al-Murshdi al-Mu'in ala Darimi min ala Ulum al-Din, Ibn Ashir al-Maliki

[darultawhid_english]

al-Murshdi al-Mu'in ala Darimi min ala Ulum al-Din (The helpful guide to what is essential to know of the sciences of the religion), Abdu'l-Wahid Ibn Ashir al-Maliki, (990-1040H)

Introduction to the Text

Beginning in the name of the One God Who is all-Able. Praise be to Allah the One Who taught us from the knowledge which He made us responsible for. May (Allah) bless and give peace to Muhammad, his family, his Companions, and the follower (of the din which he brought). After-wards, (I ask) help from Allah, the Majestic in writing metered verses which are beneficial to (even) the illiterate. Concerning the tenets of belief of (Imam) al-Ashari, the jurisprudence of (Imam) Malik, and the path of Junayd, the (spiritual) traveler.

An Introduction to the Book of Tenets of Belief Which Helps Its Reciter Obtain the Objective

Our rational proposition is a statement (subject-predicate pair) -for which one does- not (need to) stop (and verify its truth) using empirical evidence, or a divinely-revealed text.  The types of its instances in encompassment are distinguished (as three) and they are the necessary, the impossible, and the possible. The necessary is what cannot accept negation in any condition. What refuses rational affirmation is the impossible. And mark as possible that which can accept both these affairs (i.e., negation and affirmation). Each of these types is divided into both the immediately known and reflectively known (classes). The first obligation on him who is given responsibility if he has the ability to search (and reflect) is to know Allah and the Messengers with the attributes for which He has erected signs. And every placement of responsibility has the precondition of sanity along with puberty (reached) by (the appearance of) menstrual blood, pregnancy, Reproductive fluid, or thick pubic hair.  Or (if none of the previous signs of puberty are seen, then responsibility is reached) by the completion of eighteen years (along with sanity).

The Book of the Mother of Principles of Belief and What it Contains of Tenets

(The following attributes) are necessary for Allah: existence, beginninglessness, likewise permanence in continued existence, absolute and universal independence, being different from His creation without a similitude, oneness in His Entity, attribute(s), and actions, power, volition, knowledge, life, hearing, speech, and sight.  These are the necessary (attributes of Allah). And the opposite of these attributes are impossible (for Allah): Non-existence, having a beginning -these are only for created things- Likewise fading into non-existence and being in need (of others) are also counted, that He have a similar, the negation of His oneness,  inability (to perform contingent actions), being forced (to act), ignorance, death, deafness, dumbness, blindness and silence. It is possible (for Allah) in His right to perform contingent actions -all of them- and to leave them (unperformed) in non-existence. His existence has a conclusive proof: The need of everything that is created in time for a Maker. If the universe began by itself equality and preponderance would meet -at the same time (i.e., the metaphor here alludes to the two-sided ancient scale falling to one side (signifying existence) and also be in equality (signifying non-existence) in the same instance. The idea here is that someone must place weight on the two sided scale in order for it to show preponderance.  In other words, someone must choose the state of existence for a particular physical phenomenon at a particular time since this physical phenomenon could not choose its own existence since it was not present before it was created-. But, that is impossible.  And the beginning of the universe is derived from (looking) at the changes of the attributes (which describe the parts of the universe) and (knowing that attributes are) intrinsically tied (to essences). If beginninglessness were not His necessary attribute, His having a beginning would obligate an infinite loop or regress. If He were able to pass into non-existence, His attribute of beginninglessness would be negated. If He were similar to creation, His having a beginning would definitely be true. If independence were not His necessary attribute, He would be in need (of a Maker Himself). If He were not one, then He would not be able (to perform actions). If He were not Living, Willing, Knowing, and Powerful, you would not see a world (full of wondrous creation). The second part of the six if-then clauses above are false. So, (it follows that) the first part is also similar (in being false). Hearing, Sight, and Speech are taken from the transmission (in the primary texts) and also properly fit in with His perfection. If a contingently possible affair were impossible or necessary, it would obligate a change in the realities (of the physical world).

(The following attributes) are necessary for the noble messengers: Truthfulness, trustworthiness in obedience, and conveyance of the message in truth. (The following attributes) are impossible (for the messengers): Lying/dishonesty, acting in disobedience, and not conveying.  (So, understand this) O intelligent one (and intelligence is also counted by many as a necessary attribute of the messengers). It is possible in their right to be described by every (normal human) attribute which does not diminish (from their role of conveyance), such as mild illness. If they were not truthful, it would be necessary that Allah had lied in verifying them. Since their miracles are like His statement which is true: "This slave (of Mine) has spoken the truth in all his reports." If conveyance were negated or they betrayed the trust (by disobeying), it would obligate that the prohibited act be turned into an act of obedience for them (since we are asked to imitate them and all acts are arbitrary). The permissibility of normal human afflictions befalling them is the argument against those (who deny the prophets based on their meek humanness). And these normal states actually befalling them (is the proof that they are possible for them) and the wisdom behind this is to console the messengers (and inform others of the low value of this world as compared to the next world).

And the statement: “There is no god but Allah (and) Muhammad was sent by the One God! Gathers all of these meanings (mentioned above). For this reason, it is considered the sign of faith. And this statement is the best of all types of verbal remembrances. So, busy yourself with it throughout your life and you will be victorious in gaining the treasure.

On the Pillars of Religion: Islam, Iman and Ihsan

And obedience of all the body limbs in speech and actions is what is Islam, the High (way of life). The pillars of Islam are five necessary acts. And they are: The two testifications which is a precondition for the rest (of the pillars). Then (also among the pillars) are salaat (the formal prayer), Zakaat (fixed share alms) from livestock and cash savings, fasting (in Ramadaan), and performing Hajj for whoever is able (to find physical and material means).

