reliance_of_the_traveller

Reliance of the Traveller 

Revised Edition 

The Classic Manual of Islamic Sacred Law 'Umdat al-Salik 

by Ahmad ibn Naqib al-Misri (d. 769/1368) in Arabic with 

Facing English Text, Commentary, and Appendices 

Edited and Translated by Nuh Ha Mim Keller 

amana publications 

Beltsville, Maryland U.S.A

CONTENTS 

Introduction vii 

Documents xiii 

Warrant of Sheikh 'Abd al-Wakil Durubi 

Warrant of Sheikh Nuh 'Ali Salman 

Report of the International Institute of Islamic Thought 

Certification of al-Azhar 

Abbreviations xxii 

A. Sacred Knowledge 1 

B. The Validity of Following Qualified Scholarship 15 

C. The Nature of Legal Rulings 27 

D. Author's Introduction to 'Umdat ai-Salik 47 

E. Purification 49 

F. The Prayer 101 

G. The Funeral Prayer 220 

H. Zakat 244 

I. Fasting 277 

J. The Pilgrimage 297 

K. Trade 371 

L. Inheritance 460 

M. Marriage 506 

N. Divorce 554 

O. Justice 578 

P. Enormities 649 

Q. Commanding the Right and Forbidding the Wrong 713 

R. Holding One's Tongue 726 

S. Delusions 777 

T. A Pure Heart 796 

U. The Gabriel Hadith 807 

V. Belief in Allah and His Messenger 816 

W. Notes and Appendices 826 

X. Biographical Notes 1019 

Y. Works Cited 1116 

Z. Indexes 1128 

A comprehensive table of contents precedes each section. 

v

IN TIlE NAME OF ALLAH, MOST MERCIFUL AND COMPASSIONATE 

INTRODUCTION 

Praise to Allah Most High, who inspired His slave Muhammad the Koran 

and Wisdom, as a mercy unto the worlds, Allah bless him and give him peace, 

Thc four Sunni schools of Islamic law, Hanafi, Maliki, Shafi'i, and HanbaJi, 

are identical in approximately 75 percent of their legal conclusions, while the 

remaining questions, variances within a single family of explainers of the Holy 

Koran and prophetic sunna, are traceable to methodological differences in understanding 

or authentication of the primary textual evidence, differing viewpoints 

sometimes reflected in even a single school. The present volume, 'Umdat al-salik 

[The reliance of the traveller], represents one of the finest and most reliable short 

works in Shafi'i jurisprudence, a school with perhaps fewer scholarly differences 

on rulings than others because its main resource is the recension of Imam 

Nawawi, the great thirteenth-century Shafi'i hadith scholar and jurisprudent who 

upgraded the work of previous generations in terms of the authenticity and application 

of hadithevidence, The author of' Umdat al-salik, Ibn Naqib, closely follows 

the order and conclusions of Nawawi's encyclopedic al-Majmu': sharh 

al-Muhadhdhab [The compendium: an exegesis of "The rarefaction"] with its 

addendum, al- Takmila [The completion], by Ibn Naqib's own sheikh, Taqi ai-Din 

Subki. The present volume is virtually an index of the conclusions of the Majmu', 

and readers interested in the evidence from Koran and hadith for the rulings of 

the present volume can find them there, or, Allah willing, in a forthcoming sisterwork 

to be called The Guidance a/the Traveller,_ 

In an age when some Muslims are calling for an end to the four schools of 

jurisprUdence in order to make way for a single school exclusively taken, it is 

claimed, from the texts ofthe Koran and hadith,it might be wondered: why offer 

Muslims a book from a particular school at all? The answer, in part, is that each 

school does not merely comprise the work of a single Imam, but rather represents 

a large collectivity of scholars whose research in Sacred Law and its ancillary disciplines 

has been characterized by considerable division of labor and specialization 

over a very long period of time, Among the specialists in the field of hadith, 

for example, who were Shafi'is are such scholarll as Bukhari, Muslim, Tirmidhi, 

Nasa'i, Ibn Majah. Abu Dawud. Ibn Kathir, Dhahabi, and Nawawi; while the 

school has also had many Koranic exegetes, scholars of the sciences of Arabic, 

and legal specialists, most of whom were actively involved in contributing to the 

school's jurisprUdence, The resuh of this division of labor has been a body of legal 

vii

Introduction 

texts that are arguably superior in evidence, detail, range, and in sheer usefulness 

to virtually any recent attempt to present Islam as a unified system of human life. 

For most nontraditional works seen up to the present have been one-man efforts, 

while the classic texts have been checked and refined by a large number of scholars, 

and the difference is manifest. At the same time, it is fairly safe to say that 

there is no single work from any ofthe schools that.has everything, and an impartial 

student of jurisprudence must surely feel that the research of the schools 

should not only be learned and transmitted, but also sorted out and recast into a 

form accessible and suited to Muslim needs today. 

Regarding this need for relevance, it will be nqticed that the basic text 

'Umdat al-salik is by no means the only thing in the present work. Three introductory 

sections in the form of a "user's guide to Sacred Law" precede the basic text, 

which is likewise followed by eight major appendices on subjects ranging from 

personal ethics and character (akhlaq) to Islamic spirituality and tenets of faith, 

while a final biographical section tells readers who the figures mentioned throughout 

the book's legal texts are. Though these separate parts cover a considerable 

range of topics within the Islamic ethic, the aim in gathering them has been to 

achieve a unitary reference work that is eclectic in neither subject matter nor 

scholarly sources. 

As for subject matter, the emphasis of the book is on the path we now travel, 

to paradise or hell, and it is this that unites the work and determines the relative 

importance of the questions treated; why, for example, a legal discussion from 

Nawawi's Kitab al-adhkar [The book of the remembrances of Allah] on unlawful 

slander (ghiba) must be given equal weight to a section on the sunnas of ablution 

(wudu) from 'Umdatal-salik, and so on. 

As for sources, the authors translated are, with few exceptions, well-known 

scholars of the Shafi'i school of jurisprudence and Ash'ari school of tenets ot faith. 

as appears in their biographies. The many who were Sufis were of the strictest 

observance of the Sacred Law. While such affiliations, and indeed much of what 

can be termed traditional Sunni Islam, have not been spared the criticism of certain 

post-caliphal Muslim writers and theorists. the authors of the present volume 

and their positions do represent the orthodox Muslim intellectual and spiritual 

heritage that has been the strength of the Community for over a thousand years, 

and the means through which Allah has preserved His religion, in its purest and 

fullest sense, to the present day. 

THE INTERPRETIVE METHOD 

The style of translating the basic text is an explanative one with interlinear 

commentary. The reason for commentary, briefly, is that this book, like others in 

Islamic law, is less the achievement of a particular author than the shared effort 

of a whole school of research and interpretation in explaining rules of divine origin. 

The cooperative nature of this effort may be seen in the multilayered character 

of its texts, whose primary authors often merely state the ruling of an act, lawful 

or unlawful, leaving matters of definition, conditions, and scriptural evidence 

for the commentator to supply, who in turn leaves important details for both writers 

of marginal notes and for living sheikhs to definitively interpret when teaching 

the work to their students. The sheikhs form a second key resource of textual 

commentary, a spoken one parallel to the written, and in previous centuries of 

viii

Introduction 

traditional Islamic learning it was well known that no student could dispense with 

it. Living teachers were and are needed to explain terminological difficulties, 

eliminate ambiguities, and correct copyists' mistakes, The present translator was 

no exception to the need for instructors, but went to sheikhs to learn, studying 

with them during the course of preparing the translation, asking, and listening to 

their explanations of matters of Sacred Law, many of which are recorded below. 

The entire book's Arabic texts have been reviewed separately with each of the 

scholars, Sheikh 'Abd al-Wakil Durubi and Sheikh Nuh 'Ali Salman. Both ably 

represent the tradition, links in an unbroken succession of masters leading back 

to the founder of the school himself. Sheikh 'Abd al-Wakil acquired his Shafi'i 

jurisprudence in the course of eighteen years of instruction with his own teacher, 

Ibrahim al-Ghazzi, before becoming imam of the Darwishiyya in Damascus, 

while Sheikh Nuh spent a similar number of years reading and studying the law 

with various sheikhs before his appointment as mufti in Jordan. Few Western 

vocations require as much specialized learning. If it be objected that their comments 

are not part of the original text, or 'even intrusive, the reply is that such 

teaching is recommended by long Islamic tradition with good reason, as may he 

seen by readers who compare the clarity, for example, of the present work's sections 

on estate division (L4 to LlO) with any English translation of comparable 

sections from other works, Moreover. care has been taken throughout the volume 

to assign each statement to the person who said it. Finally, close contact with these 

scholars as Muslims leaves one with a firm impression of godfearingness, the first 

condition of real knowledge and its most important fruit. 

SOME POINTS ABOUT THE BOOK 

Ahmad ibn Naqib al-Misri (d. 769/1368) is the author of the basic text, 

'Umdat al-salik wa 'uddat al-nasik [The reliance of the traveller and tools of the 

worshipper] (y89), which is vowelled in the Arabic. Not a single omission has 

been made from it. though rulings about matters now rare or nonexistent have 

been left untranslated unless interesting for some other reason. Parts un translated 

are enclosed in brackets. 

'Umar Barakat (d. after 13(711890) wrote the text', commentary, Fayd al 

Ilah ai-Malik fi hall alfaz 'Umdat al-salik wa 'uddat ai-nasik [The outpouring of the 

Sovereign Divinity: an interpretation of the words of "The reliance of the traveller 

and tools of the worshipper"] (y27). from which excerpts have been selected 

and introduced into the basic text by the translator. These are parenthesized in 

the Arabic and unvowelled, and distinguished in the English by parentheses and 

the capital letter O. Similarly, the comments of Sheikh Nuh . Ali Salman are 

parenthesized in both languages. in the Arabic unvowelled and introduced by the 

letter ha' (C ), and in the English by the letter N. The comments of Sheikh 'Abd 

al-Wakil Durubi are presented in the same way, but marked in the English with 

the capital letter A, and in the Arabic, where given, by the letter 'ayn ( t). Notes 

from the sheikhs that are not given in the Arabic text are from discussions (often 

partly in colloquial Arabic) recorded at the time in English alone, whose precise 

classical Arabic wording the translator did not try to reconstruct, though they 

have been well understood, and the English, Allah willing, adequately conveys 

their meaning. The translator's own remarks are parenthesized, and introduced 

by a lowercase n in the English and by the letter ta' (.::-) if given in Arabic. 

ix

Introduction 

Other supplementary texts begin with the author's name at the first of the 

quote, and finish with the source's title, volume, and page number at the end of 

it, with the addition in the English of the work's reference number from the 

present volume's bibliographical section, book y. All works cited about Islamic 

faith or practice are by Muslim authors. Biographical information on those 

quoted or mentioned throughout the present work is given in book x, where they 

are listed alphabetically, first name first. 

The rulings of the text have been numbered both to increase the work's accessibility 

to users of the tables of contents and to facilitate cross-reference, since the 

definition and range of many important terms are governed by conditions and 

stipulations classical authors typically mention but once, their students mastering 

such definitional points by prodigious memories, for which a system of crossreference 

is, in our own times. perhaps the only effective substitute, 

Within the rulings themselves, columns of necessary conditions or integrals, 

meaning that all of them must be present for the ruling to hold true, are itemized 

by letters: (a), (b), (c), etc. An example is the conditions for the validity of the 

prayer, which must all be met for the prayer to be valid. Columns of examples or 

instances of a ruling's applicability are itemized by numbers: (1), (2), (3), etc., 

indicating that not all need exist but anyone of them suffices to apply the ruling. 

such as the things which invalidate fasting, the existence of any of which invalidates 

it. 

x 

EDITING THE TEXTS 

The editorial preferences of The Chicago Manual of Style have generally 

been followed in preparing the texts of the present volume, though by the nature 

of their special challenges, the manner of citing the texts differs from the manual's 

recommendations for handling quotations in the following ways: 

(I) The old Arabic texts were free of need for any punctuation because of the 

language's syntactic precision, and were originally written without it, whife it was 

introduced in a somewhat haphazard manner in comparatively recent times, 

attested to by the books printed within the last hundred years in the Arab world, 

which show wide discrepancies in both the extent to which punctuation is used and 

in the meaning of such devices as quotation marks, commas, semicolons, parentheses, 

brackets, and the rest. In editing the Arabic of the present volume, the 

translator has standardized its punctuation according to the practice of most Arab 

publishers in the 1980s, with the exception of the use of parentheses and brackets, 

which Arab writers often use for emphasis, while the translator has employed 

them as in English, for the purposes of interlinear commentary and indicating 

un translated passages, as described above. 

(2) The Arabic chapter and section titles extant in the original texts have 

been shortened to the name of the topic alone, for example, from Bab al-Hiba 

("Chapter of Gift Giving") to al-Hiba (HGift Giving"), and so forth. 

Passages introducing a new topic that is not separately distinguished in the 

original Arabic, or merely distinguished by the word fasl ("section") have been 

separated into sections and given English titles, such as section n6, "Doubts 

About the Faet of Having Divorced," and subsection titles have been added

www.islamicbulletin.com 

DOCUMENTS 

xiii


Documents 

[WARRANT OF SHEIKH 'ABD AL-WAKIL DURUBI] 

IN THE NAME OF ALLAH, MOST MERCIFUL AND COMPASSIONATE 

Praise be to Allah, Lord of the Worlds. Allah bless our liegelord Muhammad, 

his folk, and his Companions and give them peace. The writer of these 

words, 'Abd al-Wakil Durubi, says: Brother Nuh Ha Mim Keller has heard from 

me all the chapters of this book, whose basic text is 'Umdat al-salik wa 'uddat alnasik, 

together with the additions he has made to the text from the commentary 

entitled Fayd al-Ilah ai-Malik, as well as other chapters on principles of law and 

faith (usul) and particular rulings (furo') that he has placed before and after the 

main work; he understands the texts of this volume and is qualified to expound it 

and translate it to his native English. This took place in sessions, the first of which 

was in the month of Rajab, AH. 1405, and the last of which was in the month of 

Sha'ban. A.H. 1408. Written by the slave in need of Allah Most High, 

Sha'ban, A.H. 1408 [April, 1988] 

Witnessed by the needy of Allah Most High, Yasin 'Arafa. 

'Abd al-Wakil Durubi [stamped] 

Imam of the Mosque of Darwish Pasha 

Damascus, Syria 

I attest to what the teacher and sheikh Yasin 'Arafa has witnessed [signed] 

Muhyiddin Mahmalji. 

I attest to what the teacher and sheikh 'Abd al-Wakil Durubi (Allah Most High 

protect him) has written. I am the needy slave, 'Abd ai-Rahman Shaghouri 

[signed]. 

xiv


Documents 

[WARRANT OF SHEIKH NUH 'Au SALMAN] 


Praise be to Allah, Lord of the Worlds. May Allah bless our Iiegelord 

Muhammad arulgive him peace, and his folk and Companions one and all. 

To commence: I have read all the chapters of this book, whose basic text is 

'Umdat al-salik wa 'uddat al-tW.sik, made notes on some matters of it, and 

reviewed it with brother Nuh Ha Mim Keller in numerous sessions, the first of 

which was in the month of Safar, A.H.1405, and the last of which was in the month 

of Jumada II, A.H. 1409; during which I found the above-mentioned brother 

knowledgeable in what it contains and qualified to expound it and translate it into 

his native English, and I observed his accuracy and integrity in quoting the texts 

he has added before and after the main work, of principles of law and faith (usul) 

and particular rulings (furu'). He has interspersed the texts of the abovementioned 

work with passages from its commentary entitled Fayd al-Ilah al 

Malik, and he was successful in this, choosing passages needed to clarify the text 

and distinguishing the latter from the commentary with symbols. I ask Allah to 

give him success, reward him the best reward for it, and to benefit him and benefit 

others through him. 

May Allah bless our liegelord Muhammad and give him peace, and his folk 

and Companions. Composed in lumada II, A.H. 1409 [February, 1989] and 

written by: 

XVI 

Witnessed by Yunus Hamdan [signed]. 

Witnessed by . Adil Yusuf Rayhan [signed]. 

Witnessed by Kamal 'Abd aI-Majid Muhammad [signed]. 

Nuh 'Ali Salman [signed] 

Mufti of the Jordanian Armed Forces


Documents 

[CERTIFICATION OF AL-AZHAR] 


al-Azhar 

Islamic Research Academy 

General Department for Research, Writing, and Translation 

Mr, Nuh Ha Mim Keller 

Amman, Jordan 

Peace be upon you, and the mercy of Allah and His blessings. 

To commence: In response to the request you have submitted concerning the 

examination of the English translation of the book 'Umdat al-salik wa 'uddat alnasik 

by Ahmad ibn Naqib in the Shafi'i school of jurisprudence, together with 

appendices by Islamic scholars on matters of Islamic law, tenets of faith, and personal 

ethics and character: we certify that the above-mentioned translation corresponds 

to the Arabic original and conforms to the practice and faith of the 

orthodox Sunni Community (Ahl al-Sunna wa al-Jama'a). There is no objection 

to printing it and circulating it. 

The stamping of the pages of the above-mentioned work with the seal of the 

department has been completed. 

May Allah give you success in serving Sacred Knowledge and the religion. 

Peace be upon you, and the mercy of Allah and His blessings. 

Composed on 26 Rajab 1411 A.H.l11 February 1991 A.D. 

General Director of Research, Writing, and Translation 

Fath Allah Ya Sin Jazar [signed] 

Muhammad 'Umar Muhammad 'Umar [signed] 

Seal of al-Azhar [stamped] 

General Department for Research, Writing, and Translation 

xx


XXII 

ABBREVIATIONS 

A: .... comment by Sheikh 'Abd al-Wakil Durubi 

Ar. ... Arabic 

ca, .... approximately 

cm .... centimeters 

d ...... died 

def: .,' defined at another ruling 

dis: '" discussed at another ruling 

ibid .. , from the work previously cited 

km .... kilometers 

lit. .... literally 

mi. ... miles 

N: .... comment by Sheikh Nuh 'Ali Salman 

n: ..... remark by the translator 

0: .... excerpt from the commentary of Sheikh 'Umar Barakat 

par. .. paragraph 

pI. .... plural 

syn .... a synonym for


CONTENTS: 

BOOK A 

SACRED KNOWLEDGE 

The Knowledge of Good and Bad a1.0 

Unaided Intellect Cannot Know Allah's Rules al.2 

Meaning of Good and Bad al A 

Those Unreaehed by Prophets Are Not Responsible al.S 

The Superiority of Sacred Knowledge over Devotions a2.0 

Koranic Evidence a2.1 

Hadith Evidence a2.2 

Other Reasons a2.7 

The Blameworthiness of Seeking Knowledge for Other Than Allah a3.0 

Meaning of for Other Than Allah a3.1 

Koranic Evidence a3.2 

Hadith Evidence a3.3 

Personally Obligatory Knowledge a4.0 

Faith a4.2 

A Muslim's responsibility in tenets of faith a4.2 

Belief in problematic scriptural expressions a4.3 

Works a4,4 

When one must learn rites and duties a4.4 

How much one must teach one's children a4.6 

Knowledge of the Heart a4.7 

Communally Obligatory Knowledge as.O 

Religious Sciences as.1 

This-Worldly Knowledge a5.2 

Recommended Knowledge a6.0 

Subjects That Are Not Sacred Knowledge a7.0 

Unlawful Knowledge a7.2 

Offensive Knowledge a7.3 

Permissible Knowledge a7.4


BOOK C 

THE NATURE OF LEGAL RULINGS 

CONTENTS: 

Kinds of Rulings c1.0 

Meaning of a Legal Ruling c1.1 

Injunctive Rulings c1.2 

Stipulative Rulings c1.3 

Types of Human Act c2.0 

Obligatory c2.1 

Recommended or Sunna c2.2 

Permissible c2.3 

Offensive c2.4 

Unlawful c2.5 

Minor sins c2.5(1) 

Enormities c2.5(2) 

Unbelief c2.5(3) 

Ruling of an Act Varies with the Situation c2.6 

Obligatory Acts c3.0 

Time-Restricted Versus Non-Time-Restricted c3.1 

Personally Obligatory Versus Communally Obligatory c3.2 

Acts of Defined Amount Versus Undefined Amount c3.3 

Specific Obligation Versus Alternatives c3.4 

Recommended Acts c4.0 

Confirmed Sunnas (Sunna Mu'akkada) c4.1 

Supererogatory Works c4.2 

Desirable Acts c4.3 

Unlawful Acts c5.0 

Unlawful in Itself Versus Extrinsically Unlawful c5.1 

Dispensation (Rukhsa) and Strictness ('Azima) c6.0 

Strictness c6.1 

Dispensation c6.2 

Interschool Differences Considered As Dispensations c6.3 

Conditions for Following Another School c6.4 

Way of Greater Precaution in Religion c6.5 

Things One May Be Held Legally Responsible For c7.0 

27


How to clean oneself e'J.5 

Cleaning before or after ablution e9.6 

Major Ritual Impurity (Janaba) elD.O 

Causes e IO.l 

Meaning of Sperm and Female Sexual Fluid elO.4 

Things Not Considered Sperm elO.S 

Doubts About Whether Discharge Is Sperm elO.6 

Actions Unlawful on Major Ritual Impurity (Janaba) elO.7 

How to Perform the Purificatory Bath (Ghusl) e 11.0 

Steps el1.1 

Obligatory Features e 11.1 (a) 

Nullifying Ablution (Wudu) Before Finishing Bath el1.2 

Removing Filth from Body Before Bathing el1.3 

Performing Bath for Two Reasons at Once e 11.4 

Times When Purificatory Bath Is Sunna ell.S 

Dry Ablution (Tayammum) e12.0 

Conditions for Validity eI2.! 

Takes the Place of Ablution Until Nullified e12.1(3) 

Takes the Place of Bath (Ghusl) Until Water Is Found e12.1(3) 

The Three Causes of Inability lv Use Water e 12.2 

Lack of Water e12.3 

Seeking water is obligatory e12.3 

Certainty of getting water at end of prayer time e 12.4 

Buying water e12.6 

Only enough water for partial ablution or bath e12.7 

Fear of Thirst e12.8 

Illness e12.9 

Meaning of illness e12.9 

Ablution on a cast or bandage e12.10 

Fear of illness from extreme cold e12.14 

Ablution When Lacking Both Water and Earth e12.IS 

Obligatory Integrals of Dry Ablution e12.16 

Sunnas of Dry Ablution e12.17 

Howtowipearms eI2.17(4) 

Things Which Nullify Dry Ablution e12.19 

Each Dry Ablution Permits Only One Obligatory Prayer e12.20 

The Menstrual Period e13.0 

Minimal and Maximal Duration e13.1 

Dusky-Colored Discharge, Intermittence, Etc. e13.2 

Postnatal Bleeding (Nifas) e13.3 

Actions Unlawful During Menstruation e13.4 

Women with Chronic Vaginal Discharge e13.6 

People with Chronic Annulment of Ablution e13.7 

Filth (Najasa) e14.0 

Things That Are Filth e14.1 

Alcohol used in cosmetics, surgery, etc. e14.1(7) 

Non-meat products of an unslaughtered animal e14.1(14) 

Rennet in Cheese-Making e14.2 

Some-Pure Substances e14.5 

Contents 

51


CONTENTS: 

BOOK F 

THE PRAYER (SALAT) 

Who Must Pray fLO 

States In Which Prayer Is Not Obligatory fl.l 

Those who miss prayers must make them up fl.1 

Age at Which Prayer Is Obligatory fl.2 

Denying Obligatoriness of Prayer Etc. Is Unbelief fl.3 

Those Who Neglect the Prayer Are Executed fl.4 

Excuses for Delaying the Prayer fl.5 

Prayer Times and Making Up-Missed Prayers f2.0 

The Times oithe Five Prescribed Prayers f2.1 

Prayer times at extreme latitudes f2.1(end) 

The Best Prayer Is at the First of Its Time f2.2 

When Part of a Prayer Occurs After the Time f2.3 

Knowing When the Time Has Come f2.5 

Making up Missed Prayers f2.6 

Immediacy is obligatory if missed without excuse f2.7 

Order of making up missed prayers f2.8 

Before or after current prayer f2.9 

Not Remembering Which Prayer Was Missed f2.ll 

Prayers Missed by Timing Error Day After Day f2.l2 

The Call to Prayer (Adhan) and Call to Commence (Iqama) f3.0 

Call to Prayer and Call to Commence Are Sunna f3.l 

Call to Prayer Is Superior to Leading Group Prayer f3.2 

When Praying Alone or After the Group f3.3 

For Women's Group Prayer f3.4 

With Makeupf'rayers f3.5 

Words of Call to Prayer and Call to Commence f3.6 

Conditions for Validity f3.7 

Time f3.8 

Recommended Features f3.9 

TheMuezzin f3.1O 

Replying to the Words f3.ll 

After the Call Finishes f3.l2 

101


The Prayer (Salat) 

102 

Purity of Body, Clothes, and Place of Prayer f4.0 

Purity Is a Condition of Prayer f4.1 

Purity of Place f4.2 

Excusable and Inexcusable Amounts of Filth f4.3 

Other than blood f4.3 

Blood or pus f4.4 

Meaning of little, much, etc., in legal rulings f4.S 

Learning of Impurity After Finishing the Prayer f4.7 

Uncertainty About the Existence of Filth f4.8 

All things presumed pure unless proven otherwise f4.8 

Inability to eliminate filth f4.9 

Losing Track of a Spot of Filth on a Garment f4.10 

Losing Track of Filth on the Floor f4.12 

Places Offensive to Pray in f4.14 

Clothing One's Nakedness fS.O 

Obligatory Even When Alone fS.1 

Clothing Nakedness Is a Condition of Prayer fS.2 

Noticing a hole in one's clothes after prayer fS.2 

Meaning of Nakedness fS.3 

Conditions for Clothing fS.4 

Recommended Clothing for a Woman's Prayer fS.6 

Recommended Clothing for a Man's Prayer fS.7 

Prayer of Those Who Lack Adequate Clothing fS.8 

. Facing the Direction of Prayer (Qibla) f6.0 . 

A Condition for the Prayer's Validity f6.1 

Not Necessary for Nonobligatory Prayers on Journeys f6.2 

When Praying at the Kaaba f6.3 

Relying on the Prayer Niche (Mihrab) of Mosques f6.S 

Establishing the Direction by Personal Reasoning f6.6 

In places remote from the Middle East f6.6(n:) 

Mistakes discovered after finishing the prayer f6.7 

Meaning of facing the right direction f6.7(n:) 

Placing a Barrier in Front of One's Prayer Place f7.0 

Recommended f7.1 

Meaning of barrier f7.1 

Meaning of Passing in Front of Someone at Prayer f7.3 

One May Pass in Front to Fill in Gaps at Group Prayer f7.4 

Description of the Prayer (Salat) f8.0 

Special Vocabulary f8.1 

Measures Recommended Before the Prayer f8.2 

Straightening rows of group prayer, etc. f8.2 

Superior to stand on the imam's right f8.2(4) 

The Intention f8.3 

Things that vitiate the intention fS.S 

Beginning a Prayer Before Its Time f8.6 

The Opening Allahu Akbar £8.7 

Conditions f8.7 

Minimal audibility f8.9 

Meaning of aloud and to oneself f8.10


Necessary to be standing fS.ll 

Raising hands therein f8.12 

Position of Hands and Eyes During Prayer fS.12 

Closing Eyes During Prayer fS.12( A:) 

The Opening Supplication (Istiftah) fS.13 

Recommended fS.13 

Wordsof fS.13 

Not returned to after the Ta'awwudh fS.14 

For latecomers to group prayer fS.15 

How Much of Fatiha a Latecomer Must Recite f8.15 

Ta'awwudh: I Take Refuge, Etc. fS.16 

The Fatiha fS.17 

Obligatory fS.17 

Deliberate pauses therein f8.17 

Mistakes f8.1 g 

Saying"Ameen" fS.19 

Reciting a Sura fS.20 

Recommended suras fS.20 

Way of reciting f8.21 

When behind an imam fS.22 

Longer sura in first rak'a f8.23 

For latecomer rising to finish his prayer alone fS.24 

Reciting the Fatiha and Sura Aloud or to Oneself f8.25 

Standing f8.27 

An integral of prescribed prayers fS.27 

Meaning of standing fS.27 

Superior to bowing or prostrating at length f8.27 

Sitting is permissible for nonobligatory prayers fS.28 

Bowing fS.29 

An integral fS.29 

• Meaning of bowing fS.29 

Meaning of repose therein fS.29 

Optimal way fS.30 

Prolonging the Allahu Akbars in movements of prayer fS.30 

What is said while bowing fS.30 

Straightening up from Bowing f8.3! 


At minimum f8.31 

Optimal way f8.32 

What is said therein f8.32 

Prostration f8.33 


Conditions for validity f8.33 

Inability to prostrate, bandaged forehead, etc. fS.34 

Optimal way fS.35 

What is said therein f8.35(5) 

Sitting Between Prostrations f8.36 

An integral f8.36 

At minimum fS.36 

Contents 

103



104 

Optimal way (iftirash) f8.37 

What is said therein f8.37(4) 

Other styles of sitting f8.38 

Sitting Up After Second Prostration Before Rising f8.40 

The Second Rak'a f8.4l 

Testification of Faith After the First Two Rak'as f8.42 

The Final Testification of Faith (Tashahhud) f8.43 

Styles of sitting: tawarruk and iftirash f8.43 

However one sits is permissible fS.43 

The hands at the Testification of Faith fS.44 

Moving the finger is offensive f8.44 

Minimal testification therein f8.45 

Optimal way f8A5 

Minimal and optimal Blessings on the Prophet f8A5 

Supplication at the End of the Prayer f8.46 

What is said therein fS.46 

Closing the Prayer with Salams f8.47 

At minimum f8.47 

Optimal way f8.47 

The intention therein f8.47 

Latecomer Finishes His Prayer After Imam's Salams f8.48 

Delaying One's SalamsLong After the Imam Finishes f8.49 

Postprayer Invocations (Dhikr) fS.50 

Recommended fS.50 

Said to oneself f8.50 

What is said therein fS.50 

Imam turns to the right fS.51 

Nonobligatory Sunna Prayers Are Superior at Home f8.52 

Exceptions f8.52(1) 

Standing in Supplication in the Dawn Prayer (Qunut) f8.53 

What is said therein f8.53 

What Invalidates, Is Offensive, or Obligatory in Prayer f9.0 

Extraneous Speech or Sound f9.1 

Invalidates prayer f9.1 

Ordinary people's ignorance of some things f9.1(A:) 

Speaking up to warn someone f9.2 

Dhikr permissible unless comprising direct address f9.3 

What to do in prayer to apprise others f9.4 

Substance Reaching the Body Cavity f9.5 

Invalidates prayer f9.5 

Extraneous Motion f9.6 

Intentional extra prayer integral invalidates it f9.6 

Much nonprayer motion invalidates prayer f9. 7 

Meaning of Much f9.7 

Slight motions do not invalidate prayer f9.8 

Things Offensive in Prayer f9.9 

Holding back from going to the lavatory f9.9 

Praying in the presence of desired food or drink f9.10 

Other offensive actions f9.1O(l)


Things Obligatory in Prayer f9.12 

The Conditions of the Prayer f9.l3 

Violating any condition invalidates the prayer f9.l3 

The Obligatory Integrals of the Prayer f9.14 

The Main Sunnas of the Prayer f9.15 

Omitting One calls for forgetfulness prostration f9 .15 

Omitting other sunnas f9.16 

Supererogatory Prayer flO.O 

Prayer Is the Best of Bodily Works flO.l 

Sunna Rak'as Before and After Prescribed Prayers £10.2 

Optimal number f10.2 

Confirmed sunnas (sunna mU'akkada) fIO.2 

Times £10.2 

Witr (the. Final Prayer Before Dawn) flO.3 

Time flO.4 

Praying night vigil (tahajjud) after witr, etc. flO.4 

Tarawih flO.5 

Midmorning Prayer (Duha) £10.6 

Making Up Missed Supererogatory Prayers flO.7 

The Night Vigil Prayer (Tahajjud) flO.8 

Joining a Series of Supererogatory Prayers, Etc. flO.9 

Greeting the Mosque flO.1O 

Accomplished by two rak'as of any kind f1O.1O 

Nonobligatory Prayers Offensive When Group Has Begun £10.11 

The Guidance Prayer (Istikhara) flO.12 

Nonobligatory Prayer Superior at Home flO.13 

Choosing Thursday Night to Pray Is Offensive flO.14 

Spurious Prayers That Some People Perform flO. 15 

Prostrations of Forgetfulness, Koran Recital, or Thanks f11.0 

The Forgetfulness Prostration fILl 

Has two reasons fI1.1 

Nonperformance of a Prayer Integral £11.2 

Adding a Surplus Prayer Action £11.3 

Missing a Main Sunna fllA 

Reciting the Fatiha Etc. at Wrong Point in Prayer fIl.5 

Adding a Surplus Nonprayer Action £11.6 

Forgetting the First Testification of Faith f11.7 

If the imam forgets it f11.8 

Doubts As to Whether One Has Made a Mistake fll.9 

Forgetfulness ProStration Is Only Twice f11.10 

Mistakes Made by One's Imam f11.11 

Mistakes Made by Followers £11.11 

Forgetfulness Prostration Is a Sunna £11.12 

Performed before final Salams £11.12 

The Koran Recital Prostration £11.13 

Sunna for reciter, listener, and hearer £11.13 

How it is done £11.16 

Asking for Mercy When Reciting the Koran £11.18 

The Prostration of Thanks £11.19 

Contents 

105



106 

Group Prayer and the Imam f12.0 

A Communal Obligation f12.1 

Friday Prayer Is Personally Obligatory il2.3 

Best Group Prayer Is Dawn, Then Nightfall, Etc. f12.4 

Best for women to pray at home f12.4 

Legitimate Excuses for Not Attending Group Prayer il2.5 

Follower's Intention f12.6 

Imam's Intention f12.7 

When Walking to Prayer f12.8 

When Group Begins After One Has Begun Alone f12.9 

BreakingOffParticipation in Group Prayer f12.10 

Arriving Late to a Group Prayer f12.11 

Finishing alone f12.13 

Following the Imam's Actions Is Obligatory f12.14 

Getting Ahead ofthe Imam f12.15 

Lagging Behind the Imam f12.16 

For a valid reason il2.17 

Finishing the Fatiha in each rak'a before bowing f12.17 

Imam Waiting for Latecomer to Join Prayer f12.18 

Imam of Mosque Has Best Right to Lead the Prayer f12.19 

Repeating One's Prayer with a Group f12.20 

Briefness in Leading Group Prayers f12.21 

Prompting the Imam When He Forgets Something f12.22 

If Imam Forgets an Obligatory Element, Etc. f12.23 

Imam Leaving the Prayer for Another to Finish f12.24 

The Imamate f12.25 

The person with the best right to lead prayer f12.25 

Offensive for someone the majority dislike f12.26 

Conditions for being an imam f12.27 

Imam Performing a Different Prayer than Follower f12.28 

Imam of a Different School of Jurisprudence £12.29 

Rules and Conditions of Following f12.31 

Where followers stand, etc. f12.31 

A woman imam leading women at prayer f12.32 

Follower May Not Stand Ahead of Imam f12.35 

Leadership Unconditionally Valid in Mosques £12.36 

Multiple interconnected mosques, etc.f12.36 

Maximal Distances Between Imam and Followers f12.37 

Times When the Prayer Is Forbidden f13.0 

Refers to Nonobligatory Prayers Without a Reason £13.1 

Times £13.2 

Exceptions include Friday noons and at the Kaaba f13.4 

The Prayer of a Sick Person f14.0 

Sitting When Unable to Stand f14.1 

Meaningofunable £14.1 

Bowing and prostrating while seated f14.2 

Sitting When an Ailment Prevents It f14.3 

Prayer When Medical Treatment Entails Not Standing £14.4 

Inability to Stand, Sit, Etc. f14.5


Shortening or Joining Prayers for Travel or Rain f1S.0 

Shortening Prayers While Travelling flS.I 

Meaning of travelling f1S.1 

No dispensations on recreational outings f15.3 

Destination must be known f1S.4 

Disobedience on a journey f15.S 

Point at which one may begin shortening prayers f15.6 

The End of the Journey f1S.7 

Ends with intention to stay for more than four days f1S.7 

Conditions for Shortening Prayer While Travelling f15.B 

Joining Two Prayers During a Journey f1S. 9 

Which prayers may be joined f1S.9 

Conditions for joining in the time of the first tIS. to 

When journey ends after having joined prayers f1S.11 

Conditions for joining in the time of the second f1S.12 

Joining Prayers Because of Rain f1S.14 

Conditions for validity f1S.14 

Latecomers to a joined group prayer f1S.1S 

If rain stops while praying the second f1S.16 

Not permissible to join in the second's time f1S.17 

Other Reasons for Joining Prayers f1S.18 

Praying Sunna Rak'as When Joining Prayers f1S.19 

The Prayer of Peril f16.0 

Performed When Engaged in Permissible Fighting f16.1 

How Performed in Various Circumstances f16.2 

Unlawful Clothing and Jewelry f17.0 

Tight-Fitting Clothing f17.1 

Silk.f17.2 

Garments Affected with Filth f17.S 

Gold for Men f17.6 

Permissible for repairing teeth f17. 7 

Silver Rings Permissible for Men f17. B 

Other Uses of Gold and Silver f17 . 8 

Gold Jewelry Permissible for Women f17.1l 

The Friday Prayer (Jumu'a) f1B.O 

Who Must Attend fI8.1 

Noon Prayer Invalid Before Friday Prayer Ends f18.S 

Friday Travel Unlawful If Prayer Is Missed f18.6 

Conditions for the Validity of Friday Prayer f1B.7 

More Than One Friday Prayer in a City 18.8 

The Sermon (Khutba) f18'.9 

Integrals f18.9 

A sample sermon f1B.9 

Conditions for a sermon's validity f18.to 

Sunnas flB.ll 

Description of Friday Prayer f18.12 

Latecomers to the Prayer f18.13 

Recommended Measures for Those Attending f1B.14 

Things Offensive at the Friday Prayer f18.IS 

Contents 

107


244 

CONTENTS: 

BOOK H 

ZAKAT 

Who Must Pay Zakat hl.O 

Meaning of Zakat hl.O 

Who Must Pay hl.l 

Non-Muslims not obligated hl.2 

Children and the insane h1.3 

Paying on Absent Property hl,4 

Debts Do Not Remove Obligation h1.6 

Types of Property on Which Zakat Is Due hI. 7 

Zakat Paid from the Kind of Property Itself h1.8 

The Zakat Year h1.9 

Zakat belongs to the poor by mere passage of a year h1.9 

If property is destroyed after the year passes hl.1O 

If ownership ceases during the year h 1.11 

The beginning ofthe zakat year h1.12 

Disposing of one's property to avoid zakat h1.12 

Disposing of property on which zakat is due h 1.12 

Zakat on Livestock h2.0 

Conditions Under Which Zakat Is Payable h2.2 

Cattle h2.4 

Sheep and Goats h2.5 

On Numbers Between Zakat Payable Quantities, Etc. h2.6 

Type of Animals Payable h2.9 

Zakat on Jointly Owned Property Etc. h2.15 

Zakat on Crops h3.0 

Rulings Apply to Farmers Only h3.1 

Kinds of Crops on Which Zakat Is Due h3.2 

Zakat Due As Soon As Crops Are Possessed h3.3 

The Zakat Payable Amount of Crops h3.4 

Irrigated versus unirrigated crops h3.5 

No Repetition of Payment on Crops h3.7 

Zakat on Gold, Silver, and Other Money h4.0 

Conditions Under Which Zakat Is Payable h4.1 

•


Amounts on Which Zakat Is Due h4.2 

Lawful Versus Unlawful Women's Jewelry h4.4 

Zakat on Trade Goods hS.O 

Conditions Under Which Zakat Is Payable hS.1 

Beginning of ZakatYear on Trade Goods hS.2 

Estimating Whether Goods Reach Zakatable Minimum hS.3 

Turnover and Sale for Cash Do Not Affect Zakatability hS.4 

Zakat on profits is paid in same year as on goods hS.S(n:) 

Zakat on Mines and Treasure Troves h6.0 

Mines h6.1 

Treasure Troves h6.2 

The Zakat of 'Eid al-Fitr h7.0 

Conditions for Being Due h7.1 

Also Due for One's Dependents h7.2 

. What Payment Consists Of h7.6 

When It Is Due h7. 7 

Giving Zakat to Deserving Recipients.hS.O 

Delaying Payment of Zakat Is Unlawful hS.l 

Paying Zakat in Advance of Year's End hS.2 

Authorizing Another to Distribute One's Zakat hS.3 

The Prayer of Recipient for the Giver hS.4 

The Intention hS.S 

The Eight Categories of Recipients hS.7 

The Poor hS.S 

Meaning of poor hS.S 

Entitlement of students and teachers of Sacred Law hS.S( n:) 

Those separated from their money hS.9 

Those entitled to others' support are not given zakat hS.lO 

Those Short of Money hS.l1 

How much the poor, etc., are given hS.12 

Zakat Workers hS.13 

Those Whose Hearts Are to Be Reconciled hS.14 

Those Purchasing Their Freedom hS.1S 

Those in Debt hS.16 

Those Fighting for Allah hS.17 

Travellers Needing Money hS.lS 

Distributing Zakat to Recipients hS.19 

Those in two categories receive zakat for one hS.19 

Recipients' place of residence hS.20 

Each category receives an equal share hS.21 

Recommended to give to· relatives hS.22 

Needier recipients should receive more hS.23 

Unlawful to give zakat to non-Muslims, etc. hS.24 

Giving zakat to those who owe one debts hS.2S 

Distributing the zakat of 'Eid al-Fitr hS.26 

Voluntary Charity h9.0 

Recommended Especially at Noble Times and Places h9.1 

Better to Give to the Righteous, Relatives, Etc. h9.2 

Unlawful for Those in Debt to Give Charity h9.3 

Contents 

245


CONTENTS: 

BOOK J 

THE PILGRIMAGE 

Who Must Perform Hajj and 'Umra JLO 

Special Vocabulary j1.l 

Hajj and 'Umra Obligatory Once in a Lifetime jl.2 

Who Is Obligated j1.3 

The hajj of those not obligated is valid j 1.4 

Child's hajj valid but does not fulfill obligation j1.4 

Meaning of Ability to Perform the Hajj j1.5 

Ability to Perform Hajj in Person j1.6 

Additionalcoftditions for women j1.7 

Performing Hajj the First Year One Is Able j1.9 

Ability to Perform Hajj Through Another jl.l0 

Priority of Obligatory Hajj over Any Other jLll 

The Four Ways of Performing Hajj j 1.13 

Hajj Before 'Umra (Urad) j1.14 

'Umra First (Tammattu') jl.I5 

Most practical way in our times j1.15(N:) 

Hajj and 'Umra Simultaneously (Qiran) jl.16 

Obligation to slaughter in tamattu' or qiran j 1.17 

Conditions for fasting in place of slaughtering jl.l7 

Unconditonal Intention for Hajj or 'Umra (Itlaq) jl.IS 

Time of Year to Enter Ibram for Hajj or 'Umra jl.19 

Sites for Entering Ihram j2.0 

Coming by a Route Without an Ihram Site j2.3 

Expiation for Passing the Site Without Ihram j2.5 

Ihram (The State of Pilgrim Sanctity) j3.0 

Recommended Measures Prior to Ihram j3.1 

Obligatory Measures Before Ihram j3.2 

Entering Ihram j3.3 

Chanting "Labbayk" j3.4 

When recommended j3.4 

The Five Things Unlawful While in Ihram j3.5 

Sewn Garments on Men j3.6 

297


The Pilgrimage 

298 

Meaning of sewn j3.6 

Headcover forbidden j3.6 

Parasols, safety pins, belts, permissible j3.6 

Perfume j3.7 

Removing Hair or Nails j3.8 

Expiation for violating ihram j3.9 

Accidentally removing a hair j3.11 

Sexual Intercourse or Foreplay j3.13 

Expiation for intentional sexual intercourse j3.15 

Intercourse after partial release from ihram j3.18 

Prohibition of marriage while in ihram j3.20 

Hunting j3.21 

Expiation for hunting j3.22 

Men's Versus Women's Ihram j3.23 

Veiling not permitted j3.24 

Entering Mecca j4.0 

Recommended Measures j4.1 

When First Seeing the Kaaba j4.2 

Circumambulating the Kaaba (Tawaf) j5.0 

Entering al-Masjid al-Haram j5.1 

How to Circumambulate the Kaaba j5.2 

Kissing the Black Stone before beginning j5.2 

How and where to begin j5.2 

What is said when passing the Kaaba's door j5.5 

What is said when passing the Hijr j5.6 

What is said when passing the rainwater spout j5.7 

What is said before reaching the Yamani Corner j5.8 

Touching the Yamani Corner j5.9 

Touching or kissing the Kaaba j5.10 

Circumambulation Consists of Seven Rounds j5.12 

Trotting in the First Three Rounds j5.13 

Kissing the Black Stone in Each Round j5.14 

If unable j5.14 

The Buttress at the Base of the Kaaba j5.15 

The Conditions of a Valid Circumambulation j5.16 

The Two Rak'as After Circumambulations j5.18 

Words of the supplication afterwards j5.18 

Going Between Safa and Marwa (Sa'y) j6.0 

On Hajj Prior to 'Arafa j6.1 

How to Go Between Safa and Marwa j6.2 

What is said on Safa j6.2 

Walking towards Marwa j6.3 

Obligatory Elements of Safa and Marwa j6,4 

Sunnas j6.5 

The Way to 'Arafa j7.0 

When One Departs for 'Arafa j7.1 

Staying at Mina j7.2 

What Is Said on the Way j7.3 

Arrival at Namira j7.4


Standing at 'Arafa j8.0 

Sunnas j8.2 

Where to Stand j8.3 

Obligatory Elements of Standing at 'Arafa j8.4 

Muzdelifa, Mina, and the Going-Forth Circumambulation j9.0 

Muzdelifa j9.1 

On the way from 'Arafa to Muzdelifa j9.1 

Meaning of spending the night at Muzdelifa j9.1 

Valid excuses for missing the night at Muzdelifa j9.1 

Stopping at Mash'ar al-Haram j9.2 

Release from Ihram: the Initial Stoning at Mina j9.4 

How to stone Jamrat al-'Aqaba j9.5 

Release from Ihram: Cutting the Hair j9.7 

Shaving It Is Optimal j9.7 

Sunnas j9.8 

The Going-Forth Circumambulation (Tawaf al-Ifada) j9.10 

Going between Safa and Marwa afterwards j9.1l 

Release from Ihram: General Provisions j9.12 

In two stages, partial and full j9.13 

Encampment and Stoning at Mina on the Days After 'Eid jlO.0 

Time for Stoning jlO.2 

Avoiding the crowds jlO.2(N:) 

Proper Sequence for Stoning jlO.3 

The Second Day After 'Eid jlO.4 

Leaving Mina on the Second Day After 'Eid jlO.6 

Conditions for validity jlO.6 

Not permissible after sunset jlO.7 

Conditions for the Validity of Stoning jlO.8 

Leaving on the Third Day jlO.9 

Excuses for Not Spending the Night at Mina jlO.lO 

The Farewell Circumambulation and Final Measures j11.0 

The Farewell Circumambulation jll.2 

Obligatory for anyone leaving Mecca at any time jll.2 

Two rak'as afterwards j11.3 

Farewell supplication j11.3 

One May Not Delay Departure Thereafter j11.4 

Menstruating Women Excused from Circumambulating j11.5 

Recommended Measures for Those Staying in Mecca j11.6 

The Obligatory Features of Hajj and 'Umra j12.0 

Description of 'Umra j12.1 

The Integrals of Hajj and 'Umra j12.2 

Missing an Obligatory Feature of Hajj or 'Umra j12.4 

Others Preventing One's Completing the Hajj Etc. j12.5 

A Full Summary of Hajj and 'Umra Expiations j12.6 

Visiting the Tomb of the Prophet j13.0 

Recommended j13.1 

How to Visit the Prophet's Tomb j13.2 

Things unlawful or offensive while visiting j13.3 

Visiting al-Baqi' Cemetery j13.4 

Contents 

299


The Obligatory Features of Hajj and 'Umra 

A FULL SUMMARY OF THE EXPIA nONS 

CONNECTED WITH HAJJ AND 'UMRA 

j12.6(I) 

jI2.6 (n: Muhammad 'Abdullah Jurdani distinguishes between four categories 

of expiations relating to hajj and 'umra. 

(I) The first category consists of alternatives in a fixed precedence order and 

predetemined amount (dam tartib wa taqdir), meaning that one must either 

slaughter a shah (def: h2.5) meeting sacrifice specifications (def: jI4.2), distributing 

its meat to the poor and those short of money (def: h8.11) in the Sacred Precinct; 

or if unable to slaughter (N: from lack of money (def: j1.17(2» while on the 

hajj, even if one has enough money back home), then one must fast three days 

during the hajj and seven more at home, making ten days. (N: If this expiation is 

for something that should have been performed after standing at 'Arafa (n: (4), 

(5), (6), or (9) below), the three days "during the hajj" may be fasted after one's 

release from ihram while still in Mecca, or if one fails to do so while there (A: as 

is obligatory), they become a makeup fast that must be performed before the 

other seven fasted at home (A: by an interval equal to the days of one's journey 

home).) 

There are nine things which necessitate this type of expiation: 

(1) performing an 'umra first (tamattu') hajj (def: j1.15,17); 

(2) performing hajj and 'umra simultaneously (qiran, def: j1.16,17); 

(3) not standing at 'Arafa (def: j8.4); 

(4) to miss stoning (def: j1O.8) at the stoning sites of Mina on the three days 

after the 'Eid, the time for which ends at sunset on the third day (dis: j1O.2(N:» 

if one does not leave early (def: j10.6); 

(5) to miss all three nights at Mina after the 'Eid (def: j1O.1A,7), though if 

one only misses a single night, one distributes 0.51 liters of wheat to the poor of 

the Sacred Precinct, and if two nights, then double this amount; 

(6) to miss spending the night at Muzdelifa (def: j9.1, second par.); 

(7) not entering ihram at the proper site (dis: j2.5); 

(8) breaking one's vow (def: jI8.5); 

(9) or not performing the farewell circumambulation (tawaf al-wada', def: 

jI1.2). 

(II) The second category consists of expiations in which one is free to choose 

one of three predetermined alternatives (dam takhyir wa taqdir), namely: to 

353


j12.6(III) The Pilgrimage 

slaughter and distribute a shah as described above (I); to fast three days, even if 

unconsecutive, wherever one wishes; or to give 1.015 liters of wheat to each of six 

of the poor or those short of money at the Sacred Precinct. 

There are eight things which necessitate this type of expiation: 

(1) removal of three hairs (dis: j3.8) at one time and place, meaning that the 

interval between removing each is not considered long (dis: f4.5), and one has 

remained at the same place, though if their removal does not occur at a single time 

and place, one must pay OSlliters of wheat to the poor or fast one day for each 

hair, even iftheir number exceeds three; 

(2) trimming three nails at one time and place, with the same rules and 

restrictions as just mentioned; 

(3) men wearing sewn garments or covering their head (dis: j3.6), or women 

covering their faces (dis: j3.24); 

(4) using oil (def: j3.7(1»; 

(5) using scent 03.7); 

(6) sexual foreplay (n: other than intercourse) (dis: j3.l3); 

(7) having sexual intercourse a second time after having spoiled one's hajj 

(dis: j3.14) by an initial sexual intercourse; 

(8) or having sexual intercourse between partial and full release (def: j9.13) 

from ihram. 

(III) The third category consists of expiations in a fixed precedence order of 

alternatives involving estimate-based substitutes (dam tartib wa ta'dil). It is necessitated 

by two things. 

(1) The first is being prevented by another from completing all the integrals 

ofthe hajj or 'umra (def: j12.5), in which case one must release oneselffrom ihram 

by slaughtering and distributing a shah as described above (1); or if unable to 

slaughter, one estimates its value, buys food for that amount, and distributes it to 

the poor ofthe Sacred Precinct (N: or place one is prevented); orifunable to give 

food, one fasts one day for each 0.51 liters of wheat that would have been given 

if one had been able to. 

(2) The seeond is having spoiled one's hajj or 'umra by sexual intercourse 

(def: j3.14), in which case one must slaughter a camel, or if unable to, one must 

perform the alternative one is capable of, of those mentioned at j3.IS. 

(IV) The fourth category involves choosing between alternatives consisting of 

estimate-based substitutes (dam takhyirwa ta'dil) .It is necessitated by two things. 

354


CONTENTS: 

BOOK K 

TRADE 

Sale kl.O 

Integrals of a Valid Transaction k1.0 

Sale (Bay') Means Both Selling and Bartering kLO(N:) 

The Spoken Offer and Acceptance kl.l 

Transactions without words (mu'atah) k1.1(A:) 

Vending machines k1.1(N:) 

Conditions for validity of offer and acceptance k1.1(a) 

The Buyer and Seller k1.2 

Conditions that must exist in both kl.2 

Transactions by children kl.2(a) 

Buyers of Korans etc. must be Muslim k1.2(e) 

Option to Cancel Sale at Time of Agreement k1.3 

Stipulating an Option to Cancel Period kl.4 

May be up to three days kl.4 

May be given to either party or both kl.4 

Ownership of merchandise during the period k1.5 

The Things Exchanged in a Transaction k2.0 

Five Conditions for Any Article Transacted k2.1 

Purity k2.2 

Usefulness k2.3 

Deliverability k2.4 

Lawful disposal over property k2.5 

Being determinately known k2.6 

Usurious Gain (Riba) k3.0 

Sale Usury Versus Loan Usury k3.0(N:) 

Usury in Sales of Foodstuffs, Gold, and Silver k3.1 

Foodstuffs Sold for Their Own Kind k3.1 

Foodstuffs Sold for a Different Kind k3.2 

Transacting Gold for Gold, Silver, Etc. k3.3 

Meaning of Equivalence in Amount k3.5 

Some Prohibited Kinds of Transactions k4.0 

Selling the Offspring of Offspring k4.1 

371


Trade 

37] 

Either-Or Sales k4.2 

Sales with Extraneous Stipulations k4.3 

Valid Stipulations k4.4 

Postponed payment k4.4(1) 

Putting up security, etc. k4.4(2) 

Paying Nonrefundable Deposits k4.S 

Undercutting Another's Deal k4.7 

Bidding up Merchandise k4.S 

Selling Grapes to a Winemaker, Etc. k4.9 

Combining Valid and Invalid Sales k4.1l 

Joining Two Types of Transactions in One Contract k4.12 

The Return of Merchandise Because of a Defect kS.O 

Types of Defect kS.O(O:) 

Informing Prospective Buyer of Defects kS.1 

Returning Defective Merchandise kS.2 

Meaning of Defective kS.3 

Defect Discovered After Article Is Destroyed kS.4 

Defect Discovered by Subsequent Buyer kS.4 

New Defect Occurring Before Return kS.S 

Compensation to seller for new defect upon return kS.S 

Immediacy a Condition in Returns for Defects kS.7 

Selling for Original Price Plus Increment (Murabaha) kS.9 

Selling Fruit and Crops k6.0 

On the Tree, Etc. k6.1 

Merchandise Before the Buyer Takes Possession of It k7.0 

Is SeIler's Responsibility k7.1 

Buyer May Not Resell Until He Takes Possession k7.2 

Meaning of Taking Possession k7.3 

Disputes over What the Terms of a Transaction Werc kS.O 

Examples kS.l 

Oaths Sworn in Absence of Other Proof kS.2 

What is said kS.3 

Kinds of Disagreements kS.S 

Over validity of sale kS.S 

Whether article is the one that was sold kS.S 

In whose possession the article's defect occurred kS.S 

Buying in Advance (Salam) k9.0 

Meaning of Buying in Advance k9.1 

Conditions for Validity k9.2 

Buyer May Not Resell Article Until He Has It k9.3 

Substitutes for Article Ordered k9.4 

Personal Loans (Qard) klO.O 

Meaning of Loan klO.O(A:) 

Recommended klO.l 

Spoken Offer and Acceptance klO.2 

Loans Only Valid in What May Be Bought in Advance klO.3 

Specifying Date of Repayment klO.4 

Any Benefit Obtained by Loaning Is Usury (Riba) kIO.S 

Collateral klO.6


Paying Back Other Than What Was Lent klO.7 

Putting Up Collateral (Rahn) kIl.O 

Meaning of Collateral k 11. O( 0: ) 

Conditions for Validity kll.! 

General Provisions Concerning Collateral kl1.2 

One Article May Not Be Collateral for Two Debts kll.3 

When Article Is Destroyed in Holder's Possession kll.5 

The Benefit of Collateral kl1.6 

Bankruptcy (Taflis) k12.0 

Meaning of Bankruptcy kI2.0(O:) 

Those Without Means to Repay Are Respited k12.l 

Those with Saleable Property k12.2 

Bankrupt Person Permitted to Keep Clothing Etc.k12.6 

Suspension of Children and the Insane from Dealings k 13.0 

Children's Disposal of Their Property Invalid k13.1 

Foolhardy people also suspended k13.1(A:) 

Meaning of/oolhardy (safih) k13.1(A:) 

A Guardian Conducts His Charge's Affairs k13.2 

Who is the guardian k13.2 

Guardian's Disposal of Charge'S Property k13.3 

End of Suspension from Dealing k13.5 

Conditions for ending at puberty k13.5 

Meaning of religious sincerity k13 .5(0:) 

Meaning of competence in handling property k13.5(0:) 

Testing financial competence k13.6 

Meaning of Puberty k13.8 

Transferring the Right to Collect a Debt (Hawala) k14.0 

The Integrals of Transfers k14.0(A:) 


Validity of Transfers Unaffected by Collateral Etc. k14.3 

The Benefit of a Transfer k14.4 

If the Debt Then Proves Uncollectable k14.4 

Guaranteeing Payment (Daman) k15.0 

Meaning of Guarantee k15.0(O:) 

The Integrals of Guarantees k15.0(A:) 

Guaranteeing Another's Financial Obligation k15.1 

Conditions of Validity k15.1 

Debt Is Collectable from Both Debtor and Guarantor k15.6 

Creditor Cancelling Debt or Guarantee k15.8 

Guarantor Collecting from Debtor After Payment k15.9 

Guaranteeing Another's Appearance (Kafala) kI5.11 

Conditions for validity k15.11 

Partnerships (Sharika) k16.0 

Cooperative Partnership k16.1 

The only valid kind of partnership k16.1 

Meaning of cooperative partnership k16.1 

Conditions for validity k16.2 

Profits proportional to the capital each invests k16.6 

Cancelling the partnerShip k16.8 

Contents 

373


Trade 

374 

Invalid Types of Partnership k16.9 

Manual partnership valid in other schools k16.9 

Commissioning Another to Do Something (Wakala) k17.0 

The Integrals of Commissioning k17.0(A:) 

Who May Commission k17.1 

Things One May Commission Others to Do k17.2 

Spoken Proposal and Acceptance kI7.5 

Stipulations about carrying the act out kI7.6 

Agent Commissioning a Third Party to Do the Act kI7. 7 

The Agent's Discretionary Powers k17.8 

The Act Commissioned Must Be Determinately Known kI7.I3 

To "handle all my affairs" not valid kI7.13 

Agent's Negligence k17.14 

Court Disputes About the Commission kI7.I5 

Cancelling the Commission kI7.16 

Deposits for Safekeeping (Wadi'a) kI8.0 

The Integrals of Deposits kl8.0(A:) 

Who May Make Deposits kI8.I 

When One Should Accept Deposits k18.2 

Deposits Must Be Kept in a Safe Place k18.2 

When the Custodian Wants to Travel, Etc. kI8A 

Meaning of the Obligation to Return an Article k18.5 

Situations in Which Custodian Must Pay for Article kI8.6 

Cancelling the Safekeeping Agreement k18.7 

Court Disputes As to the Custodian's Negligence kl8.8 

Deposits Must Be Stated in Words kI8.9 

Lending Something for Use ('Ariyya) k19.0 

The Integrals of Lending Something k19.0(A:) 

Who May Lend Something k19.1 

What May Be Lent k19.2 

The Spoken Agreement kI9.3 

How the Article May Be Utilized k19A 

Lender May Take Back the Article at Any Time k19.5 

Borrower's Financial Responsibility for Article k19.6 

Borrower's Responsibility to Return The Article k19.7 

Borrower May Not Lend the Article to Another k19.8 

The Return of Wrongfully Taken Property (Ghasb) k20.0 

Meaning of Wrongfully Taking k20.1 

Returning Property Is Obligatory k20.2 

Property Destroyed in Taker's Possession k20.3 

Restoring fungible versus nonfungible property k20.3 

Restoring property versus the use of something k20.3(N:) 

Court Disputes About the Property k20A 

Defects Etc. in Returned Property k20.5 

Subsequent Receivers of Property Equally Responsible k20.7 

Receivers'liability when property is damaged k20.8 

Preempting Sale of a Co-Owner's Share to Another (Shuf'a) k21.0 

Meaning of Preemption k21.0(n:) 

Condi tions for Validity k21.1


Cases in Which Preemption Is Invalid k21.3 

Immediacy Is a Necessary Condition for Preemption k21.5 

Buyer's Disposition of Property Before Preemption k21.6 

Financing a Profit-Sharing Venture (Qirad) k22.0 

The Integrals of Financing k22.0 


Manager's Role k22.2 

Financer may not impose conditions k22.3 

Cancelling the Venture k22.5 

Disputes About the Venture k22.6 

Manager Takes His Share at Venture's Termination k22.8 

Watering Grapes or Dates for Part of the Crop (Unttanslated) k23.0 

Sharecropping (Muzara'a) k24.0 

One Valid Type Only in the Shafi'i School k24.0(n:) 

Three Valid Types in theHanafi School k24.2 

Renting Things and Hiring People's Services (I jar a) k25.0 

The Integrals of Renting k25.0(O:) 

Who May Rent la5.1 

The Two.Types of Rent Agreements k25.1 

Renting anticipated services k25.1 

Renting present services k25.1 

Conditions for Renting Anticipated Services k25.3 

Conditions for Renting Present Services k25.4 

Indeterminate Service Must Be Preestimated k25.6 

Owner Provides Things Needed to Use the Article k25.7 

Renter's Use of Article k25.8 

Paying in Advance or Deferring Payment k25.9 

Destruction or Damage to Rented Article k25.10 

Without renter's negligence k25.11 

When Owner or Renter Dies k25.12 

Renter Responsible to Return Article k25.13 

Utilities Considered Obtained by Mere Delivery k25.14 

Fees When Rental Agreement Is Invalid k25.15 

Job Wages (Ja'ala) k26.0 

Consist of a Fee for a Particular Task k26.0(n:) 

Fee Must Be Stipulated k26.2 

Cancelling the Agreement Before Finishing k26.2 

Lost and Found (Luqta) k27.0 

Who Should PickUpa Lost Article k27.2 

Recording Details of Finding k27.3 

Picking Up an Article for Safekeeping k27.5 

PickingUpan Article to Appropriate It k27.6 

Advertising it k27.6 

Formal appropriation k27. 7 

If owner then appears k27.8 

When Safekeeping Is Impractical k27.10 

A Foundling Child (Laqit) k28.0 

Picking Up Foundlings Is Communally Obligatory k28.1 

When foundlings are considered Muslim k28.1 

Contents 

375


460 

CONTENTS: 

BOOK L 

INHERITANCE 

Bequests (Wasiyya) Ll.O 

Meaning of Bequest Ll.O(A:) 

Bequest (Wasiyya) Versus Estate Division (Irth) Ll.O(A:) 

Bequests valid between Muslim and non-Muslim Ll.O(A:) 

Who May Make a Bequest Ll.1 

The Bequest's Executor L2.0 

Conditions for Appointing an Executor L2.1 

Appointment Not Valid Until Executor Accepts L2.3 

Executor Only Appointed to Supervise Good Deeds L2.4 

The Bequest L3.0 

Bequests Valid Only for One-Third of Estate L3.1 

More Than One-Third Permissible If No Heirs Exist L3.1 

Recommended Amount of Bequests L3.2 

Current Charitable Dispositions of Property L3.6 

Before versus during time of death L3.6 

Heirs May Authorize Bequests of Over One-Third L3.8(N:) 

Bequest's Ownership Suspended Until Recipient Accepts L3.1O 

Bequests May Be Subject to Conditions L3.11 

Things Which May Be Bequeathed L3.12 

Those to Whom Bequests Are Valid L3.13 

Cancelling One's Bequest L3.14 

If Recipient Dies First L3.15 

Estate Division (Irth) L4.0 

Meaning of Estate Division L4.0(O:) 

How to Work an Estate Division Problem L4.1 

Expenses That Are Deducted Before Estate Division L4.2 

The Heirs L4.4 

Male and female heirs L4.4 

Extended Family Members Who Do Not Normally Inherit L4.5 

The Four Preventives of Inheriting an Estate Division Share L5.0 

Killing the Deceased L5.1 

Being a Non-Muslim L5.2


Slavery LS.3 

Uncertainty As to Who Died First LS.4 

The Estate Division Shares L6.0 

Husband's Share L6.3 

Wife's Share L6.4 

Father's Share L6.S 

Mother's Share L6.6 

Daughter's Share L6.7 

Following Persons Eliminated by Intervening Heirs L6.8 

Son's Daughter's Share L6.9 

Sister's Share L6.1O 

Paternal Half Sister's Share L6.11 

Full Sister's Share When Daughter Exists L6.12 

Grandfather's (Father's Father's) Share L6.13 

Without cosurvivors besides brothers and sisters L6.14 

With cosurvivors besides brothers and sisters L6.1S 

With both deceased's brothers and half brothers L6.16 

With sister L6.17 

Grandmother's Share L6.18 

Maternal Half Brother or Sister's Share L6.20 

Summary of the Above Estate Division Shares L6.21 

Summary of Others' Shares L6.22 

Son's share L6.22(1) 

Son's son's share L6.22(2) 

Brother's share L6.22(3) 

Paternal half brother's share L6.22( 4) 

Brother's son's share L6.22{S) 

Paternal half brother's son's share L6.22(6) 

Father's brother's share L6.22(7) 

Father's brother's son's share L6.22(8) 

Those Whose Shares Are Eliminated by Others (Hajb) L 7.0 

Who Eliminates Maternal Half Brother's Share L7.1 

Who Eliminates Brother's Share L7.2 

Who Eliminates Paternal Half Brother's Share L7.3 

Who Eliminates Son's Son's Share L7.4 

Who Eliminates Grandmother's Share L7.5 

Who Eliminates Grandfather'S Share L7.6 

Who Eliminates Son's Daughter's Share L7,7 

Who Eliminates Paternal Half Sister's Share L7.8 

Noninheritors Due to Preventives DoNotEliminate L7.9 

The Eliminated Do Not Eliminate Other's Shares L7.1O 

Adjustment When the Shares Exceed the Total Estate ('Awl) L8.0 

Meaning of Adjustment LB.1 

Example LB.2 

Redistribution When the Shares Are Less Than the Estate (Radd) L9.0 

Meaning of Redistribution L9.1 

Examples L9.2 

Universal Heir CAsaba) LlO.O 

Meaning of Universal Heir LlO.1 

Contents 

461


LA.1 Inheritance 

(5) daughter (L6.7); 

(as mentioned at L6.8, the shares of the above-named family members are not 

eliminated by anyone, though the shares of those named below may be eliminated 

by the existence of certain other heirs) 

(6) son's daughter (L6.9); 

(7) full sister (L6.1O); 

(8) half sister from the same father (L6.1l); 

(9) grandfather (father's father only) (L6.13); 

(10) grandmother (L6.18); 

(11) half brother or half sister from the same mother (L6.20); 

(12) and then the others (sons and so forth) mentioned at L6.22; 

(e) read section L7 and cross off the list of heirs those whose shares are eliminated 

by the other existent heirs; 

(f) if any universal heirs (def: UO.S) exist, see which of them eliminates the 

shares of the other universal heirs, as at LIO.6; 

(g) make a table of the heirs remaining (after (e) and (f) above) like the 

tables shown at L6.6, where one writes the type of heir, the fraction each deserves 

(with the universal heir receiving the remainder, if any), and then atthe top writes 

the total shares (this being the common denominator of the fractions), after which 

one calculates the shares that go to each; 

(h) if the fractions (of those besides the universal heir) add up to more than 

one (Le. the total estate), then one must adjust for this as shown at L8.2; 

(i) but if the fractions add up to less than the total estate and there is no universal 

heir to inherit the rest, then one must redistribute the shares as described 

at L9.1-2. 

One may practice and test one's skill at estate division by reading through the 

present section and doing the problems depicted in the tables, though to do all the 

problems one must have (or memorize) a full worksheet that contains all the 

information mentioned in (d), (h), and (i), above, plus the rules concerning universal 

heirs discussed at LlO.l--4. Finally, it is best to check one's answers with an 

Islamic scholar, preferably a teacher from whom to take instruction, since this is 

a subject that is easier to acquire from its masters than from books.) 

472


(12 x 2=) shares: 24 

wife 6 

half brother 4 

grandmother 4 

excess ------ 10 

Universal Heir CAsaba) LlO.O 

and then we divide the ten excess shares between the half brother and grandmother, 

while the wife gets only her original share (dis: L9.1 (end)): 

and this is the solution. 

(3) X's wife, mother, and half brother from the same mother: 

shares: 12 

wife 1/4 (dis: 1-6.4(1)) 3 

mother 113 (dis: L6.6(1)) 4 

half brother 1/6 (dis: L6.20(1)) 2 

But the obligatory shares are still less than the estate, in which there are three 

remaining shares: 

So, excluding the wife, as before, we divide the excess between the mother and 

half brother in proportion to their respective shares, namely four-to-two, which 

means a two-to-one division of the three excess shares: 

and this is the solution.) 

shares: 

LlO.O UNIVERSAL HEIR ('ASABA) 

* 

LlO.l (A: A universal heir ('asaba) is someone who takes the remaining estate, 

if any, after heirs deserving obligatory shares have taken them. When there are no 

such heirs, the universal heir takes all. There are three types of universal heir: 

499


When bride has no Muslim guardian m3.6 

Which of bride's relatives is her guardian m3.7 

Bride's right to a suitable match of her choice m3.9 

Commissioning another to make the agreement m3.10 

Guardians who can marry off charge without consent m3.13 

Guardians cannot marry bride to an unsuitable match m3.15 

A Suitable Match (Kafa'a) m4.0 

Meaning of Suitable Match m4.0(N:) 

Criteria of Suitability m4.1 

Examples of unsuitability m4.2 

Unsuitable Marriage Invalid Without Consent m4.3 

Marriage of Foolhardy Person Requires Guardian m4.S 

Conjugal Rights m5.O 

Wife's Marital Obligations mS.1 

Must let her husband have sex mS.l 

Wife's Right to Intercourse mS.2 

The Wedding Night mS.3 

Husband's Rights m5.4 

Contraception mS.S 

Unmarriageable Kin (Mahram) m6.0 

List of a Man's Unmarriageable (Mahram) Relatives m6.1 

List of a Woman's Unmarriageable (Mahram) Relatives m6.2 

Unlawful to Marry Two Sisters Etc. m6.3 

Having Same Wet Nurse Prevents Marriage m6.5 

Unlawful to Marry a Zoroastrian Woman Etc. m6.7 

Unlawful to Marry Woman on Hajj or ·Umra. Etc. m6.9 

One May Not Marry More Than Four Women m6.10 

Invalid Types of Marriage m6.12 

Defects in the Spouse Permitting Annulment of Marriage m7.0 

Circumstances Permitting Annulment m7.1 

No Payment (Mahr) with Defects Before Intercourse m7.2 

Full Payment (Mahr) with Defects After Intercourse m7.4 

Pre-Annulment Waiting Period When Spouse Leaves Islam m7.4 

The Bride's Marriage Payment (Mahr) mS.O 

Sunna to Be Specified in Marriage Contract mS.1 

What May Constitute Payment mSA 

Bride's Ownership of Payment mS.S 

Bride May Refuse Intercourse Until Paid, Etc. m8.6 

Annulment Before Intercourse mS.7 

No payment (mahr) if on bride's part mS.7 

Half payment if on husband's part mS.7 

Meaning of Amount Typically Received (Mahr al-Mithl) mS.8 

When Husband Is Unable to Pay m8.9 

Amount Paid in Marriage Consummated but Invalid, Etc. m8.10 

Amenity Payment to Divorced Women m8.11 

The Wedding Feast (Walima) m9.0 

ASunna m9.1 

The Obligation to Attend m9.2 

Conditions for being obligatory m9.2 

Contents 

507


554 

CONTENTS: 

BOOK N 

DIVORCE 

Who May Effect a Divorce n1.0 

Divorce Permissible but Detested by Allah n1.0(0:) 

The Integrals of Divorce n1.0(0:) 

Who May Effect a Divorce nl.l 

Divorce of Intoxicated Person Etc. Binding n1.2 

Commissioning Another to Effect Divorce n1.3 

General Provisions Concerning Divorce, n2.0 

Three Pronouncements of Divorce n2.1 

Divorce Offensive When There Is No Need n2.2 

Categories of Divorce n2.3 

Sunna, unlawful innovation, etc. n2.3 

Words That Effect a Divorce n3.0 

May Be Plain or Allusive n3.1 

Meaning of Plain Words n3.2 

Divorce unfinalized unless spoken thrice n3.2(A:) 

Meaning of Allusive Words n3.3 

One's Intention Determines Number of Times Meant n3.S 

Divorcing "If Allah Wills" (In Sha' Allah) n3.7 

Conditional Expressions That Effect a Divorce n4.0 

Conditional Divorce Effective If Condition Occurs n4.1 

Divorces Made Conditionaf 01) Husband's Act n4.5 

Divorces Made Conditional on Another's Act n4.6 

A Release for Payment from the Wife (Khul') nS.O 

Released Couple May Remarry nS.O(A:) 

Who May Effect a Refease n5.4 

What May Serve As Payment nS.5 

Release Versus Divorce n5.6 

Doubts About the Fact of Having Divorced n6.0 

Those Who Do Not Remember Are Not Divorced n6.1 

Divorce During Deathbed Illness n6.3 

Taking Back a Divorced Wife (Raj'a) n7.0 

Meaning of Taking Back n7.0(0:)


Payment in Other Than Camels Permissible 04.8 

Indemnities for Other Than Male Muslims 04.9 

Which Extended Family Members Are Liable to Pay 04.10 

When and how much each pays 04.11 

Time in which lesser indemnities may be paid 04.12 

Indemnity for Bodily Injuries 04.13 

How much is paid for various injuries 04.13 

For bodily wounds 04.15 

For wounds to head and face 04.16 

No Indemnity for Killing Warring Non-Muslims Etc. 04.17 

The Expiation to Allah for Taking a Human Life 05.0 

Expiation Is Due for Any Impermissible Killing· 05.1 

What the Expiation Consists Of 05.2 

No Expiation for Killing Those Who Leave Islam, Etc. 05.4 

Fighting Those Who Rebel Against the Caliph 06.0 

Whether or Not Caliph Is Unjust 06.1 

Rebel Is Not a Pejorative Term 06.3 

Warding Off Aggressors 07.0 

Obligatoriness of Self-Defense 07.1 

Not Obligatory to Defend Property 07.2 

Meaning of Defend 07.3 

One uses minimal force required 07.3 

Permissible to kill rapists forthwith 07.5 

Apostasy from Islam (Ridda) 08.0 

Whoever Voluntarily Leaves Islam Is Killed 08.1 

Must first be asked to return to Islam 08.2 

Only caliph may kill him 08.3 

No indemnity or expiation for killing him 08.4 

If One's Spouse Apostasizes 08.6 

Acts That Constitute Apostasy 08.7 

Jihad 09.0 

MeaningofJihad 09.0(0:) 

Scriptural Basis for Jihad 09.0(0:) 

The Obligatory Character of Jihad 09.1 

A communal obligation 09.1 

When it is personally obligatory 09.2 

Surrender when overrun 09.3 

Who Is Obliged to Fight in Jihad 09.4 

Those who are not permitted to fight 09.5 

Caliph's Permission Required If He Exists 09.6 

Non-MuslimAllies 09.7 

The Objectives of Jihad 09.8 

Regarding Jews, Christians, and Zoroastrians 09.8 

Regarding others 09.9 

Rules of Warfare 09.10 

Those Unlawful to Kill in Jihad 09.10 

Non-Muslims under a Muslim's protection 09.11 

Those who enter Islam before capture 09.12 

Women and children captives 09.13 

Contents


Justice 

580 

Adult male captives 09.14 

Destruction of enemies' trees etc. 09.15 

Truces 09.16 

Permissible 09.16 

Preserving the status quo is not a valid reason 09.16 

The Spoils of Battle 010.0 

Who Is Entitled to Spoils of Battle 010.1 

Dividing Collective Spoils 010.2 

Personal Booty 010.3 

Dividing the First Fifth Taken (Khums) 010.4 

Who is entitled to it 010.4 

Non-Muslim Subjects of the Islamic State (Ahl al-Dhimma) 011.0 

Who May Enter a Citizenship Agreement with Muslims 011.1 

Idolators and Post-Islamic Sects Excluded 011.2 

Conditions Imposed on Non-Muslims 011.3 

The Non-Muslim Poll Tax (Jizya) 011.4 

Collected with leniency 011.4 

Not levied on women or children 011.4 

Rules for Non-Muslim Subjects 011.5 

Non-Muslims Forbidden to Reside in the Hijaz 011.6 

May not enter Mecca, mosques, etc. 011.7 

Caliph Must Defend Non-Muslims in Muslim Lands 011.8 

Violations of the Terms of the Agreement 011.9 

Consequences to violators 011.11 

The Penalty for Fornication or Sodomy 012.0 

Who Is Subject to the Penalty 012.2 

Meaning of capacity to remain chaste (muhsan) 012.2 

Circumstances in which ignorance is excusable 012.4 

Scourging 012.5 

Stoning 012.6 

The Penalty for Accusing a Person of Adultery Without Proof 013.0 


Meaning of someone who could be chaste 013.2 

The Penalty 013.3 

Accusing in Plain Words Versus Allusive Ones 013.4 

Accusing a Group of People 013.5 

Accusing Someone More Than Once 013.5 

Conditions for Imposing the Penalty 013.8 

The Penalty for Theft 014.0 



Stealing Again 014.1 

Circumstances in Which the Penalty Is Not Imposed 014.2 

Meaning of Normal Security for Similar Articles 014.3 

Only Caliph May Impose Penalty 014.5 

No Amputation for Forcible Siezure Etc. 014.6 

The Penalty for Highway Robbery 015.0 


Giving Oneself Up Obviates the Penalty 015.3


The Penalty for Drinking 016.0 

Meaning of Unlawful Beverages 016.1 

Who Is SUbject to the Penalty 016.2 


Fornication, Drinking, Etc., Several Times 016.4 

Drinking Is Absolutely Impermissible 016.6 

Nonalcoholic Intoxicants 016.7 

Hashish etc. unlawful 016.7 

Disciplinary Action (Ta'zir) 017.0 

Is for Disobedience Without a Prescribed Penalty 017.1 

Caliph Determines the Punishment 017.1 

Guardians, Teachers, Etc., May Discipline Charges 017.4 

Oaths (Yamin) 018.0 

Meaning of Oath 018.0(A:) 

Conditions for Validity 018.1 

Unthinking Oaths Not Valid 018.2 

Offensive to Swear by Other Than Allah 018.3 

Names of Allah That Effect Oaths 018.4 

Expressions That Require the Intention 018.6 

Examples of Breaking and Not Breaking Oaths 019.0 

Adding "If Allah Wills" (In Sha' Allah) 019.5 

The Expiation for a Broken Oath 020.0 

Who Is Liable and When 020.1 

The Expiation 020.2 

The Poor May Expiate by Fasting 020.4 

The Judgeship 021.0 

A Communal Obligation 021.1 

Judges Appointed by Caliph 021.3 

Two Parties Selecting a Third to Arbitrate 021.4 

The Judge and the Court 022.0 

Conditions for Being a Judge 022.1 

Conditions for ljtihad 022.1 (d) 

Types of Koranic texts 022.1 (4(1» 

Types of hadiths 022.1( d(lI» 

Analogical reasoning (qiyas) 022.I(d(IlI» 

A judge's knowledge of these things 022.1 (d(III» 

If no mujtahids are available 022.1(d(end» 

Judge's Assistant Etc. 022.3 

Various Rules for Judges 022.6 

Judge may not accept gifts 022.7 

May not decide cases involving son etc. 022.8 

May not decide cases when angry etc. 022.9 

Takes cases first-come-first-served 022.12 

Court Claims 023.0 

When Plaintiff Is Not Telling the Truth 023.1 

If the Judge Knows the Truth 023.2 

Who May Litigate 023.5 

What May Be Litigated Over 023.6 

If the Article Is in One Litigant's Possession 023.8 

Contents 

581


CONTENTS: 

BOOK P 

ENORMITIES 

The Author's Introduction pO.O 

Imam Dhahabi's Criteria for Enormities pO.O(n:) 

The Importance of Knowing the Enormities pO.2 

Ascribing Associates to Allah Most High (Shirk) p1.0 

Killing a Human Being p2.0 

Sorcery p3.0 

Not Performing the Prayer p4.0 

Not Paying Zakat pS.O 

Showing Disrespect to One's Parents p6.0 

Accepting Usurious Gain (Riba) p7.0 

Wrongfully Consuming an Orphan's Property p8.0 

Lying About the Prophet p9.0 

When It Is Unbelief and When an Enormity p9.1 

Hadith Forgeries p9A 

Weak (Da'if) Hadiths p9.S 

Breaking One's Fast During Ramadan pIO.O 

Fleeing from Combat in Jihad p 11.0 

Fornication p12,0 

Marrying a Fornicatress p12.1(3) 

The Leader Who Misleads, the Tyrant and Oppressor p13.0 

Drinking p14.0 

Arrogance, Pride, Conceit, Vanity, and Haughtiness pIS.O 

The Wickedest Arrogance Is That of the Learned plS.3 

Bearing False Witness p16.0 

Sodomy and Lesbianism p17.0 

Charging a Woman Who Could Be Chaste with Adultery p18.0 

Misappropriating Spoils of War, Muslim Funds, or Zakat p19.0 

Taking People's Property Through Falsehood p20.0 

Injustice (Zulm) Is of Three Types p20A 

Theft p21.0 

Thiefs Repentance Entails Returning Property p21.3 

Highwaymen Who Menace the Road p22.0 

649


The Author's Introduction pO.O 

Withholding Excess Water from Others p69.0 

Branding an Animal's Face p70.0 

Gambling p71.0 

Violating the Meccan Sacred Precinct (Haram) p72.0 

Forgoing the Friday Prayer to Pray Alone p73.0 

Spying on the Muslims and Revealing Their Weaknesses p74.0 

Probable Enormities p75.0 

Envy p75.1 

The three types of envy p75.1(2) 

Not Loving the Prophet More Than All People p75.2 

Contending with What the Prophet Has Brought p75.3 

Acquiescing to Disobedience p75,4 

Helping Another to Wrongfully Dispute p75.5 

Underhandedness p75.6 

Disaffecting a Person's Spouse or Servant from Him p75.7 

Vulgarity p75.8 

Being Leaderless p75.9 

Benefiting at a Muslim's Expense p75.10 

Shunning a Muslim Without Right p75.11 

Interceding for the Guilty p75.12 

Saying Something That Allah Detests p75.13 

Saying Master (Sayyid) to a Hypocrite p75.14 

Breaking a Promise p75.15 

Not Trimming One's Mustache p75.16 

Not Performing the Hajj When Able To p75.17 

Keeping an Inheritance from an Heir p75.18 

Talking About How One's Wife Makes Love p7S.19 

Sodomizing One's Wife p7S.20 

Intercourse with One's Wife During Menstruation p75.21 

Looking into Another's House Without Permission p7S.22 

Excessiveness in Religion p7S.23 

Not Accepting a Sworn Statement p7S.24 

Stinginess p7S.25 

Sitting in the Center of a Circle p75.26 

Passing in Front of Someone Performing the Prayer p7S.27 

Circumstances of permissibility p75.27(1) 

Not Loving One's Fellow Muslims p7S.28 

For Further Reading p76.0 

The Conditions of a Valid Repentance p77.0 

Repentance Is Obligatory p77.1 

When the Wrong Is Unconnected with Another's Rights p77.2 

When Connected with Another's Rights p77.3 

Property must be restored, etc. p77.3 

pO.O THE AUTHOR'S INTRODUCTION .....1l.,;.......J1 L.:t...LJ..o pO.O 

(n: The first of the books translated as appendices to our basic text 'Umdat 

al-salik concerns the enormities alluded to above in the context of court testimony 

651


CONTENTS: 

BOOK Q 

COMMANDING THE RIGHT AND 

FORBIDDING THE WRONG 

Introduction qO.O 

The Obligation to Command the Right qLO 

A Communal Obligation qt.l 

Who May Command the Right and Forbid the Wrong q2.0 

Moral Rectitude Is Not a Condition q2.2 

Having the Caliph's Permission q2.3 

The levels of censure, etc. q2.3 

Being Able to Censure q2,4 

Situations when censuring is not obligatory q2.4(l) 

Hadiths implying censure is not obligatory q2,4(3(A:)) 

Censure not obligatory if it will worsen matters q2.5(N:) 

Meaning of Knowing That Problems Will Result q2.6 

Meaning of Problems q2.7 

Does not include verbal abuse q2.7 

What May Be Censured q3.0 

Must Be Blameworthy, Present, and Apparent q3.1 

Condemnation for Differences Among Schools Unlawful q3.2 

The Person Doing the Wrong q4.0 

The Act of Censuring q5.0 

Degrees of Severity q5.l 

Knowledge of the wrong act q5. 2 

Explaining that something is wrong q5.3 

Forbidding the act verbally q5,4 

Censuring with harsh words q5.5 

Righting the wrong by hand q5.6 

Intimidation q5.7 

Assault q5.8 

Force of arms q5.9 

The Attributes of the Person Censuring q6.0 

Knowledge, Godfearingness, and Good Character q6.l 

Reducing One's Dependence on Others q6.2 

Politeness Obligatory q6.3 

713


726 

CONTENTS: 

BOOK R 

HOLDING ONE'S TONGUE 

Introduction rO.O 

The Importance of Holding One's Tongue rl.O 

One Should Not Speak Until the Advantage Is Plain r1.1 

Slander (Ghiba) r2.0 

Meaning of Slander r2.2 

Examples r2.2 

Meaning of Talebearing (Namima) f2.3 

Evidence of Prohibition r2.4 

Mimicking Another's Idiosyncracies r2.7 

Slander in Published Works r2.8 

Slander by Allusion and Innuendo r2.9 

Listening to Slander r2.11 

Slandering Another in One's Heart r2.14 

Passing Thoughts of Unbelief, Slander, Etc. r2.14 

Six Reasons Permitting Slander r2.16 

Redressing Grievances r2.17 

Eliminating Wrongdoing r2.18 

Asking for a Legal Opinion r2.19 

Warning Muslims of Evil r2.20 

Impugning unreliable hadith transmitters, etc. r2.20(1) 

Advice about marrying someone r2.20(2) 

Warning a student about a teacher r2.20(3) 

A person mismanaging a position of responsibility r2.20( 4) 

Those Unconcerned with Concealing Disobedience r2.21 

Identifying Someone by Their Nickname r2.22 

Talebearing (Namima) r3.0 . 

