An Epitome of Hanbali Substantive Law.pdf

This book can give you some overview about hanbali fiqh

3. g
“Thehouseofal-Arqam
isthehouseofIslam”
Al-Hakim(d.403h.)inal-Mustadrak‘ala
al-Sahihayn(6185)

4. An
Epitomeof
HanbaliSubstantiveLaw
Gwe
ry
NS
|way
Yusufb.‘Abdal-Hadial-Hanbali(d.909/1503)
TranslatedandIntroducedbyJewelJalil
ForewordbyDr.MustafaBaig
~
‘
or
™
22)
92
(5)
eo
ox
(a4

6. ISBN:0992813666
British
LibraryCataloguing
in
Publishing
Data
A
catalogue
recordforthisbookisavailablefromtheBritishLi-
brary
©
Copyright
2018JewelJalil
All
rights
reservedworldwide.No
partof
this
publicationmay
be
reproduced
in
anylanguage,
storedinaretrieval
system
ortrans-
mittedin
anyform
or
byanymeans,electronic,mechanical,pho-
tocopying,recording
orotherwisewithoutthe
expresspermissionof
the
publisher.
Prepared
and
publishedbyDaral-ArqamPublishing,
Birmingham,UnitedKingdom
Translated
byJewelJalil
www.daralarqam.bigcartel.com
Email:
[email protected]
Printedin
TurkeybyMega |[email protected]

7. An
Epitomeof
HANBALI
SUBSTANTIVELAW
Yusufb.“Abdal-Hadial-Hanbali(d.909/1503)

9. Contents
Introduction
Acknowledgements
Foreword
by
Dr.Mustafa
Baig
Translator’sIntroduction
Chronology
oftheHanbalischool
PrinciplesofAhmadb.Hanbal’slaw
Determining
theofficial
opinionsoftheHanbalischool
TheFive
LegalRulings
Encouragement
to
study
IslamicLaw
TheAuthor
TheManual
An
epitomeofHanbaliSubstantiveLaw
Worship
SocialDealings
Marriage
Divorce
Injurious
Crimesand
Legal
Punishments
Judgeship
FoodandDrink
XXil
XXVII
XX1X
Inheritance
xxxvii
27
39
41
44
46
48
50

10. TheArabicText
Kitabfurii‘al-figh
Appendix
IbnQudama’sChapters
on
Fasting
andDevotionalSeclusion
Addendum
Ibn‘Aqilal-Hanbali’sessay
onIslamicmanners
Bibliography
Index
55
105
121
135
139

13. Acknowledgements
Firstofall,
]mustthankAllahwhomadeit
possible
formetocom-
plete
thistranslation.Theroadto
rendering
this
legal
manual
began
somefive
yearsagoduringmystay
inYemen.Iamindebtedto
my
teacher,ShaykhAbt:Zura‘
Mithaqal-’Adani,
for
introducing
tome
thisconciseHanbalimanual,whichwestudiedoverthecourseofa
year.
Istarted
translating
themanual
during
thecourseofour
study
andcompleted
itaroundMarch2011.Uponmy
returntotheUK,I
taught
themanualtoasmall
groupof
Englishspeaking
studentsus-
ingmy
translation.While
teaching,
Irealisedthetranslationrequired
alotof
refining,
soIdecidedtoeditthework.Aworkofthiskindis
boundtohaveerrorsinit;somewillbe
questionsofinterpretation,
otherswillbemistakes.Iamaloneresponsible
forthese.
Iwouldliketo
especially
thankDr.Mustafa
Baig
for
reviewing
the
translationand
writing
theforeword.Iamalso
grateful
to
mygood
friend,AlomgirAli,for
providing
meabetter
copy
ofthemanual,
whichIusedfor
editingmy
initialtranslation.Iamalso
obliged
to
himfor
introducing
metotheworldofIslamiclawandtheHanbali
schooloveradecade
ago.
Iamverygrateful
to
my
twocompanions
MustafaMalikandA.Ullah,withoutwhose
encouragement
and
support
Icouldnothaveproducedthistranslation.Also
myfriend,
ParvezAhmed,forproofreading
thescript
and
gifting
mea
copyof

14. Kitabfurii'al-figh
Ibn
“Aqil’sessayonIslamicmanners,whichhasbeenrenderedand
addedtothiswork.
Finally,
Iwouldliketo
expressmygratitudeto
myfamily,especially
mywifeShireenAkhtar,fortheconstant
supportandadmirablepa-
tience
throughoutmystudies.
MysiblingsJamalJalil,SabinaJaliland
MinufaKhatun,for
encouraging
metovisitYemenand
being
there
forme
duringmydifficulttimes.
Mychildren
Yahya,Safiyya,andZa-
kariya,for
alwayskeeping
asmileon
myface.Iamforeverindebtedto
father,AbdulJalil,and
my
latemother,KulsumJalil,whocontinuesto
bean
inspirationforme,towhomIdedicatethiswork.
JewelJalil
London,UK
September2017
Xii

15. Foreword
All
praisebelongs
toAllahand
maycopiousblessings
and
peace
be
uponourbeloved
ProphetMuhammad,his
family
andhiscompan-
ions.The
Prophet(peace
beupon
himandhis
family)said,“IfAllah
wants
good
foraperson,He
gives
him
deepunderstandingofthere-
ligion””
The
studyofIslamiclawhas
great
virtuesanditisa
prerequisite
to
perform
actsofworship
and
engage
insocial
dealingsproperly.
Ibn
‘Abdal-Hadi’slawmanual,Kitabfuri’al-figh
isan
introductory
bookinIslamiclawforreaderswithoutsubstantial
background
inthe
field.Themanual
provides
a
general
overviewofIslamiclawcover-
ing
avast
range
of
subjects
thatare
typicallyonly
coveredin
longer
compilations.
AnumberoffeaturesmakesIbn‘Abdal-Hadi’smanual
standoutfromotherconciselawmanuals.Theworkisconsidered
tobetheshortestlawmanualintheHanbalischool.Theauthorhas
presented
thecontentofhisbookina
systematic
mannerthatisrare,
enabling
thereadertounderstandthe
relationship
betweenthe
topics
anditsrelated
chapters.Despitebeingconcise,theauthor
managed
to
includemostofthetopicsofIslamiclaw(albeitbriefly,
asistheaim
ofthebook).Themanualhasbeenthe
subjectofsomecommentaries
overthe
years.
This
particulartranslationisverytimely
asweare
witnessinga
re-

16. Kitabfurii'al-figh
surgenceinthe
studyofthemadhhabtraditions,withtheheartsof
peopledrawntowardthe
authenticityandrichnesscontainedinthe
classicalIslamictradition.Thisissueis
particularlyacute—andhence
making
the
presentworkmore
pertinent—inthecaseofthe
Hanbali
school,duetoaneedtoreclaimandrecoverthemadhhabthat
might
-
otherwisehavebecomeskewedasaresultofthedominanceofcer-
tain
regionsassumedtobe
representing
theHanbalischool.Awork
infuri
*precisely
servesthatfunction,inthatitseeksto
expressthe
authoritativeand
representative(mu‘tamad)positionsoftheschool.
Therefore,aworkofthiskindis
particularlyusefulasareference
pointaswellasfor
(introductory)teachingpurposesifonewishesto
be
reliablyinformedabouttheactualviewsoftheHanbalischoolon
a
particularissue.
JewelJalil’stranslationofKitab
al-figh(AnepitomeofHanbali
substantivelaw)willallow
Englishreaderstoaccessaclassicalwork
oftheHanbalischool.Heiswell
placedtoundertakethis
translation
(andto
provideuseful
explanatorycomments)havingstudied,aspart
ofhisIslamicstudies,Hanbalifighforanumberof
yearsintheUK
andYemen.Heisnow
pursuing
aPhD
specialisinginthe
develop-
mentandconsolidationofthe
earlyHanbali
school—mayAllah
grant
him
tawfiqfromHisunboundedbenevolence.
Thetranslationincludessome
introductorymaterialinrelationtoIs-
lamiclawaswellasauseful
appendixandan
epistleonIslamicman-
ners.The
languageemployedinthetranslationhasbeen
keptsimple
andmodern(ratherthanarchaic)tomakeitaccessibletoawider-
speakingEnglishaudience
—
lawstudentorotherwise.
WeaskAllahtomakeus
amongthose
uponwhomHisfavourisand
enableusto
correctlyunderstandHis
religion.MayAllahreward
abundantlytheauthor,thetranslator,thepublishers,andthereaders
xiv

17. Introduction
ofthismanual.
Dr.Mustafa
Baig
LecturerinIslamicStudies,UniversityofExeter
September2017

18. Translator’sIntroduction
Translationsandlawmanuals
Translationisa
processof
changing
the
originalwrittentext(the
sourcetextorST)inthe
originalverbal
language(thesourcelan-
guageorSL)intoawrittentext(thetargettextorTT)inadifferent
verbal
language(thetargetlanguage
orTL).Inshort,itis
rendering
the
meaningofatextintoanother
languageinthe
waytheauthor
intendedthetext.'
Therefore,itisincumbentto
fullycomprehendthe
STforthecorrect
applicationoftheTL
syntaxandlexis.
Inadequate
understandingoftheST
bringsabouterrors
pertaining
to
syntaxand
grammarintheTL.Thus,thoroughresearchis
requiredto
fullyun-
derstandtheSTandbecome
acquaintedwiththe
subjectmatter.Ac-
cording
toNida,the‘basic
requirements’ofatranslationmustconsist
offourelements.
Firstly,itmustmakesense.
Secondly,
itmust
convey
the
spiritandmannerofthe
original.Thirdly,itmusthaveanatural
and
easyformof
expression.Fourthly,itmust
produceasimilarre-
sponse.”
Translatorstakedifferent
positionsin
portraying
a
specifictextinto
1PaulNewmark,ATextbook
ofTranslation(Hertfordshire:PrenticeHallInter-
nationalLtd,1998),5.
2BasilHatim,DiscourseandtheTranslator(NewYork:
Longman,1990),16.

