beginning}]

Proof from Primary Text(s): 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}]

975 Guiding Helper Line #1221-1228 Guiding Helper Excerpt: 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 `Arafah 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.

Proofs from Secondary Text(s): 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. [KF: volume 1: page 149: line(s) 22-23: {book of Hajj; question 6}] The wajib essentials of Hajj are four: (1) becoming sacred, (2) running the Safa-Marwah circuits, (3) performing the Circumambulation of the tenth, and (4) staying in `Arafah [on the night of the tenth]. [KF: volume 1: page 149: line(s) 25-26: {book of Hajj; question 7}]

Proof from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Actions are only according to their intentions and every man shall have only what he intends793". [{Bukhari, hadith #1}] 793

Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered words. 551

The Guiding Helper Since the Prophet (May Allah bless him and give him peace) demonstrated a complete pilgrimage to us after entering into a state of sacredness; and he demonstrated his extreme respect for the state of sacredness, the Maliki scholars have concluded that entering into ihram (sacredness) is a wajib-essential of Hajj. The Prophet (May Allah bless him and give him peace) said, "Whoever reaches `Arafah before dawn [on the 10th of Dhu al-Hijjah] has reached Hajj.794". [JA: volume 3: page 186: hadith #6381: {Tabarani, kabir, hadith #11496}] `A'ishah said that the Messenger of Allah (May Allah bless him and give him peace) established the practice of performing the Safa-Marwah circuits in Hajj and it is not for anybody to leave these circuits in his Hajj. [LM: volume 2: page 58: hadith #803: {Bukhari, Hajj, obligatory nature of the Safa-Marwah circuits; Muslim, Hajj, explanation that the Safa-Marwah circuits are essential and Hajj is not correct without them}] And then [after stoning the largest pillar on the 10th of Dhu al-Hijjah], let them cut their bodily hair/nails [tafath] and fulfill their vows; and let them then circumambulate the Ancient House795. [QU: volume 1: page 335: line(s) 11-12: {al-Qur'an, chapter 22, verse 29}]

976 Guiding Helper Line #1229-1230 Guiding Helper Excerpt: If women bleed or men get stuck in a crater, They circumambulate, even ten years later.

Proofs from Secondary Text(s): Whoever is able to stand in `Arafah 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}]

Proof from Primary Text(s): `A'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 `Umrah796…. [LM: volume 2: page 38: hadith #755: {Bukhari, Hajj, how should the menstruating woman enter sacredness ; Muslim, Hajj, types of Ihram}] 794

The implication here is that those who miss out completely on standing in `Arafah in the night of the 10th of Dhu al-Hijjah will have an invalid Hajj. 795 Since this circumambulation is explicitly mentioned in the Qur'an and the Prophet made it the signal of coming out of sacredness, Maliki scholars have labeled it as a wajib-essential of Hajj. 796 Although, `A'ishah says that she performed `Umrah here, it means that she also performed her missed circumambulation and SafaMarwah circuits to make her Hajj complete. This is clarified in other narrations of this hadith. 552

Notes of Sources for Main Text 977 Guiding Helper Line #1231-1232 Guiding Helper Excerpt: The other wajibs are fixed by blood sacrifice. They're twelve wajibs797:

Proofs from Secondary Text(s): 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. [KF: volume 1: page 149: line(s) 22-23: {book of Hajj; question 6}]

Proof from Primary Text(s): 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.

978 Guiding Helper Line #1232 Guiding Helper Excerpt: saying talbiyah once or twice.

Proofs from Secondary Text(s): 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}]

Proof from Primary Text(s): …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 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. [{Abu Dawud, Hajj, the time of Ihram, hadith #1507}]

797

Ibn `Ashir mentioned eleven wajib non-essentials for Hajj. We have added one more which many Maliki scholars have included among the wajib non-essentials: (1) staying in `Arafah on the ninth of Dhu al-Hijjah for some period between Dhuhr and Maghrib on that day. 553

The Guiding Helper 979 Guiding Helper Line #1233 Guiding Helper Excerpt: Men not wearing sewn clothes,

Proofs from Secondary Text(s): 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}]

Proof from Primary Text(s): Ibn `Umar narrated that a man asked the Messenger Of Allah what a sacred person is allowed to wear [during pilgrimage]. The Messenger of Allah (May Allah bless him and give him peace replied, "Do not wear shirts, nor turbans, nor pants, nor robes, nor leather socks. Now if someone is unable to find [unsewn] shoes, he may wear leather socks; but, let him cut them off below the ankles. And do not wear any clothes rubbed with saffron or perfume (waras)." [{Malik, Hajj, unlawful clothing during sacredness, hadith #624}]

980 Guiding Helper Line #1233-1234 Guiding Helper Excerpt: (The first one we mentioned),

circumambulation

Proofs from Secondary Text(s): 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}]

Proof from Primary Text(s): Ibn `Umar said that the Messenger of Allah (May Allah bless him and give him peace) after reaching Makkah, circumambulated the House seven times. Then, he prayed two units behind the standing place of Ibrahim. And then ran between Safa and Marwah seven times. And in the Messenger of Allah, you indeed have a good example. [{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]

981 Guiding Helper Line #1234-1235

554

Notes of Sources for Main Text Guiding Helper Excerpt: prayer with prostration (Two units after wajib rounds around the House),

Proofs from Secondary Text(s): And also among the wajib non-essentials are the two units prayed after a wajib circumambulation. [DT: volume 1: page 400: line(s) 2: {explanation of verse(s) 231-236; near beginning}]

Proof from Primary Text(s): Ibn `Umar said that the Messenger of Allah (May Allah bless him and give him peace) after reaching Makkah, circumambulated the House seven times. Then, he prayed two units behind the standing place of Ibrahim. And then ran between Safa and Marwah seven times. And in the Messenger of Allah, you indeed have a good example. [{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]

982 Guiding Helper Line #1236 Guiding Helper Excerpt: Going between the hills just after rounding the House,

Proofs from Secondary Text(s): 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]. [DT: volume 1: page 399: line(s) 15: {explanation of verse(s) 231-236; near beginning}]

Proof from Primary Text(s): Ibn `Umar said that the Messenger of Allah (May Allah bless him and give him peace) after reaching Makkah, circumambulated the House seven times. Then, he prayed two units behind the standing place of Ibrahim. And then ran between Safa and Marwah seven times. And in the Messenger of Allah, you indeed have a good example. [{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]

983 Guiding Helper Line #1237 Guiding Helper Excerpt: Walking on feet for these two parts if you're able,

Proofs from Secondary Text(s): 555

The Guiding Helper And also among the wajib non-essentials is to perform the Safa-Marwah circuits and circumambulation on one's own feet… however if one rides a vehicle [e.g., wheel-chair or riding animal] due to a valid excuse, then that is permissible. [DT: volume 1: page 399: line(s) 21-22: {explanation of verse(s) 231-236; near beginning}]

Proof from Primary Text(s): Ibn `Umar said that the Messenger of Allah (May Allah bless him and give him peace) after reaching Makkah, circumambulated the House seven times. Then, he prayed two units behind the standing place of Ibrahim. And then ran between Safa and Marwah seven times. And in the Messenger of Allah, you indeed have a good example798. [{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]

984 Guiding Helper Line #1238 Guiding Helper Excerpt: Descending in Muzdalifah,

Proofs from Secondary Text(s): And also among the wajib non-essentials is to descend in Muzdalifah on one's way back from `Arafah. [DT: volume 1: page 400: line(s) 6-7: {explanation of verse(s) 231-236; near beginning}]

Proof from Primary Text(s): Usamah ibn Zayd said that the Messenger of Allah (May Allah bless him and give him peace) left `Arafah 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 `Isha' 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}]

985 Guiding Helper Line #1238-1239 Guiding Helper Excerpt: 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

Notes of Sources for Main Text Proofs from Secondary Text(s): And then pilgrim stays in Mina until the end of his Hajj. Spending three nights in Mina [after the tenth of Dhu alHijjah] 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}]

Proof from Primary Text(s): 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). [AM: volume 1: page 381: line(s) 2: {Bayhaqi, kubra, volume 5, page 241}]

986 Guiding Helper Line #1239-1240 Guiding Helper Excerpt: not going past your station Unsacred,

Proofs from Secondary Text(s): 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 `Umrah. [DT: volume 1: page 400: line(s) 10: {explanation of verse(s) 231-236; first fourth}]

Proof from Primary Text(s): 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}]

987 Guiding Helper Line #1240 Guiding Helper Excerpt: `Arafah's standing supplication,

Proofs from Secondary Text(s):

557

The Guiding Helper And also among the disagreed upon wajib non-essentials for which the popular opinion in the Maliki school states that they are actually wajib non-essentials is: … (8) omitting without an excuse the stay in `Arafah on the ninth of Dhu al-Hijjah in the daytime after high noon… [DT: volume 1: page 403: line(s) 5-6: {explanation of verse(s) 231-236; third fourth}]

Proof from Primary Text(s): As the Prophet (May Allah bless him and give him peace) is recorded to have stood in `Arafah 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.

988 Guiding Helper Line #1241 Guiding Helper Excerpt: Stoning the three pillars with all of those pebbles,

Proofs from Secondary Text(s): 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. [DT: volume 1: page 400: line(s) 21-22: {explanation of verse(s) 231-236; first fourth}]

Proof from Primary Text(s): Jabir ibn `Abdullah narrated that the Prophet (May Allah bless him and give him peace) stoned the big pillar on the 10th of Dhu al-Hijjah in the midmorning. And on the subsequent days, he stoned the pillars after high noon. [AM: volume 1: page 381: line(s) 13-14: {Tirmidhi, Hajj, stoning on the tenth in the midmorning, hadith #818}]

989 Guiding Helper Line #1241 Guiding Helper Excerpt: Cutting the hair or shaving it to look like rebels.

Proofs from Secondary Text(s): 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}]

Proof from Primary Text(s):

558

Notes of Sources for Main Text And then [after stoning the largest pillar on the 10th of Dhu al-Hijjah], let them cut their bodily hair/nails [tafath] and fulfill their vows; and let them then circumambulate the Ancient House. [QU: volume 1: page 335: line(s) 11-12: {al-Qur'an, chapter 22, verse 29}] Allah has fulfilled the vision of His Messenger in truth. You will indeed enter the Sacred Mosque with the will of Allah in safety having shaven your heads or cut [your head hair] short not fearing… [QU: volume 1: page 514: line(s) 11-13: {al-Qur'an, chapter 48, verse 27}]

990 Guiding Helper Line #1243-1247 Guiding Helper Excerpt: 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.

Proofs from Secondary Text(s): 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. [KF: volume 1: page 154: line(s) 17-26: {book of Hajj; question 21}]

Proof from Primary Text(s): 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 circumambulating799". [AM: volume 1: page(s) 369-370: line(s) end-1: {Tirmidhi, Hajj, volume 3, page 284; Hakim, volume 1, page 459}] Ibn `Umar said that the Messenger of Allah (May Allah bless him and give him peace) after reaching Makkah, circumambulated the House seven times. Then, he prayed two units behind the standing place of Ibrahim. And then ran between Safa and Marwah seven times. And in the Messenger of Allah, you indeed have a good example800. [{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]

799

This shows that one must be covered and pure while circumambulating just like prayer. 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

800

The Guiding Helper 991 Guiding Helper Line #1248 Guiding Helper Excerpt: But if prayer starts, a break you can introduce.

Proofs from Secondary Text(s): 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. [KF: volume 1: page 154: line(s) 29-34: {book of Hajj; question 22}]

Proof from Primary Text(s): And He has not placed on you in the din any undue hardship801. [QU: volume 1: page 341: line(s) 10-11: {al-Qur'an; chapter 22; verse 78}]

992 Guiding Helper Line #1249-1250 Guiding Helper Excerpt: It's wajib to go between the hills a seven count, To start from Safa and end on Marwah, the mount.

Proofs from Secondary Text(s): 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. [KF: volume 1: page 153: line(s) 6-7: {book of Hajj; question 16}]

Proof from Primary Text(s): Ibn `Umar said that the Messenger of Allah (May Allah bless him and give him peace) after reaching Makkah, circumambulated the House seven times. Then, he prayed two units behind the standing place of Ibrahim. And then ran between Safa and Marwah seven times. And in the Messenger of Allah, you indeed have a good example. [{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}] Indeed, Safa802 and Marwah are among the distinguishing signs of Allah. So whoever performs Hajj or `Umrah, he should circuit between them… [QU: volume 1: page 64: line(s) 6-7: {al-Qur'an, chapter 2, verse 158}] 801

As it will be very difficult for the person performing circumambulation to start over again each time a wajib prayer starts, the din allows the person to pause his circumambulation for praying a wajib group prayer. Please also note that during the Hajj season due to the great influx of pilgrims, a simple circumambulation with seven rounds may take one hour or more to perform (so, it is not a trivial act to start it over again after completing a few rounds). 802 The fact that Allah mentions Safa first indicates that the Safa-Marwah circuits start on Safa. 560

Notes of Sources for Main Text 993 Guiding Helper Line #1251-1252 Guiding Helper Excerpt: For this part, it's mandub to be covered and pure. It's mandub to stop on the hills and good ask for.

Proofs from Secondary Text(s): 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]. [KF: volume 1: page 153: line(s) 25-26: {book of Hajj; question 17}]

Proof from Primary Text(s): `A'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 `Umrah804…. [LM: volume 2: page 38: hadith #755: {Bukhari, Hajj, how should the menstruating woman enter sacredness ; Muslim, Hajj, types of Ihram}]

994 Guiding Helper Line #1253-1254 Guiding Helper Excerpt: In the last song, we forgot to mention two baths. They're mandub: at start and before walking Makkah's paths.

Proofs from Secondary Text(s): The second less-stressed sunnah of entering sacredness is to take a bath like one does on Friday. [KF: volume 1: page 150: line(s) 29-30: {book of Hajj; question 11}] The second mandub for the person entering Makkah is to take a bath at Dhu "uwā. [KF: volume 1: page 153: line(s) 29-30: {book of Hajj; question 18}]

Proof from Primary Text(s): 803

The reason why she did not perform the Safa-Marwah circuits is that they must be done right after a wajib circumambulation. And since she was not pure, she did not perform the wajib circumambulation of Hajj with the other people. However from other evidence, the Maliki scholars label commendable to be covered and pure like prayer for the Safa-Marwah circuits also. 804 Although, `A'ishah says that she performed `Umrah here, it means that she also performed her missed circumambulation and SafaMarwah circuits to make her Hajj complete. This is clarified in other narrations of this hadith. 561

The Guiding Helper The Prophet (May Allah bless him and give him peace) took a bath before entering into the state of sacredness for his Hajj. [AM: volume 1: page 330: line(s) 9-10: {Tirmidhi, Hajj, volume 3, page 183}] The Prophet (May Allah bless him and give him peace) also took a bath before standing in `Arafah in his Hajj. [AM: volume 1: page 330: line(s) 12: {Malik, Hajj, volume 1, page 322}] The Companions of the Prophet (May Allah bless him and give him peace) also took a bath before entering Makkah dear Dhu Tuwa805. [AM: volume 1: page 330: line(s) 14: {Bukhari, Hajj, Ibn `Umar, volume 3, page 509}]

995 Guiding Helper Line #1255-1256 Guiding Helper Excerpt: Next, we'll tell you about the points of sacredness. The Prophet appointed them.

Proofs from Secondary Text(s): 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 `Umrah. [HU: volume 1: page 72: line(s) 6-7: {physical appointed stations; beginning}]

Proof from Primary Text(s): 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}] When the lands to the east were conquered, a man came to `Umar and stated that Qarn al-Manazil was the appointed station of the people of Najd; but, he stated that Qarn al-Manazil was out of their way [as he was from `Iraq]. `Umar, then told him that the people in their region could use Datu `Irq instead806. [{Bukhari, Hajj, dat `irq id for the people of `Iraq, hadith #1433}]

805

The Maliki scholars say that they learned this act from the Prophet (May Allah bless him and give him peace). The scholars have disagreed about whether `Umar uttered this statement as a result of the Prophet's earlier direction or whether he uttered it on his own accord. We are narrating the opinion that `Umar based his statement on something he knew from the Prophet (May Allah bless him and give him peace). And there is also the hadith in al-Nisa'i from `A'ishah in which she says, "The Messenger of Allah (May Allah bless him and give him peace) appointed for the people of Madinah Dhu al-Hulayfah, for the people of Syria and Egypt Juhfah, for the people of`Iraq Dhatu `Irq, for the people of Najd Qarn al-Manazil, and for the people of Yemen Yalamlam." [{al-Nisai'i, Hajj, appointed station for the people of `Iraq, hadith #2608}]. 562

806

Notes of Sources for Main Text 996 Guiding Helper Line #1256 Guiding Helper Excerpt: They’re five and no less.

Proofs from Secondary Text(s): Ibn `Ashir 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}]

Proof from Primary Text(s): 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}]

997 Guiding Helper Line #1257-1258 Guiding Helper Excerpt: These five points are where one should enter sacredness If one intends `Umrah/Hajj,

Proofs from Secondary Text(s): 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 `Umrah. [HU: volume 1: page 72: line(s) 6-7: {physical appointed stations; beginning}]

Proof from Primary Text(s): 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}]

998 Guiding Helper Line #1258 Guiding Helper Excerpt: not daily business.

Proofs from Secondary Text(s): 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 `Asfan 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}]

Proof from Primary Text(s): 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}] 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}]

999 Guiding Helper Line #1259 Guiding Helper Excerpt: The point you choose depends on where you're coming from.

Proofs from Secondary Text(s): 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}]

Proof from Primary Text(s): 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}]

807

This proves that the Prophet was not in the state of sacredness when entering Makkah for its conquest as sacred people may not wear headgear. This sets the general rule that it is not always necessary for every person to enter sacredness before entering Makkah. [Please note however that there is disagreement among the scholars whether or not the person who does not intend Hajj/`Umrah nor enter Makkah on daily business needs to enter into the state of sacredness before entering Makkah. The popular opinion in the Maliki school states that such a rare visitor to Makkah must enter sacredness while a another valid opinion states that such a person need not enter sacredness. Reference: [QF: volume 1: page 114: line(s) 23-25: {book 6, chapter 3, end section, situation 2}] ] 564

Notes of Sources for Main Text 1000 Guiding Helper Line #1260-1264 Guiding Helper Excerpt: 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.

Proofs from Secondary Text(s): The appointed station for those of Madinah is Dhu al-Hulayfah (Abyar `Ali); 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 `Iraq is Dhatu `Irq, which is a place to the Northeast of Makkah 94 km away. [HU: volume 1: page 72: line(s) 8-19: {physical appointed stations; beginning}]

Proof from Primary Text(s): 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}] When the lands to the east were conquered, a man came to `Umar and stated that Qarn al-Manazil was the appointed station of the people of Najd; but, he stated that Qarn al-Manazal was out of their way [as he was from `Iraq]. `Umar, then told him that the people in their region could use Datu `Irq instead808. [{Bukhari, Hajj, dat `irq id for the people of `Iraq, hadith #1433}] `A'ishah said, "The Messenger of Allah (May Allah bless him and give him peace) appointed for the people of Madinah Dhu al-Hulayfah, for the people of Syria and Egypt Juhfah, for the people of`Iraq Dhatu `Irq, for the people of Najd Qarn al-Manazil, and for the people of Yemen Yalamlam."

808

The scholars have disagreed about whether `Umar uttered this statement as a result of the Prophet's earlier direction or whether he uttered it on his own accord. We are narrating the opinion that `Umar must have based his statement on something he knew from the Prophet as he was too rigid in din to come up with something on his own. 565

The Guiding Helper [{al-Nisai'i, Hajj, appointed station for the people of `Iraq, hadith #2608}]

1001 Guiding Helper Line #1265-1270 Guiding Helper Excerpt:

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.

Proofs from Secondary Text(s): Ibn `Ashir said, "If you reach Rabigh, become clean and take a bath," because Rabigh is one of the adjacent suburbs of al-Juhfah. [DT: volume 1: page 406: line(s) 10-11: {explanation of verse(s) 237-242; near beginning}] al-Juhfah is the appointed station for those of Syria and Egypt and all those that pass by [Syria or Egypt on their way to Makkah]. This is because Ibn `Ashir mentioned that those that pass by a land [in their journey to Makkah] may choose the appointed station of that land. [DT: volume 1: page 401: line(s) 9-10: {explanation of verse(s) 231-236; before first quotation of two lines of metered verse}]

Proof from Primary Text(s): 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}] `A'ishah said, "The Messenger of Allah (May Allah bless him and give him peace) appointed for the people of Madinah Dhu al-Hulayfah, for the people of Syria and Egypt Juhfah, for the people of`Iraq Dhatu `Irq, for the people of Najd Qarn al-Manazil, and for the people of Yemen Yalamlam." [{al-Nisai'i, Hajj, appointed station for the people of `Iraq, hadith #2608}]

1002 Guiding Helper Line #1271-1272 Guiding Helper Excerpt: 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

Notes of Sources for Main Text You have to sacrifice a sheep for the poor-fed.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 400: line(s) 10-1: {explanation of verse(s) 231-236; first fourth}]

Proof from Primary Text(s): 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}] The Prophet (May Allah bless him and give him peace) said, "Whoever leaves out any [major] part of his Hajj [nusuk] now owes a blood sacrifice." [AM: volume 1: page 332: line(s) 17: {author was a hadith scholar himself; this hadith is also narrated in the words of Ibn `Abbas in Muwatta' of Imam Malik, Hajj, what a person should do if a forgets a part of his Hajj (Nusuk), hadith #836}]

1003 Guiding Helper Line #1273 Guiding Helper Excerpt: Sacred people cannot bother the land creatures

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 163: line(s) 19-22: {book of Hajj; question 47; beginning}]

Proof from Primary Text(s): 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 1004 Guiding Helper Line #1274-1276 Guiding Helper Excerpt: Except the animals with dangerous features Like scorpions and rats, swooping ravens and hawks, Attacking dogs, and snakes perhaps found behind rocks.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 164: line(s) 4-13: {book of Hajj; question 49; beginning}]

Proof from Primary Text(s): 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}]

1005 Guiding Helper Line #1277 Guiding Helper Excerpt: Sacred people cannot use a musk or perfume.

Proofs from Secondary Text(s): 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

Notes of Sources for Main Text Proof from Primary Text(s): Ibn `Umar narrated that a man asked the Messenger Of Allah what a sacred person is allowed to wear [during pilgrimage]. The Messenger of Allah (May Allah bless him and give him peace replied, "Do not wear shirts, nor turbans, nor pants, nor robes, nor leather socks. Now if someone is unable to find [unsewn] shoes, he may wear leather socks; but, let him cut them off below the ankles. And do not wear any clothes rubbed with saffron or perfume (waras)." [{Malik, Hajj, unlawful clothing during sacredness, hadith #624}]

1006 Guiding Helper Line #1278 Guiding Helper Excerpt: With oil, they cannot rub their body or hair groom.

Proofs from Secondary Text(s): The first prohibited act during sacredness is to oil head hair, the beard, or the body without medical reason. [KF: volume 1: page 152: line(s) 7-8: {book of Hajj; question 15; beginning}]

Proof from Primary Text(s): 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}]

1007 Guiding Helper Line #1279 Guiding Helper Excerpt: They cannot kill lice,

Proof(s) from Secondary Text(s): 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}]

Proof from Primary Text(s): Ka`b ibn `Ujrah 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}]

1008 Guiding Helper Line #1279-1280 Guiding Helper Excerpt: or rub off their dirty skin, Cut their nails or their hair (even if on their chin).

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 152: line(s) 13-14: {book of Hajj; question 15; middle}]

Proof from Primary Text(s): Ka`b ibn `Ujrah 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]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 and fulfill their vows; and let them then circumambulate the Ancient House. [QU: volume 1: page 335: line(s) 11-12: {al-Qur'an, chapter 22, verse 29}]

1009 Guiding Helper Line #1281 Guiding Helper Excerpt: Men may not cover their head or blanket their face.

Proof(s) from Secondary Text(s):

812

The scholars use this hadith to show that both cutting one's hair and killing lice is unlawful for the sacred person. 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. 570 813

Notes of Sources for Main Text The second prohibited act for a man during sacredness is to cover his face or head with anything that counts as a cover. [KF: volume 1: page 152: line(s) 33-34: {book of Hajj; question 15; end}]

Proof from Primary Text(s): Ibn `Umar narrated that a man asked the Messenger Of Allah what a sacred person is allowed to wear [during pilgrimage]. The Messenger of Allah (May Allah bless him and give him peace replied, "Do not wear shirts, nor turbans, nor pants, nor 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)." [{Malik, Hajj, unlawful clothing during sacredness, hadith #624}]

1010 Guiding Helper Line #1282 Guiding Helper Excerpt: Women may not wear gloves or a veil on face place.

Proof(s) from Secondary Text(s): 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}]

Proof from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "The ihram815 state of a woman is for her face [to be left bare.]816 " [AM: volume 1: page 335: line(s) 14-15: {Bayhaqi, kubra, volume 5, page 74; Dar Qutni, volume 2, page 294; Hafiz Zayla`i, nasb ra'iyy, volume 3, page 27}]

1011 Guiding Helper Line #1283 Guiding Helper Excerpt: Men may not wear watches, wristbands, or finger rings.

Proof(s) from Secondary Text(s):

815 816

i#rām is the Arabic word for the sacred state that people enter into for pilgrimage.

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}]

Proof from Primary Text(s): Ibn `Umar narrated that a man asked the Messenger Of Allah what a sacred person is allowed to wear [during pilgrimage]. The Messenger of Allah (May Allah bless him and give him peace replied, "Do not wear shirts, nor turbans, nor pants, nor 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)." [{Malik, Hajj, unlawful clothing during sacredness, hadith #624}] 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}]

1012 Guiding Helper Line #1284 Guiding Helper Excerpt: But, they may wear a belt to keep money and things.

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 151: line(s) 23-24: {book of Hajj; question 13; middle}]

Proof from Primary Text(s): Sa`id 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}]

1013 Guiding Helper Line #1285-1286 Guiding Helper Excerpt: 817

The Maliki scholars state that the Prophet was trying to instruct his followers not to wear items that totally encompass a body limb. Other scholars outside of the Maliki school (e.g., Hanafi scholars have allowed men to wear articles such as a wristwatch). However all scholars agree that it is lawful for women to wear such limb-encompassing articles. 818 The Prophet (May Allah bless him and give him peace) is not recorded to have worn a limb-encompassing article without a legitimate need. 819 The Maliki scholars state that Sa`id ibn Musayyab was speaking based upon a known practice of the Prophet (May Allah bless him and give him peace). 572

Notes of Sources for Main Text If they indulge in these, they sacrifice a sheep, Feed the poor six liters, or three days a fast keep.

Proof(s) from Secondary Text(s): 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… [KF: volume 1: page 162: line(s) 1-6: {book of Hajj; question 43; middle}]

Proof from Primary Text(s): Ka`b ibn `Ujrah 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`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}]

1014 Guiding Helper Line #1287-1288 Guiding Helper Excerpt: If they kill a creature, they must pay a ransom According to the creature's size (except for some) .

