Seadet-i Ebediyye - Endless Bliss Fourth Fascicle

the right hand on the left hand, or to let them hang down on both
sides. It is makrûh to say the ‘A’ûdhu...’ in prayers of namâz that are
fard. Finishing the (recital of) Fâtiha after (having begun) the rukû’
will nullify the namâz.”
Second edition of the Mâlikî book of fiqh az-Zahîra li-l Qurâfî
was printed in Egypt in 1402 [A.D. 1982]. It says, “Imâm-i-Mâlik
said that it is wâjib for the awâm (common people, laymen) to
imitate the mujtahids. The (four) Madhhabs are ways leading to
Paradise. He who follows any one of them will attain Paradise.”
Last edition of the book al-Mudawwana, which consists of
narrations coming from Imâm-i-Mâlik through Ibn ul-Qâsim
‘radiy-Allâhu anhumâ’, was printed in Beirut. It is written in this
book: “When a woman’s palm touches her genital organ, her
ablution is not broken. If mazî oozes continuously because of cold
or illness, an ablution is not broken. Yet if it oozes as a result of a
lustful thought, it will be broken. If blood of istihâza or urine
oozes, an ablution is not broken; yet in this case it is mustahab to
make an ablution for each prayer of namâz. Khilâl of the beard
(combing the beard with fingers) is not made during an ablution.
One should not perform namâz behind (an imâm who is) a holder
of bid’at (a heretical or aberrant belief or conduct).” It is fard to
wash (the skin) under eye-brows and eye-lashes, and also under
the scarcely-haired beard, and to wash the upper part of the beard
which is thickly haired. It is mustahab to probe between the toes
(by using the small finger). It is permissible to dry oneself after an
ablution. Seven actions are fard (compulsory) in an ablution, and
five are fard in a ghusl. In case of such fears as losing one’s life or
property or becoming ill or one’s illness becoming worse or one’s
healing being delayed, it is permissible to make a tayammum. If
one cannot find a Muslim doctor, one will have to trust a doctor
who is a disbeliever or (others’) experiences.] When something
washed with the hands become clean, the hands become clean, too.
It says in the subject concerning using gold and silver in the
fifth volume of Durr-ul-mukhtâr that men’s dealing with one
another is called Mu’âmalât. In mu’âmalât, a fâsiq Muslim’s or a
disbeliever’s word is to be accepted. A discreet child and a woman
are like men (in this respect). If one of them says, “I have bought
this meat from a disbeliever believing in a heavenly book,” the
meat will be halâl to eat. [For, formerly meat was sold by the
person who had butchered the animal.] One’s property does not
become invalidated by one person’s word. If a Muslim buys some
meat and another devoted (sâlih) Muslim says that the animal (to
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