19. Introduction
English;
some
prefer
‘freetranslations’over‘literaltranslations’while
others
prefer
‘translationswithcommentaries.*Thethreedifferent
stylesoftranslationshavetheirmeritsandtheirshortfalls.Translators
havealsodisputedwhether
alegal
textshouldbetranslated
literally
orcontextuallyowing
toitssensitivenature.‘Thosewho
preferredlit-
eraltranslation
argued
that
legal
textsarecomplicated
asawholeand
authoritativeintheirnature.Therefore
vagueness
mustbeavoidedin
therenditionandthus
a
literalequivalence
shouldbe
opted
for.Pro-
ponentsofthis
methodology
alsostressontheimportanceoffidel-
ity
intranslationoflaw,°thustheyargue
that
a
literalequivalence
is
thepreferred
choicefor
legal
transaction.Itis
indisputablethatthe
TTmustbepreciseandaccurate,however,owing
tothenatureofthe
ArabicST,aliteraltranslationfocusing
onlexicalequivalencedoes
not
alwaysbring
aboutasuccessfuloutcome.
Overtherecent
years
anumberofIslamiclawmanualshavebeen
renderedinto
English
fromtheSunnilawschools.The
processof
rendering
Islamiclawmanualsinto
English
tracesbackasfarasthe
eighteenthcentury.°Despite
the
brevity
ofHanbalilawschoolinEu-
ropeandAmerica,
anumberofmanualshavebeentranslatedinto
English.
Dr.AnasKhalidcarriedoutafull-annotatedtranslationof
.
al-Khiraqi’smanual,Mukhtasarfial-fiqh.
Thetranslation
appearedin
1992asaPhDthesis.MuhtarHolland’srenditionofIbnQudama’s
primer
‘
Umdatal-figh
was
published
in2009.Holland’srendition,The
3Hatim,Discourse,36.
4SusanSarcevic,New
Approach
to
Legal
Translation(TheHague:
KluwerLaw
International,1997),23.
5RafatAlwazna,TranslatingHanbaliShari'acodefromArabicto
English(Saar-
brucken:LambertAcademic
Publishing,2013),262.
6ImranNyazee,
The
DistinguishedJurist’sPrimer
(Reading:Garnet,1994),
vol.1[Introduction].
Xvil

20. Kitabfuri'al-figh
MainstayConcerningJurisprudence
is
verycommendable,butocca-
sionally
the
language
andchoiceofwords
employed
inthetranslation
madethetext
challenging
tounderstand.Readerswhoareunfamiliar
withsubstantivelawand
legalterminologiesmay
findthis
particular
renditiondifficult;neverthelessitisavaluabletranslation.Dr.Hatem
_al-Haj’s
renditionof‘Umdat
al-fiqh
was
published
in2011withabrief
commentary;only
thefirsthalfofthemanualwastranslated.Thelan-
guage
andthechoiceofwordsusedwere
simpleandstraightforward.
TheinclusionoftheparallelArabictext,usefulnotes,illustrations,
diagrams,
andchartsmadeit
easy
tounderstandthetext.However,
theconstantArabictransliterations,extendedannotations,andthe
frequentwedging
of
parentheticalinterpolations
intothetextcould
havebeenavoidedinthetranslationforabetterflow.
Conciselawmanualswere
generally
authoredfor
peopleaspiring
to
be
jurists
and
judges.
Conciselawmanualsdonot
normally
include
passages
oftheQur’anor
Prophetic
traditionsassupportive
mate-
rialforthe
legalopinions
inthemanuals.However,itis
important
to
keep
inmindthatthe
phrases
inthemanualswerebasedonrevealed
sourcesandrational
arguments.Mukhatsarfial-fiqh
wasthefirst
abridgedHanbalimanual,whichal-Khiraqi(d.324/935)authored
towardstheend
part
ofhislife.”IbnQudama(d.620/1223)inthe
thirteenth
century
authored
a
seriesoflawmanuals,asacurriculum,
to
progressivelydevelopHanbalilawstudents.Themanualsheau-
thoreddifferedinitslevels,ranging
from
beginner
to
scholarly
level.
ThelaterHanbalijurists
followedinthe
footstepsofIbnQudamaand
authoredconcisemanuals;someofthesemanualsbecamemorecel-
ebratedthanothers.
The
celebratedmanualsinclude:‘Umdat
al-figh
7Bakrb.Aba
Zayd,
Al-Madkhal
al-mufassal(Riyadh:
Daral-‘Asima,1997),
vol.1
p.687.
iii

21. Introduction
ofIbnQudama,Zadal-mustaqni*of
al-Hajjawi(d.968/1560),Dalil
al-talibofMar‘ib.Yasuf(d.1033/1623)andAkhsaral-mukhtasarat
ofIbnBalban(d.1083/1672).
Ibn‘Abdal-Hadi’sKitabfuri’al-figh
is
among
themanualsthatdid
notreceiveattention.Thisis
probably
becausehedidnotwriteitas
separatelawmanual;thecontentofthisbook
originallyappeared
as
a
chapter
inamuch
larger
workofhis.Thismanualisamuchsim-
plertextthentheaforementioned;it
primarily
statesthewell-known
Hanbaliopinions,without
indulging
intodifferenceofopinionstoo
much.Theauthoronsomeoccasionsdifferedwiththemainstream
Hanbaliopinionsowing
tohis
diligentenquiry.Themanualencom-
passestopics
thatare
normally
foundin
longcompilations.However,
owing
tothesuccinctnessofthemanual,theauthoromittedsome
key
points
andpre-requisites
forcertain
topics.
Forsome
chapters,only
definitionswere
given,
without
any
detailsaboutthefundamentalis-
suesconnectedtothese
chapters.
Themanualservesasabasic
primer,
and
gives
aholisticoverviewonthecontentsofIslamiclaw.Thelan-
guageemployedby
theauthorhasbeen
kept
concisesothattherul-
ings
containedwithinthemanualcanbememorised
effortlessly.
Itis
hoped
thatthis
English
translationwillbeinthespiritofthe
original
Arabic,producing
asimilar
response.
Methodologyandissuesassociatedwiththetranslation
The
objectiveofthistranslationistorendertheArabictextinto
Eng-
lish,whichwillbeclearandconciseforthe
Englishspeaker.Bearing
inmind,the‘basicrequirements’ofatranslation,therenditionwill
focuson
conveying
the
meaningspremeditatedby
theauthor,while
trying
tomaintainasmuchaspossible
thelexical,grammatical,
and
syntacticalaspectsofitinthetranslation.While
keeping
thetransla-
tionaccurateand
precise,
the
languageemployed
inthetranslation

22. Kitabfuri‘al-figh
hasbeenmade
simple
andmoderntomakeitaccessibleto
everyone
who
speaksEnglish
-lawstudentorotherwise.The
presenttransla-
tionis
simple
and
straightforward,
anditis
hoped
thatthe
legal
lan-
guage
doesnotdescendtoan
unfitting
level.
Thetranslationwasbasedonitsfirst
published
Arabicedition,which
wasissued
by
Maktabatal-Rushdin
Riyadh
in2007,andedited
by
Dr.‘Abdal-Salamal-Shuwai'ir.Inorderto
convey
the
premeditat-
ed
meanings,
thetranslationrelieduponwell-knowncommentar-
ies.Two
particular
commentarieswere
givenspecial
attentionto:
al-Sharh ofIbn
al-‘Uthaymin(d.1421/2001)anexplana-
tionof
al-Hajjawi’s(d.968/1560)Zad
al-mustaqni‘
and‘Abdullahb.
Jibrin’s(d.1430/2009)audio
commentary
ofKitab
al-fiqh.
The
differentcommentarieswerecitedto
fully
understandtheST,tobe-
comeacquaintedwiththe
subjectmatter,andtoevaluatethecontex-
tualtranslationateach
stage.
Thiswasdonebecause
accuracy
in
legal
translationis
imperative.
The
goal
of
legal
translationistopreserve
the
meaningofthe
original,®
thussuchpre-translationprocedures
were
applied.
Thecorrect
meanings
wereachieved
by
understand-
ing
thewords
fully
initscorrectcontext
through
thecommentaries.
Previousrelatedtranslationswere
occasionally
consultedfor
aiding
thecurrenttranslation,includingNyazee’s
The
DistinguishedJurist’s
Primer,al-Haj’sFighofWorship,
andKeller’sRelianceof
theTraveller.
Arabic
legal
textsarerichin
liturgical
and
legalexpressions,
which
canbeabsentinthe
Englishlanguageowing
tothetwo
languages
be-
ing
diverse
linguistically
and
culturally.°Owingto
thecultural,lexical,
and
grammatical
differencesbetweentheArabicand
Englishlanguage
8Sarcevic,New
Approach,23.
9HusseinAbdul-Raof,Cultural
Aspects
inQur'anTranslation(Clevedon:Mul-
tilingual
MattersLtd,2005),172.
al-mumti®
uri’