Reality of Talebearing r3.1 

Six Obligatory Steps with Talebearers r3.1(1) 

Saying "The People Have Gone to Ruin" r4.0 

Informing On Another r5.0 

Two People Conversing So a Third Cannot Hear r6.0 

Prohibition of Listening to Others, Etc. r6.4


Giving Directions to Someone Who Wants to Do Wrong r7.0 

Examples r7 .1 ( I) 

Lying r8.0 

Unlawful r8.1 

Permissible Lying r8.2 

Between husband and wife, etc. r8.2 

In circumventing those forbidding the permissible r8.2(N:) 

Obligatory lying r8.2 

Meaning of Lying r8.3 

Exaggeration r9.0 

''I've Told You a Hundred Times," Etc. r9.1 

Giving a Misleading Impression r10.0 

An Alternative to Lying rlO.1 

Example rlO.2(A:) 

Verifying One's Words Before Speaking rl1.0 

Speaking of Taxes As "the Ruler's Right" r12.0 

Conversing About What Is Useless or Immoral r13.0 

Conversation About Disobedience Is Disobedience r13.1 

Speaking About What Does Not Concern One r13.2 

Being Succinct r13.3 

Explaining the Koran by Personal Opinion r14.0 

Conditions for Permissiblility r14.2 

Explaining Hadiths, Etc. r14.3 

Asking About the Nature of Allah Most High r15.0 

Hypocrisy r16.0 

In Belief Versus Acts r16.1 

Assuaging Those from Whom One Apprehends Harm r16.2 

Compromising One's Principles r17.0 

Ridicule and Sarcasm r18.0 

Joking r19.0 

Excessive Joking Is Blameworthy r19.2 

Picking Apart Another's Words r20.0 

Not Criticizing Errors When Religiously Unimportant r20.1 

Giving a Positive Interpretation to Seeming Mistakes r20.2 

Reading Works That Are Beyond One's Understanding r20.3 

Learned Disputation r21.0 

Arguing r22.0 

Asking About Another's Mistakes r23.0 

Searching Out a Person's Faults r24.0 

Displaying Satisfaction at a Muslim's Troubles r25.0 

Obscenity r26.0 

Allusions Should Be Used Instead r26.2 

Severity in Speech and Harshness r27.0 

Frightening or Coercing a Believer r28.0 

Rejecting a Brother's Excuse r29.0 

Driving Away the Poor, the Weak, the Orphan, or the Beggar r30.0 

Putting Off One's Father or Mother r31.0 

Circumstances in Which Conversation Is Offensive 1'32.0 

Interrupting Oneself or Others r32.1 

Contents 

727


Sufism and Sacred Law w9.5 

Sufi Sheikhs w9.6 

Conditions for being a true sheikh w9.6(a) 

Attributes of a false sheikh w9.6(1) 

The Purpose of Taking a Sheikh and a Path w9. 7 

Submitting to a Sheikh Is in Permissible Matters w9.8 

The Sacred Law Is Above Any Human Being w9.9 

The Story of Khidr and Moses w9.10 

Sufism and Orthodoxy w9.11 

In What Sense Philosophy Is Unlawful wIO.O 

The Unlawfulness of the Sciences of Materialists wll.0 

The Reason for Various Positions Within One Legal School w12.0 

Levels of Scholars in a School w12.1 

Obligatory to ludge by the Strongest Position w12.2 

The Strongest Position in the Shafi'i School w12.3 

Slavery in Islam w13.0 

Following Another Imam in Legal Rulings w14.0 

Conditions for Permissibility w14.1 

Metric Equivalents of Islamic Weights and Measures w15. 0 

How the Equivalents Were Arrived At w15.2 

Proper Manners Towards the Holy Koran w16.0 

Evidence for Not Touching Koran Without Ablution w16.2 

Protective or Healing Words (Ruqya) and Amulets wI7.0 

Conditions for Permissibility wI7.1 

Evidence for Permissiblility wI7.2 

Unlawful Amulets wI7.3 

Making Up Missed Prayers Is Obligatory w18.0 

Introduction w18.1 

Missing a Prayer Is Not Unbelief w18.2 

Evidence of being unbelief w18.3 

Evidence of not being unbelief w18.4 

Discussion of the evidence w18.5 

Making Up Missed Prayers w18.6 

Evidence that prayers must be made up w18.8 

E vidence that prayers cannot be made up w18.9 


Fasting and Praying at Northerly Latitudes w19.0 

Fasting w19.1 

Praying w19.2 

The Merit of Wirds w20.0 

Praying Towards Tombs w21.0 

The linn w22.0 

Belief in the linn Is Obligatory w22.1 

The Difference Between linn and Angels w22.2 

Women's Obligatory Clothing w23.0 

Nakedness Varies with Situation w23.1 

Performing the Obligatory Prayer in a Vehicle w24.0 

Doubts About the Intention of Prayer w25.0 

Presence of Mind in Prayer w26.0 

Contents 

827


Notes and Appendices 

828 

Rosaries w27.0 

The Sunnas Before the Friday Prayer w28.0 

The Sunna Rak'as Before the Prayer w28.1 

The Second Call (Adhan) to Friday Prayer w28.2 

Innovation (Bid'a) w29.0 

Introduction w29.0(n:) 

The Hadith, "Every Innovation Is Misguidance" w29.1 

The Prophet's Sunna Concerning New Matters w29.2 

Commentary on Hadith "Every Innovation, Etc."' w29.3 

The Five Categories of Innovations w29.3 

Obligatory innovations w29.3(l) 

Unlawful innovations w29.3(2) 

Recommended innovations w29.3(3) 

Offensive innovations w2Q.3(4} 

Permissible innovations w29.3(5) 

New Things Must Be Judged by the Five Categories w29.4 

Belief innovations are misguidance w29.4 

Condemning all new things truncates the Sacred Law w29 A 

Miracles (Karamat) w30.0 

Evidence of Their Existence w30.1 

Kinds of Miracles w30.2 

Obtaining Blessings (Tabarruk) Through the Righteous w31.0 

Instructing the Deceased (Talqin) w32.0 

The Friends of Allah (Awliya') w33.0 

Koranic Description w33.1 

Hadith Description and Commentary w33.2 

Visiting Graves w34.0 

Sunna for Men w34.1 

Woman Visiting Graves w34.1(N:) 

Donating the Reward for Koran Recital to the Dead w35.0 

Donating Other Acts of Worship w35.2 

Students of Sacred Law Accepting Zakat w36.0 

Only the Amount Needed Is Permissible w36.1 

Extra Books, Luxuries, Etc. w36.1 

The Unlawfulness of Masturbation w37.0 

Keeping Silent All Day Is Offensive w38.0 

Laylat al-Qadr w39.0 

Supplicating Allah Through an Intermediary (Tawassul) w40.0 


Hadith Evidence w40.3 

The hadith of the blind man w40.3 

The hadith of the man in need w4004 

The authenticity of the hadith of the blind man w40.5 


The authenticity of the hadith of the man in need w40.6(3) 

Calling Upon the Righteous (Nida' al-Salihin) w40.7 

Smoking w4LO 

Hadith Evidence of Prohibition w41.1 

Medical Evidence of Harmfulness w41.2


Unlawfulness of Smoking in the Shafi'i School w41.3 

Buying and Selling Insurance Is Unlawful w42.0 

Evidence of Prohibition w42.1 

When Laws Force One to Have Insurance w42.4 

Dealing in Interest (Riba) in Enemy Lands (Dar al-Harb) w43.0 


Evidence of Permissibility w43.2 

Evidence of Prohibition w43.3 

What Is Permitted in the Hanafi School w43.4 

Meaning of Enemy Lands w43.S 

Inapplicable to most of the world w43.S(N:) 

Protecting Lenders from Loss Due to Inflation w43.6 

Bequeathing More Than One-Third of One's Property w44.0 

A Wife's Marital Obligations w4S.0 

In the Shafi'i School w45.1 

In the Hanafi School w45.2 

The Permissibility of Contraception w46.0 


Offensiveness in the Shafi'i School w46.2 

A Warning Against Careless Accusations of Unbelief w47.0 

Deviations and Aberrations Unquestionably Invalid w47.2 

Weak Hadiths w48.0 

Reasons Permitting Use of Weak Hadiths As Evidence w48.1 

Multiple means of transmission w48.2 

Acceptance of scholars w48.3 

Accepting the Proceeds of Un-Islamic Tax Revenues w49.0 

The Prohibition of Depicting Animate Life w50.0 


Imitating the Creative Act of Allah w50.2 

Procuring and Using Pictures w50.3 

Three-Dimensional Images w50.5 

Portraits wSO.7 

Photographs of Animate Life w50.9 

Television w50.10 

Women Removing Facial Hair w51.0 

Ibn Hajar Haytami's List of Enormities w52.0 

Introduction wS2.1 

The Enormities w52.1(1-442) 

Abu Talib Makki's View of the Enormities w52.3 

Enormities efface supererogatory works w52.3( end) 

Repentance Does Not Eliminate, Others' Rights w53.0 

Obligations Will Be Requited on Judgement Day w53.1 

Leaving What Does Not Concern One w54.0 

The Eternality of Paradise and Hell w55.0 


Scholarly Consensus (Ijma') w55.2 

Denial of the Eternality of Paradise or Hell Is Unbelief w55.3 

Evidence from Koran and hadith w55.3 

Answers to objections w55.3 

Contents 

829


Index for Tape-Recording Dhikr and Supplications w2.1 

sequent to the call to prayer 

(f8.13) The Opening Supplication of the prayer (Istiflah) 

(f8.16) "I take refuge. etc:' (ta'awwudh) 

(f8.17) The Fatiha 

(f8.19) After the Fatiha 

(fS.30, fourth par.) The minimal dhikr when when bowing 

(fS.30, fifth par.) The optimal dhikr when bowing 

(f8.32) The minimal dhikr when straightening up 

(f8.32) The optimal dhikr when straightening up 

(f8.3S(S» Minimal dhikr when prostrating 

(f8.3S(S), second par.) Optimal addition to this 

(f8.37( 4)) When sitting back between prostrations 

(f8.4S) Minimal Testification of Faith (Tashahhud) 

(f8.4S, second par.) Optimal Testification of Faith 

(f8.4S, fifth par.) Minimal Blessing;, on the Prophet (Allah bless him and give him 

peace) after the Testification of Faith 

(f8AS, sixth par.) Optimal Blessings on the Prophet (Allah bless him and give him 

peace) after the Testification of Faith 

(f8A6) Supplication after the Tcstification of Faith 

(f8A7) Minimal Salams to close the prayer 

(f8A7, second pal.) Optimal Salams to close the prayer 

(f8.S0) Post-prayer dhikr 

(f8.53) Supplication (qunut) in the dawn prayer after straightening up from bowing 

in the second rak'a 

(flO.S, second par.) Addition to the above supplication (qunut) when praying witr 

after larawih 

(flO. 10, second par.) Substitute for two rak'as of greeting the mosque 

(flO.12, third pal.) Supplication of the prayer for guidance (istikhara) 

(f18.9(e)) Minimal sermon (khutba) for the Friday prayer 

(fl9.8, last par.) The Allahu Akbars and additional dhikr of 'Eid al-Adha 

(f21.3, second paL) Dhikr said by the imam in drought prayer before sermon 

(khutba) 

(f21.3, fourth paL) Koranic supplication used during the drought prayer 

(f21.3, seventh paL) The drought prayer supplication 

(£21.6) Dhikrfor thunder and lightning 

(f21.7) Supplication against too much rain 

(g1.4) Supplication for Allah to heal a sick person 

(g4.10) Supplication after the third Allahu Akbar of the funeral prayer 

(g4.11) Addition said prior to the above supplication 

(g4.1l, second par.) Supplication said with the latter addition if the deceased is a 

child 

(g4.12) After the fourth Allahu Akbar of the funeral prayer 

(g4.13(f» Minimal supplication after the third AllahuAkbar of the funeral prayer 

(gS .4(1) When putting the deceased in the grave 

(gS.6) With the first handfuls of earth in burying the dead 

(gS.6(2» Supplication for the person buried 

(gS.8, second par.) Greeting to buried believers 

(g6.2(1-3» Condolences to those who have lost next of kin 

(h8.4) Supplication by the zakat recipient for the giver 

843


w15.2 Notes and Appendices 

ancient glass disc mithqal-weights, most of them dating back to A.H. 164/A.D. 780, 

which were originally produced as the standard to gauge the weight of the Islamic 

dinar, the difference in the weight of all such discs discovered up to the present 

time not exceeding a third of a milligram. Particularly impressive for accuracy is 

a study by P. Casanova, who conducted weight tests of several hundred intact 

specimens of such glass discs, each 18 mithqals, and found them to wcigh 76.23 

grams, from which one may infer a mithqal value of 4.235 grams, a result that is 

especially reliable because it is not possible for the error factor therein to exceed 

1118 per mithqal (al-Makayil wa al-awzan al-Islamiyya (y50), 9-10). This study 

furnished the estimate used by the present volume. 

The weight of the dirham is 7/10 of the weight of the mithqal (Mughni aImuhtaj 

i/a rna'rifa ma'ani alfaz al-Minhaj (y73), 1.389), or 2.9645 grams. 

The weight of the rit! has been estimated by Nawawi as 128 and 417 dirhams 

(Fayd al-Ilah ai-Malik (y27) , 1.15), equalling 128.5714285 dirhams, or 381.15 

grams. 

The mudd is a volume measure that in the Arabic of e5.25 is estimated in 

terms of a weight, 1 1/3 rit!, the weight of water being understood to furnish the 

basis for conversion to volume, just as it is at e1.ll, where qullatayn is defined in 

terms of both. One and one-third rill is 508.1999 grams, giving us a mudd of 

0.5081999 liters, rounded off to 0.51 liters in the translation. 

The sa' is 5 1/3 ritls (dis: AI. e5.25) orfour mudds, equalling 2.0327996 liters, 

rounded off to 2.03 liters in the translation. 

Five awsuq amounts to 1600 ritls (dis: Ar. h3.4), considered as a weight (fayd 

al-Ilah ai-Malik (y27), 1.248), equalling 609.84 kilograms. 

Qullatayn is estimated at el.11 as about 500 rills (190.575 liters), or 1 114 

dhira', (lit. cubit, meaning the Shafi'i dhira', for otherwise the term has been 

applied to a wide variety of measures) in height, width, and length, from which 

one may infer that the dhira' is 46.03 centimeters. The translator found both these 

metric equivalents satisfactory, but in deference to the ijtihad of Sheikh Muhammad 

Amin Kurdi in Tanwir al-qulub fi mu'amala 'Allaml1l-Ghuyub (y74), 172, 

and Sheikh Ridwan al-'Ada! Baybars in Kitab rawda al-muhtajin Ii ma'rifa 

qawa'id ai-din (y29), 186, who both estimate the dhira' at 48 centimeters, the Jatter 

figure has been adopted, and it yields an estimated qullatayn volume of 216 liters 

(a cube of 60 centimeters on each side) which may be considered religiously 

more precautionary than the above qullatayn estimate, since the greater estimate 

fulfills the legal requirements of the lesser estimate, though not vice versa. 

Adopting a dhira' estimate of 48 centimeters rather than 46.03 centimeters 

yields a distance permitting shortening p'rayers (masafa al-qasr) of 80.640 

kilometers (Tanwir al-qulub fi mu'arnala 'Allam al-Ghuyub (y74), 172), rather 

than the 77.3304 kilometers inferable from the lesser estimate; and the greater 

estimate has been preferred here as well, since it enters into a great many rulings 

and is religiously more precautionary in the sense explained abeve. It has been 

rounded off in the translation to 81 km.! 50 mi. 

874 

*


INTRODUCTION: 

BOOK X 

BIOGRAPHICAL NOTES 

(n:) The persons mentioned below are listed alphabetically, first name first, 

exactly as spelled in the English texts of the present volume, though titles like 

Sheikh, Imam, ai-Hajj, Sheikh ai-Islam, etc. are not taken into alphabetical consideration, 

such that Imam Ahmad, for example, is listed in the A's as (Imam) 

Ahmad. Also disregarded for the purposes of alphabetizing are the diacritic 

, ('ayn), the Arabic definite article al-, and the word ibn, unless the latter is 

capitalized in the texts, as with Ibn Majah, for example, who is listed under Ibn. 

As for recording the full name of each person, the procedure has been to 

write the name: "So-and-so ibn [lit. "son of'] So-and-so ibn So-and-so" -back to 

several ancestors; then a comma followed by the agnomen (kunya) if known, 

"Abu [lit. "father of'] So-and-so," which Muslim men adopt upon the birth of a 

son or daughter; then the reputational epithet (shuhra) if any, by which famous 

scholars were often known to each other and the public, such as "Zayn ai-Din," 

or "J alai al-Din"; and finall y the ascriptive name (nisba) which denoted their family 

origin or residence. Thus, a typical name might be like that of Imam Dhahabi, 

for example, who was Muhammad ibn Ahmad ibn 'Uthman ibn Qaymaz, Abu 

Abdullah Shams ai-Din al-Dhahabi. The order of the last three elements occasionally 

varies in Muslim biographical literature, but the order used here is widely 

accepted. 

The biographies themselves contain facts of the individuals' lives (occasionally 

eclectic in details the sources differ about) as well as inferences and judgements 

by the translator that were felt to be warranted by the accounts related, 

marked by the letter n at the end of the entries in which they figure. Information 

from oral sources such as the translator's sheikhs is designated, as in the rest of the 

present volume, by the letters A, N, or the informant's name. Where the words 

hadith master (hafiz) appear, they mean that the subject of the biography was one 

of the mnemones of Islam, those scholars who had memorized at least one 

hundred thousand hadiths with their chains of transmission. In stories of pre 

Islamic figures like the ancient prophets (upon whom be peace), the narratives of 

Bani Isra'il (Isra'iliyyat) have been freely quoted from the Koranic commentaries 

indicated, as Muslim scholars concur that they are permissible to relate in matters 

that do not contradict the principles of Islam (dis: Fath al-Bari (y17), 6.498-99, 

1019


xl . Biographical Notes 

hadith 3461), and Allah knows best as to their authenticity. Finally, where both 

Hijra, and Christian dates are used, the Hijra date is mentioned first, followed by 

the Christian date. 

xl (A:) (see 'Abd al-Wakil Durubi, x19) 

x2 Aaron (see Harun, x13S) 

x3 'Abbas G 13.4) is al-' Abbas ibn' Abd al-Muttalib ibn Hashim, the paternal 

uncle of the Prophet (Allah bless him and give him peace), and born before him 

by two years. In the pre-Islamic period of ignorance he was responsible for the 

custodianship ofthe Sacred Precinct and giving water to its visitants. He entered 

Islam and emigrated to Medina before Mecca was conquered by the Muslims, and 

died in Medina in A.H. 32 (al-Shifa (y116), 1.181). 

x4 'Abd al-Ghaffar 'Uyun ai-Sud (wSO.l) was a Hanafi author and Koranic 

exegete of the present century who was a member of a family of scholars from 

Horns, Syria. He completed his three-volume commentary on the first two suras 

of the Koran, al-Riyad al-nadira fi tafsir suratayy al-Fatiha wa al-Baqara [The verdant 

gardens: an exegesis of the suras al-Fatiha and al-Baqara], sometime before 

134311924-25 (A). 

xS 'Abd ai-Ghani Nabulsi (w9.4) is 'Abd ai-Ghani ibn Isma'il ibn 'Abd al 

Ghani al-Nabulsi, born in Damascus in 10S011641. He was a prolific Hanafi 

Imam, mufti, Sufi, and poet, the author of nearly five hundred books and treatises 

in the natural and religious sciences, among them Idah al-maqsud min wahdat alwujud 

[Clarifying what is meant by the 'unity of being'], in which he explains that 

by the 'unity of being' Sufis do not mean that the created universe is God, for 

God's being is necessary (wajib al-wujud) while the universe's being is merely possible 

Ga'iz al-wujud), i.e. subject to nonbeing, beginning, '!nd ending, and it is 

impossible that one of these two orders of being could in any sense be the other, 

but rather the created universe's act of being is derived and subsumed by the 

divine act of creation, from which it has no ontie independence, and hence is only 

through the being of its Creator, the one true Being. 'Abd ai-Ghani travelled to 

Baghdad, Palestine, Lebanon, Egypt, and the Hijaz, returning to settle in Damascus, 

where he authored most of his works and died in 1143/1733 (ldah al-maqsud 

min wahdatal-wujud (y98), 30; Sheikh 'Abd ai-Rahman Shaghouri; and n). 

x6 'Abd ai-Hamid Sharwani (02S.0) was a Shafi'i scholar who lived in Mecca 

and in 1289/1872 completed his major work, comprising the most reliable positions 

of the later Shafi'i school in a ten-volume exegesis of Ibn Hajar Haytami's 

interlineal commentary on Nawawi's Minhaj al-talibin [The seekers' road], 

(Hawashi al-Shaykh 'Abd ai-Hamid al-Sharwani (y2), 10.432-33). 

x7 'Abd aI-Karim Jili (84.9) is 'Abd ai-Karim ibn Ibrahim aI-Jili, the Qutb of 

1020


'Abd aI-Qadir al-Jaza'iri x8 

Jilan, born in 768/1365. A great-grandson of 'Abd ai-Qadir al-Jilani, he was a 

Sufi, gnostic, and scholar of Sacred Law who authored many works, among the 

most famous of which is his al-Insan al-kamil fi ma'rifa al-awakhir wa al-awa'il 

[The perfected man: on the knowledge of last and first things]. He died in 8321 

1428 (al-A 'lam (y136), 4.50). 

x8 'Abd ai-Qadir al-Jaza'iri (w9.4) is 'Abd ai-Qadir ibn Muhyiddin ibn Mustafa 

al-Hasani al-Jaza'iri. Born in Qaytana, Algeria, in 122211807, he was a leader 

of men, fighter for Islam (mujahid), and the author of the three-volume Sufi classic 

al-Mawaqif [Standpoints] that attests to both his mastery of the traditional 

Islamic disciplines and adepthood in the mystic path. Originally educated in 

Oran, he later performed the pilgrimage to Mecca with his father, visiting 

Medina, Damascus, and Baghdad. In 124611830, when the French entered 

Algeria, his fellow countrymen swore fealty to him and made him their leader, 

and he stood in the face of the invasion, personally leading his army into battle 

against the enemy until 1263/1847, when the Sultan of the West 'Abd ai-Rahman 

ibn Hisham made a peace with the French, and 'Abd ai-Qadir was taken to 

Toulon. In 128111864-65 he was allowed to move to Damascus, where he died in 

130011883 (ibid., 4.45-46). 

x9 'Abd al-Qahir ai-Baghdadi (w9.11) is 'Abd al-Qahir ibn Tahir ibn 

Muhammad ibn' Abdullah ai-Baghdadi, a Shafi'i scholar, Imam in fundamentals 

ofIslam (usul) , and heresiologist who was born and raised in Baghdad, later moving 

to Nishapur. He was a teacher who used to lecture in seventeen subjects to students, 

and was the author of Usul ai-din [The fundamentals of the religion] and 

al-Farq bayn al-firaq [The distinction between heretical sects], both major works 

on the beliefs of Ahl al-Sunna. He died in Asfara'in in 429/1037 (ibid., 4.48; and 

Tabaqat al-Shafi'iyya al-kubra (y128), 5.136). 

x10 'Abd aI-Rahman ibn 'Awf (025.4(2» is 'Abd ai-Rahman ibn 'Awf ibn 

'Abd 'Awf al-Qurashi, among the ten Companions whom the Prophet (Allah 

bless him and give him peace) affirmed would enter paradise. An early convert to 

Islam, he emigrated twice in the path of Allah, first to Ethiopia and then to 

Medina, and was one of those who fought in the battle of Badr. He died in A.H. 

31 in Medina and is buried in al-Baqi' cemetery there (al-Shifa (y116), 1.281). 

xU 'Abd ai-Rahman Ba'alawi (b7.6) is 'Abd aI-Rahman ibn Muhammad ibn 

Husayn ibn 'U mar Ba 'alawi, Shafi'i scholar and the mufti of Hadramawt, Yemen. 

He finished writing Bughyat al-mustarshidin fi talkhis fatawa ba'd al-a'imma min 

al-muta' akhkhirin [The goal of guidance-seekers: a summary of the formal legal 

opinions of certain later Imams] in 125111835 (al-A 'lam (y136), 3.333). 

x12 'Abdal-Rahman ibn Jawzi (qO.1) is 'Abdal-Rahman ibn 'Ali ibn Muhammad 

al-Jawzi, born in Baghdad in 508/1114. A Hanbali Imam and one of the 

greatest scholars of his age in history and hadith, he authored nearly three 

hundred works in the sciences of hadith, Arabic grammar, Koranic exegesis, history, 

Sufism, physiognomy, medicine, and biographies of famous Muslims. He is 

sometimes confused with Ibn Qayyim al-Jawziyya, whom he was not related to, 

though the former's name (lit. "son of the superintendent of the Jawziyya") was 

1021


x13 Biographical Notes 

derived from the name of the Jawziyya School founded by a grandson of Ibn al 

Jawzi in Damascus where Ibn Qayyim's father worked: Ibn al-Jawzi died in 

Baghdad in 597/1201 (ibid., 3.316; and Sheikh Shu'ayb Arna'ut). 

x13 'Abd aI-Rahman Jaziri (fl5.I8) is 'Abd aI-Rahman ibn Muhammad 

'Awad al-Jaziri, born in Gezira Shandawil, Egypt, in 1299/1882. Educated at al 

AzhaT University in Cairo, he later taught there and authored his well known fivevolume 

work on comparative Islamic law, al-Fiqh 'ala al-madhahib al-arba'a 

[Jurisprudence according to the four schools]. He died in Helwan, Egypt, in 1360/ 

1941 (al-A 'lam (y136) , 3.334-35). 

x14 (Sheikh) 'Abd aI-Rahman Shaghouri (Document 1) is 'Abd aI-Rahman 

ibn 'Abd ai-Rahman al-Shaghouri, born in Homs, Syria, in 133211914. A Shafi'i 

scholar, poet, and Sufi, he moved at a young age to Damascus, where he was educated 

in Arabic grammar and lexicology, Sacred Law, and the Islamic religious 

sciences by such sheikhs as Husni al-Baghghal, Muhammad Barakat, 'Ali al 

Daqar, Isma'il al-Tibi, Lutfi al-Hanafi, and others, and in Sufism by Sheikh 

Muhammad Hashimi, with whom he associated more than twenty years as a disciple 

and as the leader of his chorus of singers of mystical poetry (munshidin) at 

public circles of dhikr. Originally a weaver, then mechanic of textile machinery, 

and later foreman of technicians at a fabrics plant, he was instrumental in unionizing 

workers in the present century in Damascus, and served on the executive committee 

that led the Syrian Textile Workers' Union in a successful forty-day strike 

for workmen's compensation. He represented Syria in the United Arab Workers' 

Union, and has since led an active public life in seeing to the needs of Muslims. A 

Sufi adept, he has composed a volume (diwan) of his own poetry similar in tone 

and content to that of Sheikh Ahmad aI-'Alawi, whose tariqa he is the heir and 

sheikh of in Damascus. In lessons with students, he teaches not only from classic 

texts like those of Sha'rani, and Ibn al-' Arabi's al-Futuhat al-Makkiyya [Meccan 

Revelations], but from the poetry, usually sung as odes before it is exposited, of 

such masters as Ibn al-Farid, al-Ghawth Abu Madyan, 'Abd ai-Ghani Nabulsi, 

Ahmad al-'Alawi, and himself, explaining that their words are "scientific texts" 

(mutun 'ilmiyya) that may be correctly or incorrectly understood, depending on 

whether one has the knowledge and depth of Islamic learn!ng to recognise their 

profound accord with the Sacred Law and faith of Islam. For this reason his tariqa 

emphasizes not only the illumination of the heart through dhikr, particularly by 

the solitary retreat (khalwa) under his strict supervision, but also the mastery of 

the tenets of faith of Ahl al-Sunna from classic Ash'ari texts which provide the 

meanings that are only given life and seriously comprehended through the gnosis 

of those who remember Allah much and whom Allah remembers. Sheikh 'Abd al 

Rahman currently works as a professor of Islamic faith ('ilm ai-taw hid) and the 

sciences of Arabic at a religious academy in Damascus (n). 

xI5 'Abd al-Ra'uf Munawi (p75.0) is Muhammad 'Abd al-Ra'uf ibn Taj al 

'Arifin ibn 'Ali ibn Zayn al-'Abidin al-Munawi, born in 95211545. A majorShafi'i 

scholar in the religious and traditional sciences, he lived in Cairo, where he 

devoted himself to research and writing, producing nearly eighty works, of which 

perhaps the most signal contribution is his six-volume Fayd ai-Qadir sharh al 

Jami' al-saghir [The outpouring of the Omnipotent: an exegesis of "The minor 

1022


'Abd al-Wahhab KhaUaf x16 

compendium"], a commentary on a famous hadith collection by Suyuti. Towards 

the end of his life, he weakened himself through lack of food and sleep, became 

ill, and finally had to dictate his works to his son. He died in 103111622 (al-A 'lam 

(y136), 6.204; and n). 

x16 'Abd al-Wahhab Khallaf (al.1) is 'Abd al-Wahhab ibn 'Abd al-Wahid 

Khallaf, a twentieth-century Arabist, scholar, and specialist in Islamic jurisprudence. 

Born in 1305/1888 in Kafr al-Ziyat, Egypt, he graduated from the school 

of Islamic judiciary in Cairo in 1912, and also served as an inspector of Islamic 

courts in Cairo and as a member of the Academy of the Arabic Language. He was 

appointed assistant professor of Islamic jurisprudence in the Faculty of Law at the 

University of Cairo in 1935 and became full professor in 1948, authoring several 

works on Sacred Law and Koranic exegesis, among them 'llm usul al-fiqh [The 

science of the fundamentals of Islamic jurisprudence], which is widely used in universities 

throughout the Islamic world. He died in Cairo in 137511956 (al-A 'lam 

(y136) , 4.184). 

x17 'Abd al-Wabhab Sha'rani (c6.5) is 'Abd al-Wahhab ibn Ahmad ibn 'Ali 

al-Hanafi al-Sha'rani, born in 898/1493 in Qalqanshada, Egypt. A Shafi'i scholar 

and prolific author of works in Sufism, Sacred Law, and tenets of faith, he is probably 

most famous in the legal sphere for his classic, al-Mizan al-kubra [The 

supreme scale], in which he comparatively studies the rulings of all four Sunni 

schools of Sacred Law as if they were a single school, treating their differences 

according to their difficulty as either strictness ('azima) or dispensation (rukhsa). 

He was also a sheikh and adept in Sufism, among its outstanding Arab spokesmen, 

showing the unity between law and way in works that have remained popular 

to this day, among them Lata'if al-minan wa al-akhlaq [Subtleties of gifts and 

character], Lawaqih al-anwar al-qudsiyya [The fecundating sacred illuminations], 

and Kitab al-yawaqit wa al-jawahir fi bayan 'aqa'id al-akabir [The book of 

rubies and jewels: an explanation of the tenets of faith of mystic luminaries]. He 

died in Cairo in 973/1565 (ibid., 4.180-81; andn). 

x18 'Abd al-Wahid ibn Zayd (w26.1) was one of the pious early Muslims. He 

knew Hasan al-Basri and other spiritual figures of his time, and was among those 

given to praying at night ,for forty years performing the dawn prayer (subh) with 

the ablution (wudu) he had made for the nighfall prayer ('isha) (al-Tabaqat alkubra 

(yl24), 1.46). 

x19 (Sheikh) 'Abd al-Wakil Durubi (Introduction) is 'Abd al-Wakil ibn 'Abd 

al-Wahid ibn Sa'id al-Durubi, Shafi'i sheikh, Sufi, and imam of Jami' Darwish 

Pasha (al-Darwishiyya) Mosque in Damascus. Born in 133311914 in Homs, Syria, 

he moved at the age of eighteen to Zabadani, where he read various Shafi'i works 

with Sheikh Ibrahim Tayyib al-Ghazzi, teacher in the school of Islamic judiciary, 

and with Sheikh Muhammad Salim Taha, the mufti of Zabadani. He studied a 

number of Shafi'i legal classics with them during his eighteen-year residence there 

including al-Iqna' fi hall alfaz Abi Shuja' [The persuading: an explanation of the 

terms in "Abu Shuja"'] by Muhammad Shirbini Khatib, the Hashiya [Commentary] 

of Sheikh Ibrahim Bajuri, and others in Shafi'i law, as well as works on fundamentals 

of Islamic belief ('ilm al-tawhid), hadith, Koranic exegesis, and 

1023



Sufism, before moving in 1950 to Damascus, where he was appointed imam of the 

Darwishiyya. The translator can attest to both his remarkable memory, which 

holds a number of traditional works in the Islamic sciences (mutun) in their 

entirety, and to his deep comprehension of Sacred Law and its ancillary disciplines, 

enriched by over thirty-five years of reading and discussion in his library 

and bookshop off the courtyard of the mosque. He has published a number of the 

works of scholars and mystics, among them a volume of poetry by 'Abd aI-Ghani 

Nabulsi entitled Diwan al-haqa'iq wa majmu' al-raqa'iq [The collected poems of 

higher spiritual realities and compendium of heartfelt subtleties], Sheikh Ahmad 

al-'Alawi's Diwan [Collected poems] andal-Minahal-quddusiyyafisharhal-Murshid 

al-mu'in bi tariq al-Sufiyya [Sacred gifts: a Sufi exegesis of "The helping 

guide"], Abul Mawahib Shadhili's Qawanin hukm al-ishraq [The laws of the 

dawning of illumination], and others. 'Umdat al-salik was chosen to be translated 

for the present volume at his suggestion. His first sheikh in Sufism was Sa'd ai-Din 

al-Jabawi of the Sa'diyya tariqa in Horns, who sent him to Sheikh Muhammad 

Hashimi when he moved to Damascus. As someone who knows through firsthand 

experience, he emphasizes the need for students of the Islamic disciplines to have 

a spiritual path to train the heart and avoid the dangers of pride and unworthy 

intention inherent in acquiring and teaching such knowledge. If there are increasingly 

fewer scholars like Sheikh' Abd al-Wakilleft in the world, it may happen 

that Allah will make the present work endure as a testimony to future generations 

of Muslims as to the seriousness and depth with which men like him understood 

Sacred Law, for the spirit that imbues the book is his (n). 

x20 'Abdullah ibn 'Amr (w17.2) is 'Abdullah ibn 'Amr ibn al-'As (Allah be 

well pleased with him), one of the most renowned Companions of the Prophet 

(Allah bless him and give him peace), an ascetic whose keen intelligence was 

reflected in his devotion to worshipping Allah Most High, which he did until the 

Prophet (Allah bless him and give him peace) had to remind him, "Verily, your 

body, your wife, and your eyes have rights upon you .... " Among the main transmitters 

of hadiths, he was literate before entering Islam. He participated in the 

Muslim's battles, and at the end of his life lost his eyesight, dying in 65/684 (al 

A'lam (y136), 4.111). 

x21 'Abdullah ibn Abu Bakr ibn Muhammad ibn.' Amr ibn Hazm (wI6.2) was 

a reliable hadith transmitter (thiqa) whose hadiths are recorded in Bukhari, Muslim, 

and other main collections, and who lived and served as a judge in Medina. 

He died in A.H. 135 at seventy years of age (Taqrib al-tahdhib (y16), 297). 

x22 'Abdullah ibn Burayda (w29.2(6» is 'Abdullah ibn Burayda ibn al 

Husayb al-Aslami. One of those who met and studied underthe Companions, he 

was the judge of Merv (in present-day Turkmen S.S.R.) and a reliable hadith 

transmitter (thiqa) whose hadiths are recorded in all six main hadith collections. 

He died in AR 105 at one hundred years of age (ibid., 297; and n). 

x23 (Sheikh) 'Abdullah Diraz (b4.1) edited the four-volume al-Muwafiqat 

[Correspondences] of al-Shatibi in fundamentals of Islamic jurisprudence, and 

was among the religious scholars of Dumyat, Egypt, at the turn of the present century 

(Sheikh Shu'ayb Arna'ut). 

1024


'Abdullah Mahfuz Ba'alawi x24 

x24 'Abdullah Mahfuz Ba'alawi (w29.1) is 'Abdullah ibn Mahfuz ibn Muhammad 

aI-Haddad al-Ba'alawi, a contemporary Shafi'i scholar who was born in al 

Deys, South Yemen, in 1923. He studied at religious academies in Hadramawt, 

was appointed as a judge in 1946, as presiding head of the court of appeals in 

Mukalla in 1960, and as head of the judiciary of Hadramawt in 1965, a position 

from which he resigned in 1970. In 1976 he was appointed lecturer in 'Aden University 

(al-Sunna wa al-bid'a (y20), back cover). 

x25 'Abdullah Muhammad Ghimari (w29.4) is 'Abdullah ibn Muhammad ibn 

al-Siddiq ibn Ahmad al-Ghimari, born in Tangiers, Morocco, in 1328/1910, a 

descendant of the Prophet (Allah bless him and give him peace) through Hasan, 

the son of 'Ali and Fatima (Allah be well pleased with them), and on his mother's 

side from the Moroccan Sufi Ibn 'Ajiba. A specialist in Maliki and Shafi'i jurisprudence, 

fundamentals of Islamic law and faith (usul), and Arabic lexicology, he is 

among the foremost living hadith experts (muhaddithin) and scholars in Sacred 

Law. He first studied the Islamic sciences under the traditional scholars of 

Morocco of his day ,among them his father, the hadith specialist Muhammad ibn 

Siddiq Ghimari, and Sheikh 'Abbas Bannani, after which he attended the 

Qarawiyyin Madrasa in Fez, and then al-Azhar, whose scholars took him as an 

authority and reference in the sciences ofhadith, and where he studied under such 

sheikhs as the grand mufti of Egypt Muhammad Bakhit al-Muti'i before returning 

to Morocco, where he deepened his knowledge of hadith under the tutelage of his 

brother, the hadith master (hafiz) Ahmad ibn Muhammad ibn Siddiq. He has 

authored nearly 150 books and treatises on the sciences of Islam, which amply 

attest to his rank among contemporaries, among the most famous of which are his 

Bida' al-tafasir [The blameworthy innovations of Koranic exegeses], and al-Radd 

al-muhkam al-matin [The invincibly strong rebuttal], which explains in detail why 

Sunni Islam rejects the innovations of the Wahhabi sect in faith and works. He is 

the sheikh of the Siddiqiyya branch of the Shadhili tariqa, and presently lives and 

teaches at the order's zawiya in Tangiers (Sheikh Hasan Saqqaf; and n). 

x26 'Abdullah ibn Shaqiq al-'Uqayli (w18.3(3», originally of Basra, was a 

reliable transmitter (thiqa) who related hadiths from such narrators as' Abdullah 

ibn Suraqa and 'Abdullah ibn Abi Jadh'a (Allah be well pleased with them), and 

whose hadiths appear in the collections of Bukhari, Muslim, and others. He died 

in A.H. 108 (Siyar a 'lam al-nubala' (y37), 1.6, 11.110; and Taqrib al-tahdhib (y16), 

307). 

x27 'Abdullah ibn Unays (w53.1) is 'Abdullah ibn Unays al-Juhani (Allah be 

well pleased with him), a prophetic Companion who lived in Medina, swore fealty 

to the Prophet (Allah bless him and give him peace) at 'Aqaba, and fought at the 

battle of Uhud. He died in Damascus in A.H. 54 during the caliphate of Mu'awiya 

(Taqrib al-tahdhib (y16), 296). 

x28 Abraham (see Ibrahim, xl80) 

x29 Abu 'Abd aI-Rahman Sui ami (w9.11) is Muhammad ibn al-Husayn ibn 

Musa, Abu 'Abd aI-Rahman al-Sulami, born in Nishapur, Persia, in 325/936. A 

Shafi'i scholar and one of the foremost historians and sheikhs of the Sufis, he 

1025



wrote over a hundred works, among the most widely read of them his Tabaqat al 

Sufiyya [The successive generations of Sufis]. He died in Nishapur in 412/1021 (al 

A'lam (y136), 6.99; and Tabaqat al-Shafi'iyya al-kubra (yI28), 4.143). 

x30 Abu 'Ali Daqqaq(r1.3) is al-Hasan ibn 'Ali ibn Muhammad ibn Ishaq, 

Abu 'Ali al-Daqqaq, the Imam of the Sufis of his time and sheikh of Abu! Qasim 

Qushayri. Originally from Nishapur, he learned Arabic there and fundamentals 

of Islamic faith and law, after which he travelled to Merv, where he studied Shafi'i 

jurisprudence and became an outstanding scholar, and then took the way of 

Sufism, applying himself to living what he had learned. He died in A.H. 405 

(Tabaqat al-Shafi'iyya al-kubra (y128), 4.329-30). 

x31 Abu Bakr 013.2) is 'Abdullah ibn 'Uthman ibn 'Amir, Ibn Abi Quhafa, 

Abu Bakr al-Siddiq (Allah be well pleased with him) one of the greatest Companions 

of the Prophet (Allah bless him and give him peace). Born fifty-one years 

before the Hijra (A.D. 573) in Mecca, he was a prominent and wealthy figure 

among the Quraysh, learned, noble, and brave, and became the first adult male 

to accept Islam from the Prophet (Allah bless him and give him peace) and the 

first of the four Rightly Guided Caliphs after him. He forbade himself wine in 

the pre-Islamic period and did not drink. A man who saw many remarkable 

events during the lifetime ofthe Prophet (Allah bless him and give him peace), he 

fought in the Muslims' battles, bore their hardships, and spent his wealth to establish 

Islam. 'Umar ibn Khattab (Allah be well pleased with him) once attested that 

if the faith of Abu Bakr were placed on one side of a scale and the faith of the 

entire Muslim Community (Umma) on the other, Abu Bakr's would outweigh it. 

An eloquent speaker who was clement and forbearing towards all, he nevertheless 

possessed a tremendous personal courage and presence of mind that saved 

the day after the Prophet's death (Allah bless him and give him peace) when the 

desert Arabs turned from Islam and attacked the Muslims. If not for Abu Bakr's 

valiant and decisive leadership of the swift, hard-fought campaign that ended the 

insurrection, Islam might well have been lost and Allah not worshipped on the 

face of the earth. During his caliphate, Syria and Palestine were added to the 

Islamic lands as well as much of 'Iraq. He died in Medina in 13/634 (al-A'lam 

(yI36), 4.102; and n). 

x32 (Imam) Abu Bakr BaqilIani (w57.2) is Muhammad ibn al-Tayyib ibn 

Muhammad ibn Ja'far, Abu Bakr al-Baqillani. An Islamic judge who was born in 

Basra in 338/950, he became one of the foremost figures in Islamic scholastic 

theology ('ilm al-kalam), and because of his logical acumen and swift, unhesitating 

replies, the caliph 'Adud al-Dawla dispatched him as an envoy to the Byzantine 

court in Constantinople, and he debated with Christian scholars in the 

presence of their king. He lived most of his life in Baghdad, where he authored a 

number of works on tenets of Islamic belief, and died in 403/1013 (al-A'/am 

(y136), 6.176). 

x33 Abu Bakr Siddiq (see Abu Bakr, x31) 

w34 Abu Darda' (a2.4) is 'Uwaymir ibn Malik ibn Qays ibn Umayya, Abu 

Darda' al-Khazraji (Allah be well pleased with him), one of the Medinan Helpers 

1026


Abu Dawud x35 

(Ansar) and Companion of the Prophet (Allah bless him and give him peace), as 

notable among his contemporaries for his superb horsemanship as for his piety 

and wisdom in giving legal judgements. Before the prophetic mission he was first 

a merchant in Medina, and then devoted himself exclusively to worship, though 

when he became a Muslim he gained renown for his considerable courage in fighting 

for Islam. He was one of those who memorized the entire Koran during the 

lifetime of the Prophet (Allah bless him and give him peace), and when 

Mu'awiya, then a regional governor, appointed him to the judiciary in Damascus 

at the behest of 'Umar, he became its first judge. He died in Damascus in 32/652 

(al-A 'lam (y136), 5.98}. 

x35 Abu Dawud (Introduction) is Sulayman ibn al-Ash'ab ibn Ishaq ibn 

Bashir al-Azadi al-Sijistani, born in 2021817 in Sijistan, Persia, a Shafi'i scholar 

who, through numerous journeys to gain knowledge of the prophetic traditions, 

became a hadith master (hafiz) and the Imam of the science in his time. Muhammad 

ibn Ishaq al-Saghani once remarked of him, "Hadith was made subject to 

Abu Dawud as iron was made subject to the prophet Dawud (upon whom be 

peace)." And hadith master Musa ibn Ibrahim said: "Abu Dawud was created in 

this world for hadith, and in the next world for paradise. I have never seen better 

than he." Hakim observed, "Abu Dawud was the undisputed Imam of the people 

of hadith in his age." He died in Basra in 275/889 (ibid., 3.122; Tabaqat al 

Shafi'iyya al-kubra (y128), 2.293; and al-Targhib waal-tarhib (y9), 1.20). 

x36 (Imam) Abu Hamid Ghazali (see (Imam) Ghazali, x127) 

x37 (Imam) Abu Hanifa (b1.2) is Abu Hanifa al-Nu'man ibn Thabit, the 

Greatest Imam, born in A.H. 80 in Kufa. He was the scholar of Iraq and the 

foremost reprcsentative and exemplar of the school of juridical opinion (ra'y). 

The Hanafi school, which he founded, has decided court cases in the majority of 

Islamic lands for the greater part of Islam's history, including the Abbasid and 

Ottoman periods, and maintains its preeminence in Islamic courts today. Abu 

Hanifa was the first to analyse Islamic jurisprudence, divide it into subjects, distinguish 

its issues, and determine the range and criteria for analogical reasoning 

(qiyas) thcrein. Shafi'i used to say of him, "In jurisprudence, all scholars are the 

children of Abu Hanifa." The Imam and his school have been misunderstood by 

some who have believed that the Imam's knowledge of hadith was largely limited 

to what was transmitted by the narrators of Kufa, especially through the Companion 

Ibn Mas'ud. In fact, the Imam was a hadith expert who had all the hadiths of 

the Companions of Mecca and Medina in addition to those of Kufa, and only 

lacked the relatively few channels of narrators who were in Damascus. His Musnad 

[Ascribed traditions] is comparable in size to the Muwatta' of Imam Malik 

and the Musnad of Shafi'i which the latter based their respective schools upon, 

and when one reads Muwatta' aI-Imam Muhammad, Malik's work which Abu 

Hanifa's disciple Muhammad ibn Hasan al-Shaybani studied and annotated for 

three years under Malik at Medina, one gains complete conviction from Muhammad's 

notes that virtually every hadith therein was familiar to Abu Hanifa before 

he arrived at the positions of his school, all of which is a persuasive case against 

the suggestions of the unlearned that Abu Hanifa did not know hadith. Nevertheless, 

the Imam was of an age that was plagued by hadith forgers, and he was 

1027



moved by his extreme piety to reject any hadith that he was not reasonably sure 

was authentic, for which reason he applied a relatively selective range of hadith 

evidence in Sacred Law. His school, for example, does not accept qualifications 

or modifications of any ruling established by a Koranic verse (takhsis ayah) when 

such qualification comes through a hadith with but one, even if rigorously authenticated 

(sahih), channel oftransmission, but only iiit comes through a hadith with 

three separate channels of transmission. So despite Abu Hanifa's being a hadith 

specialist, his school reflects a legacy of extensive use of analogy and deduction 

from specific rulings and general principles established by primary texts acceptable 

to the Imam's rigorous standards, as well as the use of inference and juridical 

opinion as to what conforms to the human interests in general protected and 

furthered by Sacred Law. 

With his legal brilliance, he was equally well known for his piety and asceticism, 

and though he had wealth from a number of shops selling cloth, to which he 

made occasional rounds in superintending their managers, he devoted his fortune 

to helping students and researchers in Sacred Law, and many a scholar was to 

realize how much the Imam's financial help had meant when it was discontinued 

after his death. He shunned sleep at night, and some called him the Peg because 

of his perpetual standing for prayer therein, often reciting the entire Koran in his 

nightly rak'as. He performed the dawn prayer for forty years with the ablution 

(wudu) made for the nightfall prayer, would only sleep a short while between his 

noon and midafternoon prayers, and by the end of his life, had recited the Holy 

Koran seven thousand times in the place where he died. He would never sit in the 

shade of a wall belonging to someone he had loaned money, saying, "Every loan 

that brings benefit is usury." He died in Baghdad in A.H. 150 at seventy years of 

age, leaving an intellectual and spiritual legacy that few scholars have ever 

equalled (al-Tabaqat al-kubra (yI24), 1.53-54; al-Targhib wa al-tarhib 

(y9), 1.13; Sheikh Shu'ayb Arna'ut; and n). 

x38 Abu Hatim (w48.2) is Muhammad ibn Idris ibn al-Mundhir ibn Dawud, 

Abu Hatim al-Hanzali, born in Rayy, Persia, in 195/810. He was a Shafi'i hadith 

master (hafiz) who was a contemporary of Bukhari and Muslim. He travelled 

much during his lifetime, to Iraq, Syria, Egypt, and Anatolia, and wrote a number 

of works in the field of hadith. He died in Baghdad in 277/890 at eighty years of 

age (al-A 'lam (y136), 6.27; and Tabaqat al-Shaji'iyya al-kubra (y128), 2.207). 

x39 Abu Hayyan Tawhidi (w57.2) is 'Ali ibn Muhammad ibn 'Abbas, Abu 

Hayyan al-Tawhidi. Born in Shiraz, Persia, where he taught in A.H. 400, he was 

an Imam in Arabic grammar and lexicology, a scholar in Shafi'i jurisprudence, 

history, and Sufism. Though stigmatized by Ibn J awzi and Dhahabi as having corrupt 

beliefs, Taj ai-Din Subki studied his works and declared: "Nothing has been 

established to my satisfaction about Abu Hayyan that gives reason to vituperate 

him. I have examined a great deal of what he said, and found nothing except a few 

things indicating that he had a strong personality and disdained his contemporaries, 

which does not deserve the criticism he has received" (Tabaqat al 

Shafi'iyya al-kubra (y128), 5.286-88). 

x40 Abu Hilman (w9.1l) is Abu Hilman al-Dimashqi. Of Persian origin, he 

first promulgated his heretical innovations in Damascus, where he taught that 

1028


Abu Hurayra x41 

every human being endowed with beauty,was infusediwith the spirit of the'Deity, 

He is also related to have said that whoever held his beliefs had no obligation to 

obey the Sacred Law (Sheikh Hasan Saqqaf), 

x41 Abu Hurayra (025.1) is 'Abd aI-Rahman ibn Sakhr al-Dawsi (Allah be 

well pleased with him), one of the Companions of the Prophet (Allah bless him 

and give him peace) and the greatest of them in memorizing and relating hadiths, 

He came to Medina when the Prophet (Allah bless him and give him peace) was 

at Khaybar, and he became a Muslim in A.H. 7. He oversaw affairs at Medina for 

a time, and in the caliphate of 'Umar was made governor of Bahrain, though 

'Umar found him too lenient and devoted to worship, and removed him, and 

when he later wanted to reinstate him, Abu Hurayra refused. He lived most of his 

life in Medina and died there in 59/679 at seventy-seven years of age (al-A 'lam 

(y136), 3.308). 

x42 Abu Ishaq Shirazi (w4S.1) is Ibrahim ibn 'Ali ibn Yusuf, Abu Ishaq al 

Fayruzabadi aI-Shirazi, a Shafi'i Imam, teacher, and debater. Born in 

Fayruzabad, Persia, in 393/1003, he studied in Shiraz and Basra before coming to 

Baghdad where he displayed his genius in Sacred Law, becoming the mufti of the 

Islamic Community (Umma) of his time, the sheikh of the Nizamiyya Academy 

which the vizier Nizam al-Mulk built in Baghdad to accomodate Abu Ishaq's 

students. He was known for the persuasiveness with which he could urge a case in 

discussions, and he authored many works, among the most famous of them his 

two-volume al-Muhadhdhab fi fiqh ai-Imam al-Shafi'i [The rarefaction:{)n the 

jurisprudence of Imam Shafi'i] wltich took him fourteen years to produce, and 

which furnished the basic text for Nawawi's al-Majmu': Sharh al-Muhadhdhab 

[The compendium: an exegesis of "The rarefaction"]. He died in Baghdad in 476/ 

1083 (ibid., 1.51; and n). 

x43 Abu Isra'il (j18.1) (Allah be well pleased with him) was a Companion of 

the Prophet (Allah bless him and give him peace) of whom little else is known. No 

one else among the Companions had this agnomen, though scholars disagree as 

to his true name, whether it was Qushayr, Yusayr, Qaysar, or Qays. He was ofthe 

Quraysh, though some have mistakenly supposed that he was of the people of 

Medina (Fath al-Bari (yI7), 11.590). 

x44 Abu Ja'far Khatmi (w40.5) is 'Umayr ibn Yazid ibn 'Umayr ibn Habib al 

Ansari, Abu Ja'far al-Khatmi, a reliable hadith transmitter (saduq) who was the 

contemporary of some of the generation who met the prophetic Companions, 

though it is not established that he himself met any of them. Hadiths related by 

him appear in the collections of Abu Dawud, Tirmidhi, Nasa'i, and Ibn Majah. 

Originally from Medina, he lived in Basra and died sometime after A.H. 100 (Taqrib 

al-tahdhib (yI6), 432). 

x45 Abu Jahl (r38.2) is 'Amr ibn Hisham ibn Mughira, Abu al-Hakam al 

Makhzumi, a noble of the Quraysh in Mecca, and enemy of Allah and His prophet 

(Allah bless him and give him peace). He was slain at the battle of Badr in 21624 

(al-A'lam (yI36), 5.87; and al-Shifa (y116), 1.270). 

1029



x46 Abu Lahab (r38.2) is 'Abd al-'Uzza ibn 'Abd al-Muttalib ibn Hashim, the 

paternal uncle ofthe Prophet (Allah bless him and give him peace). A noble ofthe 

Ouraysh, he was among the greatest in enmity against the Muslims, a proud and 

wealthy man who would not follow a religion brought by his brother's son. Surat 

al-Masad (Koran 111) was revealed in connection with him. He died after the 

battle ofBadr in 2/624 (al-A'lam (y136), 4.12). 

x47 Abul Hasan Ash'ari (aL3) is 'Ali ibn Isma'il ibn !shaq, Abu ai-Hasan al 

Ash'ari, the Imam of Ahl al-Sunna in tenets of faith, born in Basra in 260/874. A 

descendant of the Companion Abu Musa al-Ash'ari, he was a Shafi'i scholar and 

the founder of the school of tenets of faith that bears his name and reflects his 

powerful intellect and profound knowledge of the Holy Koran and hadith. Imam 

Ibn Hajar Haytami has defined Sunni Muslims (Ahl al-Sunna wa al-Jama'a) as 

"those who follow Abul Hasan Ash'ari and Abu Mansur Maturidi, the Two 

Imams of Ahl al-Sunna." The substantive differences between the two Imams 

amount to about six questions, though because the scholars of the Maturidi school 

were mainly confined to the lands beyond the Oxus before the Mongol depredations, 

and decimated thereafter, the Ash'ari school has been the standard-bearer 

for the faith of Sunni Islam for most of its history. Originally educated in the 

school ofthe Mu'tazilites (dis: w6.4), Imam Ash'ari saw the Prophet (Allah bless 

him and give him peace) in a dream three times one Ramadan, who told him, "0 

'Ali, support the positions that have been transmitted from me, for they are the 

truth," after which he abandoned the MU'tazilites and became the champion of 

Islamic orthodoxy as embodied in the Koran and hadith, defending it alike from 

the danger of image-worship by interpreting the divine attributes anthropomorphically, 

and the danger of denying the positive significance of the attributes of 

Allah and the life of the hereafter by explaining them away. Imam Ash'ari did not 

give figurative interpretations (ta'wil, dis: w6.3, w57) to problematic expressions 

of divine attributes, but rather urged they be accepted as they have come without 

saying how they are meant, while affirming that Allah is absolutely beyond any 

likeness to created things; though later members of his school did give such 

interpretations in rebuttal of anthropomorphists, preserving the faith of Islam 

from their innovations in the same spirit and with the same dedication that the 

Imam had preserved it before them by his rebuttals of the Mu'tazilites. He 

authored nearly three hundred books and treatises on all aspects of the faith of 

Ahl al-Sunna, and died in Baghdad in 324/936 (ibid., 4.263; al-Fatawa alhadithiyya 

(y48), 280; Tabaqat al-Shafi'iyya al-kubra (yI28), 3.347-49; A; and n). 

x48 (Imam) Abul Hasan Mawardi (025.0) is 'Ali ibn Muhammad ibn Habib, 

Abu aI-Hasan al-Mawardi, born in Basra in 364/974. The head of the judiciary 

under the Abbasid caliph al-Oa'im bi Amr lilah, he was one of the foremost 

Shafi'i scholars of his era, and published major works in Islamic jurisprudence, 

Koranic exegesis, principles of law, and literature, of which his work on the caliphaJ 

system of Islamic government al-Ahkam al-sultaniyya wa al-wilayat aldiniyya 

[The rules of power and positions of religious authority] is still among the 

most professional available. He was respected by the caliphs of his time, and occasionally 

interceded for someone with them. He died in Baghdad in 450/1058 at 

eighty-six years of age (al-A'lam (y136), 4.327; Tabaqat al-Shafi'iyya al-kubra 

(y128), 5.267; and n). 

1030



x55 Abu Muhammad 'Ali ibn Hazm (see Ibn Hazm, x161) 

x56 Abu Musa (w31.1(2» is 'Abdullah ibn Qays ibn Salim, Abu Musa al 

Ash'ari (Allah be well pleased with him), one of the Companions of the Prophet 

(Allah bless him and give him peace) who conquered and ruled new lands for 

Islam. Born in Yemen twe:lty-one years before the Hijra (A.D. 602), it is related 

that he had the most beautiful voice of any of the Companions in reciting the 

Koran. He came to Mecca when Islam appeared and accepted it, and emigrated 

to Ethiopia, after which the Prophet (AHah bless him and give him peace) 

appointed him to govern Zabid and' Aden in Yemeri. In A.H. 17, 'Umar made him 

governor of Basra, from whence Abu Musa proceeded to conquer Ahvaz and 

Isfahan, which 'Uthman, in his caliphate, confirmed him as governor over but 

later removed him, whereupon Abu Musa went to Kufa, whose inhabitants asked 

'Uthman to appoint him as governor over them, which he did. Upon 'Uthman's 

death, 'Ali confirmed his appointment, but when 'Ali asked the people of Kufa to 

aid him in the Battle of ai-Jamal, Abu MUSil ordered them not to participate, and 

'Ali rescinded his confirmation. He died in Kufa in 44/665 (al-A'lam (y136), 

4.114). 

x57 Abu Nadra (w55.3) is al-Mundhir ibn Malik ibn Quta'a, Abu Nadra of 

Basra, a reliable hadith narrator (thiqa) of the generation who met and studied 

under the Companions. His hadiths appear in the collections Bukhari, Muslim, 

Tirmidbi, Nasa'i, and others. He died in A.H. 108 or 109 (Taqrib al-lahdhib (y16), 

546). 

x58 Abu NU'aym (w40.5) is Ahmad ibn 'Abdullah ibn Ahmad, Abu NU'aym 

al-Asbahani, born in Isfahan, Persia, in 336/948. He was a Shafi'i scholar, hadith 

master (hafiz), and historian, who was reliable in memory and transmission. He 

is perhaps most famous for his ten-volume Hilya al-awliya' [The adornment of the 

saints], in which he records the lives and sayings of the early Muslims and friends 

of Allah (awliya'). He died in Isfahan in 430/1038 (al-A'lam (y136), 1.157; and 

Tabaqal al-Shafi'iyya al-kubra (y128), 4.18). 

x59 Abu Sa'id 'Ala'i (w48.2) is Khalil ibn Kaykaldi ibn' Abdullah, Abu Sa'id 

Salah ai-Din al-' Ala'i, horn in Damascus in 69411295. He was educated in Damascus 

and became a hadith specialist and Shafi'i scholar, authoring many works in 

both Sacred Law and hadith. After much travel, he settled in Jerusalem, where he 

took a post as a teacher in al-Salahiyya school in A.H. 731, and later died there in 

76111359 (al-A'lam (y136), 2.321). 

x60 Abu Sa'id al-Khudri (w29.2(4» is Sa'dibn Malik ibn Sinan, Abu Sa'id al 

Khudri al-Khazraji (Allah be well pleased with him) one of the Medinan Helpers 

(Ansar), a Companion ofthe Prophet (Allah bless him and give him peace) who 

was horn ten years before the Hijra (A.D. 613). He constantly kept the company 

ofthe Prophet (Allah bless him and give him peace), and some 1,170 hadiths were 

related by him. He participated in twelve of the Muslims' battles, and died in 

Medina in 74/693 (ibid., 3.87). 

x61 Abu Sufyan (r2.19) isSakhr ibn Harb ibn Umayya ibn 'Abd aI-Shams ibn 

1032


(Sheikh) Ahmad al-'Alawi x73 

Morocco, Algeria, Persia, and Khurasan, memorizing one hundred thousand 

hadiths, thirty thousand of which he recorded in his Musnad [Ascribed traditions]. 

Imam Ahmad was among the most outstanding students of Shafi'i, who 

when he left Baghdad for Egypt, said, "In departing from Baghdad, I have left no 

one in it more godfearing, learned in Sacred Law, abstinent, pious, or knowledgeable 

than Ibn Hanbal." 

Out of piety, Imam Ahmad never gave a formal legal opinion (fatwa) while 

Shafi'i was in Iraq, and when he later formulated his school of jurisprudence, he 

mainly drew on explicit texts from the Koran, hadith, and scholarly consensus, 

with relatively little expansion from analogical reasoning (qiyas). He was probably 

the most learned in the sciences of hadith of the four great Imams of Sacred 

Law, and his students included many of the foremost scholars of hadith. Abu 

Dawud said of him: "Ahmad's gatherings were gatherings of the afterlife: nothing 

of this world was mentioned. Never once did I hear him mention this-worldly 

things." And Abu Zur'a said: "Ahmad was even greater than Ishaq [Rahawayh] 

and more knowledgeable in jurisprudence. I never saw anyone more perfect than 

Ahmad." He never once missed praying in the night, and used to recite the entire 

Koran daily. He said, "I saw the Lord of Power in my sleep, and said, '0 Lord, 

what is the best act through which those near to You draw nearer?' and He 

answered, 'Through [reciting] My word, 0 Ahmad.' I asked, 'With understanding, 

or without?' and He answered, 'With understanding and without.' " Ibrahim 

aI-Harbi noted of Ahmad, "It is as though Allah gathered in him the combined 

knowledge of the first and the last." 

Ahmad was imprisoned and tortured for twenty-eight months under the 

Abbasid caliph al-Mu'tasim in an effort to force him to publicly espouse the 

Mu'tazilite position that the Holy Koran was created, but the Imam bore up 

unflinchingly under the persecution and refused to renounce the belief of Ahl al 

Sunna that the Koran is the uncreated word of Allah, after which Allah delivered 

and vindicated him. When Ahmad died in 2411855, he was accompanied to his 

resting place by a funeral procession of eight hundred thousand men and sixty 

thousand women, marking the departure of the last of the four great mujtahid 

Imams ofIslam (al-A'iam (y136), 1.203; Siyara'[am al-nubala' (y37), 11.198-99; 

al- Tabaqat al-kubra (y124), 1.55; al-Targhib wa al-tarhib (y9), 1.17; and n). 

x73 (Sheikh) Ahmad al-'A1awi (s4.8) is Ahmad ibn Mustafa ibn 'A1iwa, Abu 

aI-' Abbas al-'A1awi, born in Mostaghanem, Algeria, in 129111874. He was a Sufi, 

Maliki scholar, Koranic exegete, poet, and the sheikh and renewer of the Shadhili 

tariqa, of which he founded the 'Alawi-Darqawi order that bears his name. His 

teaching stressed the threefold nature of the Muslim religion (din) as mentioned 

in the Gabriel hadith (dis: ul): Islam, represented by one's inward and outward 

submission to the rules of Sacred Law; true faith (iman), in the tenets of faith of 

Ahl aI-Sunna; and the perfection of faith (ihsan), in the knowledge of Allah which 

the way of Sufism provides the means to. He authored works in each of these 

spheres, though his most important legacy lay in the spiritual way he founded, 

which emphasized knowledge of Allah (ma'rita) through the practice of solitary 

retreat (khalwa) under the supervision of a sheikh, and the invocation (dhikr) of 

the Supreme Name. 

Europeans visited the sheikh, but some who met him later wrote works that 

tried to assimilate him to a sort of perenniaIist philosophy that would consider all 

1035



religious traditions as valid an


Ahmad Quduri x77 

dIe of Ramadan at sixty-seven years of age in Cairo in 769/1368 (al-A'lam (y136), 

1.200; 'Umdatal-salik wa 'uddat al-nasik (y90), 7; and n). 

x77 Ahmad Quduri (m2.8) is Ahmad ibn Muhammad ibn Ahmad ibn Ja'far 

ibn Hamdan, Abu al-Husayn al-Quduri, born in Baghdad in 362/973. He was a 

scholar in Sacred Law who became the Hanafi school's foremost representative in 

Iraq. His most famous work is Kitab al-Quduri [Quduri's book], which has 

remained a classic in the school for nearly a thousand years. He also authored the 

seven-volume al-Tajrid (The abstract] on differences between the Shafi'i and 

Hanafi schools, and died in Baghdad in 428/1037 (al-A'lam (y136), 1.212). 

x78 Ahmad Zarruq (w9.3) is Ahmad ibn Ahmad ibn Muhammad ibn 'Isa, 

Abu al-'Abbas Zarruq al-Bumusi, born in Fez, Morocco, in 846/1442. He was a 

Sufi, Maliki scholar, and hadith specialist who studied Sacred Law in Fez, Cairo, 

and Medina. He then became dedicated to Sufism, withdrew from the world, and 

took to a wandering life. He was one of the most renowned sheikhs of the Shadhili 

tariqa and authored a number of works, well written and concise, that attest to 

their author's illumination in the spiritual way. He died in Takrin, Libya, in 8991 

1493 (ibid, 1.91; and n). 

x79 'A'isha (b3.2) is 'A'isha bint Abu Bakr al-Siddiq 'Abdullah ibn 'Uthman 

(Allah be well pleased with her), the wife of the Prophet (Allah bless him and give 

him peace) and Mother of the Faithful, born of the Quraysh nine years before the 

Hijra (A.D. 613) in Mecca. She was the most knowledgeable of Muslim women in 

Sacred Law, religion, and Islamic behavior (adab), having mimied the Prophet 

(Allah bless him and give him peace) in the second year after the Hijra, becoming 

the dearest of his wives to him in Medina. She related 2,210 hadiths from the 

Prophet (Allah bless him and give him peace). and after his death, leading figures 

of the Companions would come and ask her for legal opinions, which she would 

supply. She died in Medina in 58/678 (al-A 'lam (yl36), 3.240). 

x80 'Ala' ai-Din 'Abidin (08.7(16» is Muhammad 'Ala' ai-Din ibn Muhammad 

Amin ibn 'Umar ibn 'Abd al-'Aziz 'Abidin, born in Damascus in 124411828. 

The son of Imam Muhammad Amin Ibn 'Abidin, he was a first-rank Hanafi 

scholar in his own right who was appointed during his lifetime to many posts in the 

Islamic judiciary. He travelled to Istanbul and was one of the members of the 

panel of scholars who authored al-Majalla [The lawbook], among the most famous 

works on Islamic governmental law produced during the Ottoman period. 

Though he originally wrote his al-Hadiyya ai-'Ala'iyya [The gift of 'Ala'] as a 

primer in Sacred Law for schoolchildren, it has become an important Hanafi legal 

reference for subsequent scholars. Appointed as a judge in Tripoli, Lebanon, in 

1292/1875, he later returned to Damascus, where he died in 1306/1889 (ibid .. 