Proof(s) from Secondary Text(s): 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. [KF: volume 1: page 167: line(s) 5-9: {book of Hajj; question 60; beginning}]

Proof from Primary Text(s): 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}]

1015 Guiding Helper Line #1289 Guiding Helper Excerpt: Caressing and kissing is unlawful to do.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

1016 Guiding Helper Line #1290 Guiding Helper Excerpt: And intercourse makes `Umrah/Hajj no longer true.

Proof(s) from Secondary Text(s): Hajj and `Umrah 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, `Umrah and Hajj are also ruined by masturbating … but only if orgasm is reached. [KF: volume 1: page 162: line(s) 23-25: {book of Hajj; question 45; very beginning}]

Proof from Primary Text(s): 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. 574

Notes of Sources for Main Text [QU: volume 1: page 31: 1-5: {al-Qur'an, chapter 2, verse(s) 197}]

1017 Guiding Helper Line #1291 Guiding Helper Excerpt: So, you'll have to repeat it the next year around.

Proof(s) from Secondary Text(s): There are six wajibs due on the person who has ruined his Hajj or `Umrah: (1) completing the rest of his Hajj or `Umrah…, (2) making up what he ruined; so in the case of `Umrah, 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. [KF: volume 1: page 162: line(s) 32: {book of Hajj; question 46; very beginning}] [KF: volume 1: page 163: line(s) 8-14: {book of Hajj; question 46; middle}]

Proof from Primary Text(s): 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}]

1018 Guiding Helper Line #1292-1294 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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}]

Proof from Primary Text(s): 575

The Guiding Helper Ibn `Umar narrated: …after the Safa-Marwah circuits, the Prophet (May Allah bless him and give him peace) did not come out of the state of sacredness until he finished his wajib essentials of Hajj after sacrificing his sacrificial animals822 on the 10th of Dhu al-Hijjah. Then, he proceeded to the Ka`bah and performed a circumambulation to come out of the state of sacredness fully…. [LM: volume 2: page 45: line(s) 9-12: {Bukhari, Hajj, he who brings his sacrificial animals with him, hadith #1535; Muslim, Hajj, obligation of sacrifice for the mutamatti`, hadith #2159}]

1019 Guiding Helper Line #1295-1296 Guiding Helper Excerpt: It's o.k. to stand in the shade of something firm Raised from the ground to avoid burns of epiderm.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): And He has not placed on you in the din any undue hardship. [QU: volume 1: page 341: line(s) 10-11: {al-Qur'an; chapter 22; verse 78}]

1020 Guiding Helper Line #1297 Guiding Helper Excerpt: It is o.k. to carry something on one's head,

Proof(s) from Secondary Text(s): 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}]

Proof from Primary Text(s): And He has not placed on you in the din any undue hardship. [QU: volume 1: page 341: line(s) 10-11: {al-Qur'an; chapter 22; verse 78}] 822

Sacrificing the animal is done after stoning the largest pillar in Mina. Thus, the Maliki scholars say that Ibn `Umar was trying to convey that part of the person's sacredness goes away after stoning the largest pillar; and then the person becomes fully unsacred after performing the following wajib-essential Circumambulation of the 10th of Dhu al-Hijjah. 576

Notes of Sources for Main Text 1021 Guiding Helper Line #1298 Guiding Helper Excerpt: To bathe without soap,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) took a bath before entering into the state of sacredness for his Hajj. [AM: volume 1: page 330: line(s) 9-10: {Tirmidhi, Hajj, volume 3, page 183}] The Prophet (May Allah bless him and give him peace) also took a bath before standing in `Arafah in his Hajj. [AM: volume 1: page 330: line(s) 12: {Malik, Hajj, volume 1, page 322}]

1022 Guiding Helper Line #1298 Guiding Helper Excerpt: to sleep on a pillow/bed,

Proof(s) from Secondary Text(s): 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.

Proof(s) from Primary Text(s): And He has not placed on you in the din any undue hardship. [QU: volume 1: page 341: line(s) 10-11: {al-Qur'an; chapter 22; verse 78}]

1023 Guiding Helper Line #1299-1300 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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}]

Proof from Primary Text(s): And He has not placed on you in the din any undue hardship. [QU: volume 1: page 341: line(s) 10-11: {al-Qur'an; chapter 22; verse 78}]

1024 Guiding Helper Line #1301-1302 Guiding Helper Excerpt: 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.

1025 Guiding Helper Line #1303-1305 Guiding Helper Excerpt: `Umrah is sunnah … Like Hajj, you must be sacred. Then, the House you round. Then, you … go to Safa's hill.

Proof(s) from Secondary Text(s): `Umrah is a sunnah… and consists of circumambulation, Safa-Marwah circuits, and entering sacredness. [KF: volume 1: page 161: line(s) 24: {book of Hajj; question 42; very beginning}]

Proof from Primary Text(s): The Qur'an only mentions Hajj (and not `Umrah) 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

Notes of Sources for Main Text 1026 Guiding Helper Line #1303 Guiding Helper Excerpt: and is performed all year round.

Proof(s) from Secondary Text(s): The time for performing `Umrah 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}]

Proof(s) from Primary Text(s): No definite time for `Umrah has been narrated in the primary texts. It may be performed any day of the year at any time of the day.

1027 Guiding Helper Line #1305 Guiding Helper Excerpt: Then, you pray two units

Proof(s) from Secondary Text(s): It is wajib for circumambulation… to pray two units after finishing it. [KF: volume 1: page 154: line(s) 8: {book of Hajj; question 20; very beginning}]

Proof from Primary Text(s): Ibn `Umar said that the Messenger of Allah (May Allah bless him and give him peace) after reaching Makkah, circumambulated the House seven times. Then, he prayed two units behind the standing place of Ibrahim. And then ran between Safa and Marwah seven times. And in the Messenger of Allah, you indeed have a good example. [{Muslim, Hajj, what a sacred person must do who has come to Makkah, hadith #2172}]

1028 Guiding Helper Line #1306 Guiding Helper Excerpt: Then, you cut your hair or shave it off as you will.

Proof(s) from Secondary Text(s): When the person has completed the Safa-Marwah circuits [of `Umrah] 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}]

Proof(s) from Primary Text(s): 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 fearing824… [QU: volume 1: page 514: line(s) 11-13: {al-Qur'an, chapter 48, verse 27}]

1029 Guiding Helper Line #1307-1308 Guiding Helper Excerpt: But, you must go out away to unsacred land Then come back sacred to tackle the task at hand.

Proof(s) from Secondary Text(s): If the person performing `Umrah 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. [KF: volume 1: page 161: line(s) 26-27: {book of Hajj; question 42; middle}]

Proof from Primary Text(s): `A'ishah said, "…So when we had finished Hajj, the Prophet (May Allah bless him and give him peace) sent me with `Abd al-Rahman ibn Abu Bakr to Tan`im825. And then I performed `Umrah…" [LM: volume 2: page 38: hadith 755: {Bukhari, Hajj, how the menstruating woman should become unsacred ; Muslim, Hajj, types of Ihram and Hajj}]

1030 Guiding Helper Line #1309-1312 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 824

The Prophet (May Allah bless him and give him peace) fulfilled this vision by performing `Umrah. Tan`im is just outside of the sacred territory. The Prophet (May Allah bless him and give him peace) commanding her to go out and come back indicates that one must be in unsacred land for at least a short while in the state of sacredness. 580

825

Notes of Sources for Main Text It is mandub for the person who does not live in Makkah to perform much circumambulation of the Ka`bah as long as he is in Makkah as he will not be able to perform this tremendous act of worship after he leaves Makkah. It is also mandub for him to be careful about respecting the sanctity of Noble Makkah… He should perform many acts of worship and serve Allah Most High by obeying His command and staying away from what He has prohibited. He should also keep to group prayer [at the Ka`bah]… Also when he desires to leave Makkah, it is mandub for him to perform the Farewell Circumambulation as described before… [HM: volume 1: page 64: line(s) 17-22: {explanation of verse(s) 282-285; end}]

Proof(s) from Primary Text(s): 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}] The Prophet (May Allah bless him and give him peace) said, "Whoever performs circumambulation of the House fifty times, he comes out of his sins like the day his mother gave him birth." [{Tirmidhi, Hajj, merit of circumambulation, hadith #794}] The Prophet (May Allah bless him and give him peace) said, "Whoever performs circumambulation of the House and prays two units, it is as if he had freed a slave." [{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}]

1031 Guiding Helper Line #1313-1314 Guiding Helper Excerpt: Don't forget to drink Zamzam water while standing Facing Ka`bah 'till your stomach starts expanding.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 581

The Guiding Helper The Prophet (May Allah bless him and give him peace) said, "Zamzam water is food for the eater and a cure for the sick." [JA: volume 3: page 228: hadith 6557: {Bazar; Tabarani, saghir, hadith #295}] The Prophet (May Allah bless him and give him peace) said, "Zamzam water is useful for whatever it is drank for. So if you drink it as a cure, Allah will cure you. If you drink it as a protection, Allah will protect you. If you drink it to quench your thirst, Allah will quench it" [JA: volume 3: page 228: hadith 6559A: {Hakim, volume 1, page 473}] Ibn `Abbas narrated that the Prophet (May Allah bless him and give him peace) drank Zamzam water while standing." [{Bukhari, drinks, drinking while standing, hadith #5186}] The Prophet (May Allah bless him and give him peace) instructed Ibn `Abbas how to drink Zamzam as narrated by him: When you drink Zamzam water, face the qiblah, mention Allah, take three breaths [one breath after each gulp; thus, there are three gulps taken in total], and drink much Zamzam to fill your ribs [ta!alla`], and when you finish praise Allah Mighty and Majestic. And the Messenger of Allah (May Allah bless him and give him peace) said, "The sign between us and the hypocrites is that they are unable to fill their ribs (drink much) Zamzam water." [{Ibn Majah, Hajj, drinking Zamzam, hadith #3052}]

1032 Guiding Helper Line #1315 Guiding Helper Excerpt: Then, go to visit the Prophet with etiquette:

Proof(s) from Secondary Text(s): 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]. [KF: volume 1: page 160: line(s) 14: {book of Hajj; question 37; very beginning}]

Proof from Primary Text(s): 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

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace) said, "Whoever visits me after my death, it is as if he visited me in my life" [MF: volume 1: page 272: last section in book: {Sakhawi, al-masdar; Ibn `Asakir; al-Tayalasi}] The Prophet (May Allah bless him and give him peace) said, "Whoever visits my grave, my intercession for him becomes obligatory." [MF: volume 1: page 272: last section in book: {Suyuti, al-Jami` al-Saghir; Bayhaqi}]

1033 Guiding Helper Line #1316-1318 Guiding Helper Excerpt:

Become pure. Repent. Enter the Masjid as fit826.

Pray two units and then go to face the Prophet. Send your salam to him.

Proof(s) from Secondary Text(s): 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). [DT: volume 1: page 432: line(s) 10-14: {explanation of verse(s) 286-290; beginning}]

Proof(s) from Primary Text(s): 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." [AM: volume 1: page 114: line(s) 2-3: {Bukhari, formal prayer, when one of you enters the masjid, hadith #425}] The Prophet (May Allah bless him and give him peace) said, "Whoever visits me after my death, it is as if he visited me in my life" [MF: volume 1: page 272: last section in book: {Sakhawi, al-masdar; Ibn `Asakir; al-Tayalasi}]

826 827

The proof for Enter the Masjid as is fit is the same as the proof for line 1140 of the Guiding Helper Now the Maliki scholars have interpreted this as a loose command or recommendation by examining all of the surrounding details. 583

The Guiding Helper The Prophet (May Allah bless him and give him peace) said, "O people, spread the greeting of salam, feed food to people, and pray formal prayers at night while [other] people are asleep and you will enter Paradise in peace." [{Ibn Majah, establishing prayer and its sunnahs, standing at night in prayer, hadith #1324}]

1034 Guiding Helper Line #1318-1319 Guiding Helper Excerpt: But then, do not forget .

Abu Bakr on the right and `Umar at his side

Proof(s) from Secondary Text(s): Then, it is mandub to turn to the right about a forearm's length and to say, "Assalamu `alaykum, O Abu Bakr…"…Then it is mandub to turn to the [right again] about a forearm's length and say, "Assalamu `alaykum, O Abu &af% al-Fārūq828…" [DT: volume 1: page 432: line(s) 18-20: {explanation of verse(s) 286-290; first fourth}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "O people, spread the greeting of salam, feed food to people, and pray formal prayers at night while [other] people are asleep and you will enter Paradise in peace." [{Ibn Majah, establishing prayer and its sunnahs, standing at night in prayer, hadith #1324}]

1035 Guiding Helper Line #1320 Guiding Helper Excerpt: Ask for pure forgiveness and the Garden to abide.

Proof(s) from Secondary Text(s): [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… [DT: volume 1: page 433: line(s) 5-6: {explanation of verse(s) 286-290; first fourth}]

Proof(s) from Primary Text(s): 828

This is `Umar ibn al-Khattab's nickname. Please note that `Umar 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 `Umar on his left Ask for pure forgiveness without a sin left. As this could cause confusion, we modified the verses above. 584

Notes of Sources for Main Text … 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. [QU: volume 1: page 88: line(s) 11-13: {al-Qur'an, chapter 4, verse(s) 64}] O Allah give us what you promised us [of Paradise in the next life] on [tongues of] Your messengers and do not humiliate us on the Day Resurrection. Indeed, you do not break promises. [QU: volume 1: page 75: line(s) 14-15: {al-Qur'an, chapter 3, verse(s) 194}] The Prophet (May Allah bless him and give him peace) said, "When a servant is put in his grave and the people turn back away [to go home] and he even hears the striking of their shoes on the ground829, two angels come to him and make him sit up. And they ask him…, 'What did you say about this man, [Prophet] Muhammad?'. The servant then says, 'I bear witness that he is the servant and Messenger of Allah.' And then it is said to him, 'Look at your place in the Hellfire for we have replaced it with a place in Paradise.' As for the disbeliever and the hypocrite, he says, 'I don't know. … And then he is hit with an iron rod between his ears that makes him scream a scream that those around him hear.' [{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}]

1036 Guiding Helper Line #1321 Guiding Helper Excerpt: Ask Allah to make you die as a believer,

Proof(s) from Secondary Text(s): [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). [DT: volume 1: page 433: line(s) 13-14: {explanation of verse(s) 286-290; second fourth}]

Proof(s) from Primary Text(s): … 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 1037 Guiding Helper Line #1322 Guiding Helper Excerpt:

To shield you from turmoils831 and the Great Deceiver.

Proof(s) from Secondary Text(s): 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 `Isa will kill him. [LM: volume 3: page 312: footnote 1856-1857: {explanation of hadith #1856}]

Proof(s) from Primary Text(s): 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}]

1038 Guiding Helper Line #1323-1324 Guiding Helper Excerpt: Ask Allah to make life, death, and afterlife good. Ask Him to save you from being Hellfire's wood.

Proof(s) from Secondary Text(s): [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. [DT: volume 1: page 433: line(s) 6-7: {explanation of verse(s) 286-290; first fourth}]

Proof(s) from Primary Text(s): … 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

Notes of Sources for Main Text And among people [i.e. the good ones] are those that say: O our Lord give us good in this world and good in the next world and save us from the punishment of the Hellfire. [QU: volume 1: page 31: line(s) 11-14: {al-Qur'an, chapter 2, verse(s) 200-201}]

1039 Guiding Helper Line #1325 Guiding Helper Excerpt: Ask for everything else you want to come your way.

Proofs from Secondary Text(s): 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}]

Proof from Primary Text(s): 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}] 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}]

1040 Guiding Helper Line #1326 Guiding Helper Excerpt: Ask the Prophet to intercede on Judgement Day.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

1041 Guiding Helper Line #1327 Guiding Helper Excerpt: Then, hurry up and return to your home and land.

Proof(s) from Secondary Text(s): 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." [DT: volume 1: page 433: line(s) 14-15: {explanation of verse(s) 286-290; second fourth}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "A journey is a small punishment (qi!`ah mina l`adhāb) that prevents one of you from his food, drink, and his sleep. So when one of you has fulfilled your purpose, let him hurry his return to his family." [{Bukhari, Hajj, a journey is a piece of punishment, hadith #1677}]

1042 Guiding Helper Line #1328 Guiding Helper Excerpt: Enter in midmorning with gifts of bliss at hand.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 433: line(s) 16-17: {explanation of verse(s) 286-290; second fourth}]

Proof(s) from Primary Text(s): Jabir ibn `Abdullah 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

Notes of Sources for Main Text [{Bukhari, Hajj, the person should not enter upon his wife at night after returning to Madinah, hadith #1674}] The Prophet (May Allah bless him and give him peace) said, "Give gifts to each other since giving gifts gets rid of ill feeling. And let not one neighbor consider part of a sheep drumstick too small to give to his neighbor." [{Tirmidhi, al-Wala' wa l-hibah (gifts), Prophet's encouragement to give gifts, hadith #2056}]

1043 Guiding Helper Line #1329-1330 Guiding Helper Excerpt: It's wrong to tell someone for them you'll do something And not do it. So, don't practice false promising.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Allah will not take you to account for the unintentional words in your oath; rather, he will take you to account for what your hearts intended with the oaths. So, the expiation [of breaking such an oath (made with Allah's names or attributes)] is feeding ten poor people from about the type of food you feed your families with - or you may choose to clothe these [ten poor people] - or you may choose to free a slave. But whoever is unable to find, let him fast three days. That is the expiation of your oaths when you swear. And guard over your oaths. Thus, Allah clarifies His signs so that you may be thankful. [QU: volume 1: page 122: line(s) 10-15: {al-Qur'an, chapter 5, verse(s) 89}]

1044 Guiding Helper Line #1331-1332 Guiding Helper Excerpt: It's a big crime if you said, "By Allah, I swear That I'll do it."

Proof(s) from Secondary Text(s): The twenty-third enormity is the purposely (swearing) a false promise. [{Imam al-Dhahabi's Book of Enormities; enormity #23}]

Proof(s) from Primary Text(s):

589

The Guiding Helper Allah will not take you to account for the unintentional words in your oath; rather, he will take you to account for what your hearts intended with the oaths. So, the expiation [of breaking such an oath (made with Allah's names or attributes)] is feeding ten poor people from about the type of food you feed your families with - or you may choose to clothe these [ten poor people] - or you may choose to free a slave. But whoever is unable to find, let him fast three days. That is the expiation of your oaths when you swear. And guard over your oaths. Thus, Allah clarifies His signs so that you may be thankful. [QU: volume 1: page 122: line(s) 10-15: {al-Qur'an, chapter 5, verse(s) 89}]

1045 Guiding Helper Line #1332-1335 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 144: line(s) 3-5: {book 8; chapter 3; section 1; beginning}] And it is a precondition for the poor person being given that he be Muslim and free… As for giving clothing [in expiation], the smallest amount for the man is a piece of cloth that covers his entire body [neck down]. As for the woman, she must be given clothing in which she can perform the formal prayer, which consists of a robe and a head scarf833. [QF: volume 1: page 144: line(s) 10-12: {book 8; chapter 3; section 1; middle}] As for fasting (in expiation), one need not keep fasts on three successive days. [QF: volume 1: page 144: line(s) 21: {book 8; chapter 3; section 1; end}]

Proof(s) from Primary Text(s): 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.

832 833

Please refer to appendix 1.1 to learn that 1 mudd is equivalent to 0.51 dry liters or about a half liter. The objectives stated above can be fulfilled for the average size man/woman by two square meters of cloth material. 590

Notes of Sources for Main Text [QU: volume 1: page 122: line(s) 10-15: {al-Qur'an, chapter 5, verse(s) 89}]

1046 Guiding Helper Line #1336 Guiding Helper Excerpt: There's no expiation if you made an exception

Proof(s) from Secondary Text(s): 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]. [QF: volume 1: page 145: line(s) 13-15: {book 8; chapter 3; section 2; beginning}]

Proof(s) from Primary Text(s): Allah will not take you to account for the unintentional words in your oath; rather, he will take you to account for what your hearts intended with the oaths. So, the expiation [of breaking such an oath (made with Allah's names or attributes)] is feeding ten poor people from about the type of food you feed your families with - or you may choose to clothe these [ten poor people] - or you may choose to free a slave. But whoever is unable to find, let him fast three days. That is the expiation of your oaths when you swear. And guard over your oaths. Thus, Allah clarifies His signs so that you may be thankful. [QU: volume 1: page 122: line(s) 10-15: {al-Qur'an, chapter 5, verse(s) 89}] 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}]

1047 Guiding Helper Line #1337-1338 Guiding Helper Excerpt: With your tongue connected with what you did promise Intending cancellation if you were to miss.

Proof(s) from Secondary Text(s): 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 [QF: volume 1: page 145: line(s) 17-24: {book 8; chapter 3; section 2; middle}]

Proof(s) from Primary Text(s): Allah will not take you to account for the unintentional words in your oath; rather, he will take you to account for what your hearts intended with the oaths. So, the expiation [of breaking such an oath (made with Allah's names or attributes)] is feeding ten poor people from about the type of food you feed your families with - or you may choose to clothe these [ten poor people] - or you may choose to free a slave. But whoever is unable to find, let him fast three days. That is the expiation of your oaths when you swear. And guard over your oaths. Thus, Allah clarifies His signs so that you may be thankful. [QU: volume 1: page 122: line(s) 10-15: {al-Qur'an, chapter 5, verse(s) 89}] 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}]

1048 Guiding Helper Line #1339-1341 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

1049 Guiding Helper Line #1339-1341 Guiding Helper Excerpt: So, don't vow to do acts whose easiness you doubt.

Proof(s) from Secondary Text(s): 592

Notes of Sources for Main Text 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}]

Proof(s) from Primary Text(s): 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.

1050 Guiding Helper Line #1343-1346 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 149: line(s) 7-8: {book 9; chapter 1; very beginning}]

Proof(s) from Primary Text(s): Say, "I do not find in what was revealed to me any [food] to be unlawful for the eater except that it be an unslaughtered animal, blood spilled forth, or the flesh of a pig - these things are filth -, or corrupted with a sacrifice to other than Allah. But, whoever is forced out [out of dire hunger], indeed your Lord is Forgiving and Merciful [QU: volume 1: page 147: line(s) 8-12: {al-Qur'an; chapter 6; verse 145}] O you who believe, wine835, gambling, idols, and divining arrows are filth from the action of Shaytan. So avoid it (i.e. this filth) so that you may be successful…. [QU: volume 1: page 123: line(s) 1-2: {al-Qur'an; chapter 5; verse 90}]

834

This is why vowing to do difficult acts is not a good idea. The scholars include with wine other intoxicating substances based on hadith of the Prophet which clarify that intoxicants are all unlawful filth even if they are not made from the fermenting of grapes/dates. 593

835

The Guiding Helper 1051 Guiding Helper Line #1347-1348 Guiding Helper Excerpt: But, you shouldn't eat, drink, or sniff any poison, Or something that will kill you for any reason.

Proof(s) from Secondary Text(s): 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]… [QF: volume 1: page 149: line(s) 7-9: {book 9; chapter 1; very beginning}]

Proof(s) from Primary Text(s): 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}]

1052 Guiding Helper Line #1349-1350 Guiding Helper Excerpt: You can eat any creature including a snail Except for a pig or human (female or male).

Proof(s) from Secondary Text(s): Imam al-Tartusi has said that the Maliki school has decided in one of two narrations (i.e. the narration of `Iraq) 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. [QF: volume 1: page 149: line(s) 11-13: {book 9; chapter 1; very beginning}]

Proof(s) from Primary Text(s):

836

Most scholars that follow Abu Bishr Ishaq state that all believers will eventually exit the Hellfire and any primary text evidence that states that a believer will stay in the Hellfire forever is just emphasizing the fact that he will stay in the Hellfire for many life spans (e.g., seven thousand years). Reference: [{al-Aqa'id al-Nasafiyyah, middle of matn, words "And the believers who have major sins will not stay in the Hellfire forever}] 837 We are narrating the opinion in these Guiding Helper texts that only two types of creatures are disliked: (1) predatory land mammals and (2) domesticated animals with hooves (i.e. donkey, mule, horse, pony, etc.). 594

Notes of Sources for Main Text Say, "I do not find in what was revealed to me any [food] to be unlawful for the eater except that it be an unslaughtered animal, blood spilled forth, or the flesh of a pig - these things are filth -, or corrupted with a sacrifice to other than Allah. But, whoever is forced out [out of dire hunger], indeed your Lord is Forgiving and Merciful [QU: volume 1: page 147: line(s) 8-12: {al-Qur'an; chapter 6; verse 145}] Abu Musa al-Ash`ari said that he saw the Prophet (May Allah bless him and give him peace) said, "I saw the Prophet (May Allah bless him and give him peace) eating a chicken838." [{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}] When the Prophet (May Allah bless him and give him peace) was asked about the water of the sea/ocean, he replied, "Its water is a purifying agent and its [unslaughtered] dead creatures are lawful [to eat]841". [AM: volume 1: page 61: line(s) 12: {Abu Dawud (Purification), volume 1, page 21; Tirmidhi (Purification), volume 1, page(s) 100-101; Nisa'i (chapter on the water of the sea), volume 1, page 44; Ibn Majah (Purification), volume 1, page 136; Malik (Purification), volume 1, page22}]

1053 Guiding Helper Line #1351 Guiding Helper Excerpt: But for a land creature with blood flow in its life,

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 157: line(s) 26-27: {book 9; chapter 5; section 2; issue 1}] [QF: volume 1: page 158: line(s) 1: {book 9; chapter 5; section 2; issue 1}]

838

This sets the general rule that birds are mubah to eat. However, authentic scholars have differed about certain types of carnivorous birds and one's with a certain type of cloven hoof. We are narrating the opinion that all birds are mubah to eat. And it is only predatory land mammals and domesticated ones with hooves that are disliked to eat. 839 This sets the general rule that all reptiles (even if predatory like a lizard) are mubah to eat. 840 This sets the general rule that all insects are mubah to eat. 841 This sets the general rule that all sea creatures are mubah to eat. 595

The Guiding Helper As for the sea creature which does not have a long life-cycle on land, it does not need to be slaughtered [before eaten]. [QF: volume 1: page 158: line(s) 5: {book 9; chapter 5; section 2; issue 1}]

Proof(s) from Primary Text(s): Say, "I do not find in what was revealed to me any [food] to be unlawful for the eater except that it be an unslaughtered 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 [QU: volume 1: page 147: line(s) 8-12: {al-Qur'an; chapter 6; verse 145}] When the Prophet (May Allah bless him and give him peace) was asked about the water of the sea/ocean, he replied, "Its water is a purifying agent and its [unslaughtered] dead creatures are lawful [to eat]843". [AM: volume 1: page 61: line(s) 12: {Abu Dawud (Purification), volume 1, page 21; Tirmidhi (Purification), volume 1, page(s) 100-101; Nisa'i (chapter on the water of the sea), volume 1, page 44; Ibn Majah (Purification), volume 1, page 136; Malik (Purification), volume 1, page22}]

1054 Guiding Helper Line #1352, 1353 Guiding Helper Excerpt: You must cut its two veins… And also its windpipe. …

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text [{Muslim, sacrificial animals, permissibility of sacrificing with everything that causes blood to gush forth, hadith #3638}] The Prophet (May Allah bless him and give him peace) said, "Is not animal sacrifice except from the lower neck (labbah) or throat (halq)." [{Abu Dawud, sacrificial animals, what has come about slaughtering fallen animals, hadith #2442}]

1055 Guiding Helper Line #1352 Guiding Helper Excerpt: …without lifting the knife,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

1056 Guiding Helper Line #1353-1354 Guiding Helper Excerpt: ….And if you don't do such, …the creature you can't munch.

Proof(s) from Secondary Text(s): If the person leaves out one of the three wajibs of the slaughter technique, the animal is not eaten. [QF: volume 1: page 160: line(s) 17-18: {book 9; chapter 5; section 4; end}]

844

Blood is spilled forth in great quantities (anhara in the hadith) when the two artery veins that run down the neck or sides of the animal is cut. Now in order to cut these two veins properly, one must also cut the animal's windpipe which is between them. 845 In the Guiding Helper, we have narrated Sahnun's stricter opinion but pray that the slaughter of those who tried their best to finish the cut in one shot is still accepted and lawful to eat. 597

The Guiding Helper Proof(s) from Primary Text(s): Say, "I do not find in what was revealed to me any [food] to be unlawful for the eater except that it be an unslaughtered animal846, blood spilled forth, or the flesh of a pig - these things are filth -, or corrupted with a sacrifice to other than Allah. But, whoever is forced out [out of dire hunger], indeed your Lord is Forgiving and Merciful [QU: volume 1: page 147: line(s) 8-12: {al-Qur'an; chapter 6; verse 145}] The Prophet (May Allah bless him and give him peace) said, "Whatever causes blood to gush forth and the name of Allah is mentioned over it, eat it847…." [{Muslim, sacrificial animals, permissibility of sacrificing with everything that causes blood to gush forth, hadith #3638}] The Prophet (May Allah bless him and give him peace) said, "Is not animal sacrifice except from the lower neck (labbah) or throat (halq)." [{Abu Dawud, sacrificial animals, what has come about slaughtering fallen animals, hadith #2442}]

1057 Guiding Helper Line #1354 Guiding Helper Excerpt: With intent…

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Actions are only according to their intentions and every man shall have only what he intends848". [{Bukhari, hadith #1}]

1058 Guiding Helper Line #1354

846

The word maytah in Arabic refers to a dead unslaughtered animal. It is only in the past century that we have seen Arabs claiming that a maytah refers to some other type of animal. And it is due to the weakening of the knowledge of the Arabic language among Arabs themselves that such incorrect interpretations have started to abound. 847 The implication here is that if such is not done, the animal is not eaten. 848 Thus, almost all actions in the Maliki school must be begun by an explicit intention with the heart optionally along with uttered words. 598

Notes of Sources for Main Text Guiding Helper Excerpt: …in its life, …

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Say, "I do not find in what was revealed to me any [food] to be unlawful for the eater except that it be an unslaughtered animal849, blood spilled forth, or the flesh of a pig - these things are filth -, or corrupted with a sacrifice to other than Allah. But, whoever is forced out [out of dire hunger], indeed your Lord is Forgiving and Merciful [QU: volume 1: page 147: line(s) 8-12: {al-Qur'an; chapter 6; verse 145}]

1059 Guiding Helper Line #1355-1356 Guiding Helper Excerpt: Yes. Some animals are disliked like dogs and mules. But, you can eat them following the above rules.