Iman is a firm belief in the One God, the divinely revealed books, the messengers, the angels, along with the resurrection (of the dead from their graves) -which has come near-, And belief in divine destiny. Likewise (is treated the belief in) the bridge over the Hellfire, the balance set up to weigh actions, the cistern of the Prophet (saw), the Paradise (in the next world), and the Hellfire.

As for Ihsan, then the one who fully grasped it (i.e., the Prophet Muhammad) said: “(It is) that you worship Allah as if you see Him. If you do not see Him, then (you should know) that He verily sees you.” And the din is (comprised of) these three aspects.  So, grab on to it like your firmest handhold.

Introductory Chapter about the Foundational Principles of Jurisprudence Which Help One Reach Understanding of its Branches
 
A ruling in the Shari’ah is the speech of our Lord which determines (the rank) of the action of the person who is responsible (for his actions).  So, understand this well. (This ruling is either) a request, a permission, or a stipulation with a triggering cause, precondition, or that of prevention.

The divisions of legal rulings are five desired: Obligatory, recommended, disliked, unlawful, and lastly neutral and allowed. So the command which is strict is called a fard/wajib. And if it is of a lower level of strictness, it is marked as mandub. The ruling which contains a (light) prohibition is called makruh and if the prohibition is strict, it is called haraam. If both (performing it and leaving it undone) are permissible, it is called mubah. And that completes (the list of legal ruling categories).

Fard is of two types: Communal and individual. And the mandub category contains the sunnah ruling and (also) contains these two types (i.e., communal and individual).

Book of Purity
 
Purity is obtained from water which is safe from being changed with anything (e.g., which fell into it or was mixed with it). When water is changed with an impurity it is thrown away and (if it is changed) with something pure, then it is still proper to use for regular daily tasks except if (what changed it was pure and is) found along with water in most cases (regionally) like red dirt.  Such water (changed with something pure normally found alongside water) can be considered pure and purifying similar to (water obtained from) melting (ice/snow).

Wajibs of Wet Ablution

The wajibs of wet ablution are seven and they are: Passing (the underside of) one's hand (over the washed part), doing one action of ablution immediately after the other (without a large break), starting with an intention –and the person can intend to lift a state of ritual impurity, intend to perform ablution as a necessary obligation (before performing an act), or intend to remove a preventive barrier (between him) and an act which requires one to be in ritual purity for-, washing the face, and his washing of the two hands/arms, wiping the head, and washing the two feet. And the wajib washed area includes what is between the two ears. It also includes the two elbows and the two ankles. Comb in between the fingers of the two hands and the hair of the face if from beneath (the hair) the facial skin shows.

Sunnahs of Wet Ablution

The sunnahs are seven: Beginning with washing the two hands, making a return pass when wiping the head, wiping the ears, rinsing the mouth, inhaling water in the nose, blowing the inhaled water out, and performing the wajib parts in the proper order. This is what is preferred.

And eleven fadilahs have come: Saying Bismillah (at start), (choosing) a pure location, minimizing one's wasting of water, putting the water container (in which one dips one's hands into) on the right side, washing the parts two or three times, starting with the right limbs before the left, using a natural wood tooth-stick, and also recommended is performing the sunnah parts in the proper order  and along with (and in between) the wajib parts, starting the wipe of the head from the forehead, and his combing between the toes of his foot.

And it is disliked to exceed the wajib area (or exceed the number of) prescribed (repetitions) for wiping and washing. 

The person who is unable to perform one part of ablution right after the other can pick up where he left off if the gap is not long; meaning that the limbs would not dry in a moderate climate.

The person who remembers a missed wajib part after a long gap should do it alone (when he remembers).  But if he remembers shortly afterwards (or while performing ablution), he should do the missed part and all of the parts after it. If this person (who forgot a wajib of ablution) prayed, his prayer is now invalid. And he who remembers his sunnah (of ablution) should do it (when he remembers to be better prepared) for the next prayer which enters.

Acts Which Break Ablution

The acts which break ablution are sixteen: Urinating, flatulating, uncontrolled emissions when they occur rarely, ejection of feces, heavy sleep, pre-seminal discharge, drunkenness, fainting, possession by jinn, post-urinary discharge, caressing and kissing if one finds normal sensual pleasure in it or one desired such pleasure, a woman gently inserting (her finger(s)/hand in her vagina), likewise a man touching his penis, doubting about committing an act which makes one lose pureness, and disbelieving for he who becomes an apostate (after being Muslim).

And it is wajib to properly discharge and clean the two waste openings (i.e., anus and urethra) along with stretching out and shaking the penis (to empty its contents); but, do not do this harshly.

It is permissible to use non-water methods for cleaning the urine of the penis and also feces but not for that which is much and spread out.

Wajibs of Bathing for Purification

The wajibs of bathing for purification are: Bringing to mind one's intention (at the beginning), performing the various parts of the bath one after the other (without a large break), passing (one's hand or an instrument) over the entire surface of the body, and combing in between the hair.

So, follow up with the hidden parts (of the body) like (under the) two knees, the armpit, the crotch, and between the buttocks. Reach that which is difficult by using a towel or something similar, like a rope or appoint someone (to rub for you). 

Sunnahs of Bathing for Purification

Its sunnahs are: Rinsing the mouth, washing the two hands in the beginning, inhaling water in the nose, and wetting the holes of the two ears.

Its mandubs are: Beginning by washing the impurities, (starting with saying) Bismillah, washing the head three times, likewise washing the limbs of ablution first, minimizing the wasting of water, and starting with the top and right portions of the body, take these two (recommendations). You begin with washing your private part and then refrain from touching it with the inside or side of the palms or finger(s). Then if you touch it, repeat the ablution which you performed.

Acts Which Necessitate Bathing for Purification

The acts which obligate it are: Menstruation, post-natal bleeding, ejaculation with pleasure, and the disappearance of the head of the penis in a lower bodily hole in whatever way it happens.