6.270; and n). 

x81 'Ali (b3.2) is Imam 'Ali ibn Abi Talib ibn 'Abdal-Muttalib, Abu ai-Hasan 

al-Hashimi al-Qurashi (Allah be well pleased with him), the Friend (WaH) of 

Allah, Commander of the Faithful, and fourth of the Rightly Guided Caliphs, 

born of noble lineage in Mecca twenty-three years before the Hijra (A.D. 600) and 

raised from the age of five by the Prophet (Allah bless him and give him peace) , 

1037



of the Companions to die there (al-A'lam (y136), 2.24-25; and al-Shifa (y116), 

1.47). 

x91 The Antichrist (w9.9) is Ibn Sayyad al-Masih al-Dajjal of Bani Isra'il, 

according to Imam Nawawi alive at the present day among the Jews. He will come 

forth at the end of time, claim to be a deity, and work wonders, bringing forth a 

heaven, a hell, and mountains of bread, though he will be unable to enter Mecca 

or Medina. The prophet 'Isa (upon whom be peace) will slay him at his Final Coming 

(al-Shifa (y116); 1.663; and A). 

x92 Ash'ari (see Abul Hasan Ash'ari, x47) 

x93 (Imam) 'Asqalani (see Ibn Hajar 'Asqalani, x159) 

x94 Asuf ibn Barkhiya (w30.1(3» was the vizier of the prophet Sulayman 

(upon whom be peace), a siddiq (great-faithed one) who was steadfastly true to 

Allah and to his fellow men, a friend (waH) of Allah Most High to whom Allah 

vouchsafed many miracles (al- Futuhat al-ilahiyya (y65), 3.315). 

x95 Ayyub (u3.5) is Ayyub ibn Amwas ibn Razih ibn 'Ays ibn Ishaq ibn 

Ibrahim (upon whom be peace), the prophet and messenger of Allah Most High, 

who mentions him in various places in the Holy Koran. He is best known for his 

proverbial steadfastness and patience in affliction (al-Futuhat al-ilahiyya (y65), 

2.58; and al-Shifa (y116), 1.293). 

x96 al-'Azizi (b7.5) is 'Ali ibn Ahmad ibn Muhammad al-'Azizi al-Bulaqi, 

born in al-' Aziziyya, Egypt. He was a scholar of Shafi'i jurisprudence and hadith 

who authored various works, of which his three-volume al-Siraj al-munir sharh al· 

Jami' al-saghir [The Hghtgiving lamp: an exegesis of "The minor compendium"], 

a commentary on a famous hadith collection by Suyuti, is perhaps the most well 

known. He died in Bulaq in 1070/1660 (al-A 'lam (y136) , 4.258). 

x97 'Azra'il (u3.3) is not mentioned by name in the Koran, but referred to 

only as the "Angel of Death" (Malak al-Mawt). In reality it is Allah who reclaims 

the souls of men from their bodies, but He does so by means of the Angel of 

Death, whom He orders to take a person's soul when the time arrives. ' Azra'il has 

helpers in this from the angels of mercy and angels of torment, depending on 

whom the deceased is, and they draw out the spirit of the deceased until it reaches 

the throat, when 'Azra'il takes it himself. The whole world has been made as if it 

were the size of an open palm for him, and he takes the soul of anyone he wishes, 

from east to west, without difficulty (al-Futuhat al-ilahiyya (y65), 2.40, 3.415; 

and n). 

x98 Barlr ai-Din al-Hasani (e14.1) is Muhammad Badr ai-Din ibn Yusuf ibn 

Badr ai-Din ibn 'Abd ai-Rahman al-Hasani, born in Damascus in 126711850. The 

son of a Moroccan Maliki scholar, Badr aI-Din followed the Hanafi school and 

became the hadith scholar of Damascus of his time. He memorized the Holy 

Koran, the Sahihs of Bukhari and Muslim with their texts and channels of transmission, 

and twenty thousand verses of the rhyming mnemonic texts (mutun) that 

1040


(Imam) Baghawi x99 

Islamic scholars formerly used to commit to memory to have a framework within 

which to remember and understand the more detailed works of the Islamic sciences 

that they would read with their sheikhs. After this, he devoted himself to 

worship and teaching, living an ascetic life of fasting and service to the Muslim 

community. He wrote works in many fields, including hadith, tenets of Islamic 

faith, Koranic exegesis, mathematics, logic, and Arabic grammar. The attribution 

to him of the formal legal opinion (fatwa) mentioned at e14.1 of the present 

volume was made by Sheikh Shu'ayb Arna'ut, Sheikh' Abd al-Wakil Durubi, and 

others. He died in Damascus in 1354/1935 (al-A'lam (y136) , 7.157-58; and n). 

x99 (Imam) Baghawi (w4.3) is al-Husayn ibn Mas'ud ibn Muhammad ibn al 

Farra', Abu Muhammad Muhyi al-Sunna al-Baghawi, born in Bagha, Persia, in 

436/1044. Known to contemporaries as the Reviver ofthe Sunna, he was an Imam 

in Shafi'i jurisprudence, hadith, and Koranic exegesis, writing valuable works in 

each, among them his sixteen-volume Sharh al-sunna [The explanation of the 

sunna]. which proceeds through the usual chapter arangement of works on Shafi'i 

jurisprudence, discussing the hadiths and Koranic verses upon which the rulings 

of the school are based, and how the various other Imams have understood them. 

His commentary on the Holy Koran Lubab al-ta'wil fi ma'alamal-Tanzil [The 

quintessence of interpretation: on features of the Revelation], has also proved 

very popular among scholars and been printed in several editions. He died in 

Merv (in present-day Turkmen S.S.R.) in 510/1117 (al-A'lam (y136) , 2.259; 

and n). 

xlOO Bajuri (kl.l) is Ibrahim ibn Muhammad ibn Ahmad al-Bajuri, born in 

Bajur; Egypt, in 1198/1784. Educated at al-Azhar, he was one of the foremost 

Shafi'i scholars and theologians of his time, authoring over twenty works and 

commentaries in Sacred Law, tenets of faith, Islamic estate diVision, scholastic 

theology, logic, and Arabic. In A.H. 1263 he was appointed Sheikh of al-Aihar, an 

office he remained in until his death in Cairo in 128811860 (al-A 'lam (y136) , 1.71). 

x101 Baqillani (see (Imam) Abu Bakr Baqillani, x32) 

x 102 Baydawi (r21.1) is 'Abdullah ibn 'Umar ibn Muhammad ibn 'Ali, Nasir 

ai-Din ai-Shirazi al-Baydawi, born in Bayda, near Shiraz, Persia. He was a Shafi'i 

scholar, judge, and Koranicexegete whose commentary Anwar al-Tanzil wa asrar 

al-ta'wil [The lights of the Revelation and secrets of interpretation] is so well 

known that whenever scholars mention "The Judge" (aI-Qadi) in the context of 

Koranic commentary, it is Baydawi who is meant. He wrote a number of other 

scholarly works in tenets of faith, jurisprudence, and Arabic, as well as a history 

in Persian. After serving as a judge in Shiraz, he moved to Tabriz, where he died 

in 685/1286 (al-A'lam (y136), 4.110; and n). 

xl03 Bayhaqi (f8.44) is Ahmad ibn al-Husayn ibn 'Ali, Abu Bakr al-Bayhaqi, 

born in Khasrajand, a village around Bayhaq near Nishapur, Persia, in 384/994. 

A principle hadith master (hafiz) and Shafi'i Imam, he was raised in Bayhaq, but 

travelled to gain Sacred Knowledge to Baghdad, Kufa, Mecca, and other cities. 

Dhahabi was to say of him, "Had Bayhaqi wanted to found his own school of jurisprudence 

and be its mujtahid, he would have been able to, because of the vast 

1041


x 104 Biographical Notes 

range of subjects of which he was a master, and his knowledge of scholarly differences." 

Bayhaqi's works amount to nearly one thousand volumes, treating the 

sciences of hadith, Koranic exegesis, Sacred Law, tenets of faith, and other subjects. 

The Imam of the Two Sanctuaries Juwayni once observed. "Every Shafi'i 

scholar is indebted to Shafi'i except Bayhaqi, to whom Shafi'i is indebted for his 

writing so many works strengthening the school, expanding questions on which 

the Imam had been brief, and supporting his positions." He died in Nishapur in 

458/1066 (al-A'lam (y136), 1.116). 

xl04 B.G. Martin (w9.4) is Bradford G. Martin, a professor who has taught 

and written about Sufism and Muslim Africa since 1963. The preface to his Muslim 

Brotherhoods in Nineteenth-Century Africa was written in Bloomington, 

Indiana, in 1976. Tjle book accurately reports the names and dates of the events 

it discusses, though its explanations of Muslim figures, their motives, and their 

place within the Islamic world are observed through the lens of unbelief (kufr). 

giving an inverted image of many of the realities thus beheld. and perhaps 

calling for a word here on the literature that has been termed Orientalism, or in 

the contemporary idiom, "area studies." 

It is a viewpoint requiring that scholarly description of something like" African 

Islam" (Martin's phrase) be first and foremost objective. The premises of this 

objectivity conform closely, upon reflection, to the lived and felt experience of a 

post-religious, Western intellectual tradition in understanding religion; namely, 

that comparing human cultural systems and societies in their historical succession 

and multiplicity leads the open-minded observer to moral relativism, since no 

moral value can be discovered which on its own merits is transculturally valid. 

Here, human civilizations, with their cultural forms, religions, hopes, aims, 

beliefs, prophets, sacred scriptures, and deities, are essentially plants that grow 

out of the earth, springing from their various seeds and soils, thriving for a time, 

and then withering away. The scholar's concern is only to record these elements 

and propose a plausible relation between them. 

Such a point of departure, if de rigueur for serious academic works like Muslim 

Brotherhoods, is of course non-Islamic and anti-Islamic. As a fundamental 

incomprehension of Islam, it naturally distorts what it seeks to explain, yet with 

an observable disparity in the degree of distortion in any given description that 

seems to correspond roughly to how close the object of explanation is to the core 

of Islam. In dealing with central issues like Allah, the Prophet (Allah bless him 

and give him peace), the Koran, or hadith, it is at its worst; while the further it 

proceeds to the periphery. such as historical details of trade concessions, treaties, 

names of rulers, weights of coins, etc., the less distorted it becomes. In either 

case, it is plainly superior for Muslims to rely on fellow Muslims when Islamic 

sources are available on a subject (and there are few imaginable subjects that 

Islamic scholars have not discussed in detail and written highly interesting and 

professional works about), if only to avoid the subtle and not-so-subtle distortions 

of non-Islamic works about Islam. One cannot help but feel that nothing bad 

would happen to us if we were to abandon the trend of many contemporary Muslim 

writers of faithfully annotating our works with quotes from the founding 

fathers of Orientalism, if only because to sleep with the dogs is generally to rise 

with the fleas. And where Islamic works cannot be found and non-Islamic sources 

are used, we should keep in mind that their premises are those of unbelief, and 

1042


Bilal xl 05 

how this colors the whole process of scholarly inquiry. We find in Muslim Brotherhoods, 

for example, a discussion of a hypothesized alteration in the "carbon 

dioxide-oxygen balance in the brain," resulting from communal remembrance of 

Allah (dhikr) and producing a susceptibility to visions, hallucinations, and intense 

emotional experiences that enabled African Sufi brotherhoods to "generate 

much love and devotion" between members, who could thereby be more successfully 

directed towards collective action. When one looks at the men being 

explained, however, those who risked their lives in jihad against the enemies of 

Allah for four, twelve, fifteen, twenty-one, or thirty-five years, an explanation of 

their motivations that downplays faith in Allah and His messenger (Allah bless 

him and give him peace) must surely need a great deal more to be convincing than 

this type of fatuous detail. Or the suggestion that a mujahid scholar who had 

memorized the Holy Koran and the Sahih collections of Bukhari and Muslim, and 

lived and taught the strictest adherence to Islam by precept and example for a 

lifetime of seventy years ('Umar Tal, x355) might have committed suicide after a 

defeat in battle-a report based on a single story told by a blacksmith of unknown 

veracity some twenty-six years after the event--such aspects show little appreciation 

of psychological absurdities in an Islamic context. 

Though there is little doubt that B.G. Martin's work is a sincere attempt to 

understand its subject matter, and one that incidentally uses much original African 

source material, it should be understood by Muslims for what it is, an aceount 

of "African Islam"--of religious men, sacrifices, and motives-from a 

point of view that has been sanitized of anything religious to guard its "objectivity" 

(Muslim Brotherhoods (y86), preface and bibliography; Sharif 'Abdul 

Karim; and n). 

x 105 Bilal (w29.2) is Bilal ibn Rabah, Abu 'Abdullah al-Habashi (Allah be well 

pleased with him), the muezzin of the Prophet (Allah bless him and give him 

peace) and his watchman over the Muslim common fund (bayt aI-mal). A hadith 

says of him, "Bilal is the foremost ofthe Ethiopians. " One of the earliest converts 

to Islam, he was present at every battle with the Prophet (Allah bless him and give 

him peace), and when the latter died, Bilal called the Muslims to prayer for his last 

time. He lived in Medina until Muslim armies were dispatched to Syria and then 

travelled with them, dying in Damascus in 20/641 (al-'Alam (y136), 2.73). 

x106 Bint Harith (w30.1) is Zaynab bint al-Harith, the sister of 'Uqba ibn al 

Harith, who killed Khubayb ai-Ansari (x220) (Fath al-Bari (y17), 7.382). 

x 107 Bukhari (Introduction) is Muhammad ibn Isma'il ibn Ibrahim ibn 

Mughira, Abu 'Abdullah al-Bukhari, born in Bukhara (in present-day Uzbek 

S.S.R.) in 194/810. Raised as an orphan, he was aShafi'i scholar who Icarned Sacred 

Law in Mccca from' Abdullah ibn Zubayr al-Humaydi, the disciple of Shafi'i, 

and he became the greatest Imam in hadith that the world has ever known. He 

began his long travels in search of hadith in A.H. 210, visiting Khurasan, Iraq, 

Egypt, the Hijaz, and Syria, hearing hadiths from nearly a thousand sheikhs, 

gathering some 600,000 prophetic traditions from which he selected the approximately 

4,400 (not counting those repeated) that compose his Jami' al-Sahih 

[Rigorously authenticated collection]. Choosing them for their authenticity, he 

was the first scholar in Islam to compile a work on this basis, and his book is the 

1043



foremost of the six gryat hadith, collections. Ibn Khuzayma said of him, "No one 

under the sky is more knowledgeable in hadith," and Abu 'Umar al-Khaffaf once 

referred to him as the "pure, godfearing scholar whom I have never seen anyone 

comparable to, Muhammad ibn Isma'il Bukhari, twenty times greater in knowledge 

of hadith than Ishaq [Rahawayh], Ahmad, or anyone else." At the end of 

his life some bigots attacked him for not agreeing with their misunderstanding of 

the uncreatedness of the Koran, and for his steadfastness in the convictions of Ahl 

al-Sunna they hounded him from Bukhara to Samarkand, where he died in the village 

of Khartan in 256/870 (al-A 'lam (y136) , 6.34; Tabaqat al-Shafi'iyya al-Kubra 

(y128), 2.212-14; al-Targhib wa al-tarhib (y9), 1.19; N; and n). 

x108 Burayda (w18.3(2» is Burayda ibn al-Husayb ibn' Abdullah ibn al-Harith 

al-Aslami (Allah be well pleased with him), a Companion of the Prophet (Allah 

bless him and give him peace) who entered Islam before the battle of Badr and 

participated in the siege of Khaybar and conquest of Mecca. He related 167 

hadiths. He lived in Medina, later moved to Basra, and finally to Merv (in 

present-day Turkmen S.S.R.), where he died in 63/683 (al-A'lam (y136), 2.50; 

and n). 

xl09 Darami (h8.8) is Muhammad ibn 'Abd al-Wahid ibn Muhammad ibn 

'Umar, Abu al-Faraj al-Darami, born in Baghdad in 358/969. A gifted speaker in 

Arabic, he was a mathematician and legal scholar who did in-depth research in the 

Shafi'i school and produced a number of copious works including Jami' al-jawami' 

wa muda' al-bada'i' [The compendium of compendiums and storehouse of wonders], 

which details the positions of the school and evaluates the evidence for 

them, and al-Istidhkar [The reminding], which contains a large number of rare 

legal questions. He died in Damascus in 44911057 (al-A'lam (y136), 6.254; and 

Tabaqat al-Shafi'iyya al-kubra (y128), 4.182--85). 

x110 Daraqutni (m3.4) is 'Ali ibn 'Umar ibn Ahmad ibn Mahdi, Abu ai-Hasan 

al-Daraqutni, born in Dar al-Qutn, a neighborhood in Baghdad, in 306/919. He 

was a Shafi'i scholar who was among the Imams of his time in hadith, and the first 

to record the canonical readings of the Holy Koran (qira'at) in a work. He travelled 

to Egypt, where he helped Ibn Hanzaba compose his Musnad [Ascribed 

traditions] and then returned to Baghdad. He wrote a number of works on hadith, 

the most famous of which is his Sunan [Sunnas]. He died in Baghdad in 385/995 

(al-A'lam (y136), 4.314). 

xlII David (see next entry) 

x1I2 Dawud (u3.5) is Dawud ibn Isha (upon whom be peace), a prophet of 

Allah Most High to Bani Isra'il. He was the first to forge iron into chain maiL and 

is mentioned more than once in the Holy Koran. While still a boy, he slew the 

giant Jalut (Goliath), a deed for which King TaIut (Saul) gave him his daughter in 

marriage and half his kingdom. Dawud lived with the king for forty years until the 

latter's death, after which he lived another seven years and then died too (al 

Futuhat al-ilahiyya (y65), 1.204). 

xl13 (The) Devil (see Satan, x321) 

1044


(Imam) Dhahabi x114 

x1I4 (Imam) Dhahabi (Introduction) is Muhammad ibn Ahmad ibn 'Uthman 

ibn Qaymaz, Abu 'Abdullah Shams ai-Din al-Dhahabi, the great Shafi'i hadith 

master (hafiz) and historian of Islam, born in Damascus in 673/1274. Of Turkoman 

origin, he first studied in Damascus and then travelled to Cairo and other 

cities in pursuit of Sacred Knowledge. He authored nearly a hundred works, some 

of them of considerable size, like his twenty-three volume Siyar a'lam al-nubala' 

[The lives of noble figures], or his thirty-six volume Tarikh aI-Islam al-kabir 

[Major history ofIslam]. In addition to his mastery of hadith, he was also an Imam 

in canonical Koranic readings (qira'at) and textual criticism. He went blind about 

seven years before his death, and died in Damascus in 74811348 (al-A'lam (y136), 

5.326; Kitab al-kaba'ir (y36), 23-25; and Tabaqat al-Shafi'iyya al-kubra (y128), 

9.1(0) . 

xl15 Dhul Kifl (u3.5) is Hizqil (upon whom be peace), a prophet of Allah Most 

High to Bani Isra'il. He was the third prophet to succeed Musa (upon whom be 

peace), and commentators relate that he was nicknamed Dhul Kifl (lit. "He ofthe 

Guarantee") because he gave his guarantee to the wicked of Bani Isra'il that he 

would ensure the appearance on a particular day of seventy prophets whom they 

wished to kill, putting up his own life in forfeit, after which he told the prophets, 

"Go, it is better that I should he killed than you." When the time for the execution 

arrived and Dhul Kifl was asked about them, he merely said he did not know 

where they had gone, after which Allah Most High saved him too (al-Siraj almunir 

(y72), 1.158). 

x1I6 Dhul Nun al-Misri (tl.9) is Thawban ibn Ibrahim; Abu al-Fayd al 

Ikhmimi al-Misri, the famous Egyptian ascetic and saint. One of the greatest of 

the early Sufis, he was of Nubian origin and had a gift for expressive aphorisms, 

of which a large number have fortunately been preserved. He was the first in 

Egypt to speak of the states and spiritual stations of the way. The Abbasid caliph 

al-Mutawakkil charged him with heresy (zandaqa) and had him brought to him, 

but upon hearing Dhul Nun speak he realized his innocence and released him, 

whereupon he returned to Egypt. He died in Giza in 245/859 (al-A'lam (y136), 

2.102; and n). 

x1I7 Elias (see Ilyas, x186) 

x1I8 Elisha (see al-Yasa', x374) 

x1I9 Enoch (see Idris, x185) 

x120 Eve (w32.1(4)) is Hawa', the wife of the prophet Adam (upon whom be 

peace), created from him to become the Mother of Mankind. She was named 

Hawa' because she was created directly from a living being (hayy), Adam, in his 

sleep without his being aware of it or feeling any pain therefrom (al-Siraj al-munir 

(y72),1.49). 

x121 Ezekial (see Dhul Kifl, x1I5) 

x122 (a) al-Fakhr al-Razi (w57.2) is Muhammad ibn 'Umar ibn ai-Hasan ibn al 

Husayn, Abu 'Abdullah Fakhr ai-Din al-Razi, hom in Rayy, Persia Gust south of 

1045


x122(b) Biographical Notes 

present-day Tehran, Iran), in 544/1150. A Shafi'i scholar of genius and a mujtahid 

Imam in tenets of faith, he was among the foremost figures of his time in mastery 

of the rational and traditional Islamic sciences, and preserved the religion of Ahl 

al-Sunna from the deviations of the Mu'tazilites, Shiites, Anthropomorphists, 

and other aberrant sects of his era by authoring a number of brilliant works that 

came to enjoy a wide readership among his contemporaries and have remained 

popular with scholars to this day. His thirty-two-volume Koranic exegesis Mafatih 

al-ghayb [The keys of the unseen] is one of the most famous of his works, though 

he also wrote on tenets of belief, heresiology, fundamentals of Islamic law and 

faith, scholastic theology, rhetoric, geometry, and poetry in Arabic and Persian, 

in both of which he was a preacher of considerable eloquence. His efforts to purify 

Islam from the heresies of anthropomorphists reached the point that when unable 

to answer his arguments against them, they resorted to writing ugly remarks and 

insinuations on scraps of paper and attaching them to the pulpit (minbar) from 

which he gave the Friday sermon. He arrived one day and read one of these, and 

then spoke to those present in an impassioned voice, saying: "This piece of paper 

says that my son does such and such. If it is true, he is but a youth and I hope he 

will repent. It also says that my wife does such and such. If it is true, she is a faithless 

woman. And it says that my servant does such and such. Servants are wont to 

commit every wrong, except for those Allah protects. But on none of these scraps 

of paper-and may Allah be praised!-is it written that my son says Allah is a corporeal 

body, or that he likens Him to created things, or that my wife believes that, 

or my servant-So which of the two groups is closer to guidance?" He travelled 

to Khawarzim and Khurasan, and finally to Herat, Afghanistan, where he died in 

606/1210 (al-A'lam (y136), 6.313; and Tabaqat al-Shafi'iyya al-kubra (y128), 

8.81-89). 

x122 (b) Fath Allah Ya Sin Jazar (Document 4) was born in Nahiya in the governorate 

of Giza, Egypt, in 1930. He memorized the Holy Koran at nine years of 

age and in 1946 entered al-Azhar, where he studied at the secondary level and 

then at the College of Arabic Language, from whence he received his first degree 

in 1959, after which he pursued his studies in the language to receive a master's 

degree in 1960. In 1%5 he joined al-Azhar's Islamic Research Academy, which, 

according to the terms of its charter, is "the highest scholarly body for Islamic 

research" and is presided over by the Sheikh of al-Azhar. In addition to research, 

propagating Islam (da'wa), sending delegates to Muslim countries to teach, and 

checking and certifying new books for accuracy and conformity with the tenets of 

Islam, the academy also examines all Korans published in Egypt and those sent to 

it from abroad for authorization. Sheikh Fath Allah worked in the latter capacity 

until 1971, when he was sent as al-Azhar's delegate to Tripoli, Lebanon, to foster 

Islamic education through teaching and publishing. In 1977, he returned to the 

academy's General Department of Research as trustee, and was subsequently 

named as General Director of Research, Writing, and Translation in 1985, the 

position he currently holds. The present volume, The Reliance of the Traveller, 

was submitted to the academy for checking and authorization on 14 May 1990 and 

was certified on 11 February 1991 (n). 

x123 Fatima (b7.6) is Fatima al-Zahra bint Muhammad (Allah be well pleased 

with her) born to the Messenger of Allah (Allah bless him and give him peace) 

1046


Furani x124 

and his wife Khadija eighteen years before the Hijra. With Maryam, the mother 

of the prophet 'Isa (upon whom be peace), Fatima is the purest and best of 

womenkind. The Prophet (Allah bless him and give him peace) gave her to 'Ali 

ibn Abi Talib in marriage when she was eighteen years old. and they had four children, 

ai-Hasan, al-Husayn, Umm Kalthum, and Zaynab. She was the only one of 

the Prophet's children to survive him (Allah bless him and give him peace), 

though she died after him by only six months in A.H. 11, at twenty-nine years of 

age (al-A (lam (yI36), 5.132; and al-Shifa (y1l6), 1.412). 

xl24 Furani (r40.4) is 'Abd ai-Rahman ibn Muhammad ibn Ahmad ibn Furan, 

Abu al-Qasim al-Furani, born in Merv (in present-day Turkmen S.S.R.) in 

388/998. He was a Shafi'i scholar in applications ofIslamic jurisprudence and fundamentals 

of law and faith who authored works in Sacred Law, scholarly differences 

of opinion, tenets of faith, and heresiology. He died in Merv in 461/1069 (al 

A'lam (y136), 3.326). 

x125 (Sheikh aI-Islam) Futuhi al-Hanbali (w25.1) is Muhammad ibn Ahmad 

ibn' Abd al-' Aziz, Abu al-Baqa al-Futuhi ai-Han bali, also known as Ibn ai-Najjar, 

born in 898/1492. He was an Egyptian Hanbali scholar, judge, and author. 'Abd 

al-Wahhab Sha'rani once said of him, "I kept his company for forty years, and 

never saw anything reprehensible in him, nor anyone who spoke better than he or 

showed more politeness to those he sat with." He died in 97211564 (ibid., 6.6). 

xl26 Gabriel (ul.I) is Jibril (upon whom be peace), the chief of the angels, who 

descended to the prophets of Allah Most High bearing the divine revelation. He 

is also the angel entrusted with visiting Allah's punishments upon men, for which 

reason Bani Isra'il have traditionally feared him. A hadith relates that 'Umar 

once asked the Jews about Gabriel, and they said, "He is an enemy of ours, for 

he reveals our secrets to Muhammad and is the one entrusted with making the 

earth swallow (khasf) those to whom it happens, and with inflicting every divine 

punishment." Qurtubi records the position of some Koranic exegetes that Gabriel 

is meant by the verses, "Do you feel secure that he who is in the heavens [lit. 

"sky"] will not make the earth swallow you while it quakes? Or do you feel secure 

that he who is in the heavens will not send a storm of pebbles against you, that you 

shall know how My warning is?" (Koran 67:16-17). Allah Most High also 

describes Gabriel as "a noble messenger endowed with power, of station with 

Him of the Throne, obeyed there and trustworthy" (Koran 81:19-21) (al-Jami' Ii 

ahkam al-Qur'an (y1l7), 18.215; al-Shifa (y116), 1.710; and al-Siraj al-munir 

(y72), 1.79,4.344). 

x127 (Imam) Ghazali (a4.4) is Muhammad ibn Muhammad ibn Muhammad 

ibn Ahmad, Abu Hamid Hujjat ai-Islam al-Ghazali al-Tusi, the Shafi'i Imam, 

Proof of Islam, and Sufi adept born in Tabiran, near Tus Gust north of presentday 

Mashhad, Iran), in 450/1058. The Imam of his time, nicknamed Shafi'i 

the Second for his legal virtuousity, he was a brilliant intellectual who first studied 

jurisprudence at Tus, and then travelled the Islamic world, to Baghdad, Damascus, 

Jerusalem, Cairo, Alexandria, Mecca, and Medina, taking Sacred Knowledge 

from its masters, among them the Imam of the Two Sanctuaries Juwayni, 

with whom he studied until the Imam's death, becoming at his hands a scholar in 

1047



Shafi'i law, logic, tenets of faith, debate, and in the rationalistic doctrines of the 

philosophical schools of his time, which he was later called upon to refute. When 

Juwayni died, Ghazali debated the Imams and scholars of Baghdad in the 

presence of the vizier Nizam al-Mulk, who was so impressed that he appointed 

him to a teaching post at the Nizamiyya Academy in Baghdad, where word of his' 

brilliance spread, and scholars journeyed to hear him. 

His worldly success was something of a mixed blessing, and in mid-career, 

after considerable reflection, he was gripped by an intense fear for his soul and his 

fate in the afterlife, and he resigned from his post, travelling first to Jerusalem and 

then to Damascus to purify his heart by following the way of Sufism. In Damascus 

he lived in seclusion for some ten years, engaged in spiritual struggle and the 

remembrance of Allah, at the end of which he emerged to produce his masterpiece 

lhya' 'ulum aI-din [Giving life to the religious sciences], a classic among the 

books of the Muslims about internalizing godfearingness (taqwa) in one's dealings 

with Allah, illuminating the soul through obedience to Him, and the levels of 

believers' attainments therein. The work shows how deeply Ghazali personally 

realized what he wrote about, and his masterly treatment of hundreds of questions 

dealing with the inner life that no one had previously discussed or solved is 

a performance of sustained excellence that shows its author's well-disciplined 

legal intellect and profound appreciation of human psychology. He also wrote 

nearly two hundred other works, on the theory of government, Sacred Law, refutations 

of philosophers, tenets offaith, Sufism, Koranic exegesis, scholastic theology, 

and bases ofIslamic jurisprudence. He died in Tabiran in 505/1111 (al-A 'lam 

(y 136) , 7.22; lhya' 'ulum ai-din (y39), 1.330; al-Munqidh min al-dalal (y41), 

46-50; al-Shita (y116), 2.602;N; and n). 

x128 ("ai-Hajj" . ")(see under proper name) 

x129 Hakim (gl. 1) is Muhammad ibn' Abdullah ibn Hamdawayh ibn Na'im al 

Dabi, Abu 'Abdullah al-Hakim al-Naysaburi, born in Nishapur, Persia, in 3211 

933. A Shafi'i scholar, hadith master, and Imam, he journeyed far in quest of 

knowledge of prophetic traditions, travelling to 'Iraq, to the Hijaz, and then to the 

lands beyond the Oxus, hearing hadiths from nearly two thousand sheikhs. He 

was appointed to the judiciary in Nishapur in A.H. 359, whence the nickname al 

Hakim (the Magistrate), and subsequently in Jurjan, but refused the secondposition. 

He was among the most knowledgeable scholars in distinguishing rigorously 

authenticated from poorly authenticated hadiths, and among the most prolific. 

Ibn' Asakir estimates that Hakim's works on hadith and other subjects amount to 

approximately fifteen hundred volumes, though he is most famous for his fourvolume 

al-Mustadrak 'ala al-Sahihayn [The addendum to the two "Sahih" collections 

of Bukhari and Muslim]. He died in Nishapurin 40511014 (al-A 'lam (y136) , 

6.227; and Tabaqatal-Shafi'iyyaal-kubra (yI28), 4.155). 

x:130 Hakim Tirmidhi (w9.4) is Muhammad ibn 'Ali ibn ai-Hasan ibn Bishr, 

Abu' Abdullah aI-Hakim al-Tirmidhi, a muezzin and author originally from Termez 

(in present-day Uzbek S.S.R.). A Sufi and Shafi'i scholar in Sacred Law, 

hadith, and tenets of faith, he was exiled from his native Termez over a book its 

inhabitants did not agree with, and went to Balkh (present-day Wazirabad, 

Afghanistan), where he was welcomed and honored. He wrote a number of works 

1048


Haman x131 

in hadith, Sacred Law, and Sufism, among which his Nawadir al-usul [Rare hadith 

sources] is perhaps the best known. He died in Balkh at ninety years of age, probably 

around A.H. 320 (al-A'lam (y136), 6.272; and Tabaqatal-Shafi'iyya al-kubra 

(y128), 2.245; and n). 

x131 Haman (r38.2) was the vizier of Pharaoh (Fir'awn). Among his commissions 

was to build a tower of baked bricks so that Pharaoh, imagining Allah to be 

a corporeal entity in the sky, might climb up and look for him (al-Futuhat alilahiyya 

(y65), 3.349-50). 

x 132 Hammad ibn Salama (w40.5) is Hammad ibn Salama ibn Dinar, Abu 

Salama al-Basri, the mufti of Basra and a trustworthy memorizer and principle 

narrator.of hadith, though his memory grew poor in his advanced years. Dhahabi 

relates that he was an Imam in the field of Arabic, and an author and scholar in 

Sacred Law who uncompromisingly opposed reprehensible innovations (bid'a). 

He died in 167n84 (al-A'lam (y136), 2.272). 

x 133 Harb Kirmani (w55.3) is Harb ibn Isma'il, Abu Muhammad al-Kirmani, 

a Hanbali scholar who studied under Imam Ahmad ibn Hanbal, Ishaq ibn 

Rahawayh, and others. Dhahabi states that his Masa'il [Legal questions] is among 

the most valuable works in the Hanbali school. He died in A.H. 280 at about ninety 

years of age (Siyar a'lam al-nubala' (y37), 13.244-45). 

x 134 Harith al-Muhasibi (t1.8) is al-Harith ibn Asad, Abu 'Abdullah al 

Muhasibi, born in Basra. Notable for his abstinence and self-discipline, he was the 

teacher of most of the Sufis of Baghdad in his time, a scholar in fundamentals of 

law and faith who possessed considerable eloquence in giving sermons. Among 

his sayings is, "The finest people of this Community are those whose hereafter 

does not prevent them from attending to their this-worldly concerns, nor this 

world prevent from attending to their hereafter." He authored works on Sufism, 

asceticism, and rebuttals of the Mu'tazilites, and died in Baghdad in 243/857 (al 

A 'lam (y136) , 2.153). 

x135 Harun (u3.5) is Harun ibn 'Imran ibn Qahith ibn 'Azir ibn Lawi ibn 

Ya'qub ibn Ishaq ibn Ibrahim (upon whom be peace), the prophet of Allah Most 

High to Bani Isra'il and brother and vizier of the prophet Musa (upon whom be 

peace). Commentators relate that he died a year before the death of Musa during 

the forty years Bani Isra'il were wandering in the desert, having gone forth with 

his brother to some caves, where he died and was buried by him (al-Futuhat alilahiyya 

(y65), 1.56, 3.89). 

x136 Harut (p3.2) was one of two Angels sent to the city of Babylon to teach 

sorcery to the wicked, as a temptation and trial from Allah, who commanded the 

two to warn people not to learn it from them. Ghazali explains sorcery as "a type 

of learning deduced from the knowledge of properties of substances and arithmetical 

relations concerning the positions of stars, from which properties a form is 

taken resembling the image of the victim, and the stars are observed for a particular 

time to come, when words of unbelief (kufr) and obscenity, violating the Sacred 

Law, are pronounced, whereby the help of devils is sought, and through 

1049


Haytami x142 

at every battle with him. Among the greatest archers of the Companions, an outstanding 

horseman of the Quraysh, and a poet from the pre-Islamic period of 

ignorance, he had extensive trade dealings, and the Prophet (Allah bless him and 

give him peace) selected him as his envoy to the Muqawqis of Alexandria. He died 

in 30/650 in Medina (al-A'lam (y136) , 2.159). 

x142 Haytami (see (Imam, Sheikh ai-Islam) Ibn Hajar Haytami, xl60) 

x143 Haythami (w40.4) is 'Ali ibn Abu Bakr ibn Sulayman, Abu ai-Hasan Nur 

ai-Din al-Haythami, born in Cairo in 735/1335. He was a Shafi'i scholar, hadith 

master (hafiz), and Imam who compiled many hadith collections, among the most 

famous of which is his ten-volume Majma' al-zawa'id wa manba' al-fawa'id [Compendium 

of hadiths not mentioned in the six main collections, and wellspring of 

information], which has become a virtual necessity for modern students of hadith. 

He is sometimes confused with Ibn Hajar Haytami, whom he is unrelated to. He 

died in 807/1405 (al-A'lam (y136), 4.266; and Sheikh Shu'ayb Arna'ut). 

x144 Hilalibn al-'Ala' (p35.3) is Hilal ibn al-'Ala' ibn Hilal ibn 'UmaribnHilal, 

Abu 'Umar al-Bahili. A hadith master (hafiz) and Imam who was a reliable 

(saduq) transmitter, he died in A.H. 280 or 281 (Siyar a'lam al-nubula' (y37), 

13.309-10). 

x145 Hind (r2.19) is Hind bint 'Utba ibn Rabi'a ibn 'Abd ai-Shams ibn 'Abd 

Manaf (Allah be well pleased with her), the mother of the caliph Mu'awiya and 

wife of Abu Sufyan, the Companion of the Prophet (Allah bless him and give him 

peace). She was an eloquent and courageous woman of the Quraysh who was 

noted for her outstanding poetry. At first a bitter foe of Islam and the Muslims, 

she entered Islam after the conquest of Mecca and made good her Islam. She had 

extensive trade dealings in the caliphate of 'U mar, was present at the battle of 

Yarmouk, and with her poetry inspired and encouraged the Muslim forces in their 

jihad against the unbelievers on the Syrian campaign. She died in 14/635 (al-A 'lam 

(y136) , 8.98). 

x146 Hud (u3.5) is Hud ibn 'Abdullah ibn Rabah ibn al-Khulud ibn 'Ad (upon 

whom be peace), the Arabian prophet of Allah Most High to the people of 'Ad, 

in the northern part of what is now the Hadramawt region of South Yemen. They 

were idol worshippers and Hud called them to worship the one God, but they 

cried lies to him and were destroyed for their unbelief (al-A 'lam (y136), 8.101; 

and Koran 26:123-40). 

x147 Husayn ibn Mansur al-Hallaj (w9.11) is al-Husayn ibn Mansur, Abu al 

Mughith al-Hallaj, originally from Bayda, Persia, but raised in Wasit, Iraq. He 

kept the company of lunayd, Abu al-Husayn al-Nuri, 'Amr al-Makki, and others 

of the Sufis. Sulami records that most of the sheikhs of his own time rejected al 

Hallaj and denied that he had any standing in the Sufi way, though others praised 

him, among them Muhammad ibn Khafif (xl66), who called him "a godly scholar." 

Allah knows best as to his spiritual state, but he was executed in Baghdad in 

309/922 for saying "Ana al-Haqq" ("I am the Truth," i.e. God), and among the 

evidence that he wronged himself was that his former sheikh, lunayd, was among 

1051



those who gave the verdict that he should die (Tabaqat al-Sufiyya (y129), 307-8; 

and n). 

xI48 Huyay (w27.1) is Huyay ibn Akhtab, one of the chiefs of the Medinan 

Jewish tribe of Bani Nadir. Huyay participated in their plan to invite the Prophet 

(Allah bless him and give him peace) to a meal to kill him, but Gabriel warned him 

of it and he got up and left, after which he sent a messenger telling them that they 

had vitiated their solemn covenant and would have to leave Medina. The tribe 

resettled in Khaybar, from whence they endeavored to recoup their losses by 

sending a delegation of their leaders, among them Huyay, to Mecca to enter into 

a pact with Abu Sufyan, Safwan ibn Umayya, and other leaders of the Quraysh 

to extirpate the Muslims. The pact eulminated in the Battle of the Confederates, 

after which Huyay was captured and executed with the Medinan Jewish tribe of 

Bani Qurayza, whom he had also persuaded to violate their covenant with the 

Muslims by joining the hostilities against them (Muhammad (y75), 203, 215, and 

268). 

x149 Ibn' Abbas (b3.2) is 'Abdullah ibn 'Abbas ibn 'Abd al-Muttalib (Allah be 

well pleased with him), born three years before the Hijra (A.D. 619) in Mecca. He 

was the cousin and Companion of the Prophet (Allah bless him and give him 

peace) and kept his company during his lifetime, relating some 1,660 hadiths from 

him. Among the most knowledgeable of the Companions, much Koranic exegesis 

is also related from him, and the caliph 'Umar used to call for Ibn 'Abbas when 

he could not reach a conclusion on a particular legal question, telling him, "This 

and the likes of it are what you are for," and he would adopt Ibn' Abbas's judgement 

on the matter without consulting anyone else. His memory was phenomenal, 

and when the poet Ibn Abi Rabi' delivered an eighty- stanza ode in his presence, 

Ibn 'Abbas could recite it by heart upon hearing it the once. The scholar 

of the Muslims of his time, he was visited by many people seeking knowledge of 

the lawful and unlawful, poetry, Arabic, and geneology. He went blind in his later 

years and resided at Ta'if, where he died in 68/687 (ai-A 'lam (y136) , 4.95). 

x150 Ibn' Abd aI-Barr (w40.5) is Yusuf ibn' Abdullah ibn Muhammad ibn' Abd 

al-Barr, born in Cordova (in present-day Spain) in 368/978. A major hadith master 

(hafiz), Maliki scholar, and author, he was nicknamed the Hadith Master of 

the West, and was known for his travels throughout Andalusia in pursuit of 

hadith. He was appointed to the judiciary more than once, and authored works in 

hadith, Sacred Law, biographies offamous Muslims, canonical Koranic readings 

(qira'at), geneology, and history. He died in Shatiba in 463/1071 (al-A'lam 

(y136),8.240). 

xI51 Ibn 'Abd ai-Salam (see (Imam) 'Izz ibn 'Abd ai-Salam, xl99) 

x152 Ibn Abi Khaythama (w40.5) is Ahmad ibn Zuhayr Abi Khaythama ibn 

Harb ibn Shidad, Abu Bakr al-Nasa'i, born in Baghdad in 185/801. A historian, 

hadith master (hafiz), and the Imam of his own now-extinct school of jurisprudence, 

he authored a fifty-volume history entitled al-Tarikh ai-kabir [The major 

history], of which Daraqutni said, "I know of no work richer in notes (fawa'id) 

than his history," but of which only fragments remain. He died in Baghdad in 

279/892 (al-A 'lam (y136), 1.128). 

1052


Ibn' Ajiba x153 

x153 Ibn 'Ajiba (s4.5) is Ahmad ibn Muhammad ibn al-Mahdi ibn 'Ajiba al 

Hasani, born in Morocco in 116011747. He was a Maliki scholar, Sufi, and Koranic 

exegete who authored works in Arabic grammar, Sufism, Maliki biographies, and 

history, as well as a mystical Koranic exegesis called al-Bahr al-madid fi tafsir al 

Qur' an aI-Majid [The far-stretching sea: an exegesis of the Noble Koran] in four 

volumes. He took the Shadhili tariqa from the Moroccan master al-' Arabi al-Darqawi 

by way of his deputy, Muhammad Buzaydi (not the Muhammad Buzidi who 

was the sheikh of Ahmad al-' Alawi), and Darqawi addresses him in various places 

of his al-Rasa'i/ al-Darqawiyya [The Darqawi letters]. He is said to have written 

some seventeen commentaries on the Hikam [Aphorisms] of Ibn 'Ata' IUah, of 

which his Iqaz al-himam fi sharh al-Hikam [The awakening of spiritual powers: a 

commentary on "The aphorisms"] is the most widely known. He died in 'Anjara, 

Morocco, in 1224/1809 (ibid., 1.245; Sheikh 'Abdullah Muhammad Ghimari; 

and n). 

x154 Ibn 'Amr (w27.1) (see 'Abdullah ibn 'Amr, x20) 

x155 Ibn 'Ata' (w9.11) is Ahmad ibn Muhammad ibn Sahl ibn 'Ata', Abu al 

'Abbas ai-Adami, of Baghdad. A Sufi ascetic and devotee, it is related that for a 

space of years he would recite the whole Koran daily, but later spent more than 

twenty years finishing it but once, for his pondering its meanings. He died in 

Baghdad in A.H. 309 (Siyar a'lam al-nubala' (y37), 14.255-56). 

x156 Ibn 'Ata' Illah (t2.1) is Ahmad ibn Muhammad ibn 'Abd aI-Karim, Abu 

aI-Fadl Taj aI-Din Ibn' Ata' Illah al-Iskandari, Sufi Imam and authorofal-Hikam 

aI-'Ata'iyya [The aphorisms of 'Ata'], one of the greatest works of the Shadhili 

tariqa, in which he was the second successor to Imam Abul Hasan al-Shadhili himself. 

Originally from Alexandria, he moved to Cairo, where he attracted a large 

following and gave public lectures that were well attended. He was a scholar in 

Arabic grammar, hadith, Koranic exegesis, fundamentals of law and faith, and 

jurisprudence; and Dhahabi notes that when he spoke at al-Azhar Mosque, he 

would combine the words of the Sufis with hadiths, stories of the early Muslims, 

and scholarly topics. Among the words he conveyed from the founder of his order 

were, "This path is not monasticism, eating barley and bran, or the garrulousness 

of affectation, but rather perseverence in the divine commands and certainty in 

the divine guidance." He was also the sheikh of the Shafi'i Imam Taqi ai-Din 

Subki, whose son Taj ai-Din feels that Ibn 'Ata' Illah was more probably a Shafi'i 

than a Maliki, as others have held. But his true legacy lies in the path he served 

and the disciples he left to further it, their hearts opened to the knowledge of 

Allah Most High through his instruction in the mystic way, which his Hikam and 

other works amply attest to his profound mastery of. He died in Cairo in 709/1309 

(al-A'lam (y 136) , 1.221-22; al-Durar al-kamina (y13) , 1.273-74; Tabaqat al 

Shafi'iyya al-kubra (yI28), 9.23; and n). 

x157 Ibn Daqiq al-'Eid (p75.27) is Muhammad ibn 'Ali ibn Wahb ibn Muti', 

Abu al-Fath Taqi ai-Din al-Qushayri, born in Yanbu' on the Hijaz side ofthe Red 

Sea, and known, like his father and grandfather, as Ibn Daqiq al-'Eid. He was a 

Shafi'i mujtahidImam who was educated in Damascus, Alexandria, and in Cairo, 

where he was appointed to the judiciary in A.H. 695. One of Islam's great scholars 

1053



in fundamentals of law and belief, he authored ai-lim am bi ahadith al-ahkam [An 

outline of the hadiths for the rulings of Sacred Law] and other works in law, principles 

of jurisprudence, hadith, tenets of faith, and poetry, and died in Cairo in 

70211302 (al-A'lam (y136) , 6.283; and Tabaqat al-Shafi'iyya al-kubra (yI28), 

9.207). 

xI58 Ibn Hajar (m1.4) (see (Imam, Sheikh ai-Islam) Ibn Hajar Haytami, xl60} 

x159 Ibn Hajar 'Asqalani (w29.2(1» is Ahmad ibn 'Ali ibn Muhammad al 

Kinani, Abu al-Fadl Shihab ai-Din Ibn Hajar al-'Asqalani, born in Cairo in 7731 

1372. A Shafi'i Imam and hadith master (hafiz), he reached the level of Commander 

of the Faithful in Hadith, the only rank above that of hadith master (hafiz). 

He first learned literature and poetry, but then devoted his considerable talents 

to hadith, which he studied under the renowned African master al-Zay\a'i and 

others in Cairo, Yemen, and the Hijaz. His works were popular in his own lifetime 

and were hand-copied by the greatest scholars of the era and given by kings to one 

another as gifts. Known as Sheikh ai-Islam, scholars travelled to take knowledge 

from him, and he was appointed to the judiciary in Egypt several times. He 

authored a number of works on hadith, history, biography, Koranic exegesis, 

poetry, and Shafi'i jurisprudence, among the most famous of them his fourteenvolume 

Fath al-Bari bi sharh Sahih al-Bukhari [The victory of the Creator: a 

commentary on the "Sahih" of Bukhari] which few serious students of Islamic 

knowledge can do without. He died in Cairo in 85211449 (al-A 'lam (y136) , 1.178; 

Sheikh Shu'ayb Arna'ut; Sheikh Hasan Saqqaf; and A). 

x160 (Imam, Sheikh ai-Islam) Ibn Hajar Haytami (025.0) is iAhmad ibn 

Muhammad ibn 'Ali ibn Hajar, Abu al'Abbas Shihab ai-Din al-Haytami al 

Makki, born in 909/1504 in Abu Hay tam , western Egypt. He was the Shafi'i Imam 

of his time, a brilliant scholar of in-depth applications of Sacred Law, and with 

Imam Ahmad al-Ramli, represents the foremost resource for legal opinion 

(fatwa) for the entire late Shafi'i school. He was educated at al-Azhar, but later 

moved to Mecca, where he authored major works in Shafi'ijurisprudence, hadith, 

tenets of faith, education, hadith commentary, and formal legal opinion. His most 

famous works include Tuhfa al-muhtaj bi sharh al-Minhaj [The gift of him in need: 

an explanation of "The road"], a commentary on Nawawi's Minhaj al-talibin [The 

seekers' road] whose ten volumes represent a high point in Shafi'i scholarship; the 

four-volume al-Fatawa al-kubra al-fiqhiyya [The major collection of legal opinions1; 

and al-Zawajir 'an iqtiraf al-kaba'ir [Deterrents from committing enormities], 

which with its detailed presentation of Koran and hadith evidence and 

masterful legal inferences, remains unique among Muslim works dealing with 

godfearingness (taqwa) and is even recognized by Hanafi scholars like Ibn 'Abidin 

as a source of authoritative legal texts (nusus) valid in their own school. After 

a lifetime of outstanding scholarship, the Imam died and was buried in Mecca in 

974/1567 (al-A'lam (y136), l.234; A; and n). 

x161 Ibn Hazm (b3.2) is' Ali ibn Ahmad ibn Sa'id, Abu Muhammad ibn Hazm 

aJ-Zahiri, born in Cordova (in present-day Spain) in 384/994. A gifted author, 

minister in government, poet, and the scholar of Andalusia in his era, he followed 

Imam Dawud al-Zahiri ("the literalist"), a student ofImam Shafi'i who accepted 

1054


Ibn Hibban x162 

only the Koran, hadith, and scholarly consensus (ijma') as sources of evidence in 

Sacred Law, denying the validity of analogical reasoning (qiyas). As nothing 

remains of Dawud's writings, Ibn Hazm, with the Sufi Muhyiddin ibn al-' Arabi, 

remains virtually the only written representative of the Zahiri school. 

Though he authored works on heresiology, poetry, logic, history, biography, 

grammar, and fundamentals of Islamic Law, Ibn Hazm is perhaps most famous 

for an eleven-volume work in his own school of jurisprudence entitled al-Muhalla 

[The embellished], whose good aspects are somewhat alloyed with bitter attacks 

on other Imams of jurisprudence, misrepresentations of their lines of evidence, 

and abuse of any who would disagree with his own methodological premises, none 

of which have traditionally been the hallmarks of Islamic scholars. Were one to 

eliminate these features from it, as Ibn al-' Arabi did in an unfortunately lost 

work, much would remain that would be valuable. Ibn Hajar 'Asqalani praises 

Ibn Hazm's accuracy in relating hadiths, and because of his extremism in restricting 

the validity of scholarly consensus (ijma') to the prophetic Companions exclusively, 

when he does report consensus on an issue, it carries particular weight. His 

acrimonious way of making a case against opponents has endeared him to some 

contemporary Muslim students, but few of the great scholars of Islam have 

accepted many of his premises.or conclusions, not only because of his unfair 

attacks and misrepresentations, but also because of the inflexibility of the Zahiri 

school's method, whose inability to use analogy makes it something of a dinosaur 

in dealing with a changing world. The scholars of his time agreed that Ibn Hazm 

was misguided, warned their rulers against the strife he was causing, and the common 

people from approaching him, and he was exiled and fled to Labia in the 

Andalusian countryside, where he died in 456/1064 (al-A'lam (y136), 4.254; N; 

and n). 

x162 Ibn Hibban (g1.1) is Muhammad ibn Hibban ibn Ahmad ibn Hibban ibn 

Mu'adh ibn Ma'bad, Abu Hatim al-Tamimi al-Busti, born in Bust (in present-day 

Afghanistan). A Shafi'i Imam and hadith master (hafiz), he was an extremely prolific 

author whom Yaqut once said "produced works in the sciences of hadith that 

no one else could have written." In his search for knowledge of hadith, he travelled 

to Khurasan, Syria, Egypt, Iraq, the Arabian Peninsula, and Nishapur, 

before returning to his native city, after which he served as a judge for a period in 

Samarkand. He authored al-Anwa' wa al-taqasim [Types and categories], also 

known as al-Musnad al-sahih [Authenticated ascribed traditions] and other voluminous 

works in hadith, encyclopediology, biography, and history, and died in 

Bust in 354/965 (al-A 'lam (y13t1) , 6.78; and Tabaqatal-Shafi'iyyaal-kubra (y128), 

3.131). 

x163 Ibn Jawzi (see 'Abd ai-Rahman ibn Jawzi, x12) 

x164 (Imam) Ibn Juzayy (w57.2) is Muhammad ibn Ahmad ibn Muhammad 

ibn 'Abdullah, Abu al-Qasim Ibn Juzayy al-Kalbi of Granada (in present-day 

Spain), born in 69311294. He was a Maliki scholar and Imam in Koranic exegesis 

and Arabic lexicology who also did research in fundamentals of Sacred Law and 

hadith. His Koranic commentary al- Tashilli 'ulurn al- Tanzil [The facilitation of 

the sciences of the Revelation] enjoys a prodigious reputation and is widely 

quoted. He died in 741/1340 (al-A 'lam (y136), 5.325; and n). 

1055


Ibn Majah x170 

of valuable works on the sciences of hadith, and died while on hajj in 233/848 (al 

A'lam (y136), 8.172-73). 

x170 Ibn Majah (Introduction) is Muhammad ibn Yazid al-Rub'i, Abu' Abdullah 

Ibn Majah al-Qazwini, of Qazvin, Persia, born in 209/824. He was a hadith 

master (hafiz), Imam, and Koranic exegetewhose travels in pursuit of knowledge 

of hadith led him to Basra, Baghdad, Syria, Cairo, the Hijaz. and Rayy, and enabled 

him to author his Sunan [Sunnas], one of the six principle collections of 

Sunni Islam. He died in 273/887 (ibid., 7.144; and al-Targhib wa al-tarhib (y9), 

1.21). 

x171 Ibn Mas'ud (b3.2) is 'Abdullah ibn Mas'ud ibn Ghafil ibn Habib, Abu 

'Abd aI-Rahman al-Hadhali (Allah be well pleased with him), of Meeca. One of 

the greatest of the Companions in virtue, intelligence, and in closeness to the 

Prophet (Allah bless him and give him peace), he was among the earliest converts 

to Islam, the first to recite the Holy Koran aloud in Mecca, and a trusted servant 

ofthe Prophet (Allah bless him and give him peace) who kept his secrets, carried 

his sandals, and accompanied him while travelling or at home. 'Vmar once referred 

to him as "a vessel replete with knowledge." He made both the emigration 

to Ethiopia and to Medina, was present at the battle of Badr and all the others, 

and was put in charge of the Muslim common fund (bayt ai-mal) at Kufa after the 

Prophet's death (Allah bless him and give him peace), though he returned to 

Medina during the caliphate of 'Vthman. He loved perfume and when he left 

home, people could tell where he had passed by the beautiful scent. Among the 

great scholars of the Companions, he related 848 hadiths, and died in Medina in 

32/653 at about sixty years of age (al-A'lam (y136), 4.137; and al-Shifa (y116), 

1.214). 

xl72 Ibn al-Mubarak (w18.2) is 'Abdullah ibn al-Mubarak ibn Wadih, Abu 

'Abd aI-Rahman al-Hanzali al-Tamimi, originally of Merv (in present-day 

Turkmen S.S.R), born in 1181736. He was a hadith master (hafiz) and scholar of 

Sacred Law and Arabic who spent nearly his whole life travelling, whether for 

hajj ,jihad, or trade, and he joined in his person between learning, generosity, and 

courage. The first author in Islam to produce a work onjihad, he died in Hit, Iraq, 

after a battle with the Byzantines in 1811797 (al-A 'lam (y136) , 4.115). 

x173 Ibn Naqib (see Ahmad ibn Naqib al-Misri, x76) 

x174 Ibn al-Qayyim (w18.7) is Muhammad ibn Abu Bakr ibn Ayyub ibn Sa'd, 

Abu' Abdullah al-Zura'i Ibn Qayyim al-Jawziyya, born in Damascus in 691/1292. 

He was a Hanbali hadith scholar and author who wrote a number of works, among 

them Zad al-ma'ad [The provision for the return] in hadith, and I'lam almawaqqi'in 

LThe instruction of those who sign formal legal opinions] in fundamentals 

of Islamic law. His most significant contribution however, was his editing 

and preparing for publication the writings of Ibn Taymiya, whose devoted pupil 

he was. He went to prison with his sheikh in the citadel of Damascus and suffered 

with him until Ibn Taymiya's death in 728/1328, when he was released. He thereafter 

worked to spread and popularize the master's ideas, as dedicated to him 

after his death as he had been in life, supporting him in what was right and what 

1057



was wrong. A specimen of the latter is Ibn al-Qayyim's al-Qasida al-nuniyya [Ode 

rhyming in the letter n], a lengthy poem on tenets of faith that is filled with corrupt 

suggestions about the attributes of God, which Imam Taqi ai-Din Subki analyses 

in detail in his ai-Say! al-saqil [The burnished sword], giving the verdict that the 

poem's anthropomorphisms of the Divinity are beyond the pale of Islam. The 

poem could not be openly circulated in Ibn al-Qayyim's lifetime but only secretly, 

and it seems that he never abandoned it, for the Hanbali historian and biographer 

Ibn Rajab heard it from its author in the year of his death. 

A second unfortunate peculiarity the poem shares with some of Ibn al 

Qayyim's other works on Islamic faith is that it presents the reader with a false 

dilemma, namely that one must either believe that Allah has eyes, hands, a 

descending motion, and so forth, in a literal (haqiqi) sense, or else one has nullified 

('attala) or negated (nata) these attributes. And this is erroneous, for the literal 

is that which corresponds to an expression's primary lexical sense as ordinarily 

used in a language by the people who speak it, while the above words are 

clearly intended otherwise, in accordance with the Koranic verse, "There is 

nothing whatsoever like unto Him" (Koran 42:11), for ifthe above were intended 

literally, there would be innumerable things like unto Him in such respects as having 

eyes, hands, motion, and so forth, in the literal meaning of these terms. The 

would-be dilemma is also far from the practice of the early Muslims, who used 

only to accept such Koranic verses andhadiths as they have come, consigning the 

knowledge of what is meant by them-while affirming Allah's absolute transcendence 

above any resemblance to created things-to Allah Most High alone, without 

trying to determinately specify how they are meant (bi la kayf), let alone 

suggesting people understand them literally (haqiqatan) as Ibn al-Qayyim tried 

to do. 

While granting that his other scholarly achievements are not necessarily compromised 

by his extreme aberrances in tenets of faith, it should not be forgotten 

that depicting the latter as a "reform" or "return to early Islam" represents a 

blameworthy innovation on his part that appeared more than seven centuries 

after the time of the Prophet (Allah bless him and give him peace) and his Companions. 

A particularly unsavory aspect of it is that in his attempts to vindicate the 

doctrine, Ibn al-Qayyim casts aspersions upon the Islam of anyone who does not 

subscribe to it, at their forefront the Ash'ari school, whom his books castigate as 

"Jahmiyya" or "Mu'attila," implying, by equating them with the most extreme 

factions of the Mu'tazilites, that they deny any significance to the divine attributes, 

a misrepresentation that has seen a lamentable recrudescence in parts of 

the Muslim world today. Whether such views are called "fundamentalism" or 

some other name, the scholars of the Muslims remember history, and that it was 

Abu Hanifa who first observed, "Two depraved opinions have reached us from 

the East, those of Jahm, the nullifier ofthe divine attributes [dis: x202], and those 

of Muqatil [n: ibn Sulayman al-Balkhi. d. ca. A.H.150], the likenerofAliah to His 

creation." To make of these two an either-or for Muslims, or depict the latter as 

"sunna" when it has been counted among heresies and rejected by the Muslim 

Community for the first seven centuries of Islam that preceded Ibn al-Qayyim and 

his mentor Ibn Taymiya, is to say the least difficult to accept, and it would seem 

fitter to simply acknowledge that Ibn al-Qayyim was a talented author in fundamentals 

of law, hadith, and other fields, but unfortunately enamored with his 

teacher to the extent of following him in innovations (bid'a) in tenets of faith and 

1058


Ibn Qudama x175 

misrepresenting the positions of those who opposed them. He died in Damascus 

in 75111350 (al-A'iam (yl36), 6.56; ai-Say! al-saqil (y70) , 2-192; Sharh al-Qasida 

al-nuniyya (y45), 1.268-88; Siyara'iam al-nubala' (y37), 7.202; and n). 

x 175 Ibn Oudama (wI8.2) is 'Abdullah ibn Muhammad ibn Oudama, Abu 

Muhammad Muwaffaq ai-Din al-Jama'ili al-Maqdisi, born in Jama'iI, Palestine, 

in 54111146. A Hanbali scholar and Imam, he was educated in Damascus, and was 

the author of the nine-volume al-Mughni [The enricher] in Hanbali jurisprudence 

as well as other works in fundamentals of Sacred Law, tenets of faith, geneology, 

biography, and Koranic exegesis. He travelled to Baghdad in A.H. 561 and lived 

there four years before returning to Damascus, where he died in 620/1223. Both 

he and the subject of the next entry were called Ibn Oudama al-Maqdisi, as were 

others, all from a single family that was blessed with Hanbali scholars (al-A'lam 

(y136), 4.67; and n). 

x 176 Ibn Oudama al-Maqdisi (qO.1) is Ahmad ibn 'Abd ai-Rahman ibn 

Muhammad ibn Ahmad ibn Muhammad ibn Oudama al-Maqdisi, born in Damascus 

in 65111253. He studied hadith and Hanbalijurisprudence with his father, who 

was head of the judiciary (qadi al-qudah), and when he was himself appointed as 

a judge before thirty years of age, he performed the office diligently and well. A 

Hanbali scholar of great personal virtue and integrity, he taught at many schools 

in Damascus, and was a well-known preacher at Friday prayers on Mount 

Oasiyun. He participated in the campaign in which the sultan Malik Mansur liberated 

Tripoli, Lebanon, from foreign occupation, and died in Damascus at thirtyeight 

years of age in 689/1290 (Mukhtasar Minhaj al-qasidin (y62), 8). 

x 177 Ibn Salah (b7.6) is 'Vthman ibn 'Abd aI-Rahman Salah ai-Din ibn 

'Vthman ibn Musa, Abu 'Amr Taqi aI-Din al-Shahrazuri, born in Sharkhan of 

Kurdish deseent in 577/1181. One ofthe greatest Shafi'i Imams in knowledge and 

godfearingness, he was a hadith master (hafiz) who studied in Mosul, Baghdad, 

Nishapur, Merv, and in Damascus under Hanbali Imam Muwaffaq ai-Din Ibn 

Oudama al-Maqdisi. He taught for a period in the Salahiyya School in Jerusalem, 

after which he returned to Damascus, where he was appointed as the head of Dar 

al-Hadith. He authored a number of works in Shafi'i jurisprudence, Koranic 

exegesis, hadith, the methodOlogy of formal legal opinion, and biography, and 

died in Damascus in 643/1245 (al-A'lam (y136), 4.207-8; Tabaqat al-Shafi'iyya 

al-kubra (yi28), 8.326; and Sheikh Hasan Saqqaf). 

x178 Ibn Taymiya (p75.23) is Ahmad ibn 'Abd al-Halim ibn 'Abd ai-Salam ibn 

'Abdullah, Abu al-'Abbas Taqi ai-Din Ibn Taymiya al-Harrani, born in Harran, 

east of Damascus, in 66111263. A famous Hanbali scholar in Koranic exegesis, 

hadith, and jurisprudence, Ibn Taymiya was a voracious reader and author of 

great personal courage who was endowed with a compelling writing style and a 

keen memory. Dhahabi wrote of him, "I never saw anyone faster at recalling the 

Koranic verses dealing with subjects he was discussing, or anyone who could 

remember hadith texts more vividly." Dhahabi estimates that his legal opinions 

on various subjects amount to three-hundred or more volumes. 

He was imprisoned during much of his life in Cairo, Alexandria, and Damascus 

for his writings, scholars of his time accusing him of believing Allah to be a cor- 

1059



poreal entity because of what he mentioned in his al-'Aqida al-Hamawiyya, and 

al-Wasitiyya and other works, such as that Allah's 'hand', 'foot', 'shin', and 'face', 

are literal (haqiqi) attributes, and that He is upon the Throne in person. The error 

in this, as mentioned above at x174, is that suggesting such attributes are literal is 

an innovation and unjustifiable inference from the Koranic and hadith texts that 

mention them, for the way of the early Muslims was mere acceptance of such 

expressions on faith without saying how they are meant, and without additions, 

subtractions, or substituting meanings imagined to be synonyms, while acknowledging 

Allah's absolute transcendence beyond the characteristics of created 

things, in conformity with the Koranic verse, "There is nothing whatsoever like 

unto Him" (Koran 42:11). As for figurative interpretations that preserve the 

divine transcendence, scholars of tenets of faith have only had recourse to them 

in times when men of reprehensible innovations (bid'a), quoting hadiths and 

Koranic verses, have caused confusion in the minds of common Muslims as to 

whether Allah has attributes like those of His creation or whether He is transcendently 

beyond any image conceivable to the minds of men. Scholars' firmness in 

condemning those who have raised such confusions has traditionally been very 

uncompromising, and this is no doubt the reason that a number of the Imams of 

the Shafi'i school, among them Taqi al·Din Subki, Ibn Hajar Haytami, and al-'Izz 

Ibn Jama'a, gave formal legal opinions that Ibn Taymiya was misguided and misguiding 

in tenets of faith, and warned people from accepting his theories. The 

Hanafi scholar Muhammad Zahid al-Kawthari has written, "Whoever thinks that 

all the scholars of his time joined in a single conspiracy against him from personal 

envy should rather impugn their own intelligence and understanding, after studying 

the repugnance of his deviations in belief and works, for which he was asked 

to repent time after time and moved from prison to prison until he passed on to 

what he'd sent ahead." 

While few deny that Ibn Taymiya was a copious and eloquent writer and 

hadith scholar, his career, like that of others, demonstrates that a man may be 

outstanding in one field and yet suffer from radical deficiencies in another, the 

most reliable index of which is how a field's Imams regard his work in it. By this 

measure, indeed, by the standards of all previous Ahl al-Sunna scholars, it is clear 

that despite a voluminous and influential written legacy, Ibn Taymiya cannot be 

considered an authority on tenets of faith, a field in which he made mistakes profoundly 

incompatible with the beliefs of Islam, as also with a number of his legal 

views that violated the scholarly consensus (ijma') of Sunni Muslims. It should be 

remembered that such matters are not the province of personal reasoning (ijtihad), 

whether Ibn Taymiya considered them to be so out of sincere conviction. 

or whether simply because, as Imam Subki said, "his learning exceeded his intelligence." 

He died in Damascus in 728/1328 (al-A'lam (y136), 1.144; al-Durar 

al-kamina (y13) , 1.144-55; al-Fatawa al-hadithiyya (y48) , 114; al-Rasa'if al 

Subkiyya (y52) , 151-52; al-Sayfal-saqil (y70) , 6; Sheikh Hasan Saqqaf; and n). 

x179 Ibn 'Umar (b3.2) is 'Abdullah ibn'Umar ibn al-Khattab, Abu 'Abd al 

Rahman al-' Adawi (Allah be well pleased with him), born to one of the noblest 

families of the Quraysh in Mecca ten years before the Hijra (A.D. 613). He was a 

Companion of the Prophet (Allah bless him and give him peace) who emigrated 

to Medina with his father 'Umar ibn Khattab and was raised in Islam. Though too 

young to fight at Badr, he was daring and courageous, and participated in the Bat- 

1060


Ibrahim x180 

tle of the Confederates and the conquest of Mecca. One of the most knowledgeable 

of the Companions, he gave formal legal opinions to Muslims for sixty years 

and related 2,630 hadiths. He fought in jihad in North Africa on two separate 

campaigns, lost his eyesight at the end of his life, and was the last of the Companions 

to die in Mecca, in 73/692 (ai-A 'lam (y136), 4.108; and n). 

x180 Ibrahim (f8.45) is Ibrahim ibn Tarikh ibn Azar ibn Takhur ibn Sharukh 

ibn Arghu ibn Faligh (upon whom be peace), the prophet and messenger of Allah 

Most High. The blessing upon "Ibrahim and the folk of Ibrahim" in the final Testification 

of Faith (Tashahhud) of the prayer (salat) refers to the prophets, 

siddiqs (great-faithed ones), martyrs, and pious of his descendants. for all the 

prophets (upon whom peace) of Bani Isra'il were descended from Ishaq, 

Ibrahim's son by Sarah, while the only prophet descended from Isma'il, his son by 

Hajar, was the Prophet Muhammad (Allah bless him and give him peace). 

Ibrahim is mentioned in various places in the Holy Koran, which records how he 

built the Kaaba with his son Isma'il, how he smashed the idols of his people. and 

how he obeyed what he was bidden to do in a dream by going to sacrifice his son, 

who did not have to be sacrificed in the end, but for which Ibrahim became the 

Friend of the All-merciful (Khalil ai-Rahman). He is buried in ai-Khalil (Hebron) 

in Palestine (al-Futuhat aZ-ilahiyya (y65), 1.102; al-Futuhat al-rabbaniyya (y26), 

2.348; and n). 

xI81 Ibrahim (g6.3) is Ibrahim ibn Muhammad ibn 'Abdullah, born to the 

Messenger of Allah (Allah bless him and give him peace) of Mariya the Copt, the 

Prophet's concubine who was given to him by the Muqawqis of Alexandria. 

Ibrahim was born in A.M. 8, and when he died before reaching two full years of 

age, the Prophet (Allah bless him and give him peace) said, "Verily, 0 Ibrahim, 

we are in deep sorrow over your departure" (Sheikh Yunus Hamdan; and n). 

x182 Ibrahim ibn Adham (r2.13) is Ibrahim ibn Adham ibn Mansur, Abu Ishaq 

al-Tamimi al-Balkhi, an early Sufi saint and ascetic. Originally born into a 

wealthy family of Balkh (in present-day Afghanistan), he eschewed the comfortable 

life, studied Sacred Law, and then travelled to Baghdad, after which he wandered 

at length through Iraq, Syria, and the Hijaz, taking knowledge from many 

famous scholars while supporting himself by working as a reaper, porter, guard 

for orchards, and miller. He fought in jihad against the Byzantines, and when a 

slave brought him the news at Massisa (south of present-day Antakya, Turkey) 

that his father had died, leaving him a tremendous fortune in Balkh of which the 

slave was carrying ten thousand dirhams, Ibrahim freed him and gave him the 

dirhams, informing him that he had no desire for the rest. He used to fast whether 

travelling or not, always spoke faultless Arabic, and many of his sayings have 

been preserved. When he attended the homilies of Sufyan al-Thawri, the latter 

would curtail his words for fear of making a mistake. He died, probably at Sufnan 

on the southern Byzantine frontier, in 1611778 (al-A'lam (y136), 1.31; and n). 

x183 (Sheikh) Ibrahim Bajuri (see Bajuri, x100) 

x184 Ibrahim al-Ghazzi (Introduction) is Ibrahim ibn Tayyib al-Ghazzi, a 

teacher in the school of Islamic judiciary in Zabadani, northwest of Damascus, 

1061


xiS5 Biographical Notes 

and the sheikh and mentor of Sheikh 'Abd al-Wakil Durubi, who was with him 

from approximately 1933 to 1950 (n). 

x185 Idris (u3.5) is a prophet of Allah Most High whose true name, aceording 

to commentators, was Akhnukh ibn Shith ibn Adam (upon whom be peace). The 

grandfather of the prophet Nuh, he was called "ldris" for his devoted study 

(darasa) of Sacred Scripture, since when Allah made him a prophet, He revealed 

to him thirty-three pages. He was a tailor, and the first to write with a pen, sew, 

and wear cloth garments (skins were worn before him), the first to take weapons 

and fight unbelievers in jihad, and the first to study astronomy and mathematics. 

He is mentioned in the Holy Koran (19:56-57), where he is described as a siddiq 

(lit. "great-faithed one") and prophet, and Allah says, "We raised him to a high 

place," which refers to the fourth heaven where he presently is, having been seen 

there by the Prophet (Allah bless him and give him peace) on the night of his nocturnal 

ascent (mi'raj), as mentioned in a rigorously authenticated (sahih) hadith 

(al-Futuhat al-ilahiyya (y65), 3.67). 

x186 Ilyas (u3.5) is Ilyas ibn Yasin ibn Fanhas ibn 'Izar ibn Harun ibn 'Imran 

(upon whom be peace), a prophet of Allah Most high who was a descendant of the 

prophet Harun, brother of Musa (upon whom be peace). Commentators relate 

that he was sent to a tribe of Bani Isra'il who lived around Baalbek (in present-day 

Lebanon) under King Arhab, who erected a huge gold statue with four faces that 

he called Baal and had them worship. Satan used to enter the statue and issue 

commands and prohibitions to its priests, who would memorize his directives and 

convey them to the people, while Uyas called them to the worship of the one God. 

As Ilyas saw that the people but followed their king, he convinced the king to 

enter his religion, and there was a period of guidance, after which the king forsook 

the true path and returned to his former ways, with great anger and spite against 

Ilyas. He was forced to flee tothe mountains and live in caves and ravines on herbs 

and fruits, while the people sought in vain to find and slay him. After living thus 

for seven years, llyas supplicated Allah Most High to relieve him of them, and 

Allah made his companion al-Yasa' a prophet in his stead (ibid., 2.58, 3.550). 

xI87 ("Imam ... ") (see under proper name) 

x188 al-'Iraqi (wI2.2) is 'Abd aI-Rahman ibn al-Husayn ibn 'Abd ai-Rahman, 

Abu al-Fadl Zayn ai-Din ai-Hafiz al-'Iraqi, born in 725/1325 in Razanan, near 

Arbil, Iraq. A Shafi'i scholar of Kurdish origin, he moved with his father while 

still young to Cairo, where he was educated and became one of the greatest hadith 

masters (huffaz) of his time. He travelled to the Hijaz, Syria, and Palestine before 

returning to Egypt, where he settled and authored works in hadith, fundamentals 

of Islamic law and faith, principles of jurisprudence, prophetic biography, and 

biographies of Islamic scholars. He died in Cairo in 806/1404 (al-A'lam (y136), 

3.344; and Sheikh Shu'ayb Arna'ut). 

xI89 'lsa (u3.5) is 'Isa ibn Maryam (upon whom be peace), the prophet and 

messenger of Allah Most High to Bani Isra'il, who denied him and plotted against 

him. He was known as the Word of God because Allah created him without a 

father by the mere word "be" (kun), whereupon his mother Maryam conceived 

1062



xl96 Isma'il Ansari (w48.3) is Isma'il ibn Muhammad aI-Ansari, a contemporary 

Egyptian scholar of hadith and Sacred Law who works at the Department of 

Islamic Legal Opinion (Da'ira al-Ifta') in Riyadh, Saudi Arabia (A; and N). 

x197 Israfil (u3.3) is one of the Archangels, and is responsible for blowing into 

the Sur, a hom-like trumpet whose call will usher in the events ofthe Last Day (al 

Shifa (y116), 1.709; and n). 

x198 Isra'i! (w31.1) is Isra'il ibn Yunus ibn Abi Ishaq 'Amribn 'Abdullah, Abu 

Yusuf al-Hamdani al-Shaybi'i of Kufa, born in A.H. 100. He was a memorizer and 

trustworthy narrator whose hadiths appear in the works of both Bukhari and Muslim. 

It is related that he had a book of hadiths he memorized from. Shaqiq al-Balkhi 

said of him, "I learned awe (khushu') from Isra'il. We would be around him, 

and he would not know who was on his right or left, for his absorption in the 

hereafter, so I knew him for a pious man." He died in A.H. 160 (Siyar a'iam alnubala' 

(y37), 7.355-60). 

xl99 (Imam) 'Izzibn 'Abd ai-Salam (p77.3) is 'Abd al-'Azizibn 'Abd ai-Salam 

ibn Abu al-Qasim ibn ai-Hasan, 'Izz al"Din al-Sulami, nicknamed the Sultan of 

Scholars, born in Damascus in 577/1181. A Shafi'i scholar and mujfahid Imam, he 

was educated in Damascus, went to Baghdad inA.H. 599, and then returned to his 

native city, where he first taught and gave the Friday sermon at the Zawiya of al 

Ghazali, and then at the Great Umayyad Mosque. When the ruler al-Salih Isma'il 

ibn aI-'Adai willingly surrendered the Palestinian citadel of Safad to the Franks, 

Ibn 'Abd ai-Salam condemned him from the pulpit and omitted mentioning him 

in the post-sermon prayer, for which he was imprisoned. Upon his release, he 

moved to Cairo, where he was appointed as judge and imam of the Friday prayer, 

gaining such public influence that he could (and did) command the right and forbid 

the wrong with the force of law. He later resigned from the judiciary and 

remained at home to produce a number of brilliant works in Shafi'i jurisprudence, 

Koranic exegesis, methodological fundamentals of Sacred Law, formal legal 

opinion, government, and Sufism, though his main and enduring contribution 

was his masterpiece on Islamic legal principles Qawa'id al-ahkam fi masalih alanam 

[The bases of legal rulings in the interests of mankind]. It is recorded that 

he kept the company of Imam Abul Hasan al-Shadhili, founder of the Shadhili 

tariqa, and his works on Sufism bespeak an understanding of the way. He died in 

Cairo at the age of eighty-one in 66011262 (al-A'lam (y136) , 4.21; al-Imamal-'/zz 

ibn 'Abd ai-Salam (y38), 1.130-31; and n). 

x200 Jabir (flO.12) is Jabir ibn 'Abdullah ibn 'Amr ibn Haram al-Khazraji 

(Allah be well pleased with him), a Medinan Helper and Companion of the 

Prophet (Allah bless him and give him peace) who was born sixteen years before 

the Hijra (A.D. 607). He participated in all the Muslims' battles except Badr. A 

prolific narrator of hadith, 1,540 traditions have been related from him by 

Bukhari, Muslim, and others. In later years he used to teach in the Prophet's 

mosque, and was the last of the Companions to die at Medina, in 78/697 (al-A 'lam 

(y136), 2.104; and al-Shita (y116), 1.154). 

x201 Jabir ibn 'Abdullah (w53.1) (see previous entry) 

1064


Jahm x202 

x202 Jahm (w55.3) is Jahm ibn Safwan, Abu Muhriz al-Rasibi of Samarkand 

(in present-day Vzbek S.S,R.), a writer who inaugurated reprehensible innovations 

(bid'a) in tenets of faith, founding the Jahmiyya school that bore his name. 