Proof(s) from Secondary Text(s): As for predatory mammals, such as a lion, wolf, cheetah, bear, tiger, dog, etc., they are disliked to consume… [QF: volume 1: page 149: line(s) 22-23: {book 9; chapter 1; issue 2; beginning}] As for hoofed animals, horses are disliked to consume… and the donkey is greatly disliked… The mule is treated likewise. As for the wild ass, it is mubah to consume. [QF: volume 1: page 150: line(s) 6-9: {book 9; chapter 1; issue 4; beginning}]

Proof(s) from Primary Text(s): `Ali 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

The word maytah in Arabic refers to a dead unslaughtered animal. It is only in the past century that we have seen Arabs claiming that a maytah refers to some other type of animal. And it is due to the weakening of the knowledge of the Arabic language among Arabs themselves that such incorrect interpretations have started to abound. 850 The Maliki scholars have interpreted the Prophet's command above as a recommendation against the act and not a strict prohibition. 599

The Guiding Helper [{Ibn Majah, hunting, eating predatory mammals with sharp teeth, hadith #3224}] The Prophet (May Allah bless him and give him peace) was asked about animal fat, cheese, and wild donkeys (firā') and he replied, "The lawful is what Allah has made lawful in the Book [i.e. the Qur'an]. And the unlawful is what Allah has made unlawful in the Book [i.e. the Qur'an]. And whatever He has kept quiet about, it is among the things He has forgiven.” [{Tirmidhi, clothing, wearing donkey skin, hadith #1648}]

1060 Guiding Helper Line #1357 Guiding Helper Excerpt: Follow the sunnahs: Start cutting with "Bismilllah".

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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…." [{Muslim, sacrificial animals, permissibility of sacrificing with everything that causes blood to gush forth, hadith #3638}] And do not eat from that which Allah’s name was not mentioned on. Indeed it is a deviation and the shaytans inspire their friends so that they argue with you. And if you obey them, then you will be among the polytheists. [QU: volume 1: page x: line(s) x: {al-Qur'an; chapter 6; verse 121}]

1061 Guiding Helper Line #1358-1360 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 851

As such is the definition of a stressed sunnah. We have called uttering "Bismillah" while slaughtering to be a stressed sunnah. 600

Notes of Sources for Main Text 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}]

Proof(s) from Primary Text(s): Jabir ibn `Abdullah narrated that the Prophet (May Allah bless him and give him peace) sacrificed his two `Id 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, `Abdullah ibn Qurt, 1st musnad of the Kufi narrators, hadith #18292; Abu Dawud, al-manasik, the sacrificial animal that becomes de-capacitated before reaching Makkah]

1062 Guiding Helper Line #1361-1362 Guiding Helper Excerpt: A sane person must wield the instrument employed. He must not worship an idol nor the God void.

Proofs from Secondary Text(s): 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}]

Proof from Primary Text(s): 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}]

1063 Guiding Helper Line #1363-1364 Guiding Helper Excerpt: Next are some laws for those that hunt wild animals. The hunter says "Bismillah" when the trigger he pulls

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 153: line(s) 7-8: {book 9; chapter 4; section 1}]

Proof(s) from Primary Text(s): 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}]

1064 Guiding Helper Line #1365 Guiding Helper Excerpt: After choosing the animal.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text [QF: volume 1: page 153: line(s) 6-7: {book 9; chapter 4; section 1}]

Proof(s) from Primary Text(s): 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}]

1065 Guiding Helper Line #1365-1366 Guiding Helper Excerpt: ..Then, he follows To where the weapon went as the creature's blood flows.

Proof(s) from Secondary Text(s): The fourth precondition is that the hunter follows his target after sending the hunting dog or shooting his weapon. [QF: volume 1: page 153: line(s) 6-7: {book 9; chapter 4; section 1}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page x: line x: {al-Qur’an, chapter 5, verse(s) 3}] A man came to the Prophet (May Allah bless him and give him peace) and said, “O Messenger of Allah, I have hunting dogs so give me the legal ruling about them.” The Prophet answered, “Whatever your dogs catch for you, eat it.” The man asked, “Even if the dog has [already] killed the prey?” The Prophet replied, “(Yes) even if it has killed the prey.” The men then asked, “Give me the legal ruling for hunting with my bow [and arrow].” The Prophet (May Allah bless him and give him peace) said, “What your arrow hits, eat it.” The man asked, “Even if the animal goes out of sight?” The Prophet replied, “(Yes) even if the animal goes out of sight [even though you tried to follow it] as long as you do not find in it an arrow other than the one you hit it with….

855 856

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. All this shows that a hunted animal that dies from a secondary cause is not lawful to intake and is considered impure. 603

The Guiding Helper [{al-Nisa’i, hunting and sacrificing, dispensation about the price/sale of hunting dogs, hadith #4222}]

1066 Guiding Helper Line #1367-1368 Guiding Helper Excerpt: If it's still alive, he does what we said before To make the animal lawful to eat and pure.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 [QU: volume 1: page x: line x: {al-Qur’an, chapter 5, verse(s) 94}] Unlawful for you is the unsacrificed dead animal, blood, pig flesh, that which was sacrificed to other than Allah, the animal that was choked to death, the animal that was beat to death, the animal that fell from a height, the animal that was pierced by horns, and what a predatory animal has eaten except that which you sacrifice [having reached it in its life]857. Also unlawful for you is what was slaughtered [and consecrated] to idols and that you use divining arrows. All this is a deviation. Today, the disbelievers have despaired from [harming] your din; so, do not fear them, but fear Me. Today, I have completed My favor on you and am pleased with Islam as a din for you. But, whoever is forced out of hunger not purposely transgressing, then indeed Allah is [for him] forgiving and merciful. [QU: volume 1: page x: line x: {al-Qur’an, chapter 5, verse(s) 3}]

1067 Guiding Helper Line #1369-1370 Guiding Helper Excerpt: If it's already dead, then he has to make sure That what he did send was what made its life no more.

Proof(s) from Secondary Text(s):

857

The predatory animal here could also be the dog which the hunter has sent towards the prey. This shows that if it is feasible for the hunter, he must try to catch the animal in its life and sacrifice it. If the animal is very large or very dangerous, then the hunter can try his best anyway if he does not have tranquilizer darts, a stun gun, or other subduing device to allow him to perform a sacrifice on the wounded animal. 604

Notes of Sources for Main Text …If the hunter reaches the animal seeing that it is dead, it is not eaten except if he is sure that his hunting dog or weapon is what killed it. [QF: volume 1: page 153: line(s) 11-12: {book 9; chapter 4; section 1; precondition 6}]

Proof(s) from Primary Text(s): 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]858. 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. [QU: volume 1: page x: line x: {al-Qur’an, chapter 5, verse(s) 3}] A man came to the Prophet (May Allah bless him and give him peace) and said, “O Messenger of Allah, I have hunting dogs so give me the legal ruling about them.” The Prophet answered, “Whatever your dogs catch for you, eat it.” The man asked, “Even if the dog has [already] killed the prey?” The Prophet replied, “(Yes) even if it has killed the prey.” The men then asked, “Give me the legal ruling for hunting with my bow [and arrow].” The Prophet (May Allah bless him and give him peace) said, “What your arrow hits, eat it.” The man asked, “Even if the animal goes out of sight?” The Prophet replied, “(Yes) even if the animal goes out of sight [even though you tried to follow it] as long as you do not find in it an arrow other than the one you hit it with…. [{al-Nisa’i, hunting and sacrificing, dispensation about the price/sale of hunting dogs, hadith #4222}]

1068 Guiding Helper Line #1371-1372 Guiding Helper Excerpt: When babies are born, say adhan in their right ear Then the Call to Commence in their left so they hear.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 `Ali narrated that the Prophet (May Allah bless him and give him peace) said, “Whoever has a newborn and utters the adhan in the child’s right ear and the iqamah in the child’s left ear, umm al-sibyan860 does not afflict the child861.” [{Abu Ya`la, al-Musili; Ibn al-Sunni, al-yawm wa l-laylah; al-bayhaqi, al-shu`ab al-iman}]

1069 Guiding Helper Line #1373-1374 Guiding Helper Excerpt: On the seventh day, it's sunnah to sacrifice One sheep for a boy or a girl since they're both nice.

Proof(s) from Secondary Text(s): The ruling for the new-birth sacrifice is that it is sunnah. [QF: volume 1: page 166: line(s) 8: {book 10; chapter 4; issue 1}] As for the number of animals that should be sacrificed, it is one sheep for a boy or a girl in the Maliki school… As for the infant that dies before its seventh day, there is no new-birth sacrifice made for him. [QF: volume 1: page 166: line(s) 12-16: {book 10; chapter 4; issue 5] The time for the new-birth sacrifice is the seventh day; this is if the child is born between sunset and dawn; if he is born between dawn and sunset, that day is not counted. [QF: volume 1: page 166: line(s) 18-18: {book 10; chapter 4; issue 6}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, “For a newborn child is an `aqiqah; 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.

860 861

Umm al-#ibyān is a type of bad jinn (Reference: Tuhfah al-Ahwadhi, Sharh al-Tirmidhi, hadith #1436).

It is not valid to argue that there is no merit in giving the iqamah in the left ear of the child because the hadith mentioned was not rigorously authenticated by the popular hadith scholars. One of the reasons for this is that the ruling mandub can be derived from a less-authenticated hadith (please refer to the Notes To Those That Trust Scholars Less in the Preface of these Notes of Sources). Such baseless arguments about authenticity urging people to leave acts narrated by our traditional scholars are the result of unlearned people spreading misguidance and if such baseless arguments cause a person to give up the meritorious act, they are only depriving him of reward. 606

Notes of Sources for Main Text [AM: volume 1: page 443: line(s) 2-3: {Bukhari, `Aqiqah, cleaning filth off of the child, hadith #5049}] The Prophet (May Allah bless him and give him peace) said, “Every newborn is owed862 an `aqiqah. An animal should be sacrificed for the child on the seventh day and the child’s head should be shaven and the child should be given a name [then]863.” [AM: volume 1: page 443: line(s) 3-4: {Ibn Majah, slaughtering, `aqiqah, hadith #3156}] Ibn `Abbas narrated that the Prophet (May Allah bless him and give him peace) sacrificed one sheep [as an `aqiqah] for the birth of Hasan [ibn `Fatimah] and one sheep for Husayn [ibn Fatimah]864.” [AM: volume 1: page 443: line(s) 4: {Abu Dawud, slaughtering, `aqiqah, hadith #2458}]

1070 Guiding Helper Line #1375-1376 Guiding Helper Excerpt: It's mandub to shave the baby's head and birth hair And to choose a good name on the seventh with care.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 166: line(s) 24-26: {book 10; chapter 4; issue 8}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, “Every newborn is owed an `aqiqah. An animal should be sacrificed for the child on the seventh day and the child’s head should be shaven and the child should be given a name [then]865.” [AM: volume 1: page 443: line(s) 3-4: {Ibn Majah, slaughtering, `aqiqah, hadith #3156}]

862

The Maliki scholars state that animal sacrifice for a newborn child is not wajib because the Prophet has told us: “There is no right over [or portion due from] owned property except Zakat [Ibn Majah, Zakat, what Zakat has been given on is not considered a hoarded treasure, hadith #1779]. 863 If it is difficult to perform these acts on the seventh day, then one may perform them on another day, but one will lose some reward for going away from the literal text of the Prophet’s command. 864

The Maliki scholars state the words kabshan kabshan (which is in the singular form unlike kabshāni which is the dual) clearly

indicate that a single sheep was sacrificed for each child. As for hadith which state that two sheep should be sacrificed for the male child and one sheep for the female child, it is not considered by the Maliki scholars to be the end practice of the Prophet (May Allah bless him and give him peace). Other scholars of Jurisprudence who have given differing views have most probably either preserved an earlier action of the Prophet (May Allah bless him and give him peace) or misunderstood an earlier recommendation as a strict command. 865 If it is difficult to perform these acts on the seventh day, then one may perform them on another day, but one will lose some reward for going away from the literal text of the Prophet’s command. 607

The Guiding Helper The Prophet (May Allah bless him and give him peace) said, “You will called on the Day of Resurrection by your names and the names of your fathers, so choose good names.” [ID: volume 2: page 747: (adab al-nikah, choosing a good name for the child): {Abu Dawud, manners, changing names, hadith #4297}]

1071 Guiding Helper Line #1377-1378 Guiding Helper Excerpt: Men, you must keep a beard, but don't let it too long. You should trim your mustache, but shaving it wrong.

Proof(s) from Secondary Text(s): [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. [QF: volume 1: page 383: line(s) 10-11: {book 21; chapter 17; issue 1; beginning}]

Proof(s) from Primary Text(s): `A’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}]

1072 Guiding Helper Line #1379-1381 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 866

We are narrating the following opinions about the beard: a) It is wajib to refrain from shaving the hair on the two bones that hold the teeth (i.e. the beard in Arabic); another valid opinion in the Maliki school is that keeping a beard is not wajib but a sunnah. [QF:V1:167:3-4]. b) It is permissible to shape the beard with a razor and to shave the cheek (e.g., like a goatee). c) Trimming the moustache is a sunnah and shaving it is unlawful. d) Keeping the beard between being very short and very long is a fadilah. 608

Notes of Sources for Main Text As for the traits of a natural lifestyle, they are ten. Five are confined to the head: (1) brushing one's teeth, (2) rinsing one's mouth, (3) cleaning one's nose with water, (4) trimming the mustache (but not shaving it) and growing the beard (but not so much that it gets very long but) [enough] to grab it867. And five are in the rest of the body: (6) using water to clean oneself after urinating or ejecting feces, (7) becoming circumcised, (8) plucking armpit hair, (9) shaving pubic hair, and (10) trimming one's nails… [QF: volume 1: page 383: line(s) 9-12: {book 21; chapter 17; issue 1; beginning}]

Proof(s) from Primary Text(s): `A’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}]

1073 Guiding Helper Line #1382 Guiding Helper Excerpt: All of these things should be done once in a while.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 383: line(s) 9-12: {book 21; chapter 17; issue 1; beginning}]

Proof(s) from Primary Text(s): `A’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 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 [{Nisa’i, beauty, sunnahs of fitrah, hadith #4945}]

1074 Guiding Helper Line #1383-1384 Guiding Helper Excerpt: Converted people don't have to get circumcised. But for small boys and men, it's sunnah and advised.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.” [{Nisa’i, beauty, sunnahs of fitrah, hadith #4945}]

1075 Guiding Helper Line #1385 Guiding Helper Excerpt: Men should wear men's clothes and women should wear their own.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text [{Abu Dawud, clothing, clothing of women, hadith #3575}]

1076 Guiding Helper Line #1386 Guiding Helper Excerpt: But, it's o.k. to wear clothes rented

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The primary texts do not narrate any clear prohibition from this act and all acts are mubah by default.

1077 Guiding Helper Line #1386 Guiding Helper Excerpt: …on loan.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The primary texts do not narrate any clear prohibition from this act and all acts are mubah by default.

1078 Guiding Helper Line #1387 Guiding Helper Excerpt: Men shouldn't wear silk clothes or jewelry of gold.

Proof(s) from Secondary Text(s):

871 872

For more details about this topic, please refer to footnote 2174 of the Explanatory Notes. 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}]

Proof(s) from Primary Text(s): 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}]

1079 Guiding Helper Line #1388 Guiding Helper Excerpt: Gold and silver vessels are unlawful to hold.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

1080 Guiding Helper Line #1389 Guiding Helper Excerpt: It's o.k. to color hair.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 383: line(s) 22-23: {book 21; chapter 17; issue 3; beginning}]

Proof(s) from Primary Text(s): 873

Scholars outside the Maliki school have given easier opinions and stated that keeping such a vessel in one’s possession is permissible as long as it is not used for consuming food with. They take this from the literal interpretation of the hadith above. 612

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace) said, “Indeed the [strict religious] Jews and Christians do not color their hair, so act differently [i.e. color your hair].” [DR: volume 1: page 788: hadith 1639: {Bukhari, hadith of the prophets, mention of the children of Isra’il, hadith #3203}] Ibn `Umar said that he saw the Prophet (May Allah bless him and give him peace) coloring his beard hair with yellow [yellow-orange874] dye – and that was the his favorite dye. [{Nisa’i, beauty, coloring with yellow, hadith 4998}]

1081 Guiding Helper Line #1389-1390 Guiding Helper Excerpt: Since it's disliked

But, don't pluck gray ones,

Proof(s) from Secondary Text(s): It is disliked to pluck gray hair… [QF: volume 1: page 383: line(s) 26: {book 21; chapter 17; issue 3; end}]

Proof(s) from Primary Text(s): 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, `Abdullah ibn `Amr ibn al-`As, hadith #6385}]

1082 Guiding Helper Line #1390 Guiding Helper Excerpt: like a Mohawk, a strip that runs.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 1083 Guiding Helper Line #1391-1392 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): It is lawful for you on a fasting night to have sexual intercourse with your wives. They [your wives] are covering clothing for you and you are covering clothing for 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 black thread of dawn. Then, complete the fast until the night. And do not have sexual intercourse with them [your wives] while you are performing `Itikaf in masjids. These are the boundary limits of Allah; so, do not come near them. Thus, Allah clarifies for people His signs so that they may have taqwa (god-fearing). [QU: volume 1: page 29: line(s) 1-8: {al-Qur'an; chapter 2; verse 187}] Some women from Syria entered upon `A’ishah and after she learned that they were from Syria she commented, “Perhaps you are from that place where the womenfolk enter [female] public bathing houses [naked].” They answered, “Yes.” `Ai’ishah then replied, “As for me, I heard the Prophet (May Allah bless him and give him peace) say, ‘Any woman that takes off [all] her clothes in other than her husband’s house has broken [her covenant] between her and her Lord877.” [AM: volume 2: page 593: line(s) 9-12: {Abu Dawud, public bathing houses, hadith #3495}]

875

Actually, one of the early Maliki scholars said this not in order to recommended this act but to emphasize the fact that all types of gratification are mubah for the husband and wife except anal intercourse. 876 Many traditional scholars state that the fact that Allah likens the husband and wife as clothing for each other alludes to the fact that their relationship is so close and intimate that it is permissible for them to embrace each other without other clothes. 877 The implication in this hadith is that it is permissible for the woman to take off all her clothes in front of her husband. 614

Notes of Sources for Main Text 1084 Guiding Helper Line #1393-1394 Guiding Helper Excerpt: You are not allowed to look at strange naked men From above the knees to below the abdomen.

Proof(s) from Secondary Text(s): 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" }]

Proof(s) from Primary Text(s): 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." [AM: volume 1: page(s) 103: line(s) 5: {Abu Dawud, formal prayer, volume 1, page 130; Ibn Majah, funeral services, volume 1, page 469; Ibn Majah; purification; volume 1; page 204}]

1085 Guiding Helper Line #1395-1396 Guiding Helper Excerpt: Women aren't allowed to look at other women From above the knees to below the abdomen.

Proof(s) from Secondary Text(s): 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. [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" }]

Proof(s) from Primary Text(s): 878

This shows that displaying one's nakedness in public is also unlawful for men. 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. 615 879

The Guiding Helper Some women from Syria entered upon `A’ishah and after she learned that they were from Syria she commented, “Perhaps you are from that place where the womenfolk enter [female] public bathing houses [naked].” They answered, “Yes.” `Ai’ishah then replied, “As for me, I heard the Prophet (May Allah bless him and give him peace) say, ‘Any woman that takes off [all] her clothes in other than her husband’s house has broken [her covenant] between her and her Lord880.” [AM: volume 2: page 593: line(s) 9-12: {Abu Dawud, public bathing houses, hadith #3495}]

1086 Guiding Helper Line #1397-1398 Guiding Helper Excerpt: Men can't look at other than the hands or the face Of unrelated women from the human race.

Proof(s) from Secondary Text(s): 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. [KH: volume 1: page 247: line(s) I16-17: {book of prayer; covering one's nakedness; explanation of Sidi Khalil's statement "And with the unrelated man [everything] except the face and palms" }]

Proof(s) from Primary Text(s): 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}]

1087 Guiding Helper Line #1399-1400 Guiding Helper Excerpt: Men can look at feet, arms, and neck and what's above Of related women whom we will tell you of.

Proof(s) from Secondary Text(s):

880

Now if the woman enters the exclusively-female public bathing place covering their pubic regions and thighs, we are narrating the opinion in these Guiding Helper texts that it is permissible. Thus, there is nothing wrong with an exclusively female swimming pool where the women who attend cover the region between the navel and knees (optionally covering their torso and chest also). 616

Notes of Sources for Main Text Sheikh Khalil means that that the nakedness of the free-woman with a related man (related through blood, breastmilk, or marriage) consists of her entire body except her face and edge body parts, which are: what is above the lower neck (including the head hair), her feet, and her arms. Thus, the related man may not look at her breasts, her chest, nor her calves. [KH: volume 1: page 248: line(s) I5-7: {book of prayer; covering one's nakedness; explanation of Sidi Khalil's statement "And with the related man [everything] except the face and edge body parts" }]

Proof(s) from Primary Text(s): 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}]

1088 Guiding Helper Line #1401-1406 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 177: line(s) 16-19: {book 11; chapter 5; very beginning}] As for the mother category it includes every woman to whom one can trace one's ancestry. Thus, this includes one's direct biological mother, her mothers, one's father's mother, and his grandmothers. As for the daughter category it includes every female descendent traceable back to one. Thus, this includes one's direct biological daughter, her daughters, and the daughters of one's sons even (if they be born several generations later). As for the 881

This indicates that males are not allowed to look at the nakedness of female relatives. 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. 617 882

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]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 353: line(s) 6-8: {chapter 23, verse(s) 31}] There is no harm for [these women] that they go out in front of their fathers, their sons, their brothers, their brothers’ sons, their sisters’ sons, other womenfolk, nor their slaves-servant. And fear Allah [O womenfolk]. Indeed, Allah is a witness over everything. [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}]

1089 Guiding Helper Line #1407-1408 Guiding Helper Excerpt: 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). All of the people who are mentioned up to here in this verse are considered related women. 618

886

Notes of Sources for Main Text No other categories of women were mentioned in the verses of the Qur'an that talk about this subject. And by default, all women are unrelated. Additionally all major scholars of the din past and present have only included the categories of women that we mentioned as being related.

1090 Guiding Helper Line #1409 Guiding Helper Excerpt: But sharing breast milk makes people related too

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 wives887 – 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}]

887

All of the people who are mentioned up to here in this verse are considered related women. 619

The Guiding Helper 1091 Guiding Helper Line #1410-1411 Guiding Helper Excerpt: If it's sucked once from a woman before age two, And it reaches the throat or center of the mouth,

Proof(s) from Secondary Text(s): 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}] [QF: volume 1: page 179: line(s) 1-11: {book 11; chapter 5; section 1; explanation of seven preconditions of relational breast-feeding}]

Proof(s) from Primary Text(s): 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 sisters890, the mothers of your wives, the daughters of your wives [raba’ib] (who are in your houses/custody) of those wives with whom you have had sexual intercourse with – if you have not had sexual intercourse with them, then there is no harm for you [to marry them]. [And also unlawful for you] are your biological son’s wives – and that you join between two sisters except what has already passed. Indeed Allah is forgiving, merciful. [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 4, verse(s) 22-23}] And let mothers breastfeed their infants for a whole two years for he who wishes to complete the period of breastfeeding. 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. Now according to many scholars in the Maliki school, the child does not have to suck the milk directly from the woman. Rather, the woman may collect her breast milk in a container (e.g., via a breast pump) and then freeze the milk – giving it to another suckling child many years later [Reference: {al-Ma`unah `ala madhab al-imam al-madinah, chapter on breast-feeding}]. This ruling is useful for those couples who plan to adopt a child some time after the woman’s breast milk has dried up. 889

890

The Qur’anic verse mentions the giving of breast milk for suckling (ar!a`na) which can be anything from one suck up to a full

feeding. As for hadith which state that breast-feeding involves more than that, we would say that they talk about what breast-feeding normally involves and they do not set strict requirements for the type of breast feeding which can make people related. 620

Notes of Sources for Main Text [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 2, verse(s) 233}] The Prophet (May Allah bless him and give him peace) said, “Sharing milk-mothers makes unlawful what sharing birth mothers makes unlawful.” [AM: volume 1: page 646: line(s) 3-4: {Bukhari, witnessing, witnessing to establish lineage and milkrelatedness, hadith #2451}]

1092 Guiding Helper Line #1412 Guiding Helper Excerpt: And two or more men/women witness with their mouth.

Proof(s) from Secondary Text(s): 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… [QF: volume 1: page 179: line(s) 19-22: {book 11; chapter 5; section 1; explanation of seven preconditions of relational breast-feeding}]

Proof(s) from Primary Text(s): 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.