23. Introduction
complications
occurred
during
thetranslation.Theconstructionsof
ArabicandEnglish
sentencesaredifferentandthisismoresothecase
in
legal
texts.This
particularissue
broughtchallenges
tothetransla-
tion.
Throughout
thetranslation,tomaintainthe
grammatical
rules
of
English
while
trying
to
keep
theTTascloseas
possible
totheAra-
bic,itwas
necessary
torestructure
partsofthetext
entirely
or
par-
tially.
Therestructuringofthetext
gave
risetoadditionalproblems
whichneededtobetackled,suchastranslationloss,problems
related
topronominalreferences,andconnectives.
Challenges
alsostemmed
from
managingsubstitutions,additions,andomissionsintranslation,
whichwereunavoidable.
Generally,
therenditionfollowsthe
systemoftransliterationusedin
The
Encyclopaediaof
Islam.Arabic
terminologies
thatdidnothavean
Englishequivalent,
whicharefewinnumber
—
havenotbeentranslat-
ed.Forsuchterminologies,
thetransliterationofthetermshasbeen
writteninitalic,howeverthe
meaningsofthetermshavebeenex-
plained
intheannotations.Arabicwordsand
expressions
that
initially
appear
inthetranslationhavebeenwritteninitalicfollowed
by
its
translationbetweenbrackets,andthereafter,only
theArabictranslit-
erationsappear.
Thetransliterationsdonotdifferentiatebetween
alif-
lambeforesunand
alif-lam
beforemoonletters,hencethedefinite
articlehasbeenwrittenas‘al-’
throughout.
Theabbreviation‘b’has
beenemployed
afterthementionofaforename,whetheritfollowsthe
nameoftheindividual’sactualfatherorotherwise.Itdoesnotdistin-
guish
betweennamesthatfollowtheactualfather’sname
(e.g.
Anas
binMalik)andnamesthatdonot
(e.g.AhmadibnHanbal).
The
years
havebeencited
firstlyaccording
totheHijricalendar,then
according
tothe
Gregoriancalendar;e.g.,(d.505/1111),the
year
whichal-Ghazalidied.Glorificationsandinvocationsaftercertain
nameshavenotbeenincludedintherenditiontomaintaintheflow

24. Kitabfurii'al-figh
ofthe
script.Theeditor’sformatand
layoutoftheArabictextis
very
commendable,butIdidnotlimit
myself
totheeditor’sformatwhile
presenting
the
Englishtranslation,althoughI
tried
mybesttomain-
tainitsfoundation.
The
Chicago
notesand
referencingsystemhasbeenused.
Through-
outthetranslation,footnoteshavebeen
employedtoassistthereader
tounderstandthetext
easily.The
purposeoftheannotationsisnei-
therto
presenta
commentary
tothemanualnorto
clarify
theofficial
opinionsoftheHanbalischool.Thechief
purposeofthisrenditionis
to
presentIbn“Abdal-Hadi’smanual.Hence,thenotesthat
appear
atthebottomofthetranslatedtexthavebeen
keptshortandmini-
mal.The
wedgingof
parentheticalinterpolationsintothetexthasalso
been
keptveryminimalto
preventthereaderfrom
beingsidetracked.
Editor’snotesandremarksthatwerebelievedtoofferadditionalben-
efittothereaderhavebeentranslatedandinsertedintheannotations.
XXil

25. 780
833
855
845-1012
1012-1479
1055
1187
1263
1479
1503
Chronology
oftheHanbalischool
BirthofAhmadin
Bagdad,
the
epicenteroftheHanbali
school.
TheinquisitionofAhmadregarding
theQur'anbeing
created.
.
DeathofAhmadb.Hanbal.
Eraofthe
early-generationHanbalischolars.Thetrans-
missionand
growth
oftheHanbalischooloccurred
during
thisera.Thiserawitnessedthe
recording
and
accumulationofAhmad’sopinions
aswellasthefor-
mulationof
abridged
lawmanuals.
Eraofthe
mid-generationHanbalischolars.The
spread
oftheHanbalischooloccurredfromal-Shamto
Egypt.
AbiaYa‘laal-Farra’:thefirstHanbaliappointed
tothe
Judiciarysystem.
IbnQudamaparticipates
withSalahal-Dinal-‘Ayyabi
toliberateJerusalemfromtheCrusaders.
BirthofIbn
Taymiyya.
Eraofthe
later-generationHanbalischolars.During
thisperiod,approximately
onehundredHanbalijurists
authoredaroundfivehundredworksonsubstantive
law.
DeathofIbn‘Abdal-Hadi.

26. 1740
1897
1921
1927
1970
1992
1997
Kitabfurii‘al-figh
TheHanbalischool
begins
to
spread
from
Najd
to
theother
regionsofSaudiArabiaunderMuhammad
b.“Abdal-Wahhab’s
propagation,
whichwasderived
fromtheHanbalidoctrine.
WalterPatton
produces
thefirstWesternworkon
Ahmadb.HanbalasPhDthesis,AhmedibnHanbal
andtheMihna(LeidenUniversity).
IbnQasiminitiatesthevoluminous
compilationofthe
legal
verdictsofIbn
Taymiyya.
King‘Abdal-‘Azizissuesaproclamationstating
that
theHanbalidoctrineshouldbe
uniformlyapplied
in
SaudiCourts.
_
Dr.Sulaiman’sPhDthesisTheroleof
IbnQuddmain
HanbaliJurisprudence(University
ofLondon).
Dr.AnasKhalid’s
English
translationofMukhatsarfi
al-figh.
HanbalischoolistheofficialschooloflawinSaudi
ArabiaandQatar.
xxiv

27. PrinciplesofAhmadb.Hanbal’slaw
TheHanbalischolarshavewrittenat
length
aboutthesourcesAhmad
b.Hanbal
usedtoinferhis
legal
verdicts
(fat@wa).Ahmadb.Hanbal
himselfdidnotauthor
any
documentedworkon
legaltheory(usa
al-fiqh),
thatis,thesciencewhichdealswiththesourcesofIslamic
law,itsorderof
priority,
andtheproceduresby
whichsubstantivelaws
(figh)
areinferred.TheHanbalijurists
filledthis
gap
andwroteonthe
topic;
oneoftheearliest
jurists
towriteonthe
subject
wasIbnHamid
(d.403/1011).’°Bystudying
and
examiningAhmadb.Hanbal’s.re-
sponsacollections(masa‘il),thescholars
generallyagreed
thathe
usedfive
primary
sourcestoissuehislegalverdicts."Ibn
al-Qayy-
im(d.751/1350)andIbnBadran(d.1346/1927)listedthe
primary
sources:’?
1.TextoftheQur‘anandtheProphetictraditions.
Iftextualevidencewereavailable,Anmadwouldbasethele-
10Aba
Zayd,
Al-Madkhal
al-mufassal,
vol.1
p.604.
11AbdulHakimal-Matroudi,TheHanbaliSchool
of
LawandIbn
Taymiyyah
(NewYork,Routledge,2006),32.
12‘Abdal-Qadirb.Badran,Al-Madkhal,(Damascus:Mu’assasatal-Risala,
2011),113-119.This
categorisation
mentioned
by
IbnBadranisofIbnal-Qa-
yyim(d.751/1350).

28. Kitabfuri'al-figh
gal
verdictsontheQur‘anandthe
Prophetictraditions,and
wouldnot
opt
for
anything
else.
2.
Legalverdictsofthe
Companions,which
they
didnotdifferupon.
Inabsenceofthefirstsource,Ahmadwouldresorttothe
legal
verdictsofthe
Companionsofthe
Prophet.
Hewould
notbasehis
legal
verdicts
uponpractices(‘amal),opinions
oruponanalogy(qiyds)if
legalverdictsofthe
Companions
wereavailable.
3.Legal
verdictsofthe
Companions,which
they
differedupon.
Ahmadwouldselectoneoftheir
opinions,
whichhe
regarded
tobeclosesttotheQur‘anandtheProphetic
traditions.Ifthe
closest
opinion
wereuncleartohim,hewouldtransmitthe
variousopinionsofthe
Companions.
4.WeaklyattestedProphetictraditionsandmursalreports.”
5.Analogy.”
13Anarrationattributedto
Prophetwithout
naming
the
intermediating
Com-
panion.Itisworth
noting
that
duringAhmadb.Hanbal’stime,theProphetic
traditionsweredivided
only
intotwomain
categories
intermsofsoundness:
authentic(sahih)andweak(da‘if).
Thelattercategory
variedinits
strength
of
soundness.
14IbnBadran,al-Madkhal,113-119.Ibn
al-Qayyim
mentionedthatAhmadb.
Hanbalusedanalogy
outof
necessity.

29. Determining
theofficialopinionsoftheHanbalischool
Hanbalijurists
suchasIbnHamid,AbaYa‘la(d.526/1131),Ibn
Qudama,al-Mardawi(d.885/1480),andothers
attemptedtoestab-
lishthe“correct”positionsforAhmad’sjurisprudence.Toascertain
Ahmad’s“correct”
juristicpositionfora
particularissue,the
partici-
pants
mustbedefiniteaboutAhmad’sclosingopinion(i.e.the
juristic
opinion
hedidnot
change
hismindaboutlater).Thiscanbeprob-
lematicbecausethereports
intheMasa’ilandJami‘collectionswere
not
chronologicallyarranged,
and
perhapsforthisreasonal-Tufi(d.
716/1316)wasinclinedto
say:
Itis
improper
forustobecertainaboutanImam’sposition
untilweknowhisfinal
position
beforehedied.Thisisascer-
tainedfromhisworksorwhathasbeennarratedfromhim
closetohisdeath.Itsimpossibleforustoknowthis
regard-
ingAhmad.AsforthecriticalrevisionsofAhmad’spositions,
they
areinfact,diligentenquiriesofAnmad’sassociates,who
cameafterhimsuchasIbnHamid,AbuYa‘laandlater
jurists
likeIbnQudama.'*
Nevertheless,certainrevisionmethods
(tardjih)
havebeenputin
15Najmal-Dinb.al-Tafi,2011.Sharhmukhtasaral-rawdat(Damascus:
Mu’assasat
al-Risala,2011),vol.3p.627.