His doctrines first appeared in Termez, and represented among other things a 

denial of the Divine attributes afftnned by the Koran and hadith, claiming that 

Allah was beyond them; that man's acts were purely determined by Allah; that 

Allah was "everywhere"; and that the Koran was created. He was killed by Salam 

ibn Ahwaz in Merv (in present-day Turkmen S.S.R.) in 128n45 for denying that 

Allah spoke to Moses (al-A'lam (y136), 2.141; Sharh al-sunna (y22), 1.172; and 

Siyar a'lam al-nubala' (y37), 6.26-27). 

x203 Jalal ai-Din Suyuti (see Suyuti, x341) 

x204 Jalal Bulqini (w12.3) is 'Abd ai-Rahman ibn 'V mar ibn Ruslan, Abu al 

Fadl Jala1 ai-Din al-Kinani al-Bulqini, born in 763/1362. He was an Egyptian 

Shafi'i scholar and hadith specialist who succeeded his father Siraj ai-Din as the 

foremost Shaft'i authority of his time for formal legal opinion (fatwa). Appointed 

to the Islamic judiciary in Egypt several times, he served as a judge until the end 

of his life, and authored works in Sacred Law, Koranic exegesis, hadith commentary, 

and admonitions (wa'z). He died in Cairo in 82411421 (al-A'lam (y136), 

3.320). 

x205 Jesus (see 'Isa, x189) 

x206 Jibril (see Gabriel, x126) 

x207 Job (see Ayyub, x95) 

x208 John (see Yahya, x371) 

x209 Jonah (see Yunus, x376) 

x210 Joseph (see Yusuf, x378) 

x211 Junayd (see Abul Qasim al-Junayd, x51) 

x212 (The Imam of the Two Sanctuaries) Juwayni (a2.7) is 'Abd ai-Malik ibn 

'Abdullah ibn Yusuf ibn Muhammad, Abu al-Ma'ali Rukn ai-Din Imam al 

Haramayn al-Juwayni, a scholar in tenets of faith and the Imam of the Shaft'i 

school of his time, originally from Juwain (in present-day Afghanistan), born in 

419/1028, He was educated by his father, and after his death read his father's 

entire library and then took his place as teacher at Nishapur, though he was later 

forced to travel to Baghdad because of trouble between the Ash'aris, Mu'tazilites, 

and Shiites. After meeting the greatest scholars of Baghdad, he went on to 

Mecca, living in the Sacred Precinct for four years, after which he moved to 

Medina and taught and gave formal legal opinion (fatwa), gaining his nickname, 

the Imam of the Two Sanctuaries, i.e. of Mecca and Medina. At length he 

returned to Persia, where the vizier Nizam al-Mulk, having built a first Nizamiyya 

Academy in Baghdad for Abu Ishaq Shirazi to teach in, built a second one for al- 

1065



Juwayni at Nishapur. It was here the Imam wrote in earnest, completing his fifteen-volume 

Nihaya al-matlab fi diraya al-madhhab [The utmost of what is 

sought: on understanding the evidence of the Shafi'i school] which no one in the 

field of Islamic law had ever produced the like of, as well as other works in tenets 

offaith, Ash'ari theology, fundamentals ofIslamic legal methodology, and Shafi'i 

law. Among his greatest legacies to Islam and the Muslims was his pupil Ghazali, 

who is said to have surpassed even the Imam at the end of his life. He died in 

Nishapur in 47811085 (al-A'lam (y136), 4.160; Introduction to Sharh al-Waraqat 

(y64), 3-4; Tabaqatal-Shafi'iyya al-kubra (y128), 5.165; andn). 

x213 Kamal 'Abd ai-Majid Muhammad (Document 2) is Kamal ibn 'Abd al 

Majid ibn Muhammad, Abu Muhammad, Abu Hudayb al-'Abbadi al-Balqawi, 

born in 1953 in Khilda, in the al-Balqa' region of Jordan to the northwest of 

Amman. He took the Shadhili tariqa from Sheikh 'Abd aI-Rahman Shaghouri of 

Damascus in 1977, and has studied Arabic grammar, tenets of faith, Shaii'i jurisprudence, 

and hadith with Sheikh Yunus Hamdan. He lives in Khilda, where he 

presently manufactures and distributes concrete building blocks (n). 

x214 Kamal ibn al-Humam (w43.3) is Mubammad ibn 'Abdal-Wahidibn 'Abd 

aI-Hamid ibn Mas'ud, Kamal aI-Din Ibn al-Humam, born in Alexandria in 

790/1388. He was among the foremost Imams of the Hanafi school, and a scholar 

in Sacred Law, hadith, tenets of faith, Koranic exegesis, estate division, 

mathematics, Arabic lexicology, and logic. He was educated in Cairo, and lived 

for a time in Aleppo, Mecca, and Medina before returning to Egypt, where the 

came to enjoy considerable prestige among the rulers and heads of state. His 

major work is the eight-volume Fath ai-Qadir [Triumph of the Omnipotent], a 

commentary on Marghiyani's al-Hidaya [Guidance]. Though unfinished by its 

author, it ranks among the greatest Hanafi works for explaining primary textual 

evidence from the Koran and hadith and the reasoning of the school's Imams in 

deriving rulings from them. He died in Cairo in 861/1457 (al-A 'lam (y136) , 6.255; 

and Sheikh Shu'ayb Arna'ut). 

x215 Khalil Nahlawi (rO.1) is Khalil ibn 'Abd ai-Qadir al-Shaybani al-Nahlawi, 

a Hanafi scholar of Damascus. He did not live to publish his al-Durar al-mubaha 

fi al-hazr wa al-ibaha [The uncovered pearls: on the unlawful and lawful], but died 

in Damascus in 135011931, after which his sons printed the work (al-Durar almubaha 

(y99) , 235; and Mu'jam al-mu'allifin (y69), 4.121). 

x216 Khatib Baghdadi (w56.2) is Ahmad ibn 'Ali ibn Thabit, Abu Bakr al 

Khatib aI-Baghdadi, born in Ghuzayya, midway between Kufa and Mecca, in 

39211002. He .was a Shafi'i scholar, hadith master (hafiz), and historian who was 

raised in Baghdad and travelled to Mecca, Basra, al-Dinawar, Kufa, and other 

cities in quest of hadith before returning to Baghdad, where his ability won recognition 

from the caliph's vizier Ibn MusaUam. A turn in political fortunes toward 

the end of his career caused him to leave Baghdad for a period, during which he 

travelled to Syria and resided in Damascus, Sur, Tripoli, and Aleppo before 

returning. He authored some fifty-six works in hadith, Sacred Law, and history, 

though he is best known for his fourteen-volume Tarikh Baghdad [The history of 

Baghdad]. In his final illness he made a pious endowment of his entire library and 

1066


(Sheikh) aI-Khatib x217 

distributed his money and property to charitable causes. He died in Baghdad in 

46311072 (al-A'lam (y136), 1.172; and Tabaqat al-Shafi'iyya al-kubra (y128), 

4.29). 

x217 (Sheikh) aI-Khatib (see Muhammad Shirbini Khatib, x264(a» 

x218 Khattabi (r4.2) is Hamd ibn Muhammad ibn Ibrahim ibn al-Khattab, Abu 

Sulayman al-Khattabi of Bust, Afghanistan, born in 319/931. An Imam in Shafi'i 

jurisprudence, hadith, and Arabic lexicology, he studied hadith in Mecca, Basra, 

Baghdad, and Nishapur, and later taught many students, including the hadith 

master (hafiz) aI-Hakim. He wrote a number of works in Sacred Law and hadith, 

but is perhaps best known for his outstanding four-volume commentary on the 

Sunan of Abu Dawud, Ma'alim ai-Sun an [The waymarks of 'The sunnas'"]. He 

died in Bust in 388/998 (al-A'lam (y136), 2.273; and Tabaqat al-Shafi'iyya al 

Kubra (y128), 3.282). 

x219 Khidr (w9.1O), according to commentators, is Balya' ibn Malikan, Abu 

al-'Abbas al-Khidr (upon whom be peace), who is referred to in the story of 

Moses in sura al-Kahf of the Holy Koran (18:65). It is said that he was of Bani 

Isra'il, while others relate that he was a prince who left his this-worldly possessions 

for a life of asceticism and devotions. He was nicknamed al-Khidr (derived 

from "greenness") because when he sat on withered patch of vegetation it would 

become thriving and green. Scholars disagree as to whether he is presently alive, 

though most believe he is and will remain so until the Day of Judgement because 

of having drunk of the water of life-and also as to whether he is a prophet, angel, 

or friend of Allah (waH), the majority holding him to be a prophet (al-Futuhat alilahiyya 

(y65), 3.35; al-Siraj al-munir (y72), 2.391; and A). 

x220 Khubayb aI-Ansari (w30.1) is Khubayb ibn 'Adi ibn 'Amir ibn Majda'a 

ibn J ahjaba (Allah be well pleased with him), one of the Medinan Helpers and a 

Companion of the Prophet (Allah bless him and give him peace). Dispatched on 

the raid of ai-RaW, Khubaybwas captured and later sold in Mecca to the sons of 

al-Harith ibn 'Amir, whom he had previously slain at the battle of Badr. He 

remained their prisoner until his killers assembled, and they took him to Tan'im, 

outside the Sacred Precinct, where he asked to be allowed to pray two rak'as, 

after which he said, "By Allah, were I not afraid of your thinking I fear death, 1 

would have prayed more." Then he supplicated, "0 Allah, reckon them in 

number, kill them one by one, and let none of them remain alive." Then 'Uqba 

ibn al-Harith rose and killed him, Khubayb thus being the one to establish the 

sunna for Muslims being killed to pray two rak'as (Siyar a 'lam al-nubala' (y37), 

1.246-47). 

x221 Kinnani (p75.2) is Muhammad ibn Yusuf ibn 'Ali ibn Sa'id, Shams ai-Din 

al-Kirmani, born in 717/1317. A scholar of hadith and Sacred Law originally from 

Kinnan, Persia, he became famous in Baghdad, where he taught for thirty years; 

He resided for a period in Mecca, where he devoted himself to writing his twentyfive-volume 

commentary on Bukhari's Sahih called al-Kawakibal-darari fi sharh 

Sahih al-Bukhari [The brilliant stars: an exegesis of "Sahih al-Bukhari"]. He also 

authored works on Koranic commentary and fundamentals of Islamic law and 

1067



faith .. He died in 786/1384 on his return from hajj to Baghdad, where he was 

buried (al-A 'lam (y136), 7.153). 

x222 Korah (w8.2) is Qarun ibn Yas-hur ibn Qahath ibn Lawi ibn Ya'qub ibn 

Ishaq ibn Ibrahim, a cousin of the prophet Musa (upon whom be peace), as his 

father Yas-hur and Musa.'s father 'Imran were brothers. He believed in Musa, 

though he later grew jealous of Musa's being sent as a prophet and Harun's being 

an Imam, and finally became an unbeliever because of his wealth, seeking to be 

superior to Musa by wearing his garments long and by oppressing Bani Isra'i! 

when Pharaoh appointed him over them. Allah gave him such wealth that carrying 

the very keys to it weighed heavily on a group of strong men, and when his 

people told him not to exult in it but to seek the life of the next world by spending 

it in obedience to Allah, he replied that he had only been given it because of his 

knowledge, for he was the most learned of them in the Torah after Musa (upon 

whom be peace). One day, as he came out in his finery to the people, some of 

whom envied him for his wealth and success, Allah caused the earth to swallow 

both him and his house (al-Futuhat al-ilahiyya (y65), 3.359-62). 

x223 Lot (see next entry) 

x224 Lut (u3.5) is Lut ibn Haran ibn Tarikh (upon whom be peace), the 

prophet of Allah Most High to the people of Sadhum (Sodom). His father Haran 

was the brother of the prophet Ibrahim (upon whom be peace). Commentators 

relate that they lived in Babylon in Iraq, but emigrated west, Ibrahim settling in 

Palestine, and Lut in Jordan, from whence he was sent to Sadhum. The story of 

Lut and the people of Sad hum is told in the Holy Koran (7:80-84), and how Allah 

Most High rained down stones upon them and destroyed them for their wicked 

practice of sodomy (al-Futuhat al-ilahiyya (y65), 2.58-59, 2.161-62). 

x225 Ma' al-'Aynayn al-Qalqami (w9.4) is Muhammad Mustafa ibn Muhammad 

Fadil ibn Muhammad May'man, Abu ai-Anwar Ma' al-' Anayn al-Qalqami, 

born near Walata in the Hawd of southeastern Mauritania in 1831. Of Mauritanian 

and Moroccan descent, he was a traditional religious figure, Sufi sheikh of 

the Qadiri order, and a prolific writer who was also widely known as a digger of 

wells and energetic founder of Sufi hospices (zawaya). He participated, after 

making a personal alliance with the Sharifian dynasty of Morocco, in armed resistance 

to the French in which he lost several sons, dying in Tiznit in southern 

Morocco in 1910 (al-A 'lam (y136) , 7.243; and Muslim Brotherhoods (y86) , 125). 

x226 Mahmud ibn Rabi' (w31.1) is Mahmud ibn al-Rabi' ibn Suraqa ibn 'Amr, 

Abu Muhammad al-Khazraji (Allah be well pleased with him) of Medina, born in 

A.H. 6. He met the Prophet (Allah bless him and give him peace) when four years 

old in his family's home, where the Prophet (Allah bless him and give him peace) 

spat a mouthful of water from the family well upon his face for the blessing of it. 

An Imam and reliable transmitter, he related hadiths from Abu Ayyub ai-Ansari, 

'Ubada ibn al-Samit, and others; and among those who related hadiths from him 

were Anas ibn Malik, Makhul, and Zuhri. He died in A.H. 99 at ninety-three years 

of age (Siyar a'lam al-nubala' (y37), 3.519) 

1068


Makhul x227 

x227 Makhul (w43.3) is Makhul ibn Abi Muslim Shahrab ibn Shadhil, Abu 

'Abdullah al-Shamil, born in Kabul, Afghanistan. The scholar of Syria of his 

time, he was a freed slave who learned Sacred Law and travelled to many places 

in search of knowledge, among them Iraq, Medina, and Damascus, where he 

settled. Imam Zuhri said of him, "No one of his time had more insight in giving 

fonnallegal opinions." He died in Damascus in 1121730 (aI-A' lam (y136), 7.284). 

x228 (Imam) Malik (b1.2) is Malik ibn Anas ibn Malik, Abu 'Abdullah al 

Asbahi al-Himyari, the mujtahid Imam born in Medina in 93/712. The second of 

the four greatest Imams of Sacred Law, his school has more followers than that of 

anyone besides Abu Hanifa. He was known as the Scholar of Medina, and was as 

renowned for his sincerity, faith, piety, and godfearingness as for his command of 

the sciences of hadith and knowledge of Sacred Law.His generosity was legendary, 

as was his love for the Prophet (Allah bless him and give him peace). whom 

he held in such awe and respect that he would not mount his horse within the confines 

of Medina out of reverence for the ground that enclosed the Prophet's body 

(Allah bless him and give him peace). His piety was such that he was never too 

proud to say he did not know when asked about matters he was not sure of, and 

he would not relate·a hadith without first performing ablution. He was the author 

of al-Muwatta' [The trodden path], the greatest hadith collection of its time, 

nearly every hadith of which was accepted by Bukhari in his Sahih. His disciple 

Imam Shafi'i used to say (;If it, "After the Book of Allah, no book has appeared 

on earth that is sounder than Malik's." He was uncompromising in his religion 

and kept far from the rulers and princes of his time. When he gave the opinion that 

the caliph ai-Mansur should be removed and Muhammad ibn 'Abdullah of 'Ali's 

family be instated, the caliph's uncle Ja'far ibn Sulayman, governor of Medina, 

had Malik scourged seventy lashes, dislocating his shoulder. The only effect of 

this was to increase the Imam's highmindedness and dignity, and when ai-Mansur 

learned of it, he apologized profusely and asked Malik to write a book of Islamic 

jurisprudence that he could enjoin with the force of law upon all Muslims regardless 

of their school, but the Imam refused. He authored outstanding works in Sacred 

Law, hadith, and Koranic exegesis, and left behind a host of brilliant scholars 

he had trained as part of his great legacy to Islam and the Muslims. He died in 

Medina in 1791795 (al-A'lam (y136), 5.257; al-Muwatta' (y82), introduction; al 

Targhib wa al-tarhib (y9) , 1.14; Sheikh Shu'ayb Arna'ut; and n). 

x229 Malik (u3.3) is the keeper of hell and head of the angels of torment there, 

who receive his orders. His place in the midst of hell is connected to all parts of it 

by bridges which the angels of torment pass upon, above its inhabitants, and he 

sees the farthest reaches of it as easily as he sees the closest (al-Futuhat al-ilahiyya 

(y65) , 4.96) .. 

x230 Malik ibn Dinar (s5.1) is Malik ibn Dinar, Abu Yahya al-Basri, born in 

the time of Ibn 'Abbas. He was an early Sufi and scholar who studied under Hasan 

al-Basri, from whom he related hadiths, as well as from Anas ibn Malik, Ibn Sirin, 

and others. Pious and abstinent, he lived from the work of his own hands, copying 

out Korans for payment. Among his sayings is, "Since coming to know people I 

have not enjoyed their praise or disliked their blame, for those who praise exag- 

1069



gerate, and those who blame exaggerate." He died in Basra in 1311748 (al-A'iam 

(y136), 5.260-61; Siyara'lam al-nubala' (y37), 5.362-64; and n). 

x231 Malik al-Rahawi (p48.2) is Malik ibn Marara al-Rahawi (Allah be well 

pleased with him) of Yemen, a prophetic Companion. It is related that when he 

returned to his people after visiting the Prophet (Allah bless him and give him 

peace), the latter sent them a letter that said, ..... I enjoin you to goodness towards 

him, for he is looked up to," and the Hamdan tribe gathered eighty-nine camels 

that they presented him as a gift (al-Isaba fi tamyiz aI-Sahaba (y14), 3.334-35). 

x232 Mansur 'Ali Nasif (w17.1) is Mansur ibn 'Ali Nasif, an Egyptian Shafi'i 

scholar and hadith specialist of the present century. A teacher in the Zaynabi Friday 

Mosque in Cairo, his most well known work is the five-volume ai- Taj al-jami' 

Ii al-usul fi ahadith ai-Rasul [The crown containing the fundamentals of Sacred 

Law from the hadiths of the Prophet], which, with its 5,887 hadiths, is among the 

best works on the primary texts for the rulings of the Shafi'i schooL He died sometime 

after 137111951 (al-A'lam (y136) , 7.301; and n). 

x233 Martin Lings (wL1) is a contemporary English Muslim author on Islam 

and Sufism. He took an English degree at Oxford and later lectured at Cairo University, 

mainly on Shakespeare, for twelve years. In 1952 he returned to England, 

took a degree in Arabic at London University, and was appointed in special 

charge of the Arabic manuscripts at the British Museum. Sheikh 'Abd al-Wakil 

remembers him visiting Sheikh Muhammad Hashimi in Damascus when 

researching his book on Sheikh Ahmad al-'Alawi, A Sufi Saint of the Twentieth 

Century. Among his other works are his outstanding prophetic biography 

Muhammad, as well as What Is Sufism?, Shakespeare in the Light of of Sac red Art, 

Quranic Arts of Calligraphy and Illumination, and Ancient Beliefs and Modern 

Superstitions. 

Despite many excellent passages of genuine insight, the latter work and parts 

of his others diverge from the teachings of Islam on such questions as the validity 

of non-Islamic religions ( dis: w4, x348), and the suggestion that all the inhabitants 

of hell will enter paradise (Muhammad (y75), 94), adducing the words of the 

Koran referring to hell's eternality, " ... except as your Lord wills" (Koran 6:128, 

11: 107, previously discussed in the twentieth paragraph of w55.3), together with 

a hadith to the effect that Allah will remove from hell a people (Ar. qawm, and 

in Bukhari's version "some peoples" (aqwam» who did no good at all, and enter 

them into paradise (Sahih al-Bukhari (y30) , 9.398-99; and Sahih Muslim (y92), 

1.170). Some scholars understand the hadith as alluding to those who did no good 

in this life beyond mere acknowledgement of Allah and His messenger, even if 

this minimal· amount of faith was not perceptible to the angels previously commanded 

to remove those with "a grain offaith in their hearts" from the fire; while 

others say it refers not to those who refused to believe in the prophetic messengers 

sent to them, but rather to those who lived in the times between the coming of successive 

messengers such that Allah's commands did not reach them. Both groups 

of scholars interpret the hadith in this way to reach an accord between it and the 

more than fifty Koranic verses mentioned above at w55.3 that clearly prove that 

unbelievers shall remain in hell forever, for it is understood among scholars that 

while abrogation (nasikh wa mansukh) enters into certain primary texts about 

1070


Marut x234 

rites and acts, it does not under any circumstances enter into texts about tenets of 

faith ('aqida), such that one Koranic text should be believed and another discarded. 

Rather, we look for a more comprehensive explanation thatjoins between 

all the texts, for all are the truth. Despite such interpretive shortcomings. 

Lings's works are generally of a high quality, and some, like his What Is Sufism? 

and Muhammad are unsurpassed in their genre, and seem destined to contribute 

much to the understanding of Islam in the West. He presently lives in England 

(Muhammad (y75), inside back cover; Sheikh Shu'ayb Arna'ut; N; and n). 

x234 Marut (p3.2) is one of the two angels sent to Babylon to teach sorcery to 

the wicked, discussed above atx136 (n). 

x235 Mary (see next entry) 

x236 Maryam (w30.1) is Maryam bint 'Imran, the daughter of the priest 'Imran 

and his wife Hanna, who when pregnant with Maryam, vowed to dedicate the 

child she bore to the service of the Holy Temple in Jerusalem, and at her birth 

accordingly named her Maryam, meaning "servant of her Lord." The purest of 

womenkind, she was a siddiqa (lit. "great-faithed one"), and miraculously conceived 

the prophet 'Isa (upon whom be peace). Both she and her child were unfortunately 

later taken as objects of worship by some sects of Christians because of 

the strangeness of 'Isa's birth without a father, though as commentators point out, 

by such reasoning the prophet Adam (upon whom be peace) might better deserve 

to be worshipped, since he had neither father nor mother (al-Futuhat al-ilahiyya 

(y65), 1.262--63, 1.269; and n). 

x237 al-Mawardi (see (Imam) Abul Hasan Mawardi, x48) 

x238 Maydani (m2.8) is 'Abd aI-Ghani ibn Talib ibn Hamada ibn Ibrahim al 

Ghunaymi al-Maydani, of Damascus, born in 1222/1807. A Hanafi scholar who 

studied under Imam Muhammad Amin Ibn 'Abidin and authored works in Sacred 

Law, hadith commentary, tenets of faith, and Arabic grammar, his best known 

work is the four-volume al-Lubab fi sharh al-Kitab [The quintessence: an exegesis 

of "The book"], which expounds Ahmad Quduri's classic inHanafijurisprudence 

Kitab al-Quduri. He died in 1298/1881 (al-A'lam (y136), 4.33). 

x239 Mika'il (u3.3) is the archangel of safety, fertility, and rain. He is mentioned 

together with Gabriel in the Holy Koran (at 2;98) because he is the angel 

of sustenance (rizq) , the life of the body; just as Gabriel is the angel of revelation 

(wahy), the life of the spirit (al-Futuhat al-ilahiyya (y65), 1.84; al-Shifa (y116), 

1.710; and al-Siraj a/-munir (y72) , 1.79). 

x240 Moses (see Musa, x271) 

x241 Mu'adh (see next entry) 

x242 Mu'adh ibn Jabal (w26.1) is Mu'adh ibn Jabal ibn 'Amr ibn Aws, Abu 

'Abd ai-Rahman al-Khazraji (Allah be well pleased with him), born twenty years 

before the Hijra (A.D. 603). A Medinan Helper, he was among the greatest of the 

1071



Companions of the Prophet (Allah bless him and give him peace) in the knowledge 

of the lawful and unlawful, and one of the six who gathered the Koran in the 

lifetime of the Prophet (Allah bless him and give him peace). He participated in 

the battles of Badr, the Confederates, and all the others. After the campaign of 

Tabuk, he was sent as a judge and teacher to the people of Yemen, where he 

remained until Abu Bakr had been made caliph following the Prophet's death 

(Allah bless him and give him peace), when he returned to Medina. He went with 

Abu 'Ubayda ibn al-Jarrah on the Syrian jihad, which he assumed command of 

when Abu 'Ubayda died of the plague, and he was confirmed in the position by 

'Umar. He died of the plague in the same year, 18/639, and was buried in the Jordan 

Rift Valley to the west of present-day Irbid, Jordan (al-A 'lam (y136), 7.258; 

and n). 

x243 MU'awiya (r9.2) is Mu'awiya ibn Abu Sufyan Sakhr ibn Harb ibn Umayya 

ibn 'Abd ai-Shams ibn 'Abd Manaf (Allah be well pleased with him), born in 

Mecca twenty years before the Hijra (A.D. 603). A noble of Quraysh, collected, 

eloquent, and dignified, he entered Islam the day Mecca was conquered (A.H. 8), 

and the Prophet (Allah bless him and give him peace) made him one of the scribes 

who recorded the Koran in writing. He later became the governor of Syria and in 

A.H. 41 assumed the Islamic caliphate, founding the Umayyad dynasty whose capital 

was Damascus. His reign was one that added great conquests to the domains 

of Islam, which was established in his time as the religion of peoples across North 

Africa to the Atlantic Ocean, as well as Sudan, many of the islands of Greece, and 

the Dardenelles. He was the first to use the Mediterranean for naval jihad, and 

the first to build mihrabs (niches) in mosques, He died in Damascus in 60/680 (al 

A'/am (y136) , 7.261-62). 

x244 al-Mughira (m2.2) is al-Mughira ibn Shu'ba ibn Abu 'Arnr ibn Mas'ud, 

Abu 'Abdullah al-Thaqafi (Allah be well pleased with him), born in Ta'iftwenty 

years before the Hijra (A.D. 603). A Companion of the Prophet (Allah bless him 

and give him peace) who was noted for his keen intellect, he entered Islam in A.H. 

5, was present at Hudaybiya, fought against the false prophet Musaylima at al 

Yamama, and also took part in the northern jihads that opened Syria-Palestine 

for Islam, losing an eye at the battle of Yarmouk. The caliph 'Umar made him 

governor of Basra, and he conquered several new lands for Islam before 'Umar 

removed him from the position, though he later instated him as governor of Kufa, 

an office which the caliph 'Uthman first confirmed him in, but then removed him. 

He stayed alooffrom the discord between 'Ali and Mu'awiya, and the latter afterwards 

made him governor of Kufa a second time, and he remained in the position 

the rest of his life. He related 136 hadiths from the Prophet (Allah bless him and 

give him peace), and died in Kufa in 50/670 (ibid., 7.277). 

x245 Muhammad (Introduction) is Muhammad ibn 'Abdullah ibn 'Abd al 

Muttalib ibn Hashim, Abu al-Qasim (Allah bless him and give him peace), the 

unlettered Qurayshite Arabian prophet of Allah Most High to the entire world, 

the greatest and most influential human being in the history of mankind, born on 

the twelfth of Rabi' Awwal, fifty-three years beforthe Hijra (A.D. 571), in Mecca. 

The son of 'Abdullah ibn 'Abd al-Muttalib and Amina bint Wahb of Bani Zahra, 

his father died before his birth, leaving him an orphan. He first grew up in the 

1072


Muhammad x245 

desert, being nursed there for two years by Halima al-Sa'diyya, and when his 

mother died in his seventh year, his grandfather 'Abd al-Muttalib became his 

guardian. Despite being raised as an orphan, he developed the noblest character, 

and was known among his people as the Truthful and Trustworthy (al-Sadiq al 

Amin). He first worked as a shepherd and then engaged in trade, travelling to 

Syria twice, and he married the owner of the goods he managed, the wealthy, 

beautiful, and virtuous Khadija bint Khuwaylid at her request when he was 

twenty-five years of age. 

When he was forty, Allah Most High chose him to be the last of the succession 

of His prophets, sent to all mankind and jinn to teach them the religion of 

Islam, the most perfect and comprehensive system for felicity in this world and 

unending happiness in the next. The essence of the new religion was to proclaim 

that there was no god but the one living eternal God, Allah, who is without son, 

associate, or partner; to call to the worship of Him alone, obedience of His laws 

alone, and the recognition that the only superiority men possess over one another 

is in their godfearingness (taqwa) and sincerity in servanthood to Him; and to 

warn men that they would be accountable for their actions on a Day of Judgement, 

whence they would enter paradise or hell. In a word, it enjoined highmindedness 

and nobility and forbade all that was contemptible and base, 

ordering man to use every means to realize the right and eliminate the wrong. 

After thirteen years of calling people in Mecca to Islam and enduring the persecution 

of idolators there, the Prophet (Allah bless him and give him peace) was 

invited by a delegation of the notables of Medina (then called Yathrib) in the 

north to end their immemorial feuds by agreeing to rule them, and his emmigration 

(hijra) to them was to mark the beginning ofthe Islamic cakmdar. At Medina, 

a new phase began, deputations were sent to various peoples to invite them to 

Islam, and finally Allah ordered the Prophet (Allah bless him and give him peace) 

to fight to free mankind from the servitude of false gods and other men, and lead 

them to the light of revealed monotheism. In this undertaking, though a gentle 

and peaceable man, the Prophet (Allah bless him and give him peace) risked his 

person in some twenty-seven separate battles, including Badr in A.H. 2 and 

Uhud in AH. 3, both against the idolators of Mecca; Bani Nadir in A.H. 4; the Confederates 

and Bani Qurayza in AH. 5; Khaybar and the conquest of Mecca in A.H. 

7; Hunayn in AH. 8; and Tabuk in AH. 9. Never in his life did the Prophet (Allah 

bless him and give him peace) flee from battle or turn his back to the enemy, even 

in the deadliest peril, and by ten years after the Hijra, Allah was worshipped in the 

Arabian peninsula, and the one true religion had been established. 

While abrogating the laws of all prior religions regarding particular religious 

rites and works (furu'), it was equally the primordial religion, identical with the 

message of every previously sent prophet in tenets of faith (usu\), in terms of 

enjoining belief and worship of the {)ne Supreme Being alone, in which sense 

Muslims say, "We differentiate between none of His messengers" (Koran 2:285), 

for all taught pure monotheism. At the same time, Allah Most High mentions the 

prophets by saying, "Those are the messengers, We have favored some above 

. others" (Koran 2:253), and He vouchsafed favors to Muhammad (Allah bless him 

and give him peace) that no prophet had previously been given; among them that 

he was sent to all mankind, not just a particular tribe or race; that he was the final 

prophet and messenger; that his followers are greater in number than those of any 

other prophet; that he was sent as a mercy unto the worlds; and that he was 

1073



granted the magnificent and incomparable Arabic Koran, a living miracle which 

no one has ever been able to compose anything similar to, which remains in its textual 

purity as it was revealed, preserved from alteration by human hand until the 

end of time. By any standards, no one has so profoundly influenced so many, in 

day to day manners, speech, dress, worship, belief, and culture, as has the 

Prophet (Allah bless him and give him peace), who died in Medina, his message 

delivered and mission wonderfully accomplished, in 11/633 (al-A'lam (y136), 

6.218-19; al-Siraj al-munir(y72), 1.166; Suturmin hayatMuhammad (y115) , 2-4; 

and n). 

x246 (Imam) Muhammad (see Muhammad ibn Hasan Shaybani, x257) 

x247 Muhammad 'Abdullah Jurdani UI2.6) is Muhammad ibn 'Abdullah ibn 

'Abd aI-Latif al-Jurdani, born in Dumyat, Egypt. One of the great Shafi'i scholars 

of nineteenth-century Egypt, he studied under Sheikh Ibrahim Bajuri and 

authored a number of valuable works in hadith commentary, tenets of faith, and 

Sacred Law, in the latter field being best known for his four-volume Fath al 

'Allam bi sharh Murshid al-anam [The victory of the All-knowing: an exegesis of 

"The people's guide"], a commentary on a shorter work by himself. He died in 

Dumyat in 133111913 (al-A'lam (yI36), 6.244; and n). 

x248 Muhammad Abul Mawahib (w9.4) is Muhammad, Abu al-Mawahib 

Jamal ai-Din al-Shadhili of Cairo. He was an Islamic scholar, Sufi sage, and 

author of considerable eloquence in all aspects of the Sufi way. Among his works 

is Qawanin hukm al-ishraq [The laws of the dawning of illumination], which' Abd 

al-Wahhab Sha'rani describes as "a marvelous work which no one else has produced 

anything comparable to, and which attests to the fullness of its author's 

experience in the path." He lived near al-Azhar Mosque in Cairo, and died sometime 

after A.H. 851 (al-Tabaqatal-kubra (y124), 2.67, 2.74). 

x249 (ai-Hajj) Muhammad al-Ahrash (w9.4), also known as Bu Da/i, was a 

Moroccan Sufi of the Darqawi tariqa who went to the Hijaz on pilgrimage, and 

when he returned in 1799 via Egypt, which was under attack by the French, he 

gathered a force of Tunisians and Moroccans, many of whom lived in Cairo, to 

fight the invaders. He later fought the forces of the Bey of Constantine from the 

mountains of eastern Algeria, from which he was eventually dislodged and fled 

westward to the Oran region where he joined Muhammad ibn Sharif, after which 

history records nothing further of him (Muslim Brmherhoods (y86) , 43-44). 

x250 Muhammad 'Alawi MaIiki (w47.1) is Muhammad ai-Hasan ibn 'Alawi 

ibn 'Abbas ibn 'Abd al-'Aziz al-Maliki, a descendant ofthe Prophet (Allah bless 

him and give him peace). A contemporary Meccan scholar ofhadith, MaIikijurisprudence, 

Koranic exegesis, tenets of faith, and prophetic biography, he was born 

to a family of traditional Maliki scholars of ancestral residence in the Holy City 

and educated by his father, al-Sayyid 'Alawi MaIiki, who authorized him to teach 

every work he read with him, which he began to do while still in his childhood. He 

has a doctorate in hadith from al-Azhar, and has travelled to Morocco, Egypt, 

Pakistan, and India to learn hadiths, gather manuscripts, visit scholars, and 

record their knowledge. In A.H. 139011970 he was appointed full professor in the 

college of Sacred Law at Umm al-Qura University in Mecca, and after his father's 

1074


Muhammad 'Ali Sanusi x251 

death, the scholars of Mecca met in his home to ask him to accept his father's position 

as teacher in al-Masjid al-Haram, which he did. He has authored a number 

of works on the Prophet (Allah bless him and give him peace), Sacred Law, and 

tenets of faith, including Muhammad al-insan al-kamil [Muhammad, the perfect 

man], Mafahim yajibu an tusahhaha [Notions that should be corrected], and 

Mawatta' ai-Imam Malik ibn Anas riwaya Ibn al-Qasim ["The trodden path" of 

Imam Malik ibn Anas in the transmission received from Ibn al-Qasim]. Currently 

prevented from teaching in both the Sacred Mosque and the university, he gives 

free traditional Islamic instruction in Arabic grammar, hadith, Maliki jurisprudence, 

and other subjects at his own residence and mosque on Maliki Street in the 

Rusayfa district of Mecca (al-Ta'i' al-sa'id (y84) , 3-4; and n). 

x251 Muhammad 'Ali Sanusi (w9A) is Muhammad ibn 'Ali ibn al-Sanus, Abu 

'Abdullah al-Sanusi aI-Khattabi al-Hasani aI-Idrisi, born in Mosteghanem, 

Algeria, in 120211787. The founder of the Sanusi tariqa, he was a scholar of the 

Koran, hadith, and Maliki jurisprudence, and a Sufi adept whose sheikhs 

included aI-'Arabi al-Darqawi and Ahmad Tijani, the respective founders ofthe 

Darqawi and Tijani orders. He was a prolific writer who produced more than forty 

books, poems, and treatises in Sacred Law, hadith, fundamentals of jurisprudence, 

tenets of faith, history, geneology, and mathematics. He travelled to Fez, 

Tunis, Tripoli, Egypt, and Mecca, and in 1842 founded his main Sufi center 

(zawiya) near ai-Bayda in Libya. His order worked continuously for the next fifteen 

years to proselytize for Islam in a sustained southerly movement along the 

trade routes to the interior of Africa, with considerable success in establishing the 

religion throughout the sub-Saharan region. Leaving the order's affairs in the 

hands of a deputy, he travelled to Mecca and remained there until 1853 , when he 

returned to establish a new center in the east of Libya, at Jaghbub, where he spent 

the final productive years of his life, and died in 1286/1859 (al-A'lam (y136), 

6.299; and Muslim Brotherhoods (y86), 101-14). 

x252 Muhammad ibn 'Allan Bakri 016.1) is Muhammad 'Ali ibn Muhammad 

'Allan ibn Ibrahim ibn Muhammad ibn 'Allan aI-Bakri ai-Siddiqi, born in Mecca 

in 99611588. He was a Shafi'i scholar of hadith, Sacred Law, Koranic exegesis, and 

other subjects, which he acquired from the sheikhs of his time, memorizing the 

Koran in ail of its canonical readings (qira'at), and becoming learned enough in 

Shafi'i jurisprudence to be named mufti of Mecca at the age of twenty-four. 

Called the Suyuti of His Time, he authored works about the Prophet (Allah bless 

him and give him peace), as well as in Koranic exegesis, hadith, Sacred Law, formaIlegal 

opinion, Sufism, tenets offaith, history, and Arabic grammar. His two 

hadith commentaries, al-Futuhat al-rabbaniyya 'ala al-adhkar al-Nawawiyya [The 

godly victories: an exegesis of Nawawi's "Remembrances of Allah"], and Datil alfalihin 

Ii turuq Riyad al-salihin [The guide of the successful to the ways of "The 

gardens of the righteous"], are both extremely professionaI and attest to his 

knowledge of Sacred Law and hadith. He died in Mecca in 1057/1647 and was 

buried near Sheikh ai-Islam Ibn Hajar Haytami (al-A'lam (y136) , 6.293; al 

Adhkar (y102) , 7-10: and n). 

x253 (Imam) Muhammad Amin ibn 'Abidin (w9.4) is Muhammad Amin ibn 

'Umar ibn 'Abd al-'Aziz 'Abidin, born in Damascus in 119811784. Originally a 

1075



Shafi'i, he changed his school and became the HanaH Imam of his time. His most 

famous work, the eight-volume Hashiya radd al-muhtar 'ala ai-Dun al-mukhtar 

[The enlightenment of the baffled: a commentary on "The choice pearls"], is 

highly thought of by Hanafi scholars, who consider every word of it an authoritative 

text (nass) in the school. He also authored works in fundamentals of Islamic 

law· and faith, formal legal opinion, Koranic exegesis, and estate division, and 

died in Damascus in 1252/1836 (al-A'lam (y136), 6.42; A; and n). 

x254 (Sheikh) Muhammad Amin Kurdi (w9.1) is Muhammad Amin ibn Fath 

Allah al-Irbali al-Kurdi, born in Arbil, Iraq. Of Kurdish origin, he was Shafi'i 

scholar who was among the greatest Naqshbandi masters of the last century. 

Instructed and authorized in the Sufi path in Iraq by Sheikh 'Umar Diya' ai-Din 

ibn 'Uthman Siraj ai-Din al-Naqshbandi, he travelled to the Hijaz on hajj and 

stayed in Mecca for a year before proceeding to Cairo, where he studied Sacred 

Law and other subjects at ai-Azhar, an education he turned to good account in his 

Tanwir al-qulub fi mu'amala 'Allam al-Ghuyub [The enlightenment of hearts: on 

one's dealings with the Knower ofthe Unseen], a manual on tenets offaith, Shafi'i 

Law, and the path of Sufism as taught by his masters. Of great personal sincerity, 

sanctity, and spiritual will, he gained a large following in Cairo and became the 

sheikh of his time in guiding seekers to the truth, placing particular emphasis in 

his training on the insight that only Allah Most High has any effect in the world, 

and that He is beyond any resemblance to created things. He authored a number 

of works in Sacred Law, tenets of faith, and Sufism, and Allah vouchsafed many 

graces to him during his lifetime, the greatest of which was his firm adherence to 

the Koran and sunna. He died in Cairo in 133111914 (al-A 'lam (y136), 6.43; Tanwir 

al-qulub (y74), 1-55; and n). 

x255 Muhammad Bakhit al-Muti'i (e14.1) is Muhammad Bakhit ibn Husayn al 

Muti'i, born in al-Muti'a, upper Egypt, in 127111854. The grand mufti of Egypt 

and one of the leading Hanafi scholars of his time, he was educated at al-Azhar, 

where he subsequently taught before being appointed first as judge in A.H. 1297, 

and then as mufti in 1333/1914, which office he held for seven years. After contact 

with Jamal al-Din ai-Afghani, he became one of the bitterest foes of the "Islamic 

Reform" movement of Afghani and Afghani's pupil and fellow Mason, Muhammad' 

Abduh. An author of works in Sacred Law, formal legal opinion, fundamentals 

of jurisprudence, tenets of faith, and Koranic exegesis, he was a godfearing 

traditional scholar who chose to lose his position as mufti rather than bow to government 

pressure to issue an opinion that a Muslim who had killed a Christian 

deserved to be executed for it (dis: 01.2(2». His legal opinion on the purity 

(tahara) of alcohol (dis: eI4.1(7» appeared in the magazine ai-Islam, published 

at al-Azhar in Cairo in 1938, while his opinion on the permissibility of photographs 

(dis: w50.9) was mentioned to the translator by Sheikh Shu'ayb Arna'ut, 

Sheikh 'Abdullah Muhammad Ghimari, and others. He died in Cairo in 13541 

1935 (al-A'lam (y136) , 6.50; Sheikh 'Abdullah Muhammad Ghimari; Sheikh 

Shu'ayb Arna'ut; and n). 

x256 Muhammad Hamid (w8.1) is Muhammad ibn Mahmud ai-Hamid, a 

prominent Hanafi scholar of the present century who was born in Hama, Syria, in 

1328/1910. Orphaned while young, his brother the poet Badr ai-Din aI-Hamid 

1076


Muhammad ibn Hasan Shaybani x257 

sent him after primary school to the Dar al-'Ulum Islamic Secondary School, and 

then to Aleppo, where he enrolled in the Khusrawiyya School of Islamic Law, run 

at the time by a number of leading Hanafis such as Sheikh Ahmad Zarqa, Sheikh 

Ahmad al-Kurdi the Hanafi mufti of Aleppo, and others. Upon finishing, he 

returned to Hama and then travelled to Egypt where he attended al-Azhar, 

receiving a number of higher degrees in Sacred Law, specializing in judicial 

studies and taking a certification for the Islamic judgeship, though when he came 

home he preferred instead to teach and lead the Friday prayer at the Sultan 

Mosque, and to continue his education under the sheikhs of Hama of his time, 

including Muhammad Sa'id al-Jabi, Muhammad Tawfiq ai-Sabbagh, and the 

mufti of Hama Muhammad Sa'id Na'sani. He also took the Sufi path from Sheikh 

Muhammad Abu aI-Nasir al-Naqshbandi of Homs. He wrote a number of books 

and treatises on tenets of faith, Koranic exegesis, Sacred Law, and formal legal 

opinion, of which the best known is the two-volume Rudud 'ala abatil wa rasa'if 

al-Shaykh Muhammad ai-Hamid [RebuttalS of falsehoods, and the letters of 

Sheikh Muhammad Hamid], comprising letters, articles, and answers to questions 

on Sacred Law sent to him from all parts of the Arab and Islamic world. 

When he died in 1389/1969, all of Hama.joined his funeral procession, and his passing 

was mourned in Damascus and other cities by public figures and religious 

scholars alike (Shuruh Risala al-Shaykh Arslan (y51), 286-87). 

x257 Muhammad ibn Hasan Shaybani (w43.1) is Muhammad ibn ai-Hasan ibn 

Farqad, Abu 'Abdullah al-Shaybani, born in Wasit, Iraq, in 1311748. A mujtahid 

Imam of powerful intellect, prodigious mastery of Koranic and hadith primary 

texts, and the matchless legal training of being educated by Imams Abu Hanifa, 

Abu Yusuf, and Malik, he was among the greatest figures in the history of Islamic 

jurisprudence. He was raised in Kufa where he first met Abu Hanifa, joined his 

school of thought, and distingu,ished himself before moving to Baghdad, where he 

was appointed by Harun ai-Rashid to the judiciary. He was among the sheikhs of 

Imam Shafi'i, who once observed, "If I wished to say that the Koran was revealed 

in the language of Muhammad ibn Hasan, I could say it, for the purity of his 

Arabic." He wrote a large number of works in Sacred Law and its methodology, 

as well as in the sciences of hadith, and it is related that when Imam Ahmad was 

once asked, "From whence did you acquire these legal subtleties?" he replied, 

"From the books of Muhammad ibn Hasan." He died in 189/804 in Rayy, Persia 

(al-A'lam (y136), 6.80; Siyar a'lam al-nubala' (y37), 9.134-36; Sheikh Shu'ayb 

Arna'ut; and n). 

x258 (Sheikh) Muhammad Hashimi (w9.7) is Muhammad ibn Ahmad ibn 

Muhammad ibn Muhammad ibn 'Abd ai-Rahman ibn Abu Jam'a al-Hashimi, 

born in Sabda near Tlemcen, Algeria, in 129811880. He was a Sufi, Maliki scholar, 

author in tenets of Islamic faith, and the successor in the East of Sheikh Ahmad 

al-'Alawi. Educated in Algeria before emigrating with his sheikh Muhammad 

ibn YaIlis to Damascus, he completed his studies in Syria with a number of the 

sheikhs of his time, among them Badr ai-Din aI-Hasani, Muhammad Ja'far aI 

Kattani, Tawfiq al-Ayyubi, and others. Ibn Yallis authorized him to give the generallitany 

(al-wird al-'amm) of the tariqa to those who wanted it, but it was not 

until after Ibn Yallis's death that the great renewer of the Shadhili tariqa Sheikh 

Ahmad al-'Alawi (who had had the same sheikh as Ibn Yallis's teacher) came to 

1077



Damascus on his way to hajj in 135011931 and authorized Hashimi as a sheikh in 

the order's' Alawi-Darqawi branch that he had founded, giving him full authority 

in all aspects of the way, including the solitary retreat (khalwa) that al-'Alawi 

emphasized. Hashimi's spiritual presence, humility, and ability to guide seekers 

to the truth gained him many disciples, and whot"versought Allah did not go away 

disappointed. He taught Islam at all levels, in classes at his home and in mosques, 

and would not permit disciples' ignorance in Islamic law or tenets offaith, the latter 

of which he taught from traditional Ash'ari classics and his own Miftah aljanna 

fi sharh 'aqida Ahl al-Sunna [The key to paradise: an explanation of the 

faith of Ahl al-Sunna]. He gave written authorizatiQns during his lifetime to a 

number of sheikhs in the path, among them 'Abd aI-Qadir 'Isa of Aleppo, author 

of Haqa'iq 'an al-Tasawuf [Facts about Sufism]; Muhammad Sa'id Burhani, his 

immediate successor in Damascus; and Muhammad Sa'id al-Kurdi, who brought 

the Shadhili tariqa to Jordan. When he died in Damascus in 138111961, he left a 

legacy not only of his writings, but also the illumined hearts of those he had led to 

Allah, and it was they who, out of regard for the master, renamed the tariqa the 

Hashimi-Darqawi way after his death (Tarikh 'ulama' Damashq (yl), 2.747-51; 

Sheikh 'Abd aI-Rahman Shaghouri; and n). 

x259 Muhammad Jurdani (see Muhammad 'Abdullah Jurdani, x247) 

x260 Muhammad Makhluf (w35.1) is Muhammad Hasanayn ibn Muhammad 

Makhluf al-'Adawi al-Maliki, born in Bani 'Adi, Egypt, in 128811871. He was a 

Maliki scholar who was educated at al-Azhar University, where he taught and 

became a member of its supervisory board, in which capacity he founded and 

organized al-Azhar Library. After later appointments, first as sheikh of the 

Ahmadi Mosque and then as general director of religious academies, he retired in 

AH. 1334 to devote himself to teaching Islamic theology (tawhid), philosophy, 

and fundamentals of law and faith .. He authored some thirty-seven works in 

Koranic exegesis, fundamentals of jurisprudence, and other subjects, and died in 

Cairo in 1355/1936 (al-A'lam (y136) 6.96). 

x261 Muhammad Ma'ruf (w9.4) is Muhammad Ma'ruf ibn Ahmad ibn Abu 

Bakr, born is 1853 in Moroni on Grand Comoro Island, which lies between the 

northern tip of Madagascar and the East African Coast. He was a social reformer, 

preacher, and the sheikh of the Yashrutiyya branch of the Shadhili tariqa in East 

Africa, which is credited with contributing to a considerable expansion of Islam 

there, and is reported to have had, before the sheikh's death, many hospices 

(zawaya) along the islands and mainland of the East African Coast, including 

Madagascar, Mozambique, Zanzibar, Pemba, Mauritius, Mafia Island, and the 

Comoros, as well as in Kenya, Tanganyika, and even far-off New Guinea. He 

died in 1905 and was buried at his zawiya on Grand Comoro Island (Muslim 

Brotherhoods (y86) , 152-58). 

x262 Muhammad Sa'id Burhani (t3.1) is Muhammad Sa'id ibn 'Abd al 

Rahman ibn Muhammad Sa'id ibn Mustafa ibn 'Ali al-Daghestani al-Burhani, a 

Hanafi scholar in fundamentals of law and faith, Sufi, and commentator who was 

born in Damascus in 1311/1894. He fought against the French at the outset of the 

foreign occupation of Syria in 1920, after which he returned to Damascus to study 

1078



graduated from the College of Arts at Cairo University. In 1985 he was appointed 

to his current post as Director of the Department of Translation at al-Azhar's 

Islamic Research Academy (Sheikh Fath Allah Ya Sin Jazar). 

x265 Muhyiddin ibn al-'Arabi (r20.3) is Muhammad ibn 'Ali ibn Muhammad 

ibn al-'Arabi, Abu Bakr Muhyi ai-Din al-Hatimi al-Ta'i, The Greatest Sheikh (al 

Shaykh ai-Akbar), born in Murcia (in present-day Spain) in 560/1165. A mujtahid 

Imam in Sacred Law, Sufism, Koranic exegesis, hadith, and other Islamic sciences, 

and widely regarded as a friend (wali) of Allah Most High, he was the 

foremost representative of the Sufi school of the 'oneness of being' (wahdat alwujud, 

dis: x5), as well as a Muslim of strictliteral observance ofthe prescriptions' 

of the Koran and sunna. He first took the way of Sufism in AH. 580, and in the 

years that followed authored some six hundred books and treatises in the course 

of travels and residences in Fez, Tunis, Alexandria, Cairo, Mecca, Baghdad, 

Mosul, Konya, Aleppo, and finally Damascus, where he lived till the end of his 

life and completed his al-Futuhat al-Makkiyya [The Meccan revelations] and 

Fusus al-hikam [The precious stones of the ring-settings of the wisdoms]. Since 

interest in his work continues among even non-Muslim scholars, a number of hermeneutical 

obstacles are worth mentioning here that have in some measure so far 

hindered serious efforts to understand the sheikh's works, by friend and foe alike. 

The first is lack of common ground with the author, who has written, "We are 

a group whose works are unlawful to peruse, since the Sufis, one and all, use terms 

in technical senses by which they intend other than what is customarily meant by 

their usage among scholars, and those who interpret them according to their usual 

significance commit unbelief." While this may not be particularly intimidating to 

someone who is already an unbeliever, it does at least implicitly deny the validity 

of a do-it-yourself approach to the sheikh's thought and point up the relevance of 

the traditional maxim, Knowledge is to be taken from those who possess it. 

A related difficulty is that the context of much of Ibn al-'Arabi's Futuhat and 

other works is not only the outward Islamic sciences, but also their inner significance, 

not by any means an "esoteric symbolism" that nullifies the outward content 

of the sheikh's inquiries, but a dimension of depth, a reflective counterpart 

to their this-worldly significance whose place and existential context is the world 

of the spirit, to which the physical universe-in which many of his would-be interpreters 

are firmly enmeshed and know nothing besides, especially those who are 

atheists-is like a speck of dust in the sea. While the present discussion cannot 

adequately do justice to the topic, one may yet observe that the heart of someone 

familiar only with the "What will I eat," "What will I say," "Will it prove feasible," 

and other physical and intellectual relations of instrumentality that make 

up this world is no more capable of real insight into the world of someone like the 

sheikh than a person inches away from a giant Monet is capable of seeing the picture 

he believes is "before his very eyes." The way of Ibn al-'Arabi is precisely a 

way, and if one has not travelled it or been trained to see as Ibn al-' Arabi sees, one 

may well produce intelligent remarks about one's perceptions of the matter, as 

attested to by a whole literature of "historical studies" of Sufism, but the fact 

remains that one does not see. 

A third difficulty is the problem of spurious interpolations by copyists, as 

once happened to 'Abd al-Wahhab Sha'rani, who had to bring his own handwritten 

manuscript to court to prove he was innocent of the unbelief that enemies had 

1080


Muhyiddin ibn aI-'Arabi x265 

inserted into his work and published in his name. The Hashiya of Ibn 'Abidin 

notes that this has also happened to the Fusus al-hikam of Ibn al-'Arabi, the 

details being given in a promulgation by the Supreme Ottoman Sultanate 

exonerating the author of the statements of unbelief (kufr) it said that Jews had 

interpolated into the work. This is supported by the opinion of Mahmud Mahmud 

Ghurab, an Ibn al-'Arabi specialist of Damascus who has published more than 

twelve books on the sheikh's thought, among them al-Fiqh 'ind al-Shaykh al 

Akbar Muhyiddin ibn al-'Arabi [Sacred Law according to the Greatest Sheikh, 

Muhyiddin ibn al-'Arabi], which clarifies Ibn al-'Arabi's position as a Zahiri 

Imam and mujtahid in Sacred Law; and Sharh Fusus al-hikam [Exegesis of "The 

precious stones of the ring-settings of the wisdoms"], in which Ghurab indicates 

eighty-six passages of the Fusus that he believes are spurious, adducing that they 

contradict the letter and spirit of al-Futuhat al-Makkiyya, which must be given 

precedence because we possess a manuscript copy in the author's own handwriting, 

while there are no such copies of the Fusus. 

One may summarize the above-mentioned difficulties and others by the general 

observation that without a master with whom to read these texts, someone 

who has himself read them with a teacher aware of their place in the whole of the 

sheikh's work, one is in danger of projecting one's own limitations onto the 

author. This happens in our times to various groups of interpreters, among them 

non-Muslim "Sufis" who have posthumously made Ibn al-' Arabi an honorary 

Mason, saying that he believed all religions to be equally valid and acceptablewhich 

Ghurab says is an ignorant misreading, and to which the sheikh himself furnishcs 

a sufficient reply in his account of his convictions ('aqida) at the first of the 

Futuhat where he says, "Just as I charge Allah, His angels, His entire creation, 

and all of you to bear witness upon me that I affirm His unity, so too I charge Him 

Most Glorious, His angels, His entire creation, and all of you to bear witness upon 

me that I believe in the one He has elected, chosen, and selected from all His existence, 

Muhammad (Allah bless him and give him peace), whom He has sent to all 

mankind entirely (ilajami' al-nas kaffatan) to bring good tidings and to warn and 

to call to Allah by His leave" (al-Futuhat al-Makkiyya (y55), 1.38). It is fairly 

obvious that his being sent to all mankind would be pointless if all other religions 

were not now abrogated, as would jihad, something that Ibn al-'Arabi discusses, 

before going on to explain its spiritual side, in what is unmistakably a treatment 

of its outward military aspect and rules, believer against unbeliever, sword against 

sword, which Ghurab points out would be meaningless if both sides were upon 

guidance. Finally, in a chapter entitled "The Levels of the Inhabitants of Hell" 

(al-Futuhat al-Makkiyya (y55), 1.301), the sheikh clearly explains that while disobedient 

Muslims ('usat) will one day leave the hellfire, those who associated 

others with Allah (mushrikun) and the Jews and Christians (Ahl al-Kitab) who 

did not accept the Prophet (Allah bless him and give him peace) after his coming 

wi)) remain in hell forever-which is as far from the universal validity of all religions 

as anything could be. 

Other interpreters who error are well-meaning Muslims who do not and cannot 

understand the sheikh's work, which they read in their native Arabic as if it 

were a newspaper and then level accusations of unbelief against the author on the 

basis of what comes to their minds while doing so. For all groups of interpreters, 

there is a pressing need for scholarly modesty and candor about our exegetical 

limitations, and to draw attention to the fact that without a guide in reading the 

1081



sheikh's thought, one is adrift in a sea of one's own guesswork. 

Aside from these basic hermeneutic requirements for reading the work of 

Ibn al-'Arabi, other, existential qualifications are needed, for as mentioned 

above, the sheikh's method is a way, and as such entails not only curiosity, but 

commitment and most of all submission to Allah Most High as the sheikh had submission 

to Him, namely through Islam-as well as other conditions mentioned by 

Ibn Hajar Haytami in a legal opinion in which, after noting that it is permissible 

or even meritorious (mustahabb) to read the sheikh's works, but only for the qualified, 

he writes: "Imam Ibn al-'Arabi has explicitly stated: 'It is unlawful to read 

[the Sufis'] books unless one attains to their level of character and learns the 

meaning of their words in conformity with their technical usages, neither of which 

is found except in someone who has worked assiduously, rolled up his sleeves, 

abandoned the wrong, tightened his belt, filled himself replete with the outward 

Islamic sciences, and purified himself from every low trait connected with this 

world and the next. It is just such a person who comprehends what is being said 

and is allowed to enter when he stands at the door.' " The sheikh outlines what is 

entailed by working assiduously in a series of injunctions (wasaya) at the end of 

his Futuhat «y55), 4.444-551) that virtually anyone can benefit from, and by 

which one may infer some of the outward details of the sheikh's way. By all 

accounts, he lived what he wrote in this respect, and his legacy bears eloquem testimony 

to it. He died in his home in Damascus, a copy of Ghazali's lhya' 'ulum aldin 

on his lap, in 63811240 (al-A 'lam (y136) , 6.281; al-Fatawa al-hadithiyya (y48) , 

296-97; al-Futuhat al-Makkiyya (y55), 1.38, 1.301, 2.425, 4.444-551; Hashiya 

radd al-muhtar (y47) , 4.238; Sharh Fusus al-hikam (y42) , 475-98; Mahmud 

Mahmud Ghurab; Sheikh 'Abd ai-Rahman Shaghouri; A; and n). 

x266 Muhyiddin Mahmalji (Document 1) is a friend of Sheikh 'Abd al-Wakil 

Durubi and Yasin 'Arafa who lives in Damascus. He frequently visits the Dar- . 

wishiyya to sit with the circle that gathers there, and is about Sheikh 'Abd al 

Wakil's age (n). 

x267 Mujahid (a4.6) is Mujahid ibn Jabr, Abu al-Hajjaj al-Makki, of Mecca, 

born in 211642. A Koranic exegete of the generation who followed that of the 

Companions, he is referred to by Dhahabi as "the sheikh of Koran reciters and 

interpreters" and took his knowledge of Koranic exegesis from Ibn 'Abbas, with 

whom he read the Koran three times, stopping at every verse and asking him how 

and in reference to what it was revealed. He moved from place of place and finally 

settled in Kufa. Unable to hear of anything strange or marvelous without personally 

going to investigate, he went to the Well of Barahut in Hadramawt, Yemen, 

which is said to contain the souls of unbelievers and hypocrites, and went to Babylon 

to look for Harut and Marut. It is said he died while prostrate in prayer, in 1041 

722 (al-A 'lam (y136), 5.278; and Mu'jam al-buldan (y43), 10405). 

x268 Munawi (see 'Abd al-Ra'uf Munawi, x15) 

x269 Mundhiri (w40A) is 'Abd al-'Adhim ibn 'Abd al-Qawi ibn 'Abdullah ibn 

Salama, Abu Muhammad Zaki ai-Din al-Mundhiri, born in Egypt in 58111185. 

He was a Shafi'i scholar, historian, lexicographer, and the hadith master (hafiz) 

1082


Munkar x270 

of his time, a saintly ascetic who was regarded by contemporaries as a friend (wali) 

of Allah Most High. He studied hadith under masters in Mecca, Damascus, Harran, 

al-Ruha, and Alexandria before returning to Cairo, where he.was appointed 

as sheikh in the Dar al-Hadith al-Kamaliyya. He held this position for twenty 

years, teaching, writing, and not leaving the school except for the Friday prayer, 

and he authored a lexicon, a history, and a number of works on hadith, of which 

the four-volume al-Targhib Wll al-tarhib [The instilling of desire and fear] is the 

most well known. He died in Cairo in 657/1258 (al-A'lam (y136) , 4.30; and 

Tabaqat al-Shafi'iyya al-kubra (y128), 8.259). 

x270 Munkar (u3.3) is one ofthe two fearsome angels who question the newlyburied 

in their graves, as discussed above at v2.2 and w32.1(2) (n). 

x271 Musa (u3.5) is Musa ibn 'Imran ibn Qahith ibn 'Aziribn Lawi ibn Ya'qub 

ibn Ishaq ibn Ibrahim (upon whom be peace), the prophet and messenger of 

Allah Most High to Bani lsra'il. He is mentioned in many places in the Holy 

Koran, among them sura al-A'raf, which tells of the two great signs that Allah 

vouchsafed to him to convince Pharaoh to let Bani Isra'illeave Egypt with him. 

The first of these was that when he cast his staff, it became a snake, while the second 

was that when Musa drew forth his hand from his bosom, it illumined the 

earth to the sky, after which he returned it to his bosom and it became as it had 

been. But the members of Pharaoh's council told him that Musa was merely a sorcerer, 

and Pharaoh refused to heed what he had been shown. The Koran 

describes the afflictions that were visited on Pharaoh's people in the wake of his 

refusal, how Musa left Egypt with Bani Isra'il, the drowning of Pharaoh and his 

host, and the wanderings of Bani Isra'il in the desert for forty years, during which 

Musa's brother Harun died, and then Musa a year later (al-Futuhat al-ilahiyya 

(y65), 1.56; Qisas al-anbiya' (y59), 296; al-Siraj al-munir (y72), 1.499; and n). 

x272 Musaylima the Liar (w30.2) is Musaylima al-Kadhdhab ibn Thumama ibn 

Habib al-Hanafi al-Wa'ili, born in al-Yamama in a village now known as al 

Jubayla in the Najd highlands of eastern Arabia. It is related that he wrote a letter 

to the Prophet (Allah bless him and give him peace) after the conquest of Mecca, 

saying: "From Musaylima the Messenger of Allah to Muhammad the Messenger 

of Allah. Peace be upon you. To commence: I have been given to share with you 

in the matter. We shall have halfthe earth and the Quraysh have half, though the 

Quraysh are a people who transgress." The Prophet (Allah bless him and give him 

peace) answered, "From Muhammad the Messenger of Allah to Musaylima the 

Liar. Peace be upon whoever follows guidance. To commence: the earth belongs 

to Allah, who bequeaths it to whomever He wills of His servants, and the outcome 

is to the godfearing." Musaylima composed rhyming verse in attempts to imitate 

the Koran, and the Prophet (Allah bless him and give him peace) died before he 

could finish him, though when Abu Bakr became caliph he gathered a large army 

he placed under the leadership of Khalid ibn al-Walid, who proceeded to 

Yamama and attacked Musaylima in A.H, 12 in a pitched battle that extirpated the 

false prophet and his followers, but at a cost of some 1,220 Muslim lives, 450 of 

whom were Companions (aZ-A'lam (y136), 7.226). 

x273 Muslim (Introduction) is Muslim ibn al-Hajjaj ibn Muslim, Abu al 

Husayn al-Qushayri al-Naysaburi, born in Nishapur, Persia, in 204/820. A Shafi'i 

1083



scholar, and a hadith master (hafiz) and Imam second only to his mentor Bukhari, 

he was the author of the famous hadith collection Sahih Muslim [The rigorously 

authenticated collection of Muslim], which has inspired many commentaries and 

is considered among the greatest works on hadith in Islam. Besides studying with 

Bukhari, he travelled to the Hijaz, Egypt, Syria, and Iraq, learning hadiths from 

over 220 of the principle sheikhs of the time, including Ahmad and Ishaq ibn 

Rahawayh. While some scholars have considered Muslim's Sahih to be greater 

than Bukhari's because of the excellence of its arrangement and other editorial 

features, the truth is that Bukhari's collection is superior because of its additional 

strictures for a hadith's admissibility as "rigorously authenticated" (sahih). Imam 

Muslim also wrote a number of other works in hadith, and died in Nishapur in 

261/875 (ibid., 7.221; Sharh Sahih Muslim (y93), 1.1-3; Siyar a'lam al-nubala' 

(y37), 12.557-61; al-Taj al-jami' Ii al-usul (yl00), 1.16; and n). 

x274 Mutawalli (m12.6) is 'Abd al-Rahman ibn Ma'mun ibn 'Ali ibn Ibrahim, 

Abu Sa'd al-Naysaburi al-Mutawalli, born in Nishapur, Persia, in 426/1035. A 

Shafi'i Imam and scholar in Sacred Law, principles of jurisprudence, and tenets 

of faith, he studied in Merv (in present-day Turkmen S.S.R) under 'Abd al 

Rahman Furani (xI24) and authored Tatimma al-Ibana [The completion of "The 

explanation"], a voluminous commentary on a work by Furani. He also studied 

Shafi'i jurisprudence under the sheikh of Imam Baghawi, aI-Qadi Husayn ibn 

Muhammad Marwazi, and took hadith from Abul Qasim Qushayri before succeeding 

Abu lshaq Shirazi as the sheikh of the Nizamiyya Academy at 

Baghdad, where he died in 478/1087 (ibid., 3.323; and Tabaqat al-Shafi'iyya a.lkubra 

(yI28), 5.106-7). 

x275 Muzani (01.0) is Isma'il ibn Yahya ibn Isma'il, Abu Ibrahim al-Muzani of 

Egypt, born in 1751791. A Shafi'i scholar of Sacred Law and student of the Imam 

himself, he was so expert at arguing a case that Shafi'i once remarked of him, 

"Were he to debate the Devil, he would win." Abu Ishaq Shirazi described him 

as "an ascetic scholar and mujtahid, a debater of considerable skill at presenting 

an argument with an aptitude for subtle shades of meaning." He wrote a number 

of works in Sacred Law, of which his summary of the school's rulings, al 

Mukhtasar [The epitome], is perhaps the most famous. Devoted to worship, if he 

missed a prescribed prayer in congregation he would pray it twenty-five times 

alone, and it was his practice to wash the dead without payment in hope of Allah's 

reward, saying, "I do it to soften my heart." He died in 264/878 (al-A'lam (y136) , 

1.329; and Tabaqat al-Shafi'iyya al-kubra (yI28), 2.93). 

x276 (N:) (see (Sheikh) Nub 'Ali Salman, x290) 

x277 (m) (see Nuh Ha Mim Keller, x291) 

x278 Nafi' (w28.1(3» is Nafi', Abu 'Abdullah al-Qurashi. Originally taken 

prisoner by 'Abdullah ibn 'Umar, he grew up in Medina to become the mufti and 

Imam of the generation that followed the Companions. He was one of the sheikhs 

of Imam Malik, relating hadiths from Ibn 'Umar, 'A'isba, Abu Hurayra, Abu 

Sa'id al-Khudri, and others. Not a single mistake is known in all the hadiths he 

related, and Imam Bukhari was to say, "The most rigorously authenticated chan- 

1084


Nahlawi x279 

nel of transmission is that of Malik from Nafi' from Ibn 'Umar." He died in 

117n35 (al-A'lam (y136), 8.5; and Siyara'lam al-nubala' (y37), 5.95-97). 

x279 Nahlawi (see Khalil Nahlawi, x215) 

x280 Najm al-Ghazzi (r28.1) is Muhammad ibn Muhammad ibn Muhammad, 

Abu al-Makarim Najm ai-Din al-Ghazzi, born in Damascus in 97711570. He was 

a Shafi'i scholar, researcher, litterateur, biographer, and historian who composed 

a number of books and treatises, including his well-known biographical collection 

al-Kawakib aI-sa 'ira fi tarajim a'yan al-mi'a al- 'ashira [The moving stars: on biographies 

of notables of the tenth century]. He died in Damascus in 106111651 (al 

A'lam (y136), 7.63; and Sheikh Shu'ayb Arna'ut). 

x281 Nakir (u3.3) is one ofthe two angels who question the dead in their graves 

after burial, as mentioned above at v2.2 and w32.1(2) (n). 

x282 (Imam) Nasafi (w57.2) is 'Abdullah ibn Ahmad ibn Mahmud, Abu al 

Barakat Hafiz ai-Din al-Nasafi ofIdhaj, a village near Isfahan, Persia. Among the 

great Hanafi Imams of his time, he authored major contributions in methodological 

fundamentals of Sacred Law, Hanafi jurisprudence, and tenets of faith, 

though he is most famous outside of his school for his three-volume Koranic 

commentary Madarik al-Tanzil [Realizations of the Revelation], which places 

particular emphasis on the lexical and grammatical dimensions of Koranic 

iriterpretation. He died in Idhaj in 710/1310 (al-A'lam (y136), 4.67). 

x283 Nasa'i (Introduction) is Ahmad ibn 'Ali ibn Shu'ayb ibn' Ali ibn Sinan ibn 

Bahr ibn Dinar, Abu 'Abd ai-Rahman al-Nasa'i, originally of Nasa, Persia, born 

in 215/830. He was a Shafi'i scholar and judge, a hadith master (hafiz) and Imam. 

Educated in hadith by scholars like Ishaq ibn Rahawayh, Abu al-Qasim Tabarani, 

and others during travels to Khurasan, Iraq, Syria, the Hijaz, and the Arabian 

Peninsula, he eventually settled in Egypt. It is related that he used to fast every 

other day, and was fond of women, having four wives whom he took turns with as 

well as a number of concubines. While he authored works on the merits of the 

Companions and an outstanding volume on the excellences of Imam' Ali ibn A bi 

Talib (Allah be well pleased with him), his main work is his Sunan [Sunnas], one 

of the six great hadith collections of Islam. Daraqutni said of him, "Abu' Abd al 

Rahman leads all others of his time who are mentioned in the field of hadith," and 

when Dhahabi was asked who was more learned, Nasa'i or Muslim, he replied 

that the former was, a verdict that Imam Taqi ai-Din Subki concurred with. After 

a lifetime of worship and of devotion to Sacred Knowledge, Nasa'i was martyred 

in 303/915 in Damascus for his love of'Imam 'Ali by remnants of the Kharijite sect, 

who gave him a beating from which he died (ibid., 1.171; and Tabaqat al 

Shafi'iyya al-kubra (yI28), 3.14-16). 

x284 Nasir al-Mutarrizi (w42.2) is Nasir ibn 'Abd al-Sayyid Abi al-Makarim ibn 

. Ali, Abu al-Fath Burhan aI-Din al-Mutarrizi. born in Jurjaniyya, Khawarizm (in 

present-day Turkmen S.S.R.), in 538/1144. A Hanafi scholar and poet, he was a 

specialist in Arabic Jexicology and grammar who wrote a number of works of 

which his al-Mughrib fi tartib al-MU'rib [The causer of wonder: on the order of 

1085


Nu'aym ibn Hammad x288 

x288 Nu'aym ibn Hammad (w4. 7) is Nu'aym ibn Hammad ibn Mu'awiya ibn al 

Harith, Abu' Abdullah al-Khuza'i, originally of Merv (in present-day Turkmen 

S.S.R.), who lived in Egypt. A scholar who knew the rules of Islamic estate division 

(fara'id), he is considered by Ibn Hajar 'Asqalani to hi:: an honest hadith narrator 

who had a poor memory and made many mistakes in transmission, though 

Muhammad Zahid al-Kawthari and others have drawn attention to a number of 

hadiths he related containing corrupt convictions about basic tenets of faith. He 

died in A.H. 228 (Taqrib al-tahdhib (y16), 564; and n). 

x289 Nuh (u3.5) is Nuh ibn Lamak ibn Matushalakh ibn Akhnukh (upon whom 

be peace), the first prophet sent by Allah Most High after Idris. The first to bring 

a revealed law (shari'a), to warn against polytheism (shirk), and the first whose 

people were punished for rejecting his message, he was a carpenter by trade who 

was sent to his people when fifty years old. Commentators relate that his true 

name was' Abd al-Ghaffar, but he became known as Nuh for his copious weeping 

(naha) over his having prayed to Allah to extirpate his corrupt people, who, after 

rejecting his message for 950 years, were drowned in a flood. Allah preserved Nuh 

and the believers from the Deluge by inspiring him to build an Ark which carried 

them safely upon the waters. All the inimitable miracles (mu'jizat) that Allah 

vouchsafed to Nuh pertained to his person, for he lived a thousand years without 

loss of strength or his hair turning gray, even though he fasted perpetually, and no 

one ever bore the afflictions he endured from his people throughout his life (ai 

Siraj al-munir (y72) 1.345, 1.484; and n). 

x290 (Sheikh) Nuh 'Ali Salman (Introduction) is Nuh ibn 'Ali ibn Salman al 

Qudah, born in 1939 in 'Ayn Janna, near 'Ajlun, Jordan. His father was a Shafi'i 

scholar who was educated in Damascus under Sheikh' Ali al-Daqar, and when he 

returned to Jordan, studied various works of the Islamic sciences (among them 

Ghazali's Ihya 'ulum ai-din, which he read seven times) and taught his four sons 

Sacred Law, grammar, and tenets of faith before sending them, each in their tum, 

to Damascus for an Islamic education. Nuh went in 1954, spending seven years in 

the Islamic preparatory and secondary schools of al-Jama'iyya al-Ghurra' 

founded by his father's sheikh, where in addition to secular subjects, he studied 

tenets of faith and Shafi'i jurisprudence from works like 'Umdat al-salik [The 

reliance of the traveller], Matan Abi Shuja' [The text of Abu Shuja'], and 

Nawawi's Minhaj al-talibin [The seekers' road] with such sheikhs as 'Abd al 

Karim al-Rifa'i, Ahmad al-Basrawi, 'Abd a1-Razzaq al-Himsi, Nayyif al-'Abbas, 

Mahmud al-Ranqusi, and the judge Muhammad Khayr al-Shamma', and during 

which time he also attended the lessons of Sheikh Muhammad Hashimi, from 

whom he took the daily dhikr (wird) of the Shadhili tariqa. After secondary 

school, he attended the College of Sacred Law at the University of Damascus for 

four years, much of his study devoted to Hanafi jurisprudence, under Mustafa al 

Zarqa, Wahbi a1-Zuhayli, 'Abd ai-Rahman al-Sabuni, Amin al-Misri, 'Abd a1- 

. Fattah Abu Ghudda, Muhammad al-Mubarak, Fawzi FayduUah, and others. He 

graduated in 1965 and returned to Jordan, where he joined the armed forces and 

worked with Sheikh 'Abdullah Muhammad al-'Azam whom he succeeded as 

mufti in 1972. In 1977, he went to Cairo and spent three years in the master's 

degree program at a1-Azhar, where he studied fundamentals of law and belief 

1087



under Sheikh 'Abd aI-Ghani 'Abd aI-Khaliq, comparative jurisprudence with 

Sheikh Hasan al-Shadhili, and heard the late rector of al-Azhar Sheikh 'Abd aI 

Halim Mahmud lecture on Sufism. It was during this period that he wrote his 

Qada' al-'ibadat wa al-niyaba fiha [Making up acts of worship and performing 

them for others] with Sheikh Muhammad aI-Anbadhi as his supervisor, for which 

he received his master's degree in 1980. The following year, he enrolled in the 

doctoral program at the University of Imam Muhammad ibn Sa'ud in Riyadh, and 

in 1986 took a doctorate for his second main work, Ibra' al-dhimma min huquq al 

'ibad [Fulfilling one's obligation to give others their rights]. 

From the time of his appointment as mufti in 1972, Sheikh Nuh has discharged 

the duties of his office with energy and competence, writing hundreds of 

formal legal opinions in response to questions on all aspects of the religion of 

Islam, many of them published in the Armed Forces monthly religious journaI al 

Tadhkira [The reminder], in addition to lectures, books, and articles on Sacred 

Law, prophetic biography, tenets offaith, and other topics. During his tenure, the 

Jordanian Army has been .distinguished by having an imam in every unit who is 

not only part of it wherever it goes, but leads the obligatory prayers, gives weekly 

religious lessons, answers questions about Islam, and is subject. to regular 

refresher courses in Shafi'i jurisprudence, hadith, Koran, and tenets of faith. In 

the course of helping with the present volume, though busy with official duties, 

Sheikh Nuh generously spent his after-work hours with the translator in sessions 

often extending late into the night at his own home, never refusing any service he 

could render or declining to research any question connected with Sacred Law, 

and never asking for anything in return. He presently lives in Marj aI-Hamam, 

near Amman, Jordan (n), 

x291 Nuh Ha Mim Keller (Title Page) is from Odessa, Washington, in the 

northwestern United States. Born in 1954 and raised as a Roman Catholic, he 

worked as a commercial fisherman in the North Pacific for a space of years between 

travelling in the off-seasons and attending institutions of higher learning. 

He studied philosophy, concentrating mainly on the epistemology of ethical 

theory, with Andrew J. Bjelland at Gonzaga University and with the French 

philosopher Paul Ricoeur, author of The Symbolism of Evil and The Conflict of 

Interpretations, at the University of Chicago. It was at the latter that he first 

studied classical Arabic with Carolyn Killean and Galal Nahhal, then with Salim 

Hermis Yunus in Cairo-where he became a Muslim at al-Azhar by the mercy 

and grace of Allah in 1977-and then with Claude Audebert at UCLA, from 

which he received a degree in philosophy in 1980. Moving to Jordan, he pursued 

his learning of Arabic at the University of Jordan under Hala Nashif and later 

taught English at Yarmouk University. He took the Shadhili tariqa in 1982 in 

Damascus from Sheikh 'Abd aI-Rahman Shaghouri, his teacher in the way of 

tasawwuf from that time. In need of a basic manual of Islamic law, in the fall of 

1982 he bought the copy of 'Umdat al-salik wa 'uddat al-nasik that with the help 

and instruction of Sheikh' Abd al-W akil Durubi and Sheikh N uh 'Ali Salman was 

completed in annotated translation as the present work, The Reliance of the 

Traveller, in 1990. Among his other teachers is Sheikh Shu'ayb Arna'ut, with 

whom he studies Hanafi jurisprudence. He presently lives in Amman (n). 

x292 (0:) (see (Sheikh) 'Umar Barakat, x352) 

1088


P. Casanova x293 

x293 P. Casanova (w15.2) is Paul Casanova, a French orientalist born in 

Algeria who went to Paris in 1879, studied at the School of Living Eastern Languages, 

and was appointed as secretary of the Department of Oriental Numismatics, 

after which he became a professor of Arabic at the University of France 

in 1909. He journeyed to Cairo three times and published works about Ibn Khaldun, 

Egypt, and studies on Islamic coinage, weights, and measures. He died in 

Cairo in 1334/1924 (al-A'lam (yI36), 2.78). 

x294 Pharaoh (q6.3) is Fir'awn, a title customarily borne by each of the Amalekite 

kings of ancient Egypt, though applied in the Koran to al-Walid ibn Mus'ab 

ibn Rayyan, the king at the time of the prophet Musa (upon whom be peace). 