1093 Guiding Helper Line #1413 Guiding Helper Excerpt: The breast feeder's husband is also related.

Proof(s) from Secondary Text(s): 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 breastmilk… 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 [QF: volume 1: page 179: line(s) 12-15: {book 11; chapter 5; section 1; explanation of seven preconditions of relational breast-feeding}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said to `A’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}]

1094 Guiding Helper Line #1414-1415 Guiding Helper Excerpt: Next are some rules for marriage, since it's related. To someone that's related, you can't get married,

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 177: line(s) 16-19: {book 11; chapter 5; very beginning}]

Proof(s) from Primary Text(s): 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 milkrelatedness, hadith #2451}]

1095 Guiding Helper Line #1416-1417 Guiding Helper Excerpt: Nor to the sister of with whom you're now married, Nor to either of her aunts all at the same time.

892 893

This shows that all of the bonds that are establishes through blood lineage are established through sharing breast milk. This includes the granddaughter as explained later on in the section. 622

Notes of Sources for Main Text Proof(s) from Secondary Text(s): And there are twenty-three types of women that one is not allowed to marry but this prohibition may be lifted if conditions change: (1) the woman who leaves Islam after being Muslim, (2) a non-Muslim other than a Jew or a Christian, (3) a fifth wife while having four others, (4) a woman who is already married to another man, (5) a woman who is in her waiting period [from divorce from or death of her husband], (6) a woman who was raped or committed fornication but still has not gone through three menstrual bleedings, (7) the pregnant woman, (8) one's formal wife who has three divorce counts on her, (8) a shared female slave, (9) the non-Muslim female slave, (10) the Muslim female slave for a man who has enough sustenance to support a free woman, (11) son's female slave, (12) one's own female slave [until she is freed], (13) one's female slave master, (14) mother of one's slave master, (15) the sacred woman during Hajj, (16) the sick woman near death, (17) the sister of one's wife, (18) the maternal aunt (mother's sister) of one's wife, (19) the paternal aunt (father's sister) of one's wife - for these last three categories, it is not lawful to stay married to one's wife and take these related women as simultaneous wives…. [QF: volume 1: page 177: line(s) 16-19: {book 11; chapter 5; very beginning}]

Proof(s) from Primary Text(s): 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 wives – 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}] 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}]

1096 Guiding Helper Line #1418 Guiding Helper Excerpt: Take only one wife if you can't give equal time.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 184: line(s) 1-3: {book 11; chapter 6; issue 2; beginning}]

Proof(s) from Primary Text(s): .. 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 [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 4, verse(s) 3}]

1097 Guiding Helper Line #1419-1420 Guiding Helper Excerpt: Muslim women may marry only Muslim men. Muslim men may marry a Jew or a Christian.

Proof(s) from Secondary Text(s): 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 derivative rulings}]

Proof(s) from Primary Text(s): Today, lawful for you are good things. And the food of the People of the Scripture is lawful for you and your food is lawful for them. And [lawful for you are] the chaste believing women and the chaste women from the People given Scripture before you – after you have given them their marriage payments in piety and not in prostitution nor may you take [women] as (girl)friends [akh!ān]. And whoever disbelieves in faith, his works have become worthless and in the next world he will be among the losers. [QU: volume 1: page x: line x: {al-Qur’an, chapter 5, verse(s) 5}]

1098 Guiding Helper Line #1421-1422 Guiding Helper Excerpt: Don't be alone with an unrelated woman In closed quarters without having a third human.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text 1099 Guiding Helper Line #1423 Guiding Helper Excerpt: Try your best not to touch women unrelated

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

1100 Guiding Helper Line #1424 Guiding Helper Excerpt: Except in necessities like wounds medicated.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

1101 Guiding Helper Line #1425 Guiding Helper Excerpt: Boys and girls should have separate beds after age ten.

Proof(s) from Secondary Text(s): Children should be provided separate beds at age seven; and another valid opinion is that they should be provided separate beds at age ten. [QF: volume 1: page 386: line(s) 3-4: {book 21; chapter 17; section 2; end}]

Proof(s) from Primary Text(s): 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}]

1102 Guiding Helper Line #1426 Guiding Helper Excerpt: So, next to only your spouse lie down after then.

Proof(s) from Secondary Text(s): 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}] [QF: volume 1: page 386: line(s) 1-2: {book 21; chapter 17; section 2; middle}] 626

Notes of Sources for Main Text Proof(s) from Primary Text(s): Today, lawful for you are good things. And the food of the People of the Scripture is lawful for you and your food is lawful for them. And [lawful for you are] the chaste believing women and the chaste women from the People given Scripture before you – after you have given them their marriage payments in piety and not in prostitution nor may you take [women] as (girl)friends [akh!ān]. And whoever disbelieves in faith, his works have become worthless and in the next world he will be among the losers. [QU: volume 1: page x: line x: {al-Qur’an, chapter 5, verse(s) 5}] 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}]

1103 Guiding Helper Line #1427-1428 Guiding Helper Excerpt: Companionship for most people is a real need. It also helps to continue the human seed.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 1104 Guiding Helper Line #1429-1430 Guiding Helper Excerpt: Marriage can be wajib, mandub, makruh, haram, Or mubah. But, we'll tell you when; so, remain calm.

Proof(s) from Secondary Text(s): 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 `Asim's statement: And as far is marriage is concerned…"}]

Proof(s) from Primary Text(s): Refer to proofs below.

1105 Guiding Helper Line #1431-1433 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 168: line(s) 9-12: {book 11; chapter 1; issue 1}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text [AM: volume 1: page 473: line(s) 8: {Bukhari, marriage, the Prophet’s statement: Whoever is able, hadith #4677}]

1106 Guiding Helper Line #1434 Guiding Helper Excerpt: If you're able but don't fear, it's of mandub sort.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 168: line(s) 9-12: {book 11; chapter 1; issue 1}]

Proof(s) from Primary Text(s): 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}]

1107 Guiding Helper Line #1435-1436 Guiding Helper Excerpt: Marriage is makruh if you don't fear wrong but fear That you will not carry out its rights there and here.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 168: line(s) 9-12: {book 11; chapter 1; issue 1}]

Proof(s) from Primary Text(s): 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}]

1108 Guiding Helper Line #1437 Guiding Helper Excerpt: It's haram if you're unable and don't fear wrong.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 168: line(s) 9-12: {book 11; chapter 1; issue 1}]

Proof(s) from Primary Text(s): And let those that do not find means for marriage restrain themselves898 until Allah enriches them from His bounty…. [QU: volume 1: page x: line x: {al-Qur’an, chapter 24, verse 33}]

1109 Guiding Helper Line #1438 Guiding Helper Excerpt: It's mubah in other cases. The list is long.

Proof(s) from Secondary Text(s): 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

897

The words it is better for you in Allah’s statement clearly indicate that refraining from marriage and slave consorts in certain situations has reward associated with it. And act which has reward associated with it for refraining from it is what the jurists label as

makrūh. 898

The Maliki scholars state here that the words let them restrain themselves clearly indicate that marriage is prohibited in certain situations. 630

Notes of Sources for Main Text for the person who doesn't fear fornication but fears that he/she will not be able to fulfill its rights; and (5) it is mubah in other cases. [QF: volume 1: page 168: line(s) 9-12: {book 11; chapter 1; issue 1}]

Proof(s) from Primary Text(s): [And Shu`ayb 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.” [QU: volume 1: page x: line x: {al-Qur’an, chapter 28, verse 27}]

1110 Guiding Helper Line #1439-1440 Guiding Helper Excerpt: It's mandub before deciding to look and talk To the person, but not alone like a night walk.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 168: line(s) 13-15: {book 11; chapter 1; issue 2; beginning}] Every person who is forbidden from looking at the [uncovered] body of the woman is also forbidden to be alone with her. [QF: volume 1: page 52: line(s) 12-13: {book 2; chapter 6; end completion; near end}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page x: line x: {al-Qur’an, chapter 2, verse 235}] 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, Shu`ayb is the Guardian. The bride is his daughter. The groom is Musa. The exchange of words that dictate marriage are what Shu`ayb says in this verse and Musa responds with in the next verse. And the marriage payment is an agreement to work [However, in the Maliki school, the marriage payment must also consist of some other physical wealth equivalent to one-fourth of a dinar.]. 631

The Guiding Helper 1111 Guiding Helper Line #1441-1442 Guiding Helper Excerpt: Marriage in our din is simple and not complex. There are five essentials

Proof(s) from Secondary Text(s): Ibn `Asim 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 `Asim's statement: And the dowry, the phrase exchange, and the groom and bride …"}]

Proof(s) from Primary Text(s): Refer to proofs below.

1112 Guiding Helper Line #1442 Guiding Helper Excerpt: and two more before sex.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Refer to proof for lines 1452-1454 of the Guiding Helper.

1113 Guiding Helper Line #1443 Guiding Helper Excerpt: There has to be a groom, bride,

Proof(s) from Secondary Text(s): 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 `Asim's statement: And the dowry, the phrase exchange, and the groom and bride …"}]

Proof(s) from Primary Text(s): 632

Notes of Sources for Main Text 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}]

1114 Guiding Helper Line #1443-1444 Guiding Helper Excerpt: and a guardian

For the woman

Proof(s) from Secondary Text(s): 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…. [QF: volume 1: page 172: line(s) 5-6: {book 11; chapter 3; issue 1}]

Proof(s) from Primary Text(s): 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}]

1115 Guiding Helper Line #1444 Guiding Helper Excerpt: meeting the set criterion.

Proof(s) from Secondary Text(s): 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 1116 Guiding Helper Line #1445 Guiding Helper Excerpt: There must be a payment from the groom to the bride,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Today, lawful for you are good things. And the food of the People of the Scripture is lawful for you and your food is lawful for them. And [lawful for you are] the chaste believing women and the chaste women from the People given Scripture before you – after you have given them their marriage payments in piety and not in prostitution nor may you take [women] as (girl)friends [akh!ān]. And whoever disbelieves in faith, his works have become worthless and in the next world he will be among the losers. [QU: volume 1: page x: line x: {al-Qur’an, chapter 5, verse(s) 5}]

1117 Guiding Helper Line #1446 Guiding Helper Excerpt: At least one gram of gold (priced)

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 fullknowingly chooses to marry such a man. 634

Notes of Sources for Main Text Anas ibn Malik said that the Messenger of Allah saw on `Abd al-Rahman ibn `Awf some yellow color [which by custom was used on a wedding night]. The Prophet asked, “What is this [color]?” `Abd al-Rahman answered, “I got married to a woman [last night] with a marriage payment equal to the weight of a date seed in gold903.” The Messenger of Allah (May Allah bless him and give him peace) replied, “May Allah bless you [in your marriage], but invite people to a wedding even if only with one sheep.” [{TIrmidhi, marriage, marriage feastt, hadith #1014}]

1118 Guiding Helper Line #1446 Guiding Helper Excerpt: agreed from her side.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

1119 Guiding Helper Line #1447-1449 Guiding Helper Excerpt: 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."

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 169: line(s) 25-26: {book 11; chapter 2; beginning}] 903

The Prophet did not find fault with the marriage payment amount here which was the weight of a date seed in gold (a date seed can weigh anywhere from one gram up to a few grams). After examining all of the evidence, the Maliki scholars came to the conclusion that the minimum marriage payment is one-fourth of a dinar, which is the minimum value of stolen articles that necessitate that a thief’s hand be cut in the Maliki school. 904 This shows that the marriage payment is a right of the wife and her side must agree to its characteristics and proportions for the marriage to be correct. 635

The Guiding Helper Sheikh Khalil points to the fact that the order of speaking in the marriage ceremony is not important. It is not a precondition for the statement of the groom to come after the statement of the guardian. If the groom starts speaking and tells the guardian, "Marry me the woman whom you are entrusted" and then the guardian says, "I have married her to you", the marriage is complete. [KH: volume 3: page 174: line(s) I2-3: {book of marriage; essentials of marriage; verbal phrase exchange; explanation of Sheikh Khalil's statement, "and with the groom's statement 'marry me' and he [the guardian] does"}]

Proof(s) from Primary Text(s): [And Shu`ayb 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.” [QU: volume 1: page x: line x: {al-Qur’an, chapter 28, verse 27}]

1120 Guiding Helper Line #1450 Guiding Helper Excerpt: Then, both sides must make a decision and agree.

Proof(s) from Secondary Text(s): 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"}]

1121 Guiding Helper Line #1451 Guiding Helper Excerpt: It's mandub to have written marriage contracts signed

Proof(s) from Secondary Text(s): 905

The Maliki scholars state that this verse in the Qur’an sets the general principle of the permissibility of marriage and also sets the general guidelines for the essentials of a marriage ceremony. For example, Shu`ayb is the Guardian. The bride is his daughter. The groom is Musa. The exchange of words that dictate marriage are what Shu`ayb says in this verse and what Musa responds with in the next verse. And the marriage payment is an agreement to work [However, in the Maliki school, the marriage payment must also consist of some other physical wealth equivalent to one-fourth of a dinar.]. 906 This points to the fact that another valid opinion (which we are narrating) exists in the Maliki school which states that the marriage is enacted only if both sides agree to all that took place and all which was stipulated in the marriage contract. Yes. After this firm decision and agreement is made, then revocation shortly afterwards is not allowed (without, of course, a valid cause for cancellation). 636

Notes of Sources for Main Text Writing down the marriage payment amount [in a contract] is not a precondition for the correctness of the marriage. Rather it (and all other agreements) are only written to ensure the rights[of the parties involved] and to prevent argument [over the terms of the agreement]907. [QF: volume 1: page 169: line(s) 16-18: {book 11; chapter 1; first completion; issue 5}]

Proof(s) from Primary Text(s): 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.

1122 Guiding Helper Line #1452-1454 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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 `Asim's statement: And for sexual intercourse, it is wajib to have witnesses…"}] It is mandatory for the witnesses to be two upright males...; it is not permissible to have one man and two women to act as witnesses. [QF: volume 1: page 169: line(s) 13-14: {book 11; chapter 1; first completion; issue 4; end}]

Proof(s) from Primary Text(s): 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}]

1123 Guiding Helper Line #1455-1456 Guiding Helper Excerpt: 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 Proof(s) from Secondary Text(s): Having a wedding feast is mandub. [KH: volume 3: page 301: line(s) I23: {book of marriage; chapter of the wedding feast; very beginning; Sheikh Khalil's actual words}]

Proof(s) from Primary Text(s): Anas ibn Malik said that the Messenger of Allah saw on `Abd al-Rahman ibn `Awf some yellow color [which by custom was used on a wedding night]. The Prophet asked, “What is this [color]?” `Abd al-Rahman answered, “I got married to a woman [last night] with a marriage payment equal to the weight of a date seed in gold909.” The Messenger of Allah (May Allah bless him and give him peace) replied, “May Allah bless you [in your marriage], but invite people to a wedding even if only with one sheep.” [{TIrmidhi, marriage, marriage feastt, hadith #1014}]

1124 Guiding Helper Line #1457 Guiding Helper Excerpt: Marriage is public and cannot be kept secret.

Proof(s) from Secondary Text(s): 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-Shafi`i and Imam Abu Hanifah have said. [QF: volume 1: page 169: line(s) 14-16: {book 11; chapter 1; first completion; issue 4; end}]

Proof(s) from Primary Text(s): 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}]

1125 Guiding Helper Line #1458 Guiding Helper Excerpt: 908

Our din encourages simplicity and discourages extravagance. 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

909

Notes of Sources for Main Text Marriage is for life so think before you regret.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): `Ali 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 mut`ah is summarize by Ibn Juzayy al-Kalbi (a scholar who lived over 600 years ago in Grenada, Spain) inhis book al-Qawanin al-Fiqhiyyah: "As for Mut`ah, it means to get married for only a fixed time period. And it is Haram (and was Mubah during the earlier part of the Prophet (May Allah bless him and give him peace) life). It is recorded that the Prophet (May Allah bless him and give him peace) himself abrogated his opinion on the day of Khaybar...." We believe the disagreement surrounding Mut`ah marriages comes from later people confusing two homonyms in the Arabic language: (a) Mut`ah: temporary marriage (b) Mut`ah: a type of pilgrimage in which one performs `Umrah 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 `Abbas about al-mut`ah and he replied, "The Prophet enjoined me with it." And then I asked him about the sacrificial animal for Hajj (hady) and he replied, "It may be a slaughtered camel, cow, or sheep..." [{Bukhari, Hajj, whoever does tamattu`, hadith #1575}] Now from the context of the hadith, you can see that the questioner was clearly asking Ibn `Abbas about the laws of Hajj and not about Marriage. All four schools of fiqh are in agreement in their popular opinions that the Mut`ah Marriage is not a valid marriage. As for Imam Ja`far al-Sadiq, we honestly believe he knew that mut`ah was abrogated, but his later followers made a mistake in narration (perhaps from the homonym confusion above or another confusion). Also, please remember two things about Imam Ja`far al-Sadiq: (1) his star student was Imam Malik ibn Anas and (2) he wrote no detailed books about Jurisprudence himself. Please also refer to entry 9 in the Notes of Sources for the main text of the Guiding Helper. 639

The Guiding Helper 1126 Guiding Helper Line #1459-1462 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 185: line(s) 21-25: {book 11; chapter 7; section 1; beginning}]

Proof(s) from Primary Text(s): 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}]

1127 Guiding Helper Line #1463-1464 Guiding Helper Excerpt: Intercourse may only be performed out of view, Not on a crowded beach or where people see you.

Proof(s) from Secondary Text(s): Sexual intercourse is not allowed except when alone in closed quarters (with one's spouse)… [QF: volume 1: page 183: line(s) 21-22: {book 11; chapter 6; issue 1; end}]

Proof(s) from Primary Text(s): Abu Sa`id 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 nonintimate affection, it is allowed in public. 640

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace) said, “The man should not look at the nakedness of another man and the woman should not look at the nakedness of another woman. And it is not permissible for a man to lie naked with another man nor a woman with another woman under one sheet.” [DR: volume 1: page 784: hadith 1630: {Muslim, menstruation, unlawfulness of looking at nakedness, hadith #512}]

1128 Guiding Helper Line #1465 Guiding Helper Excerpt: Everything but anal intercourse is allowed.

Proof(s) from Secondary Text(s): 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… [QF: volume 1: page 183: line(s) 14-16: {book 11; chapter 6; issue 1; beginning}]

Proof(s) from Primary Text(s): 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}]

1129 Guiding Helper Line #1466 Guiding Helper Excerpt: To him or her, you can whisper or speak out loud.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): There is no strict prohibition against love-talk in the primary texts and all affairs are mubah by default.

1130 Guiding Helper Line #1467 641

The Guiding Helper Guiding Helper Excerpt: You can attempt birth control by using withdrawal,

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 183: line(s) 22-25: {book 11; chapter 6; issue 2; beginning}]

Proof(s) from Primary Text(s): 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}]

1131 Guiding Helper Line #1468 Guiding Helper Excerpt: A condom, some plastic wrap, or a rubber wall.

Proof(s) from Secondary Text(s): 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 `Ashir] said himself about this that the current scholars practice this and consider it permissible. If this were not so, then all of these legal rulings that fill the books of Law (given by later scholars) would be invalidated. … As for those that say that the person who follows an Imam is not allowed to perform such jurisprudential analogy, he means deriving laws from the primary texts according to principles set in the primary texts is not allowed for anybody except the mujtahid (extremely qualified law-deriving scholar). What we are talking about here is applying a general statement of a previous mujtahid to a specific [new issue] or finding a similar issue in the previous texts of Law and assigning its legal ruling to a [new] matching issue915.

912

Most scholars take the Prophet’s statement above as an act of declaring natural methods of birth control permissible and mubah. 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 642 913

Notes of Sources for Main Text [DT: volume 1: page 104: line(s) 22-25: {book 11; chapter 6; issue 2; beginning}] [DT: volume 1: page 105: line(s) 1-25: {book 11; chapter 6; issue 2; beginning}]

Proof(s) from Primary Text(s): 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}]

1132 Guiding Helper Line #1469-1470 Guiding Helper Excerpt: Abortion's general ruling is it's unlawful To push off the clinging post-zygote or to pull.

Proof(s) from Secondary Text(s): 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 185: line(s) 25-26: {book 11; chapter 6; issue 2; end}] [QF: volume 1: page 186: line(s) 1: {book 11; chapter 6; issue 2; end}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 17, verse 31}]

School that allows it to adapt to various environments quickly to face new issues without annulling or contradicting any major past rulings. In the author's current time, he already sees that only three viable Schools of Jurisprudence remain (compared to the thirteen or fourteen large ones over a thousand years ago): (1) Maliki, (2) Shafi`i, and (3) Hanafi. The author's educated prediction is that the latter two will die out within a couple of hundred years (they will die sooner in the English, Spanish, German, French and other latinbased-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 timeconstrained modern world . Thus, only two types of Muslims will remain: (1) those who follow the Maliki School of Jurisprudence and (2) those that have no knowledge of any School of Jurisprudence (and we see many of them already today). 916 Most scholars take the Prophet’s statement above as an act of declaring natural methods of birth control permissible and mubah. 643

The Guiding Helper 1133 Guiding Helper Line #1471 Guiding Helper Excerpt:

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

Notes of Sources for Main Text Proof(s) from Secondary Text(s): It is wajib to provide for four types of people: (1) wives as long as they allow one to engage in sexual intercourse and intimate relations. [QF: volume 1: page 191: line(s) 21-22: {book 11; chapter 9; very beginning}]

Proof(s) from Primary Text(s): And let mothers breastfeed their infants for a whole two years for he who wishes to complete the period of breastfeeding. 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. [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 2, verse(s) 233}]

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]. [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 4, verse(s) 34}]

1134 Guiding Helper Line #1471 Guiding Helper Excerpt: Also for poor parents

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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… [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 2, verse 83}] 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. [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 31, verse 14}]

1135 Guiding Helper Line #1472-1474 Guiding Helper Excerpt: 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

Notes of Sources for Main Text And for girls until they lose their virginity.

Proof(s) from Secondary Text(s): 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}] [QF: volume 1: page 193: line(s) 1-3: {book 11; chapter 9; type 2}]

Proof(s) from Primary Text(s): And let mothers breastfeed their infants for a whole two years for he who wishes to complete the period of breastfeeding. 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. [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 2, verse(s) 233}]

1136 Guiding Helper Line #1475-1476 Guiding Helper Excerpt: Men must provide seasoned food, and some clothes to wear, Hygienic tools, and a place to live which is fair.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 920

Now if the child is born out of wedlock, the father is still responsible for his child's provision. 647

The Guiding Helper And let mothers breastfeed their infants for a whole two years for he who wishes to complete the period of breastfeeding. 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. [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 2, verse(s) 233}] 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}]

1137 Guiding Helper Line #1477-1478 Guiding Helper Excerpt: A wife has a right to a separate residence Unless pre-marriage agreements were in presence.

Proof(s) from Secondary Text(s): 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"}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 65, verse 1}]

1138 Guiding Helper Line #1479-1484 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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 `Asim's statement, "and the time period for child caring is up until getting a full pair of adult teeth…"}] [IA: volume 1: page 128: line(s) 6-11: {book of marriage; chapter of child care; explanation of Ibn `Asim's statement, "and the time period for child caring is up until getting a full pair of adult teeth…"}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 2, verse(s) 233}]

922

The scholars state that in this verse, mothers are given the first right and responsibility to take care of their children. 649

The Guiding Helper 1139 Guiding Helper Line #1485-1486 Guiding Helper Excerpt: If father moves away, he can take kids with him Or he can choose to leave kids at the mother's limb.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 194: line(s) 19-21: {book 11; chapter 10; derivative ruling 1}]

1140 Guiding Helper Line #1487-1489 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

1141 Guiding Helper Line #1490 650

Notes of Sources for Main Text Guiding Helper Excerpt: But, all these rules break down for an abusive spouse.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 192: line(s) 20-21: {book 11; chapter 10; five derivative rulings; derivative ruling 3}]

Proof(s) from Primary Text(s): The Companions asked the Prophet what the right of their wives924 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}]

1142 Guiding Helper Line #1491-1493 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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. 651

The Guiding Helper As for the woman whom you fear will turn away from your obedience, scold them, keep apart from them in bed, and strike them925. But if they obey you, then do not seek a way to [restrict or harm] them. Indeed Allah is High and Big [i.e. higher and stronger than you men who restrict or harm your wives without due cause]. [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 4, verse(s) 34}]

1143 Guiding Helper Line #1494 Guiding Helper Excerpt: If that doesn't work, he still prays for her nightly.

Proof(s) from Secondary Text(s): 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]. [QF: volume 1: page 184: line(s) 20-21: {book 11; chapter 6; issue 5; situation 1}]

Proof(s) from Primary Text(s): 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}]

1144 Guiding Helper Line #1495-1496 Guiding Helper Excerpt: The husband may not batter his wife or hurt her. If he doesn't reform, a judge makes him lose her.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 184: line(s) 20-21: {book 11; chapter 6; issue 5; situation 2}]

925

Many unqualified people (both Muslim and non-Muslim even if in Academia) interpret this verse in an incorrect manner. This verse does not give general permission for the husband to beat his wife. Rather, this verse describes a method of discipline that may work for some women. This method calls for reinforcing disciplinary words with light presses/taps on the arms or upper back of the woman. If one uses such a method, then one should extend one or two fingers out and lightly press/tap on the woman skin for a second or two while explaining to her verbally that one is unhappy with her behavior. This is the final extent of disciplinary hitting allowed in our din. 926 Or if the judge feels that the husband is not the type that will reform 652

Notes of Sources for Main Text Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, “Do not beat the female servants of Allah [i.e. your wives].” [DR: volume 1: page 189: hadith 281: {Abu Dawud, marriage, beating women, hadith #1834}] The Companions asked the Prophet what the right of their wives927 was and he answered, “That you feed her when you feed yourself, that you clothe her when you clothe yourself, that you not hit her face, that you not revile [verbally abuse] her, and that you do not leave her stranded except within the house (i.e. within the same bed to discipline her). [DR: volume 1: page 188: hadith 279: {Abu Dawud, marriage, the right of the wife on her husband, hadith #1830}]

1145 Guiding Helper Line #1497-1498 Guiding Helper Excerpt: If husband and wife cannot resolve their dispute, Two male arbitrators agree on what will suit.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 184: line(s) 23-25: {book 11; chapter 6; issue 5; situation 3}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 4, verse(s) 35}]

1146 Guiding Helper Line #1499-1500 Guiding Helper Excerpt: After examining the problem and the feud, Reconciliation or divorce should be viewed.

927

The Prophet (May Allah bless him and give him peace) described a two-way relationship between the husband and wife. If the husband does not carry out his rights towards the woman (which includes not striking her with strikes that cause pain, cut, bruise, break bones, or leave marks and also includes not verbally abusing her), she has no responsibility to carry her rights out towards him. Thus, she may leave the place of residence without his permission and refuse to come back in such a case. 653

The Guiding Helper Proof(s) from Secondary Text(s): The two arbitrators should try their best to understand and deal with the couple's problems as they see fit and decide whether a divorce or a separation in which the wife pays an amount should be enacted, all without the husband's permission or the judge's agreement. That is only after they have been unable to bring the couple back together. [QF: volume 1: page 184: line(s) 25-27: {book 11; chapter 6; issue 5; situation 3; middle}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 4, verse(s) 35}]

1147 Guiding Helper Line #1501-1502 Guiding Helper Excerpt: We pray to Allah to give those who do follow Our advice happy marriages and not sorrow.