The first two make vaginal intercourse unlawful until bathing and the last two prevent (one from reciting) the sweet Arabic Qur'an. All (four) prevent one from entering the masjid.  And forgetting to perform parts of a bath of purification is similar to forgetting to performs parts of wet ablution except that you do not need to perform all parts after a missed part (if you remember shortly afterwards).

Dry Ablution

For fear of incurring harm or absence of water replace regaining pureness (by normal water means) with dry ablution. Pray one wajib prayer and if you connect (afterwards) a Funeral Prayer or sunnah prayer to it, it is lawful. You can also perform a mandub prayer all alone (starting with it, then you must repeat the dry ablution before praying the next wajib prayer) and dry ablution allows you to perform wajib prayers but (does not allow you to perform) the Friday Prayer if you are at home (not traveling) and healthy (not sick).

Wajibs of Dry Ablution

Its wajibs are: Your wiping the face, the two hands to the wrists, the intention accompanying the first strike (on the earth material), performing all of the parts without a large break, the pure earth crust material, performing the act of worship shortly afterwards, and performing dry ablution after the time of prayer has entered (for a wajib prayer).

(Praying in) the end of the first time is for the one who has hope of obtaining water. The one who does not have hope is the only one (recommended) to pray in the beginning of the first time. And the one who is not sure about whether he will obtain water or not is (recommended) to pray in the middle of the first time.

Sunnahs of Dry Ablution

Its sunnahs are: Wiping the two arms to the elbows, making a second strike before wiping the two arms, and keeping to the proper order (i.e., face before hands).

Its mandubs are: (Beginning with saying) Bismillah and performing it in the praiseworthy transmitted manner.

The acts which break dry ablution are similar to the acts which break wet ablution plus one more act: Finding water before praying (with ample time to both perform we ablution and pray) and if one finds water afterwards, then it is (mandub) to repeat the prayer within the (mandub repetition) time  if such time remains. (This ruling of finding water is similar to the situations of) he who was fearing a thief, a person who had hope of finding water but prayed in the beginning of the first time anyway, the chronically ill person in bed-rest who did not have someone to help him perform wet ablution.

Book of Salaat (the Formal Prayer)

The wajibs of the formal prayer are sixteen. Its preconditions are four which are needed.

(The wajibs are:) The initial takbir, standing for this initial takbir, the intention which is desired to accompany this takbir, reciting the Fatiha, along with standing for this recitation, bowing, rising up from bowing, prostration with humbleness, rising up from prostration, making the terminating salaam, sitting for this salaam, keeping to the mandated order of the foundational wajib parts, standing and sitting upright, stopping in each posture for a moment as a duty, the follower should utter the initial takbir and final salaam (after his imam), his intention should be to follow (from the start) and the imam must make a similar intention (to lead) for the Prayer of Fear, when combining prayers in group (in a night of rain or torrential weather), for the Friday Prayer, and if he is replacing an imam who had to leave (during the middle of the prayer).

Its preconditions are: Facing the direction of the Ka’bah, being pure from physical impurities, covering one's nakedness, and ritual purity (with ablution or a bath for purification). All but the last are only preconditions if one remembers and is able. The branch rulings of those who forget or are unable are many.

It is mandub for those who forgot to cover properly or prayed with impurities by mistake to repeat their prayers within the allowed time like (the person who made) a mistake with the direction of Ka’bah but not the person who is unable to face its direction nor the person who is unable to cover his nakedness. What is other than the face and hands of a free woman must be covered during prayer just like the nakedness must be covered (while out in public). But if parts of the chest, hair, or end body parts are revealed, she repeats her prayer (as a mandub recommendation) in the apportioned repetition time. The precondition for the formal prayer becoming wajib on her is becoming clean from menstrual/post-natal bleeding with either a clear mucus emission or the drying of the area (on which absorbent cloth is placed); so, know this. There is no obligation to make up the missed prayers during menstrual/post-natal bleeding. Then, a final precondition is that the time of prayer has entered. “So, discharge the formal prayer at its time as an obligation.” I say.

Sunnahs of the Formal Prayer

Its sunnahs are: Reciting a surah after the Fatiha while standing in the first and second unit (of the formal prayer), reciting out loud and quietly at their proper places, and the (worshipper's) takbirs except the one mentioned before (i.e., the initial takbir is wajib and not sunnah), each of the Greeting and Testifications, the first sitting, the second one (also) but not (the amount of sitting required at the end) for the salaam (i.e., sitting while making the salaam is wajib and not sunnah), and the tahmid when rising up from bowing which the person praying utters.

(These sunnahs are) for the person praying alone and the imam. These are what are stressed. The rest (of the sunnahs) are apparently treated like (regular less-stressed) mandubs in their legal ruling.

(Among these less-stressed sunnahs are): The Call to Commence, prostrating while the (bottom of the) hands are in contact with the floor like the ends of the feet (i.e., toes) and knees, and for the follower to quietly listen to the out loud recitation (of his imam), then, also return the salaam of the imam, the person praying on the left (if) such a person is on the left.  (Also among the less-stressed sunnahs are) exceeding the minimum stopping time (in each posture) to feel the presence of Allah, erecting an object (to pray towards) for other than the follower for him who fears that someone will pass, saying out loud the (first) salaam, using the words of the Greeting and Testification (narrated by Umar ibn al-Khattab in the Muwatta), and that the person praying send Allah's peace and blessings on the Prophet.

Adhan is sunnah for a group that comes to a wajib prayer at its time and wishes that others join also.

Shortening prayers is for him who travels four barids (12 miles are in 1 barid) for Dhuhr, Isha, Asr until the time he returns (home) from (the time of) leaving the last built structures (of his home village until the time) of arriving back (to this place). The person who resides in a location for four days should complete (the four unit prayers as four units and not pray two like for shortening).