Described in many places in the Holy Koran, Pharaoh was the personification of 

evil for his enmity towards the prophet Musa and crimes against God and man. He 

lived more than four hundred years and was drowned in the Red Sea at the head 

of his armies while pursuing Bani Isra'it (al-Futuhat al-ilahiyya (y65), 1.51; al 

Shifa (y116), 1.211; and n). 

x295 (The) Prophet (see Muhammad, x245) 

x296 Qadi 'Iyad (025.3(a» is 'Iyad ibn Musa ibn 'Iyad ibn 'Imran, Abu al-Fadl 

al-Yahsabi, born in Sabta (present-day Ceuta, on the Strait of Gibraltar) in 

47611083. The Imam of western Muslimdom in hadith and Arabic lexicology, he 

was a gifted Maliki scholar and author who wrote a number of books in the sciences 

of hadi th, Maliki jurisprudence, and history, though he is best remembered 

for his two-volume al-Shifa bi ta'rif huquq ai-Mustafa [The cure, in outlining the 

attributes of the Chosen One], universally acknowledged as among the finest 

works ever written on the Prophet (Allah bless him and give him peace). He was 

appointed as the judge (Ar. qadi, whence the nickname) of Sabta, then Granada, 

and finally Marrakesh, where he died of poisoning, allegedly by a Jew, in 544/1149 

(al-A'lam (y136), 5.99). 

x297 (Sheikh) al-Qalyubi (w41.3) is Ahmad ibn Ahmad ibn Salama, Abu al 

'Abbas Shihab ai-Din al-Qalyubi, of Qalyub. Egypt. He was a Shafi'i scholar in 

Sacred Law and hadith, a physician, and the author of a number of books, commentaries, 

and treatises in Islamic jurisprudence, hadith, medicine, history, and 

geography. He died in 1069/1659 (ibid., (y136), 1.92; Rudud 'ala abatil (y44), 

1.646; and Sheikh Shu'ayb Ama'ut). 

x298 al-Qannad (w9.11) is probably 'Ali ibn 'Abd ai-Rahim, Abu ai-Hasan al 

Qannad ai-Sufi of Wasit, Iraq, who used to travel without any provisions, and met 

many of the sheikhs of his time. From the fact that he related some of the sayings 

of al-Hallaj, he may be supposed to have died after the latter's death in 309f922 

(Tabaqat al-Sufiyya (yI29), 165; and n). 

x299 Qatada (a4.6) is Qatada ibn Da'ama ibn Qatadaibn 'Uzayr, Abu al-Khattab 

al-Sadusi, of Basra, Iraq, born in 611680. Blind from birth, he was a hadith 

scholar and Imam of Koranic exegesis, Arabic, and genealogy who met and 

related hadiths from many of the prophetic Companions and from those who 

came after them, including Anas ibn Malik, Abu aJ-Tufayl al-Kinani, Sa'id ibn al- 

1089



Musayyib, and others. Ahmad once called him "the most learned person in 

Basra." He died of the plague in Wasit in 1181736 (al-A'lam (y136), 5.189; and 

Siyar a'lam al-nubala' (y37), 5.269-70). 

x300 (The) Queen of Sheba (w30.1) is Bilqis bint Sharahil, descended of 

Ya'rab ibn Qahtan. It is related that her father, the king of Yemen, was unable to 

find a suitable wife among the princesses of outlying kingdoms, so he instead wed 

Rayhan bittt al-Sakan, a woman of the jinn, and from their marriage was born 

Bilqis, who inherited his kingdom. The Holy Koran tells how the hoopoe of 

Sulayman (upon whom be peace) went to her kingdom and saw the queen and her 

people prostrating to the sun, and describes the events that led to her accepting 

Islam from SUlayman. Commentators relate that Sulayman then married her and 

confirmed her in her kingdom, ordering the jinn to build three incomparable 

palaces for her in Yemen, where he would visit her each month for three days, and 

that her reign lasted as long as his (al-Futuhat al-ilahiyya (y65), 3.309-18). 

x301 (Imam) Qurtubi (p75.23) is Muhammad ibn Ahmad ibn Abu Bakr ibn 

Farah, Abu 'Abdullah aI-Ansari al-Qurtubi, of Cordova (in present-day Spain). 

A Maliki scholar and hadith specialist, he was one of the greatest Imams of 

Koranic exegesis, an ascetic who divided his days between worship and writing. 

Educated in hadith by masters like 'Ali ibn Muhammad al-Yahsabi and ai-Hasan 

ibn Muhammad al-Bakri, he wrote works in the sciences of hadith and tenets of 

faith, though his enduring contribution' is his twenty-volume al-Jami' Ii ahkam al 

Qur' an [The compendium of the rules of the Koran], from which he mainly omitted 

the stories and histories customary in other commentaries, and recorded 

instead the legal rulings contained in the Koran and how scholars have inferred 

them, together with canonical readings (qira'at), Arabic grammar, and which verses 

abrogate others and which are abrogated (nasikh wa mansukh). Scholars have 

used it extensively ever since it was written. It is related that Qurtubi disdained 

airs, and used to walk about in a simple caftan with a plain cap (taqiyya) on his 

head. He travelled east and settled in Munya Abi al-Khusayb in upper Egypt, 

where he died in 671/1273 (ai-A'iam (y136), 5.322; al-Jami' Ii ahkam ai-Qur'an 

(y117), 1.6-7; Sheikh ShU'ayb Arna'ut; and n). 

x302 Qushayri (see Abul Qasim Qushayri, x53) 

x303 (Imam) Rafi'i (d1.2) is 'Abd aI-Karim ibn Muhammad ibn 'Abd aI-Karim 

ibn al-Fadl ibn aI-Hasan, Abu al-Qasim al-Rafi'i of Qazvin, Persia, born in 

55711162. The Imam of his time in Sacred Law and Koranic exegesis, he represents, 

with Imam Nawawi, the principle reference of the late Shafi'i school. His 

main work, a commentary on Ghazali's al-Wajiz [The synopsis] entitled Fath ai 

'Aziz Ii sharh al-Wajiz [The victory of the Invincible: an exegesis of 'The synopsis"] 

was later to furnish the textual basis for Nawawi's Minhaj ai-tali bin (The 

seekers' road]. Taj aI-Din Subki noted of its author: "Imam Rafi'i was steeped to 

repletion in the sciences of Sacred Law, Koranic exegesis, hadith, and fundamentals 

of Islamic legal methodology, towering above his contemporaries in the 

transmission of evidence, in research, guidance, and in attainment .... It was as if . 

jurisprudence had been dead, and he revived it and spread it, raising its foundations 

after ignorance had killed and buried it." He authored works in Sacred Law 

1090


Richard Doll x304 

and history, and taught Koranic exegesis and hadith in Qazvin, where the hadith 

master (hafiz) Mundhiri was among his students. Known as a pure-hearted ascetic 

who followed the mystic path, Nawawi observed of him that he "had a firm standing 

in righteousness, and many miracles were vouchsafed to him." He died in 

Qazvin in 62311226 (al-A'lam (y136), 4.55; Tabaqat al-Shafi'iyya al-kubra (yI28), 

8.281-85; and n). 

x304 Richard Doll (w41.2) is Sir Richard Doll, Emeritus Regius Professor of 

Medicine, University of Oxford, Gre.en College, Oxford, U.K. (Oxford 

Textbook of Medicine (y76), xiv). 

x305 Ridwan (u3.3) is the angel who guards the gates of paradise (n). 

x306 (Sheikh) Ridwan al-'Adal Baybars (w15.2) is Ridwan ibn al-'Adal ibn 

Ahmad Baybars, Abu al-Na'im al-Jazari, born in 126411847 in Jazira al-Qibab, 

Egypt. He was a Shafi'i scholar and Sufi who authored works of litanies of the 

Blessings upon the Prophet (Allah bless him and give him peace), and Sacred 

Law, among the latter his Rawda al-muhtajin Ii ma'rifa qawa' id ai-din [The garden 

of those in need of knowing the fundamentals of the religion], which is distinguished 

by its clear presentation and discussions of contemporary legal questions. 

He died sometime after 1323/1905 (Mu'jam al-mu'allifin (y69), 4.165; and n). 

x307 Rifa'a ibn Rafl' (w29.2(2» is Rifa'a ibn Rafi' ibn Malik ibn 'Ajlan, Abu 

Mu'adh al-Zuraqi (Allah be well pleased with him), a Medinan Helper and Companion 

of the Prophet (Allah bless him and give him peace). He was among those 

who fought at the battle of Badr, and related twenty-four hadiths from the 

Prophet (Allah bless him and give him peace). He died in 41/661 (aI-A' lam (y 136), 

3.29). 

x308 R. Peto (w41.2) is the Imperial Cancer Research Fund Reader in Cancer 

Studies, Nuffield Department of Clinical Medicine, University of Oxford, 

Radcliffe Infirmary, Oxford, U.K. (Oxford Textbook of Medicine (y76), xvi). 

x309 Rukana (n3.5) is Rukana ibn 'Abd Yazid ibn Hashim ibn al-Muttalib ibn 

'Abd Manaf (Allah be well pleased with him). A Companion of the Prophet 

(Allah bless him and give him peace) who entered Islam the day Mecca was conquered, 

he later settled in Medina, where he died in A.H 42 (al-Shifa (y116), 

1.165; and Taqrib al-tahdhib (yI6), 210). 

x310 Ruyani (m13.2) is 'Abd al-Wahidibn Isma'ilibn Ahmad, Abual-Mahasin 

Fakhr ai-Islam al-Ruyani, of Ruyan in Tabaristan, Persia, born in 315/1025. He 

was a Shafi'i Imam who was educated under the sheikhs of his time in Bukhara, 

Ghazna, Nishapur, Rayy, and Isfahan, and founded a school in Amul, Tabaristan 

(just south of the Caspian seacoast northeast of present-day Tehran, Iran). 

He once said, "If all Shafi'i's books were burned, I could dictate them anew from 

memory. " Renowned in his lifetime for his scholarship and honored by the vizier 

Nizam al-Mulk, he authored Bahr al-madhhab [The sea of the school], one of the 

most extensive works in Shafi'i jurisprudence. He died in 402/1108 (al-A'lam 

(y136) , 4.175; and Tabaqat al-Shafi'iyya al-kubra (yl28), 7.193-94). 

1091



x311 Sa'd ibn Abi Waqqas (025.4) is Sa'd ibn Abi Waqqas Malik ibn Wuhayb 

ibn 'Abd Manaf, Abu Ishaq al-Zuhri al-Qurashi (Allah be well pleased with him), 

born twenty-three years before the Bijra (A.D. 600). Among the great Companions 

of the Prophet (Allah bless him and give him peace), he entered Islam at 

seventeen years of age, fought at the battle of Badr, and led the Muslims to victory 

at the battle of Qadisiyya, conquering Iraq and the cities of Persia for Islam. He 

was the first Muslim to release an arrow in the path of Allah, and was one of the 

ten informed he would enter paradise. Appointed as governor of Kufa during the 

caliphate of 'Umar, he was confirmed therein for a period by 'Uthman but then 

dismissed, after which he returned to Medina. He later lost his eyesight, and died 

at home in 'Aqiq, about ten miles from Medina, in 55/675 (al-A 'lam (y136), 3.87; 

Taqrib al-tahdhib, (y16), 232; and n). 

x312 Safiyya (w27.1) is the Mother of the Faithful, Safiyya bint Buyay ibn 

Akhtab ibn Sa'ya (Allah be well pleased with her), a descendant of the prophet 

Hamn (upon whom be peace). The daughter of Huyay, a notable of the Jewish 

tribes of Bani Qurayza and Nadir, when her husband was killed at Khaybar, she 

fell the lot of Dihya a1-Kalbi and was presented to the Prophet (Allah bless him 

and give him peace), who freed her and married her. Safiyya was a noble and 

religious woman who possessed beauty and intelligence, and it is related that she 

had a bondswoman during the caliphate of 'Umar who went to him and said, 

"Safiyya loves Saturday and has connections with the Jews," whereupon 'Umar 

sent for her and inquired about it, and she replied, "As for Saturday, I have not 

loved it since Allah gave me Friday in its place, and as for the Jews, I have kinfolk 

among them and maintain my family ties." When she asked her servant what 

made her do what she did, she was told, "The Devil," to which Safiyya 

responded, "You may go now, you are free." She died in Medina in 50/670 (al 

A 'lam (y136), 3.206; and Siyar a 'lam al-nubala' (y37), 2.232-33). 

x313 Safwan ibn Umayya (09.16) is Safwan ibn Umayya ibn Khalaf ibn Wahb 

ibn Hudhafa (Allah be well pleased with him), of Mecca, a Companion of the 

Prophet (Allah bless him and give him peace). A noble of the Quraysh renowned 

for his eloquence and generosity, he entered Islam after the conquest of Mecca 

and made good his Islam, being among those who fought in the battle of Yarmouk. 

He related thirteen hadiths, and died in Mecca in A.H. 41 (al-A 'lam (y136), 

3.205; and Siyar a'lam al-nubala' (y37), 2.562-67). 

x314 Sahl ibn 'Abdullah (t1.7) is Sahl ibn 'Abdullah ibn Yunus, Abu Muhammad 

al-Tustari, of Shushtar, Persia, born in 200/815. An Imam ofthe Sufis and 

scholar who wrote on Koranic exegesis and Sufism, no one of his time resembled 

him in piety, asceticism, and devotions, and he was vouchsafed many miracles. 

Fine aphorisms on sincerity and self-discipline are related from him, and it is 

recorded that he met Dhul Nun al-Misri in Mecca in the year of the latter's hajj. 

He died in 283/896 (al-A 'lam (y136), 3.143; al-Risala al-Qushayriyya (y118), 400; 

and n). 

x315 Salama ibn al-Akwa' (p15.2) is Salama ibn 'Amr ibn Sinan al-Akwa' al 

Aslami (Allah be well pleased with him). Among the Companions who swore 

fealty to the Prophet (Allah bless him and give him) under the tree, he was a 

1092


Salih x316 

courageous archer and runner who participated in seven battles with the 

Prophet (Allah bless him and give him peace) including Khaybar and Hunayn, 

and fought in the Muslim jihad in North Africa during the caliphate of 'Uthman. 

He related some seventy-seven hadiths, and died in Medina in 74/693 (al-A'lam 

(y136), 3.113; and n). 

x316 Salih (u3.5) is Salih ibn 'Ubayd ibn Asifibn Masih ibn 'Ubayd ibn Hadhir 

ibn Tamud ibn Ghabir ibn Sam ibn Nuh (upon whom be peace), the prophet of 

Allah Most High to the people of Thamud, who carved homes in the rock of 

mountainsides. He lived before the time of Shu'ayb and Musa (upon whom be 

peace), and was sent to guide his people, though all but a very few denied him. 

When Allah enjoined them to allow a she-camel to graze and water freely as a sign 

to them, they hamstrung and killed it, and in punishment were taken by a great 

earthquake from beneath and a cry (sayha) from the sky, which slew them while 

sitting upon their knees in their homes (al-A'lam (y136) , 3.188; at-Futuhat atitahiyya 

(y65) , 2.158; and al-Siraj al-munir (yn) , 1.488-90). 

x317 Salih Mu'adhdhin (b6.1) is Salih ibn Muhammad Mu'adhdhin, born in 

Damascus in 1947. He is a contemporary Shafi'i scholar who studied Sacred Law 

with Sheikh 'Abd aI-Karim al-Rifa'i, Sheikh Muhammad 'Awad, and Sheikh 

Jamal aI-Din al-Sayrawan. In 1972 he took a degree in pharmacy from the University 

of Damascus, and now lives in Amman (n). 

x318 Salman the Persian (w4.4) is Salman, Abu 'Abdullah al-Farisi (Allah be 

well pleased with him), a Companion of the Prophet (Allah bless him and give 

him peace). Originally a devout Zoroastrian from near Isfahan, Persia, he converted 

to Christianity and travelled to a series of ascetic masters, serving each in 

turn until their death, in Damascus, Mosul, Nusaybin, and Ammuriyya (in present-day 

Turkey), whence he was directed to seek out a new prophet from Mecca 

whose time was imminent. Enslaved on the way, he was sold to a Jew of Bani 

Qurayza, met the Prophet (Allah bless him and give him peace) in Medina, and 

three years later with the help of his fellow Muslims was able to purchase his freedom 

from his master. Digging the trench before the Battle of the Confederates 

was his idea. He was a physically strong man of wisdom and learning who was well 

acquainted with the books of the Persians, Greeks, and Jews; when' Ali was once 

asked about him he said, "He was a man of us and for us, the line ofthe prophetic 

house, and in relation to you was as the sage Luqman, having learned the first 

knowledge and the last, read the first scripture and the last: an inexhaustible sea." 

He related some sixty hadiths, and died in 36/656 (al-A 'lam (y136), 3.111-12; and 

Siyara'lam al-nubala' (y37), 1.505-11). 

x319 (Imam) Sarakhsi (w43.3) is Muhammad ibn Ahmad ibn Sahl, Abu Bakr 

Shams al-A'imma al-Sarakhsi of Serakhs (in present-day Turkmen S.S.R.). He 

was a great Hanafi Imam, mujtahid, judge, and the author of the encyclopedic al 

Mabsut [The extensive], whose thirty volumes he dictated to students from an 

underground cell where he was imprisoned in Uzjand near Fergana (in presentday 

Uzbek S.S.R.) for advising a local chief in the matter of religion. He wrote a 

number of outstanding works in Hanafi jurisprudence and methodological principles 

of Sacred Law, and died in Fergana in 483/1090 (al-A'lam (y136), 5.315; 

and n). 

1093


Seyyed Hossein N asr x323 

values and ways of life. He died, possibly of influenza, in 1920 at fifty-six years of 

age (Muslim Brotherhoods (y86) , 179-200). 

x323 Seyyed Hossein Nasr (Facing Title Page) was born in Tehran, Iran, where 

he received his early education. He later studied in the West and received his B.S. 

from the Massachusetts Institute of Technology and his M.A and Ph.D. from 

Harvard, where he studied the history of science and learning with special concentration 

on Islamic science and philosophy. He has taught at Tehran University, 

the American University in Beirut, Temple University, and George 

Washington University, and is the author of a number of work .. that are among 

the best available in English on the relevance ·of traditional Islamic sciences and 

mystical disciplines to the situation of modern man, including Ideals and Realities 

of Islam, Man and Nature, Islamic Science: an Illustrated Study, :lnd Sufi Essays. 

The translator is indebted to his writings for being among the reasons he became 

a Muslim. While from a Shiite background, Hossein Nasr has a firmer footing in 

traditional Islamic knowledge than many other western interpreters of Islam, 

Muslim or non-Muslim, and his works are generally free ofthe mistakes in detail 

found in others' books, though some passages are occasionally colored by the 

comparative religions approach (dis: x348) that mars the writings of a number of 

contemporary Muslim intellectuals. He lives and teaches in the United States 

(Ideals and Realities vf Islam (yl01), 4; and n). 

x324 (Imam) Shafi'i (Introduction) is Muhammad ibn Idris ibn al-'Abbas ibn 

'Uthman ibn Shafi' ibn al-Sa'ib ibn 'Ubayd ibn 'Abd Yazid ibn Hashim ibn al 

Muttalib ibn 'Abd Manaf, Abu 'Abdullah al-Qurashi al-Makki al-Shafi'i, 

descended from the great-grandfather of the Prophet (Allah bless him and give 

him peace). Born in 1501767 in Gaza, Palestine, Shafi'i was the Imam of the 

World, the mujtahid of his time, one of the most brilliant and original legal 

scholars mankind has ever known. An orphan brought to Mecca when two years 

old and raised there by his mother in circumstances of extreme poverty and want, 

he memorized the Holy Koran at age seven, the Muwatta' of Imam Malik at ten, 

and was authorized to give formal legal opinion (fatwa) at the age of fifteen by his 

sheikh, Muslim ibn Khalid al-Zinji, the mufti of Mecca. He travelled to Medina 

and studied under Imam Malik, and then to Baghdad, where he was the student 

of Imam Muhammad ibn Hasan Shaybani, the colleague of Abu Hanifa. In 

Baghdad, Imam Shafi'i produced his first school"Ofjurisprudence (al-madhhab alqadim), 

but when the persecution arose over the uncreatedness of the Koran (dis: 

x72), he spoke to Ahmad ibn Hanbal, and they mutually agreed that rather than 

risk the loss of both of Islam's living mujtahids, they should part company, Shafi'i 

travelling with his books and belongings to Cairo, and Ahmad remaining in Iraq. 

It was in Cairo that in the astonishing space of only four years, Shafi'i conceived 

and edited a second, entirely new school of jurisprudence (al-madhhab al-jadid), 

embodied in his seven-volume al-Umm [The mother]. 

The Imam and his legacy are monumental. His al-Risala [The letter] was the 

first work in the history of mankind to investigate the theoretical and practical 

bases of jurisprudence. In Koranic exegesis, he was the first to formulate the principles 

ofthe science of which verses abrogate others and which are abrogated ('ilm 

al-nasikh wa al-mansukh). His knowledge of the Koran and sunna and of the 

accord between the differen t elements of each and the condi tionality and explana- 

1095



tion of some by others were incomparable. His Arabic style and diction were 

recorded and used as lexical evidence by later grammarians and lexicologists, and 

despite his surpassing eloquence in the language, being Arabic in tongue, residence, 

and historical epoch, he studied it in depth for twenty years, and through 

the medium of it grasped the Koran and sunna. He paved the way for the enormous 

importance attached by subsequent generations of Muslims to the study of 

prophetic hadith, as reflected in the fact that most of the Imams in the field were 

of his school, including Bukhari, Muslim, Abu Dawud, Tirmidhi, Nasa'i. Ibn 

Majah, Bayhaqi, ai-Hakim, Abu Nu'aym, Ibn Hibban, Daraqutni, Ibn 

Khuzayma, Ibn Salah, al-'Iraqi, Suyuti, Dhahabi, Ibn Kathir, Nur ai-Din Haythami, 

Mundhiri, Nawawi, Taqi ai-Din Subki, and others. Imam Muhammad ibn 

Hasan Shaybani said of him, "If the scholars of hadith speak, it is in the language 

of Shafi'i," and Hasan ibn Muhammad Za'frani observed, "The scholars of 

hadith were asleep and awoke when Shafi'i woke them." Imam Ahmad said, "No 

one touches an inkwell or pen with his hand, save that he owes a debt to Shafi'L" 

By the time Shafi'i reached Cairo in A.H. 199, his fame had spread to the horizons, 

scholars from all parts of the Muslim world travelled to hear him, and his 

student and scribe Rabi' ibn Sulayman was to say, "I have seen seven hundred riding 

camels tethered at Shafi'i's door, belonging to those who came to hear him 

exposit his writings." The author of some 113 works, it was nonetheless Shafi'i's 

hope that "people would learn this knowledge without ascribing a single letter of 

it to me," and as Zakariyya Ansari remarked, "Allah granted his wish, for one 

seldom hears any position of his, save that it is ascribed to others of his school with 

the words, 'Rafi'i, or Nawawi, or Zarkashi says .. .' and the like." Of proverbial 

generosity, it is recorded that when he once brought ten thousand dinars from 

Yemen, he pitched a tent outside of Mecca and had given it all away to passersby 

before the day ended. He was moderate in dress, and his ring bore the inscription, 

"Allah suffices Muhammad ibn Idris as a reliance." He once said, "Knowledge is 

not what is memorized, but only what benefits," and this conviction imbued his 

personal religious life, for he divided his night into three parts, in thefirst of which 

he would write, in the second pray, and in the third sleep. He recited the entire 

Koran each day at prayer, and twice a day in Ramadan. When a remark was once 

made to him about his using a walking stick, he said, "I do it to remind myself that 

I am on a journey out of this life." A man of intense spiritual presence who could 

truthfully say of himself, "I have never told a lie," his students were in such awe 

of him that they could not take a drink of water while he was looking on. Among 

his pupils were a number of the Imams of the time such as Ahmad, Rabi' ibn 

Sulayman, al-Muzani, Dawud ibn Khalaf al-Zahiri, and others. He studied and 

taught Sacred Law in Cairo until his death at fifty-three years of age in 204/820, 

the end of a lifetime of service to Islam and the Muslims by one of the greatest in 

knowledge of the Koran and sunna (al-A'iam (y136), 6.26; al-Majmu' (y108), 

1.8-10; 'Umdat al-salik (y90) , 9-10; al-Tabaqat al-kubra (y124) 1.50-52; and n). 

x325 Shamil Daghestani (w9.4) is Shamil Muhammad al-Daghestani, a sheikh 

who helped spread the Naqshbandi tariqa throughout Caucasia and fought with 

the Muslim jihad there against Czarist Russia for some thirty-five years. His 

sheikh was Mulla Muhammad al-Ghazi al-Kamrawi, whose military career began 

when Russia declared protection for Christians in Khurjistan and then formal 

annexation of the region from Safavid Persia in 1215/1800. AI-Ghazi (lit. "the 

1096


Shams aI-Din ... Dhahabi x326 

Warrior") recruited hundreds of thousands of soldiers from his Naqshbandi dervishes 

and fought until his death in 124811832, when his successor aI-Amir Hamza 

al-Khanzaji took over but was martyred the same year, after which the jihad's 

leadership devolved to Sheikh Shamii. He fought many pitched battles with the 

Russians in the twenty-seven years of jihad that followed, in 1260/1844 freeing 

Daghestan of the unbelievers and capturing thirty-five of their cannon, which provoked 

Russia to send an even larger army to finish the mujahidin, who fought on 

fifteen more years until 127911859, when the sheikh was captured. Advanced in 

years, he was banished to Turkey, whence he travelled to Medina in hope of being 

buried there with the Companions and early Muslims. He spent the last of his life 

worshipping in the Rawda of the Mosque of the Prophet (Allah bless him and give 

him peace) between the pulpit and the noble tomb, and when he died he was interred, 

according to his wish, in al-Baqi' Cemetery (ai-Muslim un fi al-Ittihad al 

Sufyati 'abr al-tankh (y28), 1.65, 1.149, 1.154-55, 1.398). 

x326 Shams aI-Din ... Dhahabi (see (Imam) Dhahabi, x114) 

x327 Shawkani (w40.5) is Muhammad ibn' Ali ibn Muhammad ibn' Abdullah 

al-Shawkani, born in Shawkan near Khawlan, Yemen, in 1173/1760. A major 

scholar in Sacred Law and hadith, he was educated in San'a, where he was 

appointed as an Islamic judge in A.H. 1229, a position he held throughout his life. 

He authored 114 works in hadith, biography, Sacred Law, Koranic exegesis, fundamentals 

of Islamic jurisprudence, and tenets of faith, though his greatest work 

was his eight-volume hadith commentary Nayl al-awtar min asrar muntaqa alakhbar 

[The realization of desires, from the secrets of selected hadiths]. He died 

in San'a in 125011834 (al-A'lam (y136), 6.298). 

x328 (HSheikh ... ," "Sheikh ai-Islam ... ," ) (see under proper name) 

x329 (Imam, Sheikh) Shirbini (aI-Khatib) (see Muhammad Shirbini Khatib, 

x264(a» 

x330 Shu'ayb (u3.5) is Shu'ayb ibn Mikil ibn Yashjaribn Madyan (upon whom 

be peace), a prophet of Allah Most High who was nicknamed the Speaker of the 

Prophets for the fairness of his exhortations to the folk of Madyan, who were 

unbelievers who cheated when weighing and measuring out goods to people. He 

was descended of Ibrahim (upon whom be peace) and came after Hud and Salih, 

only a short time before Musa. Commentators relate that when his people 

repeatedly rejected his call to pure monotheism, Shu'ayb and those who believed 

departed from them, and Allah opened up to them one of the gates of hell, afflicting 

them with the most extreme heat. They entered tunnels to flee from it, but 

found it the more unbearable, so some of them came out onto an open plain, 

where they found a cloud above them and with it, a cool, pleasant breeze. They 

called the others to come and join them until the entire people were assembled 

under it, whereupon Allah caused the earth to quake, changed the cloud to fire, 

and burned them to ashes (al-A 'lam (y136), 3.165-66; and al-Siraj al-munir (y72) , 

1.495). 

x331 (Sheikh) Shu'ayb Arna'ut (022.1(d(I1(end)))) is Shu'ayb ibn Muharram 

ibn 'Ali, Abu Usama al-Arna'ut, born in Damascus in 1928, two years after his 

1097



father's emigration for religious reasons from Shkoder, Albania. He is a scholar 

of hadith, Hanafi law, Koranic exegesis, and Arabic grammar and lexicology who 

has edited many classic Islamic works from old manuscripts. Educated in Damascus, 

he studied Hanafi jurisprudence with sheikhs such as 'Abd al-Razzaq al 

Halabi, Nuh al-Albani, Sulayman al-Ghawji, and others, and hadith terminology 

under 'Abdullah al-Habashi, Sheikh ai-Kallas, and Salihal-Farfur, with the latter 

of whom he also read the eight-volume Hanafi Hashiya rood al-muhtar of Ibn 

'Abidin during the course of seven years, and the Koranic commentaries of 

Zamakhshari and Nasafi. Among the better known scholars of his profession, he 

has edited, annotated, and judged the hadiths of more than eighty works to date, 

of which the most famous is perhaps the five-volume Zad ai-rna 'ad [The provision 

for the return] by Ibn Qayyim al-Jawziyya, though he feels that his most important 

scholarly contribution lies in the editing of three works: Sharh al-sunna [The 

explanation ofthe sunna] by Imam Baghawi, which presents the primary Koranic 

and hadith textual evidence for rulings of Sacred Law; Sharh mushkil ai-athar 

[The explanation of problematic hadiths] by Imam Tahawi, which explains the 

accord between ostensible contradictions among hadiths in terms of which ones 

are understood, abrogated, or conditioned by others or by the Koran; and al 

Ihsan fi taqrib Sahih Ibn Hibban [The proficiency: on facilitating the "Rigorously 

authenticated hadith collection" of Ibn Hibban], whose basic text is 'Ala' ai-Din 

Farisi's commentary on the Sahih of Ibn Hibban. The preparation of these works, 

each of which has sixteen volumes, was by no means a mere exercise in editing. 

With Ibn Hibban, for example, the original text consisted of eight volumes, to 

which Sheikh Shu'ayb supplied the equivalent of eight additional volumes of his 

own notes and commentary. In our times, as sheikhs qualified to teach the classic 

works of the Islamic sciences grow steadily fewer, Shu'ayb's hope is that such 

expanded and annotated editions will to some extent fulfill the educational needs 

of the Muslims who read them. Though he will probably be remembered for his 

work in hadith, he strongly believes that Muslims should take their religion from 

those with the best understanding of the primary texts of the Koran and prophetic 

traditions, at their forefront the Imams of the four schools. "They are explainers, 

not popes," he says, "but in each of their schools there afterwards followed a 

hundred or more scholars who refined and added to their work, men whose stature 

in Islamic knowledge was like mountains, any of whom could put fifteen of 

the scholars available today in his pocket." He presently lives in Amman, where 

he supervises the research staff and library of the Mu'assasa al-Risala publishing 

house (n). 

x332 Shu'ba (w40.5) is Shu'ba ibn al-Hajjaj ibn ai-Ward, Abu Bistam al-'Ataki, 

of Wasit, Iraq, ",.id then of Basra, born in 82nOl. A reliable narrator and proficient 

hadith scholar, he was the first to search in Iraq for knowledge of the reliability 

of various hadith transmitters and to defend the sunna. Imam Shafi'i said of 

him, H If not for Shu'ba, hadith would have been unknown in Iraq." He was noted 

for his devotions in his personal life, and died in 160n78 (al-A'lam (y136) , 3.164; 

and Taqrib al-tahdhib (y16), 266). 

x333 Siraj aI-Din Bulqini (w12.3) is 'Vmar ibn Ruslan ibn Nusayr ibn Salih, 

Abu Hafs Siraj ai-Din al-Kinani al-Bulqini, born in Bulqina, Egypt, in 724/1324. 

A Shafi'i mujtahid Imam, hadith master (hafiz), and judge, he was educated in 

1098


Solomon x334 

Cairo and gained recognition as the foremost representative of the Shafi'i school 

in his time. In A.H. 769 he was appointed to the judiciary in Damascus. He 

authored a number of works in Shafi'i jurisprudence, hadith, and formal legal 

opinion, and died in Cairo in 805/1403 (al-A 'lam (y136), 5.46; and n). 

x334 Solomon (see Sulayman, x338) 

x335 Subki (see (Imam) Taqi ai-Din Subki, x345) 

x336 Suddi (w4.4) is Isma'it ibn 'Abd ai-Rahman ibn Abi Karima, Abu 

Muhammad al-Suddi, originally of the Hijaz and then of Kufa. An Imam of 

Koranic exegesis whom Ahmad ibn Hanbal names as a reliable narrator, he 

related hadiths from the Companions Anas ibn Malik, Ibn 'Abbas, and 'Abd 

Khayr al-Hamdani, while his hadiths were related by Shu'ba, Sufyan al-Thawri, 

Isra'il, and others. He died in A.H. 127 (Siyar a'lam al-nubala' (y37), 5.264-65). 

x337 Sufyan al-Thawri (a2.6) is Sufyan ibn Sa'id ibn Masruq ibn Habib, Abu 

'Abdullah al-Thawri of Kufa, born in 971716. The Imam of hadith masters (huffaz) 

of his time and among the foremost in Sacred Knowledge and godfearingness, 

he possessed a phenomenal memory and was able to say, "I have never 

learned something and then forgot it." His father began educating him while 

young, and he studied under nearly six hundred sheikhs, the most important of 

whom were those who transmitted hadiths from Companions like Abu Hurayra, 

Jarir ibn 'Abdullah, Ibn 'Abbas, and others. A number of principle Imams took 

hadiths from him, such as Ja'far al-Sadiq, Abu Hanifa, al-Awza'i, Shu'ba, (all of 

whom died before he did) and a number of others. He once said, "I've never 

heard a hadith of the Prophet (Allah bless him and give him peace) without acting 

upon it, even if only once." He authored a number of works in hadith and Islamic 

estate division, and many of his aphorisms have been rec.orded, among them, 

" Asceticism is not eating coarse food or wearing poor clothes, but rather expecting 

life not to last, and being watchful for death." He died in 1611778 (al-A'lam 

(y136), 3.104-5; and Siyar a'lam al-nubala' (y37), 7.229-43). 

x338 Sulayk Ghatafani (w28.1) is Sulayk ibn 'Amr al-Ghatafani (Allah be well 

pleased with him), of the Ghatafan tribe, a Companion of the Prophet (Allah 

bless him and give him peace). The incident mentioned in the hadith of the text 

(at w28.1) was related by Muslim and others, and is virtually the only information 

known about him (Usud al-ghaba fi ma'rifa al-Sahaba (y57) , 2.441-42). 

x339 Sulayman (u3.5) is Sulayman ibn Dawud ibn Isha (upon whom be peace), 

the prophet of Allah Most High and son of the prophet Dawud. He knew the language 

of birds, inherited the kingship of Bani Isra'il from his father, and had an 

army of birds, jinn, and men. Allah Most High subjected the winds to his command, 

and according to commentators, he possessed a great platform that could 

hold all he needed of palaces, tents, belongings, horses, camels, men, and jinn; 

and whenever he desired to make war, travel, or sojourn in any land on earth, he 

would laden it and command the winds to convey it there, and it would travel a 

month's journey in a single day. Many wonders are recorded of him in the Holy 

Koran and its commentaries, and he is said to have ruled for forty years before his 

death at the age offifty-two (Qisas al-anbiya' (y59), 498-519). 

1099



x340 Sulayman Bujayrmi (w41.3) is Sulayman ibn Muhammad ibn 'Umar al 

Bujayrmi, born in Bujayrm, Egypt. in 133111719. He was a Shafi'i scholar who 

moved to Cairo at a young age, was educated at al-Azhar, and later taught there. 

Though he lost this eyesight, he produced a number of famous commentaries on 

Shafi'i classics, among them his four-volume al- Tajrid [The abstract], and Tuhfa 

aI-Habib [The gift of the beloved], a commentary on Shirbini's al-lqna' [The persuading] 

also in four volumes. He died in the village of Mastiyya, near Bujayrm, 

in 122111806 (al-A'lam (y136), 3.133). 

x341 Suyuti (b3.2) is 'Abd ai-Rahman ibn Abu Bakr ibn Muhammad ibn Sabiq 

ai-Din, lalal ai-Din al-Suyuti, born in 849/1445. He was a Shafi'i mujtahid Imam, 

Sufi, hadith master (hafiz), and historian, a prolific writer who authored works in 

virtually every Islamic science. Raised as an orphan in Cairo, he memorized the 

Koran at eight, then several complete works of Sacred Law, fundamentals of 

jurisprudence, and Arabic grammar; after which he devoted himself to studying 

the Sacred Sciences under some of the foremost sheikhs of the time in each discipline, 

among them Siraj ai-Din Bulqini, with whom he studied Shafi'i jurisprudence 

until his death; Sharaf ai-Din al-Munawi, with whom he read Koranic 

exegesis; Taqi ai-Din al-Shamani in hadith and the sciences of Arabic; and others. 

He travelled to gain Sacred Knowledge to Damascus, the Hijaz, Yemen, India, 

Morocco, and the lands south of Morocco, as well as to centers of learning in 

Egypt such as MahalIa, Dumyat, and Fayyum. 

When he reached forty years of age, he abandoned the company of men for 

the solitude of the Garden of al-Miqyas by the side ofthe Nile, avoiding his former 

colleagues as though he had never known them, and it was here that he authored 

most of his nearly six hundred books and treatises. Wealthy Muslims and princes 

would visit him with offers of money and gifts, but he put all of them off, and when 

the sultan requested his presence a number of times, he refused. Blessed with success 

in his years of solitude, it is difficult to name a field in which Suyuti did not 

make outstanding contributions, among them his ten-volume hadith work Jam' 

al-jawami' [The collection of collections]; his Koranic exegesis Tafsir al-Jalalayn 

[The commentary of the two Jalals], of which hc finished the second haIf of an 

uncompleted manuscript by 1 alai al-Din Mahalli in just forty days; his classic commentary 

onthe sciences of hadith Tadrib al-rawi fi sharh Taqrib al-Nawawi [The 

training of the hadith transmitter: an exegesis of Nawawi's "The facilitation"]; 

and many others. A giant among contemporaries, he remained alone, producing 

a sustained output of scholarly writings until his death in Cairo at sixty years of age 

in 91111505 (al-A 'lam (y136), 3.301-2; Tadrib al-rawi (y109), 1.11-12; and n). 

x342 (a) Tabarani (w32.1) is Sulayman ibn Ahmad ibn Ayyub ibn Mutayr, Abu 

al-Qasim al-Lakhami al-Tabarani. born in Acre, Palestine, in 260/873. A great 

hadith master (hafiz) and Koranic commentator, he travelled to listen to hadith 

masters for sixteen years, to the Hijaz, Yemen, Egypt, Iraq, Persia, and the Arabian 

Peninsula, meeting approximately a thousand sheikhs. He finally settled in 

Isfahan, Persia, where he related hadiths for sixty years. was visited by scholars 

from all parts of the Muslim world, and authored his three main hadith collections, 

the largest of which is his twenty-five-volume al-Mu'jam al-kabir [The 

major lexicon], called a "lexicon" because of the alphabetical arrangement of its 

narrators. When once asked how he acquired such a prodigious store of hadith 

1100


(Dr.) Taha Jabir al-'Alwani x342(b) 

knowledge, he answered, "By sleeping on reed mats for thirty years." He died in 

Isfahan in 360/971 (al-A'lam (y136), 3.121; Siyar a 'lam tfl-nubala' (y37), 16.119- 

23; al-Targhib wa al-tarhib (y9), 1.21; and Sheikh Shu'ayb Ama'ut). 

x342 (b) (Dr.) Taha Jabir al-'Alwani (Document 3) is a Shafi'i scholar and 

specialist in fundamentals of Islamic jurisprudence born of Kurdish parents in al 

Falluja, to the west of Baghdad, in 1935. After receiving his elementary and secondary 

education in Iraq, he attended al-Azhar, where he studied under Sheikh 

'Abd aI-Ghani 'Abd al-Khaliq, author of Hujjiya al-sunna [The evidentiary 

character ofthe sunna], and other scholars and graduated in 1959 from the College 

of Sacred Law, then pursued his postgraduate studies to receive a master's degree 

and his doctorate in 1972. He has taught Islamic law and its principles at the University 

of Imam Muhammad ibn Sa'ud in Riyadh, Saudi Arabia, is a member of 

the founding council of the Muslim World League in Mecca, a member of the 

Organization of the Islamic Conference (OIC) Islamic Fiqh Academy at Jedda, 

and president of the Fiqh Council of North America. He has edited and annotated 

the six-volume al-Mahsul fi 'Urn al-usul [The summary: the science of the principles 

of Islamic jurisprudence] by al-Fakhr al-Razi, currently under preparation 

for its second printing, and has authored Adab al-ikhtilaf fi ai-Islam [The proper 

way of scholarly disagreement in Islam], Usul al-fiqh al-Islami [The bases of 

Islamic jurisprudence], and al-IjtihOO wa al-taqlid fi ai-Islam [Personal juridical 

reasoning versus following qualified scholarship in Islam], the latter two of which 

have been recently translated into English. The International Institute of Islamic 

Thought, which Dr. al-'Alwani helped found in 1981, is an autonomous, non-profit 

organization dedicated to articulating the relevance of Islam to the problems of 

thought and life of contemporary Muslims, and promoting and serving Islamic 

research throughout the world. From its headquarters in Washington 

D. C., and with offices from Cairo to Kuala Lumpur, it conducts specialized seminars, 

commissions the production of scholarly works, grants research scholarships, 

and disseminates an impressive array of publications to interested scholars 

around the globe. He has headed the institute as president since 1986 (n). 

x343 Tahtawi (w24.2) is Ahmad ibn Muhammad ibn Isma'il al-Tahtawi, born 

in Tahta, near Asyut, Egypt. He was educated at al-Azhar, where he was later 

appointed sheikh of the Hanafi school. He is best known for his Hashiya al-durr 

al-mukhtar [The commentary on "The choice pearls"], a commentary on the 

basic text of Ibn 'Abidin's famous Rood al-muhtar [The enlightenment of the 

baffled]; and his Hashiya 'ala Maraqi al-falah sharh NUT al-idah [Commentary on 

"The ascents of felicity: an exegesis of 'The light of clarity' "]. He died in Cairo 

in 123111816 (al-A'lam (y136), 1.245). 

x344 Talha (025.4) is Talha ibn 'Ubayd Allah ibn 'Uthman, Abu Muhammad 

al-Tamimi al-Qurashi (Allah be well pleased with him), born twenty-eight years 

before the Hijra (A.D. 596) in Mecca. Among the most courageous and generous 

Companions of the Prophet (Allah bless him and give him peace), he was of the 

first eight men to enter Islam, of the ten informed that they would enter paradise, 

and one of the committee (shura) 'Vmar chose to name his caliphal successor. 

Present with the Prophet (Allah bless him and give him peace) at the battle of 

Vhud, Talha stood unflinchingly by his side during the reverses suffered there, 

110J 

•



and swearing to remain with him to the death if need be, sustained twenty-four 

wounds from which he later recovered to fight in every subsequent battle. He had 

extensive trade dealings in Iraq, and never allowed a member of his clan to suffer 

want or debt save that he would pay for their needs at his own expense. He was 

killed at the Battle of aI-Jamal at the side of 'A'isha in 36/656 and buried in Basra 

(ibid., 3.229). 

x345 (Imam) Taqi aI-Din Subki (Introduction) is 'Ali ibn 'Abd al-Kafi ibn 'Ali 

ibn Tamam, Abu ai-Hasan Taqi ai-Din al-Subki, born in Subk, Egypt, in 683/ 

1284. The Shafi'i scholar and Imam of his time, he was a brilliant intellectual, 

hadith master (hafiz), Koranic exegete, and Islamic judge who was described by 

Ibn Hajar Haytami as "the mujtahid Imam whose imamate, greatness, and having 

reached the level of ijtihad are agreed upon," and by Dhahabi as "the mOst 

learned, eloquent, and wisest in judgement of all the sheikhs of the age." Educated 

in Cairo by such scholars as Ibn Rif'a in Sacred Law, 'Alam ai-Din Iraqi in 

Koranic exegesis, and Sharaf ai-Din al-Dimyati in hadith, he also travelled to 

acquire knowledge ofhadith from the sheikhs of Syria, Alexandria, and the Hijaz, 

after which, as Suyuti records, "he devoted himself to writing and giving legal 

opinion, authoring more than 150 works, his writings displaying his profound 

knowledge of hadith and other fields and his magisterial command of the Islamic 

sciences. He educated the foremost scholars of the time, was a painstaking, accurate, 

and penetrating researcher, and a brilliant debater in the disciplines. No previous 

scholar attained to his achievements in Sacred Law, of masterful inferences, 

subtleties in detail, and carefully worked-out methodological principles." Salah 

ai-Din Safadi said of him, "People say that no one like him had appeared since 

Ghazali, though in my opinion they thereby do him an injustice, for to my mind 

he does not resemble anyone less than Sufyan al-Thawri." With his vast erudition, 

he was at the same time a godfearing ascetic in his personal life who was devoted 

to worship and mysticism, though vigilant and uncompromising in matters of 

religion and ready to assail any innovation (bid'a) or departure from the tenets of 

faith of Ahl al-Sunna. In addition to al-Takmila [The completion], his elevenvolume 

supplement to Nawawi's Sharh al-Muhadhdhab [The exegesis of "The 

rarefaction"], he also authored the widely quoted Fatawa at·Subki [The legal 

opinions of Subki] in two volumes, as well as a number of other works on tenets 

of faith, Koranic exegesis, and fundamentals of Islamic law, in the latter of which 

his three-volume al-Ibhaj fi sharh al-Minhaj [The gladdening: an exegesis of "The 

road"], an exposition of Baydawi's al-Minhaj on the methodological bases oflegal 

ijtihad, has won lasting recognition among scholars. In A.H. 739 he moved from 

Cairo to Damascus, where he was appointed to the judiciary and presided for 

seventeen years, at the end of which he became ill, was replaced by his son Taj al 

Din, and returned to Cairo, where he died twenty days later in 756/1355 (ibid., 

4.302; al-Fatawa al-hadithiyya (y48), 114; al-Rasa'i/ al-Subkiyya (y52), 9-13; 

Sheikh Hasan Saqqaf; and n). 

x346 Tha'laba ibn Hatib (p75.15) is Tha'laba ibn Hatib (or ibn Abi Hatib) al 

Ansari. Ibn Ishaq mentions him among those who helped build the Mosque of al 

Dirar (Koran 9:107) by which they intended, out of hypocrisy and unbelief, to 

compete with the Mosque of Quba' and disunite the Muslims, and in hopes that 

the longtime enemy of Islam Abu 'Amir the Monk would return from Syria to 

1102



and Sufism which understands them according to the "essential unity" (and universal 

validity) of all religions. On this point, Islam dearly teaches that all true 

religions, as originally revealed, were identical in fundamentals of belief (usuI) 

such as the oneness of God, the Final Judgement, and heaven and hell, in which 

sense "we make no distinction between any of His messengers" (Koran 2:285), 

though each prophetic messenger brought particular rules and rites (furu') that 

differed to some extent from those of previous messengers, and "to every nation 

We appointed a worship" (Koran 22:67). So while the anciently revealed religions 

that are found today naturally show some similarities to Islam, this fact does not 

prove their "essential unity" with it as they presently exist, for the One who 

revealed the religions informs us not only that their beliefs and scriptures have 

since been altered by the hands of men, who "changed the words from their places 

and forgot a share of what they were reminded of' (Koran 5:13), but also that 

their rites and laws have been abrogated by those revealed to the Final Messenger 

(Allah bless him and give him peace), which is why "whoever seeks other than 

Islam as a religion will never have it accepted from him" (Koran 3:85). This is how 

Allah Most High has explained the similarities and differences between religions, 

and any comparative approach beyond this can never lay claim to the truth. 

Aside from such ideas, which are far from Islam, the works of Titus 

Burckhardt contain many original discussions of the meaning of Islamic art, a 

field which few westerners have equalled his depth in and appreciation of, and for 

which he is likely to be remembered. He died in Lausanne, Switzerland, in 1984 

(Art of Islam (y31), inside back cover; and n). 

x349 'Ubada ibn al-Samit (w18.4) is 'Ubada ibn al-Samit ibn Qays, Abu al 

Walid al-Khazraji (Allah be well pleased with him), born thirty-eight years before 

the Hijra (A.D. 586). A Medinan Helper and Companion of the Prophet (Allah 

bless him and give him peace), he was known for his personal piety, and was 

among those who foughtat the battle of Badr, as well as the others, and in the conquest 

of Egypt. He related 181 hadiths from the Prophet (Allah bless him and give 

him peace) and became the first person appointed as an Islamic judge in Palestine, 

where he died, in either Ramla or Jerusalem, in 34/654 (ai-A' lam (y 136), 3.258). 

x350 Ubayy ibn Khalaf (09.0) was one of the unbelievers of Mecca who used to 

injure the Prophet (Allah bless him and give him peace) and once even incited 

'Uqba ibn Abi Mu'it to spit in his face. When he told the Prophet (Allah bless him 

and give him peace) after Badr that he was feeding a horse each day in Mecca 

upon which he would kill him, the Prophet (Allah bless him and give him peace) 

replied, "It is I who shall slay you, Allah willing," and kept his word the following 

year at the battle of Uhud, where he killed him with a stab from a short spear. A 

hadith declares, "The wretchedest of men is whoever kills a prophet, or a prophet 

kills" (al-Shifa (y116), 1.238-39). 

x351 'Umar (b3.2) is 'Umar ibn al-Khattab ibn Nufayl, Abu Hafs al-Qurashi al 

'Adawi (Allah be well pleased with him), born forty years before the Hijra (A.D. 

584) in Mecca. He was one of the greatest Companions of the Prophet (Allah 

bless him and give him peace), as renowned for his tremendous persona! courage 

and steadfastness as for his fairness in giving judgements. Among the heroes of 

the Meccan nobles in the pre-Islamic period of ignorance, he entered Islam five 

1104


(Sheikh) 'Vmar Barakat x352 

years before the emigration to Medina, and Ibn Mas'ud was later to observe, "We 

were not able to pray by the Kaaba until 'Vmar became Muslim." He fought in 

all the battles of the Prophet (Allah bless him and give him peace) and was sworn 

fealty to as the second caliph of Islam on the day of Abu Bakr's death. During his 

ten-and-a-half-year caliphate, Syria, Palestine, Iraq, Egypt, and all the Arabian 

Peninsula were added to the dominions of Islam, and about twelve thousand 

mosques were built. He related 537 hadiths from the Prophet (Allah bless him and 

give him peace) and was the first to date Islamic events from the year of the Hijra. 

His sayings, addresses, and letters were of great eloquence, and a memorable 

event seldom befell him without his composing a line of poetry about it. His ring 

was inscribed with the words, "Death suffices as an admonition, 0 'Vmar." 

Stabbed by a slave while performing the dawn prayer, he died three nights 

later in 23/644 (al-A'lam (y136), 5.45-46). 

x352 (Sheikh) 'Vmar Barakat (Introduction) is 'Vmar Barakat ibn al-Sayyid 

Muhammad Barakat al-Shami al-Biqa'i, A scholar of Shafi'i jurisprudence and 

rhetoric, he was originally from al-Biqa', north of Damascus, Syria, and was educated 

at al-Azhar, where he studied under Sheikh Ibrahim Bajuri. He then moved 

to Mecca and authored his two-volume commentary on 'Umdat al-salik [The 

reliance of the traveller] entitled Fayd al-Ilah ai-Malik Ii hall allaz 'Umdat alsalik 

wa 'uddat al-nasik [The outpouring of the Sovereign Divinity in solving the 

words of "The reliance of the traveller and tools of the worshipper"], which he 

wrote because, in his words, "there was no explanative work to solve its words 

and clarify its meanings except for one commentary by the great teacher al-Jawjari, 

which is a valuable exegesis of the familiar short work, but which contains 

interpolations and misprints unnoticable to any save someone with experience in 

authoring works of Sacred Law, as well as some obvious errors. It has remained 

thus because it was printed in Mallibar, there being no one in those lands to correct 

it .... " He also authored a work on rhetoric about types of metaphors, and 

died sometime after 1307/1890, the date he completed Fayd al-Ilah ai-Malik 

(ibid., 5.65; and Fayd al-Ilah aI-Malik (y27), 1.2-3,2.224,2.355). 

x353 'Vmar ibn Khattab (see 'Vmar, x351) 

x354 'Vmar al-Maliki (w27.2) is someone about whom no other information 

was available than that he was a disciple of the early ascetic and mystic, Hasan aI 

Basri, as is mentioned in Suyuti's narrative at w27.2 (n). 

x355 (ai-Hajj) 'Vmar Tal (w4.9) is 'Vmar ibn Sa'idibn 'Vthman, al-Futi al-Turi 

al-Kidiwi, born in Halwar, near Podor in the Gidi district of northern Senegal in 

1794. A Tijani sheikh of impressive education, intellect, and remarkable organizational 

talents, he conducted jihad against French troops and pagan indigenous 

peoples in Guinea, Senegal, and Mali from 1852 to 1864. He first studied Arabic 

and Islamic subjects with his father, and by the time he left home to study 

elsewhere, had not only memorized the Koran, but also the two Sahihs of Bukhari 

and Muslim. He taught the Sacred Sciences in Satina for about twelve years, during 

which period he joined the Tijani tariqa, a new order founded only thirteen 

years before his birth which was then spreading through West Africa from 

1105



Mauritania. He first took the way from Sheikh 'Abd ai-Karim ibn Ahmad al 

Naqil, but in less than two years decided to perform the hajj, and made his way 

eastward across Africa to the Hijaz, where he fulfilled the pilgrimage and completed 

his training in the tariqa with the Moroccan sheikh Muhammad al-Ghali al 

Tijani. He stayed with the latter for three years in Medina before being authorized 

as an independent sheikh. After performing hajj again, he returned first to Cairo, 

where he authored a Koranic commentary, and then set off in 1830 for West 

Africa. Enroute, he stopped for a series of residences in various cities, among 

them Sokoto, Nigeria, where he remained six years with Muhammad Bello, the 

son of the Fulani mujahid 'Uthman ibn Fodi (x364), writing and acquiring the 

firsthand military and administrative expertise that he was later to use in his jihad 

in West Africa, the plans for which he was beginning to formulate in his mind. 

Returning to his homeland after twenty years, he recruited many to t·he Tijani 

tariqa, which he marshalled for the purposes of jihad. In his military campaigns, 

which are too numerous to record in detail here, he fought occasional skirmishes 

with the French, but his main efforts were directed at spreading Islam eastward by 

fighting the pagan Bambara people of Karta and Segu, which he did with considerable 

success at the head of an army that at its peak numbered some thirty 

thousand men. His force was well disciplined and applied Islamic law, as for 

example at the surrender of Karta, where 'Umar ordered the indigenous idols be 

brought out to be smashed at his own hands with an iron mace. His opinions paralleled 

those of Ahmad ibn Idris al-Fasi and Muhammad 'Ali Sanusi on many 

issues, and he admired the writings of Sheikh 'Abd al-Wahhab Sha'rani. He died 

in Ghoro, Mali, in 1280/1864 after an escape from being besieged in Hamdallahi 

during an unsuccessful bid to take Masina (Muslim Brotherhoods (y86), 6&-98). 

x356 'Umayr ibn Yazid (see Abu Ja'far Khatmi, x44) 

x357 Umm Kulthum (r8.2) is Umm Kulthum bint 'Uqba ibn Abi Mu'it al 

Umawiyya (Allah be well pleased with her), not the Prophet's daughter (Allah 

bless him and give him peace) of that name, but the half-sister of the caliph 

'Uthman from his mother. Among those who entered Islam very early, when she 

learned that the Prophet (Allah bless him and give him peace) had left for 

Medina, she set out on foot to follow him, refusing to return when her brothers 

caught up with her to take her back. She related hadiths from the Prophet (Allah 

bless him and give him peace) that are recorded in the collections of both Bukhari 

and Muslim, and died in about 33/653 (al-A'lam (y136), 5.231). 

x358 Umm Salama (w31.1) is Hind bint Abi Umayya ibn al-Mughira ibn 'Abdullah 

ibn 'Umar, Umm Salama al-Makhzumiyya (Allah be well pleased with 

her), Mother of the Faithful, one of the wives ofthe Prophet (Allah bless him and 

give him peace). One of the most intelligent and refined of women, she entered 

Islam in the early years and emigrated with her first husband, Abu Salama, to 

Ethiopia before emigrating to Medina, where her husband died. Abu Bakr then 

asked for her hand in marriage but she refused, after which the Prophet (Allah 

bless him and give him peace) proposed to her and she accepted, marrying him in 

A.H. 4. She lived a long life, relating 378 hadiths from the Prophet (Allah bless 

him and give him peace), and died in Medina in 621681 (ibid., 8.97-98; and Taqrib . 

al-tahdhib (y16), 754). 

1106


Uways al-Barawi x367 

1206 (ibid., 4.212; Siyar a'lam al-nubala' (y37) , 22.291; and Tabaqat al-Shafi'iyya 

al-kubra (yI28), 8.337). 

x367 Uways al-Barawi (w9.4) is Uways ibn Muhammad ibn Bashir al-Barawi, 

born in Brava on the southern Somalian coast in 1847. He studied Shafi'i jurisprudence, 

Koranic exegesis, Arabic grammar, and Sufism in his hometown before 

travelling to Baghdad, the headquarters of the Qadiri order to which he belonged, 

for fuller instruction in the way. After a number of years of study there with 

Sheikh Mustafa ibn al-Sayyid Salman al-laylani, he received authorization as a 

sheikh in the tariqa and returned home. Possessed of considerable organizational 

capacity, leadership, and spiritual gifts, he won numerous adherents, many of 

whom he trained for missionary activities, and his Uwaysi-Qadiri tariqa is 

credited with a considerable expansion of Islam in Tanganyika, southern 

Somalia, and eastern Zaire. He also founded agricultural settlements at BHad al 

Amin and at Biolay, 150 miles north of Brava, where he was assassinated at the 

age of sixty-three in 1909. B.G. Martin states: "In its spread from Brava to Zanzibar 

to the mainland of Tanganyika and then westward into the Congo, the 

Uwaysiya Qadiriya became a major Muslimmovement in East Africa. Though it 

began as early as 1883, Qadiri proselytization is still continuing. In a region where 

adherence to a tariqa is synonymous with conversion to Islam, such a movement 

assumed more than ordinary significance" (Muslim Brotherhoods (y86) , 152-65, 

176). 

x368 Wali ai-Din al·'Iraqi (w28.1) is Ahmad ibn 'Abd aI-Rahim ibn al-Husayn, 

Abu Zar'a Wali al-Din al-'Iraqi, born in Cairo in 762/1361. Of Kurdish descent, 

he was the son of Zayn ai-Din al-'Iraqi (xI88) and like him, was also a Shafi'i 

scholar and hadith master (hafiz). His father took him to Damascus, where he was 

educated, and when he returned to Cairo, he succeeded lalal Bulqini as the head 

of the judiciary, though his uncompromising attitude towards rulers caused him to 

be later removed from office. He authored 'a number of works in Sacred Law, 

hadith and its sciences, Muslim biographies, and formal legal opinion, and died in 

Cairo in 82611423 (al-A 'lam (y136), 1.148). 

x369 Wasiyyullah 'Abbas (w56.2) is a contemporary hadith scholar who edited 

and annotated Imam Ahmad ibn Hanbal's Fada'i[ al-Sahaba [The excellences of 

the prophetic Companions] as his doctoral thesis at Umm al-Qura University in 

Mecca, His two-volume dissertation was first published in Beirut in 140311983 (n). 

x370 Ya'qub (u3.5) is Ya'qub ibn Ishaq ibn Ibrahim (upon whom be peace), a 

prophet of Allah Most High. Also known as Isra'il, the offspring of his twelve sons 

composed the twelve tribes of Bani Isra'il, who took their name from him. He is 

mentioned in the Holy Koran in various places, among them sura Yusuf, named 

for his son,. who was also a prophet. Commentators record that he lived for 147 

years (al-Futuhat al-ilahiyya (y65), 2.433; and n). 

x371 Yahya (u3.5) is Yahya ibn Zakariyya (upon whom be peace), the prophet 

of Allah Most High born to the prophet Zakariyya and his wife, who was the maternal 

aunt of 'Isa (upon whom be peace), though Yahya was born before 'Isa. 

Commentators record that he was descended through Zakariyya from Sulayman 

1109



(upon whom be peace), and that he was the last one sent before 'Isa to Bani Isra'il, 

who killed him when he was 120 years old, just as they had killed his father (al 

Shifa (y116), 1.192). 

x372 Yahya ibn Abi Kathir (a2.5) is Yahya ibn Salih, Abu Nasr Ibn Abi Kathir 

al-Ta'i al-Yamami. Originally of Basra, he lived in Medina for ten years, taking 

hadiths from the foremost of the generation that followed the Companions, and 

then moved to Yamama, in the Najd, where he was famous as a hadith scholar, 

though he later suffered for his outspoken condemnation of some of the policies 

of the Umayyad caliphs. One of the leading early hadith Imams, some have considered 

him even more learned than Zuhri. He died in 1291747 (al-A'lam (y136), 

8.150). 

x373 Yahya ibn Sa'id (w48.2) is Yahya ibn Sa'id ibn Oays, Abu Sa'id al-Ansari 

al-Najjari, originally of Medina. An Islamic judge first in Medina and laterin Iraq, 

he was one of the main figures in the early science of hadith, and al-Jumhi said of 

him, "I have not seen anyone who resembled Zuhri more closely than Yahya ibn 

Sa'id. If not for the two of them, many sunnas would have been lost." He died in 

al-Hashimiyya, Iraq, in 1431760 (ibid., 8.147). 

x374 al-Yasa' (u3.5) is al-Yasa' ibn Akhtub ibn al-'Ajuz (upon whom be 

peace), whom Allah Most High made a prophet and messenger to Bani Isra'i! 

after Ilyas (x186) was raised up from among them. Allah inspired and aided him, 

and his people believed in him and honored him, applying the Sacred Law among 

themselves until his death (al-Futuhat al-ilahiyya (y65), 2.58, 3.550). 

x375 Yasin 'Arafa (Document 1), a native of Damascus, is a friend of Sheikh 

'Abd al-Wakil Durubi's of about his own age who has visited him almost daily for 

the past thirty-five years and been his business partner in editing and publishing 

a number of classic works on Sufism and Shafi'i jurisprudence (n). 

x376 Yunus (u3.5) (upon whom be peace), also known as HeoHhe Fish (Dhul 

Nun), was the prophet of Allah Most High to the people of Nineveh (in presentday 

Iraq) whom, as commentators relate, he called to the worship of Allah alone, 

but who rejected him and his message until he at length grew angry with them and 

departed, informing them that Allah's punishment would be visited upon them in 

three days. When he left them and boarded a ship, his people saw the seriousness 

of their plight and made a deep and sincere repentance, all of them coming forth 

from their dwellings to beg Allah to tum aside His punishment, and when it 

appeared above like a section of darkest night, Allah caused it to revolve 

harmlessly overhead. A storm at sea meanwhile assailed the ship carrying Yunus, 

and in the course of it, the passengers saw that their only hope was for one of their 

number to lighten ship by jumping overboard, but when they drew lots to see who 

it would be, the lot feU to Yunus. Unwilling to put him off, they cast lots again and 

again, but each time it fell.to the prophet, and at length they saw that some great 

matter was afoot and let him go. As he took to the water, a great fish swallowed 

him and he remained in its belly for some days, regretting his anger towards his 

people, and expressing his abject humility towards Allah with the words, "There 

is no god but You, glory be to You, verily I was ofthe wrongdoers," and Allah 

1110


Yunus Hamdan x377 

saved him by causing the fish to cast him up on the shore (Qisas al-anbiya' (y59), 

286-93). 

x377 Yunus Hamdan (Document 2) is Yunus ibn Hamdan ibn Qublan Abu 

Jamus, Abu Anas, born in the Marka area east of Amman, Jordan, in 1944. Educated 

in Amman, he served as a teacher for four years in the Jordanian Army 

before becoming the imam of a mosque under the Ministry of Endowments (Wizara 

al-Awqaf) in 1968. He took the Shadhili tariqa from Sheikh Muhammad 

Sa'id Kurdi in the summer of 1967, and by the time ofthe sheikh's death five years 

later, was one of his most advanced disciples. He studied Shafi'i jurisprudence 

with both his sheikh and with the mufti of lrbid, Sheikh Barakat, and in 1982 took 

a degree from the University of Jordan in Sacred Law. He has been the translator's 

neighbor since 1983, and was one of those who generously agreed to check 

the Arabic of the present volume before it was submitted for publication. One of 

the signs of Allah in humility, kindness, and patience, he currently lives in 

Amman, where he teaches Arabic grammar, Shafi'i jurisprudence, and Koran 

recital to a small circle of students (n). 

x378 Yusuf (u3.5) is Yusuf ibn Ya'qub (upon whom he peace), the prophet of 

Allah Most High whose story is recounted by the Holy Koran in the sura that 

bears his name; how his brothers, jealous of the love theirfather had for him, cast 

him into a well, how he was sold into slavery in Egypt, later rising to a high position 

there, and the forgiveness he showed them when they came to him in their 

hour of need (Koran 12; and n). 

x379 Yusuf Ardabili (022.1(d(II») .is Yusuf ibn Ibrahim, Jamal aI-Din aI 

Ardabili, of Ardabil, Azerbaijan. He was a Shafi'i scholar whom Ibn Qadi 

Shuhba described as "tremendous in Sacred Knowledge," and who authored 

Kitab ai-an war Ii a'mal al-abrar [The book of lights for the works of the pious 1 in 

Sacred Law. He died in Ardabil in 799/1397 at over seventy years of age (al-A 'lam 

(y136), 8.212). 

x380 (Sheikh) Yusuf Nabahani (w52.1(60» is Yusuf ibn Isma'il ibn Yusuf 

al-Nabahani, born in the village of Ijzim, Palestine, in 1265/1849. He was a Shafi'i 

scholar, Sufi, judge, poet, and the author of works in Sacred Law, tenets of faith, 

prophetic biography, hadith, heresiology, and Sufism, including his two-volume 

Jami' karamat al-awliya' [Compendium of the miracles of the friends of Allah], 

Wasa'iJ al-wusul ila shama'i/ al-Rasul [The means of knowing the attributes of the 

Prophet], Sa'ada al-darayn fi al-salat 'ala Sayyid al-Kawnayn [Felicity in this 

world and the next through the blessings upon the Liegelord of the Two Abodes], 

and forty-five others, among them some of the most beautiful works that exist in 

commemoration of the Prophet (Allah bless him and give him peace). He was 

educated at al-Azhar, edited a newspaper in Istanbul for a period and corrected 

the books if published, and then returned to be appointed to the judiciary in 

Beirut, a capacity in which he served for twenty years before moving to Medina. 

After the outbreak of the First World War, he returned to Ijzim, where he died 

in 1350/1932 (ibid., 8.218; Wasa'i/ al-wusul (y97) , 11; and n). 

x381 Yusuf Qaradawi (w46.1) was born in Egypt in 1926. A contemporary 

Islamic scholar, author, and poet, he memorized the Holy Koran before age ten 

1111


Yusuf Talal DeLorenzo x382(b) 

trying to convince Muslims that everything their forefathers believed was a mistake. 

He presently directs the al-Iman School, founded in 1973 in Kuweit, which 

provides Islamic and secular education patterned on the al-Azhar model at the 

elementary, preparatory, and secondary levels. He is a familiar figure at Islamic 

conferences around the world, and in 1988 was elected as president of the World 

Union of Islamic Propagation and Information at its London conference (n). 

x382 (b) Yusuf Talal DeLorenzo (Document 3) is an American Muslim scholar 

who was born in Plymouth, Massachusetts in 1947 and raised in Duxbury, where 

his family has lived for several generations. He entered Islam in 1970 in Beirut, 

and in 1971 became the student of the hadith expert Sheikh Muhammad Yusuf al 

Bannuri of Pakistan. After six years of study, the sheikh, author of Ma'arif al 

Sunan [The knowledges of "The sunnas"], a six-volume commentary on Jami' al 

Tirmidhi [The hadith collection of Tirmidhi], and other works, authorized him to 

teach and relate the hadiths he had read before him and on which he had commented. 

Yusuf has since taught hadith and principles of jurisprudence (usul alfiqh) 

in Pakistan, served as advisor on Islamic education to the late President Zia 

al-Haqq (Allah have mercy on him), been headmaster of the only private Muslim 

college in Sri Lanka-where he taught 'Umdat al-salik, the main text of the present 

volume-lectured at the International Islamic University in Islamabad, and 

served as Chief of the Translation Bureau at the Islamic Research Institute there. 

In June, 1989, after nearly twenty years abroad, he was appointed as research 

coordinator for the International Institute of Islamic Thought in Washington, 

D.C. 

A veteran Islamic translator, his more than ten works include English versions 

of a Hanafi manual of Sacred Law as well as Kitab al-halal wa al-haram [The 

book of the lawful and unlawful] from Imam Ghazali's Ihya' 'ulum ai-din [Giving 

life to the religious sciences], Usul al-fiqh al-Islami [The bases of Islamic jurisprudence], 

and al-Ijtihad wa al-taqlid fi ai-Islam [Personal juridical reasoning versus 

following qualified scholarship, in Islam], both by Dr. Taha Jabir al-'Alwani. His 

most recent effort, a pioneering translation of his own Arabic edition of Abu Bakr 

al-Jassas's multi-volume Koranic exegesis Ahkam al-Qur'an [Legal interpretations 

of the Koran 1, seems destined for wide recognition and use, representing the 

definitive Hanafi work on deducing legal rulings from the Holy Koran. He 

presently lives in Sterling, Virginia (n). 

x383 Zacharias (see next entry) 

. x384 Zakariyya (u3.5) is Zakariyya ibn Ladun ibn Muslim ibn Saduq ibn 

Hashban ibn Dawud ibn Sulayman (upon whom be peace), a prophet of Allah 

Most High to Bani Isra'il. The Holy Koran mentions how Allah gave him a son, 

the prophet Yahya, in his old age to inherit his knowledge and prophethood, and 

how, when his wife's sister gave birth to Maryam and vowed her to the service of 

the Sacred Temple, Zakariyya undertook to care for her in a room in the temple, 

where he brought her food, drink, and other necessities. Allah Most High 

describes him and family as "vying in pious deeds, calling upon Us in hope and 

fear, and humble to Us" (Koran 21:90) (Qisas al-anbiya' (y59), 543-44). 

x385 (Sheikh al-Islam) Zakariyya Ansari (016.6) is Zakariyya ibn Muhammad 

ibn Ahmad ibn Zakariyya, Abu Yahya Sheikh al-Islam al-Ansari, born in Sanika, 

1113



Egypt, in 823/1420. Known as the Sheikh of Sheikhs, he was the Shafi'i scholar of 

his time, a hadith master (hafiz), judge, and Koranic exegete. He was educated in 

Cairo in circumstances of such poverty that he used to have to leave the mosque 

by night to look for watermelon rinds, which he would wash and eat. When his 

knowledge later won him fame and recognition, he was to receive so many gifts 

that his income before his appOintment to the judiciary amounted to nearly three 

thousand dirhams a day, which he spent to gather books, teach, and give financial 

help to the students who studied with him. When Sultan Quytubay al-lurkasi 

appointed him as head of the judiciary in Cairo, he accepted the post with reluctance 

after being repeatedly asked, but when the sultan later committed a wrong 

act and he sent him a letter upbraiding him, the sultan dismissed him and he 

returned to teaching. He authored works in Sacred Law, the sciences of Koran 

and hadith, logic, Arabic, fundamentals of jurisprudence, and Sufism, and was 

the sheikh ofImam Ibn Hajar Haytami. He died in 926/1520 at one hundred years 

of age (al-A'lam (y136), 3.46). 

x386 Zarkashi (f5:1) is Muhammad ibn Bahadur ibn 'Abdullah, Abu 'Abdullah 

Badr ai-Din al-Zarkashi, born in Egypt in 745/1344. Of Turkish origin, he was 

a scholar of Shafi'i jurisprudence, fundamentals of law, hadith, and literature, 

who wrote many works, among them his three-volume ai-Bahr al-Muhit [The 

encompassing sea], on Islamic legal principles. He died in 794/1392 (ibid., 6.60). 

x387 Zayd ibn' Ali ibn Husayn (b7. 6) is Zayd ibn' Ali ibn Husayn ibn' Ali ibn 

Abi Talib, Abu al-Husayn al-Shahid al-' Alawi al-Hashimi, born in 79/698. He was 

an Imam of Sacred Law who lived in Kufa, Iraq, where Imam Abu Hanifa knew 

him and once said, "I never saw anyone of his time more knowledgeable in Sacred 

Law, faster to answer, or clearer in discourse." Two works have been ascribed to 

him, the recently discovered Majmu' fi al-fiqh [Collection in Sacred Law], which 

if his, is the oldest recorded work in Islamic jurisprudence; and Tafsir gharib al 

Qur'an [Explanation of rare words in the Koran], whose ascription likewise 

remains unestablished. At the end of his life he headed an uprising against the 

Umayyads, and was killed in Kufa in 122/740 (ibid., 3.59). 

x388 Zayd ibn Thabit (b3.2) is Zayd ibn Thabit ibn al-Dahhak, Abu Kharija 

(Allah be well pleased with him), born in Medina eleven years before the Hijra 

(A.D. 611) and raised in Mecca. Among the great Companions of the Prophet 

(Allah bless him and give him peace), he was one of the scribes who recorded the 

Koran in writing. His father was killed when he was six years old, and he emigrated 

at age eleven to Medina, where he learned the religion of Islam and later 

became one of the Companions' principle scholarly resources in deciding cases, 

giving formal legal opinion. in Koranic recitation, and inheritance. When the 

caliph 'Umar used to travel from Medina, he would leave Zayd in his place until 

he returned. Ibn 'Abbas, with his immense erudition, used to visit him at home to 

take knowledge from him. He was among those who gathered the Koran in the 

time of the Prophet (Allah bless him and give him peace) and checked it with him, 

who wrote it in the time of Abu Bah, and who copied out the Korans that 

'Uthman sent to the cities of the outlying Islamic lands. He related ninety-two 

hadiths, and when he died in 45/665, Abu Hurayra said, "The scholar of this 

1114


Zayn ai-Din Mallibari x389 

nation has died today; haply Allah will make Ibn' Abbas his successor" (ibid., 

3.57). 

x389 Zayn ai-Din Mallibari (w12.2) is Zayn ai-Din ibn 'Abd al-'Aziz ibn Zayn 

ai-Din ibn 'Ali ibn Ahmad al-Mallibari, originally of Mallibar, India. A Shafi'i 

scholar who studied under Imam Ibn Hajar Haytami, he authored Qurra al-'ayn 

bi muhimmat ai-din [The gladdening of the eye with the essentials of the religion] 

and its commentary Fath al-Mu'in [The victory of the Helper]; as well as lrshad 

al-'ibad ila sabil al-rashad [The guidance of servants to the way of wisdom]. He 

died in 987/1579 (ibid. 3.64; Mu'jam al-buldan (y43), 5.196; and A). 

x390 Zubayr (025.4) is Zubayr ibn al-'Awwam ibn Khuwaylid, Abu 'Abdullah 

al-Asadi al-Qurashi (Allah be well pleased with him), born twenty-eight years 

before the Hijra in Mecca. One of the most courageous of the Companions of the 

Prophet (Allah bless him and give him peace), he entered Islam at the age of sixteen, 

was one of the ten informed they would enter paradise, and was the first to 

draw a sword for Islam, participating in the battles of Badr , Uhud, and others. He 

was the son of the paternal aunt of the Prophet (Allah bless him and give him 

peace), and 'Uma); considered him one of those qualified to be caliph after him. 

A wealthy man with wide trade dealings, his property was sold after his death for 

forty million dirhams. He was assassinated by Ibn Jarmuz in 36/656 on the day of 

the Battle of al-J amal, about twenty-one miles outside of Basra (al-A 'lam (y136) , 

3.43). 

x391 (Imam) Zuhri (w57.2) is Muhammad ibn Muslim ibn 'Abdullah ibn 

Shihab, Abu Bakr al-Zuhri of Medina, born in 58/678. Of the generation that met 

the Companions, Zuhri was reportedly the first to record prophetic traditions in 

writing, and one of the most important early scholars in hadith and Sacred Law. 

He visited Syria and settled there, and the caliph 'Umar ibn 'Abd al-'Aziz wrote 

to some of his officials, "See well to Ibn Shihab (Zuhri], for you will find no one 

more knowledgeable in the sunnas of the past than he." He died in 124n42 in 

Shaghb, at the northern extremity of the Hijaz where it becomes Palestine (ibid., 

7.97). 

* 

1115


BOOK Y 

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yH19 al-Nawawi, Yahya ibn Sharaf, and Jalal ai-Din al-Suyuti. Tadrib al-rawi 

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yllS ---. Sumr min hayat Muhammad salla Allah 'alayhi wa sallam. 

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y116 Qurra 'Ali, Muhammad Amin, Nur ai-Din Qurra 'Ali, Usama al-Rifa'i, 

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y118 al-Qushayri, Abu al-Qasim. al-Risala al-Qushayriyya fi 'ilm al-tasawwuf. 

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Photocopy. Amman: 1405/1985. 

yI21 al-Shadhili, Muhammad Abu al-Mawahib, Ahmad ibn Muhammad al 

Sharishi, and Ahmad ibn Ahmad Zarruq. Kitab qawanin hukm al-ishraq ita kaffa 

al-Sufiyya fi jami' al-afaq [containing Shadhili's Qawanin followed by Sharishi's 

poem Anwar al-sara'ir wa sara'ir al-anwar and Zauuq's Usul al-tariqa al 

Shadhiliyya]. Damascus: 'Abd al-Wakil al-Durubi, 1386/1966. 

yI22 al-Sha'rani, 'Abd al-Wahhab. Lata'if al-minan wa al-akhlaq fi bayan 

wujub al-tahadduth bi ni'ma Allah 'ala al-itlaq. 2 vols. 131111894. Reprint. 

Damascus: Dar al-Hikma, 1405/1985. 

y123 ---. al-Mizan al-kubra. 2 vols. N.d. Reprint (2 vols. in 1). Beirut: Dar 

al-Fikr, n.d. 

y124 al-Tabaqat al-kubra al-musamma bi Lawaqih ai-an war fi tabaqat 

al-akhyar. 2 vois. 137411954. Reprint (2 vols in 1). Beirut: Dar al-Fikr, n.d. 

y125 aI-Shirazi, Abu Ishaq. al-Muhadhdhab fi fiqh ai-Imam al-Shafi'i [with 

notes from al-Nazm al-musta'badh fi sharh gharib al-Muhadhdhab by Muhammad 

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Ma'rifa, n.d. 

y126 al-Shurunbulali, Hasan ibn 'Ammar. Maraqi al-falah sharh Nur al-idah 

[the author's Nur al-idah wa najat al-arwah printed on the margins of his commentary 

on it]. Edited by Ahmad Sa'd 'Ali. 1367/1947. Reprint. Beirut: Dar aI 

Ma'rifa, n.d. 

y127 al-Shurunbulali, Hasan ibn 'Ammar, and Ahmad ibn Muhammad aI 

Tahtawi. Hashiya 'ala Maraqi al-Falah sharh Nur al-idah rShurunbulali's interlineal 

exegesis on his own Nur al-idah wa najat al-arwah printed with it on the 

margins of Tahtawi's commentary on them]. Beirut: Dar lhya' al-Turath al 

'Arabi, n.d. 

y128 al-Subki, Taj aI-Din. Tabaqat al-Shafi'iyya al-kubra. Edited by 'Abd al 

Fattah Muhammad al-Hilu and Mahmud Muhammad al-Tanahi. 10 vols. Cairo: 

Matba'a 'Isa al-Babi al-Halabi, 1383/1964. 

y129 al-Sulami, Abu 'Abd ai-Rahman. Tabaqat al-Sufiyya. Edited by Nur aI 

Din Shariba. 1373/1953. Reprint. Cairo: Maktaba al-Khanji, 140611986. 

y130 al-Suyuti, lalal aI-Din. ai-Hawi Ii al-fatawi fi al-fiqh wa 'ulum al-tafsir wa 

al-hadith wa al-usul wa al-nahw wa al-i'rab wasa'iral-funun. 2 vols. 135211933-34. 

Reprint. Beirut: Dar al-Kutub al-'llmiyya, 1403/1983. 

y131 aI-Tabarani, Sulayman ibn Ahmad. al-Mu'jam al-saghir. Edited by 'Abd 

ai-Rahman Muhammad 'Uthman. 2 vols. in 1. Medina: al-Maktaba al-Salafiyya, 

1388/1968. 