Proof(s) from Secondary Text(s): 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] [QF: volume 1: page 364: line(s) 25-28: {book 21; chapter 5; section 3; very beginning}]

Proof(s) from Primary Text(s): 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}]

1148 Guiding Helper Line #1503 Guiding Helper Excerpt: When divorce is mubah, it's the most hated thing.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text Proof(s) from Primary Text(s): Since divorce is mentioned in the Qur’an as a permissible, its base ruling is that it is mubah. However as the primary text discourage divorce, it is considered a mubah act which one should try to avoid out of proper manners with Allah. The Prophet (May Allah bless him and give him peace) said, “The most hated to Allah of all mubah acts is divorce.” [{Ibn Majah, divorce, hadith of suwaid ibn sa`id, hadith #2008}]

1149 Guiding Helper Line #1504 Guiding Helper Excerpt: 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.

1150 Guiding Helper Line #1505-1506 Guiding Helper Excerpt: 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.

1151 Guiding Helper Line #1507-1508 Guiding Helper Excerpt: Divorce is wajib if husband swore and did no Vaginal intercourse for four months in a row

Proof(s) from Secondary Text(s): Whoever swears to leave reconciliatory sexual intercourse with his wife, he is a person who has swore a special 'īlā' oath and a set time period is set for him after [or before] which he must return or a divorce is [automatically] enacted… Such an oath has this rule if it is for more than four months for the free man… Ashab has narrated from Malik that the divorce is automatically enacted by the four months merely passing by [without sexual intercourse].

655

The Guiding Helper [KH: volume 4: page 90: line(s) I16-17, 19: {book of divorce; chapter on `ila'; explanation of Sidi Khalil's statement, "even if it a lesser divorce [but] for more than four months or two months for the slave"}] [KH: volume 4: page 91: line(s) I2: {book of divorce; chapter on `ila'; explanation of Sidi Khalil's statement, "even if it a lesser divorce [but] for more than four months or two months for the slave"}]

Proof(s) from Primary Text(s): 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]. [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 2, verse(s) 226-227}]

1152 Guiding Helper Line #1509-1510 Guiding Helper Excerpt: Or the two arbitrators agreed on divorce, The ones mentioned before. Yes! They can force.

Proof(s) from Secondary Text(s): 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"}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 4, verse(s) 35}]

1153 Guiding Helper Line #1511 Guiding Helper Excerpt:

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

Notes of Sources for Main Text Proof(s) from Secondary Text(s): As for inability to provide financially for and clothe the wife, it allows her to have an option to end the marriage. [QF: volume 1: page 364: line(s) 25-28: {book 21; chapter 5; section 3; very beginning}]

Proof(s) from Primary Text(s): The Companions asked the Prophet what the right of their wives929 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}]

1154 Guiding Helper Line #1512 Guiding Helper Excerpt:

It's makruh if for it there's no reason or need930.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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, muktali`at, 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 The Prophet (May Allah bless him and give him peace) described a two-way relationship between the husband and wife. If the husband does not carry out his rights towards the woman, she may request a divorce – and in such a case divorce is mandub for the man. 930 When Sheikh `Ali Filali was teaching the current author these categorizations for divorce, he mentioned that Imam Malik said that divorce without a valid reason is makruh; however, the current author has not been able to find a written reference to this statement yet. As we mentioned before, those of the future can prepare their own versions of these Notes of Sources giving the exact quotation from Imam Malik that backs up each of the points in the Book of Law of the Guiding Helper. 657

The Guiding Helper 1155 Guiding Helper Line #1513 Guiding Helper Excerpt: It's haram if the woman's in menstruation.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): When Ibn `Umar 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}]

1156 Guiding Helper Line #1514 Guiding Helper Excerpt: It's mubah if there is constant disputation.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Since the Qur’an mentions divorce as a permissible act, its general ruling is that it is mubah.

1157 Guiding Helper Line #1515-1516 Guiding Helper Excerpt: There are three essentials in our din for divorce: The divorcer, the divorcee, and words in course 658

Notes of Sources for Main Text Proof(s) from Secondary Text(s): 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]. [QF: volume 1: page 196: line(s) 24-25: {book 12; chapter 2; very beginning}]

Proof(s) from Primary Text(s): 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).

1158 Guiding Helper Line #1517-1518 Guiding Helper Excerpt: Which contain letters Ta', Lam, Qaf (in this order) Like "Anti taliq"; you're divorced; that's an order.

Proof(s) from Secondary Text(s): 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 `Ali Filali is of the view that the divorce phrase must be said in Arabic while the other three categories involve meanings and connotations of words that the non-Arab will not be familiar with nor understand. This is a good place to narrate the proofs for the view that the Divorce Phrase must be stated in Arabic: 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: 659

The Guiding Helper Vantage Point 1) The view of the Maliki scholars: Ibn Juzayy al-Kalbi summarizes (in Qawaneen al-Fiqhiyyah, Book of Divorce, Chapter 2, second derivative ruling, the words for Talaq) the view of the Maliki scholars about this subject: 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-Shafi`i (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 `Ali 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-Mu`in, Tuhfah al-Hukkam, bidayatul mujtahid, muqaddimah ibn rushd, and the list goes on...) In these written works that deal with divorce, all of them make very clear that the first and foremost divorce phrase is that which contains the letters Ta, Lam, and Qaf.), which makes it clear that it is being taken for granted that Arabic is the language in use.

660

Notes of Sources for Main Text [QF: volume 1: page 196: line(s) 24-25: {book 12; chapter 2; very beginning}]

Proof(s) from Primary Text(s):

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 `Umar in which he divorced his wife during her menstrual bleeding, he explicitly states that he performed "talaq". [AM: volume 1: page(s) 554: line(s) 16-17: {Bukhari, divorce, volume 9, page 258; Muslim, divorce, volume 2, page 1093}] The Prophet (May Allah bless him and give him peace) acceded to the following explicit divorce phrase when a Companion asked him about it "Tallaqtu imra'ti al-Battah". [{Tirmidhi, Talaq, what has come about a man divorcing his wife irrevocably, hadith #1097}] Thus, it is clear from the Qur'an and ahadith that the Prophet (May Allah bless him and give him peace) sanctioned Arabic phrases for enacting divorce much in the same way that he sanctioned Arabic words for the words of the formal prayer, adhan, iqamah, and other verbal acts that have a standard form. Whether or not non-Arabic phrases are acceptable is a matter of ijtihad, but what is clear is that neither the Qur'an nor the Prophet (May Allah bless him and give him peace) sanctioned non-Arabic phrases. Thus, the base ruling is that these phrases should be in Arabic. The scholars of Jurisprudence, such as Imam Malik (May Allah have mercy on him), undertook extensive research of the primary texts to divide up the Arabic phrases used for divorce into levels of effectiveness. For examples, some Arabic phrases are so strong that they have an effect in themselves, other phrases require an explicit intention, other phrases require some supporting surrounding circumstances, others do not have any effect at all, etc. Now when we translate these phrases into another language (e.g., English) how can we really maintain that link to the primary texts that determines their strength? For example, tasr(( and fir(q are explicitly mentioned in the Qur'an as pertaining to divorce ([2:229] and [4:130]). How should these be translated? Are there not multiple ways to translate most words? And do not words in different languages have different sets of meanings in different contexts? Thus, we would be complicating matters for ourselves a lot by accepting non-Arabic phrases and detaching ourselves from the primary texts which are in Arabic. [And those who are actually married and are practicing Muslims will find that the view in the Guiding Helper suits their situation and needs very well as it will require an explicit attempt to speak a foreign phrase (and perhaps even a look-up in a book) which is much less error-prone and less likely to be spontaneous.] [Another thing to note here is that West has experienced a great erosion of responsibility for verbal statements uttered due to its belief that the only way a significant transaction/contract can be enacted/broken is through written paperwork and an ensuing signature/confirmation. In other words, the average Western man feels less responsible for the words he utters than a man living in an oral-culture who knows that his spoken words have effect in themselves. Because of this lack of sense of responsibility for verbal statements in the West, we have tried to make it harder for non-serious divorce phrases to occur. Divorce is a very serious affair and one simple word such as "[Get] Out!" could enact it if the view in the Guiding Helper is not followed.] 661

The Guiding Helper Refer to footnote 931.

1159 Guiding Helper Line #1519-1522 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): Sahnun: I asked `Abd 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}]

Proof(s) from Primary Text(s): Divorced women should wait with themselves for three [pure] phases. And it is not lawful for them to hide what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to 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

Notes of Sources for Main Text feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies for a people that have knowledge. And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress. Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that Allah knows everything. [QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]

1160 Guiding Helper Line #1523-1524 Guiding Helper Excerpt: But otherwise, he does deal with her as a spouse. He must provide for her and loyalty espouse.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 192: line(s) 22-23: {book 11; chapter 9; five derivative rulings; derivative ruling 4}]

Proof(s) from Primary Text(s): 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}]

1161 Guiding Helper Line #1525-1526 Guiding Helper Excerpt: So up to now, the divorce count is only one. Divorce is consummated with two more counts done.

Proof(s) from Secondary Text(s): 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 663

The Guiding Helper from the wife, (3) pronouncing three divorce counts935, and (4) a type that the people in our age practice in which the woman is given a choice to either stay or enact one divorce count without any ransom payment…. As for revocable divorce, it is what is other than these four, and the man in a revocable divorce can take his wife back as long as her waiting period has not ended. [QF: volume 1: page 195: line(s) 21-28: {book 12; chapter 1; section 2; beginning}] [QF: volume 1: page 196: line(s) 1: {book 12; chapter 1; section 2; beginning}]

Proof(s) from Primary Text(s): Divorced women should wait with themselves for three [pure] phases. And it is not lawful for them to hide what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to reconcile936 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 that937 – until she marries another husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies for a people that have knowledge. And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress. Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that Allah knows everything. [QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]

1162 Guiding Helper Line #1527-1530 Guiding Helper Excerpt: 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. This hints at the fact that reconciliation (without further action) is possible before three divorce counts. 937 The fact that Allah uses stern words to prohibit a divorced couple (with three divorce counts between them) to get remarried shows His general discouragement for multiple divorce pronouncements. This is one reason why the more recommended form of divorce is to pronounce it only once and then leave the woman alone until she goes through three pure phases. 664 936

Notes of Sources for Main Text If he says it again, he's reached a count of three.

Proof(s) from Secondary Text(s): Ibn Mas`ud 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}]

Proof(s) from Primary Text(s): Divorced women should wait with themselves for three [pure] phases. And it is not lawful for them to hide what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to reconcile938 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 that939 – until she marries another husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies for a people that have knowledge. And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress. Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that Allah knows everything. [QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]

1163 Guiding Helper Line #1531 Guiding Helper Excerpt: 938

This hints at the fact that reconciliation (without further action) is possible before three divorce counts. The fact that Allah uses stern words to prohibit a divorced couple (with three divorce counts between them) to get remarried shows His general discouragement for multiple divorce pronouncements. This is one reason why the more recommended form of divorce is to pronounce it only once and then leave the woman alone until she goes through three pure phases. 665

939

The Guiding Helper Now, divorce is final and they must separate.

Proof(s) from Secondary Text(s): 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 `Asim's statement, "And irrevocable is every divorce that occurs before sexual intercourse…"}]

Proof(s) from Primary Text(s): Divorced women should wait with themselves for three [pure] phases. And it is not lawful for them to hide what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to reconcile940 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 that941 – until she marries another husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies for a people that have knowledge. And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress. Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that Allah knows everything. [QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]

1164 Guiding Helper Line #1532 Guiding Helper Excerpt: They are no longer married. So, they may not mate.

940

This hints at the fact that reconciliation (without further action) is possible before three divorce counts. The fact that Allah uses stern words to prohibit a divorced couple (with three divorce counts between them) to get remarried shows His general discouragement for multiple divorce pronouncements. This is one reason why the more recommended form of divorce is to pronounce it only once and then leave the woman alone until she goes through three pure phases. 666

941

Notes of Sources for Main Text Proof(s) from Secondary Text(s): It is not lawful to have sexual intercourse except within marriage…. [QF: volume 1: page 168: line(s) 7: {book 11; chapter 11; issue 1; beginning}]

Proof(s) from Primary Text(s): Divorced women should wait with themselves for three [pure] phases. And it is not lawful for them to hide what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to reconcile942 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 that943 – until she marries another husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies for a people that have knowledge. And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress. Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that Allah knows everything. [QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]

1165 Guiding Helper Line #1533-1534 Guiding Helper Excerpt: They cannot get married to each other again Until she's divorced by another man or men.

Proof(s) from Secondary Text(s): 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

This hints at the fact that reconciliation (without further action) is possible before three divorce counts. The fact that Allah uses stern words to prohibit a divorced couple (with three divorce counts between them) to get remarried shows His general discouragement for multiple divorce pronouncements. This is one reason why the more recommended form of divorce is to pronounce it only once and then leave the woman alone until she goes through three pure phases. 667

943

The Guiding Helper [IA: volume 1: page 103: line(s) 21-23: {book of divorce; chapter on divorce and taking-back-one's-wife and what is connected with these two acts; explanation of Ibn `Asim's statement, "And irrevocable is every divorce that occurs before sexual intercourse…"}]

Proof(s) from Primary Text(s): Divorced women should wait with themselves for three [pure] phases. And it is not lawful for them to hide what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to reconcile944 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 that945 – until she marries another husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies for a people that have knowledge. And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress. Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that Allah knows everything. [QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]

1166 Guiding Helper Line #1535 Guiding Helper Excerpt: That's the only thing that zeros the divorce count.

Proof(s) from Secondary Text(s): 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

This hints at the fact that reconciliation (without further action) is possible before three divorce counts. The fact that Allah uses stern words to prohibit a divorced couple (with three divorce counts between them) to get remarried shows His general discouragement for multiple divorce pronouncements. This is one reason why the more recommended form of divorce is to pronounce it only once and then leave the woman alone until she goes through three pure phases. 668

945

Notes of Sources for Main Text [QF: volume 1: page 196: line(s) 7-10: {book 12; chapter 1; derivative ruling near end; beginning}]

Proof(s) from Primary Text(s): Divorced women should wait with themselves for three [pure] phases. And it is not lawful for them to hide what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to reconcile946 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 that947 – until she marries another husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies for a people that have knowledge. And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress. Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that Allah knows everything. [QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]

1167 Guiding Helper Line #1536 Guiding Helper Excerpt: Divorce is no game, but you must tally and count.

Proof(s) from Secondary Text(s): 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

This hints at the fact that reconciliation (without further action) is possible before three divorce counts. The fact that Allah uses stern words to prohibit a divorced couple (with three divorce counts between them) to get remarried shows His general discouragement for multiple divorce pronouncements. This is one reason why the more recommended form of divorce is to pronounce it only once and then leave the woman alone until she goes through three pure phases. 948 This shows how important it is to keep track of the number of divorce counts one has pronounced. 669 947

The Guiding Helper [QF: volume 1: page 196: line(s) 7-10: {book 12; chapter 1; derivative ruling near end; beginning}]

Proof(s) from Primary Text(s): Divorced women should wait with themselves for three [pure] phases. And it is not lawful for them to hide what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to reconcile949 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 that950 – until she marries another husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies for a people that have knowledge. And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress. Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that Allah knows everything. [QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]

1168 Guiding Helper Line #1537 Guiding Helper Excerpt: The divorce count due to time never goes away.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 196: line(s) 7-10: {book 12; chapter 1; derivative ruling near end; beginning}] 949

This hints at the fact that reconciliation (without further action) is possible before three divorce counts. The fact that Allah uses stern words to prohibit a divorced couple (with three divorce counts between them) to get remarried shows His general discouragement for multiple divorce pronouncements. This is one reason why the more recommended form of divorce is to pronounce it only once and then leave the woman alone until she goes through three pure phases. 670

950

Notes of Sources for Main Text Proof(s) from Primary Text(s): Divorced women should wait with themselves for three [pure] phases. And it is not lawful for them to hide what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to reconcile951 with them in such a case if they want mending [of the relationship]. And women are entitled to rights similar to those they owe [to men] according to custom. But, men are above them one rank. And Allah is the Mighty, the Wise. Divorce [may] be [pronounced] two times. Then, one must either keep the spouse with good relations or let [her] go in grace. And it is not lawful for you that you take back the marriage payment that you gave them – except if they fear that they will not keep to the limits of Allah. In such a case, there is no harm that the woman ransom herself away from the man [using part of the previous marriage payment (or another payment)]. These are the boundary limits of Allah, so do not transgress them. Whoever transgresses the boundary limits of Allah, then they are wrong-doers. Now, if he divorces her [a third time], then she is not lawful for him after that952 – until she marries another husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies for a people that have knowledge. And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress. Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that Allah knows everything. [QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]

1169 Guiding Helper Line #1538-1540 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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

This hints at the fact that reconciliation (without further action) is possible before three divorce counts. The fact that Allah uses stern words to prohibit a divorced couple (with three divorce counts between them) to get remarried shows His general discouragement for multiple divorce pronouncements. This is one reason why the more recommended form of divorce is to pronounce it only once and then leave the woman alone until she goes through three pure phases. 671

952

The Guiding Helper [IA: volume 1: page 103: line(s) 22: {book of divorce; chapter on divorce and taking-back-one's-wife and what is connected with these two acts; explanation of Ibn `Asim's statement, "Among the types of divorce are sunnah divorce…"}] Among the ways of taking one's wife back in a revocable divorce is by using a verbal statement, such as, "I take you back" or something similar to that. Another way is to use a physical action such as engaging in sexual intercourse with her or conducting other intimate relations. [QF: volume 1: page 202: line(s) 11-12: {book 12; chapter 6; beginning}]

Proof(s) from Primary Text(s): Divorced women should wait with themselves for three [pure] phases. And it is not lawful for them to hide what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to reconcile953 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 that954 – until she marries another husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies for a people that have knowledge. And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress. Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that Allah knows everything. [QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}] When Ibn `Umar divorced his menstruating wife, the Prophet (May Allah bless him and give him peace) commanded him to take back his wife955. [AM: volume 1: page(s) 554: line(s) 16-17: {Bukhari, divorce, volume 9, page 258; Muslim, divorce, volume 2, page 1093}]

953

This hints at the fact that reconciliation (without further action) is possible before three divorce counts. The fact that Allah uses stern words to prohibit a divorced couple (with three divorce counts between them) to get remarried shows His general discouragement for multiple divorce pronouncements. This is one reason why the more recommended form of divorce is to pronounce it only once and then leave the woman alone until she goes through three pure phases. 955 This hadith proves that a man who has not performed divorce three times against his wife can take back his wife within her waiting period without any further action. 672 954

Notes of Sources for Main Text 1170 Guiding Helper Line #1541-1542 Guiding Helper Excerpt: If he doesn't do this through three pure phases. The woman's divorced, even without three phrases.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

1171 Guiding Helper Line #1543-1544 Guiding Helper Excerpt: But, they can both marry each other again soon With all the essentials mentioned in the last tune.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Divorced women should wait with themselves for three [pure] phases. And it is not lawful for them to hide what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to 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 similar to those they owe [to men] according to custom. But, men are above them one rank. And Allah is the Mighty, the Wise. Divorce [may] be [pronounced] two times. Then, one must either keep the spouse with good relations or let [her] go in grace. And it is not lawful for you that you take back the marriage payment that you gave them – except if they fear that they will not keep to the limits of Allah. In such a case, there is no harm that the woman ransom herself away from the man [using part of the previous marriage payment (or another payment)]. These are the boundary limits of Allah, so do not transgress them. Whoever transgresses the boundary limits of Allah, then they are wrong-doers. Now, if he divorces her [a third time], then she is not lawful for him after that – until she marries another husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies for a people that have knowledge. And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress. Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that Allah knows everything. [QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}]

1172 Guiding Helper Line #1545-1546 Guiding Helper Excerpt: But if she's pregnant, divorce is not finalized Until the birth or miscarriage is realized.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Divorced women should wait with themselves for three [pure] phases. And it is not lawful for them to hide what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to reconcile with them in such a case957 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. 957

The case mentioned in this verse is that of a pregnant wife upon whom divorce is pronounced one or two times. 674

Notes of Sources for Main Text Now, if he divorces her [a third time], then she is not lawful for him after that958 – until she marries another husband. Now if this second husband divorces her, then there is no harm that the previous couple re-marry if they feel that they will be able to keep the limits of Allah. And these are the boundary limits of Allah that He clarifies for a people that have knowledge. And when you divorce women and they reach the end of their waiting period, either keep them as spouses in good treatment or let them go in a good way. And do not hold on to them in order to harm them lest you transgress. Whoever does that has wronged himself. And do not take the verses of Allah light-heartedly or as a joke[e.g., by trying to find loopholes around the laws given or not taking the laws seriously]. And remember Allah’s blessing on you of what He has revealed of the Book and the Wisdom that He exhorts you with. And fear Allah and know that Allah knows everything. [QU: volume 1: page(s) 36-37: line(s) x-z: {al-Qur’an, chapter 2, verse(s) 228-231}] And keep your wives (upon whom who have pronounced divorce [one or two times]) in the same dwellings where you dwell according to your means. And do not seek to harm them or make life hard for them. If they are pregnant, then you must provide for them until their delivery. Now if they breastfeed for you, you must pay them their service charge. And deal with each other with good treatment. And if that is difficult, then let some other woman breastfeed the child. [QU: volume 1: page 559: line(s) 1-4: {al-Qur‘an, chapter 65, verse(s) 6}]

1173 Guiding Helper Line #1547-1548 Guiding Helper Excerpt: If he says three with intent all at the same time. The marriage is over.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

1174 Guiding Helper Line #1548

958

The fact that Allah uses stern words to prohibit a divorced couple (with three divorce counts between them) to get remarried shows His general discouragement for multiple divorce pronouncements. This is one reason why the more recommended form of divorce is to pronounce it only once and then leave the woman alone until she goes through three pure phases. 675

The Guiding Helper Guiding Helper Excerpt: But, it's wrong and a crime.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): O Prophet [tell the believers that] when you divorce women, divorce them according to their waiting period. And keep track of the waiting period.... [QU: volume 1: page 558: line(s) 2-3: {al-Qur‘an, chapter 65, verse(s) 1}]

1175 Guiding Helper Line #1549 Guiding Helper Excerpt: Men, don't ever say three at the same time. They bind.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

1176 Guiding Helper Line #1551-1552 Guiding Helper Excerpt: In our din, only men may pronounce a divorce. A woman may request, but she cannot enforce. 676

Notes of Sources for Main Text Proof(s) from Secondary Text(s): If a man gives his woman a choice about divorce, it is permissible959. [AM: volume 1: page 555: line(s) 3-4: {book of marriage and divorce; chapter of divorce; second section; beginning}]

Proof(s) from Primary Text(s): 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.

1177 Guiding Helper Line #1553-1554 Guiding Helper Excerpt: That's if in the marriage contract she didn't write, "I can divorce myself if I want. I have right."

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): `A’ishah informed us that when the Prophet (May Allah bless him and give him peace) stayed apart from his wives for a month, he later gave his wives a choice to either stay with him or leave him961. And `A’ishah said that they decided to stay with him. [AM: volume 1: page 597: line(s) 5-6: {Bukhari, Divorce, he who gives his women choice for divorce, hadith #4858}]

1178 Guiding Helper Line #1555-1556 Guiding Helper Excerpt: If she wrote that, then she says, "Tallaqtu nafsi," (Which means: I divorce myself.)

Proof(s) from Secondary Text(s): 959

This shows that the base ruling is that woman may not enact divorce by themselves. 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). 677 960

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…}]

Proof(s) from Primary Text(s): `A’ishah informed us that when the Prophet (May Allah bless him and give him peace) stayed apart from his wives for a month, he later gave his wives a choice to either stay with him or leave him963. And `A’ishah said that they decided to stay with him. [AM: volume 1: page 597: line(s) 5-6: {Bukhari, Divorce, he who gives his women choice for divorce, hadith #4858}]

1179 Guiding Helper Line #1556 Guiding Helper Excerpt: once, two times, or three.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s):

962

This section of the book is talking about the situation in which it was clearly specified how many divorce counts the woman could enact and how. 963 This shows that although women are not given inherent power of divorce in our din, they can be given power to break or keep the marriage contract by the husband (e.g., explicitly in the marriage contract). 964 We are narrating the opinion in these Guiding Helper texts that a phrase similar to the following should be included in the marriage contract of those women who would like to have power of divorce: "The wife will have the right to pronounce and enact one, two, or three divorce counts." This way, the husband and wife will be on equal standing in regards to divorce. Each divorce phrase that the woman utters with intent counts as one full divorce count. 678

Notes of Sources for Main Text `A’ishah informed us that when the Prophet (May Allah bless him and give him peace) stayed apart from his wives for a month, he later gave his wives a choice to either stay with him or leave him965. And `A’ishah said that they decided to stay with him. [AM: volume 1: page 597: line(s) 5-6: {Bukhari, Divorce, he who gives his women choice for divorce, hadith #4858}]

1180 Guiding Helper Line #1557 Guiding Helper Excerpt: The mother has right to raise kids after divorce

Proof(s) from Secondary Text(s): 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 `Asim's statement, "and the time period for child caring is up until getting a full pair of adult teeth…"}] The mother has more right to raise the child than any of the other [male] guardians. [MK: volume 2: page 258: line(s) 27: {Ibn Rushd's Muqaddamah commentary; book of divorce; chapter on child-rearing; introductory section}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 2, verse(s) 233}]

965

This shows that although women are not given inherent power of divorce in our din, they can be given power to break or keep the marriage contract by husband (e.g., explicitly in the marriage contract). 966 Since Allah has given the first right to breastfeed to the mother, it implies that she has the first right to custody. 679

The Guiding Helper 1181 Guiding Helper Line #1558-1560 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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… [QF: volume 1: page 192: line(s) 26-28: {book 11; chapter 9; type 2}] [QF: volume 1: page 193: line(s) 1-3: {book 11; chapter 9; type 2}]

Proof(s) from Primary Text(s): And let mothers breastfeed their infants for a whole two years for he who wishes to complete the period of breastfeeding. 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. [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 2, verse(s) 233}]

1182 Guiding Helper Line #1561-1562 Guiding Helper Excerpt: 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

Notes of Sources for Main Text Proof(s) from Secondary Text(s): The right to raise the children is taken away with one of four things: (1) that the person raising the child moves away [from the father] to a far place. Some Maliki scholars have said that this distance is one barid; other Maliki scholars have said that it is six barid, while others have said that it is the journey of a day968, (2) that the person raising the child acquires some serious physical or mental illness [along with which raising the child becomes difficult or impossible], such as epilepsy/possession-by-jinn and leprosy, (3) that the person raising the child is not religious and cannot be trusted, and (4) that the woman raising the child gets married except if she is the grandmother of the child and gets married to the child's grandfather969. … Now if she is later divorced, she still has no right to take back her children according to the popular opinion in the Maliki school. [QF: volume 1: page 194: line(s) 13-18: {book 11; chapter 10; issue 2}]

Proof(s) from Primary Text(s): 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}]

1183 Guiding Helper Line #1563-1564 Guiding Helper Excerpt: And if the father does go to a distant land, He can take the kids along with him in his hand.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 194: line(s) 19-21: {book 11; chapter 10; derivative ruling 1}]

968

We are narrating the opinion that the distance is a twelve-hour journey by land or water. The explanation for this follows: a) The Mukhtasar Khalil and Mudawwanah al-Kubrah say that the distance is two barid. b) For comparative reasons, please note that distance for shortening prayers is given as four barid in the Maliki school. c) An opinion exists in the Maliki school that the distance for shortening prayers is the distance that one would cover in a day and a night (24 hours) using old-fashioned travel with loaded animals of burden [HM:V1:23:5-6]. Thus, four barid is about equivalent to a twenty-four hour journey. d) Thus, two barīd would be equivalent to about a twelve hour journey.