Regular Mandubs of the Formal Prayer

Its mandubs  are: Turning (the head) to the right upon making the (terminating) salaam, saying Amin for him who prays except the imam in out loud recitations, Saying "rabbana laka’l-hamdu" except by the person who is leading, saying the qunut (special supplication) in Subh is also apparent (in being mandub), wearing a loose outer garment/cloak, glorifying Allah while prostrating and bowing, leaving the hands to dangle (to the sides during the standing postures), (for the person praying to say) his takbirs when beginning (to move to a new posture), (delaying) it to after he stands (up straight when getting up) from his middle (sitting), folding three fingers of his right hand, while reciting the Greeting and Testification, leaving spread out (straight) the other (two fingers of the right hand), and moving the right hand's forefinger when reciting (the Greeting and Testification), the stomach from the thighs men keep apart and the elbows from the knees when prostrating. (And also among the mandubs) is the specific sitting posture adopted, making the hands established on the knees while bowing, and also add putting the knees out a little bit (when bowing), the recitation of the follower in prayers with quiet recitations, and follow (with) placing the hands while prostrating in line with the ear, and likewise raising the two hands during the initial takbir take (as a ruling). (And also among the mandubs are) choosing a long surah recitation (any surah from al-Hujurat to an-Naziat) for Subh and Dhuhr in the first two units, choosing a medium-sized surah recitation (any surah from Abasa to al-Layl) in Isha, choosing a small-sized surah recitation (any surah from al-Duha to an-Nas) in the other two prayers (i.e., Asr and Maghrib), likewise (it is mandub for) the second surah to be shorter (in the second unit than the first one in the first unit), for the middle sitting posture (to be shorter than the last sitting posture), and for the hands to be the first to touch the ground when going down (to prostrate) and when getting up to use them for support (making them the last to leave the ground).

And they have disliked (saying) Bismillah and Audhubillah in wajib prayers (before the recitations), prostrating on cloth material, likewise is treated (prostrating on) a band from (one's) turban or part of one's sleeve, carrying something in prayer (in one's hand) or in one's mouth, reciting Qur'an while prostrating and bowing, thinking in one's heart about affairs which contradict the feeling of servility/humbleness, playing around (with one's hands), turning (the head) to the side, supplicating  during the recitation also when he is bowing, interlacing or cracking/popping the fingers, placing hands on the waist (with elbows pointing out to the side), and closing ones eyes follows (in being among the things which the Maliki Scholars have disliked).

Communal Obligations and Individual Obligations

The five daily prayers are wajib on each individual and the prayer for the deceased is a communal obligation without a doubt.

The wajibs if the Funeral Prayer are: Four takbirs, supplication (for the deceased), (starting with) an intention, and quietly making salaam follows (however, the imam may say it slightly out loud and the followers should all confine themselves to one quietly uttered salaam).

Similar to the Funeral Prayer, (it is also a communal obligation) to wash the dead body, bury it, and enshroud it.

Witr prayer, the Solar Eclipse Prayer, the two Id Prayers, and the Prayer for Water are sunnahs.

Fajr is a Raghibah and it is made up until high noon. Wajib prayers are made up without any end time limit and in succession (in the proper order).

Mandub prayers are recommended without limit (during allowed times) but the following are more stressed: The Prayer to Greet the Masjid, the Midmorning Prayer, Tarawih in Ramadaan read, (two Shaf units) before Witr, similarly (before) Dhuhr, (before) Asr, after Maghrib, and after Dhuhr.

Prostrations of Forgetfulness

For missing a sunnah by mistake (or out of forgetfulness), it is sunnah to make before the terminating salaam two prostrations and also for missing more than one sunnah. (This is) if the sunnah is stressed. And he who adds to his prayer by mistake should prostrate after (the salaam) likewise (with two prostrations followed by a salaam). And give missing (a sunnah) more weight if it happens (along with adding). And do forgotten prostrations which had to be before the salaam shortly afterwards and do forgotten prostrations which had to be after the salaam even if after one year. The imam carries the responsibility for both these types of prostrations off of the follower. Formal Prayer is invalidated with intentional hard breathing or talking without an intention to correct (one's imam), (it is also invalidated) by being busied away from a wajib action (of prayer). And if you missed a sunnah from being busied away, then repeat the prayer (as a mandub action) within the allowed repetition time. (Formal Prayer is also invalidated) by losing one's ritual purity, adding as many units as the prayer originally should have contained, laughing out loud, intentionally drinking and eating, intentionally adding (an extra wajib physical action such as) a prostration, intentionally vomiting, remembering a missed wajib prayer (if the number of missed prayers is) less than six or remembering (that one did not perform a necessary) part of a previous prayer. (Formal Prayer is also invalidated by) missing a prostration which had to be performed before the salaam (in a previous prayer) due to missing three (or more stressed) sunnahs if one exits the masjid (or place of prayer) or a long time passes (before one makes the necessary prostrations of forgetfulness).

Perform a missed wajib part of the prayer (when you remember) but if an act of bowing comes in between (your remembering and the missed action) cancel the unit with the missed wajib part and building on the units is now allowed. This is similar to how a person who made salaam too early acts, but he should re-enter prayer with another initial takbir for the rest of the units. (And know that if) a long time passes (between the prayer and his remembering), it will obligate invalidation (of the previous prayer and he must begin anew). Whoever doubts about doing a wajib essential should build on what he is sure of and prostrate after the salaam. Then there are (some rules of recitation) which are different (and must be clarified for the person who missed a wajib action in the first two units but only realized it after the bowing of the third unit.) As they build on the actions of prayer and also (keep to the normal) recitations (in this case what will happen is the third unit which was recited without a surah will now be considered the second unit). (And for this reason the second unit is now said to be) missing a surah and thus the person must make prostrations of forgetfulness before the salaam (in this case). Also, the person who remembers the middle sitting after his hands have already left the ground (is requested to perform prostrations before the salaam) but not if he remembers (the middle sitting) while his hands are still in contact with the ground; rather, he should sit back down (and there is no need to prostrate prostrations of forgetfulness later).