1126



y132 al-Tirmidhi, ai-Hakim. Nawadir al-usul al-mulaqqab bi Silwa ai-'arifin wa 

busran al-muwahhidin. 129311877. Reprint. Beirut: Dar Sadir, n.d. 

y133 'Uyun ai-Sud, 'Abd al-Ghaffar. al-Riyad al-nadira fi tafs;r suratayy al 

Fatiha wa al-Baqara. 3 vols. Horns: Matba'a Fataal-Sharq, 134211923-24. 

y134 Wizarat al-Awqafwa al-Shu'un aI-Isiamiyya Ii Dawla al-Kuweit. Mawdu' 

al-ashriba. Tab'a tamhidiyya Ii mawdu'at al-Mawsu'a al-fiqhiyya, no. 1. Kuweit: 

Wizara al-Awqaf wa al-Shu'un al-Islamiyya, n.d. 

y135 al-Zayla'i, 'Abdullah ibn Yusuf. Nasb al-raya Ii ahadith al-Hidaya (with 

notes from Qasim ibn Qutlubugha's Munyaal-alma'i fi rna fata min takhrij ahadith 

al-Hidaya Ii al-Zayla'i printed below it]. Edited by 'Abd ai-Majid al-Dasuqi, 

Ibrahim al-Dasuqi. Ahmad al-Hanbuli al-Fayyumi, 'Abd aI-Hamid Hijazi, and 

Amin 'Abd aI-Rahman aJ-Jaziri. 4 vols. 135711938. Reprint. Cairo: Dar aI 

Hadith, n.d. 

y136 al-ZirikIy, Khayr ai-Din. al-A'lam qamus tarajim Ii ashhar al-rijal wa alnisa' 

min al-'Arab wa al-musta'ribin wa al-mustashriqin. 8 vois. Beirut: Dar al 

'11m Ii al-Milayin, 1405/1984. 

* 

1127


or skin, invalidity of, e5.26 

water used for (see Water used in 

purification) 

wiping ears in, cS.12 

wiping footgear instead of washing 

feet in (see Footgear. wiping) 

wiping head in, e5.ll 

wiping socks in, e6.4(cnd(A:» 

for women with chronic vaginal 

discharge, e13.6 

Ablution, dry (tayammum). See Dry 

ablution 

ABRAHAM (IBRAHIM), x180 

religion of. 011 .1 (5) 

Abrogation (naskh) of revealed rulings 

by others. See Supersession 

Absentminded people, court testimony of, 

un acceptability of, 024.2( end) 

Abstinence, s3,


Subject Index 

AL-'ALA', HILALlBN, x144 

'ALA'i, ABU SA'ID, x59 

AL-'ALAWI, AHMAD IBN MUSTAFA, x73 

Alcohol 

acquiescence to others drinking, 

mY,2(e), q2A(4), q3,2(N:), 

w52,1(421) 

consumption in emergencies, as 

medicine, etc., 016.6 

drinking, 016.1-7, p14, wS2,1(3S0), 

wS2.3(9) 

as filth (najasa), e14.1(7), e14.12, 

f4.14(7) 

helping others to produce, sell, 

or consume, k4.9, p14.2(2), 

wS2.1(189,350-61) 

legal responsibility for actions under 

the influence of, n1.2, 01.2(1) 

medical, cosmetic, etc., as pure 

(tahir) eI4.1(7), x255 

non-Muslims' use of, k4.9. 

011.S(1), q3.2(N:) 

penalty for drinking, 016,1-7 

• ALI IBN ABI TALHA, x82 

'ALI IBN ABI TALIB, x81 

disagreement of with Mu'av.-iya, wS6.3 

Alienating a person's spouse from them. 

See Disaffecting a person's spouse 

Allah, vI 

acts of, vl.Y 

anthropomorphic view of (see 

Anthropomorphism) 

ascribing associates to (see Shirk) 

attributes of, 018,4-,8, v1.1-9 

denial of as unbelief, 08.7(S) 

-, figurative interpretation (ta'wi!) 

of (see under Interpretation of 

Koran and hadith) 

being of, vis-a-vis the being 

of the universe, x5 

(see also Allah, transcendence of) 

belief in defined, u3.2, vI 

creation of servants' acts by, 

p37.1(2), u3.8, v1.6,9 

debts to, wI8.8(2) 

destining of (see also Destiny) 

-, enormity of denying, p37,2(2) 

the devising of (makr Allah). 

enormity of feeling safe 

from, p66, 86,1(end), 

w52.1(39), w52.3(4) 

disliking to meet, enormity of, 

w52.1(126) 

the doer of all actions. u3.8, 

L130 

v1.6,9 

'establishment' (istiwa') of upon 

the Throne, a4.3, v1.3 

eternalityof, v1.2 

exaltedness of above space or 

time. v1.3. w8 

fear of (see Godfearingness) 

forgetting, enormity of, w52,1(37) 

free of need for anything, 

vL9. w8,1 

the greatest name of, w29.2(6), 

w30.1(3) 

'hand', 'eyes', etc. of (see 

Interpretation of Koran and 

'hadith, figurative interpretation 

(ta'wil) of divine attributes) 

hatred for the sake of, r3.1(3), 

w59.2(end) 

hearing of, v L 7 

imitating the creative act of by 

making pictures, w50.2 

justice of, u3.8, v1.9, v2.3, 

wSS.3(end), w59.2(end) 

as Lawgiver, a1.1-S 

life of, vIA 

love for His servants, t3.12, w33.2 

love for Islam, w4.5 

loving others for the sake of, 

p75.28, w59.2(end) 

intentionally lying about, w52.1(48) 

names of, 018.4-6 

true nature of, asking about, r1S 

nearness of to created things, v1.3 

omnipotence of, vIA 

omniscience of, v1.5, w60.2 

oneness of, v1.2 

-, denial of as unbelief, w47.1 

reaching, w7A, d1.3, w9.7, w33.2 

(see also Gnosis) 

remembrance of (see Dhikr) 

sight of, v1.7 

speech of, v1.8 

as understood by literalists. w6.2 

supplicating through His entity, 

names, attributes, etc., w29.2(6), 

w40.2(3) 

surrender to, t2.2, u2.2 (see also 

Destiny, acceptance of) 

not taking seriously the rights 

and commands of. as an 

enormity, w52.1(25) 

thinking the best of (see 

Thinking the best of Allah) 

Throne of (see Throne (,arsh»


transcendence of, a4.3, vl.3, w8 

union (ittihad) with (see 

Union with God) 

war of, against takers of 

usury (riba), p7.1 

against those at enmity with 

His friends, w33.2 

will of, u3.7-S. v1.6. w59.2 

belief of causality's independence 

from, as unbelief (see Causality) 

wisdom of, v1.9, w55.3(end), w59.2 

"Allahu akbar" 

said on the days of 'Eid. fI9.S 

said on first ten days of Dhul Hijja, f19.9 

Allahu Akbar, the opening (takbira 

al-ihram) 

at group prayer, merit of. fl2.S 

in the prayer (salat), fS.7-12 

misgivings about, obsessive, s3.3 

Allies, non-Muslim, 09.7, 010.1 

Allusion 

slander by, unlawfulness of, r2.9 

using polite, in place of 

vulgar words, r26.2 

Alms. See Charity; Zakat 

Alone, being with the opposite 

sex, m2.3(end) 

Aloud, legal meaning of, for 

prayer utterances, fS.lO 

Altruism, f1B.16 

AL·'ALWANI. TAHAJABIR. x342(b) 

Amana. See Deposits for 

safekeeping; Trusts 

Ameen, meaning of, fB.l 

Amenity payment (mut'a) to 

divorced women, mB.ll 

AL-AMIDI •• ALI IBN MUHAMMAD. xB7 

Amir. See Leaders 

'Amm (Koranic ruling type). 

022.1( d(l» 

Amphibians, as filth (najasa) when 

dead, e14_1(11) 

Amputation of hand 

as penalty for highway 

robbery. 015.1 

as penalty for theft, 

014.1, p21.l 

al-Amr hi al-ma'ruf. See Commanding 

the right and forbidding 

the wrong 

Amulets 

Koran written and carried as, 

eS.2(O:), w16.1(35) 

permissibility of, w17 

"Allahu Akbar" 

unlawfulness of. w17.3, w52.1(125) 

Amusements. See also Games 

pointless, r13.3 

Amusing one's wife and family 

with stories, rI3.2-3 

Anal intercourse. See Sodomy 

Analogy (qiyas) 

denial of by Ibn Hazm, wlB.9(3), x161 

a fortiori, as decisive in court 

decisions, 023.4 

types of, 022.1(d(III» 

Anarchy, impermissibility of, 025.1, 

025.4(end) 

ANAS IBN MALIK. x90 

Ancestry, attacking another's, 

p47, w52.1(290) 

ANGEL OF DEATH. THE. x97 

Angels, u3.3, w22 

ask forgiveness for mankind, 

w35.2(5) 

belief in, defined, oS.7(18), 

u3.3, w22 

clothing oneself from the eyes 

of, f5.l 

do not enter houses where there 

are pictures, w50.6 

greeted with Salams at the end 

ofthe prayer, fB.47 

questioning of the dead by, 

gS.6(1), v2.2, w32 

ANGELS OF BABYLON, THE, x136 

Anger. See also Arguing 

for Allah's sake, r3.1(3), 

r27.1, w59.2(end) 

for one's ego's sake, as an 

enormity, w52.1(3, 38) 

unlawfulness of, c7.1 

Animals. See also Livestock; and 

names of particular animals 

cruelty towards, unlawfulness of, 

09.10, p70, r3B.2(end), 

wS2.1(162--65, 174,278-79) 

maintenance of, obligatoriness of, m12.6 

purity (tahara) or impurity of, 

eI4.1(S, 10--14), e14.2, e14.5-7 

Animate life, depiction of. See Pictures 

Annihilation (fana'), spiritual station 

of, s4.8(end). See also 

Gnosis; Subsistence 

Annoying others. See Other people 

Annulment of marriage, m7.1-5, m8.7 

by wife for nonsupport, mlLl3--14 

Ansar. See Helpers, Medinan 

ANSARI. ISMA-IL x196 

1131


message, a1.S 

tenets of as metaphysic of Sufi 

theosophy, xl4 

'Ashura', spurious prayers in, flO, 15(4) 

'ASQALANI.IBN HAJAR, xlS9 

'Asr, See Midafternoon prayer 

as·Salamu 'Alaykum, See Salams 

Assault. See also Hitting; Killing 

defense against, 07 

Associates to Allah, ascribing, See 

Shirk 

Assuaging those from whom one 

apprehends harm (mudara), r16,2 

Astrology, See also Fortune-telling; 

Unseen (al-Ghayb), the 

belief in, enormity of, p41, 

wS).1(112, 310, 315) 

falsity of, w60.2 

learning, unlawfulness of, a7,2(4) 

ASUF IBN BARKHIY A, x94 

Atonement. See Repentance 

Attorney, power of. See Commissioning 

another to do something 

Attributes of Allah. See Allah, 

attributes of 

Auctions, k4.7-8 

Authenticating one's words. r11 

Authentication of primary textual 

evidence. See Hadiths; 

Interpretation of Koran 

and hadith 

Authority. See also Caliphate; Leadership 

assumption of by oppressors or the 

immoral (see Leaders, bad; 

Oppressors) 

dismissing a righteous and competent 

person from, w52.1(323) 

obedience to, obligatoriness of, 

b7.3. 025.5, p40, p75.4(3), r32.2 

limits to, 025.5(A:), p40,2(A:), 

t3.3 

Automobiles, prayer in. See Vehicles 

Autopsies, w52.1 (119) 

Avarice. See Greed; Stinginess 

A voiding a fellow Muslim, enormity 

of, p75.11, w52.1(269-71) 

'AWF, 'ABD AlrRAHMANIBN. xlO 

Awliya'. See Friends of Allah 

'Awra, See Nakedness 

Awsuq, five, metric equivalent of, w15.1 

Axis of the World, See Qurb, the 

Ayam al· Tashriq. See 'Eid al-Adha, 

three days following 

'Ayn, defined, versus dayn, k9.2(b) 

A YYUB (JOB). x95 

Azan. See Call to Prayer (Adhan) 

'Azima. See Strictness, legal 

'Aziz hadiths, defined, 022.1 (d(II(2») 

·AZIZI. 'ALlIBN AHMAD. x96 

'AZRA'IL, x97 

'Ashura' 

BA'ALAWI. 'ABO AL-RAHMAN, xU 

BA'ALAWI. 'ABDULLAH MAHFUZ, x24 

Babies 

breast-feeding (see Breast-feeding) 

death of premature, funeral for, 

g4.21 

naming, j15.3 

sacrifice ('aqiqa) and sunnas 

after birth, j15 

urine of, purifying clothes etc. 

from, e14,9 

Backbiting. See Slander 

Backgammon, w52.1 (423-24) 

Backup man (muballigh). f12.36. w29.3(4) 

Bacon. See Pork 

Bad, knowledge of. See Good 

and Bad. knowledge of 

Bad faith, See also Treachery; 

Trusts, betrayal of 

learning Sacred Knowledge in, r7.1(2) 

Bad luck. belief in as an enormity. 

p62, w52.1(101. 308) 

BAGHA WI, AL-HUSA YN, x99 

BAGHDADI, 'ABO AL-QAHIR, x9 

BAGHDADI.JUNAYD. x51 

BAGHDADI. KHATIB. x216 

Baha'is,oll.2(A:) 

BAJURI. IBRAHIM, x100 

BAKR!, MUHAMMAD IBN 'ALLAN. x252 

BALTA'A. HATIS IBN AB!, xl41 

Bandages, ablution (wudu) etc" with. 

See Injuries 

Banishment, as penalty for fornication 

or sodomy, 0 l2.2( end) 

Bankruptcy, k12 

Baqa'. See Subsistence, spiritual 

station of 

al-Baqi' Cemetery, visiting,j13.4 

BAQILLANI. ABU BAKR. x32 

Baraka (spiritual blessing), f21.2, 

g1.3. g3.5, x90 

obtaining through the righteous 

(tabarruk), validity of, w31 

wedding night supplication for, mS.3 

BARAKAT, 'UMAR, x352 

AL-BARA WI, UWA YS, x367 

1133


Subject Index 

Barber, wages of, k26.2 

BARKHIYA, ASUF IBN, x94 

Barrier, placed in front of person 

praying, 17.1-2, p75.27 

Bars, renting out buildings for 

use as, k4.9 

Bashfulness. See Modesty 

Basmala 

recited with Fatiha in prayer, f8.17 

saying when slaughtering, j17 .S( 4) 

AL·BASRI. HASAN. x138 

Bath, purifieatory (ghusl), ell 

amount of water used in, 

minimal, eS.2S(2) 

in extreme cold, e12.14 

diseharges that bathing is not obligatory 

after, eIO.S-6 

doubts about having washed some 

part of body in, eS.27 

how to perform, ell. 1-3 

husband',s right to insist that 

wife perform, mS.6 

in illness or injury, eI2.9-10 

integrals of, ell.1(a,b) 

during menstruation, unlawfulness 

of, e13.4( 4) 

when obligatory, elO.l-6 

omitting an integral of, enormity 

of, wS2.1(73) 

during postnatal bleeding, 

unlawfulness of, e13.4(4) 

sunnas of, ell.l(l-6) 

when thirst is feared, unlawfulness 

of, e12.8 

times when it is sunna, ell.S 

for two reasons at one time, ell.4 

washing away filth before, ell.3 

without water (see Dry 

ablution (tayammum» 

without water or earth, e12.IS 

with waterproof substance on 

nails or skin, invalidity of, 

eS.26 

water used for (see Water used 

in purifieation) 

Bathhouse, offensive to pray in, f4.14 

Bathing, on fast-days, i1.31 

Bathroom, using the. See Lavatory, 

going to the . 

Battle with unbelievers. See Jihad 

Bay'. See Sales 

BAYBARS. RIDWAN AVADAL. x306 

BA YDAWI. 'ABDULLAH JaN 'UMAR. x102 

BA YHAQI, AHMAD. x103 

1134 

Bayt ai-mal. See Muslim common fund 

Beads, amulets made of, wI7.1, w17.3 

Beads, prayer. See Rosaries 

Bears, meat of unlawful to eat, jI6.3(3) 

Beards, e4.1(2) 

dyeing, wS2.1(1l1) 

women remOving, wSl 

Beating. See Hitting 

Beautification, unlawful forms of for 

women, pS9, wSl 

Beauty, as loved by Allah, plS.2(2) 

Beer. See Alcohol 

Begging, h9.S, h9.7, r30, r39. See also 

Charity 

Being, the Divine versus created, xS 

Being true (sidq), t1.6-9 

Beliefs, Islamic. See Tenets of faith 

Believers 

attributes of (see Faith (iman» 

departure of from hell, v2.7-8 

intercession of on Judgement 

Day, v2.8 

those who die as will be in 

paradise, p1.3 

Bells, church, 011.S(6) 

Benefit of the doubt, giving others 

the, r20.2. See also Thinking 

badly of others 

Benefiting at a Muslim's expense, p7S.10 

Bequests (wasiyya), LLO-L3.1S. See 

also book L Contents, p. 460 

entailing pious acts, L2.4 

exceeding a third of the estate 

when heirs are lacking, w44 

inheriting from a non-Muslim, 

validity of, L1.0, L3.13 

legal conditions for effecting, L3.1-1S 

legal conditions for the executor 

of, L2.O-S 

taken from the estate after 

debts, L4.4-S 

Bestiality, wS2.1(340) 

Betrayal of trusts. See Treachery; 

Trusts, betrayal of 

Betting 

lawful, k29.2(end) 

unlawful (see Gambling) 

Beverages, alcoholic. See Alcohol 

Bible. See also Evangel; Torah 

assisting in printing, etc., k30.6( 6) 

obligation of belief in 

defined, u3.4 

Bid'a. See Innovation 

Bidding at auction, k4.7


ways of installing in office, 025.4 

Caliphs, the Rightly Guided. See 

Rightly Guided Caliphs 

Call to commence prayer. See Iqama 

Call to prayer (adhan), f3.1-12 

greeting muezzin with Salams 

during, offensiveness of, r33.1(3) 

after infanfs birth, sunna 

of, j15.1 

person giving (see Muezzins) 

reply of person hearing, f3.11-12 

second, at Friday prayer, 

f18.11(3), w28.2 

words of, f3.6 

Calumny, r2.6(2) , w52.H247) 

Camels 

slaughtering of, j17.6 

zakat on, h2.2, h2.3, h2.6-14 

Cameras. See Photographs 

Cancelling sales. See Option to 

cancel a sale 

Cancer, caused by smoking, w4l.2 

Caning. See Spanking 

Caps. See Head, covering 

Capital offences. See Death Penalty 

Caprice (hawa), unlawfulness of 

following, p75.25(end), w52.1(27, 32) 

Captives in jihad, k32.0, 09.12-14, 

w!3.1 

Card games, k29.5(1) 

Carpets 

pictures on, w50.4 

purifying liquid filth (najasa) 

from, e14.12 

Carrion. See Unslaughtered dead animals 

Cars, prayer in. See Vehicles 

CASANOVA, p.,x293 

Cases, court. See Court cases 

Casts (on arms, etc.), ablution 

(wudu) etc. with. See Injuries 

Cattle 

slaughtering of, j17.7 

zakat on, h2.2, h2.4, h2.6-14 

Causality 

belief in the independence of 

from Allah's will as unbelief, 

08.7(J7), w3L w52.1(112) 

figurative versus real. u3.8, w II 

Cavilling, r20.1 

Certainty, not legally vitiated by 

doubt, e7.6 

Chance, games of. k29.5( I). See aiso 

Gambling 

Change, chemical, becoming pure (tahir) 

Caliphs, the Rightly Guided 

through, e14.6( 4) 

Change, in water used for 

purification, defined, el.17 

Changing money. See Money changers 

Character (akhlaq). See also book r 

Contents, p. 726; book s 

Contents, p. 777; book t 

Contents, p. 796; Faith; 

Muslims; Other people 

improving one's own, merit 

of, r20.1 

the need for in commanding the 

right and forbidding the 

"'Tong, q6.1(3) 

Chanty 

accepting not obligatory, e12.6 

asking for, h9.5. h9.7, r30, r39 

-, annoying others by, w52.1(133) 

-, "for the sake of Allah," 

h9.5, w52.1(13S-39) 

-, when not in need, h9.7, w52.1(132) 

dishonesty in handling or taking, p19, 

w52.1(130) 

effect of giving, t3.2 

eligibility of students of Sacred 

Law to receive, h8.8(b(2», 

h8.11-12 

giving on behalf of the dead, 

w35.2(2) 

not giving to a needy relative, 

enormity of, w52.1(!34) 

giving in order to show off, 

enormity of, p33.2 

giving as a reason for acceptance 

of prayers, f21.2 

obligatory (see Zakat) 

ongoing (see Endowment (waqf» 

preferring others to oneself 

as, f18.16 

reminding recipients of having 

given, enormity of, h9.6, 

p33.1(2), p36, w52.1(135) 

voluntary, h9.1-7 

-, recommendedness of in Ramadan. 

i1.26(1) 

Chaste, someone who could be 

(muhsan) 

defined, for penalty for charging 

someone of adultery, 013.2 

defined, for penalty for 

fornication, 012.2 

Cheapness. See Stinginess 

Cheating a buyer, kS.l 

enormity of, p20.2, wS2,1(5, 197, 200) 

1137


Subject Index 

Checking one's words before speaking. rll 

Cheerfulness towards others, 

recommendedness of, r27.2 

Cheese, rennet used in as pure 

(tahir) even when from 

unslaughtered dead animals, 

e14.1(14(end» 

Chemical change, filth (najasa) made 

pure (tahir) by, e14.6(4) 

Chess, wS2, 1(423, 425) 

Chickens, slaughtering of with 

a hatchet, j 17 .4 

Childbirth 

proof of by witnesses, 024,10 

wife's entitlement to expenditures 

of, m11.4(A:) 

Children 

accepting deposits for safekeeping 

from, klS,l 

age of discrimination in, 

defined, fl.2 

age when they must fast Ramadan. i 1.5 

age when they must pray, fl.2 

amusing one's, r13.2 

bequests regarding one's, L2.4-S 

buying and selling by, kUla) 

care and custody of, m13.Q-.S 

court testimony of invalid, 024.2(b) 

custody of. from previous marriage, 

m13,4-5 

disaffecting of from their 

parents, r37 

discipline of by parents. 

teachers, etc" 0 17.4 

discipline offor not praying, fl.2 

of divorced parents, given a choice 

of which to stay with, m13, 5 

education of. amount obligatory, 

a4.6 

-, emphasis of Islamic values in, 

t3.16 

-, at non·Muslim schools. ml3.3 

equality in giving gifts to 

one's, k31.1 

foundling (see Foundling child) 

guardian's etlecting marriage of, 

m4,4 

guardian's selling property of, k2.S 

killing of in jihad. impermissibility 

of. 09.10 

legal responsibility of, cS.!, eS.3 

legal retaliation (qisas) of against 

adults, right of. 03.3 

liability of for damage to property. 

1138 

c8.3(1), k18.1 

marriage payment (mahr) of, m8.2 

paternity of. establishing (see 

Paternity) 

place of at group prayer. f12.32 

presumed religion of when not 

known, k28.1 

property of, sale of by guardian. 

k2,S 

reproving parents in religious 

matters. permissibility of. q2.3 

support of, mI2.1, m12.3 

-; when in custody of divorced 

wife, ml1.l0(3) 

-. enormity of not providing. 

w52,1(275) 

suspension offrom dealings, k13.Q-.8 

zakat on property of, h1.3 

Christianity 

belief in the validity of as 

unbelief, 08.7(20), w4.1(2) 

crucifixion, Muslim view of, x189 

supersession of by Islam, w4.3-4 

Christians 

delusions of, sl.2 

indemnity for death or injury 

of, 04.9 

jihad against, 09,8 

meat slaughtered by, j17.2 

Muslims assisting the religion 

of, k30.6(6) 

religious extremism of, p75.23 

scriptures of (see Bible; Evangel) 

as subjects of the Islamic 

state, 011.1-11, w52.1 (382-83) 

Churches 

building of new, forbidden in 

Islamic lands, 011.5(7) 

not entered by Muslims without 

permission, 0 I L 7 

Muslims assisting in building, 

k30.6(6) 

Muslims praying in, offensiveness 

of, f4, 14(5) 

Cigarettes. See Smoking 

Cinema, See Photographs; Television 

Circle of people. enormity of sitting 

at the center of, p75,26. 

wS2.1(104) 

Circles of dhikr. See Dhikr, circles of 

Circumambulation (tawaf), j5 .1-1 K 

without ablution (wudu), unlawfulness 

of, e8.1(4) 

the arrival. (tawaf al·qudum).


jS.l,j6.1 

-, going between Safa and Marwa 

after, j6.4( d) 

baring the right shoulder during, 

jS.B 

bath (ghusl) before, sunna of, ell.S(7) 

conditions for the validity of, jS.16 

the farewell (tawaf al-wada'), jl1.2-S 

-, expiation for missing, jI2.6(I) 

the going forth (tawaf al-ifada), 

jS.I3, j9.10 


after,j6.1, j6.4(d) 

-, missing Muzdelifa because of, j9.1(2) 

how to perform, jS.2-18 

the merit of. jlI.6(2) 

prayers (du'a) said during, is.3-13 

reciting the Koran during, jS.I3 

sunnas of, is.17 

around tombs, unlawfulness of, jB.3 

trotting during, sunna of, is.13 

two rak'as after, sunna of, jS.I8 

-, suras recommended in, f8.20(S) 

Circumcision, e4.3 

neglecting, enormity of, wS2.1 (36S) 

playing tambourines at celebration 

of, r4O.2 

Claims, court, 023.1-9 

Class distinction, social 

when given consideration by 

Sacred Law, h8.S(b(1», m4.2(3) 

when uncountenanced by Sacred Law, 

f12.I8(c), m9.2(a), 03.3,022.12 

Clothing 

affected by filth (najasa), wearing, 

f17.S, p31 

appearing in the guise of the 

righteous while being otherwise. 

enormity of, t3.7, wS2.1(336) 

a hole in one's, seeing while 

praying, fS.2, fS.S 

men's caftan hanging below the 

ankles, enormity of, 

pS2.2. wS2.1(109) 

men's recommended, for prayer, fS.7· 

offensive and unlawful, f17.1-S, 

wS2.1(17) 

prayer unlawful in wrongfully 

taken, f4.1S 

purity of, as a condition for 

prayer (see Purity of body, 

clothes. and place of prayer) 

silk, fl7,2-4, pS3 

wearing one's best, for Friday 

Circumcision 

prayer, f1S.14 

-, for reciting the Koran, wI6.1(4) 

wearing the opposite sex's, f17.8, 

p2S.1(3) 

wife's entitlement to, mll.S-7 

women's, fS.6, w23, wS2.1(lOS) 

Clothing one's nakedness, 

as a condition for prayer, f5.1-9 

criterion for, fS.4 

measures for women, w23 

Cockfighting, enormity of, wS2, 1(279) 

Coercing others. See Compulsion 

Coffins, g5.2(end) 

Coitus interruptus, mS.S, w46 

Cold, severe 

as an excuse for dry ablution 

(tayammum) instead of ablution 

(wudu) etc" e12.14 

as an excuse from group prayer, f12.S(4) 

Collateral (rahn) 

conditions for putting up, kl1.CH5 

restored from deceased's estate. 

L4.2(2) 

sale of something already put up 

as, unlawfulness of, k2.S 

stipulating as security, for a 

loan, kl0.6 

-, for a sale, k4.4(2) 

not taken from a bankrupt's property 

by other than the person for 

whom it has been put up, k12.S 

transfer of a debt not affected 

by, k14.3 

Colleagues (ashab), meaning of in texts 

of jurisprudence, w12.I(I) 

Cologne. See Cosmetics 

Color (race), of no consideration 

in marital suitability, m4.1(N:) 

Coma. See Unconsciousness 

Commanding the right and forbidding 

the wrong, qO.2-q6.3. (See 

also book q Contents, p. 713) 

attributes of the person who 

undertakes, q6 

conditions for undertaking, q2.1-7 

consistent with acceptance of 

fate, w59.2 

criteria for things that may 

be censured, q3.1-2 

degrees of severity in, qS.1-9 

failure to perform, enormity of, 

p75.4, w52.1(372-73) 

importance of, qO.2 

when likely to worsen matters, 

1139


Subject Index 

Commanding the right and forbidding 

the wrong (continued) 

unlawfulness of, q2.5(N:) 

in matters involving int.erschool 

legal differences. unlawfulness 

of, q3,2 

meaning of ability to perform. q2.4 

obligato!'), character of, q1.1-3, 

q2.4(3(A: » 

need for wisdom and goodly 

exhortation in, q6,3, r21.1 , w47.1 

worthy and unworthy motives 

in. q5.4 

Commentaries 

role of in understanding Koran 

and hadith, rI4.3. t3,9 (see 

also Interpretation of Koran 

and hadith) 

role of in understanding 

legal works, Introduction p, viii 

Commerce. See Merchandise; Sale; 

and names of individual 

transactions 

Commercial dealings, looking at the 

opposite sex for, m2.I1 

Commissioning another to do something 

(wakala), k17.0--17 

agent betraying commission in. 

enormity of, w52.1(216) 

Commodities, hoarding, See Hoarding 

Common acknowledgement ('urf) 

defined, f4.5 

Common fund (bayt aI-mal), See 

Muslim common fund 

Communal obligation (fard kifaya), c3,2 

branches of knowledge whose 

attainment is, a5 

caliphate as. 025.2 

commanding the right and forbidding 

the wrong as, q1.1 

existence of Islamic scholars as, bZ.2 

group prayer as, f12, 1 

hadith classification as, w29.3(1) 

jihad as, 09.1 

the judgeship as, oZI, 1 

philosophical refutation of 

Mu'tazilites as, w29 .3(1) 

picking up foundlings as, k28.1 

study of Arabic as, wZ9 .3( I) 

the superiority of fulfilling; aZ.7(7) 

vows to perform a particular, 

obligatoriness of fulfilling, 

jIS.I(end) 

washing, shrouding, praying over, 

1140 

and burying the dead as, g1.9 

witnessing and court testimony 

as, 024.1 

Community, Islamic (Umma) 

belittling the state of, 

unlawfulness of. r4 

belonging to, obligatoriness of, b7.5 

caliphal government of, 025,7-10 

divinely protected from error, 

b7.4. w48.3(end) 

the effect upon of listening to 

music, r40, 1(4-5) 

fealty of to caliph, obligatoriness 

of,025.4(\(end)) 

the Prophet's Concern for 

(Allah bless him and give him 

peace), w3.1( end) 

need of for caliphate. 025, I 

pardoned of sins except those 

committed openly, r35.1 

respecting the honor of, w57 .Z( end) 

responsibility of for fulfilling 

communal obligations, c3,2 

sacrifice of a ram for, by 

the Prophet (Allah bless him 

and give him peace), w35.2(1) 

secret knowledge known only to 

some members of, w9 .1O( end) 

Companions (Sahaba). See also 

Early Muslims 

attitude of, towards innovation 

(bid'a), w29.Z 

-, towards missing a prescribed 

prayer, wlS.3(3) 

towards pictures of animate 

life, w50.5 

caliphs chosen by were from 

the Quraysh, oZ5,3(e) 

definition of, b3.1 

disparaging, the enormity of, p56, 

w5Z.I(442) 

excellence of, v2.9, w56.1-3 

humility of, 5Z.2 

knowledge of the legal positions 

of as a condition of ijtihad. 

o22.I(d(U(9»)) 

legal ijtihadby, b3.4, w29.2 

main scholars of were followed 

by the rest, b3.1-2 

miracles of, w30.1 (end) 

nonverbal intention of in acts 

of worship, wZ5.1 

Companionship with the immoral. See 

Corrupt people. friendly


relations with 

Comparative religions (doctrine of 

the validity of all religions) 

Islamic view of, v2.1, x245, x348 

post-Islamic scriptures invalid, 

011.2(A:) 

Sufism and, x73, x265 

the unbelief (kufr) of affirming, 

08.7(20), w4.1-{) 

Compensation (arsh), in returning 

defeetive merchandise, k5.4-5, kS.7 

Competence in handling property, as a 

condition to lift suspension 

from dealings, k13.5(end) 

Competitions. See Contests 

Complaining, w59.1 

Complaints about others, slander 

permissible to redress grievances, r2.17 

Compromising one's principles, r 17 , 

t1. 7, w52.1(18) 

Compulsion 

divorce effected under, invalidity 

of, n1.1(3) 

omitting obligatory acts because 

of, 00.2, r32.1(end), w4.7 

placing others under, unlawfulness 


statements of unbelief made 

under, 00.2 

Conceit. See Contempt for others; Pride 

Concern, leaving what is not one's. 

See Conversation, about what 

does not concern one 

Condition, legal (shart) 

defined, c1.3 

obligatoriness of fulfilling when 

performing any act of 

worship, c2.1(A:) 

symbolizing in the present work, 

Introduction p. xv 

Conditional divorce. See Divorce, 

conditional words which effect 

Conditionality 

invalidity of in effecting 

sales, kl.1(d) 

in making vows, j18.3 

Confessing sins to others, 

offensiveness of, r35 

Confidential information. See Privacy, 

invasion of; Secrcts 

Confirmed sunna (sunna mu'akkada) 

defined, c4.1, flO.2(O:) 

drought prayer as, f21.1 

eclipse prayer as, f20.1 

Comparative Religions 

'Eid prayer as, f19.1 

sacrifice for newborn ('aqiqa) 

as, j15.0 

prayers, superiority of, flO.! 

-, times of, flO.2 

Conjugal rights, m5.1-{), mlO.1-12, 

w45, w52.1(256-57, 266-68). 

See also Husband; Sexual 

intercourse, marital; Wife 

wife's obedience to husband 

defined, m W.12(N: ) 

Consciousness, loss of. See 

Unconsciousness 

Consensus, scholarly (ijma'), b7.1-{) 

that bequests (wasiyya) are legally 

valid, LLO(O:) 

that clothing one's nakedness is 

obligatory, f5. I 

that the Companions (Sahaba) were 

legally upright, w40.6{end), w56.2 

that the Companions (Sahaba) were 

of various levels of 

religious knowledge, b3.1 

that considering Muslims as 

unbelievers is unlawful, w47.1 

that cursing others is unlawful,. r38.1 

as decisive in court cases, 023.4 

denying things established by, 

as punishable by death, f1.3 

-, as unbelief, 08.7(5, 7,14), w10.1(end) 

that divorce is permissiole, n1.0 

that estate division (irth) is 

valid, L4.0 

that following other than the 

four Sunni schools is 

unlawful. b7.6 

that following qualified scholarship 

(taqlid) is obligatory for 

nonspecialists, b3.3 

that following qualified scholarship 

(taqlid) is permissible, b33 

Ibn Hazm's criterion for, x161 

that impugning hadith transmitters 

is permissible, r2,20(1) 

that investing a non-Muslim caliph 

is invalid, 025.3(a) 

that jihad is obligatory, 09.0 

that judging by the strongest 

position in a school is 

obligatory, w12.2, w41.3(A:) 

knowledge of, as communallY 

obligatory, a5.1 

-, as a condition for ijtihad, 

022.1(d(N:» 

1141


Subject Index 

Day-care centers, m13.3 

Day of Judgement, Resurrection, etc. 

See Judgement Day 

Dayt!, defined. versus 'ayn, kY.2(b), 

k 11.1 (second par.) , k20.3( end(N:» 

Dead, the. See also Death; Dying, 

the; Funeral prayer; Graves 

ablution twudu) after touching, 

sunna of, el1.5(5) 

autopsies on, unlawfulness of, 

w52.1(119) 

bath (ghusl) after one washes, 

sunna of, ell.5(5) 

bodies of, as pure (tahir), 

e14.1(11) 

breaking the bones of, enormity 

of, wS2.1 (119) 

burying, gS.1-7 

-, unlawful before funeral prayer. 

g4.17 

carrying to graveyard after funeral 

prayer, g4.22-24 

consoling the relatives of. g6.1-6 

crying for the, g6.3 

donating the reward for acts of 

worship to, w35 

eulogizing (see Eulogizing the 

dead) 

expenses that are deducted from 

the estate of before estate 

division (irth), j1.9, L4.2-3 

funeral prayer over (see Funeral 

prayer) 

grief for, unlawful expressions of, 

g6.4, p46, p47.1, w52.1{113-1S) 

hear the living, w32 

instructing (talqin) after burial, 

gS.6(1), w32.1-2 

making up missed fast-days of 

Ramadan for. il.33, w3S.2(3) 

making up missed hajj or 'umra 

for, j1.9-10 

ongoing good works of. a2.2(3), 

k3U.O 

questioning of by angels in the 

grave, g5.6(1), v2.2, w32.1-2 

resurrection of, obligation of 

belief in, u3.6, v2.6, w55.3 

reviling, enormity of, pSO.Z(6) 

shrouding offor burial, g1.9, g3.1-9 

torment of in the grave. v2.2, p31.2 

washing for burial, g2.l-1O 

-, as a condition for validity 

ofthe funeral prayer, g4.14 

1144 

-, unlawful for bodies of 

martyrs, g4.20 

Death. See also Dead, the; 

Dying, the; Funeral prayer 

Ganaza) 

fear of as an enormity, w52.1 (126) 

immediate measures for body after, 

g1.6 

of kinsman, friend, etc., as excuse 

from group prayer, f12.S(11) 

remembrance of, recommendedness of, 

gl .. l 

sudden, making sure of the fact 

of, g1.S 

taking of souls by 'Azra'il at 

the time of, x97 

waiting period ('idda) after husband's, 

n9.11, n9.16, n9.19, w52.1(294) 

works that bei-Iefit one after, 

a2.2(3), k30.0 

DEATH, ANGEL OF, x97 

Death bed illness 

dispositions of property etc. 

during, L3.6-7 

divorce of wife during, n6.3 

enormity of not formally 

acknowledging one '5 debts 

etc. during, wS2.1(21S) 

Death penalty 

for apostasy. f1.3. oS,1 

for claiming to be "above the 

Sacred Law," 54.6 

for denying what is affirmed 

by scholarly consensus 

(ijma'), f1.3 

for denying what is necessarily 

known to be ofIslam, f1.3 

for fornication or sodomy, 012.2 

for murder in highway robbery, 015.2 

for not performing prayer (salat), f1.4 

Debate, in learned disputation, r2l.! 

Debtors. See also Debts 

eligibility of to receive zakat, 

h8.16 

not given zakat by creditors to 

repay it to them. hS.25 

legal incompetance of to make 

donations etc., cS.3( end) 

suspension of from dealings, k12.2 

Debts 

may be collected without permission 

from those who deny them, 023.9 

creditors pressing for from a 

debtor who cannot repay,



financial obligation (dayn) contrasted 

with particular individual 

article Cayn), k9.2(b), kILl 

(second par.), k20.3(end(N:» 

non-repayment of. enormity of, 

p20.3(2-3) 

obligations to Allah as, wIS.S(2) 

paid from deceased's estate, g1.7, 

L3.S, LA.3(1), 

preventive of the obligation to 

perform jihad, 09. S( 1 ) 

priority of repayment over giving 

nonobligatory charity, h9 3 

requital of on Judgement Day, wS3.1 

transfer of (hawala) (see Transfer 

of debts) 

Deception. See Assuaging those from 

who one apprehends harm; 

Cheating a buyer; Lying; 

Misleading impressions, giving; 

Treachery 

Deceit. See Deception 

Decor. See House, interior decoration of 

Decorum (adab ), legal definition 

of, c4.3 

Deer, permissibility of eating, j16.2 

Defamation. See Calumny; Slander; 

Talebearing 

Defecating. See Lavatory, going to the 

Defective merchandise 

return of, kS.O--S, kS.S 

seller stipulating freedom from 

responsibility for, k4A( end) 

selling, enormity of, p20.2 

Defendant. oaths sworn by in court in 

lieu of other evidence, kS.2-4 

Defense of self. property, etc. See 

Self-defense 

Delivery of merchandise 

buyer's taking possession oj'defined, k7.3 

seller's liability before, k7.1-4 

DELORENZO, YUSUFTALAL, x3S2(b) 

Delusions, sl.1-s6.1. See also book s 

Contents, p. 777 

of devotees, 53.1-11 

oflslamicseholars, s2.1-S 

how to remedy, 86.1 

ofthe wealthy, 55.1-4 

of would-be Sufis, s4.1-11 

Demeaning others. See Contempt for 

others; Criticism of others; 

Other people; Reviling others; 

Sarcasm 

Deception 

Deodorant, using during ihram on 

hajj.i3.7(3). j3.9 

Dependence Oil others. reducing om: ·s. 

q6.2 

Dependents, support of. See Family, 

support of; Wife. support of 

Deposits. nonrefundable. towards the 

price of an article, k4.S 

Deposits for safekeeping, k18.0--9 

betrayal of as an enormity, p20.2 

denial of fact of deposit, 014.6 

normal security for, defined, 014.3 

slander permitted about prospective 

person deposited with, r2.20(2) 

Descriptive terms (e.g. little, much, 

near , far) criterion for use 

in legal rulings, f4.S 

Desirable (mustahabb), the, defined, c4.3 

Despairing of Allah's mercy. See 

Hope, loss of 

Destiny (al-qada' wa al-qadr), u3.7-S, 

v1.6, v1.9 

acceptance of, p7S.1, t2.2, t3.12, 

w52.1(12, 24, 57), w59 

enormity of disbelief in, p37, 

wS2.1(S2) 

Determinism. See Destiny 

DEVIL, THE, x321 

the deceptions of, q5A, r2.20(3), 

s2.1-2 

thinking badly of others as 

inspired by, r2.14 

yawning as from, w16.1(7) 

Devils, attributes of, w22.1-2 

Devising of Allah (makr Allah), the, 

enormity of feeling safe from, 

p66, s6.1, w52.1(39), w52.3(4) 

Devotees, delusions of, s3.I-ll 

DHAHABL MUHAM"lAD IBN AHMAD. x1l4 

Dhikr 

circles of, delusions of those who 

attend, sSA 

-, in which there is movement of 

participants, r40A, w29.3(3(A:)) 

forms of without a precedent in 

the sunna, w29.2 

greeting those engaged in with 

Salams, offensiveness of, 

r33.1(1) 

merit of, r1.2(4-S), 13.14-15, 

wS.l, w20.1, x71 

minimal audibility for prayer, f8.9 

the pleasure taken by angels in 

gatherings of, w22.2 

1145


Subject Index 

Dhr'kr (continued) 

after the prescribed prayer, fB.50 

of the present volume, English 

transliteration of, w1 .1-66 

-, index for tape-recording, w2.1 

using rosaries to count, w27 

wirds of, legal basis for, w20 

Dhimmi. See Islamic state. non-Muslim 

subjects of 

Dhira', metric equivalent of, wIS.l 

Dhul Hijja, month of 

fasting during, recommendedness 

of, i2.1(6) 

giving charity on the first 

ten days of, recommendedness 

of, h9.1 

indemnity for a killing in, 04.6(3) 

DHUL KIFL (EZEKIAL). x115 

DHUL NUN AL-MISRI, x116 

Dhul Qa'da, month of 

fasting during, recommendedness 

of, i2.1(6) 

indemnity for a killing in, 04. 6(3) 

Diamonds. See Jewels 

Differences on legal rulings. See 

Schools of Sacred Law, differences 

among 

DINAR. MALIK IBN. x230 

Dinar, metric equivalent of, w1S.l 

DIRAZ, 'ABDULLAH, x23 

Direction of prayer (qibla), facing, 

f6.1-7 

ascertaining the proper direction 

in areas far from Mecca, 

f6.6(n:) 

exceptions to the necessity of 

for prayer, f6.2, w24.1-2 

minimal definition of, £6.7 

mistakes in, f6. 7 

as a necessary condition for the 

body of a buried Muslim, 

gS.4(end) 

for prescribed prayers in a 

vehicle, w24 

for reciting the Holy Koran, 

sunnaof, w16.1(S) 

Directions, unlawfulness of giving to 

someone who wants to do 

wrong, r7.1 

Dirham, metric equivalent of, wl5.l 

Dirt, purification with. See Dry 

ablution (tayammum) 

Dirtv words. See Obscene language 

Dis;ffecting a person's spouse from 

1146 

them, r37 

enormity of, p75.7, 

w52.1(250-S1) 

Disagreements between people, smoothing 

over through deception, rB.2, r16.1 

Disasters 

relief work in as obligatory, c3. 3 

supplication (qunut) in prescribed 

prayers in times of, fB.53 

Discharge, chronic vaginal. See 

Vaginal discharge 

Disciplinary action (ta'zir), 017.1-4 

Discount (hatt) , in sale of lots 

of goods, k5.9 

Discrimination, mental, age of. See 

Age of discrimination 

Disease. See Illness; Medicine 

Dishes. See Vessels 

Dishonesty. See Cheating a buyer; 

Lying; Treachery 

Disobedience to Allah. See Enormities, 

the; Minor sins; Repentance; 

Sins; Unbelief (kufr); and 

names uf individual acts 

of disubedience 

Disobedience to authority. See 

Authority, obedience to 

Disparaging others. See Contempt for 

others; Criticism of others; 

Other people; Reviling others; 

Slander; Talebearing 

Dispensation, legal (rukhsa), c6.2-5 

certainty of necessary conditions 

for, obligatoriness of. e6.2(A:) 

conditions for taking from other 

legal schools, w14 

Disputation, learned, r21 

Disputes over terms of sales etc., 

kS.1-5 

Disrespect 

to authority, r32.2 (see also 

Authority, obedience to) 

to parents (see Parents; disrespect 

towards) 

Distance permitting shortening prayers, 

metric equivalent of, w1S.1 

Divine attributes. See Allah. 

attri butes of 

Divine names. See Allah, names of 

Divorce. See alsu book n 

Contents, p. 5S4 

amenity payment (mut'a) due to 

wife in (see Amenity payment) 

because of apostasy (see Apostates,


SUbject Index 

Ducks, slaughtering of, j 17.6 

Duha. See Midmorning prayer 

Dung. See Excrement 

Dunya. See Abstinence; This world 

Duplicity. See Treachery 

Duress. See Compulsion 

DURUBI. 'ABO AL·WAKIL, x19 

Duties. See also Obligatory, the 

pastimes which cause neglect 

of, k29.5( 4) 

Dyeing 

of hands or hair, e4.4 

unlawful, of hair or beard, 

w52.1(111) 

Dying, the 

instructing last words to, g1.5 

visiting, gl.2-:'i 

Eardrops, fasts broken by. i1.18(5) 

Early Muslims (salaf), 

attitude of, towards doubtful 

foods, s3.2 

-, towards innovation (bid'a), 

s2.4, w29.2 

-, towards pictures of animate 

life, wSO.S 

belief of in destiny, u3.7 


the wrong by, q2.3 

purifying of hearts by, 56.1 

tenets of faith ('aqida) of, v3.1 

Earnest money. See Deposits, 

nonrefundable 

Earnings, ill-gotten. See Income, 

blameworthy; Wrongfully gotten 

property 

Earth, purification with, See Dry 

ablution (tayammum) 

Eating. See also Food 

greeting with Salams those engaged 

in, offensiveness of, r33.1(6) 

more than one needs when 

one's host is averse. w52.1(263) 

spending too much on, w52.1(264-65) 

use of spoons for as permissible. 

w29.3(S) 

with others without their acceptance, 

w52.1(262) 

with the right hand, p15.2(4) 

Eavesdropping. See Privacy, invasion of 

Eclipse prayer, f20.l-7 

intention for, f8.3 

not made up if missed, flO.7 

1148 

Eclipses 

bath (ghusl) on days of, sunna 

of, el1.S(3) 

giving charity during. merit 

of, h9.1 

Education. See Children, education of; 

Knowledge, Sacred; Sheikhs; 

Students; Teachers 

Eggs, of anything, purity (tahara) 

of, e14.S(3) 

Ego. See Self, lower (nafs) 

'Eid 

fasting on, unlawfulness of, 

i2.3, w52.1(144) 

giving charity on, merit of, h9.1 

'Eid al-Adha 

sacrifices on, jI4.0-5. w52.1(160) 

-, selling the hide from, enormity 

of, wS2.1(161) 

-. at hajj (see Hady) 

-, specifications for sacrifice 

animals, j14.2 

three days following (Ayam al-Tashriq), 

unlawfulness of fasting on, i2.3 

'Eid aI-Fitr, zakat of, h7.1-7 

distributing to recipients, h8.26 

'Eid prayer, f19.1-9 

bath (ghusl) before. sunna of, el1.5(2) 

call (adhan) to, £19.4(4) 


making up missed, flO.7 

recommended measures before, £19.3-4 

Either-or sales, invalidity of, k4.2 

ELIAS (ILYAS) , x186 

ELISHA (AL·YASA'), x374 

Embarrassing others, unlawfulness of, 

r23.1, r24.1 

Emeralds. See Jewels 

Emigration from one's country, for 

Islam.025.3(a(end» 

Endowment (waqf), k30,0-1l 

violating the stipulations of, 

enormity of, wS2.1(230) 

Enemies, praying for, p75.1(end) 

"Enemy of Allah," enormity of calling 

a Muslim, wS2.l(333) 

Enemy lands. See Dar a/·harb 

Engagement for marriage, m2.12-17 

during ihram at hajj, offensiveness 

of, j3.20 

proposing to someone already engaged, 


slander permitted in advising 

about a prospective spouse,


r2.20(2) 

sunnas of. m2.1-2 

Engulfing oath. See Oath. the engulfing 

ENOCH (lORIS). x185 

Enormities. the. pO.O-p76.0. w52.1-3. See 

also book p Contenrs. p. 649: 

lIlId nailles of illdj;'idllal /leiS 

abetting others in committing. 

cnormity of, w52.1(63) 

acquiescence to. enormity of. 

w52.1(62) 

consequences of committing. w52.3( end) 

defined, c2.5(2), 024.3(1) 

by Abu Talib Makki. w52.2 

-, by Dhahabi, pO.O 

-, by Ibn Hajar Haytami, w52.1 

importance of knowing, pO.1 

neglecting to repent from. enormity 

of. w52. 1 (440) 

testimony of those who commit, 

inadmissibility of, 024.3(1) 

Entering Islam. See Converts to Islam 

Entertainment, k29.5. r13.1-3, r40.1-4 

Envy (hasad), p75.1 

as an affliction of Islamic scholars, 

s2.2 


Equality. See Class distinction, social 

Esoteric interpretations of Koran and 

hadith. See Interpretation of 

Koran and hadith 

Esoteric knowledge, t3.10, w9.1O(end) 

Estate division (irth), IAO-LlG.13. 

See also book L Contents, p. 460 

adjustment when shares exceed total 

estate, L8.0-2 

when deceased dies during divorce 

waiting period ('idda), n7.2 

description of shares of, 

L6.O-LlO.13 

distinguished from bequests (wasiyya), 

L1.0 

after divorce of wife during husband's 

death bed illness, n6.3 

expenses deducted prior to, L4.2-3 

the four preventives of, L5.0-4 

heirs whose shares are eliminated 

by others, L7.0-1O 

how to do, L4.1 

inheriting from a Muslim who did 

not pray, validity of, w18.4(3) 

inheriting from a non-Muslim, 

invalidity of, Ll.O, L5.2 

list of heirs' who deserve, L4.4-5 

Engulfing Oath 

particular share of each heir (see 

Estate division (irth), how to do) 

redistribution when shares are 

less than the estate. L9.1-2 

son's share, LlO.6(1) 

tricks to prevent heirs receiving 

their shares of, enormity of. 

p75.18, w52.1(217, 234-36) 

universal heir ('asaba), LlO.0-13 

zakat on trade goods received 

by way of. h5.1(end) 

Ethics (akhlaq). See book r Contents. 

p. 726; book s Contents, p. 777; 

book t Contents, p. 796; Character; 

Faith: Muslims; Other people 

Etiquette (adab). See Decorum 

Eulogizing the dead, unlawfulness of, g6.4 

Evangel 

abrogation of Torah by, w4.4 

obligation of belief in, u3.4 

reciting of, 011.5(6) 

as the word of Allah, v1.8 

EVE. x120 

Evidence, oaths as, in court, k8.2-4 

Evidence, primary textual, reasons for 

scholarly differences about, 

b6.1-2. See also Hadith; 


hadith; Koran 

Evil 

as destined, u3.7-8, v1.6, v1.9 

knowledge of (see Good and bad, 

knowledge of) 

the problem of why it exists, 

u3.8, v1.6, v1.9, v2.3 

w55.3(end), w59.2(end) 

Exaggeration, r9 

Excesses against others, enormity of, 

p48. w52.1(7) 

Excessiveness in religion, p75.23 

Exchange, currency, and zakat. See 

Money changers 

Excrement 

cleaning oneself of after using 

the lavatory, e9.4-9 

as filth (najasa), e14.1(2) 

Excuses 

giving others seventy before 

criticizing, r20.2 

obligatoriness of accepting a 

brother's, r29.1 

Exegesis. See also Interpretation of 

Koran and hadith 

Koranic (tafsir), importance of 

1149


testifying about in court cases, 

invalidity of, 024.6(1) 

Family ancestry, attacking another's. 

See Ancestry 

Family members, unmarriageable 

(mahram). See Unmarriageable kin 

Fana'. See Annihilation, spiritual 

station of 

Far, definition of in legal rulings. 

See Descriptive terms 

Fard al-kifaya. See Communal obligation 

Farting. See Breaking wind 

Fasting, i1.1-i2.6. See also 

Fasting, nonobligatory; 

Fasting Ramadan; and book i 


during menstruation or postnatal 

bleeding, unlawfulness of, e13.4 

interrupting after having begun, i2.6 

vows to perform, j18.7 

Fasting, nonobligatory, i2.1-6 

conditions for the validity of, 

etc, (see Fasting Ramadan) 

days recommended for, i2.1 

days unlawful or offensive to 

fast on, i2.2-5 

delusions of some who fast, s3.5 

for an entire month, i2.1(end(A:» 

on Fridays, Saturdays, or Sundays, 

offensiveness of, i2.5 

intentions for, i 1.17 

permission required for by women, 

p42.2(3), w52.1(143) 

perpetual daily, i2.2 

Fasting Ramadan, i1.1-33 

breaking another's fast after 

sunset, merit of, i1.26(5) 

breaking a fast-day without excuse, 

enormity of, plO, w52.1(141) 

not breaking the fast at night, 

unlawfulness of, i1.29 

breaking the fast at sunset, sunna 

of, i1.25 

conditions for validity of, i1.13 

delaying making up a missed fast-day, 


eating etc. when uncertain of 

dawn or sunset, i1.22 

excuse from, of breastfeeding, i1.8 

-, of extreme hunger, i1.6, w19.1 

of illness. i1.3 

of menstruation, i1.3(4) 

of postnatal bleeding, il. 3(4) 

of pregnancy, il.8 

Family Ancestry 

-. of thirst. il.6, w19.1 

-, of travelling, i1.3(2), i1.7 

expiates sins between Ramadans, 

plO.1(2) 

the expiation for vitiating by 

sexual intercourse, i1.20 

at extreme northerly latitudes, 

f2.1(end), w19.1, wI9.2(N:) 

first day of the month of. i1.4. 

il.9-12, i1.l5-16, i2.4 

intention for, i1.13-16 

things that invalidate, iI.I8-20, 

i1.22-23 

things that do not invalidate, 

il.21 

involuntary acts that invalidate, 

i1.23 

kissing etc. during, i1.28 

making up missed days of, f2.7(end), 

i1.3, i1.33, w52.1(142) 

nonperformance ot enormity of. 

plO, w52.1(140) 

things offensive or unlawful 

during, i1.28-32 

as a pillar ofIslam. plO.1 (3), 

u2.1-2, w52.3(end) 

predawn meal for, sunna of, i1.24 

things recommended to avoid while, 

e3.1-2. il.27 

recommended measures while, i1.26 

sighting the new moon of, it.4, 

i1.9-12 

spiritual retreat (i'tikaf) recommended 

during, 13.2 

swallowing phlegm or mucus while, 

i1.18(14), 

who must fast, i1.1-3 

Fate. See Destiny 

Father. See also Family; Parents 

disrespect to, enormity of, p61, r31 

establishing paternity of (see 

Paternity) 

falsely claiming or denying someone 

as one's, enormity of, p61, 

w52.1(219-20) 

Fatiha, the 

in prayer, f8.17-I8 

-, following an imam who 

mispronounces, f12.27, f12.30 

-, how much a follower must 

recite before bowing with 

the imam, fS.15, f12.17 

obsessive misgivings about the 

correctness of. 83.3 

1151


group prayer 

actions must follow imam's, f12.14-17 

behind an imam of a different 

legal school, fl2.29 

ceasing participation to finish 

alone, f11.8, f12.10, f12.23 

forgetfulness prostration of, fll.ll 

getting ahead of imam, fI2.IS, 

wS2.1(89) 

how much of Fatiha must be 

recited by before bowing 

with imam, f8.IS, f12.17 

when imam mispronounces the Faitha, 

f12.27, f12.30 

when imam omits first Testification 

of Faith (Tashahhud), fl1.8 

when imam omits an integral, f12.23 

intention of, f12. 6 

joining group after having begun 

alone, f12.9 

lagging behind the imam, f12.16-17 

omission of an integral by, fI1.2 

omission of first Testification 

of Faith (Tashahhud) by, f11.8 

performing a different kind of 

prayer than the imam, f12.28 

place of in relation to imam, 

fl2.31-37 

prompting the imam about a 

mistake, f9.4, f12.22 

shortening prayers for travel 

when praying behind an 

imam performing the full 

number, invalidity of, f1S.8(f) 

Following a different school on a legal 

question. See Following qualified 

scholarship, conditions for 

following another school 

Following qualified scholarship (taqlid), 

bl.l-b7.6, x331(end). See also 

book b Contents, p.15 

conditions for following another 

school, c6.3-S, w14 

as impermissible for judges, 022.I(d) 

obligatoriness of for 

nonseholars, b2.1, b5.1, w12.2 

restricted to the four Sunni 

schools, b7.6 

Food, j16.0-7 

of doubtful lawfulness, avoiding, 

j16.1, s3.2, t3.11 

enhancement of, as a permissible 

innovation, w29.3(S) 

foodstuffs, commercial adulteration 

Following a Different School on a Legal Question 

of, enormity of, p20.2 

-, eonditions for buying and selling, 

k3.1-2, k3.4-5 

preparing for deceased's next of 

kin, g6.5 

presence of as an exeuse from 

group prayer, f12.5(S) 

what type may be given in 

expiations, zakat of 'Eid al-Fitr, 

etc., h7.6, j12.6(end) 

wife's entitlement to, ml1.2 

Foolhardy (safih), the 

accepting deposits for safekeeping 

from, k18.1 

defined, k13.1(end) 

guardian of effecting the marriage 

of, m4.S 

marriage payment of, m8.3 

Footgear (khuff), wiping, e6.0-7 

conditions for permissibility of, e6.4 

how to perform, e6.6 

length of permissible period, 

e6.1-2 

modern dress socks not valid 

for, e6.4( end) 

renewing ablution (wudu) after 

removing footgear, e6.7 

Footraces. k29.4 

Forcing others. See Compulsion 

Forged (mawdu') hadiths, p9.3-S 

Forgetfulness prostration, fll.l-12 

actions in prayer. that do not 

call for. fl1.4-5 

-, whose nonperformance calls for, 

fl1.2, flL4 

-. whose performance calls for. 

fl1.3, f11.5-6 

consists of only two rak'as, f11.10 

in group prayer, f11.11 

nonobligatoriness of, fll.12 

not performed when uncertain 

whether it should be, £11.9 

sitting back between, fS.43(end) 

prayer sunnas whose omission 

calls for, f9.1S 

prayer sunnas whose omission does 

not call for, f9.16 

when performed, fl1.12 

Forgiveness, AHah's. See also Repentance 

for anything besides associating 

others with Allah (shirk), p1.2 

those deluded by, s1.2 

entailed by avoiding enormities, 

pO.l, wS2.3(end) 

1153


Subject Index 

Forgivene,s. AlIah's (cofllillued) 

entailed by performing the prayer, 

attending Friday prayers. 

fasting Ramadan. plO.l(2) 

Formal legal opinion (fatwa). See 

Opinion, formal legal 

Fornication 

accusiflg others of without proof 

(See Accusing another of adultery) 

charging one's wife with, nil. 1-6 

enormity of, p12, w52.l(338, 347). 

w52.3(l2) 

marriage to those who have committed. 

p12.1(3(n:» 

married persons convicted of, 

no expiation for killing, 05.4 

no indemnity for killing, 04.17 

-, lawfulness of killing, e12.8 

payment due to woman in cases 

of, m8.10 

penalty for, 012.1-6 

-, when there are multiple 

offenses. 016.4 

as purification from the sm 

of, p32.2 

permitting one's wife to commit, 

enormity of, p27, w52.1(28l) 

proof of defined, nl1.2(O:), 024.9 

Forswearing one's wife (ila'). n8.0-3 

enormity of. w52.1(284) 

Fortune-telling. See also Astrology; 

Psychics; Unseen (al-Ghayb), the 

belief in, enormity of. p4L p75.21 

with divining-arrows. pI4.! (2) 

enormity of, w52.l (306--16) 

falsity of, w60.2 

Foul words. See Obscene language 

Foundling child (laqit), k28.0-4 

Fractures. See Injuries 

Freeing slaves. k3Z.0 

Freemasonry. See Masons 

Free will. See Destiny 

Friday 

the best day of the week. fI8.1 

fasting on, i2.5 

marriage on, sunna of, m2.l(3) 

the moment prayers are answered 

on, fIS.19 

"mght of' means Thursday night. 

flO. 14 

prayer at sun's zenith not 

offensive on. f13.4 

reeiting sura al-Kahf and the 

Blessings on the Prophet 

1154 

(Allah bless him and give 

him peace) on, fI8.18 

recommended suras for dawn prayer 

on, fS.ZO(4) 

visiting graves on, sunna of, gS.S 

visiting others offensive on the 

mornings of, fl8.14(A:) 

Friday prayer Gumu'a), fI8.l-19 

bath (ghusl) sunna before, ell.5(!) 

conditions for validity of. fI8.7 

description of, f18.12 

excuses from attending, f12.5 

holding more than one in a 

single city, f18.8 

intention for. f8.3, fl2.7 

joining the midafternoon prayer 

(' asr) with for travel or 

rain, f15.9, £15.14 

latecomer to, fl8. 13 

missing, enormity of, p73, 

w52.1(lOZ) 

obligatoriness of, f12.3 

recommended measures before, fl8.14 

repraying as a noon prayer, £18.8 

the second call to (ad han), 

f18.11(3), w28,Z 

sermon of, f18.9-11 

-, offensiveness of greeting with 

Salams those listening to, 

r33.1(1) 

speaking during, unlawfulness 

of, f18.17, r3Z.4 . 

state appointment of imam 

to lead. 025,9(6) 

stepping over those seated at, 

fI8.15, w5Z.1(103) 

the sunna rak'as before, 

flO.2, w28.1 

unla}Vfulness of crowding others 

at to make room for 

oneself, fI8.!5 

who must attend, f12.5, f18.1--4. 

fl8.6 

Friends of Allah (Awliya'), w33.1-Z 

calling upon when physically 

absent, w40.7 

ecstatic utterances by, 08.7(3). 

w7.3(end) 

enmity with, enormity of, p5I, 

w33.2, w52.1(56) 

friendship with, w33.2 

godfearingness of, 56.1 

inspirations of not divinely 

protected from error, 54.8.


w6U.2 

knowledge of the unseen by, w60.1 

miracles of, w30.1 

as not of this world, w5.1 

praying at the graves of, w21 

reasons men become, t2.5, w33.2, x71 

Sacred Law and, 54.8, w9.9-10 

spiritual stations of. u4.2 

veneration of as shirk, w21.1, w31.1 

visiting the graves of, f15.3(end). 

g5.7-9,j13.1-5, w21.1, w34.1 

Friendship 

with the friends of Allah 

(awliya'), w33.2 

with the immoral (see Corrupt 

people, friendly relations with) 

Frightening others, r28 

Fruit 

selling while still on the 

tree, k6.1 

zakat on, h3.2 

H Fundamentalism" 

contrasted with traditional Islam, 

x174, x382(a) 

Masonic founders of. x255 

Funeral prayer Uanaza), g4.1':'21. See 

also book g Contents, p. 220 

for the absent dead, g4.6, g4.18 

carrying deceased to graveyard after, 

g4.22-24 

conditions of. g4.14 

description of, g4.6-15 

eulogizing the dcad after, g6.4 

over a fragment of a body, g4.19 

imamate of, g4.3 

integrals of, g4.13 

latecomer to, g4.15 

over martyrs, unlawfulness of, 

g4.20 

over Muslims who did not pray, 

fl.4, w18.4(4) 

performing at a graveyard, g4.2, 

g4.17 

placement of the body for, g4.4-5 

repeating by someone who missed, 

g4.17 

Funeral procession. g4.22-24 

Funerals. See also Dead, the; 

Funeral prayer 

expenses of deducted from deceased's 

estate, L4.2 

instructing the dead after (talqin) 

(see Dead, the, instructing) 

unlawful expressions of grief at 

(see Dead. the, grief for) 

Fungible (mithli), defined. k2U.3(1) 

FURANI, 'ABD AL·RAHMAN. x124 

Furu' (particular rulings in Sacred 

Law). See Schools of Sacred 

Law, differences among 

Friendship 

GABRIEL (JIBRIL). xl26 

Gabriel hadith. See also book u 


text and explanation, u1.1-u4.2 

Gain, ill-gotten, See Income. 

blameworthy; Wrongfully gotten 

property 

Gambling, k29.2, k29.5 

enormity of, p14.1, p20.2. p71, 

w52.1(385,423) 

Garnes, k29.5, w52.1(424-25) 

Garments. See Gothing 

Gas, passing. See Breaking wind 

Geese, slaughtering of, j17.6 

Gems. See Jewels 

Genitals 

looking at spouse's, offensiveness 


medical treatment of, m2.10( end) 

Ghasb. See Wrongfully gotten property 

Gharib (singular) hadiths. 022.1(d(II(2))) 

a[·Ghayb. See Unseen, knowledge ofthe 

Ghayra. See Jealousy 

GHAZALI, x127 

AL·GHAZZL IBRAHIM. x184 

AL·GHAZZL NAJM AL·DIN. x28U 

Ghiba. See Slander 

GHIMARI, 'ABDULLAH MUHAMMAD, x25 

GHUNA YMI. 'ABD AL,GHANL x238 

Ghusl, See Bath, purificatory 

Gifts, k31.0-4 

commissioning an agent to give, 

k17.2(1) 

a judge accepting, unlawfulness 

of, 022.7 

zakat on trade goods received 

by, h5.1(end) 

Gnosis (ma'rifa). See also Friends of 

Allah (awliya'); Sufism; 

Wahdat al-wujud 

as the aim of Sufism, w9.7 

contrasted with "union with God," 

w7.3-4 

disorienting influence of first 

impact of, s4.8, s4.ll 

false, s4.2-1O 

1155


Suhject Index 

Hadiths (continued) 

knuwledge uj' types uf a, a cunditiun 

for ijtihad, 022, I (d(II» 

learning for unworthy motives, s2,6 

memorizing of. as communally 

ubligatory, as.1 

multiple means of transmission as 

strengthening the authenticity 

of. w16.2. w4R.2 

nut well authenticated (da'ifJ 

(see Weak hadiths) 

obligatoriness of belief in authenticated, 

022.1(d(II(2))) 

offensiveness of greeting with Salams 

those reading to others, r33.1(1) 

reasons for scholar! y differences 

abou!, b6.1-Z. w48.1-3 

reclassifying the authenticity 

ratings of. w48.2 

relation between channel of 

transmission and truth value 

of. w48.3 

scholarly acceptance of content of 

as a measure of the authenticity 

of, w48.3 

Shafi'j's influence on the science 

of, x324 

slander permissible in evaluating 

the transmitters of, rZ.20(1) 

use of by Abu Hanifa, x37 

use of toothstick (miswak) before 

reading, recommendedness of, e3.2 

weak (da'if) (see Weak hadiths) 

Hadith master (hafiz), w48.Z(end) 

H ady, sacrificing during hajj for 

expiations etc., j9.6, jI2.6(end) 

Hafiz. See Hadith master 

Hair 

body, sunna of removing, e4.1(3) 

cutting of, as a hajj or 'umra rite, 

j9.7-9 

-, by men, e4.Z 

by women, e4.4, j9.7 

recommendedness of burying 

after,j9.8(4) 

dyeing, e4.4. w52.1(1l1) 

false, unlawfulness of wearing, 

p59, w5Z.I(80) 

removing during ihram, j3.8-12 

expiation for. jlZ,6(II) 

women removing facial, p59. w51 

al-Hajar al-Aswad. See Kaaba, Black 

Stone of 

Hajj. See also book j Contents, p. Z97 

1158 

ability to perform, defined, j 1. 5-1 0 

arrival circumambulation (tawaf 

al-qudum) (see Circumambulation, the 

arrival) 

baring the shoulder for (see under 

Circumambulation) 

chanting "Labbayk" for, j3.4 

circumambulating the Kaaba in 

(see Circumambulation) 

clothing for, j3.Z, j3.6 

committing acts forbidden during 

(see Hajj, expiations) 

conditions for obligatoriness of, 

j1.3, j1.6. jl.8-9 

delusions of some who go on. 53.6 

elements, rites, and places of (see 

names of individual headings) 

expiations connected with, listed 

and defined, j1Z.6 

farewell circumambulation (tawaf 

al-wada') (see Circumambulation, 

the farewell) 

fasting for, iLl5, j1.17. j12.6(I) 

fees levied on those who attend, 

i1.6(g), p32.0--3 

the four ways performing, jl.13-18 

going between Safa and MaIWa (see 

Safa and Marwa) 

going-forth circumambulation (tawaf 

al-ifada) (see Circumambulation, 

the going forth) 

ifrad style (hajj before 'umra), j1.l4 

ihram for (see Ihram) 

integrals and obligatory features 

of, jlZ.Z-4 

itlaq style (unconditional intention to 

perform hajj and 'umra), i1.18 

Muzdelifa, being present at (see 

Muzdelifa) 

nonperformance of, enormity of, 

p75.17, w52.1(148) 

obligatoriness of, uZ.l-Z, plO.l(3), 

p7S.17 

-, remains after death if unperformed, 

j1.9, L3.S, w18.8(Z) 

umitting an ubligatory feature of, 

j 12.4, jlZ.6 

priority of the obligatory, over 

any other, jl.ll-12 

when prevented from completing, 

j1Z.5, j12.6(III) 

qiran style (hajj and 'umra 

simultaneously), jl.16--17 

-. the obligation to slaughter


or fast for, j 12,6(1) 

sending another in one's place 

for, j1.10 

shaving or cutting hair for 

release from ihram, j9,7-9 

slaughtering during (see Hady) 

standing at 'Arafa (see 'Arafa) 

state facilitation of travel to, 

025,9(7) 

stoning and encampment at Mina 

(see Mina, stoning and 

encampment at) 

sunnas for entering Mecca while 

on,j4,l-2 

tamattu' style ('umra first), 

jU5, jLl7 

the obligation to slaughter 

or fast for, jI2,6(1) 


during, j6.1 

tawaf (see Circumambulation) 

time of year for entering ihram 

for, j1.19 

things unlawful during (see Ihram, 

things forbidden during) 

vows connected with, j18,5 

the way to 'Arafa during, j7.1-4 

who must perform, jl.1-12 

women travellingfor,jL7, miO,3 

HAKIM, (HADITH IMAM), xl29 

Halal food. See Food 

Halalincome. See Income. blameworthy 

Halal meat. See Meat, Islamic 

slaughtering of 

AL-HALLAJ, HUSAYN IBN MANSUR, x147 

Ham, See Pork 

HAMAN. xl31 

HAMDAN, YU!'IUS, x377 

HAMID, MUHAMMAD, x256 

HAMMAD IBN SALAMA, x132 

Hammam, See Bathhouse 

Hanafi school 

on ablution (wudu) not being 

broken by touching the 

opposite sex. j5.16(b), 

m2,9(A:) 

on ablution (wudu) or purificatory 

bath (ghusl), when one 

has injuries, e 12.10 

on ablution (wudu), wetting only 

a few hairs of head for, c6.4 

on the Basmala. obligatoriness of 

saying when slaughtering, 

jI7,5(4) 

Hakim, (Hadith Imam) 

on bequests of more than a 

third of cstate, permissibility 

of, L3.1, w44 

on carrying the Koran inside 

of a case without ablution 

(wudu), permissibility of, 

eS,I(end) 

on chemical change turning filth 

(najasa) pure (tahir), eI4.6(4) 

on children and others' suspension 

from dealing, when it 

ends, k13.5(end) 

on circumcision of women, 

nonobligatoriness of, e4.3 

oli distributing hajj sacrifice meat 

outside of Meccan Sacred 

Precinct, j12,6(end) 

on donating the reward for 

acts of worship to dead. w35,2 

on 'Eid al-Adha sacrifices, 

obligatoriness of, w52,l(160) 

on expiations, giving money in 

place of food for, h7.6 

on the expiation for vitiating 

a fast-day of Ramadan, H20 

on facing the direction of 

prayer(qibla), minimal 

definition of, f6,7 

on farewell circumambulation (tawaf 

al-wada'), immediacy of leaving 

Mecca after, jl 1.4 

on fasting for hajj, jl.I5(A:), jt. 17 

on fasting for Ramadan, the intention 

for, i1.14(b) 

-, swallowing phlegm or mucus 

while, i1.18(14) 

on Friday prayer, minimal number 

of partil.-'ipants for, fIS. 7( e) 

on a garment damp with filth 

touching dry, pure (tahir) 

garment, e14.15 

on the going-forth cirmumambulation 

(tawaf al-ifada), the time 

for, j9.10 

on joining prayers because of 

travel, w24,2(end) 

on the knees being nakedness, 

m2,8(2) 

on Koran, repentance for 

forgetting, w52, 1(68) 

Koran and hadith evidence. use 

of by, x37 

on loans, repaying money that 

has lost its value during 

1159


Subject Index 

Hanafi school (continued) 

the period of. w43.6 

on looking at the opposite 

sex, m2.8 

on making up missed prayers, 

obligatoriness of, wlg.7 

on Muslims taking usury (riba) 

in enemy lands (dar 

al-harb), w43.1-S 

"offensive," meaning of in Hanafi 

texts, r32.0(N:) 

on ordering made-to-order goods, 

k9.2(g) 

on partnerships, division of 

profits between partners, k16.6 

-, permissibility of manual, k16. 9(1) 

on the poll tax (jizya) being 

accepted from people of 

any religion, 09. 9(n:) 

on prayer (salat), that those 

who miss remain Muslims, w18.2 

-, performing the prescribed in a 

a vehicle, w24 

-, positions of sitting in, f8.H 

-, reciting the Fatiha behind 

an imam at group, c6.4 

on preemption (shuf'a) to 

prevent objectionable neighbors, 

w14.1(7) 

on purificatory bath (ghus\), the 

obligatoriness of rinsing 

out mouth and nose in, 

c6.S, ell.l(end) 

on purity (tahara), of alcohol, 

e14.1(7) 

-, of parts of unslaughtered 

dead animals. e14.1(14) 

-, of vinegar made from wine, 

e14.6 

on sales by or to the blind, 

k2.6 

on selling or giving the Koran 

or Islamic books to 

non-Muslims, k1.2(e) 

on shaking hands with the 

opposite sex, m2.9 

on sharecropping, k24.2 

on taking turns with wives, mlO.S 

on termination of rental agreement 

through death, k2S.12 

on vows, which acts are valid 

as,j18.1(b) 

on the waiting period ('idda), 

taking back divorced wife 

1160 

during, n7.4 

on whispering to another in the 

presence of a third. m.2 

on wife's marital obligations, w4S.2 

on wilr prayer, the obligatoriness 

of, flO.3(A:) 

on women as marriage witnesses. 

m3.3(a), 024.8 

on women veiling faces, m2.3, m2.8 

on zakat, the permissibility of giving 

to a single category of 

eligible recipients, hS.7(n:) 

HA:-mAL, AHMAD IBN, x72 

AL·HANBALl, FUTUHI, x12S 

Hanbali school 

use of analogy (qiyas) by, x72 

on children buying and selling, k1.2(a) 

on circumcision of women, e4.3 

on division of profits between 

partners, k16.6 

on donating the reward for acts 

of worship to the dead, w3S.2 

on facing the direction of prayer 

(qibla), minimal definition 

of, f6,7 

on joining two prayers for 

other than travel or rain. 

f1S.IS 

on literalism in scriptural 

interpretation, w6.2 

on nonrefundable deposits (earnest 

money), k4.S 

on the obligatoriness of making up 

missed prayers, w18.7 

on praying behind an imam of 

a different legal school, fl2.29 


k2.6(end) 

on supension of the irreligious 

from commercial dealings, 

k13.1(A:) 

on those who miss prayers 

remaining Muslims, w18.2 

Hand, right 

eating with, pI5.2(4) 

use of to clean oneself of 

waste. offensiveness of. e9,5(end) 

Hands 

position of in supplications (du'a), 

f8.S3(O:) 

shaking (see Shaking hands) 

Haram. See Unlawful, the 

Haram (Meccan). See Meccan 

Sacred Precinct


Subject Index 

Hitting 

when commanding the right and 

forbidding the wrong. q2,3. q5.8 

disciplining children by, fl. 2, 

i1.5,017.4 

disciplining wife by, mlO.12, 017.4 

enormity of unlawful, w52.1 (Z99) 

the face, unlawfulness of, mlO,lZ 

as oppression, p20A 

recompense for on Judgement Day, 

w53.1(end) 

in self-defence, 07.3 

Hoarding commodities, enormity of, 

w5Z.1(188) 

Hogs. See Pigs 

Holding one's tongue, p75,13, rO.Z-r40A, 

See also Conversation; Speech; 

and book r Contents,p. 726 

"Holy war," See Jihad 

Home, See House 

Homicide. See Killing 

Homilies, See Friday prayer, 

sermon of; Sermonizers 

Homosexuality. See also Lesbianism; 

Men, effeminateness in; Sodomy; 

Transvestism; Women,masculinity in 

enormity of, p17 

Honesty, t3,6. See also Being true 

(sidq); Cheating a buyer; 

Lying; Misleading impressions; 

Treachery; Trusts 

Hope 

false, s1.Z 

loss of, as an enormity, p67, 

w5Z,I(40, 4Z), w5Z.3(3) (see also 

Thinking the best of Allah) 

Horns, of unslaughtered dead animals 

as pure (tahir), eI4.1(14) 

Horses 

acquisition of, out of pride or 

for betting on, enormity of, 

w5Z.1(385) 

meat of. lawfulness of eating, j16.2 

slaughtering of- j 17,7 

Horsemanship, competitions involving, 

k29.1-2 

Hour, final. See Judgement Day 

House 

interior decoration of, f17.8-9 

women leaving the, mlO.3-4, p4Z.Z( 4), 

w5Z, 1 (Z72) 

women permitting visitors into, 

p42,2(3) 

Housework, obligation of women to 

1162 

perform, w45,I-Z 

Housing 

enhancement, permissibility of, 

w29.3(5) 

wife's entitlement to, mll.8 

-, during postmarital waiting 

period ('idda), ml1.lO, n9.13-15 

HUD. x146 

Hudud. See Prescribed legal penalty 

HuJfaz. See Hadith master 

Hulul. See Indwelling, divine 

Human nature. See Traits, innate human 

Human reason. See Reason, human 

Humility, p15, p48,2, r34.1-Z, 

t3.17. See also Contempt for 

others; Pride 

Humor. See Joking; Laughing 

Hunger 

eating unslaughtered dead animals 

because of, c6.Z, j16. 7 

excessive, as an excuse from fasting 

in Ramadan, i1.6 

feeding those suffering from, 

obligatoriness of, c3.3 

Hunting 

during ihram, j3.21-Z3, jlZ.6(IV), 

w5Z.1(150) 

eating meat from, j17.9-10 

as a lawful means of gaining 

property, k17.Z(6) 

Hurting others, See Other people 

Husband 

duty of to support wife (see 

Wife, support of) 

kindness due to and from wife, mlO.l 

number of wives permitted to, m6.lO, 

m7.S 

respect of wife to, r3Z.Z 

right of to discipline wife, 

mlO.1Z, 017.4 

rights and duties of, m5 .1-6, 

mlO.l-mll.l4, w5Z.1(Z67-68, 273-75) 

(see also Conjugal rights) 

suitability as a marital match (see 

Suitability, marital, of a man) 

waiting period of widow after 

death of, n9.1l, n9.13, n9.16, 

n9,19, w52.1(Z94) 

wife's obedience to, defined, 

mlO.12(N:) 

Husn al-zann. See Benefit of the doubt; 

Thinking badly of others 

Husn al-zann billah. See Thinking the 

best of Allah


HUYAY,x148 

Hypocrisy (nifaq), r16 

actions inconsistent with words 

as, w52.1(374) 

not disliking slander in one's 

heart as, r2.11 

dressing like the righteous while 

being otherwise as, t3.7, 

w52,1(336) 


marks of, hatred of 'Ali as of the" p56.2 

-, hatred of the Medinan Helpers 

(Ansar) as ofthe, p57.1 

-.lying. breaking promises. and 

betraying trusts as, p24.2(2) 

-, vulgarity and long-windedness 

as, p64.2(6) 

lbahiyyun. See Sufism. Sacred Law and 

IBLIS. x321 

IBN ·ABBAS. x149 

IBN 'ABD AL-BARR, YUSUF, x150 

IBN 'ABD AL-SALAM. AL-'IZZ, x199 

IBN ABI KHA YTHAMA. X 152 

IBN 'ABIDIN, MUHAMMAD AMIN, x253 

IBN 'A]lBA, AHMAD, x153 

IBN 'ALLAN BAKl't1. MUHAMMAD. x252 

IBN AVARABI. MUHYIDDIN. x265 

IBN AVAS. 'ABDULLAH IBN 'AMR, x20 

IBN' A T A AL-ADAMI. AHMAD, x 155 

IBN 'ATA ILLAH. AHMAD. x156 

IBN DAQIQAL-'EID. xl57 

IBN HAJAR 'ASQALANI, x159 

IBN HAJAR HAYTAMI, xl60 

IBN HANBAL. AHMAD. x72 

IBN HAZM. x161 

IBN HIBBAN, x162 

IBN AL-HUMAM, KAMAl., x214 

IBN AL-JAWZL 'ABD AL-RAHMAN: x12 

IBN KATIlIR. ISMA'I1.. x165 

IBN KHAFIF, x166 

IBN KHALDUN, x167 

IBN KHeZA YMA. x 168 

IB", MA·IN. x169 

IBN MAJAR. x170 

IBN MAS'UD,.xI71 

IBN AL-MUBARAK, xl72 

IBN NAQIB, AHMAD, x76 

IBNQAYYIMAL·JAWZIYYA, x174 

IBN QUDAMA AL-MAQDlSI, AHMAD IBN 'ABD 

AL-RAHMAN, x176 

IBN QI;DAMA AL·MAQDlSL MCWAFFAQ 

AL-D1N. x175 

Huyay 

IBN SALAH, X 177 

IBNTAYMIYA, AHMAD. x178 

IBN'UMAR, xl79 

IBRAHIM (ABRAHAM). x180 

Ibrahim, station of, j5.5, j5.18 

'ld. See 'Eid 

'ldda. See Waiting period, postmarital 

Idols, prostrating to as unbelief, 08.7(1) 

Idol worshippers 

as citizens of the Islamic state, 

09.9.011.2 


Muslim marriages with, 

unlawfulness of. m6.7 

Idol worshipping. See Shirk 

lORIS (ENOCH), x185 

lfrad (style of performing hajj), j1.14 

l/tar. See Fasting Ramadan, breaking 

the fast at sunset 

lftirash (sty Ie of sitting in prayer) 

defined, f8.37 

as preferred when praying seated, 

f8.28 

Ignorance 

as an excuse, for denying what 

is necessarily known to be 

of Islam, u2.4, w47.1 

-, for doing some wrong things 

in the prayer, f9.1(end) 

-, for doing the unlawful, c7.1 , 

012.4, 016,2(f), p70.2 

as the most harmful of all 

things, w55.3(end) 

Ihram (the state of pilgrim sanctity). 

jl.l,j3.1-25 

burying someone who has died 

in, g3.2, g3,4 

clothing worn in. j3.2, j3,6 

covering head during, j3.6, j3,9. 

j3.12(3) 

expiation for destroying trees of 

the Meccan Sacred Precinct 

during, jI2,6(IV) 

expiation for not entering at 

the proper site,j2.5, 

jI2.4(I), jI2.6(I) 

expiations for violating conditions 

of, j3.9-10, jI2.6(JI) 

things forbidden during, j3.5-24 

-, to men as opposed to women, j3.24 

guardian entering underage or insane 

charge in to , j 1. 4 

hunting during, j3.21-23, j12.6(IV), 

w52.1(150) 

1163


Subject Index 

Ihram (continued) 

intention for, when entering, 

j1.13-18, j3.3 

killing insects during, j3.2S 

marriage during, unlawfulness of, 

j3.20 

measures before, sunna, j3.1-3 

rak'as before, intention for, fS.3 

-, times when forbidden, f13.l, 

f13.3 

release from, j9.4-13 

-, partial versus full, j9.13 

when prevented from completing 

hajj or 'umra, i12.S, j12.6(III) 

removing hair or nails during, 

j3.8-12, j12.6(II) 

sexual intercourse during, j3 .13-19, 

j12.6(III), 

-, enormity of, wS2.1(149) 

sites for entering, j2.1-S 

time of year for, jl.19 

using a belt, safety pins, etc., to 

fasten wraparound during, j3.6 

using deodorant, perfume, or 

scented soap during, j3.7, j3.9 

wife entering without husband's 

permission, enormity of, 

wS2.l(lS1) 

women veiling faces during, 

unlawfulness of, j3.24 

lhsan (the perfection of faith), 

defined, u4.1-2 

spiritual stations of, w33.2 

ljara. See Renting 

ljma'. See Consensus, scholarly 

/jtihad 

the actual truth versus variances 

in, b6.l-2, 026.1, wS6.3(end) 

capacity for as a condition for 

the caliph, 02S.3(f) 

censure of other Muslims over 

questions of interschool 

differences due to, 

unlawfulness of. q3.2 

of the Companions (Sahaba), b3.4 

differences in (see Schools of 

Sacred Law, differences among) 

levels of, within a school, w12.1 

performing new acts of worship 

on the basis of, w29.2 

qualifications for doing, b1.2, 

022.l(d) 

scholar'S, legally binding on 

nonscholars, bS.1, w12.2 

11M 

versus following qualified seholarship 

(taqlid), bl.1-b7.6 

lkhlas. See Sincerity 

al-Ikhlas, sura, as equal to 

one-third of the Koran, 

w29.2(S) 

Ita'. See Forswearing one's wife 

Ill, the. See Illness 

'lila (basis permitting analogy between 

two things), 022.1(d(IlI(3))) 

Ill-gotten gain. See Ineome, blameworthy; 

Wrongfully gotten property 

Illness. See also Injuries 

final (see Death bed illness) 

hardship from as an excuse from 

group prayer, f12.S(9) 

joining prayers because of, f1S.18(2) 

merit of giving charity during, h9.1 

prayer during, f14.1-6 

scourging or execution during, 

012.5-6 

visiting those in a state of, 

g1.2-S, t3.18, w22.2(end) 

'llm. See Knowledge, Sacred 

ILYAS.x186 

Images. See Pictures 

Imagine (wahm), defined, k4.9 

"Imam .... " See proper name 

Imam (ruler). See Caliph, the 

Imam (of a legal school) 

qualifications of, 022.1( d) 

range of competence, b1.2 

Imamate of the first four caliphs. 