969

Or other male relative that is considered related. Please refer to Song 37 to learn who is considered related and who is not. 681

The Guiding Helper 1184 Guiding Helper Line #1565-1570 Guiding Helper Excerpt: 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:

Proof(s) from Secondary Text(s): Ibn `Asim 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 `Asim's statement, "And if for the material possessions of the house they disagree…"}]

Proof(s) from Primary Text(s): 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}]

1185 Guiding Helper Line #1571-1574 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text [IA: volume 1: page 88: line(s) 11-12: {book of marriage; section on disagreements about things in the house; explanation of Ibn `Asim's statement, "And if for the material possessions of the house they disagree…"}]

Proof(s) from Primary Text(s): …And command according to custom (wa’mur bi l-ùrf). [{al-Qur’an, chapter 7, verse(s) 199}]

1186 Guiding Helper Line #1575-1577 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): If the material possession is [by custom] used by both men and women, such as a slave, unisex clothing, alMughīrah971 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. [IA: volume 1: page 88: line(s) 15-17: {book of marriage; section on disagreements about things in the house; explanation of Ibn `Asim's statement, "And if for the material possessions of the house they disagree…"}]

Proof(s) from Primary Text(s): …And command according to custom (wa’mur bi l-ùrf). [{al-Qur’an, chapter 7, verse(s) 199}] The Prophet (May Allah bless him and give him peace) decided a law case with a witness[/proof] along with an oath. [AM: volume 1: page 448: line(s) 3: {Bukhari, Witnesses, The Oath is owed by the plaintiff, chapter heading}]

971

He was the successor to Imam Malik in Madinah after Imam Malik passed away. 683

The Guiding Helper 1187 Guiding Helper Line #1578 Guiding Helper Excerpt: They should remember lying is what Allah loathes.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): …And let us invoke the curse of Allah on the liars. [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 3, verse 61}]

1188 Guiding Helper Line #1579-1580 Guiding Helper Excerpt: Women can't get married again 'till going through Three pure states since the divorce word from his mouth flew.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page x: line x: {al-Qur’an, chapter 2, verse 235}] 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. [QU: volume 1: page x: line x: {al-Qur’an, chapter 2, verse 228}] 684

Notes of Sources for Main Text 1189 Guiding Helper Line #1581-1582 Guiding Helper Excerpt: A woman can't get married if her husband died 'Till four lunar months and ten nights pass by her side.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 2, verse 234}]

1190 Guiding Helper Line #1583-1584 Guiding Helper Excerpt: A pregnant woman can't get married 'till the birth Or the miscarriage to any man on the earth.

Proof(s) from Secondary Text(s): The waiting period for the woman whose husband has died is delivery of the child according to the vast majority of scholars. [QF: volume 1: page 205: line(s) 15-16: {book 12; chapter 7; section 2; beginning}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page x: line x: {al-Qur’an, chapter 2, verse 228}] And those that are pregnant, their waiting period is up to their delivery. [QU: volume 1: page x: line x: {al-Qur’an, chapter 65, verse 4}]

685

The Guiding Helper 1191 Guiding Helper Line #1585-1586 Guiding Helper Excerpt: If a woman's husband is lost, he is searched for. If not found, he is waited for years (about four).

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 188: line(s) 3-11: {book 11; chapter 7; section 4; beginning}]

Proof(s) from Primary Text(s): 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}]

1192 Guiding Helper Line #1587-1588 Guiding Helper Excerpt: But if the money he left her runs out before, She may go to a judge and a divorce ask for.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text [QF: volume 1: page 187: line(s) 11-13, 20, 25-26: {book 11; chapter 7; six derivative rulings; derivative ruling 3 and 6}]

Proof(s) from Primary Text(s): 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}]

1193 Guiding Helper Line #1589-1590 Guiding Helper Excerpt: If a husband becomes crazy or a leper, A judge can give the woman a divorce paper.

Proof(s) from Secondary Text(s): 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]. [QF: volume 1: page 186: line(s) 2-4: {book 11; chapter 7; section 1; middle}]

Proof(s) from Primary Text(s): 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}]

1194 Guiding Helper Line #1591 Guiding Helper Excerpt: Inheritance is half the knowledge of the din.

Proof(s) from Secondary Text(s): 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 `Abd al-Malik al-Fattani; verse 5}]

Proof(s) from Primary Text(s): 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}]

1195 Guiding Helper Line #1592 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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 `an Jumul alMawarith; verse(s) 7-9}]

Proof(s) from Primary Text(s): 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}]

1196 Guiding Helper Line #1595-1597 Guiding Helper Excerpt: 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

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text Proof(s) from Primary Text(s): The Qur’an makes it clear (e.g., in chapter 4, verse 11) that first “debts and bequests” are to be resolved before the division of the estate is carried out. “Debts” can apply to other financial obligation that are owed by the deceased, such as cost of funeral services.

1197 Guiding Helper Line #1599-1599 Guiding Helper Excerpt: Which is divided according to the life state Of the family members of the dead person.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

1198 Guiding Helper Line #1600 Guiding Helper Excerpt: The divisions are fixed.

We can't add or lessen.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The Qur’an makes it clear (e.g., in chapter 4, verse 11) that family members are the target of Inheritance distribution and that some family members have larger shares while others have smaller shares.

973

This shows that only living family members inherit from the deceased and not dead ones. 689

The Guiding Helper 1199 Guiding Helper Line #1601-1602 Guiding Helper Excerpt: From blood ties people inherit from each other And because they were still married to each other.

Proof(s) from Secondary Text(s): The reasons why one person would inherit from another are: (1) blood ties, (2) marriage, slavery… [QF: volume 1: page 320: line(s) 9-10: {book 20; chapter 1; very beginning}]

Proof(s) from Primary Text(s): 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.

1200 Guiding Helper Line #1603 Guiding Helper Excerpt: Divorced people,

Proof(s) from Secondary Text(s): The expelled spouse does not inherit from the expelling spouse nor does the expelling spouse inherit from the expelled spouse974. [QF: volume 1: page 338: line(s) 21-22: {book 20; chapter 4; preventive factor 4}]

Proof(s) from Primary Text(s): 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.

1201 Guiding Helper Line #1603 Guiding Helper Excerpt: those of disparate religion,

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text The non-Muslim does not inherit from the Muslim … and the Muslim does not inherit from the non-Muslim. [QF: volume 1: page 338: line(s) 21-22: {book 20; chapter 4; preventive factor 4}]

Proof(s) from Primary Text(s): 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}]

1202 Guiding Helper Line #1604 Guiding Helper Excerpt: Those stillborn children,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

1203 Guiding Helper Line #1604 Guiding Helper Excerpt: those kids from fornication,

Proof(s) from Secondary Text(s): The illegitimate child does not inherit from his father and his father does not inherit from him… [QF: volume 1: page 338: line(s) 24: {book 20; chapter 4; preventive factor 5}]

Proof(s) from Primary Text(s): 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 1204 Guiding Helper Line #1605 Guiding Helper Excerpt: Those who murdered their rich and well-off relative,

Proof(s) from Secondary Text(s): If an inheritor intentionally kills the inherited, he will not inherit from his wealth. [QF: volume 1: page 338: line(s) 17: {book 20; chapter 4; preventive factor 3}]

Proof(s) from Primary Text(s): 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}]

1205 Guiding Helper Line #1606-1607 Guiding Helper Excerpt: Those we are unsure whether they did longer live. All these people don't inherit from the other

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 339: line(s) 5-6: {book 20; chapter 4; preventive factor 9}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Leave that which you doubt for that which you do not doubt.976".

975

This shows that only living family members inherit from the deceased and not dead ones. 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

976

Notes of Sources for Main Text [DR: volume 1: page 344: hadith 594: {Tirmidhi, description of the Day of Resurrection, volume 3, page 322; Ahmad, volume 1, page 200; Hakim, volume 2, page 13}]

1206 Guiding Helper Line #1608 Guiding Helper Excerpt: Except illegitimate kids and the mother.

Proof(s) from Secondary Text(s): 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 `Asim's statement, "the son of the adultery accusation, his inheritance is from his mother…"}]

Proof(s) from Primary Text(s): 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]

1207 Guiding Helper Line #1609-1610 Guiding Helper Excerpt: If a wife is pregnant, division is delayed 'Till the birth of the child so it's life is displayed.

Proof(s) from Secondary Text(s): The fourth preventive barrier is pregnancy, so the division of the wealth is stopped until the delivery. [QF: volume 1: page 339: line(s) 2: {book 20; chapter 4; preventive factor 4}]

Proof(s) from Primary Text(s): 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 1208 Guiding Helper Line #1611-1612 Guiding Helper Excerpt: Only a fixed set of relatives get a sum: The father, and his father,

Proof(s) from Secondary Text(s): 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 `Asim's statement, "the males for whom inheritance is a right…"}]

Proof(s) from Primary Text(s): 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. [{al-Qur’an, chapter 4, verse(s) 11}]

1209 Guiding Helper Line #1612 Guiding Helper Excerpt: the son, and his son,

Proof(s) from Secondary Text(s): 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 `Asim's statement, "the males for whom inheritance is a right…"}]

Proof(s) from Primary Text(s): 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. 694

Notes of Sources for Main Text [{al-Qur’an, chapter 4, verse(s) 11}]

1210 Guiding Helper Line #1613 Guiding Helper Excerpt: Husband,

Proof(s) from Secondary Text(s): 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]. [IA: volume 1: page 288: line(s) 15: {book of inheritance; section 2 of book mentioning the number and names of the inheritors; explanation of Ibn `Asim's statement, "the males for whom inheritance is a right…"}]

Proof(s) from Primary Text(s): 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 onefourth 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. [{al-Qur’an, chapter 4, verse(s) 12}]

1211 Guiding Helper Line #1613 Guiding Helper Excerpt: brother,

Proof(s) from Secondary Text(s): As for the male inheritors, they are: … the full brother, the paternal half brother, the maternal half brother… [IA: volume 1: page 288: line(s) 16: {book of inheritance; section 2 of book mentioning the number and names of the inheritors; explanation of Ibn `Asim's statement, "the males for whom inheritance is a right…"}]

Proof(s) from Primary Text(s): 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}]

1212 Guiding Helper Line #1613 Guiding Helper Excerpt: and non-maternal brothers' son,

Proof(s) from Secondary Text(s): 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…. [IA: volume 1: page 288: line(s) 16-17: {book of inheritance; section 2 of book mentioning the number and names of the inheritors; explanation of Ibn `Asim's statement, "the males for whom inheritance is a right…"}]

Proof(s) from Primary Text(s): 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}]

1213 Guiding Helper Line #1614 Guiding Helper Excerpt: The paternal uncle, and this uncle's real son,

Proof(s) from Secondary Text(s): 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… [IA: volume 1: page 288: line(s) 17: {book of inheritance; section 2 of book mentioning the number and names of the inheritors; explanation of Ibn `Asim's statement, "the males for whom inheritance is a right…"}]

Proof(s) from Primary Text(s): 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}] 696

Notes of Sources for Main Text 1214 Guiding Helper Line #1615 Guiding Helper Excerpt: The mother,

Proof(s) from Secondary Text(s): As for the female inheritors, they are: the mother,… [IA: volume 1: page 288: line(s) 17: {book of inheritance; section 2 of book mentioning the number and names of the inheritors; explanation of Ibn `Asim's statement, "the males for whom inheritance is a right. Are ten and seven are the women…"}]

Proof(s) from Primary Text(s): 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. [{al-Qur’an, chapter 4, verse(s) 11}]

1215 Guiding Helper Line #1615 Guiding Helper Excerpt: the grandmother,

Proof(s) from Secondary Text(s): 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). [IA: volume 1: page 288: line(s) 17: {book of inheritance; section 2 of book mentioning the number and names of the inheritors; explanation of Ibn `Asim's statement, "the males for whom inheritance is a right. Are ten and seven are the women…"}]

Proof(s) from Primary Text(s): 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 978

For example, the father's mother's mother inherits but the father's father's mother does not inherit. Similarly, the mother's mother's mother inherits but the mother's father's mother does not. 697

The Guiding Helper inherit, then his mother will have one-third. Now if the deceased had [two or more] brothers, then his mother will get one-sixth. This is after bequests and debts are discharged. Your fathers nor your sons, you do not know which of them are closer to you in benefit. These fixed shares are from Allah. Indeed Allah is All-knowing, All-wise. [{al-Qur’an, chapter 4, verse(s) 11}]

1216 Guiding Helper Line #1615 Guiding Helper Excerpt: daughter, son's daughter,

Proof(s) from Secondary Text(s): As for the female inheritors, they are: the mother, the wife, the daughter, the son's daughter… [IA: volume 1: page 288: line(s) 19: {book of inheritance; section 2 of book mentioning the number and names of the inheritors; explanation of Ibn `Asim's statement, "the males for whom inheritance is a right. Are ten and seven are the women…"}]

Proof(s) from Primary Text(s): 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. [{al-Qur’an, chapter 4, verse(s) 11}]

1217 Guiding Helper Line #1616 Guiding Helper Excerpt: The wife, the sister.

Proof(s) from Secondary Text(s): 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, … [IA: volume 1: page 288: line(s) 19-20: {book of inheritance; section 2 of book mentioning the number and names of the inheritors; explanation of Ibn `Asim's statement, "the males for whom inheritance is a right. Are ten and seven are the women…"}]

Proof(s) from Primary Text(s): 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 one698

Notes of Sources for Main Text 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. [{al-Qur’an, chapter 4, verse(s) 12}] 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}]

1218 Guiding Helper Line #1616 Guiding Helper Excerpt: That's all. There is no other.

Proof(s) from Secondary Text(s): The inheritors according to Abu Bakr al-Siddiq, Zayd ibn Thabit, Imam Malik, and Imam al-Shafi`i 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), `Abdullah ibn Mas`ud, Abu Hanifah, and Imam Ibn Hanbal have added some other relatives to the list… however, all have agreed that these other relatives do not inherit except when residuary wealth is left after those with shares are done taking and there is no one around to funnel the extra remaining wealth979. [QF: volume 1: page 339: line(s) 2: {book 20; chapter 4; preventive factor 4}]

Proof(s) from Primary Text(s): 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}]

1219 Guiding Helper Line #1617-1618 Guiding Helper Excerpt: Some of these people inherit only fixed shares: Spouses, mothers, and the maternal sibling pairs.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Verses 11-12 of chapter 4 of the Qur’an outline this.

1220 Guiding Helper Line #1619-1621 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Verses 11-12 and 176 of chapter 4 of the Qur’an outline this.

1221 Guiding Helper Line #1622-1623 Guiding Helper Excerpt: Some can take with both of the above methods done: 700

Notes of Sources for Main Text Like the father, and his father, and grandfather.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 331: line(s) 1-2: {book 20; chapter 1; near end; before derivative rulings}]

Proof(s) from Primary Text(s): Verses 11-12 of chapter 4 of the Qur’an outline this.

1222 Guiding Helper Line #1624-1626 Guiding Helper Excerpt: 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).

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 331: line(s) 3-5: {book 20; chapter 1; near end; before derivative rulings}]

Proof(s) from Primary Text(s): Verses 11-12 and 176 of chapter 4 of the Qur’an outline this.

1223 Guiding Helper Line #1627-1628 Guiding Helper Excerpt: Six fractions did come in Allah's Book. They are fixed: One-half, one-fourth, one-eighth, two-thirds, one-third, one-sixth.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 333: line(s) 11-12: {book 20; chapter 2; end section}]

Proof(s) from Primary Text(s): 701

The Guiding Helper Verses 11-12 of chapter 4 of the Qur’an outline this.

1224 Guiding Helper Line #1629 Guiding Helper Excerpt: One-half is for the husband whose wife has no child,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 onefourth 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. [{al-Qur’an, chapter 4, verse(s) 12}]

1225 Guiding Helper Line #1631 Guiding Helper Excerpt: The daughter with no sibling with whom to go wild, The son's daughter with no male parent or sibling,

Proof(s) from Secondary Text(s): 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]. [QF: volume 1: page 333: line(s) 12-13: {book 20; chapter 2; end section}]

Proof(s) from Primary Text(s): 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. 702

Notes of Sources for Main Text [{al-Qur’an, chapter 4, verse(s) 11}]

1226 Guiding Helper Line #1632 Guiding Helper Excerpt: The full and paternal sister with no sibling.

Proof(s) from Secondary Text(s): 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)… [QF: volume 1: page 333: line(s) 13: {book 20; chapter 2; end section}]

Proof(s) from Primary Text(s): 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}]

1227 Guiding Helper Line #1633-1634 Guiding Helper Excerpt: One-fourth is for the husband whose wife has offspring And the wife whose husband's part no children did bring.

Proof(s) from Secondary Text(s): 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… [QF: volume 1: page 333: line(s) 14: {book 20; chapter 2; end section}]

Proof(s) from Primary Text(s): 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 onefourth 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. 703

The Guiding Helper [{al-Qur’an, chapter 4, verse(s) 12}]

1228 Guiding Helper Line #1635 Guiding Helper Excerpt: One-eighth is for the wife whose husband has some kids.

Proof(s) from Secondary Text(s): As for one-eighth, it is for the wife when [the husband has] a child… [QF: volume 1: page 333: line(s) 15-16: {book 20; chapter 2; end section}]

Proof(s) from Primary Text(s): 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 onefourth 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. [{al-Qur’an, chapter 4, verse(s) 12}]

1229 Guiding Helper Line #1636 Guiding Helper Excerpt: Two-thirds is for daughters, and the son's female kids,

Proof(s) from Secondary Text(s): As for two-thirds, it is for two or more daughters or two or more son's daughters (if daughters are not present)… [QF: volume 1: page 333: line(s) 16-17: {book 20; chapter 2; end section}]

Proof(s) from Primary Text(s): 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. [{al-Qur’an, chapter 4, verse(s) 11}] 704

Notes of Sources for Main Text 1230 Guiding Helper Line #1637 Guiding Helper Excerpt: The full and paternal sisters that are not veiled.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 333: line(s) 16-18: {book 20; chapter 2; end section}]

Proof(s) from Primary Text(s): 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}]

1231 Guiding Helper Line #1638 Guiding Helper Excerpt: One-third's for the grandfather whose division test failed,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): This is what Zayd ibn Thabit taught concerning the share of the grandfather in inheritance; and we believe that he was conveying the dictates of the Prophet on this matter. [Malik, Inheritance, “An Malik annahu balaghahu `an sulayman ibn Yasar”]

1232 Guiding Helper Line #1639 705

The Guiding Helper Guiding Helper Excerpt:

The mother whose child had no child or brothers981,

Proof(s) from Secondary Text(s): As for one-third, it is for the mother in the absence of anyone who can push her down to one-sixth. [QF: volume 1: page 333: line(s) 18-19: {book 20; chapter 2; end section}]

Proof(s) from Primary Text(s): 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. [{al-Qur’an, chapter 4, verse(s) 11}]

1233 Guiding Helper Line #1640 Guiding Helper Excerpt: The unveiled half siblings from the side of mothers.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 333: line(s) 18-20: {book 20; chapter 2; end section}]

Proof(s) from Primary Text(s): 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 onefourth 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. [{al-Qur’an, chapter 4, verse(s) 12}]

981

If it were not for the rhyme and meter, this verse would read: The mother whose child had no child or had no brother or sister. In such a way, it would be clear that the gender of siblings is not considered when determining whether the mother is derived of her share of one-third. 706

Notes of Sources for Main Text 1234 Guiding Helper Line #1641 Guiding Helper Excerpt: One-sixth is for the mother in other cases,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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. [{al-Qur’an, chapter 4, verse(s) 11}]

1235 Guiding Helper Line #1642 Guiding Helper Excerpt: And a half sibling to the mother he traces,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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 onefourth 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. [{al-Qur’an, chapter 4, verse(s) 12}]

707

The Guiding Helper 1236 Guiding Helper Line #1642 Guiding Helper Excerpt: Father or grandfather with no one with a share,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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. [{al-Qur’an, chapter 4, verse(s) 11}]

1237 Guiding Helper Line #1644 Guiding Helper Excerpt: A son's daughter with a daughter with her to share,

Proof(s) from Secondary Text(s): As for one-sixth, it is for … one or more son's daughters in the presence of a single daughter. [QF: volume 1: page 333: line(s) 21-22: {book 20; chapter 2; end section; end}]

Proof(s) from Primary Text(s): 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}]

1238 Guiding Helper Line #1645 Guiding Helper Excerpt: A grandmother,

708

Notes of Sources for Main Text Proof(s) from Secondary Text(s): As for one-sixth, it is for … one or more grandmothers… [QF: volume 1: page 333: line(s) 22: {book 20; chapter 2; end section; end}]

Proof(s) from Primary Text(s): 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}] 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. [{al-Qur’an, chapter 4, verse(s) 11}]

1239 Guiding Helper Line #1645-1646 Guiding Helper Excerpt: and a paternal half sister Who's along with an inheriting full sister.

Proof(s) from Secondary Text(s): As for one-sixth, it is for … one or more paternal half sisters along with a single full sister. [QF: volume 1: page 333: line(s) 22-23: {book 20; chapter 2; end section; end}]

Proof(s) from Primary Text(s): 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}]

1240 Guiding Helper Line #1647-1648 Guiding Helper Excerpt: If all the fractions add up to greater than one, 709

The Guiding Helper The denominator's increased to add to one.

Proof(s) from Secondary Text(s): 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}]

1241 Guiding Helper Line #1649-1650 Guiding Helper Excerpt: Some always inherit some and never get none: Father, mother, husband, and wife, daughter, and son.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Verses 11-12 and 176 of chapter 4 of the Qur’an outline this.

1242 Guiding Helper Line #1651-1652 Guiding Helper Excerpt: Others are completely shut out by another: The son veils grandchildren, the father his father.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 331: line(s) 27-29: {book 20; chapter 2; near very beginning}] [QF: volume 1: page 332: line(s) 1-2: {book 20; chapter 2; near very beginning}]

Proof(s) from Primary Text(s): …Some blood relatives are closer than others in the mandate of Allah… 710

Notes of Sources for Main Text [{al-Qur’’an, chapter 33, verse 6}]

1243 Guiding Helper Line #1652-1653 Guiding Helper Excerpt: All siblings are veiled by a son or father. Paternal siblings are veiled by a full brother.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): …Some blood relatives are closer than others in the mandate of Allah… [{al-Qur’’an, chapter 33, verse 6}]

1244 Guiding Helper Line #1655-1658 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 332: line(s) 4-6: {book 20; chapter 2; first type of veiling}]

Proof(s) from Primary Text(s): …Some blood relatives are closer than others in the mandate of Allah… [{al-Qur’’an, chapter 33, verse 6}]

711

The Guiding Helper 1245 Guiding Helper Line #1659-1662 Guiding Helper Excerpt: 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,

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 332: line(s) 6-9: {book 20; chapter 2; first type of veiling}]

Proof(s) from Primary Text(s): …Some blood relatives are closer than others in the mandate of Allah… [{al-Qur’’an, chapter 33, verse 6}]

1246 Guiding Helper Line #1663 Guiding Helper Excerpt:

Half maternal982 siblings by child or father.

Proof(s) from Secondary Text(s): 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… [QF: volume 1: page 332: line(s) 6-9: {book 20; chapter 2; first type of veiling}]

Proof(s) from Primary Text(s): …Some blood relatives are closer than others in the mandate of Allah… [{al-Qur’’an, chapter 33, verse 6}]

1247 Guiding Helper Line #1664

982

This may be better read as maternal half instead of half maternal. 712

Notes of Sources for Main Text Guiding Helper Excerpt: Grandmothers are veiled by the dead person's mother. Paternal grandmothers are veiled by the father.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 332: line(s) 10-11: {book 20; chapter 2; first type of veiling}]

Proof(s) from Primary Text(s): 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 blood relatives are closer than others in the mandate of Allah… [{al-Qur’an, chapter 33, verse 6}]

1248 Guiding Helper Line #1665 Guiding Helper Excerpt: Some inheritors' shares are cut by another.

Proof(s) from Secondary Text(s): Veiling is of two types; (1) complete veiling and (2) veiling in which the inheritor's share is diminished. [QF: volume 1: page 331: line(s) 26: {book 20; chapter 2; very beginning}]

Proof(s) from Primary Text(s): …Some blood relatives are closer than others in the mandate of Allah… [{al-Qur’’an, chapter 33, verse 6}]

1249 Guiding Helper Line #1667-1668 Guiding Helper Excerpt: The father inherits one-sixth and up to all. But with sons, no extra wealth in his hand does fall.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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. [{al-Qur’an, chapter 4, verse(s) 11}]

1250 Guiding Helper Line #1669-1675 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text Proof(s) from Primary Text(s): This is what Zayd ibn Thabit taught concerning the share of the grandfather in inheritance; and we believe that he was conveying the dictates of the Prophet on this matter. [Malik, Inheritance, “An Malik annahu balaghahu `an sulayman ibn Yasar”]

1251 Guiding Helper Line #1676 Guiding Helper Excerpt: But, the grandfather veils those that are maternal.

Proof(s) from Secondary Text(s): 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… [QF: volume 1: page 332: line(s) 6-9: {book 20; chapter 2; first type of veiling}]

Proof(s) from Primary Text(s): …Some blood relatives are closer than others in the mandate of Allah… [{al-Qur’’an, chapter 33, verse 6}]

1252 Guiding Helper Line #1677-1678 Guiding Helper Excerpt: A son lose her fixed share a daughter he does make. So, daughters get only half of what the sons take.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 333: line(s) 27: {book 20; chapter 3; beginning}]

Proof(s) from Primary Text(s): 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 715

The Guiding Helper 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. [{al-Qur’an, chapter 4, verse(s) 11}]

1253 Guiding Helper Line #1679-1680 Guiding Helper Excerpt: Non-maternal sisters lose their shares with daughters. So, they share in what is left like with their brothers,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}] 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}]

1254 Guiding Helper Line #1681-1684 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 716

Notes of Sources for Main Text And there is a inheritance division called al-Gharawayn [and it is odd]. It consists of the father, mother, and wife or it may consist of the father, mother, and husband. In such a case, the mother gets one third of the remaining wealth … and the father gets two-thirds of the remaining wealth. [QF: volume 1: page 334: line(s) 24-27: {book 20; chapter 3; mother's situation; near end}]

1255 Guiding Helper Line #1685-1686 Guiding Helper Excerpt: If there's no one to funnel the remaining wealth, It goes to the Collective Bank for welfare and health.

Proof(s) from Secondary Text(s): 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}]

1256 Guiding Helper Line #1687-1688 Guiding Helper Excerpt: If there's no such bank around, it's distributed To inheritors or charities instituted.