30. Kitabfuri'‘al-figh
placeto
determinethecorrect/officialpositionsoftheschool.That
is,iftherewerenumerousopinionsfromAhmadfora
legalissue,the
Hanbalischolars
opted
foroneofthese
opinionsfollowing
thecertain
revisionmethods.Thecorrectopinion
canbeachieved
through
three
differenttechniques:byanalysing
the
reportersofAhmad’sresponsa;
byselecting
the
preferredopinionsoftheHanbalimasters
(shuyukh
al-madhhab);and
byexamining
thereliableHanbalimanuals.Thelast
method
(tarjihbi-I-kutub)issimilartothesecondmethod;itfollows
a
type
oftier
system(according
toeachera)todeterminetheofficial
opinion.
In
general,
toestablishtheofficialpositions,
somescholars
opted
forthe
following
manualsfromthe
mid-generation
era:
(1)The
agreement
betweenal-Muharrarand Ifthe
—
twomanualsdifferedona
legalopinion,
theofficialposition
willbewhatIbnQudamaopted
forinhismanual,al-K@fi.(2)
The
opinions
whichAbital-Khattab(d.510/1116)opted
for
inhismanual,Ru‘isal-masail.(3)Theopinions
whichIbn
Qudamaopted
forinhismanual,al-Mughni.(4)The
opinions
which
al-Majd(d.652/1254)opted
forinhiswork,Sharhal-
hidaya.
Fromthe
later-generationmanuals,the
following
wereselectedtode-
terminetheofficial
positions:
The
opinions
in
al-Iqnd
‘andal-Muntaha.Ifthetwomanuals
differedonamatter,theofficial
positionwillbewhat'sinthe
manual,Ghdyat
al-muntaha.'®
16AbtZayd,Al-Madkhal
al-mufassal,
vol.1
p.295;
vol.1
p.293-320.
JDKVIII

31. TheFiveLegalRulings
Theactionofa
person
whoisdeemed
legallyresponsibleunderIs-
lamiclawentersintooneofthefive
legalrulings(ahkdm).The
legal
theoristswentinto
greatdepths
in
clarifying
thepremeditatedmean-
ings
andassociatedissues
surrounding
thesefive
legalrulings.
Inthis
section,a
summaryofIbnal-‘
Uthaymin’s(d.1421/2001)description”
ofthefive
legalrulings
hasbeen
presented.
1.
Wajib(obligatory)
Itis
something
the
Lawgiver
hascommandedtodowithout
achoice.Theperson,
who
performsthe
obligatory
actoutof
obediencetoAllah,isrewarded,andthepersonwholeavesit
isliablefor
punishment.
2.Mandiub(recommended/commendable)
Itis
something
the
Lawgiver
hascommandedtowithachoice.
The
person,
whoperformstherecommendedactoutofobe-
diencetoAllah,isrewarded,andthe
person
wholeavesitis
notliablefor
punishment.
3.Haram(prohibited/impermissible)
17Muhmammad b.al-‘Uthaymin,Al-Usalmin‘ilmal-usiil(Cairo:Dar‘Umar
b.Khattab,2006),8-10.

32. Kitabfurii'al-figh
Itis
something
the
Lawgiver
hasforbiddenfrom
doing,
which
mustbeavoided.The
person,
wholeavesthe
prohibited
act
outofobediencetoAllah,isrewarded,andthe
personwho
fallsintoitisliablefor
punishment.
4.Makrih
(detested/reprehensible)
Itis
something
the
Lawgiver
hasforbiddenfrom
doing
but
leftit
optional.
The
person,
wholeavesthedislikedactoutof
obediencetoAllah,isrewarded,andthepersonwho
fallsinto
itisnotliablefor
punishment.
5.Mubah(permissible)
Itis
something,
whichisnotconnectedtoacommandora
prohibitioninandofitself.As
long
astheactionisdeemed
permissible,
the
conceptofrewardorpunishmentwillnotre-
sultfromtheact.

33. Encouragement
to
study
Islamiclaw
The
knowledge
ofIslamiclawhasnumerousvirtues.Itisalso
required
toperform
devotionalactsof
worshipcorrectly
and
carry
outsocial
dealingsproperly.
Thescholarshave
compiledworks,whichspecifi-
cally
dealwiththemeritsof
learning
and
teaching
Islamic
knowledge.
Inthissection,afewtraditions
along
withitscommentarieshavebeen
includedtoshedsome
light
onthemeritsof
learning
Islamiclaw.
Al-Bukhari(d.256/870)reported:Sa‘idnarratedtous,hesaid:Ibn
WahbnarratedtousfromYunuswhonarratedfromIbnShihab,he
said:Humaidb.‘Abdal-Rahmansaid:Iheard
Mu‘awiyapreaching
andhesaid:IheardtheProphetsaying:
IfAllahwantsgood
foraperson,Hegives
himunderstand-
ingofthereligion.
Al-Nawawi(d.676/1277)understoodthisnarrationtoindicatethe
excellenceof
knowledge
andtheexcellenceof
understanding
reli-
gious
matters.Thenarration
encouragespeople
tounderstandthe

34. Kitabfuri‘‘al-figh
religion,'®
whichincludes
knowing
the
legalrulingsofthereligion.’
While
explaining
thishadith,Ibn
Hajar(d.856/1452)mentioned:
Itsimpliedfromthehadith:ifaperson
doesnottry
toun-
derstandthe
religion,
thenthepersonwillbedeprivedof
much
good.Therefore,anindividualwhodidnotacquireany
knowledge
relatedtothefoundationsofIslamanditsbranch-
eswillbeincludedinthis
categoryof
prople.”°
Inhis
lengthydiscussion,Ibnal-‘Uthayminexplainedthatmotives
behind
acquiringreligiousknowledge
are
veryimportant;
healsodis-
cussedthe
importanceof
implementingknowledge:
IfAllahknowsthereissome
goodness
ina
person,
Hewill
want
good
forthatpersonand
consequently,
Hewill
grant
him
understanding
ofIslam,whichincludeHislawsand
reg-
ulations.
Deepunderstanding
doesnotmeanmereaccumula-
tionof
knowledge,
butalsoits
implementation.”
Inadifferentnarration,Ibn‘Adi(d.365/975)reported:Ahmadb.
Hafsnarratedtous,hesaid:Suwaidnarratedtous,hesaid:Al-Walid
b.Muhammadal-MigirinarratedtousfromThawrb.Yazid,who
narratedfromKhilidb.Ma‘danonthe
authorityofMu
‘awiya,
who
saidthatthe
Prophet
said:
18Muhial-Dinal-Nawawi,Al-Minhaj(Beirut:Daral-Ma‘rifa,2009),vol.7
p.127.
19Mustafaal-Bugha,
Nuzhat
al-muttagin(Damascus:Daral-Mustafa,2006),
vol,2p.188.
20Ahmadb.
Hajaral-Asqalani,Fathal-baribi-sharhsahihal-bukhdari
(Riyadh:
Dar
al-Tayyiba,2011),vol.1
p.290.
21Muhammad b.
al-‘Uthaymin,Sharhriyadal-sdlihin(Riyadh:Madaral-
Watn,2006),vol.5p.422.

35. Introduction
IfAllahwantsgood
foraperson,He
giveshimunderstand-
ingofthereligion.Whoeverdoesnottry
tounderstandthe
religion,Allahdoesnotcareaboutsuchanindividual.”
Ibn
Hajar
andothersconsideredthisnarrationtobedaif(weak)but
consideredthe
meaning
ofthelatterpartofthehadithtobecorrect.
Thisisbecausethepersonwhodoesnotacquainthimselfwiththe
mattersofIslam,willnotbeconsideredasa
lawyer
oreven
a
lawstu-
dentandthus,divine
goodness
willbedeprived
fromsuchanindi-
vidual.
Al-Tirmidhi(d.279/892)reported:Muhammad b.Ism4‘ilnarrated
tous,hesaid:Ibrahimb.Misainformedus,hesaid:Al-Walid,the
sonofMusliminformedus,hesaid:Rawhb.Janahnarratedfrom
Mujahid:
Ibn‘Abbassaidthatthe
Prophet
said:
Awell-versedjurist
ismorepowerfulagainsttheSatanthan
athousandregularworshippers.”
Al-Mubarakfiri(d.1353/1934)clarified
why
awell-versed
jurist
is
morepowerfulagainst
theSatancompared
to
regularworshippers:
Thepersonwellversedinlawdoesnotacceptanyofthede-
ceptionsoftheSatan.Furthermore,thepersonwellversedin
lawcommandspeople
to
goodness,
whichis
oppositeofwhat
Satancommandspeople
todo.The
saying
inthehadith,‘than
athousand’-numerousnessistheintendedfor
stating
that
particularfigure.So,every
timetheSatan
opensup
adoor
22AbiAhmadb.‘Adial-Jurjani,Al-Kamilfidu‘afa’al-rijal(Beirut:Daral-
Kutubal-‘Ilmiyya,1997),vol.8
p.351.
23Al-Tirmidhi(2681)andothers.Thisnarrationwas
graded
ashasan(fair)by
al-Tirmidhi
XXXili