The Friday Prayer

In the place of large villages, it is wajib to pray the Friday Prayer with a sermon read performed in a built masjid for the person who is not traveling, has no other excuses, is free, is within one farsakh (5.565 kilometers) of the minaret (from where the adhan is called), and is male. Others who pray it fulfill the requirement (for Dhuhr) and yes it is even mandub for them to pray it. When the call is made, one must hasten towards it. It is sunnah to take a bath connected with one's departure (towards the masjid). It is mandub to go when it is sufficiently hot and to go in an appearance which is fair (e.g., clean good-looking clothes and sweet natural scents for men). For the Friday Prayer, a congregation is a wajib (precondition) and for other wajib prayers, it is a sunnah (to pray in congregation).  One gets credit for praying in congregations from catching at least one unit with the imam. For the regular daily wajib prayers, it is mandub for the person who prayed alone to repeat the prayer along with a congregation but not Maghrib prayer nor Isha if one has already prayed Witr.

Preconditions of the Imam of the Formal Prayer
 
The preconditions of the imam are that he is male, considered responsible for his actions, able to perform the wajib essentials, knowledgeable of the rulings of the formal prayer, not one of open disobedience (to Allah), not one who alters the meanings of the Arabic words, and not a follower of another imam (rather, he should lead the prayer alone independently and not follow any one). For the Friday Prayer that he must be a free man and be residing in his home locality is also counted (among the preconditions).

And disliked (in their being imams) are: The person who has a continuous problem in keeping ablution, has a wound which flows with impurities, is from a rural background when the followers are city dwellers -and he whose imamate is disliked, leave off- is a paraplegic, is leading without a loose outer garment in a masjid; also it is disliked to have a row of people praying cut by pillars, positioned in front of the imam, or to have a second group for the same prayer (after the imam is done) as a continual and regular practice, (continuing with the list of disliked imams) to choose a regular imam who is unknown (to people), is accused (and looked upon with suspicion), is uncircumcised, is a slave, is castrated, or is a child of fornication.

(The following people are permissible to choose as imam): The impotent person, the blind person, the person with speech impediments (which do not alter the meaning of the Arabic words), and the person with light leprosy. And this amount (of detail) is all that is possible (for a short text such as this).

The follower of the imam follows (in everything) except an action which is added; so, swerve away from such (following). The latecomer makes the initial takbir immediately and enters the prayer with the imam regardless of what the current action is (that the imam is performing). The latecomer makes an extra takbir (after the initial takbir) if he finds the imam prostrating or bowing but not if he finds the imam sitting. And then he follows the imam (until the end of the prayer). When the imam makes his terminating salaam, the latecomer stands up to make up the missed verbal recitations and in the physical actions he builds off (what he prayed with the imam). (When standing up after the imam's salaam), the latecomer says takbir if he obtained a pair of units or less than one unit (with the imam). And the correctable mistakes which the imam makes while the latecomer is following are the imam's responsibility and the correctable mistakes which the latecomer makes after the imam's terminating salaam are the latecomer's responsibility. The latecomer should prostrate the imam's prostrations of forgetfulness made before the salaam along with the imam and he should make up those the imam makes after the salaam after his own terminating salaam. It does not matter whether the latecomer was present during the imam's mistake but they have stipulated that he who does not obtain even a single unit along with the imam should not prostrate the imam's prostrations of forgetfulness. The prayer of the follower is invalidated by that which ruins the imam's prayer except some apparent branch cases; such as if the imam remembers that he is not pure or is overcome with ritual impurity (while praying). He should in such a case immediately leave the prayer (to allow the followers' prayers to remain valid) and it is mandub for him to appoint one of the followers (as his successor) to finish the prayer with the other followers. If the imam does not do this (before leaving), then the followers may finish their prayers alone or send one of them forward (as the replacement imam who will finish the prayer with them).

Book of Zakaat

Zakaat is wajib on that which inscribed (in the primary texts) of gold and silver, cereal and crop harvests, and grazing livestock. For gold, silver, and grazing animals, it is due every year and for crops it is desired when they are ready for harvest. (It is due for) dates and grapes when they are ripe (close to sweetness) and for that which gives oil, it is due when it is ready to give oil. And (it is due for) fruits (i.e., dates and grapes) and crops when they are ready for gathering as long as the yield is past the minimum threshold.

The amount due for fruits and crops is one tenth or half of that if (the farmer) used an instrument of irrigation. Five wasqs (60 sa or 609 volumetric liters) is the minimum threshold value for both types of harvests. For silver, say "(The minimum threshold is) 200 dirhams." 20 dinars is the minimum threshold for gold and one-fourth of one-tenth is wajib on both gold and silver.

Merchandise for immediate trade (also has Zakaat on it) and also the debts of the one (who constantly loans and receives). The value of these should be estimated according to the equivalent amount of gold or silver. Then, the person who hoards (gives loans for long periods or sells merchandise only after the market price has risen) pays Zakaat when he receives the price of the merchandise or loan (again) according to the price of gold/silver as long an entire year passed for these two cases.