Proof(s) from Secondary Text(s): 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}]

1257 Guiding Helper Line #1689-1690 Guiding Helper Excerpt: 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 Sheikh `Ali Filali and other contemporary Maliki scholars are of the opinion that redistribution is resorted to also in the case of a missing or inactive Bayt al-Mal. 717

984

The Guiding Helper Proof(s) from Secondary Text(s): The first case is that the inheritor makes an agreement to give up his entire share; in such a case, the divisions should be carried out [like normal] and then his share should be dropped and the residuary estate should be divided among the rest of the inheritors. … An example of this is that a man dies and leaves only a mother, two sons, and daughter. So the denominator in this case is six. Each son gets two-sixths… Now if one of the son's made an agreement to give up his share the denominator changes to four and the wealth is divided according to it. [QF: volume 1: page 347: line(s) 1-2, 16-18: {book 20; chapter 1; two derivative rulings; near end}]

1258 Guiding Helper Line #1691-1694 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

1259 Guiding Helper Line #1699 Guiding Helper Excerpt: 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

Notes of Sources for Main Text Any more to the inheritors is deferred.

Proof(s) from Secondary Text(s): 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}]

1260 Guiding Helper Line #1697-1698 Guiding Helper Excerpt: In this song, we mention miscellaneous stuff. That's because we want this book to give just enough.

Proof(s) from Secondary Text(s): 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 `Adawi'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`"}]

1261 Guiding Helper Line #1699 Guiding Helper Excerpt: If you see something wrong, you should try to correct.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 363: line(s) 26: {book 21; chapter 5; very beginning}] [QF: volume 1: page 364: line(s) 1: {book 21; chapter 5; very beginning}]

Proof(s) from Primary Text(s): 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.” 719

The Guiding Helper [{Muslim, faith, prohibiting the wrong is from faith, hadith #70}]

1262 Guiding Helper Line #1700 Guiding Helper Excerpt: That's only if something worse you do not expect.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

1263 Guiding Helper Line #1701-1702 Guiding Helper Excerpt: Privacy of adults is to be respected. Don't spy on them even to make wrongs corrected.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 368: line(s) 20-21: {book 21; chapter 5; section 4; last fourth}]

Proof(s) from Primary Text(s): 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}]

1264 Guiding Helper Line #1703

720

Notes of Sources for Main Text Guiding Helper Excerpt: Obey the Khalifah and Islamic Ruler.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 18: line(s) 16-19: {book 0; chapter 5; issue 2; end}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) established the Khalifah system by appointing Abu Bakr as his successor.

1265 Guiding Helper Line #1704 Guiding Helper Excerpt: He has to have knowledge and be a believer.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 18: line(s) 16-19: {book 0; chapter 5; issue 2; end}]

Proof(s) from Primary Text(s): Abu Bakr al-Siddiq had such qualities and was appointed by the Prophet as his successor.

1266 Guiding Helper Line #1705 Guiding Helper Excerpt: For Allah's cause do fight

Proof(s) from Secondary Text(s): 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. 721

The Guiding Helper [QF: volume 1: page 126: line(s) 5: {book 7; chapter 1; very beginning}] Jihad becomes personally obligatory is three circumstances: (1) the Islamic Leader drafts one into the Muslim army…, (2) the enemy attacks some of the land of the Muslims; it is personally obligatory for those Muslims to push away the enemy; if they are not able to, then those that are closest to them must come to their aid…, and (3) saving Muslim prisoners from the enemy's hands. [QF: volume 1: page 126: line(s) 9-13: {book 7; chapter 1; issue 1; end}]

Proof(s) from Primary Text(s): 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}]

1267 Guiding Helper Line #1705 Guiding Helper Excerpt: against His enemy.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

1268 Guiding Helper Line #1706 Guiding Helper Excerpt: But, don't kill non-combatants

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text the blind person, nor the chronically ill person; and there is some disagreement about wage workers and farmers. Additionally, the Muslim should not kill his disbelieving father unless he is forced by fear [in battle] to do so. [QF: volume 1: page 127: line(s) 1-6: {book 7; chapter 2; issue 1; end}]

Proof(s) from Primary Text(s): 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}]

1269 Guiding Helper Line #1706 Guiding Helper Excerpt: or from battle flee.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 127: line(s) 1-6: {book 7; chapter 2; issue 1; end}]

Proof(s) from Primary Text(s): 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}]

1270 Guiding Helper Line #1707 Guiding Helper Excerpt: Don't fight for wrong causes like wealth, money, and greed.

Proof(s) from Secondary Text(s): 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. 723

The Guiding Helper Proof(s) from Primary Text(s): Those who believe fight in the way of Allah and those who disbelieve fight in the way of false gods. So, fight all together the associates of Shaytan. Indeed, the plot of Shaytan is weak. [QU: volume 1: page 90: line(s) 4-7: {chapter 4, verse(s) 76}]

1271 Guiding Helper Line #1708 Guiding Helper Excerpt: Know that all human beings are from the same seed.

Proof(s) from Secondary Text(s): '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}]

Proof(s) from Primary Text(s): 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}]

1272 Guiding Helper Line #1709-1710 Guiding Helper Excerpt: To your ethnic background, try not to be attached. It's as important as whether earlobes are attached.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace) said, “O people, is not your Lord one? And indeed your father is one. And there is no superiority of an Arab over a non-Arab. And there is no superiority of a white (red) man over a black man nor of a black man over a white (red) man – except by god-fearingness.” [{Ahmad, Abu Nadrah, baqi musnad ansar, hadith rajul min ashab al-nabi, hadith #22391}]

1273 Guiding Helper Line #1711-1712 Guiding Helper Excerpt: Learn about the Noble and Blessed Prophet's life. Try to copy him and follow his way of life.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

1274 Guiding Helper Line #1713 Guiding Helper Excerpt: Live in a social way

Proof(s) from Secondary Text(s): 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, …. [DR: volume 1: page 229: footnote(s) 361: {explanation of hadith #361 of Riyadh al-Salihin}]

Proof(s) from Primary Text(s): 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… [QU: volume 1: page 186: line(s) 4-6: {al-Qur’an, chapter 8, verse(s) 72}]

989

The point here is that our din encourages social intermingling with Muslims for most people. 725

The Guiding Helper 1275 Guiding Helper Line #1713 Guiding Helper Excerpt: and select a good spouse,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

1276 Guiding Helper Line #1714 Guiding Helper Excerpt: Well-mannered, pious.

Proof(s) from Secondary Text(s): 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… [DR: volume 1: page 230: footnote(s) 365: {explanation of hadith #365 of Riyadh al-Salihin}]

Proof(s) from Primary Text(s): 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}]

1277 Guiding Helper Line #1714 Guiding Helper Excerpt: Be good to those in your house.

Proof(s) from Secondary Text(s): 726

Notes of Sources for Main Text The meaning of the Prophetic command to be good to one's womenfolk is to protect them, look after their needs, and try to give them the most favorable of conditions. [DR: volume 1: page 183: footnote(s) 270: {explanation of hadith #365 of Riyadh al-Salihin}]

Proof(s) from Primary Text(s): 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}]

1278 Guiding Helper Line #1714 Guiding Helper Excerpt: Try as much as you can to avoid a divorce.

Proof(s) from Secondary Text(s): 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. [DR: volume 1: page 186: footnote(s) 275: {explanation of hadith #275 of Riyadh al-Salihin}]

Proof(s) from Primary Text(s): 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 sa`id, hadith #2008}]

1279 Guiding Helper Line #1715 Guiding Helper Excerpt: Raise kids well,

Proof(s) from Secondary Text(s): And this hadith shows … that one should train kids about performing meritorious actions and teach them noble manners. [DR: volume 1: page 199: footnote(s) 301: {explanation of hadith #301 of Riyadh al-Salihin}]

Proof(s) from Primary Text(s): Hasan ibn `Ali 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?”. 727

The Guiding Helper [{Bukhari, jihad wa s-sayr, he who speaks Persian, hadith #2843}]

1280 Guiding Helper Line #1716 Guiding Helper Excerpt: but don't abuse with meaningless force.

Proofs from Secondary Text(s): 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}]

1281 Guiding Helper Line #1717 Guiding Helper Excerpt: Don't batter your spouse

Proof(s) from Secondary Text(s): The female servants of Allah that we are prohibited from battering are our womenfolk. [DR: volume 1: page 189: footnote(s) 281: {explanation of hadith #281 of Riyadh al-Salihin}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, “Do not beat the female servants of Allah [i.e. your wives].” [DR: volume 1: page 189: hadith 281: {Abu Dawud, marriage, beating women, hadith #1834}] The Companions asked the Prophet what the right of their wives990 was and he answered, “That you feed her when you feed yourself, that you clothe her when you clothe yourself, that you not hit her face, that you not revile [verbally abuse] her, and that you do not leave her stranded except within the house (i.e. within the same bed to discipline her). [DR: volume 1: page 188: hadith 279: {Abu Dawud, marriage, the right of the wife on her husband, hadith #1830}]

990

The Prophet (May Allah bless him and give him peace) described a two-way relationship between the husband and wife. If the husband does not carry out his rights towards the woman (which includes not striking her with strikes that cause pain, cut, bruise, break bones, or leave marks and also includes not verbally abusing her), she has no responsibility to carry her rights out towards him. Thus, she may leave the place of residence without his permission and refuse to come back in such a case. 728

Notes of Sources for Main Text 1282 Guiding Helper Line #1717 Guiding Helper Excerpt: or hurt with insulting words.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, “Do not beat the female servants of Allah [i.e. your wives].” [DR: volume 1: page 189: hadith 281: {Abu Dawud, marriage, beating women, hadith #1834}] The Companions asked the Prophet what the right of their wives991 was and he answered, “That you feed her when you feed yourself, that you clothe her when you clothe yourself, that you not hit her face, that you not revile [verbally abuse] her, and that you do not leave her stranded except within the house (i.e. within the same bed to discipline her). [DR: volume 1: page 188: hadith 279: {Abu Dawud, marriage, the right of the wife on her husband, hadith #1830}]

1283 Guiding Helper Line #1718 Guiding Helper Excerpt: Be good to parents

Proof(s) from Secondary Text(s): The peak of corruption is cutting blood ties992 … and people with blood ties are the close relatives. [DR: volume 1: page 205: footnote(s) 317: {explanation of hadith #317 of Riyadh al-Salihin}]

Proof(s) from Primary Text(s):

991

The Prophet (May Allah bless him and give him peace) described a two-way relationship between the husband and wife. If the husband does not carry out his rights towards the woman (which includes not striking her with strikes that cause pain, cut, bruise, break bones, or leave marks and also includes not verbally abusing her), she has no responsibility to carry her rights out towards him. Thus, she may leave the place of residence without his permission and refuse to come back in such a case. 992 As for the rights of blood relatives, they are the ten rights of regular Muslims (mentioned in footnote 2567 of the Explanatory Notes of the Guiding Helper) plus four additional rights: (1) extending courtesy/grace to them, (2) visiting them, (3) speaking politely to them, and (4) bearing their impoliteness. 729

The Guiding Helper And your Lord has decreed that you do not worship any one besides him and that you treat parents well. If one of them reaches old age or both of them while with you, do not say to them “Uff” to them nor chide them away. Rather, say to them kind words. [QU: volume 1: page 284: line(s) 8-10: {al-Qur’an, chapter 17, verse(s) 23}]

1284 Guiding Helper Line #1718 Guiding Helper Excerpt: and elders.

Proof(s) from Secondary Text(s): This hadith tells us to respect and honor elderly people. [DR: volume 1: page 355: footnote(s) 355: {explanation of hadith #355 of Riyadh al-Salihin}]

Proof(s) from Primary Text(s): 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}]

1285 Guiding Helper Line #1718 Guiding Helper Excerpt: Show them kind words.

Proof(s) from Secondary Text(s): 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)}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 284: line(s) 8-10: {al-Qur’an, chapter 17, verse(s) 23}]

730

Notes of Sources for Main Text 1286 Guiding Helper Line #1719-1720 Guiding Helper Excerpt: Choose believing pious friends not given to fights. Be stable, sincere in giving each other rights.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

1287 Guiding Helper Line #1721-1722 Guiding Helper Excerpt: If a Muslim does offer to you his salam, Respond by saying, "wa `alaykumu s-salam."

Proof(s) from Secondary Text(s): As for the assalamu `alaykum greeting, it is a communal sunnah to commence such a greeting and returning such a greeting is a communal obligation. [QF: volume 1: page 382: line(s) 8-9: {book 21; chapter 17; section 1; very beginning}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "O people, spread the greeting of salam, feed food to people, and pray formal prayers at night while [other] people are asleep and you will enter Paradise in peace." 993

This means that he has correct `aqidah. 731

The Guiding Helper [{Ibn Majah, establishing prayer and its sunnahs, standing at night in prayer, hadith #1324}] And when you are greeted with a greeting, return a better greeting or a similar one. Indeed Allah accounts over everything. [QU: volume 1: page 91: line(s) 14-15: {al-Qur’an, chapter 4, verse(s) 86}]

1288 Guiding Helper Line #1723 Guiding Helper Excerpt: Travel to leave a wronging or oppressive land.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 379: line(s) 23-25: {book 21; chapter 14; section 1; beginning}] [QF: volume 1: page 380: line(s) 1: {book 21; chapter 14; section 1; beginning}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 94: line(s) 5-8: {al-Qur’an, chapter 4, verse(s) 97}]

1289 Guiding Helper Line #1724 Guiding Helper Excerpt: Travel to learn

Proof(s) from Secondary Text(s): As for seeking something, it could be … for the quest of knowledge… [QF: volume 1: page 380: line(s) 1-4: {book 21; chapter 14; section 1; beginning}]

Proof(s) from Primary Text(s): 732

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace) said, “He who travels a path towards knowledge, Allah eases the path towards Paradise for him.” [DR: volume 1: page 666: hadith 1384: {Muslim, dhikr wa al—du`a, merit of gathering to recite the Qur’an, hadith #4867}]

1290 Guiding Helper Line #1724 Guiding Helper Excerpt: or to fight an oppressive hand.

Proof(s) from Secondary Text(s): As for seeking something, it could be … for fighting [the enemy of Allah]… [QF: volume 1: page 380: line(s) 1-2: {book 21; chapter 14; section 1; beginning}]

Proof(s) from Primary Text(s): 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. [QU: volume 1: page 90: line(s) 1-4: {al-Qur’an, chapter 4, verse(s) 75}]

1291 Guiding Helper Line #1724 Guiding Helper Excerpt: Travel to meet your brethren or pious people.

Proof(s) from Secondary Text(s): As for seeking something, it could be … for visiting one's brethren or meeting good people. [QF: volume 1: page 380: line(s) 1-4: {book 21; chapter 14; section 1; beginning}]

Proof(s) from Primary Text(s): 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}]

1292 Guiding Helper Line #1726 733

The Guiding Helper Guiding Helper Excerpt: But, women shouldn't travel without close people.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 380: line(s) 9-12: {book 21; chapter 14; section 3; beginning}]

Proof(s) from Primary Text(s): 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}]

1293 Guiding Helper Line #1727-1728 Guiding Helper Excerpt: When entrusted with something, guard it. Give it back When the owner asks for it and don't hold it back.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Indeed Allah commands you to return entrusted items to those whom they belong to… [QU: volume 1: page 87: line(s) 10-11: {al-Qur’an, chapter 4, verse(s) 58}]

994

We are narrating the opinion in these Guiding Helper texts that the woman may travel short distances (e.g., a one hour journey) during the daytime without any companion if the path is known to be generally secure. However for any journey that entails her being alone during a period of the night, she must be accompanied by her husband, a male relative, or a protective band of people (either male or female that know her). For example, it is not valid for a woman to make a twenty-four hour journey by sea/air/land alone as such would entail her being alone for a period of the night. 995 Similarly, not giving it back is an act of theft in itself. 734

Notes of Sources for Main Text 1294 Guiding Helper Line #1729 Guiding Helper Excerpt: Be honest in your business transactions. Don't cheat,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): … And weigh fairly using commodity scales and do not cheat people out of their merchandise… [QU: volume 1: page 161: line(s) 7-8: {al-Qur’an, chapter 7, verse(s) 85}]

1295 Guiding Helper Line #1730 Guiding Helper Excerpt: Don't deceive.

Proof(s) from Secondary Text(s): 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]… [ID: volume 2: page 785: line(s) 15-17: { book on manners of earning a livelihood; type 2 - those types of transactions that hurt the party one is dealing with; end of introduction}]

Proof(s) from Primary Text(s): 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}]

1296 Guiding Helper Line #1730 Guiding Helper Excerpt: Don't sell unlawful things like pig's meat. 735

The Guiding Helper Proof(s) from Secondary Text(s): As for our statement that the piece of merchandise must be pure, it means that one is not allowed to sell impure substances, such as wine and pork [products]. [QF: volume 1: page 212: line(s) 14-15: {book 13; chapter 1; preconditions for the currency and that which is being bought}]

Proof(s) from Primary Text(s): 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}]

1297 Guiding Helper Line #1731 Guiding Helper Excerpt: Don't sell the things you don't have like birds in the air.

Proof(s) from Secondary Text(s): 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… [QF: volume 1: page 220: line(s) 12-14: {book 13; chapter 5; beginning}]

Proof(s) from Primary Text(s): 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` algharar]. [{Muslim, trade, invalidity of buying with stone throws and business transactions with uncertain terms, hadith #2783}]

1298 Guiding Helper Line #1732 Guiding Helper Excerpt: Don't hide the faults of goods to get a higher share.

Proof(s) from Secondary Text(s): 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

Notes of Sources for Main Text [ID: volume 2: page 785: line(s) 15-17: { book on manners of earning a livelihood; type 2 - those types of transactions that hurt the party one is dealing with; end of introduction}]

Proof(s) from Primary Text(s): 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}]

1299 Guiding Helper Line #1733 Guiding Helper Excerpt: Don't steal.

Proof(s) from Secondary Text(s): 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 }]

Proof(s) from Primary Text(s): As for the male thief and the female thief, cut off their hand… [{al-Qur'an: chapter 5; verse 38}]

1300 Guiding Helper Line #1733 Guiding Helper Excerpt: Don't gamble.

Proof(s) from Secondary Text(s): 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]}]

Proof(s) from Primary Text(s): 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]

737

The Guiding Helper 1301 Guiding Helper Line #1733 Guiding Helper Excerpt: Don’t give a bribe or get bribed.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

1302 Guiding Helper Line #1734 Guiding Helper Excerpt: Stay away from all interest; a ban is prescribed.

Proof(s) from Secondary Text(s): As for interest due to a delayed payment [back on a loan], it is unlawful according to all major scholars. [QF: volume 1: page 214: line(s) 27: {book 13; chapter 3; very beginning}] As for what is known as give me time and I will give you more, it is unlawful with total agreement in the Maliki school. This means that a man has a debtor whom he gives more time to pay back his loan so that he may give him more [than the original loan amount]. This was exactly the type of interest practiced in Arabia before the advent of Islam, regardless of whether the loan involves food or currency and regardless of whether it resulted due to loaning currency or due to buying merchandise, or other than that. [QF: volume 1: page 217: line(s) 17-20: {book 13; chapter 3; end ten derivative rulings; derivative ruling 9}]

Proof(s) from Primary Text(s): 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}]

1303 Guiding Helper Line #1735 738

Notes of Sources for Main Text Guiding Helper Excerpt: Most other ways of earning money are lawful.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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.

1304 Guiding Helper Line #1736 Guiding Helper Excerpt:

Men should try to earn a living if they're able996.

Proof(s) from Secondary Text(s): 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… [DR: volume 1: page 319: footnote(s) 544: {explanation of hadith #544 of Riyadh al-Salihin}]

Proof(s) from Primary Text(s): 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}]

1305 Guiding Helper Line #1737 Guiding Helper Excerpt: Try hard to practice din, but don't go to extremes.

Proof(s) from Secondary Text(s): 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 Waqi`ah (chapter 56) of the Qur'an every night sometime between sunset and dawn. The Prophet (May Allah bless him and give him peace) said, "Whoever recites Surah al-Waqi`ah every night will never be afflicted with poverty." [al-Bayhaqi, Sha`b] 739

The Guiding Helper [DR: volume 1: page 319: footnote(s) 544: {explanation of hadith #544 of Riyadh al-Salihin}]

Proof(s) from Primary Text(s): 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}]

1306 Guiding Helper Line #1738 Guiding Helper Excerpt: You have gone too far if life not worth living seems.

Proof(s) from Secondary Text(s): In this hadith, we are prohibited from wanting to die due to misfortunes that befall us; rather, one should ask for forgiveness and repent… [DR: volume 1: page 340: footnote(s) 586: {explanation of hadith #586 of Riyadh al-Salihin}]

Proof(s) from Primary Text(s): 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}]

1307 Guiding Helper Line #1739-1740 Guiding Helper Excerpt: And you've gone in the other way too far ahead If you love life so much that your death you do dread.

Proof(s) from Secondary Text(s): 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 alSalihin}]

Proof(s) from Primary Text(s): 740

Notes of Sources for Main Text 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}]

1308 Guiding Helper Line #1741-1742 Guiding Helper Excerpt: Divide up inheritance as Allah prescribed. We'll end the Book of Law with this last point inscribed.

Proof(s) from Secondary Text(s): 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]}]

Proof(s) from Primary Text(s): 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.

1309 Guiding Helper Line #1743 Guiding Helper Excerpt: 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, `Abd al-Karim al-Qushayri, wrote a book entitled The Letter of Qushayri which summarized the teachings of Junayd backed up with primary and secondary text evidence. Three centuries later, Ibn `Ashir summarized The Letter of Qushayri in twenty-two rhymes and we have simply adapted Ibn `Ashir's summary into these last two songs of the Guiding Helper. Thus, these last two songs contain the main teachings of Junayd taken from the Prophet (May Allah bless him and give him peace) about the Path to Allah.

741

The Guiding Helper 1310 Guiding Helper Line #1744 Guiding Helper Excerpt: Stop! Repent! Intend never to return!

Proof(s) from Secondary Text(s): 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 quotation from the Qur'an}]

Proof(s) from Primary Text(s): 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.. [{al-Qur’an, chapter 24, verse(s) 31}]

1311 Guiding Helper Line #1744-1745 Guiding Helper Excerpt: Call out To Allah and ask Him to forgive,

Proof(s) from Secondary Text(s): 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 quotation from the Qur'an}]

Proof(s) from Primary Text(s): 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. 742

Notes of Sources for Main Text [{al-Qur’an, chapter 39, verse(s) 53}] And I said to them, "Seek forgiveness from your Lord. Indeed, He is Ever-forgiving. He will then send the sky on you in a downpour." [QU: volume 1: page 570: line(s) 15: {chapter 71, verse(s) 10}] [QU: volume 1: page 571: line(s) 1: {chapter 71, verse(s) 11}]

1312 Guiding Helper Line #1745-1748 Guiding Helper Excerpt: 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.

Proof(s) from Secondary Text(s): Ibn `Ashir 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. [DT: volume 1: page 444: line(s) 22-23: {explanation of verse(s) 293-294; very beginning}]

Proof(s) from Primary Text(s): …And whoever disobeys Allah and His Messenger has become misguided and clearly astray. [{al-Qur’an, chapter 33, verse(s) 36}] And fear Allah as much as you can. And listen and obey… [{al-Qur’an, chapter 64, verse(s) 16}] And leave external disobedience and internal disobedience. Indeed those that earn misdeeds will be repaid according to what they used to do. [{al-Qur’an, chapter 6, verse(s) 120}]

1313 Guiding Helper Line #1749 Guiding Helper Excerpt: Guard your senses, your belly, and your private part.

Proof(s) from Secondary Text(s):

743

The Guiding Helper The body limbs by which one earns good and bad deeds are seven: (1) ears, (2) eyes, (3) tongue, (4) hands, (5) legs, (6) stomach, and (7) front private part. [DT: volume 1: page 446: line(s) 23: {explanation of verse(s) 295-300; near beginning}] Thus, it is fitting for the person to put on his body limbs a veil that prevents him from every [bad thing]… [DT: volume 1: page 447: line(s) 2: {explanation of verse(s) 295-300; near beginning}]

Proof(s) from Primary Text(s): 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. [{al-Qur’an, chapter 24, verse(s) 30}] 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}]

1314 Guiding Helper Line #1750 Guiding Helper Excerpt: Guard your mind from bad thoughts.

Proof(s) from Secondary Text(s): 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. [DT: volume 1: page 446: line(s) 24: {explanation of verse(s) 295-300; near beginning}] [DT: volume 1: page 447: line(s) 1: {explanation of verse(s) 295-300; near beginning}] Whoever on purpose thinks [about bad] is like the one who on-purpose looks [at bad]. And whoever tries to push away the bad thought from his heart[/mind] as much as he can [has done his duty]. [DT: volume 1: page 447: line(s) 25: {explanation of verse(s) 295-300; first derivative ruling}] [DT: volume 1: page 448: line(s) 1: {explanation of verse(s) 295-300; first derivative ruling}]

Proof(s) from Primary Text(s): 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… [{al-Qur’an, chapter 3, verse(s) 154}]

998

Here, Allah clearly blames people for having bad thoughts. 744

Notes of Sources for Main Text 1315 Guiding Helper Line #1750 Guiding Helper Excerpt: Just stop them. Learn this art.

Proof(s) from Secondary Text(s): Abu Sa`id 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}]

Proof(s) from Primary Text(s): 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… [{al-Qur’an, chapter 3, verse(s) 154}]

1316 Guiding Helper Line #1751 Guiding Helper Excerpt: Lower your gaze. Don't ogle. Just don't look that way.

Proof(s) from Secondary Text(s): And also among the unlawful is looking at the nakedness of women… [DT: volume 1: page 447: line(s) 18-19: {explanation of verse(s) 295-300; near beginning; before first derivative ruling}]

Proof(s) from Primary Text(s): 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. [{al-Qur’an, chapter 24, verse(s) 30}]

999

The intellect is the place where subject-predicate thoughts occur. Here, Allah clearly blames people for having bad thoughts. And blame is only associated with acts for which people have some control over. Thus, it is possible to gain control over one’s thoughts. And only people untrained in the ways of the Path will deny this. 745

1000

The Guiding Helper 1317 Guiding Helper Line #1752 Guiding Helper Excerpt: As for that porno, burn it or throw it away.