36. Kitabfurii'al-figh
of
passion
andstimulatesdesiresintheheartsof
people,
the
well-versed
jurist
clarifiestheplotsand
trapsoftheSatanfor
them.The
jurist
blocksoffthesedoors,andmakesthe
plotunsuccessful.Thisis
contrary
tothe
regularworshipper,
who
may
be
engaged
and
busy
inworshipwhileinthesnares
ofSatan,anddoesnoteven
acknowledge.”
Whatwelearnfromthenarrationsisthatwhen
aperson
triestoun-
derstandIslam,including
itslaws,itshowsthatAllahwantswellfor
theindividual.Thepersonwhoattains
religiousknowledge,
under-
standsit,andimplementsit,isconsideredtobeasuccessfulperson
inthe
sight
ofAllah.TheaccomplishmentofIslamic
knowledge
is
achieved
through
divineassistanceaswellashardwork.Theclassical
scholarsconsidereditessentialtohave
righteous
intentionsto
study
law.Awell-versed
jurist
isbelievedtobemoreaustere
against
the
Satanthananormal
worshipper.Therefore,aneducatedpersonwill
naturally
bemorehonorableinthe
sightofAllahthanan
ignorant
person.
JewelJalil
24Muhammadal-Mubarakfiri,Tubfatal-ahwadhi(Beirut:Daral-Kutubal-
‘Tlmiyya,2010),vol.7p.450.
XXXIV
Sata

37. TheAuthor
HeisYusufb.al-Hasanb.Ahmadb.al-Hasanb.Ahmadb.‘Abd
al-Hadial-Salihial-Dimishqial-Hanbali.His
lineage
tracesbackto
‘Umarb.al-Khattab,soheisaQuraishifromthetribeofBani‘Adi.
His
agnomens
include:Abtal-Mahasin,Jamalal-Din,andIbnal-Ma-
brad.Ibn“Abdal-Hadiwasborninthe
year840/1436in
Salihiyya,
Damascus.
Yusufb.‘Abdal-Hadiexcelledinhisstudiesundertheinstructionof
numerousscholarsand
gained
licensestoteach.Heauthoredthree
books
regarding
histeachersandhisstudies.Hiswell-knownteachers
especially
insubstantivelawincludethe
following
three:
Taqial-DinIbnQundusal-Salihi(d.861/1456),theauthorof:
"
Hashiyatal-furi’
"
Hashiyatal-muharrar
Taqial-Dinb.al-Jura‘ial-Dimishqi(d.883/1478),theauthorof:
=
Ghayatal-matlabfi
ma
‘rifat
al-madhhab
‘Ala’al-Dinal-Mardawi(d.885/1480),theauthorof:
«
Al-Insaffi
ma
‘rifatal-rajih
min
al-khilaf

38. Kitab
al-figh
=
Al-Tangihal-mushbi‘fitahrirahkamal-mugni
‘
"
Tashihal-furii’
—
Thesethree
personalitiesweretheforerunnersinsubstantivelawdur-
ing
theirera;Ibn‘Abdal-Hadiwasfortunate
enough
to
studywith
them.Ibn‘Abdal-Hadi
duringhislifetimewrotenumerousworksin
diverse
subjectsandsciences.Hisstudent,IbnTuliin(d.944/1537),
regardinghis
writingsmentioned:
Hedevotedhimselfto
writing
innumerous
subjectsuntilit
got
tothe
pointthat
thecontentlistof
subjectsbecame
avol-
ume!Inhisbook,he
arrangedthevarious
subjectsinitsal-
phabeticalorder.
Kamalal-Ghazzi(d.1214/1799)regardingIbn‘Abdal-Hadisaid:
Hehasauthoredworks,whichexceedmorethanfourhun-
dredvolumes.The
majorityofhis
writings
areinthesciences
ofhadithandthe
PropheticSunna.
Yusufb.“Abdal-Hadi
passedaway
on
Monday16"ofMuharramin
the
year909/1503.HewasburiedatSafhQasiyiinandhisfuneralwas
attended
by
amultitudeof
people.MayAllah
forgivehimandhave
mercyonhim.

39. TheManual
Yusufb.“Abdal-Hadiwrotea
lager
workknownasJami‘al-‘uliim.
Heincluded
a
lotof
topics
inthework;itincludedtopicsonIslamic
law,Arabic
language,
naturalsciences,medicine,andmuchmore.
Theauthorsummarisedtheworkandretitledit,Zubadal-‘ulmwa-
sahibal-mantiqwa-l-mafhim.
Thesummerisedversionincluded
thirty
differenttopics.
Inhisintroductiontothework,Ibn‘Abdal-
Hadiwrote:
|
Praise
belongs
toAllahforHisexcellence.Ibarewitnessthere
isnone
worthyofworshipexceptAllahandIbarewitness
MuhammadisHisservantand
messenger.
Peaceand
blessing
be
uponhim,his
family,
andhiscompanions.
When
I
wrote
my
bookJami‘al-‘ulim,Iincludedallthe
pre-
vailingtopics.Uponinspection,
Irealiseditwastoovolumi-
nousinsizeandfartoodifficultforthestudentsofourera.
Idecidedto
compile
asmall-summerisedbook,whichthe
studentscantakefromwhat
theyrequire.
I
sought
Allah'said
andreliedonHimtoachievethis
goal;
I
began
to
recompile
without
citingany
referentialmaterials.
Thereafter,Ibn‘Abdal-Hadistartedtomentionthetitle
headings
for
thedifferent
subjects,beginning
withbeliefthen
moving
ontosub-
stantivelawetc.

40. Kitabfurii‘al-figh
WhenI
cameacrosstheaforementionedwork,InoticedYusufb.
“Abdal-Hadimasteredthelawsectioninparticular.
Becauseofthis
reasonIwantedtopublishitwithsomeremarksandannotations.The
followingpoints
arethe
primary
featuresofthemanualforits
publi-
cation:
Firstly,
tothebestof
myknowledge,
itisconsideredtobetheshortest
manualintheHanbalischool;itsmanuscriptjust
coverssixteen
pages
(sevenfolios).Theshortnessofthemanualmakesitsuitableto
study
overashortperiodunderthesupervisionofteachers.
Secondly,
theauthor
adopts
anew
methodology
for
arranging
and
dividing
the
chapters
inthemanual.Theauthor
incorporated
and
unified
legal
issuesundereach
chapter.
This
typeof
arrangement
is
probably
moresuitablefor
learning
the
chapterofsubstantivelaw
andit’ssub-issues.The
style
oftheauthorisraretofindinthetypical
abridgedHanbalimanuals.
Thirdly,
theworkincludesmostofthe
major-chapters
ofsubstantive
law
—
eventhe
chapterofinheritanceandthe
chaptersoffoodand
drink!However,ithasleftoutsome
chapters,suchasthe
chapterof
menstruation,the
chapterof
calling
to
prayers,
thedifferent
categories
ofbusiness
partnerships,
the
chapterof
preemption,
aswellasothers.
Theomissionofthese
chapters
is
probably
becauseofthemanual's
extremesuccinctnature.Therefore,him
missing
outthese
chapters
isunderstandable.
Finally,
thewordsandsentencesusedthereinare
simple
andcontain
very
few
pronouns.
Idecidedto
publish
thelawsectionfromZubadal-‘ulumbecause
publishing
theentirework,withallitstopicswillnot
really
benefit
students.Furthermore,owing
tothenumeroustopicsitcontains,alot
XXXVviii

41. Introduction
ofeffortwillberequired
toedittheentire
compilation.”®
25ExtractsfromDr.‘Abdal-Salamal-Shuwaiir’sintroductiontotheArabic
manual.
XXXiX

43. An
epitomeof
HanbaliSubstantive
Law
The
spheresofIslamiclawarebasedontencomponents:worship,so-
cial
dealing,marriage,divorce,injuriouscrimes,legalpunishments,
judgeship,food,drink,andinheritance.

44. Worship
Theactsof
worship
arefiveinnumber:ritual
prayer,obligatory
char-
ity(zakat),fasting,pilgrimage,
andwarfare(jihad).
[1]RitualPrayer
Theritual
prayer
consistsofsevenmatters:
pre-requisites(shurit),in-
tegrals(arkan),obligations(wajibat),recommendations,permissible
acts,detestations,and
prohibitions.
The
pre-requisitesoftheritual
prayer
aresixinnumber:
1.Purificationfromritual
impurities
This
pre-requisiteencompasses
threematters:theperformerofthe
purification,
thesubstancesusedforthe
purification,
andthepurifi-
cationinitself
along
withitsnullifiers.
The
performerof
purification
is
everycompetentperson
infullpos-
sessionofhisfaculties
(mukallaf),
whoisnot
preventedbytangible
factorsor
legitimateimpediments.
Thesubstancesusedfor
purifica-
tionare
purifying
waterandcleanearth.Cleanearthisusedinthe
absenceof
purifying
waterorif
using
waterwillcauseharmtothe
person.
Thepurification
istheminor-ritualpurification,knownas
wudi’(ablution).