(Now speaking about Zakaat on livestock, we say that the representative of the imam should take) one one-year-old sheep for every five camels. A one-year-old she-camel fulfills the requirement for twenty-five camels owned. A two-year-old she camel is for thirty-six camels owned. For forty-six, a three-year-old she-camel is enough. A four-year-old she-camel discharges the requirement for sixty-one camels owned. Two two-year-old she-camels are for seventy-six camels owned and two three-year-old she-camels are for ninety-one camels owned. (When there are ninety-one) along with thirty (more camels owned, take) three two-year-old she-camels or take two three-year-old she-camels according to the opinion (of Imam Malik). When there are thirty plus one hundred (camels owned), (then) for each fifty full units there is a three-year-old she-camel. And for each forty full units there is a two-year-old she-camel. And this is how it is for numbers that are greater. Its ruling is easy. There is a two-year-old male cattle animal for each thirty cattle owned and a three-year-old female cattle animal for every forty is written. And this rule holds for numbers which are higher. Then, for sheep/goats, give one one-year-old for forty sheep/goats owned (and continue to give one one-year-old) even if you have more than forty (up until and including one-hundred-twenty). For twenty-one followed by one hundred (two one-year-olds are due) and for eighty more, three are enough to fulfill the requirement (until just under four-hundred are owned). And for four instances of one hundred, take four (one-year-olds). There is one one-year-old for each hundred sheep if (the number owned is) higher. The Zakaat fiscal year for profit and offspring (of livestock) is the same as that of the original base capital or the animals' parents. This is also true for new wealth or animals bought/received as long as the original amount was passed the minimum threshold value for both cases. If the number of animals owned is between two tiers, then no partial Zakaat is due (on the extra animals) similar to how there is no Zakaat due on wealth that is below the minimum threshold value. And also encompass (in this ruling of being exempt from Zakaat)

Honey, fruits (other than dates and grapes), and vegetables (other than certain string beans) since all of these sources of nourishment can be stored up (and still be exempt from Zakaat). The minimum threshold for cash currency can be achieved from both types like gold and silver, which are both from (what is considered) cash.

Sheep are grouped with goats and large two-humped camels are grouped with regular-sized one-humped camels. Similarly, cows/bulls with buffaloes are (counted) together. Wheat, barley, and multi-grain cereal crops are gathered together (for measurement). Similarly, different string bean crops can be grouped together as can different grades of grapes. Lastly, different grades of dates can also be grouped together.

Zakaat may be spent on the moderately poor, the extremely poor, the person fighting (for Allah's cause), (slaves) to free (them), the person who works to collect/distribute/manage Zakaat, the person in debt, the person whose heart is to be mended (towards Islam), and the person who is away from home and is in need. These people must be free Muslims (except it is valid to give a non-Muslim Zakaat to mend his heart towards Islam) and one does not accept (giving Zakaat) to a person who causes one to have (great) doubts (about whether or not he fulfills the requirements of being a target for Zakaat).

Zakaat al-Fitr 

Zakaat al-Fitr is a sa (about two liters) and is wajib on every able Muslim and those whom he is responsible for financially who are Muslims. (It is given) from the common staple food of a people to fulfill the (nourishment) needs of a free Muslim for an entire day.

Book of Fasting

Fasting in the month of Ramadaan is wajib. In Rajab and Shaban, fasting is mandub. Like the first nine days of Dhu’l-Hijjah and even more the last of these days (i.e., the 9th of Dhu’l-Hijjah, the day of Arafah for other than the person performing Hajj), likewise the month of Muharram and even more recommended is the tenth (of Muharram, the day of Ashurah in which the people of Musa crossed through the red sea and escaped from Pharaoh).

A lunar month is established by seeing the crescent moon or by completing thirty days from the previous month in total.

The wajibs of fasting are: Making an intention in its preceding night, leaving sexual intercourse, (leaving) drinking (fluids), (leaving) eating, (avoiding intentional) vomiting and making substances reach the stomach from the ear, eye, or nose as it has come (in some reports within the Maliki School).

The time for the fast is from the rising of dawn until the setting of the sun and having consciousness (for other than the person asleep) in the beginning of it is a precondition for it to be obligatory (and acceptable). And let the person who does not have consciousness (e.g., due to a fainting spell) make it up. (Know that) menstruation prevents one from fasting and she makes up her wajib fasts (missed while menstruating including the fast in which the menstruation started during the day) and the fast in which the menstruation stopped and was lifted.

It is disliked to caress (the other gender) and think about (sensual matters) if one is safe usually from emitting pre-seminal discharge; otherwise, these two acts are unlawful. And they have disliked tasting substances like from a cooking pot and useless talking. Being overcome by vomit or swallowing flies/gnats by mistake is forgiven. As is the dust of the laborer (e.g., wood carpenter) or of the road.  (Also forgiven is) using a wood toothstick which is dry likewise waking up in a state of greater ritual impurity (from a pre-dawn penetration or ejaculation with pleasure). And one intention is enough for fasts which must be kept on successive days (but a new intention must be made) if some preventive factor (e.g., sickness or menstruation) breaks the succession of fasts. It is mandub to hasten the breaking of the fasts (after sunset) and lifting (of the restrictions). Just like that, it is mandub to delay the pre-dawn meal at night (e.g., to end twenty minutes before dawn). Whoever breaks a wajib fast must make it up and must add an expiation if it was broken during the days of Ramadaan intentionally. (One expiates, if one breaks the fast intentionally) with eating or drinking from one's mouth, or from reaching ejaculation/orgasm even if it is reached from imaginative thought, or by abandoning what the fast is built upon (i.e., one's intention) without making a common false assumption.  But, it is permissible (to break fasts) due to fear of incurring harm or while traveling a distance which allows one to shorten prayers; meaning it is allowed. Intentionally breaking a mandub fast without excuse is unlawful and let such a person make it up. But, breaking a mandub fast in other circumstances (with a valid excuse or out of forgetfulness) does not necessitate that one make it up. (Also, mandub fast broken out of forgetfulness remain valid.) Expiate by fasting two lunar months consecutively or by freeing a slave who has been decorated with Islam (i.e., a slave who is Muslim). And they have preferred that the person expiate by feeding sixty poor people one mudd (0.5 liters) for each poor person from a common staple food found abundantly (in one's region).

Book of Hajj

Hajj is wajib once in a lifetime. If its wajib-essentials are left, they cannot be fixed (i.e., made up for): Entering into sacredness, running/walking the Safa-Marwah circuits, remaining in Arafah  during (a portion) of the night of Id al-Adha (i.e., the tenth of Dhu’l-Hijjah), and the circumambulation which follows (after Muzdalifah).