See Rightly Guided Caliphs, the 

Imam of funeral prayer, most 

suitable person to be, g4.3 

Imam of group prayer. See also 

Group prayer 

actions of followers of (see 

Follower at group prayer) 

awaiting latecomer while bowing etc. , 

f12.18 

backup man repeating the words 

of, as offensive, w29.3(4) 

choosing a successor when unable 

to finish, £12.24 

delusions of, 53.8 

following, when imam mistakenly 

omits first testification of 

Faith, fll.8 

forgetfulness prostration of, f1I.1I 

intention of, f12.7 

Koran recital prostration of. f11.14 

leading followers of a different


legal school, f12.29 

leading a group who dislike him, 

f12.26. w5Z.1(86) 

length of Koran recital of, fS.20, 

fl2.21 

missing a letter of the Fatiha, 

f1Z.27. f1Z.30 

obligatoriness of following, f1Z.14 

omitting an integral by, f12.23 

performing a different kind of 

prayer than follower, f1Z.28 

place of standing in relation 

to followers, £12.31-37 

priority of mosque's official imam 

over others in leading 

prayer, f12.19 

prompting of by followers about 

a mistake, f1Z.ZZ 

state appointment of, oZ5.9(6) 

those offensive to follow as, 

f1Z.Z6, f1Z.30 

turns to right for postprayer 

dhikr, fS.51 

who has the best right to be, f12.25 

Imams, disagreements among. See 

Schools of Sacred Law, 

differences among 

Iman. See Faith 

Imitations of others, doing, unlawfulness 

of, rZ. 7, r18.1 

Immanence. See Indwelling, divine 

Immorality. See also Sins 

charging others with, p50.2(5) 

Immoral people. See Corrupt 

(fasiq) people 

Impotence, annulment of marriage because 

of, m7.I-Z 

Imprecation, public (li'an), nIOA, 

nll.H, 

unlawfulness of marital reunion 

after, m6.8 

Impression, giving a false. See Misleading 

impressions 

Impure substances. See Filth (najasa) 

Impure (najis) water, defined, e 1. 4 

Impurity, major ritual Ganaba). See 

Major ritual impurity 

Impurity, minor ritual (hadath). See 

Minor ritual impurity 

Inanimate objects, cursing, r38.Z(end) 

Incapacity, elimination of legal 

responsibility because of, c7.2, w4.7 

Incarnationism. See Indwelling, divine 

Incense 

Imams 

offensivevenss of in funeral 

processions, g4.24 

used when washing the dead, g2.6 

Income, blameworthy, flZ.Z6, p3Z.3, 

t3.11. w49.1. See also 


Incompetence, legal, c8.3. See also 

Suspension 

Indecent language. See Obscene language 

Indemnity (diya), 04.0-17 

from caliph for death of 

penalized offender, 016.3 

waiving, 03.8 

Indwelling, divine (hulul), a4.3, v1.3, 

w7.1, x147 

belief in as a pitfall for 

would-be mystics without a genuine 

spiritual way, w33.2(end) 

contrasted with Sufi gnosis, w7.3-4 

contrasted with the 'unity of being' 

(wahdat al-wujud), x5 

Infant. See Babies 

Inflation during period of loans, w43.6 

Informing on others to superiors, 

unlawfulness of. rS.t. r36.2 

Ingratitude, as an enormity, p68, 

w52.1(23, 59,137) 

Inheritance. See Bequests; Estate 

division (irth) 

Injections, fasts not broken by, 

i1.18(7) 

lnjil. See Evangel 

Injunctive ruling, defined, c1.2 

Injuries. See also Illness 

when dry ablution (tayammum) is 

permitted by, elZ.9-1O 

how to perform ablution (wudu) 

or the purificatory bath 

(ghusl) with, e12.10 

Injurious comparison (zihar), n8A 

Injurious crimes 

indemnity for (see Indemnity) 

retaliation for (see Retaliation) 

Injustice (zulm). See also Oppressors 

abetting, p13.2(3), r7.1(1) 

does not permit rebellion against 

caliph,025.3(a) 

enormity of, p13, w52.1(324, 327) 

fate of those who commit, on 

Judgement Day, p15.2(1), t3.4 

leaving the oppressed unaided as, 

w52.1(328) 

types of, defined, p20A 

Innate traits. See Traits, innate human 

1165


Subject Index 

Innovation (bid'a), w29.1-4 

asking about Allah's 'establishment' 

(istiwa') upon the Throne 

as, w6.2 

attitude of Early Muslims towards, 

s2.4, w29.2 

avoiding those who commit, f12.4, 

p75.11, r2.20(3) 

backing away from the Kaaba 

as, jlL3(end) 

categories of, w29.3 

deceased's family preparing food 

for guests as, g6.6 

distinguishing oneself from the 

faction of, v3.1 

divorce which is, n2.3 

does not necessarily entail leaving 

Islam, u2.3, w47.1-2 

eating dates in the Rawda as,j13.3 

fate of those guilty of on 

Judgement Day, v2.6 

inaugurating a bad, the enormity 

of, a2.2(6), p5S.1, w52.1(50) 

inaugurating a good, the reward of, 

a2.2(6), p5S.l(2), w29.2 . 

inaugurating in Medina, w52.1(156) 

kissing tombs etc. as, j13.3 

literalism in scriptural interpretation 

as, x174, x178 

particular spurious prayers as, flO. 15 

prostration without legal reason 

as, fl1.20 

removal of a Caliph who makes, 

025.3(a) 

sitting at a gathering to console 

deceased's relatives as, g6.1 

slander permissible of those who 

openly commit, r2.21 

slander permissible in warning 

students about a teacher 

involved in, r2.20(3) 

in tenets of faith ('aqida), contrasted 

with outright unbelief, w47.2 

-, unlawfulness of, w29.4 

Insane, the 

care and custody of, m13.0-5 

guardian'S effecting the marriage 


guardian'S effecting sales of the 

property of, k2.5 

invalidity of court testimony of. 

o24.2(b) 

lack of right to child custody by, 

m13.2(b) 

1166 

not legally responsible, cS.l, 

cS.3(1), k13.t, oS.7(3) 

not subject to legal retaliation 

for crimes, 01.2(1) 

nullity of divorce of. n1.1(2) 

performing hajj or 'umra by, j 1.4 

support of, mI2.l(b) 

suspension of from dealing. k13.O-S 

zakat on property of, h1.3 

Insanity 

annulment of marriage because of, 

m7.l-2 

bath (ghusl) after recovery from. 

sunna of, el1.5(6) 

fasts broken by, i1.23 

temporary, crimes committed in a 

state of, 01.2(1) 

Insects, killing during ihram, j3.25 

"In sha' Allah," as an exception 

to an oath, 019.5 

Instructing the dead (talqin) after 

burial, g5.6(l), w32 

Instruction. See Children, education 

of; Knowledge, Sacred; 

Sheikhs; Students; Teachers 

Instructions, giving to someone 

wanting to do wrong, r7 

Instruments, musical. See Musical 

instruments 

Insulting others. see Other people; 

Reviling others 

Insurance, unlawfulness of buying 

and selling, w42 

Integrals 

legal, defined, IS.I 

-. obligatoriness of performing all. 

in any act of worship, c2.1(A;) 

of prayer, listed, f9.14 

-, omission of one or more, £11.2 

performing an extra, fll. 3 

Intention 

in acts of worship, obsessive 

misgivings about, 53.3 

importance of sincere, in spiritual 

works, a3.I-4, tLl-9, t3.13 

(see also Showing off) 

in injurious crimes or killings. 

categories of. 01.1. 02.1-4 

Intercession 

forthe guilty, enormity of, p75.12 

judge's for a litigant, 022.13 

of the Prophet (Allah bless him 

and give him peace), seeking 

the (see Tawassul)


of the prophets and righteous on 

Judgement Day, v2.8 

of the righteous to Allah, for 

rain, f21.2 

Intercourse, sexual, See Sexual intercourse 

Interest tribal 

Muslims dealing in. in enemy 

lands (dar al-harb), w43.1-5 

on loans, k3.0, kI0.5 

an alternative to, w43.6 

Interior decoration. See House, interior 

decoration of 

Intermediary, supplicating Allah through. 

See Tawassul 

Interpretation of Koran and hadith 

figurative interpretation (ta'wil), 

of divine attributes, a4.3, 

w6.3, w57.I, x47, x174, x178 

-, of a hadith hyperbole, example of, 

p75.1l 

of Koran and hadith primary 

texts, w6.1-S 

-, of Koranic verses about hell 

or bodily resurrection, as 

unbelief, wSS.3 

-. of matters of the afterlife, 

unlawfulness of. w6.4 

generalized statements eontained 

in, proper understanding 

of. w29.l 

Koranic exegesis with stories from 

Bani Isra'il (Isra'iliyyat), 

conditions for, xO.I(end) 

literalism in, w6.2 

modifications (takhsis) of Koranic 

rulings by hadiths, x37 

by personal opinion, unlawfulness 

of, r14, t3.9 

qualifications for interpreters 

of, rI4.2, 022.l(d(I, II», 

reasons for scholarly differences in, 

b6.1-2 

scholars of Arabic as definers of 

acceptability of interpretations, w47.2 

significance of texts not restricted 

to original historical 

context, w29.2 

Interrupting others, offensiveness of, r32.1 

Intimidation. See Threatening others 

Intoxicants. See Alcohol; Drugs 

Intoxication 

divorce while in a state of, n 1.2 

homicides committed during, 01.2(1) 

spiritual (see Spiritual intoxication) 

Intercourse 

Invasion of privacy. See Privacy, invasion of 

Invocation. See Dhikr 

Iqama (call to commence prayer), f3.1-12 

after baby's birth, sunna of. jlS.1 

nonobligatory prayer offensive 

to begin after, nO.n 

person giving (see Muezzins) 

reply of hearer to, f3.11-I2 

standing up for prayer recommended 

after the end of, f8.2(1) 

words of, f3.6 

AVIRAQL WALl AL·DIN. x368 

AL·'IRAQI. ZAYN AL·DIN, x188 

Irrigation, zakat of crops under, h3.S 

Inh. See Estate division 

'ISA (JESUS), x189 

ISAAQ(ISHAQ). x191 

'Isha', See Nightfall prayer 

ISHAQ(ISAAQ), x19I 

ISHAQ IBN RAHA W A YH. x193 

ISHMAEL (ISMA'ILj, x195 

Islam 

abrogation of all religions by, 

v2.1. w4, 1(2) 

adaptability of to new times 

and places, w29.4(end) 

converts to (see Converts to Islam) 

denial of being the only true 

religion as unbelief, 08.7(20) 

as the final religion, 54.8, w4,1-7, 

w29.0(3), x24S 

the five pillars of, u2.1-2 

inabrogability of, w4.S 

leaving (see Apostasy; Unbelief) 

things necessarily known as being 

of (see Necessarily known 

as being of Islam) 

propagation of to non-Muslims (see 

Da'wa) 

reviling the religion of, as 

unbelief, 08.7(16) 

tenets of faith of (see Tenets 

of faith ('aqida» 

universality of message of, 08 .. 7(20), 

v2,1, w4.1(2), w29.4(end) 

Islamic Community. See Community, 

Islamic 

Islamic orthodoxy. See Ahl al-Sunna 

wa al-Jama'a; Tenets of faith 

('aqida) 

Islamic reform movement. See 

"Fundamentalism . 

Islamic state 

foreign visitors under the protection 

1167


truces from, 09, 16 

unworthy intentions in, a3.3(I), p33.2 

volunteers for, eligibility of to 

receive zakat, h8, 17 

who is obliged to fight in, 09,4-5 

JILl, 'ABDAL-KARIM, x7 

linn, w22 

clothing oneself from the eyes 

of,fS.l 

denial ofthe existence of, as 

unbelief, 08.7(18) 

distinguished from angels, w22.2 

greeted with Salams at the end 

of prayer, f8.47 

knowledge of the future by, w60.2 

obligatoriness of belief in, w22.1 

Jizya. See Poll tax 

JOB (A YYUB), x95 

Job, hours of as an excuse for joining 

prayers, fl5.18(5) 

Job wages Ua'ala), k.26.0-3 

JOHN (YAHYA). x371 

Joining two prayers 

for rain, fl5.l4-l 7 

for travel, fl5.10-13 

for other than travel or rain, 

f15.1B 

Jointly owned property, zakat on, h2.15 

Joking, r19 

JONAH (YUNUS), x376 

JOSEPH (YUSUF). x378 

Journey. See Travelling 

Judaism. See Jews 

Judgement Day, u3.6, v2.6, v2.B, w6.1, 

w47.1 

fate on, of the arrogant, pI5.2(1-2) 

-, of those who benefited at 

others' expense, p75.1 0 

of those who committed injustice, 

pI5.2(1), w53.1 

-, of those with debts, p20.3(3), 

w53.1 

-, of eavesdroppers, p3B.2 

-, of those who frightened others, 

r28.1 

-, of those given to useless or 

immoral conversations. rB.l 

-, of those who listened to 

music, r40.1(2) 

-, of makers of pictures, w50.1 

of misappropriators of Muslim 

funds, pI9.1-2 

-, of those who missed prayers, 

w18.7, wlB.9(B) 

lUi, 'Abd aI-Karim 

-, of pretenders to Sufism, s4.1 

of those who revealed marital 

secrets, p75.19 

-, of the sarcastic, r1B,l(end) 

-, of those who seized land, 

p20.3(1) 

-, of show-offs in religious works 

and reputation seekers, p33.2 

-, of those who spoke careless words 

that earned AlIah's wrath, p75.13(2) 

-, of those who testified to 

falsehoods, pI6.2(1) 

-, oftyrants, pI5.2(I) 

-, of those who had unworthy 

intentions, a3.3(1) 

-, of those who withheld water 

from others, p69 

the final judgement on, u3.6, 

v2.3, v2.6, v2.8, w52.3(end), 

wS3.1 

knowledge of the time of, w60.2( end) 

retaliation on, w53.1 

Judges, Islamic (qadi) 

bad, the enormity of, p26, 

w52.1(397-40B) 

may not accept gifts, 022,7 

misappointing, the enormity of; 

w52.1(396--9B) 

when there is no official judge, 

021.4 

professional conduct of, 022.2-14 

qualifications of, 022.1 

salaries of, paid from spoils of 

war, 010.3(1) 

state appointment of, 025.9(2) 

way of hearing Court cases, 023.1-9 

Judging others in one's heart, r2.14 

Jumu'a. See Friday prayer 

JUNAYD,x51 

Junub. See Major ritual impurity 

JURDANl, MUHAMMAD 'ABDULLAH, x247 

Justice, See book 0 Contents, p. 578 

Justifying oneself when in the wrong, 

enormity of, w52.1(3B) 

JUWA YNI, ABU AL·MA'ALI. x212 

Kaaba. the, See also Circumambulation; 

al-Masjid al-Haram; Meccan 

Sacred Precinct 

Black Stone of,j5.2-4, j5.11-I2,j5, 14-15 

buttress at the base of. j5.15 

circumambulation of for hajj or 

'umra (see Circumambulation) 

1169


Subject Index 

Kaaba, the (continued) 

direction of (see Direction of prayer) 

door of, j5.5 

kissing, j5.lO, j5.14 

lack of respect towards. enormity 

of, w52.1(152) 

looking at, as worship, jl1.6(2) 

praying inside. £6.4 

rainspout of, j5.7 

supplication upon first seeing, j4.2 

vows to go to, j18.6 

the Yamani corner of, j5.9-lO, j5.14 

Kabira. See Enormities 

Kafala. See Guaranteeing another's 

appearance 

Kafir. See Non-Muslim 

Kaffara. See Expiation 

Kaffara al-qatl. See Killing, expiation 

to Allah for 

Kaffara ai-yamin. See Oaths. expiation 

for breaking 

KALBI, IBN JUZAYY, xl64 

KAMAL 'ABD AL-MAJID MUHAMMAD. x213 

KAMAL IBN AL·HUMAM. x214 

Karamat. See Miracles 

Kasb. See Acquisition 

Kashf, w60.2, x364 

Kawthar, v2.5 

KELLER. NUH HA MIM, x291 

KHALLAF, 'ABD AL·WAHHAB, x16 

Kharijites. p49.0, x283 

Kharq ai-'ada. See Miracles 

Khass (Koranic ruling type), 022.1(d(I) 

AL-KHATIB, HASHIM, xl40 

KHATIB. MUHAMMAD SHIRBINL x264(a) 

KHATMI. ABU lA·FAR. x44 

KHATIABl, ABU SULAYMAN, x218 

KHAYrHAMA, IBN ABl, xl52 

KHlDR. x219 

and Moses, story of, relevance 

of to Sacred Law. w9.10 

Khimar (women's headcover), f5.6, w23 

Khiraj (annual land levy), 025.9(3) 

Khitbp. See Engagement for marriage 

Khiyar al-majiis. See Option to cancel 

a sale, at time of agreement 

Khiyar al-shart. See Option to 

cancel a sale. stipulating 

AL-KHUDRI. ABU SA'lD. x60 

Khuff. See Footgear, wiping 

Khul'. See Release from marriage 

ai-Khulufa' al-Rashidin. See Rightly 

Guided Caliphs 

ai-Khums. See Spoils of battle 

1170 

Khutba. See Friday prayer, sermon of 

Killing 

abetting, enormity of, w52.1(297-98) 

of criminals (see Death penalty) 

of deceased by heir, preventive of 

inheritance, LS.I 

enormity of, p2, w52.1(295), 

w52.3(14) . 

-, in the Meccan Sacred Precinct. 

04.6(2), p72.2 

in the sacred months, 04.6(3) 

expiation to Allah for, 05.1-4 

a group of people, retaliation 

for, 03.9 

indemnity (diya) for, 04.1-12 

individuals lawful to kill, e12.S 

legal retaliation (qisas) for, 

01.1-03.13 

penalty for (see Killing, legal 

retaliation (qisas ) for) 

Kin, unmarriageable (mahram). See 

Un marriageable kin 

Kindness, ingratitude for, enormity $Jf, 

p68, w52.1(23. 59, 137) 

Kinship, severing ties of, enormity of. 

p43.2, w52.1(277). See also 

Family; Relatives; Parents 

KIRMANI, HARB IBN ISMA·IL. x133 

KIRMANI, MUHAMMAD IBN YUSUF. x221 

Knees, as nakedness, m2.8(2) 

Knives, pointing at others as an 

enormity, p60 

Knock out. See Unconsciousness 

Knowledge, miraculously bestowed, w60.1 

Knowledge, Sacred ('ilm). See also 

book a Contents, p. 1 

amount needed, by a judge or 

mujtahid Imam, 022.1(d) 

by an ordinary person, 

a4.1-7,s2.8 

-, by a Sufi sheikh, w9.5 

not applying what one knows, 

enormity of, w52. 1(45) 

attainment of, communal obligatoriness 

of, as. 1-2 

claiming to possess, enormity of, 

w52.1(46) 

concealing, enormity of, p35.1(3), 

w52.1(44) 

the difficulty of, p35.3 

learning, in bad faith, unlawfulness 

of teaching those who are, r7.1(2) 

-, in order to show off, enormity 

of, p33.2


-, in order to vie with scholars. 

enormity of, p35,2 

for the sake of this world, 

enormity of, a3,1-4, p35, 1-2, 

w52,1(43) 

merit of. a2, 1-7, flO. I 

pleasure of angels in circles 


pride in possessing, enormity 

of. plS.3 

relation of Sufism to acquiring, 

w9.3(end), x19(end) 

subjects excluded by, a7.1-4 

subjects personally obligatory 

to learn, a4.1-7 

supererogatory, a6 

travelling to gain. f15.3(A:) 

zakat permissible for students 

and teachers of, hS,S, 

hS,1l-12, w36 

Kohl, lining eyes with, sunna 


KORAH (QARUN). x222 

Koran, the, w16.1-2 

arguing about, enormity of, p64.1(2), 

p64.2(1-3), w52.1(69) 

belief in, 08.7(7), u3.4, v1.8 

carrying, amulets consisting of, 

eS.2, w16.1(35), wI7.1-3 

-, books containing verses of, 

eS.2 

-, or touching without ablution 

(wudu), unlawfulness of, 

eS.1-3, w16,2 

claiming to have knowledge of, 


copies of, as an endowment (waqf), 

validity of, k30.2(d) 

correct understanding of (see 


hadith) 

decorating copies of, fl7.1O, 

w29.3(4) 

denial of any verse of, unbelief 

of,08.7(7) 

dhikr from recited before other 

postprayer dhikr, fS.50( end) 

estate division (irth) shares 

mentioned by, L6.1 

figurative interpretation (ta 'wi!) 

of (see Interpretation of 

Koran and hadith) 

as final revelation. 01 L2(A:) 

forgetting after memorizing, 

enormity of, w52.1(6S) 

gathering of by the caliph 'Uthman, 

x360.x3SS 

hiring someone to teach one 

the, k25.6( end) 

knowledge of types of rulings 

of, as a condition for 

ijtihad, 022.1 (d) 

learning Arabic to understand, 

52.7, r14.2 

learning, in order to show 

off, enormity of, p33.2 

as legal evidence (see 


hadith; Koran. types of 

Koranic rulings) 

memorizing of, as communally 

obligatory, a5.1 

"memorizing" by acts, t3.8 

nonconformance with, enormity of, 

p75.3 

oaths sworn by, 018.7 

proper manners towards, w16.1 

qualifications for interpreters 


recital of, asking for Allah's 

mercy during. f1] .18 

-, brevity ofimam's in group 

prayer, fl2.21 

-, contemplating meanings 

of. w16.1(12-15), x155 

-, donating the reward of to 

the dead, w35 

-, on Fridays, recommendedness 

of, f18.14(4), fIS.I8 

-, greeting with Salams those 

engaged in, offensiveness of, 

r33.1(1) 

hastiness in, 53.4 

-, heedlessness in, s3.4 

-, interrupting, r32.1, w16.1(9-lO) 

-, during major ritual impurity 

Uanaba) or menstruation, 

unlawfulness of, elO.7(2) 

-, merit of, x72 

-, in night vigil prayer (tahajjud), 

way of, flO.8(A;) 

-, in prayer (see Prayer (salat), 

elements of: spoken, Koran 

recital in) 

-, prostration for (sujud aJ-tilawa), 

eS.l(2), fl1.13-18 

-, in Ramadan, recommendedness of, 

il.26(3) 

Kohl 

1171


Subject Index 

Loans (qard) (continued) 

usurious gain (rib a) in, klO.S, 

w52.1(201) 

Lochia, See Postnatal bleeding 

Locusts, as pure (tahir) when dead, 

eI4.1(ll) 

Long-windedness, as a part of hYvocrisy, 

p64.2(6) 

Looking at the opposite sex, m2.2-ll, 

w52.l (238-40) 

Loss of hope. See Hope, loss of 

Lost and found articles (luqta), 

k27.0--10 

cases of reviewed by new judges, 

022.14 

misappropriation of, enormity of, 

p20.2, w52.1(231-32) 

zakat on after recovering, h 1.4 

LOT (LUD. x224 

Lotteries. See Gambling; Garnes 

Love 

Allah's, for His servants, t3.12 

-, for Islam, w4.5 

for one's fellow Muslims, as 

part of faith, p75.28 

between married couples, m2.2 

of others for the sake of Allah, 

p75.28, w59.2(end) 

of the Prophet (Allah bless him 

and give him peace), as 

part offaith, p75.2 

Lovemaking. See Sexual intercourse 

Luck 

bad (see Bad luck) 

games involving, unlawfulness of, 

k29.5(I) 

Luqta. See Lost and found articles 

LUT(LOT). x224 

Lying, r8. See also Assuaging those 

from whom one apprehends harm; 

Misleading impressions, giving; 

Testimony, false; Treachery 

about Allah, enormity of, w52.1(48) 

causing harm by, enormity of, 

w52.1(419) 

exaggeration as, r9.1 

on fast-days, severity of, il.27(1) 

habitual, enormity of, p24 

hearing, what to say upon, r20.1(end) 

poetry that contains. w52.1(436) 

about the Prophet (Allah bless 

him and give him peace), 

enormity of. p9. w52.1(49) 

reasons that permit, riL2 

1174 

in testimony (see Testimony ,false) 

ugliness of, t3.6 

Machines, vending. See Vending machines 

Madhhab. See Schools of Sacred Law; 

and names of individual schools 

Madhy (nonsperm male discharge) 

defined, elO.5-6 

as filth (naja,a), e14.l(9) 

Madinah. See Medina 

Maghrib. See Sunset prayer 

Magic. black. See Sorcery 

Magic, stage (sleight of hand), 

w30.2(6) 

unlawfulness of learning, a7.2(3) 

Magistrate, Islamic. See Judges. Islamic 

MAHMALJI. MUHYIDDIN. x266 

Mahr. See Marriage payment 

Mahr al-mithl. See Marriage payment, 

amount typically received as 

Mahram. See Unmarriageable kin 

Mail-order merchandise, lawfulness of 

buying, k9.2(g(N:» 

Main sunnas of the prayer, listed, f9.1 5 

Major ritual impurity (janaba) 

ablution (wudu) recommended during 

if one intends to eat, sleep, 

etc., eS.29 

causes of, eIO.I-6 

eliminating (see Bath, purificatory 

(ghusl)) 

giving call to prayer during, 

offensiveness of, f3.9 

things unlawful when in a 

state of, elO.7 

Majus. See Zoroastrians 

Makeup prayers, f2.6--12 

because of consistent day-after-day 

timing error, f2.12 

evidence of obligatoriness of, 

wI8.6--10 

giving the call to prayer and 

iqama for, f3.5 

how soon they must be performed, 

f2.6--7 


for missed nonobligatory prayers, 

flO.7 

order of performing, f2.il-1O 

performed behind an imam, fl2.2 

permissible in times when prayers 

are forbidden. f13.3 

when one does not remember which


one was missed, f2.l1 

whether to recite aloud or to 

oneself in, f8.2S( end) 

MAKHLUF. HASANA YN MUHAMMAD, x137 

MAKHLUF, MUHAMMAD, x26l 

MAKHUL, x227 

Makkah. See Mecca 

MAKKI, ABU TALIB. x63 

Makr Allah. See Devising of Allah, the 

Makruh. See Offensive, the 

Mal a/·haram. See Income, blameworthy; 


Ma la ya'ni. See Conversation, about 

what does not concern one 

Malice, as an enormity, wS2.l(3) 

MALIK. IMAM. x228 

MALIK. (GUARDIAN OF HELL). x229 

MALlK.IBt-; DINAR. x230 

MALIK!. MUHAMMAD 'ALA WI. x2S0 

Maliki school 

on depicting animate life, wSO.S(end) 

on dogs and pigs, physical purity 

of. e14.7(end), w14.l(6) 

on donating the reward for acts 

of worship to the dead, w3S.2 

on the end of children 'and others' 

suspension from dealings, 

k13.S(end) 

on facing the direction of prayer 

(qibla), criterion for, f6.7 

on forgetting the Koran after 

memorizing it, w52, 1(68) 

on those who miss prayers remaini.ng 

Muslims, wlS.2 

on passing in front of a person 

praying, p7S.27 

on manual partnerships, k16.9(l) 

on meat of animals hunted with 

guns, lawfulness of. j17. 9 

on performing prescribed prayers 

ina vehicle, w24.1 

on positions of sitting for 

prayer, fS.43 

on postmarital waiting period ("idda) 

when menstruation stops, n9.9 

on praying behind in imam of a 

different legal school, f12.29 

on reusing water previously used 

for purification, eL9 


k2.6(end) 

on stipulating the date of a loan' s 

repayment, validity of, klO.4 

on taking turns with wives, 

Makhluf, Hasanayn Muhammad 

minimal turn. mlO.S 

on whispering to another in the 

presence of a third, r6.2 

on wiping the entire head in ablution, 

obligatoriness of, w14.1(6) 

on the zakat of livestock, h2.2( end) 

MALLIBARI, ZA Y!'i AL-DlN, x389 

Ma'lum min ai-din bi al-darura. See 

Necessarily known as being 

of Islam 

Mandub. See Recommended, the 

Mani'. See Preventive, legal 

Maniyy. See Sperm! Sexual fluid 

Manners (adab). See Decorum 

Mansukh (Koranic ruling type), 

022.1(d(I». See also Supersession 

Manumission, k32.0 

Maqam. See Spiritual stations 

MARANI, '!JTI!MAN IBN 'ISA, x366 

Mar/u' hadiths, 022. 1 (d(II(6») 

Ma'ri/a. See Gnosis 

Marijuana. See Drugs; Hashish 

Marine life. See Amphibians; Aquatic 

animals; Fish 

Marital intimacy. See Conjugal rights; 

Sexual intercourse 

Marksmanship 

competitions involving, k29.0, 

k29.3, wS2.1(3S6) 

neglect of after learning, 

wS2.l(387) 

Marriage 

annulment of (see also Annulment) 

-, because of change of religion 

or apostasy. m7.4, m8.7. oS.6 

breast-feeding, unmarriageability 

because of, m6.1(13), m6.2(lO), 

nI2.1-4 

bride's marriage payment (mahr) 

(see Marriage payment) 

choosing a bride for, ml.4 

commissioning another to conduct, 

k17.2, m3.lO 

contract of, integrals of, m3.l 

-, marriage payment (mahr) 

stipulated in, mS.1 

-, presence of bride's guardian 

for, m3.4-1S 

-, spoken versus written, m3.2(end) 

-, witnesses for, m3.3 

discipline of wife by husband in, 

mlO.12,017.4 

disrespect of wife to husband in; 

unlawfulness of, r32.2 

1175


Subject Index 

Marriagt: (colllinued) 

after divorce (see Waiting period, 

postmarital ('idda» 

family members not permissible to 

marry (mahram), m6.0-5 

forcing another to marry, unlawfulness 

of, r2S.1 

without guardian or witnesses, 


guardian wrongfully preventing 

woman from, m3.9, w52.1(248) 

husband's rights and duties in 

(see Conjugal rights; Husband) 

during ihram, prohibition of, 

j3.20, m6 .. 9 

invalid types of, m6.12 

number of wives permissible, m6.10, 

m7.5 

those prohibited to marry because 

of difference in religion, m6.7 

proposing (see Engagement) 

rebelliousness in a wife (see 

Marriage, discipline of wife 

by husband in) 

relations in (see Conjugal rights; 

Husband; Wife) 

remarrying divorced wife (see 

Remarrying) 

ruining another's (see Disaffecting 

a person's spouse) 

sexual intercourse in (see Conjugal 

rights; Sexual intercourse) 

slander permitted in telling about 

suitability of prospective 

spouse, r2.20(2) 

to someone who has committed 

fornication, pI2.1(n:) 

a suitable match for (see Suitabilty, 

marital, of a man) 

taking turns with multiple wives, 

mlO.5-10 

temporary (mut'a), unlawfulness of, 

m6.12, w52.1(345) 

wedding feast (walima), m9.1-3 

for whom recommended, ml.I-3 

wife's rights and duties in (see 

Conjugal rights; Wife) 

Marriage payment (mahr), m8.0-1O 

amount typically received as (mahr 

al-mithl), defined, m8.S 

in cases of annulment, m7.2, m8.7 

payment due to bride in an 

invalid, mS.1O 

marrying without any intention to 

1176 

pay, enormity of, w52.1(260) 

MARTIN, B.G., xl04 

Martyrs (shahid) 

burying, g4.20 

intercession of on Judgement Day, 

v2.8 

reward of, p20.3(3) 

MA'RUF. MUHAMMAD. x261 

MARUT. x234 

MARYAM (MARY), x236 

Masafa al-qasr. See Distance permitting 

shortening prayers 

Mash 'ala af-khuffayn. See Footgear, 

wiping 

al-Mash'ar al-Haram 

stopping at after Muzdelifa, j9.2 

bath (ghusl) a sunna at, ell,5(7) 

Mashbuh (doubtful foods). See Food 

Mashhur hadiths, defined, 022.1( d(IJ(2») 

AL-MASIH AL-DAJJAL, x91 

Masjid. See Mosques 

al-Masjid al-Aqsa 


vows to make spiritual retreat 

(i'tikaf) in, 13.4 

al-Masjid al-Haram. See also Kaaba; 

Meccan Sacred Precinct 

circumambulation recommended for 

anyone entering, j5.1 

defined, j1.1 

violating the sanctity of, p72, 

w52.1(153) 



(i'tikaf) in, i3.4 

Masjid ai-Medina 

visiting the Prophet's tomb in 


him peace), j13.1-5 



(i'tikaf) in, i3.4 

Masons, x255, x265. See also 

Comparative religions 

Mass murder. See Killing, a group 

of people 

"Master," enormity of addressing a 

hypocrite as, p75.14 

Masturbation 

bath (ghusl) obligatory after, elO.1 

fasts broken by, i1.18(9), i1.19(3) 

lawful versus unlawful, i1.18(9), w37 

Materialism, as unbelief, 08.7(17), 

wILl. See also Causality, 

I 

I 

I 

I 

I 

I


Subject Index 

Menstruation (continued) 

i1.3(4) 

as an excuse for leaving Mecca 

without farewell circumambulation, 

il1.5 

fasts broken by onset of, i I. 23(3) 

intercourse during, enormity of, 

p7521, w52.1(75) 

as marking onset of puberty, k13.S 

minimal and maximal periods of, 

e13.1-2 

things unlawful during, elO.7, e13.4 

use of musk in bathing after, 

ell.l(6) 

Mental capacity, crimes committed while 

impaired by drink etc., nl.2, 01.2(1) 

Mental retardation, effect of upon 

legal responsibility, c8.3(2) 

Mention of Allah, See Dhikr 

Merchandise, k2.1-6 

expected quality of as criterion 

for defectiveness, k5.0(2) 

liability for before delivery (see 

Delivery of merchandise) 

return of defective (see 

Defective merchandise) 

zakat on (see Trade goods) 

Mercy 

despairing of Allah's (see Hope, 

loss of) 

relying upon Allah's while 

committing disobedience, s1.2, 

w52.1(39) 

showing to others at the time of 

their misfortunes, r25.1 

those without will not be 

shown any, p13.2(4) 

Message of Islam, universality of, 

oS.7(20), v2.1, w4.1(2), w29.4(end) 

Messenger of Allah. See Prophet, 

the (Allah bless him and 

give him peace) 

Metaphorical interpretation. See Interpretation 

of Koran and hadith, figurative) 

Metric equivalents of Islamic weights 

and Measures, w15 

Midafternoon prayer ('asr) 

performing in a group, merit of, 

f12.4 

prayer forbidden after, f13.2(5) 

reeommendedsuras for, fS.20(2) 

sunna prayers before, flO.2 

time for, f2.I(2) 

Midmorning prayer (duha), flO.6 

1178 

best at mosque, f8.52(1) 


Mihrab. See Niche, prayer 

M[KA·[L(MICHAEL). x239 

Milad. See Mawlid 

Milk. human. as pure (tahir), 

e14.5(5) 

Mimicking others, unlawfulness of, 

r2.7, r1S.1 

Mina 

building at, as unlawful, w52.1(226) 

collecting stones for stoning at, 

j9.1(end), j9.4 

initial stoning at after Muzdelifa, 

j9.4-5, j9.12 

legal conditions for validity of 

stoning at, JIO.S 

staying at on the way to 

'Arafa, p.2 

Mina 

stoning and encampment at for 

hajj on the three days 

after 'Eid al-Adha (Ayam 

al-Tashriq), JIO.I-il 

-, bath (ghusl) a sunna on each 

day of, el1.5(7) 

--, excuses for not spending the 

night, jl0.10 

-, expiation for missing without 

excuse, j12.6(1) 

-, time for stoning on, jlO.2(N:) 

-, 'umra not permissible while. 

j1.19 

Mind. See also Reason, human 

presence of during prayer, w26 

Minding one's own business. See 

Conversation, about what 

does not concern one; 

Privacy, invasion of 

Mines, zakat on, h6.1 

Ministerial authority, in Islamic 

state, 025.7-10 

Minor ritual impurity (hadath), 

e7.0-6 

ablution and prayer for people 

with chronic recurrence of. 

e13.7 

actions unlawful while in a 

state of, e8.1-2 

caused by, anything that exits 

from private parts, e7.1 

-, loss of intellect by sleeping 

etc., e7.2 

-, touching human private parts


Subject Index 

Nakedness (,awra) (continued) 

one's nakedness) 

disclosing when there is no need, 


and looking at the opposite sex, 

m2.3-11 

looking at spouse's, m2,4 

of women, w23 

NAKIR(ANGEL), x281 

Names 

converts taking Muslim, j15.3 

divine (see Allah, names of) 

giving, to a newborn, jt5.3 

the parts of Arabic, xO.l 

unliked (see Nicknames) 

Namima. See Talebearing 

Namira, stopping at before 'Arafa, j7,4 

Narcotics. See Drugs 

NASAFI. 'ABDULLAH IBN AHMAD, x282 

NASA'!. AHMAD, x283 

NASIF. MANSUR 'ALI. x232 

Nasikh (Koranic ruling type), 022.1(d(1», 

See also Supersession 

NASR, SEYYID HOSSEIN. x323 

AL-NASRABADHI, ABULQASlM. x52 

Nass (Koranic ruling type), 022,1(d(I» 

Nation, Islamic (Umma). See Community, 

Islamic 

Natural resources, appropriating from 

unowned land, lawfulness of, 

k17.2(6) 

Nature, belief in the causal independence 

of. See Causality, belief 

in the independence of 

Nature, human. See Traits, innate human 

NAWAWI, x285 

Nazr. See Vows 

Near, criterion for in legal rulings, 

See Descriptive terms 

Necessarily known as being of Islam 

death penalty for denying things 

that are, f1.3 

defined, f1.3(N:) 

denial of things which are 

as unbelief, fl.3. 08.7(14), u2,4, 

w47,1, w55,3 

ignorance as an excuse for not 

knowing, u2,4, w47.1 

things that are, f1.3, u2,4, w47.1-2 

Necessity, as an excuse from legal 

rulings, m.2, c7.2, r32.1(end) 

Necrophilia, w52.1(343) 

Need, prayer of (salat al-haja), w40.3 

Neighbors 

1182 

annoying by building etc., enormity 

of, w52.1(207, 211-13) 

bad, p50.2(2-3) 

good treatment of as part of faith 

(iman), r19.2 

Newborns. See Babies 

New Muslims. See Converts to Islam 

New Testament. See Bible; Evangel 

Niche, prayer (mihrab) 

of a mosque may be relied 

on for the direction 

of prayer, f6.5 

sunna of, first inaugurated by 

Mu'awiya, x243 

Nicknames, unliked, 

permissibility of identifying 

people by, r2.22 

unlawfulness of giving others, 

r18.1(2), w52.1(243) 

Nifaq. See Hypocrisy 

Night 

best portion of for supererogatory 

prayers, flO.S 

conversation at. offensiveness of, 

r32.9 

time of, legally defined, flU5 

Nightfall prayer ('isba) 

perfortning in a group, merit of, 

f12,4 

sunna prayers performed with, 

ftO.2 

suras recommended for, fS.20(2) 

time of, f2.1( 4) 

Night of Power. See Laylat al-Qadr 

Night vigil prayer (tahajjud), flO.8 

merit of, r27.2{end) 

merit of seeking Laylat al-Qadr 

in, w39 

time of, in relation to tarawih 

prayers, flO,5 

-, in relation to witr, floA 

NIMROD, x2S6 

Nisab, zakat. See Zakat, due, 

minimum on which zakat 

is due 

Nit-picking. See Picking apart 

another's words 

NOAH (NUH). x289 

Nocturnal emissions, See Wet dreams 

"No harm in" (Ia ba's), legal meaning 

of, pB,2 

Nonfungible (mutaqawwim), defined, 

k20.3(1) 

Non-Muslims


as allies in jihad, 09,7, 010.1 

business ethics in dealing with. k4.7 

not censured by Muslims for 

doing something permissible in 

their religion, q3.2(N:) 

(non-zakat) charity may be given 

to, h9.7 

child custody of Muslims, not 

permissible to, m13.2(c) 

clothes or vessels of, offensive 

for Muslims to use. e2.3 

considering Muslim to be (see 

Unbelief, accusing a Muslim of) 

dealings with those under a 

safe-conduct in Muslim 

lands. w43.2 

as destined for hell, p1.3,v2.1, 

w4.1(2). w4.3-4, wI8.4(I), 

w55.3(2) 

at drought prayer, f21.2( end) 

endowments (waqf) made by, validity 

of, k30.2(a.e) . 

eternality of punishment of, w55.1-3. 

x233,x265 

fair treatment in court for, 022.12 

gold and silver vessels used 

by, p63 

greeting with Salams, r33.2 

guarantee of protection to (see 

Safe-conduct) 

hatred of for the sake of Allah, 

w59.2(end) 

the Hijaz, not permissible to 

reside in by, 011.6 

imitation of by Muslims, unlawfulness 


-, by use of pictures, w50.6 

inheritance from, L1.0, LS.2 

jihad against (see Jihad) 

marriages between Muslims and, 

j17.2(end), m6.7 

meat from 'Eid sacrifices not 

given to, j14.0 

Meccan Sacred Precinct not entered 

by. 011.7 

moral responsibility lifted from 

unless reached by prophets' 

message, al.5 

Muslim women showing body to women 

who are, m2.7 

permission needed by to enter 

mosques, 011. 7 

poll tax (jizya) on (see Poll tax) 

positions of governmental authority 

Nonobligatory Fasting 

forbidden to, 025.3(a) 

praying for the guidance of, 

recommended ness of. p75.1 

propagation of Islam to (see Da'wa) 

retaliation against Muslims and 

indemnity for killing, 

01.2(2),04.9 

schools run by, Muslim children 

in, m13.3 

selling or giving a Koran to, 

k1.2(e) 

selling weapons to, k1.2(f), 

w52.1(191) 

as subjects of the Islamic state, 

09.8--9.011.1-11, w52.1(382--83) 

truces with, 09.16 

visiting when ill, g1.2 

at War with Muslims (harbi). no 

indemnity for killing. 04.17 

-, lawfulness of killing, e12.8 

war upon (see Jihad) 

wisdom in Allah's creating, w55.3(end) 

zakat not paid by, h1.2 

zakat not given to, h8.24 

Nonobligatory fasting. See Fasting, 

nonobligatory 

Nonobligatory prayer 

after ablution (wudu), sunna of, 

f13.3, w29.2(1) 

before and after the prescribed 

prayers (see Sunna prayers) 

better at home than at mosques, 

fS.S2, flO.13 

ceasing to pray after having begun, 

offensiveness of, i2.6 

changing one's mind during about 

the number of rak'as of, flO.9(end) 

after circumambulation, sunna of, 

jS.18 

finishing before joining group 

prayer, f12.9 

greeting the mosque, flO. to, f18.17 

guidance prayer (istikhara), nO.n 


joining a series of rak'as of, flO.9 

kinds that are better in mosques, 

f8.52, w40.4 


midmorning (duha), flO.6 

night vigil (tahajjud), flO.8 (see 

also Night vigil prayer) 

offensiveness of beginning after 

the prescribed prayer has 

begun, flO.ll 

1183


Subject Index 

Nonobligatory prayer (continued) 

prayer of need (salat al-haja), 

w40.3-4 

tarawih, flO.5 

types of, flO. 1-15 

types of spurious, flO.15 

wholly supererogatory, f1 0.8-9 

Witr, flO.3-5 

Nonrefundable deposits (earnest money). 

See Deposits, nonrefundable 

Noon prayer (zuhr) 

by someone obliged to attend 

Friday prayer, invalidity of, fl8.5 

sunna prayers performed with, flO.2 

suras recommended for, f8.20( 1) 

time of, f2.1(1) 

Normal, the, criterion of in legal 

rulings. See Descriptive terms 

Northerly latitudes, times of fasting 

and prayer at extreme, 

f2.1(end), w19 

Nosebleed, does not nullify ablution 

(wudu), e7.5 

Nosiness. See Privacy, invasioll of 

Not well-authenticated (da'if). See 

Weak. hadiths 

NU'AYM IBN HAMMAD. x288 

NUH (NOAH). x289 

Nursing an infant. See Breast-feeding 

Nushuz. See Rebelliousness in wife 

Oath, the engulfing (yamin ghamus). 

enormity of, p23, w52.1(388), 

w52.3(7) 

Oath of fealty to the caliph, 025.4(1) 

Oaths (yamin), 018.0-10 

not accepting a Muslim's, enormity 

of, p75.24 

contrasted with vows, jI8.0(A:) 

as evidence in court claims, 

k8.2-4,023.1 

examples of broken, 019.1-5 

expiation for breaking, 020.1-4 

frequently swearing, as an enormity, 

w52.1(390) 

lying in, as an enormity, w52.1(198, 389) 

sworn by the Koran, 018.7 

sworn by other than Allah, 018.3, 

w52.1(391-94) 

Obedience 

to authority (see Authority, 

obedience to) 

of wife to husband, mlO.12(N:) 

1184 

Obligation, communal (fard al-kifaya). 

See Communal obligation 

Obligation, financial. See Debts; 

Support 

Obligatory (fard), the, c2.1 

denying the obligatoriness of, 

as unbelief, fl.3, 08.7(14) 

merit of fulfilling, p51,2(2), 

s3,10, w33.2 

pastimes which cause neglect of, 

unlawfulness of, k29.5(4) 

types of, distinguished, c3.1-4 

Obscene language, r26 

enormity of using, p75.8, w52.1(64, 435) 

as part of hypocrisy (nifaq), 

p64.2(6) 

worse on fast-days than others, 

i1.27(1) 

Occult, the. See Astrology; Fortunetelling; 

Miracles; Psychics; 

Sorcery; Unseen, the 

Offensive (makruh), the, c2.4, w46.2 

committed by prophets to distinguish 

offensive acts from the unlawful, 

fS,44(end) 

meaning of in Hanafi texts, r32.0(N:) 

Old people. See also Family; Parents 

marital suitability of, m4.2( end) 

Old Testament. See Bible; Torah 

Omens, belief in bad, enormity of, 

p62, w52.1(101, 308) 

Opiates. See Drugs 

Opinionated people, the smugness of 

as an enormity, p75.25(end) 

Opinion, formal legal (fatwa). See 

also Ijtihad 

contradicting scholarly consensus 

(ijma') in, unlawfulness of, b7.2 

giving, communal obligation of, c3.2 

giving the weaker opinion of a 

school as, unlawfulness of, w1Z.2 

qualifications for giving, b1.Z, 

02Z.1(d) 

taking from other than the four 

Sunni schools, unlawfulness 

of, b7.6 

Opinion, personal, interpretation of the 

Koran by, unlawfulness of, 

r14, t3.9 

Opium. See Drugs 

Opposite sex. See Men; Women 

Oppressed, the, leaving unaided as 

itself oppression, w5Z.1(328) 

Oppression. See Injustice


Oppressors 

abetting, pI3.2(3), r7.I(I) 

assumption of authority by, 

w52.1(322) 

fate of, on Judgement Day, 

pI5.2( I), t3.4 

fighting, as part of faith (iman), 

p75.4(2) 

keeping the company of, f12.26 

love of, enormity of, w52.1(54) 

lying to circumvent, permissibility 


prostration of thanks upon the 

death of, fl1.l9(A:) 

speaking the truth to, q1.2(3-4) 

taxes imposed by, p32.3 

Option to cancel a sale 

stipulating, k 1.4-5 

at the time ofthe agreement, k1.3 

Ordering merchandise. See Buying 

in advance 

Ore, zakat on. See Mines 

Orgasm 

bath (ghusl) obligatory after, e \0.1 

fasts broken by, iI.lS(9), iI.l9(3), 

i1.21(2) 

Orientalism, xl04 

unlawfulness of teaching Sacred 

Knowledge to those engaged 

in, r7.1(2) 

Orphans 

cases of reviewed by new 

judges, 022.14 

entitlement of to spoils of 

war, 010.3(1) 

foundling (see Foundling child) 

unlawfulnes!, of driving away, r30 

wrongful consumption of propcrty of, 

enormity of, pS.l, w52.1(205), 

w52.3(1O) 

Orthodoxy. See Ahl al-Sunna wa 

al-Jama'a; Tenets of faith 

delusions of polemicists for (see 

Polemics. theological) 

Ostentation. See Showing off 

Other people 

abetting in sin, unlawfulness of, 

r7, w52.1(63. 189-93) 

addressing and listening to, proper 

way of, r32.1 

annoying, unlawfulness of, r2S.1 

assuaging those from whom one 

apprehends harm, rl6.2 

benefiting at the expense of, 

Oppressors 

enormity of, p75.10 

betraying (see Treachery: Trusts. 

betrayal of) 

cheating, enormity of, k5.1, p20.2, 

w52.1(5, 197,200) 

coercing (see Compulsion) 

committing excesses against, enormity 

of, p48 

compromising one's principles to 

please, unlawfulness 0f, r17. 

w52.1( 402) 

concern with the faults of to 

the neglect of one's own, 


confidences of, keeping (see Secrets) 

contempt for (see Contempt for 

others) 

deceiving (see Lying: Misleading 

impressions; Treachery) 

deploring the state of, r4 

faults of, unlawfulness of searching 

out, r24. w52.1(335) 

giving a misleading impression to. 

permissibility of, r8.2, rIO 

greeting with Salams, p75.28, r33 

hatred of for the sake of 

Allah, r3.1(3). w59.2(end) 

(see also Corrupt people, 

friendly relations with) 

informing on to superiors. 

unlawfulness of, r5 

ingratitude towards (see Ingratitude) 

injuring the feelings of, unlawfulness 

of. p50.2 

injustice to (see Injustice) 

insulting (see Reviling others) 

interrupting, r 32.1 

inviolability of the blood, property. 

and reputations of. p20A 

judging in one's heart, unlawfulness 


laughing at, unlawfulness of. r18 

no legal responsibility of oneself 

for the deeds of, c7.1 

lying to (see Lying) 

malice towards. enormity of. 

w52.1(3) 

mimicking, unlawfulness of, r2. 7, 

rI8.1 

misfortunes of. unlawfulness of 

displaying satisfaction at. r25 

mistakes of, obligation of interpreling 

positively, r20.2 

-, unlawfulness of asking about. r23 

1185


Subject Index 

Other people (continued) 

pleasantness in dealing with, r27.2 

preferring to oneself, f18.16 

privacy of (see Privacy. invasion of) 

reducing one's dependence upon, q6.2 

reviling (see Reviling others) 

ndiculing, unlawfulness of, r18 

rights of, the injustice of not 

fulfilling, t3.4 

-, may not be waived by 

caliph, 017.3 

-, not nullified by one's own 

need, eI2.6(end) 

-, requital of on Judgement 

Day, w53.1 

-, restoring as part of repentance, 

k20.2, p77.3 

rudeness to, enormity of, p75.8 

sarcasm about, r18 

secrets of, keeping (see Secrets) 

talking badly about (see Slander 

(ghiba» 

thinking badly about, unlawfulness 

of,r2.14 

threatening, q5.7, r28.1 

Overconfidence. See Delusions 

Overthrow of previous caliph by 

new one. See Power, seizure of 

Paintings. See Pictures 

Panegyrics, w52.1 (438) 

Paradise, u3.6, v2.5, w6, w55 

believers to enter, p1.3 

denial of as unbelief. w47.1 

drinking wine in, p14.2(3) 

eternality of, w55.1-3 

for those who forgo cavilling, 

f20.1 

sarcastic people barred from, 

rI8.1(end) 

Paranormal events. See Miracles 

Parents 

dealings with children (see Children) 

disrespect towards, enormity 

of, p6, r31, r32.2, w52.1(276), 

wS2.3(17) 

support of (see Family, support of) 

as guardians (see Children, care 

and custody of; Guardians) 

no legal retaliation by offspring 

against, 01.2(4) 

limits of obedience to, t3.3 

permission of, required to 

1186 

fight in jihad, 09.5(2) 

reproving, about religious matters, 

q2.3 

Particular rulings in Sacred Law, 

differences on. See Schools 

of Sacred Law, differences 

among 

Partners to Allah, ascribing. See Shirk 

Partnerships (sharika), kI6.1-9 

cheating one's partner, enormity 

of, wS2.1 (215) 

linking with a profit-sharing 

venture (qirad), permissibility 

of, k4.12 

sl:ander permitted in inquiries 

about a prospective partner, 

r2.20(2) 

zakat on (see Jointly owned 

property) 

Passing in front of a person 

praying, f7.1-4, p7S.27, 

w52.1(84) 

Passports 

pictures in, wSOA 

rights in Islamic state for 

foreigners with visas (see 

Safe-conduct) 

Pasturage, preventing others from, 

enormity of, p69 

Paternity 

establishing, n10.1-6 

false ascription or denial of, 

enormity of, p61, wS2.1(219-20) 

mother's false ascription of her 

child's, enormity of, w52.1(291) 

Paths 

defecating or urinating on, unlawfulness 

of, e9.1(15), w52)(70) 

praying on, offensiveness of, 

f4.14(2) 

Patience 

with Allah' s decree (see Destiny, 

acceptance of) 

with poverty, h9.4, w59.1 

Patients. See Illness; Injuries 

Payment, guarantee of (daman). See 

Guarantee of payment 

Payment, postponed. See Postponed 

payment 

Pbuh, using in place of the 

Blessings on the Prophet 


him peace), defectiveness 

of, wS2.1(60)


Peace treaties, 09.16 

Peeping into others's homes. See 

Privacy. invasion of 

Penalties. See Death penalty; Disciplinary 

action; Prescribed legal penalty 

(hadd); Retaliation (qisas); 

and names of particular 

offenses 

Penis: See Genitals 

People of the Book. See Christians; 

Jews; Non-Muslims 

Perennialist philosophy. See Comparative 

religions 

Perfection of faith. See Ihsan 

Perfume, use of 

for Friday prayer, sunna 

of, £18.14 

during hajj or 'urnra, 

unlawfulness of, j3.7, j3.9, 

j12.6(U) 

before ihram for hajj or 'umra, 

sunna of, j3.2(c) 

in shrouding the dead, g3.3 

by women outside the home, 


Peril, prayer of, £16.1-5 

Permissible (mubah), the, c2.3 

declaring the unlawful to be, 

enormity of, p9.1, w52.1(227) 

Personally obligatory. See Obligatory. the 

PETO, R., x308 

PHARAOH (FIR'AWN). x294 

PhilosOphers, figurative interpretation 

of scriptural texts by, w6.4( end) 

Philosophy, unlawfulness of, a7 .2(2), wlO 

Phlegm, swallowing while fasting, i US( 14) 

Photographs, w50,9, x255 

Picking apart another's words, 

unlawfulness of, r20 

Pictures, w50.1-10 

enormity of making, f17.9, p44, 

w52.1(261) 

half-length portraits, w50.7 

in a humiliated deployment, 

lawfulness of, m9.2(e), w50.6 

-, as unlawful, w52.1(261) 

procuring alld using, unlawfulness 

of, w50.3-4 

putting on walls as imitating 

non-Muslims, w50.6 

reasons for prohibition of, w50.2, 

w50.6, w50.8 

Piecework, wages by, k26.0-3 

Pigs 

Peace Treaties 


hides of not purified by tanning, 

e14.6(end) 

lawful to kill, e12.8 

meat of (see Pork) 

purifying of thingS made impure 

by contact with, e14.7 

soap etc. made from as 

pure (tahir), eI4.6(4) 

Pilgrimage. See Hajj; 'Umra 

Pimping between men and women, 

enormity of, p27.3, w52.1(282) 

Pious endowments. See Endowment (waqf) 

Place of prayer 

purity of as a condition for prayer 

(see Purity of body, clothes, 

and place of prayer) 

putting a barrier in front of, 

f7.1-2, p75.27 

Plague, fleeing from, enormity of. 

w52.1(378) 

Pleasantness towards others, 

praiseworthiness of, r27.3 

Pledges. See Collateral; Deposits, 

nonrefundable 

Plotting. See Treachery 

Poetry, a7.3-4, r40.3 

interpretation of Sufi, w7.3, x14 

unlawful, w52.1(432-38) 

Poison, eating. j16.5 

Polemics, theological, s2.4, w29.3(1) 

Politeness, obligatoriness of in 


the wrong, q6.3 

Poll tax, non-Muslim (jizya), 09.8, 

011.3-4,011.9 

Polytheism. See Shirk 

Poor, the. See also Short of 

money, the 

defined, for zakat entitlement, 

h8.8-JO 

entitlement of to spoils of war. 

010.3(3--5) 

may expiate broken oaths by 

fasting, 020.4 

sarcasm towards, enormity of, 

w52.1(14) 

supported by the Muslim common 

fund (bayt ai-mal), k12.6 

as the actual owners of zakat 

funds, h1.9 

unlawfulness of turning away. r30 

Pork. j16,1, j16.3(1) 

enormity of eating, p30, w52.1(172) 

1187


Subject Index 

Pork (continued) 

as filth (najasa), eI4.1(S) 

use of by non-Muslims, 011.5(6), 

Possession of merchandise, taking, 

defined, k7.3 

Postmarital waiting period ('idda). 

See Waiting period, postmarital 

Posmatal bleeding 

bath (ghusl) obligatory after, elO.1 

as an excuse from fasting Ramadan, 

i1.3(4) 

fasts broken by onset of, il.23(3) 

minimal and maximal periods of, e13.3 

things unlawful during, e13.4 

Postponed payment, as a valid sale 

stipulation, k4.4(I) 

Poverty. See also Poor, the 

fear of, enormity of, w52.1(1l) 

patience with, h9.4, w59.1 

Power, seizure of 

at regional level by subsequently 

recognized leader, 025.10 

by a new caliph, 025.4(3) 

Power of attorney. See Commissioning 

another 

Praise, love of others', enormity of, 

w52.1(19,35) 

Praise of others in poetry. See 

Panegyrics 

Prayer (salat). See also book f 


barrier in front of person performing, 

f7.I-2, p75.27 

in battle etc. (see Peril, prayer of) 

the call to (see Call to prayer) 

clearing one's throat during, f9.1 

clothing, gathering in with one's 

hand during, offensiveness of, 

f9.1O(5) 

-, of one's nakedness for (see 

Clothing one's nakedness) 

-. recommended for men in. f5.7 

recommended for women in, f5.6 

conditions of, f9.13 

dhikr, does. not invalidate during, 

f9.3 

-, postprayer, f8.50 

elements of: physical, fS, f9.14-15 

(see also names of individual 

elements) 

-, bowing in, fS.29-30, f9.1O(7) 

-, prostration in, fS.33--39 

-, repose in positions of, defined, 

fS.29 

1188 

sitting back between prostrations 

of, f8.36--3S. fl1.6 

-, sitting at the end of, fS.43 

-, standing in, f8.27-28 

straightening up after bowing 

in, f8.31-32, fl1.6 

elements of: spoken, f8, f9.14-15 

(see also names of 

individual elements) 

-, Allahu Akbar, opening, fS.7-12 

-, Allahu Akbars during the motions 

of, fS.30 

-, Ameen in, fS.19 

-, audibilityofspoken elements, 

£S.9, fS.25 

-, Blessings on the Prophet in 


him peace), f8.42, fS.45 

-, closing supplication of, f8.46 

-, Fatiha in, fS.I5, f8.l7-lS, f8.25, 

fll.5, f12.17, 53.3, w1.16 

-, Koran recital in, f8.20-25, s3.3 

Opening Supplication for (Istiftah), 

fS.13--15 

-. Qunut at dawn prayer, fS.53, 

fl1.7(end), f12.13, fl2.23 , 

Salams, closing prayer with, 

£8.47-49 

-, Ta'awwudh in, fS.16 

-, Testification of Faith (Tashahhud) 

in, fS.42-46, fll.5, f11. 7 

excuses for delaying, fl.5 

eyes, position of while praying, 

fS.12, f9.1O(3), w52.1(90) 

finger, raising of in the Testification 

of Faith (Tashahhud). f8.44 

forgetfulness prostration after (see 

Forgetfulness prostration) 

greeting those praying with Salams, 

offensiveness of, r33.1(1) 

group (see Group prayer) 

hands, position of while praying, 

fB.12 

-, putting on hips during, w52.1(92) 

how to perform, f8 

ignorance of some things prohibited 

in excuses them, f9. 1 (end) 

imam of (see Imam of group prayer) 

integrals of, f9.14 

-, omission of, fI1.2, w52J(79) 

-, performing extra, f11.3 

intention for, fS.3-5 

obsessive misgivings about, s3.3, 

w25


interrupting after having begun, i2.6 

joining a group at prayer after having 

begun alone, f12.9 

joining two prayers, because ofrain, 

f1S.14-17 

because oftravel. f1S.9-13 

-, for other reasons, f15.18 

latecomer to group (see Latecomer 

to group prayer) 

main sunnas of, f9.15 

making up missed (see Makeup 

prayers) 

at Meccan Sacred Precinct (Haram). 

never offensive, f13.4 

merit of, flO, 1, pO. I , plO.l(2), 

t3.1, u2,1-2, w18.4(I), w33.2 

motion during, extraneous, f9.6-8 

fll.6 

nonperformance of. deliberate, f1.4, 

p4, wIS, wS2.1(76) 

obligatoriness of, f1.1-2, 08.7(14) 

-, not eliminated by illness, f14.5 

obligation of the caliph to 

maintain,025.3(a) 

obsessive doubts (waswasa) about 

while performing, 83.3 

passing in front of person praying, 

f7.3-4, p75.27, w52.1(84) 

performing, while lying down, f14.4-5 

-, while seated. f14.1-2 

-, in a vehicle (see Vehicles) 

places where offensiVe, f4.14 

presence of mind during. r22. 1 (end) , 

u4.2, w26 

purity for, ritual (see Ablution 

(wudu); Bath, purificatory (ghusl); 

Purity of body, clothes, 

and place of prayer) 

rak'a, criterion for having completed, 

fB.39 

-. second, difference offrom first, 

f8.41 

uncertainty as to number performed, 

fll.9 

recommended measures before, fB.2 

shortening for travel, f1S.8 

of a sick person, f14 

speech during, extraneous, f9.1, fl1.6 

swallowing something during, f9.5 

things which invalidate, f9.1-8 

things obligatory in, f9.l3-14 

things offensive during, f9. 9-11 

time of, beginning before the correct, 

fB.6 

Prayer 

excuses for delaying past proper, 

fl.S 

-. for the five prescribed, f2.! 

-, at northerly latitudes lacking 

the true times, w19.2 

toothstick (siwak) recommended 

before, e3.2 

while travelling (see Travelling) 

turning one's chest during, w52.1(91) 

vows to perform,jlB.B . 

yawning offensive in, f9.1O(6) 

Prayer, drought. See Drought prayer 

Prayer, eclipse. See Eclipse prayer 

Prayer, 'Eid. See 'Eid prayer 

Prayer, Friday, See Friday prayer 

Prayer, nonobligatory. See Nonobligatory 

prayer 

Prayer beads. See Rosaries 

Prayer niche. See Niche, prayer 

Prayers (du'a). See Supplications 

Prayers, sunna. See Sunna prayers 

Precaution, the way of greater, in religion, 

c6.3, c6.5 

Predestination. See Destiny 

Preemption (shuf'a), k21, w14.1(7) 

Pregnancy 

as an excuse from fasting Ramadan, i1.8 

first, puberty established by, k13.8 

fornicatresses not punished during, 

012.5-6 

inability to prostrate in prayer 

because of, fB.34 

no retaliation against mother during, 

03.6 . 

Prescribed legal penalty (hadd), 

for accusing another of adultery or 

sodomy without proof, 013.1-9 

averting through intercession, enormity 

of, p7S.12, wS2.1(334) 

cases of multiple offences before, 

016.4 

compromising, enormity of, w52.1(337) 

crimes that entail, enormity of, pO.O 

for drinking, 016.1-6 

for fornication or sodomy, 012.1".{i 

for highway robbery, 015.1-3 

keeping crimes that entail secret, 

r36.2 

lying to avert, permissibility of, 

r8.2 

lying to bring about, enormity of, 

w52.1(419) 

punishment for crimes without 

prescribed penalties, 017.1 

1189


Subject Index 

Prescribed legal penalty (continued) 

as purification from the offence, p32.2 

for theft, 014.1-6 

Presents. See Gift giving 

Prestige, avidness for, a3.1, s3.9 


s2.2 

Preventive (mani'), defined, c1.3(end) 

Price 

contrasted with value, kSA(N:) 

legal conditions for something paid as, 

k2.1-6 

Pride. See also Contempt for others; 

Humility 

building higher than needed because 


in clothing, p52, w52.1 (109) 

effects of, t3.17 

enormity of, pIS, p48, r4.2, r34, 

w52.1 (4,8,46,109,110,376,385) 


s2.2 

in would-be Sufis, s4.2 

Principal and agent. See Commissioning 

another 

Principles. compromising religious. See 

Compromising one's principles 

Prison, prayer in when unable to 

purify person etc. from 

filth (najasa), f4.9 

Prisoners, cases of reviewed by new 

judges, 022.14 

Prison sentences, as lawful punishment, 

017.1 

Prisoners of war. See Captives in jihad 

Privacy, invasion of. See also Other people; 

Secrets 

by listening to people's private 

conversations, p3B, r6.4, w52.1(367) 

by peeping into others' houses, p75.22, 

w52.1(366) 

by searching out the faults of others, 

r24, w52.1(33S) 

by revealing confidential information, 

r3.1, r36 

unlawfulness of whispering to another 

in the presence of a third, r6 

Private parts. See Genitals 

Private property. See Property, private 

Prizes, k29.0-5 

Profit-sharing venture (qirad), financing. 

See Financing a profit-sharing 

venture 

Promises, enormity of breaking, p24.2(2), 

1190 

p75.15 

Proof, oaths as, in court, kB.2-4 

Propagation ofIslam. See Da'wa 

Properties, natural, causal effect of. 

See Causality 

Property, private, inviolability of, 

j16.7(end), p20A 

Property, wrongfully acquired. See 


Property-line markers, surreptitiously 

changing, enormity of, p55, 

w52.1(209) 

PROPHET, THE (ALLAH BLESS HIM 

AND GIVE HIM PEACE), x245 

ascription of disobedience to as 

unbelief, w18.9(7) 

birth of, commemorating (see MawUd) 

blessings on, neglecting to say when 

mentioned, enormity of, w52.1(60) 

-, (see also Blessings on the 

Prophet) 

denying his being the last prophet 

as unbelief, w47.1 • 

descendants of (see Ahl al-Bayt) 

intentionally lying about, enormity 

of, p9, w52.1(49) 

love of, obligatoriness of, p75.2 

nonconformance with, enormity of, 

p7S.3 

offensive acts done by. to 

distinguish them from the 

unlawful, f8 A4( end) 

reviling, as unbelief, 08.7(4) 

superiority of, to all other 

prophets, x245 

visiting the tomb of, gS.9, j13.1-5 

Prophetic Companions (Sahaba). See 

Companions 

Prophets (peace be upon them), the, 

u3.5 

denial of as unbelief, oB.7(15) 

false (see False prophets) 

divine protection from error ('isma) 

of, Introduction p. xxii 

denial of as unbelief, wI8.9(7) 

in inspirations (wahy), w60.2 

godfearingness (taqwa) of, s1.2, 54.3 

intercession of on Judgement Day. 

v2.8 

knowledge of the unseen by, 

w3.1(end), w60 

the last of the, w4.2 

the miracles (mu'jizat) of, w30.2 

names of, sunna of giving, j1S.3


as not of this world, w5.1 

rank of compared to the friends of 

Allah (awliya'), s4.8, w60.2 

scholars as the heirs of, a2.2(5) 

as the spiritual physicians of 

mankind, w3 

Sufism as following the way of, w9.5 

visiting the tombs of, g5.9, j13.1-5, w21 

unity of the message of, t3.15, 

x245,x348 

Proposing marriage. See Engagement for 

marriage 

Prostitutes 

marriage to, p12.1(n:) 

sexual intercourse with, enormity 


Prostration 

to other than Allah, as unbelief, 

08.7(1) 

in prayer, f8.33-36 

-, sitting up between, f8.36-38 

unlawfulness of without a valid reason, 

fl1.20 

Prostration of forgetfulness. See 

Forgetfulness prostration 

Prostration of Koran recital, e8.1, 

fll.13-18, fn.21 

Prostration of thanks, e8.1, f11.19 

Protection, guarantee of. from Muslim to 

non-Muslim. See Safe-conduct 

Protective words. See Amulets 

Prying into others' affairs. See 

Other people; Privacy. invasion of 

Psalms, as the word of Allah, 

u3.4, v1.8 

Psi phenomena. See Miracles 

Psychics. See also Astrology; Fortunetelling; 

Unseen (al-ghayb), the 

belief in, enormity of, p41, 

w52.1(307-16) 

Puberty 

criteria for, k13.8 

legal responsibility established by, 

c8.1 

Pubic hair. See Hair, body 

Pubs. See Alcohol; Bars 

Punishment. See Death penalty; 

Disciplinary action; Prescribed 

legal penalty (hadd); Retaliation 

(qisas); and names of 

particular offenses 

Punishment in the hereafter. See also 

Hell 

kinds of (see Judgement Day) 

Proposing Marriage 

subjects of threats of as enormities, 

pO.O 

Purification (tahara), e1.1-e14.15. See also 

book e Contents p. 49 

defined, e1.2 

from filth (najasa) (see Filth, 

how to wash away) 

water used in (see Water used 

in purification) 

Purity 

all things considered as having 

until existence of filth is 

made certain of, f4.8(N:) 

of heart (see Heart, the) 

ritual (see Ablution (wudu); Bath, 

purificatory (ghusl); and 

following entry) 

Purity of body, clothes, and place' 

of prayer, f4.1-15 

amount of filth excusable on person 

praying, f4.3-4 

filth considered nonexistent until 

presence is verified, f4.8 

how to wash away filth to purify, 

e14.10-12, e14.14 

inexcusable amounts of filth found 

after prayer, f4.7 

losing track of filth on a garment 

etc., f4.10, f4.12 

meaning ofjilth that negates, e14 

neglecting, enormity of, f17.5, p31 

purifying ground, floor, or carpet 

of filth, e14.12 

when unable to purify person 

etc., f4.9 

wearing clothes affected by filth 

when not praying, f17.5 

Purse snatching, 014.6 

Pus 

amount excusable on person praying, 

f4A 


Qada' al-salat. See Makeup prayers 

al-Qada' wa al-qadr. See Destiny 

Qadhf. See Accusing another of 

adultery or sodomy 

Qadi. See Judges, Islamic 

Qadianis,011.2(A:) 

QADI 'IYAD, x296 

AL-QALQAMI. MA' AL-'AYNAYN, x225 

AL-QAL YUBI. x297 

AL-QANNAD. x298 

1191


Subject Index 

QARADAWL YUSUF,x381 

QARI. 'ALI, x85 

QARUN (KORAH), x222 

Qasm. See Oaths 

QATADA, x299 

Qibla. See Direction of prayer 

Qirad. See Financing a profitsharing 

venture 

Qiran (style of hajj), j1.16.17 

obligation to slaughter or fast 

for, j12.6(1) 

Qisas. See Retaliation 

Qiyas. See Analogy 

Quality of merchandise, expected, as 

criterion for defectiveness, k5.0(2) 

Quarrelling. See Arguing 

QUDURI, AHMAD, x77 

Qullatayn, defined, eLll, w15.1-2 

Qunut 

at dawn prayer, f8.53 

-, omitting, f11.7(end) 

-, performed by follower when 

omitted by imam, f12,23 

-, repeated in latecomer's own-second 

rak'a, f12.13 

in witr of Ramadan, flO.5 

al-Qur'an. See Koran, the 

QURTt:BI, MUHAMMAD IBN AHMAD. x301 

QUSHAYRI, ABUL QASIM, x53 

Qutb, the, t2.5 

Rabbit, meat of, j16.2 

RABI', MAHMUD IBN. x226 

Races, riding, k29.1-2 

RAFI'I, x303 

RAHAWAYH, ISHAQIBN, x193 

AL-RAHAWI. MALIK. x231 

Rahn. See Collateral 

Rain 

as an excuse from group prayer, 

f12.5(1) 

joining two prayers because of, 

f15.14-l7 

prayer for (see Drought prayer) 

supplication against too much, f21.7 

uncovering pan of body for the year's 

first rainfall to strike, f21.5 

zakat on crops watered by, h3.5 

Raj' a. See Taking back a divorced wife 

Rajab 

fasting during, i2.1(6) 

indemnity for a killing in, 04.6(3) 

spurious prayers some perform in, 

1192 

flO.15 

Rak'a 

criterion for having completed in 

prayer, f8.39 

defined, fS.l 

Ramadan 

fasting during (see Fasting Ramadan) 

giving charity during, merit of, h9.1 

prayer on the nights of (see Tarawih) 

recommended measures during, i1.26 

recommendedness of 'umra during, 

jtL6(1) 

Ramyal-jimar, See Mina, stoning 

and encampment at 

Ranies, spiritual. See Spiritual stations 

Rape 

killing those committing, permissibility 

of,07.3 

payment due to victim in cases 


Rawda, the, j13.2 

RA YHAN, 'ADIL YUSUF, x71 

AL·RAZI, FAKHRAL-DIN, x122(a) 

Reason, human 

as a condition of legal responsibility, 

c8.1, c8.3 

legally established by puberty, c8.1 

and Sacred Law, a1.1-5, w3 

Reason, legal (sabab), defined, c1.3 

Rebellion against the caliph, 06.1-4 

enormity of, p49, w52.1(317) 

situations justifying, 025.3(a) 

Rebelliousness in wife 

defined, m10.12 


Rebels, not a pejorative term, 06.3 

Reckoning, final. See Judgement Day 

Recommended (mandub), the 

defined, c2.2 

types of, c4.1-3 

Recreational trips, do not permit travel 

dispensations, f15.3(A:) 

Recycled water, use of in purification, 

e1.l6 

Reform, Islamic. See "Fundamentalism" 

Relations with others. See Other people 

Relations between the sexes, m2.3-11. 