45. AnepitomeofHanbaliSubstantiveLaw
Thewudii’consistsofrecommendedacts:
*
Mentioning
thenameofAllah(bismillah)
®
Washing
thehandsthreetimesbefore
performing
thewudii’
"Repeating
the
washingofthelimbstwiceorthrice
=
Permeating
waterbetweenthe
fingers
andthebeard
*
Exaggerating
in
rinsing
themouthand
snuffing
water
*
Cleaning
theteeth
=
Starting
the
washings
fromthe
right
side
The
obligatory
actsofwudi’
are:
=
Washingoftheface,arms,andfeet
="
Wiping
overthehead
including
theears
="
Washing
thelimbsinitssequential
order
=
Avoidinglong
intervalsbetweenoftheactsofablution.
®
Intention
Leathersockscanbewipedoverwhilea
person
isinthestateofminor
ritual
impurity.Bandages
canbewiped
overinthestateofminoror
major
ritual
impurity.
Theresidential
person
can
wipeover
hisleather
socksfora
day
anda
night,
whereasthe
travellingpersoncanwipe
overhisleathersocksforthree
days
andthree
nights,
fromthetim-
ingof
breaking
one’swudii’tothenext.Wiping
isestablishedupon
leathersocks,whicharerobustinitselfand
completely
coversthefeet
up
totheankles.
The
major-ritual
ablution
(ghus!)
consistsofrecommendedandob-
ligatoryacts,the
obligatory
actsare:
®
Intention

46. Kitab al-figh
=
Washing
theentire
body
Therecommendedactsofthe
major-ritual
ablutionare:
=~
Washing
off
any
filth
=
Performingwudi’
="
Washing
the
body
thrice
=
Rubbing
the
body
withthehands
thoroughly
=
Beginning
thewasheswiththe
right
side
=
Mentioning
thenameofAllah
=
Runningfingersthrough
thehairtosaturateitwithwater
=
Washing
thetwofeetinanother
placeifthe
place
wasnotpaved
ortiled
Thereareeight”
nullifiersofwudii’:
=
Anythingexiting
fromthetwoprivateparts
=
Repulsive
excretionsfromotherthanthetwo
privateparts
=
Losingconsciousnessunlessitwasdueto
lightsleep,sitting
or
standing”
=
Touching
theprivateparts
=
Touching
awomanwithdesire
=
Eating
camelmeat
=
Apostasy
26Theauthorhasmentioned
only
sevennullifiersofwudi’.The
jurists
con-
sider
washing
thehuman
corpse
tobeanullifierofwuda’.
27Sitting
and
standing
areconnectedto
lightsleep,
soifa
personsleptleaning
or
reclining
on
something,
itwould
nullify
the
person’swudat’.

47. AnepitomeofHanbaliSubSiantiveLaw
Therearesix
things
whichnecessitatesthe
major-ritualablution:
#
Ejaculationofspermaccompaniedwithlustanddesire
=
Meeting
ofthe‘twocircumcised
parts’[privateparts]
=Adisbeliever
becoming
Muslim
="
Menstruation
=
Post-natal
bleeding
=»
Death
[Fromthe
pre-requisitesofthe
prayer]
2.Purificationfrom
physicalimpurities
This
pre-requisite
includesfourmatters:the
impurities,
the
person
removing
the
impurities,
the
removingofsubstances,and
places
from
where
impurities
areremoved.
The
impurities
are:
=»
Urine
="
Excrement
=
Urineandfaecesofanimalswhichareimpermissible
toeat
*
Alcohol
All
prohibited
animalsthatare
larger
thanthesizeofacat
=
Skinsofcarrion,anditisnot
purifiedthroughtanning
=
Bonesofcarrion
Seaanimalsandhumansdonotbecome
physicallyimpureupon
death.The
personremoving
the
impurities
is
everyindividualwho
isproficientin
cleaning
and
removing
theimpurities.The
removing
substanceis
purifyingwater;purifying
waterisaccompaniedwith

48. Kitabfurii'al-figh
cleanearthfor
cleaning
and
removingimpurities
associatedwith
dogs
and
pigs.
Stonesare
specifically
usedtoremove
impurities
after
defecation.Impurities
areremovedfromeveryplace
thatisincontact
withtheimpurity.
The
performerofthe
prayer
removesimpurities
fromhis
body,
hisclothes,andthe
placeofhis
prayer.
[Fromthepre-requisitesofthe
prayer]
3.The
entryof
prayer
times
The
timingofthenoon
prayer(zhur)commenceswhenthesun
reachesitszenith.The
timing
ofthemid-afternoon
prayer(‘asr)fol-
lowsthenoon
prayer;
itcommenceswhenthe
length
ofan
object's
shadowbecomes
equal
tothe
object’sheight.
The
preferredtiming
for
praying
themid-afternoon
prayer
isuntilthe
length
ofan
object’s
shadow
equalstwiceas
long
asthe
object’sheight
andthereafter,the
timing
of
necessity
enters.The
timingofthesunset
prayer(maghrib)
followsthemid-afternoon
prayer;
itcommenceswiththedisappear-
anceofthesun.The
timing
ofthe
nightfallprayer(‘isha’)followsthe
sunset
prayer;
itcommenceswiththe
disappearanceoftheredtwi-
light.
The
preferabletiming
forthe
nightprayer
lastsuntilthethirdof
the
night,
andthereafterthe
timing
of
necessity
enters.The
timingof
thedawn
prayer(fajr)
followsthe
nightfallprayer;
it
begins
withthe
‘truedawn’andlastsuntilsunrise.
Pronouncing
theinitialexclamationof‘Allahisthe
greatest!’(allahu
akbar)beforethe
prayer’s
lastmomentsallowsthe
prayer
tobe
caught
ontime.The
Fridayprayer,
howeveris
onlycaught
withthe
complete
performanceofoneunitofthe
prayer(raka‘).
[Fromthe
pre-requisitesofthe
prayer]
4.Clothingbodyparts
thataredeemed
blameworthy
inpublicview

49. AnepitomeofHanbaliSubstantiveLaw
(‘awra)
The‘awramustbecoveredwith
something,
whichrenderstheskin
imperceptible.
Theman’s‘awraisbetweenthenavelandtheknees.
Theslave-woman's‘awraistheareasofher
body,
whichdonot
gen-
erally
show.Thefree-woman’s‘awraisherentire
bodyexceptforthe
face,handsandfeet.
5.Facing
theQibla
Itisapre-requisiteofthe
prayerexcept
inaneventofextremefear,
orwhenthe
prayer
offeredisa
voluntaryprayer,
whichis
beingper-
formedinavehiclewhilst
travelling.
6.Intention[fortheparticularprayer
tobe
performed]
Theintentionismade
simultaneously
while
pronouncing
theinitial
exclamationof‘Allahisthe
greatest!’
inthe
prayer.”
The
integralcomponentswithinthe
prayer
aretwelve:
"
Standing
=
‘Theinitialexclamationof‘Allahisthe
greatest!’
=
Recitationofal-Fatiha
="
Bowing
=
Rising
fromthe
bowingpositionand
straighteningup
=
Prostration
#
Sitting
aftertheprostration
28Itisrecommendedtomaketheintentionofthe
prayersimultaneously.
It
isnotan
obligation
andhence,itis
permissible
tomaketheintentionshortly
beforetheinitialexclamation.

50. Kitabfura‘'al-figh
Tranquility
inalltheaforementioned
Thefinaltestificationoffaith
supplication(tashahhud)
Sitting
forthefinaltestificationoffaithsupplication
Thefirstinvocationof
peace(al-salamu‘alaykum)
Doing
theaforementionedinits
systematicorder
The
obligationsofthe
prayer
arenine:”
ExaltingAllahinthe
bowingposition(subhanrabbial-‘azim)
Exalting
Allahin
prostration(subhanrabbial-a‘ld)
Theinvocations(sami‘allahli-manhamida)when
rising
fromthe
bowingposition,and(rabbandwa-lakal-hamd)uponstraighten-
ingup
Theexclamationsof‘Allahisthe
greatest!’except
theinitialone
Thefirsttestificationoffaithsupplication
Sitting
forthefirsttestificationoffaith
supplication
Invokingprayers
and
blessingsupon
theProphet
Thesecondinvocationof
peace
Therecommendedverbalactionsofthe
prayer
include:the
open-
ingsupplication,seekingrefuge
inAllahfromtheSatan,reciting
bismillahal-rahmanal-rahim,exaltingAllahmorethanonce
during
the
bowings
andthe
prostrations,
and
seeking
Allah’s
forgiveness
be-
tweenthetwoprostrations.Otheractionsinclude,raising
thehands
accordingly,placing
themonthe
thighs
while
sitting
etc.
Thepermissibleactionsareallmatters,whichareoverlookedwhile
29Theninth
obligation:
toaskforAllah’s
forgiveness
betweenthetwo
prostra-
tions.

51. AnepitomeofHanbaliSubStantiveLaw
performing
the
prayers
suchas
counting
the
passagesoftheQur’an,
counting
thenumberofexaltationsmade
[using
one’s
fingers],killing
snakes,scorpions
andliceetc.
Thedetestedmattersin
prayers
are
purposelessactionsandthelikes,
whichare
contrary
tothe
prayer,howeveritdoesnotrenderthe
prayer
invalid;suchas
popping
theknuckles,interlacing
the
fingers
etc.The
prohibited
mattersrenderthe
prayerinvalid,for
exampleexcessive
movementsthatarenotfromtheelementsofthe
prayer.
CategoriesoftheRitualPrayer
The
prayer
isofthree
categories:
the
obligatory,
thecommunalob-
ligatory,
andthevoluntaryprayers.
The
obligatoryprayers
arethefive
dailyprayers,
whichare
obligatoryupon
Muslimswhoaredeemed
legallyaccountable.Thefive
dailyprayers
arenot
obligatoryupon
womenwhosufferfrommenstrualandpost-natalbleeding.
The
per-
sonwholostconsciousness
owing
tosomereasonisexcusedfornot
performing
the
obligatoryprayers.
The
obligatoryprayers,
whichare
acommunal
obligation,
areasfollows:
Festive
prayer(id):
The‘idsermonisdeliveredafterthe
prayer.
The
timingofthetwo‘7d
prayersbeginsupon
sunriseanditis
performed
withtheadditional
exclamationsof‘Allahisthe
greatest!’
The‘idexclamationsarerecited
generallyduring
the
night
ofthetwo‘d’s.During
‘idal-adhd,the‘id
exclamationsarerecitedafter
everyobligatorycongregationalprayer.
Thisstartsfrom‘asronthe
day
of‘Arafa,andendsonthe13"ofDhu
al-Hijja.