The wajib non-essentials are with blood sacrifice fixed and among these are: The circumambulation of he who enters Makkah, performing the Safa-Marwah circuits shortly after (a wajib circumambulation), walking on one's feet for (the circumambulation and following Safa-Marwah circuits (if able),  the two post-circumambulation units of formal prayer if the circumambulation was a wajib one, descending in Muzdalifah when coming back from Arafah, spending three nights in Mina, entering sacredness at the appointed stations -so Dhu al-Hulayfah is for Madinah and Syria. Juhfah is for Egypt. Qarn al-Manazil is for Najd. Dhatu Irq is for Iraq. Yalamlam is for Yemen. (And these stations are for all those) who come from these directions-, not wearing sewn clothes (for men), saying the talbiyah, shaving (or cutting) one's hair (after stoning the biggest pillar the first time), and stoning the pillars (in the days of Mina) and that completes the list. 

If you wish to know the order of the actions in your Hajj, listen carefully to its explanation and bring your mind to concentration: When you (leave Morocco and) come to Rabigh (which is near Juhfah), cleanse yourself (e.g., by shaving your pubic hair, clipping you nails, trimming your moustache/beard, etc.) and bathe like you do for a wajib bath for purification and this is connected to the beginning of your Hajj. Men, wear a clean (white) upper sheet (as a shirt), a lower sheet (as a long skirt), and two slippers. Bring along your sacrificial animal and pray a two unit formal prayer with Surah al-Kafirun in the first unit (recited after the Fatiha) and Surah al-Ikhlaas in the second unit (after the Fatiha); these are the two (recommended surahs for this prayer). Regardless of whether you rode or walked (to reach your appointed station), you should now enter the state of sacredness by making an intention (to perform Hajj and be in the state of sacredness) accompanied by some words or some action like starting to walk towards Makkah or saying talbiyah, all connected to this initial intention. And start repeating the talbiyah again each time your condition changes like after you finish a formal prayer.  Then, when Makkah comes near, take another bath by Dhu Tuwa but do not rub your body in this bath (lest you pluck away hair or the like which is forbidden while sacred). And then from Kada' ath-Thaniyyah, enter the Sacred City. When you reach the outer boundary edifice of the Sacred Mosque, leave the uttering of the talbiyah (and become silent in awe) and leave all distractions and head towards the House (i.e., the Ka’bah) entering from the door labeled "Bab as-Salaam". Then, greet the Black Stone (by touching it or kissing it) and then utter takbir and then complete seven rounds around the House while it is on your left. And repeat the takbir and kiss that Stone each time you come in line with it. Similarly, (say takbir) for the Yamani Corner. But, the Yamani corner is only to be touched (and not kissed). So, receive my clarification. If you cannot reach the Stone (and kiss it), then suffice yourself with touching it and then you may bring (the underside of) your hand up to and in contact with your mouth (without actually kissing your hand). And walk in a hastened manner lifting your feet up higher for three rounds and then walk normally for four rounds.  Then, behind the Standing Place of Ibrahim, pray two units (of formal prayer). Then, you can supplicate with what you wish in the Multazam area (to the left of the door of the Ka’bah).  And the Black Stone touch/kiss after-wards. Then, go out to Safa and stop on it facing the Ka’bah.  Then, utter the takbir and tahlil (lailahaillaAllah). Then, hasten on to Marwah and stop (for verbal remembrances and supplications) like you stopped on Safa and jog in the middle of the valley (between Safa and Marwah) and in this you will be following (Ismail's mother Hajar). You will stop four times on each of the two hills and complete seven legs pacing between them. Supplicate as you wish while performing the Safa-Marwah circuits, circumambulation, and while on Safa and Marwah with what is recognized (to be recommended). Both ritual purity and purity from physical impurities and also covering one's nakedness are wajib for the person performing circumambulation. And these things being recommended for the Safa-Marwah circuits is apparent. Then, return to saying the talbiyah (after completing the Safa-Marwah circuits) and continue to utter it until reaching the Masjid of Arafah (after high noon on the 9th of Dhu’l-Hijjah).  The sermon (at the Sacred Mosque) on the 7th is given to describe (to people the method of performing Hajj). On the 8th of the month, you should go out towards Mina. On the 9th, in Arafah will be our descent. (So, on the 9th), take a bath shortly before noon and attend the two speeches (after high-noon) and then join and shorten the two day prayers (i.e., Dhuhr and Asr along with the imam of the Arafah masjid if possible). Then, the mountain (of Arafah) climb riding (on an animal or vehicle) while in a state of ritual purity. Then, be constant in supplication saying the tahlil, fervently praying, (and) sending blessings on the Prophet while facing the qiblah. There, for a while you remain (in Arafah) after the sun has set. Then, you head (West) towards Muzdalifah and go between the path-way formed between two large mountains named al-Ma'zamayn which are landmarks (on the route). In Muzdalifah, you shorten and join Maghrib and Isha together. Descend and spend the night in Muzdalifah and keep alive your night (with worship). (At dawn) pray the Subh prayer while it is still dark and move on to the area known as al-Mash’ar al-Haraam and stop there and supplicate until there is sufficiently bright (before sunrise). Then, you must return to Mina speeding through the middle of the Valley of Fire ("where the elephants died"). Proceed as you are to the biggest pillar in Mina and pelt it with seven stones. (And you can choose to stand) in a low location while pelting and these seven stones should have come from Muzdalifah each the size of a bean. Then, slaughter your sacrificial animal (in Mina) if at Arafah. You brought it with you. Shave/cut your hair and travel on back to the Ka’bah. Perform a circumambulation in a way similar to that which was described before. Then, return to Mina and pray Dhuhr there and spend the night. After high-noon the next day, do not omit the pelting of the three pillars with seven pebbles each and stop for the long supplications after the first two and make the last one you pelt  the biggest one. And utter the takbir with each pebble throw. Do similarly on the third day (counting from the Sacrificial Id) and add if you want a fourth day (i.e., up to the 13th of Dhu’l-Hijjah) and now what was desired is complete. The state of sacredness prevents one from hunting land animals. For killing such animals, a fine/ransom is due but not animals like mice/rats, scorpions, hawks, voracious dogs,  snakes, along with crows since these animals transgress (against people often). (The state of sacredness) prevents men from wearing a closed loop around their limbs even if it is a flexible knit cloth (e.g., knit bracelet) or a closed rigid article like a ring, they have narrated. (The state of sacredness prevents one) from covering one's face or head (for men) with something which is considered a cover (e.g., veil or hat). But, the woman is only prevented from wearing gloves and covering her face but exempt from this is a facial cover (which hangs from above and does not stick to the skin of the face) adopted for reasons of modesty. (The state of sacredness prevents) one from applying perfume, oil, or removing  lice, dirty skin, nails, or hair. One pays a price for doing some of the things which were mentioned from the prohibition of closed loop articles of clothing to here even if one has a valid excuse for engaging in such. (The state of sacredness prevents one) from engaging in intimate relations with women and sexual intercourse ruins the Hajj. Up until the circumambulation of the 10th of Dhu’l-Hijjah the restriction remains, similar to the restriction on hunting. Then know that everything else which is prevented is allowed after stoning the biggest pillar (for the first time); so, listen (and understand). It is permissible to seek shade with something that is erected from the ground (e.g., like a tent) but not from something which is carried (and is movable) like a covered stagecoach (carried on a camel or by people).