See also Men; Women 

Relatives 

giving gifts to, k31.1 

improving relations with during 

Ramadan, recommendedness of, 

il.26(2) 

merit of giving charity to, h9.2


Subject Index 

Revenues, non-Islamic. See Taxes, 

non-Islamic 

Reverence, to other than Allah, 

08.7(1), w21, w31 

Reviling others, p20A, pSO, wS2. 1(287-88) 

as contrary to faith (iman), r26.1(1) 

as a means for commanding the right 

and forbidding the wrong, q5.5 

Riba. See Usurious gain 

Rich, the. See Wealthy, the 

Rida'. See Breast-feeding, 

un marriageability because of 

Ridda. See Apostasy 

Ridicule. See also Contempt for others; 

Reviling others 

unlawfulness of, r18, w52.1(244) 

Riding 

competitions involving, k29.l-2 

performing the prayer while (see 

Vehicles) 

RIDWAN. x305 

RlFA'A IBN RAFI' , x307 

RIFA'I, Yl.:SUF, x382(a) 

Right hand. See Hand, right 

Righteous, the. See also Friends of 

Allah (awliya') 

calling upon when physically absent, 

w40.7 

giving charity to, merit of, h9.2 

the godfearingness (taqwa) of, 51.2 

hating, enormity of, wS2.1(SS) 

hypocritically dressing like, t3.7, 

w52.1(336) 

veneration of, as shirk, 08.7(1), 

w2l, w31 

visiting the graves of, g5.9, 

j13.1-s, w21 

Rightly Guided Caliphs, the, w56.3 

Rights, human, acquired at birth, c8.2 

Rithts of others. See Other people, 

rights of 

Rigorously authenticated hadiths. See 

Sahih hadiths 

Rings 

covering w.ith one's hand for 

entering the lavatory, e9.1(3) 

men wearing, sunna of. f17.6, f17.8 

Rill, metric equivalent of, w 15.! 

Ritual impurity. See Major ritual 

impurity (janaba); Minor ritual 

impurity (hadath); 

Riya'. See Showing off in good works 

Robbery, highway. See Highway robbery 

Rosaries (subha), £9.8, w27 

1194 

Rows of those praying, f7A, f8.2 

Rubies. See Jewels 

Rudeness, p75.8, r27. See also Other 

people 

Rugs. See Carpets 

Ruh. See Spirit 

RUKANA, x309 

Rukhsa. See Dispensation, legal 

Rukn. See Integrals, legal 

Ruku'.See Bowing 

Rulers, See Authority; Caliph; Leaders; 

Oppressors 

Rulings, legal, nature of. See 

Legal Rulings 

Ruqya. See Medicine, using Koranic 

verses and healing words as 

RUYANI. 'ABD AL-WAHlD. x310 

Sa', metric equivalent of, wlS.l 

Sabab. See Reason. legal 

Sabians, 011.1 

Sabil Allah, ft. See Jihad 

Sacred Law 

adaptability of to new times and 

places, w29A(end) 

application of by Islamic state, 

025.9(5) 

caliphal recognition of a regional 

usurper who upholds, 025.10 

caliph who alters is removed, 025.3(a) 

as the criterion of good and 

bad, alA 

divine source of, al.l 

evidence for rulings of (see 

Hadith; Interpretation of Koran 

and hadith; Koran) 

the five rulings of, defined, c2.1-5 

four Sunni schools as only reliable 

source for. b7.6 

human reason and, al.1-5, w3 

inabrogability of, w4.s 

lying about, as unbelief, p9.1 

nature of rulings of (see Legal 

rulings, definition and nature of) 

necessity as an excuse from the 

rulings of, r32.1(end) 

sarcasm about, as unbelief. 08.7(19) 

schools of (see Schools of Sacred Law) 

situational variance in applying, c2.6 

study of, communal obligatoriness 

of, a5.1 

Sufism and, 54.3-10. t3.1O, w9.J-5, 

w9.8-11


a tenth of to be sufficient in the 

Last Days, w4.7 

Sacred Months. See Months, sacred 

Sacred Precinct of Mecca. See Meccan 

Sacred Precinct (Haram) 

Sacrifices 

animals slaughtered as, specifications 

for, j14.2 

-, on hajj (see Hady) 

after a birth (see 'Aqiqa) 

on 'Eid al-Adha (see 'Eid al-Adha, 

sacrifices on) 

how to slaughter (see Slaughtering) 

SA'D IBN ABI W AQQAS, x311 

Sadness at a death. See Dead, the, 

crying for; Dead, the, grief for 

Safa and Marwa 

described, j 1.1 

going between (sa'y), j6.1-6 

-, after 'Arafa, j9.11 

Safe-conduct 

harming someone under protection of, 

enormity of, w52.1{362-65, 381) 

personal guarantee of, from a Muslim 

to a non-Muslim, 09.11 

Safekeeping articles. See Deposits for 

safekeeping 

Safih. See Foolhardy, the 

SAFlYYA, x312 

SAFWANIBNUMAYYA. x313 

Saghira. See Minor sins 

Sahaba. See Companions 

Sahih hadiths, 022.1(d(II(2))), w48.3 

Saints. See Friends of Allah (awliya') 

al-Sala}: See Early Muslims 

Salafiyya. See "Fundamentalism" 

Salam. See Buying in advance 

SALAMA IBN AL·AKWA" x315 

Salams 

closing the prayer with, f8.47-49 

greetings of, effects of, p75.28 

-, from imam of Friday prayer when 

entering the mosque. sunna of, 

fl8.1l(2) 

-, to a member of the opposite sex, 

r32.6. r33.1 (8) 

to non-Muslims, 011.5(3), r33.2 

-, responding to, r33.2, w52.1(375) 

-, times when offensive, r32.1, r33 

us-Salamu 'alaykum. See Salams 

al-Salat. See Prdyer (salat), the 

Salat al-'usr. See Midafternoon prayer 

Salat aI-fajr. See Dawn prayer 

Salat al-haja. See Need, prayer of 

Sacred Months 

Salat ai-'!sha. See Nightfall prayer 

Salat al-jama'a. See Group prayer; 

Follower at gr


Subject Index 

Scandals, spreading, enormity of, pSO.l(4) 

Scaring. See Frightening others 

Scholarly consensus (ijma'). See Consensus, 

scholarly 

Scholarly differences. See Schools of Sacred 

Law, differences among 

Scholars, Islamic 

acceptance of a hadith by, as a 

measure of its authenticity, w48.3 

arrogance in, enormity of, plS.3 

competition among for unworthy 

motives, a3.3(2) 

delusions of, 52.1-8 

disrespect towards, unlawfulness of, 

r32.2, wS2.1(47) 

existence of, as a communal obligation, 

b2.2 

exposing the weakness of others' 

scholarship, r2.8 

failure to apply own knowledge, 

enormity of, a3.3(3) 

ijtihad of, as legal! y binding on 

nonscholars, bS.l, w12.2 

intercession of on Judgement Day, 

v2.8 

merit of, a2 

neglect of, as an enormity, wS2.1(47) 

Sufis who were, w9.4 

unworthy intentions in, a3.3-4 

visiting graves of, gS.7-9, w2J 

Scholarship, validity of following qualified. 

See Following qualified scholarship 

Schools 

Islamic, as beneficiaries of an endowment 

(waqf), k30.2(e) 

-, recommendedness of building, 

w29.3(3) 

non-Muslim, Muslim children attending, 

m13.3 

Schools of Sacred Law. See also Hanbali 

school; Hanafi school; Maliki 

school; Shafi'i school 

differences among, early, b3.S 

-, censure of others on questions 

involving, unlawfulness of, q3.2 

-, conditions for following a 

different school, w14 

as dispensations, c6.3-S, w14, xl? 

limitedness of, Introduction p. vii 

-, reason for, b6.1-2, 

division of labor within, Introduction 

p. viii, w12.l 

the four Sunni, obligatoriness of 

following, b7.6, r7.1(3) 

1196 

recording research of, recommendedness 


results of ijtihad by, versus the 

real truth, 026.1, b6.1-2 

Science 

attainment of as communally obligatory, 

as.2 

evidence from used to correct legal 

opinions from previous ages, 

w41.3(A:) 

materialism in, unlawfulness of, 

a7.2(S), wll 

Scourging, penalty of 

for adultery, 012.2,012.5 

for drinking, 016.3 

for making unproven accusations of 

adultery, 013.3 

Scriptures, non-Islamic, 011.2. See 

also Bible; Evangel; Torah 

assisting in printing, unlawfulness 

of, k30.6(6) 

obligation of belief in defined, 

u3.4 

Sculpture, wSO.S. See also Pictures 

Sea, burial at. See Burying the 

dead, at sea 

Seafood, j16.4 

Sea life. See Amphibians; Aquatic animals; 

Fish; Seafood 

Seasickness, prayer seated because of, f14.1 

Seawater, use of in purification, validity 

of, e1.S 

Secretary', court, 022.4 

Secret knowledge, w9.lO(end), t3.10 

Secrets. See also Privacy, invasion of 

lying to keep another's, permissibility 


revealing another'S, unlawfulness of, 

r3.1,r36 

whispering to another in the presence 

of a third, unlawfulness of, r6 

Security for debts. See Collateral; 

Guarantee of payment 

Security for guaranteeing another'S 

appearance, klS.1l-12 

Security requirements, normal, for 

safekeeping articles, 014.3 

Seizure. See Wrongfully gotten property 

Self-defence, 07 

Self, lower (nafs). See also names 

of individual blameworthy qualities 

anger for the sake of, enormity of, 

w52.1(38) 

subduing, 09.0, plS.3, p7S.1(end),


s2.1-2, t1.S 

Selling. See Sales 

Sermon of Friday prayer. See Friday 

prayer, sermon of 

Sermonizers, s2.S 

Services. hiring. See Hiring people's 

services 

Severity in speech, r27 

as a means for commanding the right 

and forbidding the wrong, qS.5 

Sexes, relations between, m2.3-1l. See 

also Men; Womell 

Sexual fluid (women's). See Sperm! 

sexual fluid 

Sexual intercourse 

bath (ghusl) obligatory after, elO.l 

conjugal rights of, mS.l-6 

defined for legal purposes, n7.7 

discussing a spouse's with another 

person, enormity of, p7S.19, 

w52.1(256-S7) 

expiation for breaking a fast-day of 

Ramadan by, i1.20 

expiation for spoiling hajj by, 

j12.6(III) 

fasts broken by, i1.18(9), i1.19(2) 

during ihram for hajj or 'umra, 

j3.13-19, j12.6(III), w52.1(149) 

illicit (see Fornication) 

during menstruation, enormity of. 

e13.4(2), p7S.21, w52.1(75) 

in a mosque, enormity of, wS2.1(147) 

with multiple wives, mlO,5-9 

speaking during, offensiveness of, r32.7 

with spouse in presence of a third 

party, enormity of, wS2.1(259) 

Sha'ban 

fasting during, merit of, i2.1, i2.4 

spurious prayers some perform in, 

flO.I5 

SHAFl'!. x324 

Shafi'i school, strongest position in, 

w12.3 

SHAGHOURI, 'ABO AL·RAHMAN, x14 

Shah (sheep/goat), defined, h2.5 

Shahada (legal witnessing). See Testimony 

in court 

Shahada (Ia ilaha ill Allah). See 

Testification of Faith 

Shahid. See Martyrs 

Shaking hands with the opposite 

sex, m2.9(A:) 

Shakk. See Doubt 

Shame. See Modesty (haya') 

Selling 

Shaqq (grave), gS.2 

SHA'RANI, 'ABDAL-WAHHAB, xl7 

Sharecropping (muzara'a), k24 

Shari'a. See Sacred Law 

Sharika. See Partnerships 

Sharpshooting. See Marksmanship 

Shart, See Condition, legal 

SHARWANI. 'ABD At-HAMID. x6 

Shaving 

beard, unlawfulness or offensiveness 


body hair, sunna of, e4.1(3) 

SHA WKANI, MUHAMMAD 'ALI, x327 

Shawwal 

fasting during, merit of, i2.1 (1) 

marriages in, sunna of, m2.1(3) 

SHAYBANI. MUHAMMAD IBN HASAN, x257 

SHEBA. THE QUEEN OF. x300 

Sheep 

Islamic slaughtering of, j17.7 

zakat on, h2.2, h2.5-14 

Sheikhs. See also Knowledge, Sacred; 

Students; Teachers 

necessity of studying with, for 

difficult or esoteric 

books, r20,3 

role of in teaching Sacred Law, 

Introduction pp. viii-ix 

seeking advice from concerning sins 

etc., r35.2 

Sufi, w9.5-9 

-, adherence to Sacred Law by, 84.7 

following unworthy, 84.10 

spiritual experiences of, w33.2(end) 

Shiites, wS6.2-3 

impermlssibility of following in rulings 

of Sacred Law, b7.6, r7.1(3) 

Ships, prayer in. See Vehicles 

SHIRAZI, ABU ISHAQ, x42 

SHIRBINIKHATIB. MUHAMMAD, x264(a) 

Shirk (ascribing associates to Allah), 

pI, w52.I(1), w52.3(1) 

use of amulets as, w17.3 

entailed by sorcery, p3.1 

obtaining grace (baraka) through 

the righteous as, w31 

showing off in good works as, p33.2(2) 

supplicating Allah through an 

intermediary (tawassul) as, w40.7 

worship at graves as, w2I, w52.1(95) 

Shooting 

competitions of (see Marksmanship) 

legal retaliation for wounds caused by 

(see Guns) 

1197


Subject Index 

Shortening prayers 

because of travelling, fl5.l-8 

distance that permits, f15.1, wl5 

Short of money (miskin), the 

entitlement of to spoils of 

war, 010.3(4) 

entitlement of to zakat, hS.11-12 

may expiate broken oaths by 

fasting, 020.4 

Showing off in 'good works (riya') 

enormity of, a3, p33, s2.2, s2.6, 

55.1, w52.l(2, 46) 

remedying, 53.11,56,11.2-5, lUi 

things imagined to be that 

are not, p33.3 

Shrines 

building of, at graves, f17. 9, g5. 7 

visiting (see Graves, visiting; Graves, 

worship at) 

SHU'AYB. x330 

SHU·SA. x332 

Shubha (doubtful foods). See Food 

Shufa. See Preemption 

Shuhud. See Gnosis 

Shunning one's fellow Muslim, enormity of, 

p75.11, w52.1(269-71) 

Shyness. See Modesty (haya') 

Sickness, See Illness 

Siddiqs, tl.8, t2.5 

Sidq. See Being true 

Sidr (lote Ir' c leaves), used when 

washing the dead, g2.S(4) 

Sikhs,oll.2(A:) 

Sila al-rahm. See Kinship, severing ties of 

Silen,;e. See also Conversation; Speech 

maintaining all day. offensiveness of, 

il.32, w38.1 

the merit of, versus speaking, 

rl.l, r1.3 

Silk, f17.2-4 

men wearing, enormity of, p53, 

w52.1(105) 

unlawful as a male's shroud, g3.2 

Silver 

buying and.selling of, k3.1-4 

eating or drinking from vessels 

of, enormity of, e2.1-2, 

p63, w52.1(67) 

loaning to offset inflation, w43.6 

men's usc ot f17.8, f17.1O, 

w52.1(106) 

zakat on, h4.1-4 

Sins. See also Enormities; Forgiveness; 

Judgement Day; Minor sins; 

1198 

Repentance; Unbelief (kufr); 

Unlawful, the; and names 

of individual acts 

accepting as destined, mistake of, 

w59.2(end) 

acquiescing to, enormity of, p75.4 

bearing the guilt of those who 

imitate one in, p58.1(2) 

conversations and stories about. 


cursing those who commit, r38 

exulting in, enormity of, w52.1(33) 

helping others to commit. r7, 

w52.1(63,189--93) 

lesser (see Minor sins) 

levels of severity of, c2.5 

persisting in, enormity of, 

w52.1(34, 64), w52.3(2) 

repentance from. p77 

revealing others', unlawfulness of, 

r36.2(1-4) 

revealing one's own, offensiveness 

of, r35 

spiritual effect of committing, 

w52.3(end) 

Sincerity (ikhlas), t1.2-5, t3.13 

as conforming to Sacred Law in 

. the changing situation, c2.6 

Singing, r40.3 

Singular (gharib) hadiths, defined. 

022.1(d(II(2))) 

Sirat (bridge over hell), u3.6, v2.4, 

w6.1 

Sitting 

between prostrations in prayer, 

f8.36-38, fl1.6 

at the end of prayer, fB.43 

rising from, to show honor 

to others, w52, 1(376) 

Situation, differences in legal rulings 

according to varying, c2.6 

Siwak. See Toothstick 

Skimping. See Stinting 

Sky 

as the direction (qibla) of making 

supplications (du'a), w8.2 

misconception of Allah being in 

the, w8, xl26 

Slander (ghiba), r2.1-23. r24.1(2). See 

also Talebearing 

by allusion and innuendo, r2.9 

of the dead, unlawfulness of, g2.5 

enormity of. w52.1 (241. 335) 

reasons which permit. r2.15-23


Subject Index 

Spirits (alcoholic beverages). See Alcohol 

Spiritual blessing. See Barakn 

Spiritual intoxication 

of gnostics ('arifin) at their 

beginning, 54.8 

utterances made under the influence 

of. 08.7(3), w7.3 

Spiritual retreat (i'tikaf), i3 

not fulfilling a vow to perform, 

enormity of, w52.1(145-46) 

Spiritual stations (maqamat). See also 

Annihilation; Gnosis; Subsistence 

oUman, u4.2 

the key to, t2.5 

Spoils of battle, 010 

misappropriation of, enormity of, 

p19, w52.1(379-80) 

state division of, 025.9(8) 

Sponging a meal, w52.1(262) 

Spoons, permissibility of using, w29.3(5) 

Spurious (mawdu') hadiths, p9.3-5 

Spying 

on the Muslims, enormity of, p74, 

w52.1(384) 

-, guarantee of protection invalid 

to those engaged in, 09.11 

on other people (see Other 

people; Privacy, invasion of) 

Standing during prayer (salat), f8.27-28, 

f14.1, w24 

Stars, belief in the causal effect of, 

enormity of, w52.1(112). See 

also Astrology 

Starvation, relieving. See Hungry, the 

State. See Islamic state; Caliph 

Stations, spiritual (maqamat). See 

Spiritual stations 

Statues of animate beings, w50.5 

Stealing. See Theft 

Stillborn, burying the, g4.21 

Stinginess 

remedying, s5.2, t3.2 

unlawfulness of p75.25 

Stinting when measuring out goods, 

enormity of, p20.2, p65 

Stipulations 

marriage contracts with extraneous, 

m3.2(end) 

sales with invalid extraneous, 

kl.l(d,e), k4.3 

sales with valid, k4A 

Stipulatory rulings, c1.3 

Stolen property. See Wrongfully 

gotten property 

]200 

Stoning to death, penalty of, 

012.2,012.6 

as purification from fornication, p32.2 

Stoning and encampment at Mina. See 

Mina 

Storytelling 

for entertainment, r13.2 

in sermons, s2.5 

Straightening up from bowing in 

prayer, fS.31-32 

Streets 

creating a nuisance by building on, 

w52.1(211-12) 

renting out Parts of, unlawfulness 


Strictness, legal ('azima), 00.1 

using rulings from other legal 

schools as, c6.3-5 

Striking. See Hitting 

Stud animal, not lending for use, 


Students. See also Children, education 

of; Knowledge, Sacred; 

Sheikhs; Teachers 

behavior of with teachers, r32.1-2 

discipline of by teachers, 017.4 


during a lesson, r32.1, r33.1(2) 

of Sacred Knowledge, eligibility of 

for zakat, h8.8(b(2», 

hS.11-12, w36 

warning about corrupt teachers, 

slander permissible in, r2.20(3) 

Subh. See Dawn prayer 

Subha. See Rosaries 

"Subhan Allah" 

exclaimed when something happens 

in prayer, f9.4 

said to prompt a mistaken imam 

in group prayer, f12.22 

Subjects, non-Muslim (ahl al-dhimma) in 

the Islamic state, 011 

ill treatment of, enormity of, 

w52.1(382-83) 

SUBKI.TAOI AL·DlN, x345 

Subsistence (baqa), spiritual station of, 

s4.8(end), w33.2 

Substitutes, for ordered merchandise, k9A 

Successor to caliph, 025 A(2) 

Succinctness in speech, r13.3 

Suckling. See Breast-feeding 

SUDOl. ISMA"IL. x336 

Sufis. See also Friends of Allah (awliya'); 

Gnosis; Sufism; Wahdat al-wujud


attributes of, x68 

delusions of would-be, s4 

famous Islamic personalities among, 

w9.4 

problematic utterances by, 08.7(3), 

r20.3, s4.8, t3.1O, w7.3, x265 

wirds (daily dhikr) of, w20 

Sufism, w9. See also Friends of Allah 

(awliya'); Gnosis; Spiritual 

stations; Subsistence (baqa') 

aim of, u4.2, w9.1, w9,4, w9.7, w33.2 

books of, reading, t:20.3, w7.4, x265 

conflict between esoteric and exoteric 

(See Sufism, Sacred Law and) 

fruits ofin worship, u4.2, w26 

Junayd's definition of, x51 

as a means to sainthood (wilaya), 

w33.2, x71 

monasticism and, x156 

need for by students of Sacred 

Law, xl9 

and orthodox belief, w9.1l, x14 

(see also Sufis, problematic 

utterances by) 

as personally obligatory, a4. 7 

Platonism and, x348 

poetry of (see Poetry, interpretation 

of Sufi) 

pretenders to, 54.1, 54.4-10 

Sacred Law and, s4.3-1O, t3.1O, 

w9.3-5, w9.8-11 

"Union with God" and, w7.3-4, 

w33.2(end) 

unity of being (wahdat al-wujud) 

in,x5 

and the way of greater precaution 

in religion, c6.5 

SlJFY AN AL-THAWRI, x337 

Suhur. See Fasting Ramadan, predawn 

meal for 

Suicide, enormity of, p25, w52.1(296) 

Suitability, marital, of a man, m4 

Sujud. See Prostration 

Sujud al-sahw. See Forgetfulness 

prostration 

Sujud al-shukr. See Prostration 

of thanks 

Sujud al-tilawa, See Prostration of 

Koran recital 

SULAMI, ABlJ 'ABO AL-RAHMAN, x29 

SlJLAYK GHATAFANL x338 

SULA YMAN (SOLOMON), x339 

Sun 

prostrating to as unbelief, 08.7(1) 

relieving oneself while facing, 

offensiveness of, e9.1 (16) 

a spear's length above the horizon, 

defined, f13.2(1) 

Sunday, fasting on, i2.5 

Sunna, the 

in body care, e4.1-4 

caliph as defender of, 025.2 

confirmed (see Confirmed sunna) 

contrasted with'innovation (bid'a), 

w29.2 

as distinguished from the obligatory 

(see Recommended, the) 

as distinguished from the Koran 

(see Hadith) 

following in everyday manners, c4.3 

inaugurating a good or bad, in 

Islam, p58.1(2) 

the meanings of distinguished, w29.2 

rejecting, enormity of, p37.2(2), 

p75.3. w52.1(51) 

-, as unbelief, e4.1(2), oS.O 

Sunna mu'akkada, See Confirmed sunna 

Sunna prayers, flO. 1-4 

besides those performed before and 

after the prescribed prayers. 

(See Nonobligatory prayer) 

as best to perform at home, is.52 

finishing before joining group prayer, 

f12.9 

hadith evidence of those before 

the Friday prayer, w2S 

intention for, is.3 

when joining two obligatory prayers, 

f15.19 


offensiveness of beginning after 

a prescribed prayer has 

begun, flO. 11 

before and after prescribed prayers, 

described, flO.2 

before sunset prayer, as better 

in mosque, fS.52(6) 

sur as recommended for, fB.20(S) 

Sunnas of prayer, main. See Main 

sunnas of prayer 

Sunni community, orthodox. See Ahl 

al-Sunna wa al-Jama'a 

Sunset prayer (maghrib) 

recommended suras for, fS.20(3) 

sunna prayers performed with, flO.2 

time for, f2.1(3) 

Supererogatory (nafila) 

defined, c4.2 

Sufism 

1201


Subject Index 

Supererogatory (nafila) (continued) 

prayers, deficiencies in prescribed 

prayers made up from on 

Judgement Day, w18.9(8) 

-, performing (see Sunna prayers) 

Superiority, feelings of. See Contempt 

for others; Pride 

Superiors. See Authority 

Supernatural phenomena. See Miracles 

Supersession (naskh) 

of all religions by Islam, 08.7(20), 

v2.1, w4, x245, x265, x348 

Shafi'i as the founder of the 

science of, x324 

of rulings by others, examples of, 

pI2.1(end), w34 

-, inapplicabiltiy of to tenets of 

faith, x233, x245 

-, knowledge of as a condition 

for ijtihad, 022.1(d(J(9-1O))) 

-, knowledge of as a condition for 

interpreting the Koran, r14.2 

Supplications (du'a) 

as consistent with acceptance of 

fate, w59.2 

effect of on the heart, t2.3, w59.2 

English transliteration of the present 

volume's, wI 

forms of without a precedent in 

the sunna, w29.2(2) 

index for tape-recording the 

present volume's, w2 

through an intermediary (see Tawassul) 

position ofthe hands during, f8.53(0:) 

the sky as the direction (qibla) 


Support 

of parents, children, etc. (see 

Family, support of) 

of wife (see Wife, support of) 

-, during postmarital waiting period 

('idda) (see Waiting 

period, postmarital) 

Suppositories, fasts broken by, 

i1.1B(4) 

Suras. See Koran, recital of; Prayer 

(salat), elements of: spoken 

Surety 

for debts (see Guarantee of payment) 

in guaranteeing another's appearance, 

k15.11-12 

Surgery 

ablution (wudu) or bath (ghusl) 

after, (see Injuries) 

1202 

purity (tahara) of alcohol used 

in, eI4.1(7) 

Surrender 

to Allah, c2. 1,12.2, u2.2, w59 

in jihad to non-Muslims, 09.3 

Survival, eating unslaughtered meat as 

a means of, j16.7 

Suspension 

of bankrupt debtor from dealings, k12.2 

of children and the insane from 

dealings, k13 

of the person who puts up collateral 

from disposing of it, kll.2 

Suspicion. See Thinking badly of others 

Sutra. See Barrier 

SUYUTI, x341 

Su' al-zann. See Thinking badly 

of others 

Swearing oaths. See Oaths 

Swine. See Pigs 

Symbolic interpretation. See 

Interpretation of Koran 

and hadith, figurative 

Ta'awwudh, fB.1, fB.16 

TABARANI, Sl,;LAYMAN, x342(a) 

Tabarruk. See Baraka, obtaining 

Tabi'in, b3.5, 022.1(d(II(4))) 

Taflis. See Bankruptcy 

Tafsir. See Commentaries 

Tahajjud. See Night vigil prayer 

Tahara. See Ablution (wudu); Bath, 

purificatory (ghusl); Purity 

Tahiyyat al-masjid. See Greeting the 

mosque 

TAHTAWI, AHMAD, x343 

Tailoring, hiring someone to do, 

k25.6(end) 

Takbir. See Allahu Akbar 

Takeover of caliphate. See Power, 

seizure of 

Takfir. See Unbelief, accusing a Muslim of 

Taking back a divorced wife (raj'a), n7 

sexual intercourse with before, enormity 


TAL. ·UMAR. )(355 

Talbiya. See "Labbayk" 

Talebearing (namima), r2.1, r2.3-4, r3 


punished by the torment of the 

grave, p31.2 

Talfiq, See Schools of Sacred 

Law, conditions for following


a different school 

TALHA. x344 

Talion. See Retaliation 

Talking. See Conversation; Speech 

Talqin al-mayyit. See Instructing the dead 

Tamattu' (style of performing hajj), 

jU5, jLl7 

description of obligation to slaughter 

or fast for, j12.6(I) 

going between Safa and Marwa 

during, j6.1 

Tambourines, permissibility of. r40.2 

al-Tan'im, entering ihram for 'umra at, 

j1.l4 

Tanning. See Leather 

Tape-recording the dhikr and 

supplications of the present 

volume, index for, w2 

Taqiyya. See Head, covering 

Taqlid. See Following qualified scholarship 

Taqwa. See Godfearingness 

Tarawih prayer, flO.5 

Tariffs, p22.0(A:) 

Tasbih. See Rosaries; "Subhan Allah" 

Tasmiya. See Basmala 

Tasriya, (fraud in sales of milk 

animals), kS.8, wS2.1(197) 

Tattletales. See Informing on others; 

Secrets 

Tattooing, enormity of, pS9, wS2.1(81) 

Taverns. See Bars 

Tawaf. See Circumambulation 

Tawaf al-ifada. See Circumambulation, 

the going-forth 

Tawaf al-qudum. See Circumambulation, 

the arrival 

Tawaf al-wada'. See Circumambulation, 

the farewell 

Tawakkul,t2.2, w59 

Tawarruk style of sitting in payer, f8.43 

Tawassul, 121.2, j13.2, w40 

Tawba. See Forgiveness; Repentance 

Tawhid. See Allah 

TAWHJI)I. ABU HAYYAN. x39 

Ta'wil. See Interpretation of Koran 

and hadith, figurative 

Ta'wiz. See Amulets; Medicine 

Tawrah. See Torah 

Taxes, non-Islamic, p32 

citizens accepting proceeds of as 

wages for labor. w49 

disposing of unlawful wealth by 

paying, h9.2(end) 

enormity of, p20.2, p32, w52.1(131) 

Talha 

on estates, L4.3(1) 

impermissibility of speaking of as 

a "right," r12 

offensiveness of prayer in places 

where gathered. f4.14(6) 

as unlawful innovation (bid'a), w29.3(2) 

Tayammum. See Dry ablution 

Ta'zir. See Disciplinary action 

Ta'ziya. See Consoling 

Teachers. See also Children, education 

of; Knowledge, Sacred; Sheikhs; 

Students 

behavior of with students. r32.1-2 

discipline of students by, 017.4 

discussing others' mistakes for 

instruction, r23.1 

looking at the opposite sex for 

teaching, m2.11 


during a lesson, r32.1, r33.1(2) 

slander permissible in warning students 

about corrupt, r2.20(3) 

of Sacred Knowledge, eligibility of 

for zakat. w36 

toothstick (siwak) recommended before 

teaching, e3.2 

using explicit language for sexual 

terms etc., r26.2 

Teeth 

repairing with gold, fl7. 7 

sharpening, enormity of, w52.1(82) 

Television, wSO.lO 

Temporary marriage (mut'a), m6.12(2), 

w52.1(34S) 

Temptation (fitna) in dealing with 

the opposite sex. See also 

Men; Women 

defined, m2.3 

in mosques where both sexes 

pray, f12.4(N:) 

Tenets of faith ('aqida). See 

also book u Contents, p. 807; 

book v Contents, p. 816 

about the afterlife, u3.6, v2.2-8, w6.1, 

w6.3-4 

about Allah, u3.2. vI 

about the finality of the 

messengerhood of the Prophet 


him peace). w4 

about the Prophet (Allah bless 


v2.1, x245 

about other religions, 08.7(20). 

1203


Subject Index 

Tenets of faith (continued) 

v2.1, w4 

degree to which figurative 

interpretation enters into, w6 

(see also Interpretation of 

Koran and hadith, figurative) 

disagreements about, 026.1 

deviations in, as not necessarily 

unbelief, w47.2 

in-depth knowledge of, as a condition 

for accusing another of 

unbelief, w47.1(end) 

as a condition for interpreting 

the Koran, r14.2 

learning that causes doubts about, 

unlawfulness of, a7.2(6) 

as personally obligatory to learn, 

a4.2-3 

relation of Sufism to orthodox, 

w9.1l,xI4 

the six pillars of, defined, u3 

not subject to abrogation or 

supersession, x233, x245 

Terrorizing others, r28 

Testament (will). See Bequests 

Testament, New, Old. See Bible; Evangel; 

Torah; Scriptures, non-Islamic 

Testification of Faith (Shahada) 

establishes a person's Islam, u2.1-2 

as a pillar of Islam, pIO.l(3) 

refusing to teach, as unbelief, 

08.7(12) 

Testification of Faith (Tashahhud) in 

the prayer, f8.42-46 

offollower, when imam omits 

the first, f12.23 

omitting the first, fll. 7 

reciting at the wrong point 

in prayer, f11. 5 

Testimony, false, enormity of, p16, 

wS2.1(416-17), wS2.3(S) 

Testimony in court, 024 

looking at the opposite sex 

in, m2.11 

not performing, enormity of, 

w52.1(418) 

Textual interpretation. See Interpretation 

of Koran and hadith 

THA'LABA IBN HATIB. x346 

Thanking others. See Ingratitude 

Thanks, prostration of. See 

Prostration of thanks 

AL· THA WRI. SUFY A"I. x337 

Theft. See also Wrongfully gotten property 

1204 

enormity of, p20.2, p21, w52. 1(348) , 

w52.3(lS) 

multiple offences of before punishment, 

016.4 

penalty for, 014 

property taken in (see Wrongfully 

gotten property) 

repentance from, p21.3, p77.3 

Theodicy. See EviL the problem of 

Theology. See also Allah; and names 

of individual questions 

Islamic (see Ash'ari school; Tenets 

offaith) 

polemics in (See Polemics, theological) 

scholastic, avoiding, a4.2 

Think (zann), defined, k4.9 

Thinking badly of others (su' al-zann), 

unlawfulness of, r2.14, r2U.2, 

w47.2, wS2.1(31) 

Thinking the best of Allah, p67, 

t2.4, t3.12, w52.1(39-42) 

Thirst 

excessive, as an excuse from 

fasting Ramadan, i1.6 

when fear of permits dry ablution 

(tayammum), el2.8 

when taking others' water is 

permitted by, e12.6(end) 

This world (dunya) 

as accursed, a2.2(8), w5 

efforts for, compared with efforts 

for the hereafter, x134 

enormity of learning Sacred Knowledge 

for the sake of, a3.1-4, 

p35, w52.1(43) 

love of by Islamic scholars, a3 

pride in and vying with others 

over, enormity of. w52.1(16) 

satisfaction and contentment with 

the life of, enormity of, 

p66.1(3), wS2.1(36) 

sciences needed in, as communally 

obligatory to attain, a5.2 

those deluded by, s1.1 

wanting the life of more than 

the next life, enormity· 

ef, wS2.1(29) 

Thoughts, occurrence of passing bad, r2.14 

Threat of punishment in the hereafter. 

See Judgement Day; Punishment 

in the hereafter 

Threatening others 

in commanding the right and 

forbidding the wrong, qS. 7



Throne (,arsh), the 

Allah's 'establishment' (istiwa') 

upon, a4.3, v1.3, w6.2 

as over the sky, wS.2( end) 

Thunder, dhikr for, f21.6 

Thursday 

extra prayers on the night of, 

offensiveness of, flO.14 

fasting on, i2.1(4) 

visiting graves on, g5.S 

Time, wasting, r13.3 

Time of prayer, f2.1-5 

beginning the prayer before, f8.6 

consistent day after day mistakes 

in, f2.12 

deliberately performing the prayer 

before or after its time, 


for the five obligatory prayers, f2.1 

how to determine; f2.5 

minimal definition of performing 

a prayer on time, f2.3 

at northerly latitudes lacking the 

true times, f2.1(end), w19.2 

optimal, f2.2 

when prayer is forbidden, f13 

Time stipulations on effic;cy of 

sales, invalidity of, k1.1(e) 

TIRMIDHI (HADITH IMAM), x347 

TIRMIDHLAL-HAKIM. x130 

Tobacco, w41 

Toenails, See Nails 

Toilet, using the. See Lavatory, 

going to the 

Toilet paper, use of, e9.4-5 

Tomb of the Prophet (Allah bless 

him and give him peace). 

See Prophet. the (Allah 

bless him and give him 

peace), Visiting the tomb of 

Tombs. See Graves 

Tongue, holding one's. See Holding 

one's tongue 

To oneself (speaking), legal meaning 

of, fS.IO 

Toothstick (siwak), use of, e3.0-4, i1.30 

Torah, the 

abrQgation of by Evangel, w4.4 

assisting in printing, k30.6( 6) 

belief in as the word of 

Allah, u3.4, v1.8 

reciting of, 011.5(6) 

Torment of the grave. See Graves, 

Throne ('Arsh) 

torment of 

Torture, enormity of, p48.2(3-4) 

Touching a member of the opposite 

sex, m2.9-IO 

Trade. See Merchandise; Sales; and names 

of individual transactions 

Trade goods, zakat on, h5 

Trade routes, safety of, oI5.I(A:) 

Trains, prayer in. See Vehicles 

Traits, innate human, legal rulings 

inapplicable to, c7.1 

Transactions. See Sales 

Transcendent unity of all religions. 

See Comparative religions 

Transfer of debts (hawala), k14 

Transformation, chemical. See Chemical 

transformation 

Translation 

faulty, of Sufi terminology, w7.4, 

x265 

of Koran and hadith, rI4.3, t3.9 

method of in the present volume, 

Introduction pp, viii-ix; Arabic 

Introduction p. 1227 ff. 

of testimony in court cases, 023.3 

Transliteration of dhikr and 

supplications of the 

present volume, wI 

Transvestism, enormity of, p28.1(3). 

w52.I(I07) 

Travellers. See also Travelling 

excused from Friday prayer by 

group's impending departure, 

f12.5(I2) 

group prayer a sunna for, f12.2 

in need of money, entitlement of 

to spoils of war, 010.3(5) 

-, entitlement of to zakat, h8.18 

Travelling 

alone, enormity of, w52.1(99) 

beginning and end of, defined for 

prayer dispensations, f15.t'r-7, 

f15,1l 

conditions for joining two prayers 

because of. f15.9-13 

conditions for shortening prayers 

because of, £15.1--8 

distance that permits shortening 

or joining prayers. defined, 

f15.1-4 

as an excuse from fasting 

Ramadan, i1.3(2), i1.7 

fees and taxes upon, unlawfulness 

of, p22.0(A:) 

1205


Subject Index 

Travelling (continued) 

giving charity while, merit of, h9.1 

legitimate reasons for, fl5.3(A:) 

performing prescribed prayers in 

a vehicle while, w24 

prohibition of after dawn on 

Fridays, fl8.6 

sunna prayers before and after, £8.52(3) 

which wife should accompany husband 

while, mIO.6 

by women, mIO.3, p42.2(4), w52.1(IOO) 

Treachery 

by betraying trusts, w52.1 (237) 

breach of faith as, p34 

in contracts, w52.1(53) 

enormity of, p24.2(3). p34, p75.6; 

w52.1(28.199) 

Treasure troves, zakat on, h6.2 

Treasury of Islamic state. See 

Muslim common fund 

Treaties, 09.16 

Trees, expiation for destroying in 

Meccan Sacred Precinct, j12.6(IV) 

Trip. See Travelling 

Trivialities, arguing over. See Picking 

apart another's words 

Troubles, unlawfulness of showing 

satisfaction at another's, r25 

Truces, 09.16 

True dawn. See Dawn, true 

True faith. See Faith Oman) 

Trusts (amana) 

betrayal of, enormity of, p20.2, 

p24.2J2), p34, w52.1(237) 

(see al'so Treachery) 

legal responsibility for. k17.14 

Truth, the 

not accepting, enormity of, 

w52.1(27, 30. 32) 

disagreements over through ijtihad, 

b6.1-2,026.1 

severity of, t1.9 

telling the, r17. L t3.6 (see 

also Deception; Lying) 

Turban, as recommended in prayer, f5.7 

TUSTARI, SAHLlBN 'ABDULLAH. x314 

TV. See Television 

Two-facedness, r16, 1, w52.1(246) (see 

also Talebearing) 

Tyranny. See Injustice 

Tyrants. See Oppressors 

'UBADA fiN AL-SAMlT, x349 

1206 

UBA YY IBN KHALAF, x350 

Ugly matters, prohibition of expressing 

in plain words, r26.2 

Ulterior motives, in performing good 

works. See Intention, importance 

of sincere 

'UMAR, MUHAMMAD, x264(b) 

'UMARIBNKHAITAB. x351 

legitimacy of caliphate of (see 

Rightly Guided Caliphs) 

'Umdat al-salik 

author's introduction to, dl 

conclusion of, 026.1 

reason for the. name of, d1.3 

Umma. See Community, Islamic 

UMM KULTHUM, x357 

UMM SALAMA. x358 

'Umra. See also book j Contents, p, 297 

ability to perform, defined, j1.5-10 

baring shoulder for (see 

Circumambulation. baring the 

right shoulder during) 

being prevented from completing, 

jI2.5, j12,6(III) 

chanting "Labbayk" for, j3.4 

circumambulating the Kaaba in (see 

Circumambulation) 

clothing for, j3.2, j3.6 

committing acts forbidden during (see 

Ihram, expiations for violating 

conditions of; and names 

of individual forbidden acts 

listed under lhram) 

description of, jI2.1-2 

entering ihram for at at-Tan'im. 

j1.l4 

full summary of expiations connected 

with, j12.6 

going between Safa and Marwa in 

(see Safa and Marwa) 

ihram for (see Ihram) 

integrals of. j12.2, j12.4 

obligatoriness of, conditions for. 

j1.2, j1.6, jl.8-9 

omitting an obligatory feature of. 

j12.4, j12.6 

priority of obligatory, over any 

other,j1.11-12 

sending another in one's place 

for, jl.lO 

sunnas for entering Mecca while 

on,j4 

time of year for entering ihram 

for.j1J9


Subject Index 

Unmarriageable kin (continued) 

ablution (wudu) not broken by 

touching, e7.3 

because of breast-feeding (see 

Breast-feeding) 

enormity of marrying, w52.1 (252) 

indemnity for killing, 04.6(1) 

women travelling with, obligatoriness 

of, mW.3 

Unseen (al-ghayb), the, knowledge of, 

w60. See also Astrology; 

Fortune-telling; Psychics 

Unslaughtered dead animals (mayyit). See 

also Meat. unslaughtered 

as filth (najasa), e14.1(1l) 

parts of as pure (tahir), eI4.1(14(end» 

Unsubmissiveness in a wife. See 

Rebelliousness in wife 

Uprightness ('adala), legal, defined, 

024.4 

'UQA YLl, 'ABDULLAH IBN SHAQIQ. x26 

'UQBA IBN 'AMIR, x359 

'Urf, See Common acknowledgement 

Urinating. See Lavatory, going to the 

Urine 

chronic exit of drops of, ablution 

(wudu) for people with, 

e5.3(2), e13.7 

-, joining prayers for people with, 

f15.18(4) 

cleaning oneself of, e9.4-6 

enormity of not, p31, w52.1(71) 

as filth (najasa), e14.1 

Used water. See Water used in 

purification, not reusable 

Usul. See Tenets of faith 

Usurious gain (riba), k3, klO.5 

accepting money from those who 

deal in, w49 

dealing in, in enemy lands (dar 

al-harb), w43 

-, as an enormity, p7, w52.1(179-1'l5), 

w52.3(1l) 

in loans, k3.l, klO.5, w43 

-, an alternative to, w43.6 

Usurpation of caliphate, See Power, 

seizure of 

Usury,. See Usurious gain 

Utensils. See Vessels 

'U1HMAN IBN' AFF AN, x360 

legitimacy of caliphate of (see 

Rightly Guided Caliphs) 

'U1HMAN IBN HUNA YF, x365 

'UYUN AL-SUD, 'ABD AL·GHAFFAR, x4 

1208 

Vagina. See Genitals; Gynecological 

examinations 

Vaginal discharge 

ablution (wudu) for women with chronic, 

e5.3, e13.6 

joining prayers because of chronic, 

£15.18(3) 

as pure (tahir) before exit; eI4.5(2) 

Validity, legal, contrasted with lawfulness 

or unlawfulness, c5.1-2, k4.0 

Value, contrasted with price, k5.4(N:) 

Vanity. See Pride 

Vegetables, no zakat on crops of, h3.Z 

Vehicles 

performing nonobligatory prayers in, 

f6.2 

performing prescribed prayers in, w24 

Veils, face 

unlawful for women during ihram, j3.24 

women wearing, mZ.3, mZ.7-8, wZ3 

Vending machines, kl.l(N:) 

Verifying one's words before speaking, r11 

Vessels and utensils, e2, wZ9.3(5) 

enormity of eating or drinking from 

gold or silver, p63, w5Z.1(67) 

Vice. See Sins 

Vinegar from wine, as pure (tahir), e14.6 

Violence 

to others, as injustice, pZO.4 

use of (see Hitting; Killing; 

Self-defense) 

use of in commanding the right and 

forbidding the wrong, q5.6-9, 

q5,8-9 

Virgins, desirability of marrying, ml.4 

Visa fees, p22.0(A:) 

Visiting 

fellow Muslims, fl5.3(A:), f18.14(A:) 

graves (see Graves, visiting) 

the ill (see Illness, visiting those 

in a state of) 

the Prophet's tomb (Allah bless 


j13.1-5 

Voluntary prayers. See Nonobligatory 

prayers; Sunna prayers 

Vomit, as filth (najasa), e14.1(4) 

Vomiting 

ablution (wudu) not nullified 

by, e7,5 

fasts broken by, i1.18(8) 

Vows,jl8 

expiation for nonperformance of on 

hajj, jI8.5, jlZ.6(1)


Subject Index 

Wealthy, the (continued) 

delusions of, sS 

and groom's marital suitability, 

m4.2(end) 

Weapons 

contests involving (see Marksmanship) 

decoration of men's, f17.S 

pointing at others, enormity of, 

p60, wS2.1(301) 

sales of to non,Muslims, kl.2(f), 

wS2.l(191) 

Weather, severity of as an excuse 

from group prayer, fl2.S 

Wedding feast (walima), m9 

Weddings. See also Marriage, contract of 

playing tambourines at, r40.2 

strewing sweets around at, m9.3 

Weeping for the dead. See Dead, 

the, crying for 

Weights, Islamic, metric equivalents of, 

wlS 

Welfare. See also Zakat, eligibility 

funds for provided by the Muslim 

common fund, k12.6 

Well,authenticated hadiths. See Hasan 

hadiths 

Well,known hadiths. See Mashhur hadiths 

Wet dreams 

bath (ghusl) obligatory after, e 10.1 

do not invalidate fasts, i1.21(2) 

mark the onset of puberty, k13.S 

Wheat, zakat on. See Crops 

Whiskey. See Alcohol 

Whispering to another in the presence 

of a third, unlawfulness of, r6 

Wicked, the. See Corrupt people 

Wickedness. See Sins 

Widows, postmarital waiting period ('idda) 

of after husband's death, 

n9.11, n9.16, n9.19, wS2.l(294) 

Wife. See also Marriage; Women 

amusing one's, r13.2 

charging with fornication, nIl 

desirable characteristics in a prospective, 

ml.4 

disaffecting of from her husband, 

enormity of, p7S.7, r37 

discipline of by husband, 017.4, ml0.l2 

duties of, mS.l, mS.4, mS.6, ml1.9, 

mlO.l, mIOA, mIO.6, mlO.12, p42, 

r32.2, w4S, wS2.1(268, 273) 

entitled to reprove husband in 

religious matters, q2.3 

intercourse during menstruation, 

1210 

enormity of, p7S.21 

kindness due to from husband, mlO.l 

lies between husband and, as sometimes 

permissible, rS.2 

number of wives permissible, m6.IO, 

m7.S 

obedience of to husband defined, 

mlO.12(N:) 

rebelliousness (nushuz) in, mlO.I2, 

mll.9(1), p42 

respect due to husband by, r32.2, q2.3 

rights of, mS.1-2, mlO.I-3, mIO.5-6, 

mlO.&-9, mll, q2.3, wS2.1(267, 274) 

sodomizing, enormity of, mS.4, p7S.20, 

wS2.l(2S8,341) 

support of, mlO.12, mll.O-IS, n9.13-1S, 

wS2.1(274) 

talking to others about lovemaking 

with, enormity of. p7S.19, 

wS2.l(2S6-S7) 

travel by, mlO.3 

Wigs, wearing, enormity of, pS9.1, 

wS2.I(SO) 

Wilaya. See Friends of Alh:ih (awliya') 

Wilderness, taking possession of things 

found in a, k17.2(6) 

Will, last. See Bequests 

Will of Allah. See Allah, will of 

Wine. See Alcohol 

Wiping footgear. See Footgear, wiping 

Wird (daily portion of dhikr or Koran) 

as a means of knowing prayer 

times, f2.5 

the merit of, w20. w29.3(3) 

Wisal (not breaking one's fast at 

night), i1.29 

Witchcraft. See Sorcery 

Witnesses, legal, 024 

Witr prayer, flO.3-S 


standing in supplication (qunut) in, 

flO.S 

time of in relation to tarawih, flO.S 

Women. See also Marriage; Men; Wife 

accusing of adultery without proof 

(see Accusing another of 

fornication) 

attending group prayer at mosques, 

fl2A(N:), fl2.32, flS.14, f20.3 

beautification. unlawful ways of. 

pS9, wSl 

circumcision of, e4.3 

clothing of, f5.3, fS.6, j3.24, m2.3, 

m2.7-S, ml1.5-7, w23, w52.l(108)


cutting hair by, e4.4, j9.7 

defense of, 07.2-3 

divorce of (see Divorce) 

fasts by, without husband's permission, 

p42.2(3), wS2.1(143) 

following funeral processions, 

wS2.1(123) 

gold worn by, f17.11 

group prayer of (see also Group prayer) 

-, call to prayer (adhan) not 

given before, f3.4 

-, clap hands to apprise imam of 

mistakes, f9.4 

-, invalidity of leading men 

at, f12.27 

-, at mosques, f12.4(N:), flS.14, f20.3 

-, place of in relation to men, f12.32 

-, sunna of, f12.2 

hajj and 'umra of (see also Hajj; 

Ihram; 'Umra) 

-, clothing for, j3.2(end), j3.24 

-, cutting hair during, j9.7 

-, entering ihram without husband's 

permission, ml1.9(3), wS2.1(ISI) 

-, mahram etc. required to accompany 

on, j1.7 

-, things prohibited to in ihram. 

j3.24 

indemnity for death or injury of, 04.9 

injury to, 03.3, 04.9, 07.2-3, 09.10 

in jihad, 09.3(end), 09.10 

leadership by, 02S.3(d), p28.1(1) 

leaving the house, mlO.3-4, p42.2( 4), 

wS2.1(272) 

marital obligations of (see Wife, 

duties of) 

marital rights of (see Wife, rights of) 

marriage payment (mahr) of (see 

Marriage payment) 

marrying husband of choice, right of, 

m3.9 

masculinity in, p28.1(2-3), wS2.1(107) 

men giving medical treatment to, m2.10 

men being alone with, m2.3(end) 

men imitating, p28, wS2.1(107) 

men looking at, fS.3, m2.2-11, 

wS2.1(238-40) 

men obeying, p28.1(1) 

men speaking with when there is 

no need, r32.6 

men touching, m2.9-10 

menstruation of (see Menstruation) 

nakedness of, defined, fS.3, w23 

obedience of to husbands, mlO.12(N:) 

Word, Breaking One's 

prayer of (see also Prayer 

(salat), the) 

-, clothing recommended for, fS.6 

-, joining two prayers because of 

chronic vaginal discharge, breastfeeding, 

etc., f1S.IS(3) 

-, shortening or joining 'for travel, 

f1S.4-S 

not punished during pregnancy for 

fornication, 012.5-6 

removing facial hair, wSl 

require husband's permission for 

spiritual retreat (i'tikaf), i3.9 

retaliation (qisas) of against men, 03.3 

sexual discharge of (see Sperm/ 

sexual fluid) 

sexual relations of (see Conjugal 

rights; Sexual intercourse, marital; 

Wife, duties of; Wife, rights of) 

showing body to adolescents or non 

Muslim women, m2.7 

travelling alone by, mlO.3, wS2.1 (l00) 

unmarriageable kinsmen (mahram) of, 

m6.2 

veiling by ( see Veils, face) 

visiting of graves by, gS.9, w34, 

wS2.1(122) 

voices of, m2.3 

working, n9.13(end) 

Word, breaking one's, enormity of, 

p24.2(2), p7S.1S, wS2.1(S3) 

Work, occupational, as an excuse to 

join two prayers. f1S.18(S) 

World, this (dunya). See This World 

Worship, acts of 

claims to made from pride, 

enormity of, wS2.1(46) 

donating the reward of to the 

dead, w3S 

as medicine for the heart, w3.1 

offensiveness of preferring others to 

oneself in, f18.16 

Worshippers, delusions of. See Devotees 

Worshipping others with Allah. See Shirk 

Wounds. See Injuries 

Wrestling, k29.4 

Writings 

beneficial. recommendedness of, 

w29.3(3) 

covert boasting by authors in, 

illness of, s2.2(end) 

embellishment of script with 

silver, f17.10 

slander in, unlawfulness of, r2.8 

1211


when ownership of property is 

interrupted during the year, h I. II 

payment of wife's to husband, h7.4 

as a pillar of Islam, pIO.I(3), 

u2.1-2 

prayer (du'a) of recipient for 

giver, h8.4 

relatives recommended to be given, 

h8.22 

unpaid is taken from deceased's 

estate, U.5, lA.2(I) 

who is obliged to pay, hl.1-6 

year of (hawl), hL9-12 

Zakat al-Fitr. See' Eid al-Fitr, zakat of 

Zann, See Think 

Zamzam, drinking the water of, jl1.6(3) 

ZARKASHI. Mt:HAMMAD. x386 

ZA YD IBN' ALI IBN HUSA YN. x387 

ZAYDIBNTHABIT. x388 

Zaydi school. impermissibility of following 

the positions of, b 7.6 

Zealotry, for other than Allah's 

religion, enormity of, w52.1(22) 

* 

Zakat al-Fitr 

Zihar. See Injurious comparison 

Zikr. See Dhikr 

Zina. See Fornication 

Zindiqs (those With corrupt beliefs 

on basic tenets of faith) 

hadith forgery by, p9.4 


Zoroastrians 

indemnity for death or injury of, 04.9 

jihad against, 09.8 


Muslim marriages with, unlawfulness 


Muslims ordered to differentiate 

themselves from, p75.16 

as subjects of the Islamic state, 011 

ZUBA YR. x390 

Zuhd. See Abstinence; This world 

Zuhr. See Noon prayer 

ZUHRI, x391 

Zulm. See Injustice; Oppressors 

Zunnar, 011.5(2) 

ZURRUQ, AHMAD. x78 

1213


BOOK A: SACRED KNOWLEDGE 

page 

2 

3 

6 

8 

13 

13 

13 

al. 

a2. 

a3. 

a4. 

a5. 

a6. 

a7. 

II. SECTION INDEX 

The Knowledge of Good and Bad 

The Superiority of Sacred Knowledge over Devotions 

Blameworthiness of Seeking Knowledge for Other Than Allah 

Personally Obligatory Knowledge 

Communally Obligatory Knowledge 

Recommended Knowledge 

Subjects That Are Not Sacred Knowledge 

BOOK B: THE V ALlDlTY OF FOLLOWING QUALIFIED SCHOLARSHIP 

15 

17 

17 

19 

20 

20 

23 

bL 

b2. 

b3. 

b4. 

b5. 

b6. 

b7. 

Introduction 

The Koranic Evidence for Following Scholars 

The Practice of the Prophetic Companions (Sahaba) 

The Rational Evidence for Following Specialists 

The Obligatoriness of Following Qualified Scholarship 

Why Qualified Scholars Differ on Legal Questions 

Scholarly Consensus (Ijma') 

BOOK C: THE NATURE OF LEGAL RULINGS 

28 cl. Kinds of Rulings 

30 c2. Types of Human Act 

32 c3. Obligatory Acts 

34 c4. Recommended Acts 

36 c5. Unlawful Acts 

37 c6. Dispensation (Rukhsa) and Strictness ('Azima) 

40 c7. Things One May Be Held Legally Responsible For 

42 c8. Who May Be Held Legally Responsible 

BOOK D: AUTHOR'S INTRODUCTION TO 'UMDAT AL-SALIK 

47 dl. Introduction 

BOOK E: PURIFICATION 

52 

56 

1214 

el. 

e2. 

Water 

Containers and Utensils


Book F: The Prayer (Salat) 

57 e3. Using a Toothstick (Siwak) 

58 e4. The Body 

59 e5. Ablution (Wudu) 

67 e6. Wiping Footgear 

70 e7. The Four Causes of Minor Ritual Impurity (Hadath) 

74 e8. A


Section Index 

254 

257 

259 

260 

261 

263 

275 

h3. 

h4. 

h5. 

h6. 

h7. 

h8. 

h9. 

BOOK I: FASTING 

278 

291 

294 

i1. 

i2. 

i3. 

BOOK J: THE PILGRIMAGE 

300 

310 

311 

322 

323 

331 

334 

335 

337 

342 

347 

350 

355 

357 

360 

361 

364 

367 

j1. 

j2. 

j3. 

j4. 

j5. 

j6. 

j7. 

j8. 

j9. 

jlO. 

jll. 

j12. 

j13. 

j14. 

jlS. 

j16. 

j17. 

j18. 

BOOK K: TRADE 

376 

381 

384 

387 

392 

3% 

397 

398 

400 

402 

404 

406 

1216 

k1. 

k2. 

k3. 

k4. 

k5. 

k6. 

k7. 

k8. 

k9. 

klO. 

kll. 

k12. 

Zakat on Crops 

Zakat on Gold, Silver, and Other Money 

Zakat on Trade Goods 

Zakat on Mines and Treasure Troves 

The Zakat of 'Eid al-Fitr 

Giving Zakat to Deserving Recipients 

Voluntary Charity 

Fasting Ramadan 

Voluntary Fasting 

Spiritual Retreat (l'rikaf) 

Who Must Perform Hajj and 'Umra 

Sites for Entering Ihram 

Ihram (The State of Pilgrim Sanctity) 

Entering Mecca 

Circumambulating the Kaaba (Tawaf) 

Going Between Safa and Marwa (Sa'y) 

The Way to' Arafa 

Standing at· Arafa 

Muzdelifa, Mina, and the Going-Forth Circumambulation 

Encampment and Stoning at Mina on the Days After 'Eid 

The Farewell Circumambulation and Final Measures 

The Obligatory Features of Hajj and 'Umra 

Visiting the Tomb of the Prophet 

Sacrifices on 'Eid a1-Adha 

Sacrifice for a Newborn (' Aqiqa) and Name-Giving 

Foods 

Hunting and Slaughtering 

Vows (Nadhr) 

Sale 

The Things Exchanged in a Transaction 

Usurious Gain (Riba) 

Some Prohibited Kinds of Transactions 

The Return of Merchandise Because of a Defect 

Selling Fruit and Crops 

Merchandise Before the Buyer Takes Possession of It 

Disputes ovcr What the Terms of a Transaction Were 

Buying in Advance (Salam) 

Personal Loans (Qard) 

Putting Up Collateral (Rahn) 

Bankruptcy (Taflis)


408 

412 

413 

417 

419 

424 

427 

429 

432 

435 

438 

438 

439 

445 

446 

449 

451 

453 

457 

458 

k13. 

k14. 

k15. 

k16. 

k17. 

klB. 

k19. 

k20. 

k21. 

k22. 

k23. 

k24. 

k25. 

k26. 

k27. 

k28. 

k29. 

k30. 

k31. 

k32. 

BOOK L: INHERITANCE 

462 

463 

465 

470 

475 

476 

495 

497 

497 

499 

Ll. 

L2. 

L3. 

L4. 

L5. 

L6. 

L7. 

LB. 

L9. 

LlO, 

BOOK M: MARRIAGE 

Book L: Inheritance 

The Suspension of Children and the Insane from Dealing 

Transferring the Right to Collect a Debt (Hawala) 

Guaranteeing Payment (Daman) 

Partnerships (Sharika) 

Commissioning Another to Do Something (Wakala) 

Deposits for Safekeeping (Wadi'a) 

Lending Something for Use ('Ariyya) 

The Return of Wrongfully Taken Property (Ghasb) 

Preempting the Sale of a Co-Owners Share to Another 

Financing a Profit-Sharing Venture (Qirad) 

Watering Grapes or Dates for Part ofthe Crop (Untranslated) 

Sharecropping (M uzara 'a) 

Renting Things and Hiring People's Services (I jar a) 

Job Wages (Ja'ala) 

Lost and Found (Luqta) 

A Foundling Child (Laqit) 

Games, Contests, and Prizes 

Establishing an Endowment (Waqf) 

Gift Giving (Hiba) 

Manumission CItq) 

Bequests (Wasiyya) 

The Bequest's Executor 

The Bequest 

Estate Division (Irth) 

The Four Preventives of Inheriting an Estate Division Share 

The Estate Division Shares 

Those Whose Shares Are Eliminated by Others (Hajb) 

Adjustment When Shares Exceed the Total Estate (' Awl) 

Redistribution When Shares Are Less Than the Estate 

Universal Heir (' Asaba) 

508 ml. Who Should Marry 

510 m2. Engagement and Looking At the Opposite Sex 

517 m3. The Integrals of a Marriage Agreement 

523 m4. A Suitable Match (Kafa'a) 

525 m5. Conjugal Rights 

527 m6. Unmarriageable Kin (Mahram) 

531 m7·. Defects in the Spouse Permitting Annulment of Marriage 

533 mB. The Bride's Marriage Payment (Mahr) 

536 m9. The Wedding Feast 

53B mlO. Relation5 Between a Husband and Wives 

542 mIl. The Wife's Financial Support 

547 m12. Support of One's Parents and Children 

550 m13. Child Care and Custody 

1217


Section Index 

BOOK N: DIVORCE 

556 nl. Who May Effect a Divorce 

558 n2. General Provisions Concerning Divorce 

559 n3. Words That Effect a Divorce 

561 n4. Conditional Expressions That Effect a Divorce 

562 n5. A Release for Payment from the Wife (Khul') 

563 n6. Doubts About the Fact of Having Divorced 

564 n7. Taking Back a Divorced Wife (Raj'a) 

565 n8. Forswearing One's Wife More Than Four Months 

566 n9. A Woman's Postmarital Waiting Period ('Idda) 

572 niD. Establishing Paternity 

574 nll. Charging One's Wife with Adultery 

575 n12. Becoming Unmarriageable Kin by Suckling (Rida') 

BOOK 0: JeSTICE 

582 ol. Who Is Subject to Retaliation for Injurious Crimes 

584 02. Intentionality in Injurious Crimes 

585 03. Retaliation for Bodily Injury or Death (Qisas) 

588 04. Indemnity (Diy a) 

593 05. The Expiation to Allah for Taking a Human Life 

593 06. Fighting Those Who Rebel Against the Caliph 

594 07. Warding Off Aggressors 

595 08. Apostasy from Islam (Ridda) 

599 09. Jihad 

606 010. The Spoils of Battle 

607 011. Non-Muslim Subjects of the Islamic State (Ahl al-Dhimma) 

610 012. The Penalty for Fornication or Sodomy 

611 013. The Penalty for Accusing a Person of Adultery Without Proof 

613 014. The Penalty for Theft 

616 015. The Penalty for Highway Robbery 

617 016. The Penalty for Drinking 

619 017. Disciplinary Action (Ta'zir) 

620 018. Oaths (Yamin) 

622 019. Examples of Breaking and Not Breaking Oaths 

623 020. The Expiation for a Broken Oath 

624 021. The Judgeship 

625 022. The Judge and the Coun 

632 023. Court Claims 

635 024. Witnessing and Testifying 

638 025. The Caliphate 

648 026. The Conclusion of' Umdat al-Salik 

BOOK P: ENORMITIES 

651 

652 

653 

1218 

pO. 

pI. 

p2. 

The Author's Introduction 

Ascribing Associates to Allah Most High (Shirk) 

Killing a Human Being 

I 

: 

I 

I 

I 

I 

I 

I 

I


Book P: Enormities 

654 p3. Sorcery 

654 p4. Not Performing the Prayer 

655 p5. Not PayingZakat 

655 p6. Showing Disrespect to One's Parents 

656 p7. Accepting Usurious Gain (Riba) 

657 p8. Wrongfully Consuming an Orphan's Property 

657 p9. Lying About the Prophet 

659 pIO. Breaking One's Fast During Ramadan 

659 pl1. Fleeing from Combat in Jihad 

660 p12. Fornication 

660 p13. The Leader Who Misleads, the Tyrant and Oppressor 

661 p14. Drinking 

662 p15. Arrogance, Pride, Conceit, Vanity :and Haughtiness 

664 pI6. Bearing False Witness 

664 p17. Sodomy and Lesbianism 

665 pI8. Charging a Woman Who Could Be Chaste with Adultery 

666 p19. Misappropriating Spoils of War, Muslim Funds, or Zakat 

666 p20. Taking People's Property Through Falsehood 

668 p21. Theft 

668 p22. Highwaymen Who Menace the Road 

669 p23. The Engulfing Oath 

669 p24. The Inveterate Liar 

670 p25. Suicide 

671 p26. The Bad Judge 

672 p27. Permitting One's Wife to Fornicate 

672 p28. Masculine Women and Effeminate Men 

673 p29. Marrying Solely to Return to Previous Husband 

673 p30. Eating Unslaughtered Meat, Blood, or Pork 

673 p31. Not Freeing Oneself of All Traces of Urine 

674 p32. Collecting Taxes 

675 p33. Showing Off in Good Works 

676 p34. B reach of Faith 

677 p35. Learning Sacred Knowledge for the Sake of This World 

678 p36. Reminding Recipients of One's Charity to Them 

678 p37. Disbelieving in Destiny (Qadr) 

679 p38. Listening to People's Private Conversations 

679 p39. Cursing Others 

680 p40. Leaving One's Leader 

681 p41. Believing in Fortune-Tellers or Astrologers 

681 p42. A Wife's Rebelliousness to Her Husband 

682 p43. Severing Ties of Kinship 

683 p44. Making Pictures 

684 p45. The Talebearer Who Stirs Up EnmiJy Between People 

684 p46. Loudly Lamenting the Dead 

684 p47. Attacking Another's Ancestry 

685 p48. Excesses Against Others 

686 p49. Armed Revolt and Considering Muslims Unbelievers 

686 p50. Hurting or Reviling Muslims 

687 p5I. Harming the Friends (AwJiya') of Allah Most High 

1219


Section Index 

688 

689 

689 

690 

690 

690 

691 

691 

691 

692 

692 

692 

693 

694 

694 

695 

695 

696 

696 

696 

697 

698 

698 

699 

710 

710 

p52. 

p53. 

p54. 

p55. 

p56. 

p57. 

p58. 

p59. 

p60. 

p61. 

p62. 

p63. 

p64. 

p65. 

p66. 

p67. 

p68. 

p69. 

p70. 

p71. 

p72. 

p73. 

p74. 

p75. 

p76. 

p77. 

Dragging the Hem of One's Garment out of Conceit 

Men Wearing Silk or Gold 

Slaughtering in Other Than Allah's Name 

Surreptitiously Changing Property-Line Markers 

Disparaging the Prophetic Companions (Sahaba) 

Disparaging the Medinan Helpers (Ansar) 

Inaugurating a Reprehensible Innovation (Bid' a) 

Women Wearing False Hair and the Like 

Pointing a Blade at One's Brother 

Falsely Claiming Someone Is One's Father 

Believing That Something Portends Bad Luck 

Drinking from Gold or Silver Vessels 

Arguing, Picking Apart Another'S Words, and Quarrelling 

Stinting When Weighing or Measuring Out Goods 

Feeling Secure from Allah' s Devising 

Despairing of the Mercy of Allah and Loss of Hope 

Ingratitude to Someone Who Does One a Kindness 

Withholding Excess Water from Others 

Branding an Animal's Face 

Gambling 

Violating the Meccan Sacred Precinct (Haram) 

Forgoing the Friday Prayer to Pray Alone 

Spying on the Muslims and Revealing Their Weaknesses 

Probable Enormities 

For Further Reading 

The Conditions for a Valid Repentance 

BOOK Q: COMMANDING THE RIGHT AND FORBIDDING THE WRONG 

714 

714 

716 

719 

720 

721 

724 

qO. 

q1. 

q2. 

q3. 

q4. 

q5. 

q6. 

Introduction 

The Obligation to Command the Right 

Who May Command the Right and Forbid the Wrong 

What MayBe Censured 

The Person Doing the Wrong 

The Act of Censuring 

The Attributes of the Person Censuring 

BOOK R: HOLDING ONE'S TONGUE 

728 

729 

730 

740 

741 

742 

742 

743 

744 

747 

1220 

rOo 

rl. 

r2. 

r3. 

r4. 

r5. 

m. 

r7. 

r8. 

r9. 

Introduction 

The Importance of Holding One's Tongue 

Slander (Ghiba) 

Talebearing (N amima) 

Saying ''The People Have Gone to Ruin" 

Informing On Another 

Two People Conversing So a Third Cannot Hear 

Giving Directions to Someone Who Wants to Do Wrong 

Lying 

Exaggeration 

I 

I 

I 

I 

I 

I 

I, 

I 

I 

I 

I 

I 

I


Book S: Delusions 

748 riO. Giving a Misleading Impression 

749 rlL Verifying One's Words Before Speaking 

749 r12. Speaking of Taxes As "the Ruler's Right" 

750 rl3. Conversing About What Is Useless or Immoral 

751 r14. Explaining the Koran by Personal Opinion 

752 r15. Asking About the Nature of Allah Most High 

753 r16. Hypocrisy 

754 r17. Compromising One's Principles 

754 r18. Ridicule and Sarcasm 

755 r19. Joking 

756 r20. Picking Apart Another's Words 

758 r2l. Learned Disputation 

758 r22. Arguing 

759 r23. Asking About Another's Mistakes 

759 r24. Searching Out a Person's Faults 

760 r25. Displaying Satisfaction at a Muslim's Troubles 

760 r26. Obscenity 

762 r27. Severity in Speech and Harshness 

763 r28. Frightening or Coercing a Believer 

763 r29. Rejecting a Brother's Excuse 

764 r30. Driving Away the Poor, the Weak, theOrphan,orthe Beggar 

764 r31. Putting Off One's Father or Mother 

765 r32. Circumstances in Which Conversation Is Offensive 

768 r33. People Offensive to Greet with Salams 

769 r34. Boasting 

770 r35. Revealing One's Sins to Others 

771 r36. Revealing a Secret 

772 r37. Disaffecting a Person's Family from Him 

773 r38. Cursing 

774 r39. Begging 

774 r40. Music, Song, and Dance 

BOOK S: DELUSIONS 

778 

780 

784 

787 

792 

794 

s1. 

s2. 

s3. 

s4. 

55. 

56. 

BOOK T: A PURE HEART 

796 

800 

803 

n. 

t2. 

t3. 

BOOK U: THE GABRIEL HADITH 

807 ul. The Hadith Text 

Those Deluded by This World, Allah's Forgiveness, or Works 

The Delusions of Islamic Scholars 

The Delusions of Devotees 

The Delusions of Would-Be Sufis 

The Delusions of the Wealthy 

Remedying Delusions 

Intention, Sincerity, and Being True 

A Letter to One of the Brethren 

Counsels and Maxims 

1221


Section Index 

808 

809 

814 

u2. 

u3. 

u4. 

Islam 

True Faith (Iman) 

The Perfection of Faith (Ihsan) 

BOOK V: ALLAH AND HIS MESSENGER 

816 

822 

825 

vI. 

v2. 

v3. 

Allah 

His Messenger 

Conclusion 

BOOK W: NOTES AND ApPENDICES 

830 wI. Transliteration of Dhikr and Supplications 

842 w2. Index for Tape-Recording Dhikr and Supplications 

844 w3. Reason and Sacred Law 

846 w4. The Finality ofthe Prophet's Message 

851 w5. In What Sense This World Is Accursed 

852 w6. Figurative Interpretation (Ta 'wil) of Koran and Hadith 

855 w7. On Divine Indwelling (Hulul) and "Union with God" (Ittihad) 

859 w8. Allah Is Exalted Above Needing Space or Time 

861 w9. Sufism 

868 wlO. In What Sense Philosophy Is Unlawful 

868 wlI. The Unlawfulness of the Sciences of the Materialists 

869 w12. The Reason for Various Positions Within One School 

871 w13. Slavery in Islam 

871 w14. Following Another Imam in Legal Rulings 

873 wI5. Metric Equivalents of Islamic Weights and Measures 

875 w16. ProperManners Towards the Holy Koran 

879 w17. Protective or Healing Words (Ruqya) and Amulets 

881 w18. Making Up Missed Prayers Is Obligatory 

994 w19. Fasting and Praying at Northerly Latitudes 

896 w20. The Merit of Wirds 

896 w21. Praying Towards Tombs 

897 w22. The Jinn 

899 w23. Women's Obligatory Clothing 

899 w24. Performing the Obligatory Prayer in a Vehicle 

900 w25. Doubts About the Intention of Prayer 

900 w26. Presence of Mind in Prayer 

902 w27. Rosaries 

903 w28. The Sunnas Before the Friday Prayer 

906 w29. Innovation (Bid'a:) 

917 w30. Miracles (Karamat) 

920 w31. Obtaining Blessings (Tabarruk) Through the Righteous 

921 w32. Instructing the Deceased (Talqin) 

924 w33. The Friends of Allah (Awliya') 

927 w34. Visiting Graves 

928 w35. Donating the Reward for Koran Recital to the Dead 

930 w36. Students of Sacred Law AcceptingZakat 

932 w37. The Unlawfulness of Masturbation 

1222


933 w38. 

933 w39. 

933 w40. 

940 w41. 

942 w42. 

943 w43. 

948 w44. 

948 w45. 

949 w46. 

950 w47. 

954 w48. 

958 w49. 

958 wSO. 

965 w51. 

966 w52. 

993 w53. 

994 wS4. 

995 w55. 

1003 w56. 

1008 w57. 

1011 w58. 

1012 w59. 

1015 w60. 

BOOK X: BIOGRAPHICAL NOTES 

1019 

1020 

xo. 

xl. 

Book X: Biographical Notes 

Keeping Silent All Day Is Offensive 

Laylat al-Qadr 

Supplicating Allah Through an Intermediary (Tawassul) 

Smoking 

Buying and Selling Insurance Is Unlawful 

Dealing in Interest (Rib a) in Enemy Lands (Dar al-Harb) 

Bequeathing More Than One-Third of One's Property 

A Wife's Marital Obligations 

The Permissibility of Contraception 

A Warning Against Careless Accusations of Unbelief 

Weak Hadiths 

Accepting the Proceeds of Un-Islamic Tax Revenues 

The Prohibition of Depicting Animate Life 

Women Removing Facial Hair 

Ibn Hajar Haytami's List of Enormities 

Repentance Does Not Eliminate Others' Rights 

Leaving What Does Not Concern One 

The Eternality of Paradise and Hell 

The Excellence of the Prophetic Companions (Sahaba) 

The Ash'ari School 

Commemorating the Birth (Maw lid) of the Prophet 

The Acceptance of Fate 

Knowledge of the Unseen 

Introduction 

Biographies 

BOOK Y: WORKS CrIED 

1116 yl. List of Works 

BOOK Z: INDEXES 

1128 

1214 

I. 

II. 

Subject Index 

Section Index 

* 

1223

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