52. Kitabfurii'al-figh
Funeralprayer(jandza):
Fourexclamationsof‘Allahisthe
greatest!’
aremadeinthefuneral
prayer
without
anybowing
or
prostrating.
Afterthefirstexclamation,
al-Fatihaisread;following
thesecondexclamation,prayers
andbless-
ings
areinvokedupon
theProphet;
andafterthethirdexclamation,
a
supplication
isreadforthe Thefuneral
prayer
isper-
formedforthedeceasedafterthe
processof
washing,cleaning
and
shrouding
the
corpse.Thecorpseofamaleisshroudedwiththree
shrouds,whereasthe
corpseofafemaleisshroudedwithfive
seg-
ments.Thedeceasediscarriedtowardsthe
cemetery
ina
quadrat-
ic-cyclic
manner(tarbi‘a).**Thedeceasedisburiedafterthefuneral
prayer
ina
deepenoughgrave
thatwillpreventany
foulodoursfrom
emerging.
decease
The
voluntaryprayers
areofdifferent
types:generalprayers(mutlaq)
and
particularprayers(muqayyad).
The
generalprayers
arenotcon-
finedto
aspecifictime.Itisrecommendedto
pray
itat
any
timeex-
30Theauthorhasnotmentionedthefourthexclamation.Al-Futihisaid:“Af-
terthefourthexclamation,the
person
doestheinvocationof
peace(al-salamu
‘alaykum)
towardshis
rightonly;
no
supplication
ismadeafterthefourthexcla-
mation.”Muhammadal-Futihi,Muntahdaal-iradat(Kuwait:Ghiras,2013),179.
31According
totheHanbalijurists,
itisrecommendedto
carry
thecoffinin
a
quadratic-cyclic
manner(al-tarbi‘a).The
personparticipating
in
carrying
thecoffinalternatesfromonecornerofthecoffintoanother-
andconse-
quently
achieves
carrying
thecoffinfromitsallfourcornersor
supports.
Ibn
al-‘Uthayminexplained:“The
participant
startsatthe
top-right
sideofthe
coffinthenfallsbacktocarry
itfromthe
bottom-right
sideofthecoffin.The
participant
thenshiftstothetop-left
sideofthecoffinandthencarriesitfrom
thebottom-leftsideofthecoffin.Thereafter,theparticipant
can
carry
thecoffin
fromwhicheverdirection
hedesires.”Muhammad b.al-‘Uthaymin,Al-Sharh
al-mumti‘
(‘Unayza:
DarIbnal-Jawzi,2006),vol.5p.355.
10

53. AnepitomeofHanbaliSubstantiveLaw
cept
inthefiveforbiddenperiods.Thefiveforbidden
timings
areas
follows:
"Thetimeperiodfromthedawn
prayeruntilclosetosunrise
"
Thetimeperiodfromclosetosunriseuntilthesunhas
fully
risen
"
Thetimeperiodshortly
beforethesun
reaching
itszenith
"Thetimeperiod
afterthemid-afternoon
prayer
untilclosetosun-
set
Thetime
period
closetothesunsetuntilthesunhassetcom-
pletely
Theparticularprayers
areconfinedto
specifictimings
foritsperfor-
mance.The
timings
areeitherconnectedwiththe
timingsofthefive
obligatoryprayers
orotherwise.The
prayers
thatareconnectedwith
the
timingofthefive
obligatoryprayers
arethe
regularvoluntary
prayers(al-sunanal-rawatib).Asforthe
particularprayers
thatare
notconnectedwiththe
timings
ofthe
obligatoryprayers,they
areas
follows:
Midmorningprayer(duha):
The
midmorningprayerbegins
whenthesunhasrisen
fully
overthe
horizon,andits
timingendsjust
beforethesunreachesitszenith.
Odd-unitnightprayer(witr):
The
timing
ofthelastodd-unit
nightprayerbegins
afterthe
nightfall
prayer
andlastsuntilthe
appearanceofdawn.
Nightprayer
inRamadan(tarawih):
Itis
performed
in
congregationduring
themonthofRamadanand
11

54. Kitabfuriial-figh
carriedoutbetweenthe
timingof
nightfallprayeranddawn.
Eclipseprayer(kusiif):
Itisperformedduringsolarandlunar
eclipse.
Rain
prayer(istisqa’):
Therain
prayer
is
performedespeciallyduringtimesof
droughts
whenrainisneeded.Itentails
prayingtwounitsof
prayerin
congre-
gation;
asermonisthereafterdelivered.
ProstrationforQuranrecital
(sujiidal-tilawa):
A
prostrationismadefor
recitingthe
appropriatepassagesofthe
Qur'an.
Reaching
the
appropriatepassages,the
personexclaims‘Allah
isthe
greatest!’and
prostrates,thereaftersitsanduttersthe
invocation
of
peacewithout
recitingthetestificationoffaith
supplication.The
prostrationforQur’anrecitalisalsomade
during
the
prayers.
Congregationprayer ‘a):
Thefive
dailyprayersin
congregationare
obligatoryuponmen.The
personwhois
givenprecedencetoleadthe
prayeristhebestreciterof
theQur’an,thenthemostlearned
{regarding
the
rulingsof
prayer],
thentheeldest,thenthenoblestin
lineage,andthenthe
personwhose
Migrationwasearlier.
Aman
leading
the
prayerstandsinfrontofthe
congregation,where-
asawoman
leading[womenin
prayer]standsbetweenthem.Itis
deemedcorrectformembersofthe
congregationtostandonthe
right
andleftsideoftheimam,howeverifthereis
onlyone
personbeing
leadinthe
prayer,the
persondoesnotstandontheleftside.Ifthere
12
ama

55. An
epitomeofHanbaliSubstantiveLaw
is
only
onewoman
being
leadin
prayerby
aman,shestandsbehind
him.
A
person
is
discharged
from
attending
the
obligatorycongregation
prayers
withvalidexcuses,thatis,legalexcuses,which
bring
about
hardshipbyattending
the
congregationalprayers.
Fridayprayer(jumu‘a):
Theminimumnumberof
participants
forthe
Fridaycongregation
mustbe
forty.
Therearetwoopinionsregarding
thenumberofpar-
ticipantsrequiredforthe‘id
congregation.
The
Fridayprayer
isnot
compulsoryuponwomen,slaves,andtravellers.
Ifaperson,[whoisnot
obliged
toperform
the
Fridayprayer]
was
present
atthe
Fridayprayercongregation,
the
Fridayprayer
becomes
obligatoryupon
theperson,
and
consequently
the
Fridayprayer
be-
comeseffective.”The
pre-requitesofthe
Fridayprayer
include:
«The
presenceoftheminimumnumberofparticipantsinthecon-
32Theauthorhasmentionedthissentenceintheoriginalmanuscript
butclari-
ficationis
requiredregarding
the
rulings
itcontains.
Firstly,ifawoman,aslave
oratravellerwas
present
atthe
Fridaycongregation,
the
Fridayprayer
does
notbecome
obligatoryupon
them.Asthe
Fridayprayer
isnot
obligatoryupon
suchattendees,they
arenotcountedtowards
makingup
theminimumnumber
(40)forthe
establishing
the
Fridayprayer.
Thisis
according
toIbnQudama,al-
Hajjawi
and
appears
tobethewell-knownopinionwithintheHanbalischool.
Secondly,ifa
person
attendedthe
Fridaycongregationdespitehaving
arestric-
tionexcuse(mani‘al-wujib),
the
Fridayprayer
becomes
obligatoryupon
the
person.
Inthisscenario,the
person
willbecountedtowards
makingup
the
minimumnumberfor
establishing
the
Fridayprayer.
Excusesthatcanrestricta
person
from
attending
theFridayprayerincludeillness,fearetc.
13

56. Kitabfuri'al-figh
gregation
®
‘The
Fridayprayerbeing
establishedina
permanent
settlement
=
TheImam’s
approval
for
establishing
the
Fridayprayer
=
The
deliveryoftwosermons
[2]ObligatoryCharity
Thethemeofzakdtcomprisesoffourmatters:theindividualupon
whomzakatis
obligatory,things
thatare
subject
tozakat,theperson
whomakesthe
payment,
andthe
people
towhomzakatis
payable.
The
person,uponwhomzakatis
obligatory,
is
every
freeMuslimwho
hascompleteownershipoftheminimumlevelofwealth.
Individualsandwealthare
subject
tozakdt.Individualsare
required
to
pay
thezakat
al-fitr;
itis
obligatoryuponeveryMuslim,whether
oldor
young.Iftheperson
is
capable,
he
pays
thezakat
al-fitr
for
himselfandforindividualsunderhiscare.Theamountforthezakat
al-fitr
is2.04kilograms*(sa‘)ofdatesor2.04kilogramsofwholebar-
ley
orwheat;theflourandthecrushedformofthebarley
orwheatcan
alsobe
given.
Cheesemadefromsourmilk
(aqit)
canbeusedfor
pay-
ing
thezakat
al-fitr.Iftheaforementionedisnotavailable,then
staple
foodcanbeusedto
pay
forthezakat
al-fitr.
Wealththatis
subject
to
zakatisoffour
categories.
Livestock:
Free-pasturing
livestockanimalsarecamels,cattle,sheep
and
goats.
*
Onfivecamelsa
sheep
isdue,andthereafteron
every
fivecam-
33Ibn
al-‘Uthaymin,
Mumiti;,vol.6
p.176.
14