And the sunnah of Umrah do it like Hajj and go out to Tan’im to enter sacredness as a mandub location (to fulfill the requirement of joining between sacred territory and unsacred territory in each act of Umrah or Hajj). Following your Safa-Marwah circuits (after the preceding circumambulation and two-unit formal prayer), shave or cut your hair to break out of the state of sacredness. And make much (mandub) circumambulation as long as you are in Makkah, give the respect (deserved) in the presence of the House, and increase in service/worship (to Allah). Stick to the rows (of the five daily group prayers at the Sacred Masjid) and if you resolve on leaving (Makkah), perform a circumambulation according to the method you know. Travel towards the grave of the Chosen One (i.e., Prophet Muhammad in Madinah) with proper manners accompanying a good intention and you will be answered for all of your requests. Send your greeting to him, add one for Abu Bakr as-Siddiq, and then to Umar ibn al-Khattab and you will have obtained divine success. Know that, that place is a location in which one is answered. So, do not become tired of asking (for what benefits you). Ask for the Prophet's intercession and a death in a good state (i.e., while believing) and hurry up your return when you have fulfilled your objectives. Enter (back home) in the midmorning and carry with you gifts of joy for your relatives and those who come around (to visit) you.

Book of the Beginnings of the Spiritual Path and That Which Guides to the Knowledge of Allah

Repentance from all misdeeds which are committed is wajib right away without stipulations and is known as feeling sorry (for what one did). (Repentance) has the preconditions of ceasing the act of disobedience and intending not to persist. Let the person cancel out the misdeed with as much asking for forgiveness as is possible (for him). The upshot of god-fearingness is the avoidance (of prohibitions) and the following (of commands) externally and internally and with this it is obtained. So, the divisions (of necessary actions in the Path) have come as four in number and they are for the spiritual traveler the ways which lead to benefit. He must lower his gaze away from the unlawful.  He must restrain his ears away from verbal misdeeds, such as backbiting, tale-carrying, false witnessing, and lying. And it is more proper that he restrain his own tongue from engaging in these acts. He must guard his stomach from intaking the unlawful. He must leave what is doubtful considering it significant. He must guard over his front private part and fear the ever-present Witness (i.e., Allah) in what he reaches out towards (with his hand) and what he hastens towards (with his feet) of what is forbidden. He must avoid engaging in affairs until he knows what Allah has ruled about them. He must cleanse his heart from showing off (for people), resentful envy, conceit, and all (other) diseases. Know that the root of all calamities of the heart is; loving leadership and forgetting about the Coming Life. The head of all misdeeds is; loving the present world. There is no (real) cure (for these diseases) except calling to Allah while feeling extreme need. He must keep the company of a Shaykh, a knower of the various paths. The Shaykh will save him from the destructive points in his Path. The Shaykh will remind the disciple of Allah when he sees him   and will make the servant reach his Master. He must reckon and take to account the lower self with each breath. He must weigh his thoughts with the correct balance. He must guard over the wajib acts (of the din) which serve as his base capital.   The mandub deeds are their profit which he successively obtains. He must do plenteous Arabic verbal remembrance with a clear mind and the help in doing all of this is from his Lord. He must strive against the lower self for the Lord of the worlds. He must embellish himself with the stations of certainty: Fear, hope, thankfulness, patience, repentance, abstinence, dependence (on Allah), contentment, and love. He must be true to Him Who sees him in all of his dealings.  He must become happy with what the One God decrees for him. He will become with this a knower of Allah who is free and those other than Allah will vacate (leave) his heart. So, the One God will love him and choose him for His sanctified presence and make him among the elect.

End of the Text

That is the end of our metered verses and it does not do full justice (to the subjects); but, in what I have mentioned is a sufficient (teaching for him who is sincere). Its verses are four plus ten connected to three hundred, which is the number of messengers (sent by Allah from Nuh to Muhammad (May Allah bless them all and give them peace).

I have named it the Helping Guide Covering the Necessary Knowledge of the Din. So, I ask that it benefit continuously (throughout time) from our Lord (in view of) the noble rank of the leader of all people (i.e., Prophet Muhammad). This work has now reached its completion.  Praise be to Allah, the Tremendous. Peace and blessings be on the Noble Guide (i.e., Prophet Muhammad).