Proof(s) from Secondary Text(s): `Izz 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}]

Proof(s) from Primary Text(s): 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}]

1318 Guiding Helper Line #1753-1754 Guiding Helper Excerpt: Hold your ears so you don't hear the wrongs of the tongue.

Proof(s) from Secondary Text(s): As for the hearing, it is wajib for the person to refrain it from sins such as backbiting, tale-carrying, lying… [DT: volume 1: page 448: line(s) 18-19: {explanation of verse(s) 295-300; near beginning; before first derivative ruling}]

Proof(s) from Primary Text(s): 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. [{al-Qur’an, chapter 4, verse(s) 140}]

1319 Guiding Helper Line #1754 Guiding Helper Excerpt: Lying, backbiting

Proof(s) from Secondary Text(s): 746

Notes of Sources for Main Text 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}]

Proof(s) from Primary Text(s): …And let us invoke the curse of Allah on the liars. [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 3, verse 61}] …And do not backbite each other…. [QU: volume 1: page x: line(s) x: {al-Qur’an, chapter 49, verse 12}]

1320 Guiding Helper Line #1754 Guiding Helper Excerpt: sensual lyrics sung,

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

1321 Guiding Helper Line #1754 Guiding Helper Excerpt: Carrying tales.

Proof(s) from Secondary Text(s): 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}] 747

The Guiding Helper Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) passed by two graves and said, "These two dead people are being punished and their punishment is not for a big act [in the eyes of people]. As for one of them, he did not fully clean himself from [traces of] urine and as for the other one he used to carry tales. " Then he took a fresh plant stem and broke it in two and planted each of them near the grave of each person. The Companions asked, "O Messenger of Allah, why did you do this?" He replied, "So that it may lessen their punishment as long as the plant stems do not dry." [LM: volume 1: page 65: hadith 167: {Muslim, purification, proof of the impurity of human urine and the necessity of cleaning all traces of it; Bukhari, wet ablution, washing urine}]

1322 Guiding Helper Line #1755 Guiding Helper Excerpt: And all that music, turn it off.

Proof(s) from Secondary Text(s): 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} 748

Notes of Sources for Main Text With all that said and done, we would say that there are dispensations available for the common man not travelling the Path within the Maliki School of Jurisprudence. The dispensations available within the Maliki school follow (each letter is a separate dispensation and the latter ones are easier than the former ones): a) The common man may "overhear" music that he has no part in composing or playing. However, he may not actively listen to, compose, or play instrumental music that consists of wind, percussion, string, or horned instruments. [For example in this dispensation, he may not play a musical CD/tape nor play a piano keyboard.] b) The common man may actively listen to instrumental music but may not himself play wind, percussion, string, or horned instruments. [For example in this dispensation, he may play a musical CD/tape but may not play a piano keyboard.] c) The common man may actively listen to instrumental music. He may also play musical instruments, but only if he does this once in a while and does not take playing musical instruments up as an occupation or a habitual exercise. If he takes playing musical instruments up as an occupation or a daily exercise, there is agreement in the Maliki school that his playing the instrument is unlawful. The popular opinion in the Maliki school of course is what we have listed in the Guiding Helper Explanatory Notes. However, those that find difficulty with that opinion may follow opinion (b) above [that is our recommendation]. Our recommendation for them is that they however try their best to minimize the amount of time listening to such music and search for more productive or internally meditative exercises to engaged in. References: Here is a translated quote from the explanation of the Murshid by Muhammad ibn Ahmad Mayyarah that contains these three dispensations and also the popular opinion: "Listening to musical instruments is a general prohibition for both men and women. Now if each gender is prohibited from listening to musical instruments when not with the opposite sex, then it is even more [prohibited] when the genders are gathered together...." "Now if [the player] has taken up musical instruments as a profession or is constantly returning to them, there is no difference in the Maliki school that it is unlawful.... and there is disagreement about the person who plays musical instruments not as a profession and only once in a while. Some Maliki scholars say that it is still unlawful while others say it is mubah...." "Imam Malik's view is that listening to any and all musical instruments is unlawful except the one-sided tambourine (daff) in a wedding and the long drum (kibar); however, there is disagreement about the long drum [and other drums]. And likewise is treated playing them, selling them, and buying them..." "However, some Maliki scholars have said that it is permissible to listen to musical instruments." [DT: volume 1: page 451: line(s) 19: {explanation of verse(s) 295-300, after first quoted stanza of poetry}} The fact of the matter is that the prohibition on music was not as clearly laid down by the Prophet (May Allah bless him and give him peace) or the early scholars in Madinah as, for instance, the prohibition on wine and gambling. This is why the issue of Music will never be properly resolved on the whole by the scholars of our din unlike the issue for eating pork for instance. Ibn `Ajibah 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

749

The Guiding Helper [DT: volume 1: page 448: line(s) 18-19: {explanation of verse(s) 295-300; near beginning; before first derivative ruling}]

Proof(s) from Primary Text(s): instruments was not declared unlawful until the idle [wrong-doing] folk took it up and linked it with drinking wine and fornicating... Reference: [IH: volume 1: page 287: line(s) 23-24: {explanation of verse 202 of the Mabahith}] This brings us to the question of how we can reconcile differences opinion within our intellect while knowing that Allah is one and His din is one. The following excerpt summarizes what the authentic scholars say about this subject: Issues of din can be divided on the top-level into two categories (we are talking on a simple level and not on a detailed level): (I) Issues that only have one correct answer for all members of the din. (II) Issues that have multiple (two or more) valid answers which do not take a person outside the pale/sphere of Islam. Disagreements about issues in category (II) can be further divided into two sub-categories: (a) Issues which in Allah's sight actually have only one true answer. And other differing answers are in reality a mistake committed by a mujtahid imam. (this is proven by the hadith "When a judge rules by his ijtihad and falls upon the correct answer, he has two rewards. And when a judge rules by his ijtihad and falls upon the wrong answer, he has one reward." (idha hakama l-hakimu fa j-tahada thumma asaba, falahu ajrani wa idha hakama fa j-tahada thumma akhta'a, falahu ajrun) [{Bukhari, i`tisam bi l-kitab wa s-sunnah, ajru l-hakimi idha j-tahada, hadith #6805}). Allah will not punish any person for following such incorrect views issued from a qualified mujtahid scholar (e.g., Imam Malik, Imam al-Shafi`i, Imam Abu Hanifah, etc.). This is the meaning of the hadith: "ikhtilafu l-`ulama' rahmatun li ummati." The meaning is: "Disagreement of the scholars of din [in this world] is [reason for] a mercy for the members of my ummah [in the next world]. (b) Issues which in Allah's sight have multiple (two or more) correct answers. This is proven by the Prophet (May Allah bless him and him peace) allowing his Companions to perform the same act in multiple different ways without finding fault with them. Such as the event in which he stated "None of you should pray `Asr except in Bani Quraydhah" and some Companions prayed before reaching Bani Quraydhah (due to their fearing that `Asr's time would pass and) due to interpreting the Prophet's statement to mean that they should reach Bani Quraydah by the time of `Asr) while others interpreted His statement literally and prayed `Asr only after reaching Bani Quraydhah. And the Prophet expressed that both parties had followed through with His command. [Bukhari, Jumu`ah, salah al-talib wa l-matlub, hadith #894}] There are many similar events that prove that sometimes more than one correct answer is allowed. The later scholars of `aqidah, fiqh, and tasawwuf tried to formulize a standard system that the common man could apply in his life and with which the governors of Islam could use to rule their territory consistently. For this reason, they chose one of these multiple correct ways as the one taught to people and regarded by people as the "right" opinion. [As a final note, only a very small number of detailed issues in `aqidah may fall in category (II.b); almost all issues in `aqidah are in category (I); and a few detailed issues are in category (II.a).] If a person wants to know what issues fall in which category, we would recommend the books: (1) al-Mughni by Ibn Qudama alMaqdasi, (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}] 750

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace) said, “Allah has sent me as a mercy and guidance to the worlds. And He commanded me to wipe out musical instruments [mazāmīr] … and idols which were worshipped in ignorance…” [{Ahmad, Musnad al-Ansar. Abu Umamah, hadith #21190}]

1323 Guiding Helper Line #1756 Guiding Helper Excerpt: Even more, keep your talk from these. Just cut it off.

Proof(s) from Secondary Text(s): Ibn `Ashir means that one should refrain one's tongue from the sins we have mentioned associated with restraining one's ears. [DT: volume 1: page 450: line(s) 12: {explanation of verse(s) 295-300; after first quoted stanza of poetry; before first ensuing quotation from Qur'an}]

Proof(s) from Primary Text(s): 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}]

1324 Guiding Helper Line #1757-1758 Guiding Helper Excerpt: Heed the laws for the stomach. Get rid of that swine. And smash up and throw away that bottle of wine.

Proof(s) from Secondary Text(s): 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]}]

Proof(s) from Primary Text(s):

751

The Guiding Helper Say, "I do not find in what was revealed to me any [food] to be unlawful for the eater except that it be an unslaughtered animal, blood spilled forth, or the flesh of a pig - these things are filth -, or corrupted with a sacrifice to other than Allah. But, whoever is forced out [out of dire hunger], indeed your Lord is Forgiving and Merciful [QU: volume 1: page 147: line(s) 8-12: {al-Qur'an; chapter 6; verse 145}] O you who believe, wine1002, gambling, idols, and divining arrows are filth from the action of Shaytan. So avoid it (i.e. this filth) so that you may be successful…. [QU: volume 1: page 123: line(s) 1-2: {al-Qur'an; chapter 5; verse 90}]

1325 Guiding Helper Line #1759 Guiding Helper Excerpt: Safeguard your private part outside and in your house:

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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. [{al-Qur’an, chapter 24, verse(s) 30}]

1326 Guiding Helper Line #1760 Guiding Helper Excerpt: Don’t sleep with anybody unless they're your spouse.

Proof(s) from Secondary Text(s): Sexual intercourse is not permissible except through marriage… [QF: volume 1: page 168: line(s) 7: {book 11; chapter 1; issue 1}]

Proof(s) from Primary Text(s): And do not come near fornication. Indeed, it is a abomination and a bad path [to choose].. [{al-Qur’an, chapter 17, verse(s) 32}] 1002

The scholars include with wine other intoxicating substances based on hadith of the Prophet which clarify that intoxicants are all unlawful filth even if they are not made from the fermenting of grapes/dates. 752

Notes of Sources for Main Text 1327 Guiding Helper Line #1761 Guiding Helper Excerpt: Leave the things you doubt 'till you know Allah's ruling.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, "Leave that which you doubt for that which you do not doubt. ". [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}]

1328 Guiding Helper Line #1762-1763 Guiding Helper Excerpt: Don't reach for the wrong you want 'cause there's no fooling The All-Aware.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): …and He has knowledge of all things. [QU: volume 1: page 140: line(s) 15: {al-Qur'an; chapter 6; verse(s) 101}]

1329 Guiding Helper Line #1763 Guiding Helper Excerpt: So, beware when you move your feet. 753

The Guiding Helper Proof(s) from Secondary Text(s): And you must not walk towards that which is not lawful for you… [DT: volume 1: page 460: line(s) 6-7: {explanation of verse(s) 298; immediately after re-quote of verse 298}]

Proof(s) from Primary Text(s): Do the people of the towns feel safe that our punishment may come to them at night while they are sleeping. [{al-Qur’an, chapter 7, verse(s) 97}]

1330 Guiding Helper Line #1764 Guiding Helper Excerpt: Clean your heart from disease

Proof(s) from Secondary Text(s): 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."}]

Proof(s) from Primary Text(s): The day when neither wealth nor children will benefit – except him who comes to Allah with a sound [disease-free heart.] [{al-Qur’an, chapter 26, verse(s) 89}]

1331 Guiding Helper Line #1764 Guiding Helper Excerpt: like envy

Proof(s) from Secondary Text(s): The fifth unlawful act of the heart is resentful envy and it is unlawful… [QF: volume 1: page 374: line(s) 8: {book 21; chapter 8; prohibited act 5}]

Proof(s) from Primary Text(s): The Prophet (May Allah bless him and give him peace) said, “Indeed, envy eats up good deeds like fire eats up dry wood.” 754

Notes of Sources for Main Text [{Abu Dawud, Adab, Hasad, hadith #4257}]

1332 Guiding Helper Line #1764 Guiding Helper Excerpt: and conceit.

Proof(s) from Secondary Text(s): The second unlawful act of the heart is conceit about one's deeds… [QF: volume 1: page 373: line(s) 25: {book 21; chapter 8; prohibited act 2}]

Proof(s) from Primary Text(s): 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}]

1333 Guiding Helper Line #1765 Guiding Helper Excerpt: Don't show off for people.

Proof(s) from Secondary Text(s): The first unlawful act of the heart is showing off for people in acts of worship… [QF: volume 1: page 373: line(s) 16: {book 21; chapter 8; prohibited act 1}]

Proof(s) from Primary Text(s): And be not like those that exited their houses in pomp showing off for people… [{al-Qur’an, chapter 8, verse(s) 47}]

1334 Guiding Helper Line #1765 Guiding Helper Excerpt: Don’t be proud of your deed.

Proof(s) from Secondary Text(s): The fourth unlawful act of the heart is arrogance… 755

The Guiding Helper [QF: volume 1: page 373: line(s) 16: {book 21; chapter 8; prohibited act 1}]

Proof(s) from Primary Text(s): 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}]

1335 Guiding Helper Line #1766 Guiding Helper Excerpt: Know that the root of these ills is loving to lead.

Proof(s) from Secondary Text(s): Ibn `Ashir told us that the root of these diseases of the heart… is the love of leadership in the world… [DT: volume 1: page 466: line(s) 11-12: {explanation of verse(s) 301-302; very beginning}]

Proof(s) from Primary Text(s): 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}]

1336 Guiding Helper Line #1767 Guiding Helper Excerpt: Loving the world is the mother of misdeeds.

Proof(s) from Secondary Text(s): Loving the world is the head of all misdeeds. [DT: volume 1: page 466: line(s) 13: {explanation of verse(s) 301-302; near beginning}]

Proof(s) from Primary Text(s): 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, `Asqalani quotes al-Tibi}]

1003

Avid desire for status includes love for leadership. 756

Notes of Sources for Main Text The Prophet (May Allah bless him and give him peace) said, “Indeed the world is cursed and all that is in it is cursed – except remembrance of Allah Most High and what He likes (wālahu) and also excepted are scholars and students.” [{Tirmidhi, zuhd, minhu, hadith #2244}]

1337 Guiding Helper Line #1768 Guiding Helper Excerpt: There's no cure but to cry to Allah with these needs.

Proof(s) from Secondary Text(s): The medicine for these diseases of the heart … is asking for shelter with Allah and showing one's desperate need for Him…. [DT: volume 1: page 466: line(s) 15: {explanation of verse(s) 301-302; near beginning}]

Proof(s) from Primary Text(s): 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}]

1338 Guiding Helper Line #1769 Guiding Helper Excerpt: Stay with a teacher

Proof(s) from Secondary Text(s): The student traveling the Path must necessarily keep the company of a teacher. [DT: volume 1: page 467: line(s) 18-19: {explanation of verse(s) 303-312; near beginning}]

Proof(s) from Primary Text(s): O you who believe, fear Allah and keep the company of the voraciously truthful. [{al-Qur’an, chapter 9, verse 119}] 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

757

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 Ash`ari}]

1339 Guiding Helper Line #1769 Guiding Helper Excerpt: who knows the ways of the Path.

Proof(s) from Secondary Text(s): He keeps the company of a sheikh who knows the various paths. The sheikh wards off from him the destructive points in his path. [MA: volume 1: page 24: line(s) 2: {verse(s) 303}]

Proof(s) from Primary Text(s): 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.

1340 Guiding Helper Line #1770 Guiding Helper Excerpt:

He'll save you from the pitfalls and from Allah's wrath1006.

Proof(s) from Secondary Text(s): He keeps the company of a sheikh who knows the various paths. The sheikh wards off from him the destructive points in his path. [MA: volume 1: page 24: line(s) 2: {verse(s) 303}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text And Allah will not punish them as long as you1007 are among them and Allah will not punish them as long as they are asking for forgiveness. [{al-Qur’an, chapter 8, verse 33}]

1341 Guiding Helper Line #1771-1772 Guiding Helper Excerpt: He'll remind you of Allah. So, keep him in sight. He'll make you reach Allah

Proof(s) from Secondary Text(s): The sheikh will remind the student of Allah when he sees him. And he will make the servant[/student] reach his Master. [MA: volume 1: page 24: line(s) 3: {verse(s) 304}]

Proof(s) from Primary Text(s): 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… [{al-Qur’an, chapter 14, verse 5}]

1342 Guiding Helper Line #1772 Guiding Helper Excerpt: and fill your heart with light.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): Allah is the light of the heavens and earth… [{al-Qur’an, chapter 24, verse(s) 35}]

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. 759

The Guiding Helper 1343 Guiding Helper Line #1773-1774 Guiding Helper Excerpt: Review your actions. Try to see where you went wrong. Watch over your thoughts with honesty all day long.

Proof(s) from Secondary Text(s): He accounts the self at every breath. And he weigh his thoughts with a fair measure. [MA: volume 1: page 24: line(s) 4: {verse(s) 305}]

Proof(s) from Primary Text(s): 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. [{al-Qur’an, chapter 21, verse(s) 1}]

1344 Guiding Helper Line #1775-1776 Guiding Helper Excerpt: Guard over what you must do like praying your five. Add some extras like keeping night vigils alive.

Proof(s) from Secondary Text(s): He guards over the obligatory acts acting as his business capital. And [he performs] the supererogatory acting as his profit. [MA: volume 1: page 24: line(s) 5: {verse(s) 306}]

Proof(s) from Primary Text(s): 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}] …Indeed prayer is on the believers an inscribed injunction at specific times. [QU: volume 1: page 95: line(s) 10-11: {al-Qur'an; chapter 4; verse(s) 103}]

760

Notes of Sources for Main Text [And the righteous are those] whose backs part with their beds [in the middle of the night] and they call upon their Lord in fear and in hope… [{al-Qur'an; chapter 32; verse(s) 16}]

1345 Guiding Helper Line #1777-1778 Guiding Helper Excerpt: Remember Allah with your tongue and a clear mind. And ask help from Allah with everything you find.

Proof(s) from Secondary Text(s): He performs much remembrance with a clear mind, And the help in all this is asked from his Lord. [MA: volume 1: page 24: line(s) 6: {verse(s) 307}] The remembrances performed with both the heart and the tongue is of the highest level. [QF: volume 1: page 364: line(s) 11: {book 21; chapter 5; section 2; beginning}]

Proof(s) from Primary Text(s): [And Allah says:] Remember Me and I will remember you. And be thankful of Me and do not be ungrateful to Me. [{al-Qur'an; chapter 2; verse(s) 152}] 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}]

1346 Guiding Helper Line #1779 Guiding Helper Excerpt: Strive against the self for the sake of the Divine.

Proof(s) from Secondary Text(s): He strives against the self for the Lord of the worlds. And he adorns himself with the stations of certainty. [MA: volume 1: page 24: line(s) 7: {verse(s) 308}]

Proof(s) from Primary Text(s):

761

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. [{al-Qur’an, chapter 29, verse(s) 69}]

1347 Guiding Helper Line #1780 Guiding Helper Excerpt: Be sure of the truth and don't let doubts fall in line.

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): The [real] believers are only those that believe in Allah and the Last Day and then do not have doubts… [{al-Qur’an, chapter 49, verse(s) 15}]

1348 Guiding Helper Line #1781 Guiding Helper Excerpt: Fear … Allah

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): That is only Shaytan who frightens his protectees. So, do not fear them, but fear Me if you are [truly] believers. [{al-Qur’an, chapter 3, verse(s) 175}]

1349 Guiding Helper Line #1781 Guiding Helper Excerpt: and hope in Allah. 762

Notes of Sources for Main Text Proof(s) from Secondary Text(s): The second commandment for the heart is having hope [in Allah Most High]…. [QF: volume 1: page 371: line(s) 8: {book 21; chapter 7; commandment 2}]

Proof(s) from Primary Text(s): … And worship Him in fear and hope. Indeed, the mercy of Allah is close to those who practice Ihsan. [{al-Qur’an, chapter 7, verse(s) 56}]

1350 Guiding Helper Line #1781 Guiding Helper Excerpt: Be thankful

Proof(s) from Secondary Text(s): The fourth commandment for the heart is having gratefulness [for Allah Most High]…. [QF: volume 1: page 371: line(s) 15: {book 21; chapter 7; commandment 4}]

Proof(s) from Primary Text(s): [And Allah says:] Remember Me and I will remember you. And be thankful of Me and do not be ungrateful to Me. [{al-Qur'an; chapter 2; verse(s) 152}]

1351 Guiding Helper Line #1781 Guiding Helper Excerpt: and patient.

Proof(s) from Secondary Text(s): The third commandment for the heart is having patience [for Allah Most High]…. [QF: volume 1: page 371: line(s) 8: {book 21; chapter 7; commandment 3}]

Proof(s) from Primary Text(s): O you who believe, be patient and persevere… [{al-Qur'an; chapter 3; verse(s) 200}]

763

The Guiding Helper 1352 Guiding Helper Line #1782 Guiding Helper Excerpt: Depend on Allah.

Proof(s) from Secondary Text(s): The fifth commandment for the heart is having trust [in Allah Most High]…. [QF: volume 1: page 371: line(s) 17: {book 21; chapter 7; commandment 5}]

Proof(s) from Primary Text(s): …And on Allah let the believers depend. [{al-Qur'an; chapter 3; verse(s) 122}]

1353 Guiding Helper Line #1782, 1784 Guiding Helper Excerpt: Be happy with what He sent. With His decree, be content.

Proof(s) from Secondary Text(s): The ninth commandment for the heart is being pleased with Allah's decree. [QF: volume 1: page 371: line(s) 26: {book 21; chapter 7; commandment 9}]

Proof(s) from Primary Text(s): [As for the pious], Allah is happy with them and they are happy with Him. [{al-Qur’an, chapter 98, verse(s) 8}]

1354 Guiding Helper Line #1783 Guiding Helper Excerpt: Love Allah.

Proof(s) from Secondary Text(s): The seventeenth commandment for the heart is loving Allah. [QF: volume 1: page 373: line(s) 1: {book 21; chapter 7; commandment 17}]

Proof(s) from Primary Text(s): 764

Notes of Sources for Main Text … Those who believe are stronger in love for Allah … [{al-Qur'an; chapter 2; verse(s) 165}]

1355 Guiding Helper Line #1783 Guiding Helper Excerpt: Be abstinent

Proof(s) from Secondary Text(s): 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}]

Proof(s) from Primary Text(s): 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}]

1356 Guiding Helper Line #1783 Guiding Helper Excerpt: and to Him repent.

Proof(s) from Secondary Text(s): 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. [QF: volume 1: page 362: line(s) 7-8: {book 21; chapter 4; very beginning}]

Proof(s) from Primary Text(s): And repent to Allah all together, O believers, so that you may be successful.. [{al-Qur’an, chapter 24, verse(s) 31}]

1357 Guiding Helper Line #1784 Guiding Helper Excerpt: Be true to Allah. 765

The Guiding Helper Proof(s) from Secondary Text(s): The tenth commandment for the heart is being sincere to Allah…. [QF: volume 1: page 372: line(s) 1: {book 21; chapter 7; commandment 10}]

Proof(s) from Primary Text(s): 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. [{al-Qur’an, chapter 33, verse(s) 23}]

1358 Guiding Helper Line #1785, 1786 Guiding Helper Excerpt: With this, you'll reach Allah You'll break free of the world and feel close to the Goal

Proof(s) from Secondary Text(s): As for Ibn `Ashir'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}]

Proof(s) from Primary Text(s): And those that strive for Us, We shall guide them to Our paths. And indeed Allah is with those who practice Ihsan. [{al-Qur’an, chapter 29, verse(s) 69}] And to your Lord is the final end of pursuits. [{al-Qur’an, chapter 53, verse(s) 42}]

1359 Guiding Helper Line #1785 Guiding Helper Excerpt: and see Him with your soul. 766

Notes of Sources for Main Text Proof(s) from Secondary Text(s): 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 alAsliyyah}]

Proof(s) from Primary Text(s): `Umar (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 it.' The man then answered, 'You have spoken the truth.' We were astonished at the way he first asked [as if he did not know] and then confirmed the Prophet's statement [as if he knew what the correct answer was]. The man then said, 'Tell me about 'Iman." The Prophet then said, 'It is that you believe in Allah, His angels, His books, His messengers, the Last Day, and that you believe in preordaining of good and bad.' The man then said, 'You have spoken the truth. Now, tell me about Ihsan.' The Prophet answered, 'It is that you worship Allah as if you see Him. If you do not see Him then surely He sees you.' The 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 `Umar, 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.' 767

The Guiding Helper [{Sahih Muslim #9}]

1360 Guiding Helper Line #1787 Guiding Helper Excerpt: Allah will become the only one you can sense.

Proof(s) from Secondary Text(s): 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 alAsliyyah}]

Proof(s) from Primary Text(s): 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}]

1361 Guiding Helper Line #1788 Guiding Helper Excerpt: So, He'll show you love and choose you for His presence.

Proof(s) from Secondary Text(s): When the servant becomes characterized by what Ibn `Ashir 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}]

Proof(s) from Primary Text(s): 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

Notes of Sources for Main Text Conclusion: Everything we've mentioned up to here in this book Has a proof. So, get our Notes of Sources and look.

43:1789 43:1790

And a lot of what we say is straight from the sage, Bin `Ashir1009, born in Spain, the scholar of his age.

43:1791 43:1792

This is the Guiding Helper. Put it in your heart. Act by what it says and you're off to a good start.

43:1793 43:1794

We've gathered some din for the future and this time. And we made it real easy by making it rhyme.

43:1795 43:1796

O Allah, help these songs spread all over the place. Keep them alive 'till the end of the human race.

43:1797 43:1798

We end like we started, with the praise of Allah. Blessed be the Prophet, the noblest guide we saw.

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1009

Although it may not be apparent from these Notes of Sources that we have followed Ibn `Ashir in most of the subject matter, a quick comparison of the Guiding Helper with Ibn `Ashir's works such as al-Murshid al-Mu`in will apprise the reader of how closely we have actually followed our great-grand-teacher (May Allah have mercy on his soul). This is a good place to insert the biography of the scholar behind the Guiding Helper, Shiekh `Ali Filali. He is Abu Hamza `Ali ibn al-`Arabi ibn Ahmad ibn Muhammad al-Filali, the grandson of the renown thirteenth century Maliki Faqih of the Maghrib, Ahmad ibn Muhammad al-Filali. Sheikh `Ali was born in the middle of the fourteenth Islamic Century in Fez, Morocco, the intellectual capital of the Maliki school. During his primary educational years, he memorized the Qur'an and took an early interest in the Islamic Sciences of `Aqidah, Fiqh, and Tafsir. He memorized in his teeenage years many thousands of lines of mutun and took an interest in advanced issues discussed by the scholars. By his mid-twenties, he had obtained an Ijazah in Islamic and Maliki Law from Qarawayeen Univerisity and began teaching beginning and intermediate students a variety of subjects which he had mastered by this age including: Arabic Grammar, Lexicography, Rhetoric, Ancient and Modern Arabic Literature, Maliki Fiqh, Comparative Fiqh, Qur'anic Tafsir, Hadith, Advanced `Aqidah, and Usul al-Fiqh. He has also written short treatises in Arabic in most of these fields. Also, he was one of the main editors of a book used in Morocco to teach Arabic to non-Arabic speakers. He traces his lineal knowledge chain back to the Prophet (May Allah bless him and give him peace) from multiple avenues. Of these, he has mentioned six from his teachers (all of whom were authorized from Qarawayeen or its shuyukh): 1) `Abdullah al-Dawudi and (2) his brother `Abd al-Karim al-Dawudi 3) al-`Allāmah al-Ghāzī al-&usayni 4) Muhammad al-Taweel 5) al-&ayākī Muhammad 6) Humayd ibn al-Hājj al-Salami The first two were known to hold multiple connected chains of transmission to the famous Imam of Qarawayeen of the eighth century and student of Ibn `Ashir, who is known as Mahammad ibn Ibrahim ibn `Abbad. Thus, `Ali Filali's lineal connection is firmly tied to that of Ibn `Ashir whose lineal connection was firmly tied to the Prophet (May Allah bless him and give him peace). This should further ensure the users of the Guiding Helper that they are receiving a true narration of the message of the Prophet of Islam Muhammad ibn `Abdullah (May Allah bless him and give him peace). 769

The Guiding Helper Appendix 1.1 Metric Equivalents of Ancient Islamic Weights and Measures1010

1 1 1 1 1 1

1010

Old Arabic Name dinar dirham mudd Sa` (4 mudd) wasq (60 sa`) dhira`

Metric Equivalent 4.235 grams of gold1011 2.9645 grams of silver 0.51 volumetric liters 2.03 liters 121.8 liters1012 46.03 cm

These equivalents have been taken from the Reliance of the Traveller, section w15. 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 1011