57. An
epitomeofHanbaliSubstantiveLaw
elsthereisa
sheeppayable
untilthenumberofcamelsreaches
twenty-five.
A
one-year
oldfemalecamel(bintmakhdd)is
payable
ifthenum-
berofcamelsreachesbetween
twenty-five
and
thirty-five.
A
two-year
oldfemalecamel(bintlabiin)is
payableifthenumber
ofcamelsreachesbetweenthirty-six
and
forty-five.
A
three-year
oldfemalecamel
(hiqqa)
is
payableifthenumberof
camelsreachesbetween
forty-six
and
sixty-one.
A
four-year
oldcamel
(jadha‘)is
payableifthenumberofcamels’
reachbetween
sixty-one
and
seventy-five.
Two
hiqqas
are
payableifthenumberofcamelsreachesbetween
seventy-six
and
ninety.
Threebintlabinsare
payableifthenumberofcamelsreachesbe-
tween
ninety-one
andonehundredand
twenty.
Onebintlabinis
payable
on
everyfortycamels,andone
hiqqa
on
everyfifty
camelsifthenumberofcamelsreachesonehundred
and
twenty-one.
Oncattle,thezakat
payable
on
everythirty
headisa
yearling
malecalf
(tabi‘)orafemalecalf(tabia‘),andon
everyfortyhead,a
two-year-
oldfemale(musinna)isdue.
On
fortysheep,
thezakat
payable
isone
sheepuntilthenumberof
sheep
reachesonehundredand
twenty.
Two
sheep
are
payableifthe
numberreachesbetweenonehundredand
twenty-one
andtwohun-
dred.Three
sheep
are
payableifthenumberexceedstwohundred,
andthereafterforeveryhundred
sheep,
thereisonesheep.
Currency:
Currency
consistsof
gold
andsilver.On
gold,
theminimumamount
15

58. Kitabfurii‘al-figh
required
forzakdttobeleviedis85grams™,
onwhich,2.12
grams
is
payable(2.5percent).Onsilver,theminimumamount
required
for
zakat
tobeleviedis595grams*,
onwhich,14.87grams
is
payable
(2.5percent).
Buriedtreasures:*°
The
payable
amountonburiedtreasuresfrom
pre-Islamicperiods
is
one-fifth(20percent).
Trade
goods:
Ontrade
goods,zakatbecomes
payableifthevalueofthe
goods
reach
theminimumlevelofwealth
required
forzakattobelevied.
Agriculturalproduce:
Thereiszakatonall
typesof
grains
anddates,whichcanbemeasured
bycapacity,
andstored.Thezakatis
payableifthenetdried
weightof
the
products
reaches612
kilograms.”’
Forall
types
ofwealth,owner-
shipoftheminimumlevelofwealth(nisab)isa
pre-requisiteforzakat
tobelevied.The
passingofa
year(hawl)isalsoa
pre-requisite
forall
types
ofwealth,butnotfor
agriculturalproduce.
Theperson,whomakesthe
payment,
istheownerofthewealthor
someone,whotheownerhas
appointed
tomakethe
payment.
Inten-
34Ibn
al-‘Uthaymin,
Mumii‘,vol.6
p.97.
35Ibn
al-‘Uthaymin,
Mumiti‘,vol.6
p.98.
36Theauthorstatedearliertherearefour
typesofwealth
subject
tozakat,how-
everheincludedthisaddition
category,making
itfiveintotal.
37Ibn
al-‘Uthaymin,Mumti‘,vol.6
p.70;Ahmadal-Zaman,Ghdyat
al-
mugtasidinsharhmanhajal-salikin
(Riyadh:
DarIbnal-Jawzi,2014),vol.2
p.36.
16

59. An
epitomeofHanbaliSubStantiveLaw
tionisa
requirement
forthe
paymentofzakdt.
‘The
people,
towhomzakatisdueareof
eightcategories:
thepoor,the
needy,zakatworkers,thosewhoseheartsneeds
winningover,those
purchasing
theirfreedom,thoseindebt,forAllah’scause,andfor
travellersinneed.Itisnotpermissible
tomakethe
payment
to:
«A
wealthyperson
=
One'sascendantsanddescendantsin
lineage
®
One'sspouse
*
Family
membersoftheProphetfromBaniHashimandtheir
freedslaves.
=
Relativesthatareunderone’scare
*
Family
membersoftheProphetfromBanial-Muttalib,however
its
disagreedupon.
[3]Fasting
The
topicof
fasting
includesfourmatters:the
person
whofasts,the
typesoffasts,things
thatinvalidate
fasting,
andactionsthataredone
duringfasting.
The
person,uponwhomitis
obligatory
tofast,is
everycompetent
person
infull
possessionofhisfaculties.Thefastisnot
obligatory
uponatravellingpersonorupon
afemale,thatis,ifthewomanisin
the
phase
ofhermenstruationor
postpartumbleeding.Any
rational
individualwhoisableto
distinguish
between
things
can
perform
the
recommendedfasts,butafemaleinthe
phaseofhermenstruationor
postpartumbleeding
isnotpermitted
tofast.
Thefastsareofthree
categories:obligatory,necessary,
andrecom-
mended.Fastingduring
themonthofRamadanis
obligatory.
Ifa
17

60. Kitabfuri'al-figh
personvowedtofastorneededtomake
upmissed
fast-days
from
Ramadan,thensuchfastsare
necessary.
Therecommendedfastscan
beeitherunrestricted,orberestrictedtoaspecific
time.
Theunrestrictedfastsare
any
faststhatarenotconfinedtoa
specific
time.Itwillbeconsideredasanunrestrictedfastas
long
asthefast
§
wasnotdone
owing
toavow,ortomake
up
themissed
fast-daysfrom;
Ramadan,ordone
during
the
reprehensible
orimpermissibletim-
ings.
The
reprehensibletimings
include
singling
out
fasting
for:
=
Fridays
and
Saturdays
=
The
dayof
Nayraz®
#
‘The
dayof
Mihrajan®
The
impermissibletimings
include
fasting:
#
Thetwo
days
of‘id”
=
Thethree
days"following
‘idal-adhd.
Therestrictedfastsaredone
duringspecifictimes,whichincludes
fasting:
38IbnJibrinmentionedthatthesetwoareChristiancelebrations.‘Abdullahal-
Turkimentioned
Nayriiz
occursonthe1*
day
ofPersiansolarcalendar,which
coincideswiththe21*ofMarchinthe
Gregorian
calendar.
39Al-Zamakhsharisaidthat
Nayréiz
occursonthethirdmonthin
spring,
whereas
Mihrajan
occursonthe7"day
ofautumn.‘Ala’al-Dinal-Mardawi,
Al-Insaf(Riyadh:
Dar‘Alamal-Kutub,2011),vol.7p.530-536.
40Thefirstis‘id
al-fitr
whichfallsonthe1*ofShawwal;thesecondis‘idal-
adhawhichfallsonthe10"ofDh
al-Hijja.
41The
days
of
Tashrig;11%,12",and13"ofDha
al-Hijja.
18

61. AnepitomeofHanbaliSubstantiveLaw
"The
day
of
"The
dayof‘Ashara®
*
Mondays
and
Thursdays
=
Thesix
daysofShawwalaftertheRamadanfasts
=
Three
days
of
every
lunarmonth
=
ThemonthsofMuharramandSha‘ban
Arafa*
The
things
thatinvalidate
fasting
include:
®
Deliberatelyeating[anddrinking]
—evenifits
something
noted-
ible
*
Insertinganything
into
bodycavitythroughanyplace
=
Sexualintercourseandits
foreplay;
the
expiationbecomesman-
datory
for
having
sexualintercourse
=
Performingbloodletting
or
having
it
performedupononeself
Theactionsdone
during
thefastcanberecommended,permissible,
reprehensible
orprohibited.Therecommendedactionsareforexam-
plebeingoccupiedin
doinggood
deeds.Thepermissibleactionsare
actionswhicha
person
isallowedtodo
during
thefast.The
repre-
hensibleactions,for
example,
apersontasting
foodand
chewing
on
mastics,”thatis,if
parts
fromthemasticsdonotdissolveand
sepa-
rate.Prohibitedactionsinclude
backbitingetc.,buta
person
isnot
required
tomake
up
the
fast-days
forthis.
DevotionalSeclusion:
42The
day
of“Arafaisonthe9"ofDhial-Hijja.
43The
day
of‘Ashiraisonthe10"ofMuharram.
44TheArabicword‘itkhasbeenrenderedas‘mastics.However,‘itkreferstoa
type
ofchewable
gum
thatcomesfromthe
sapofcertaintrees.
19

62. Kitabfurii'al-figh
Devotionalseclusionisarecommendedacttodoinamosqueforthe
fastingperson.”
Itisperformed
to
keeponeself
busy
in
worshipping
Allah.Thethings
thatinvalidatefastsalso
spoil
thedevotionalseclu-
sion.**
[4]Pilgrimage
This
topicencompassesfourmatters:thepersonperforming
the
pil-
grimage,
thepilgrimage,
the
placeofthe
pilgrimage,
andtheactions
done
during
the
pilgrimage.
Thepersonperformingtheobligatory
pilgrimage
mustbeafreeMuslim,whohasreached
puberty,
andin
full
possessionofhisfaculties.AnyMuslim,whoisinfull
possession
ofhisfacultiesandisableto
distinguish
betweenthings,
can
perform
the
voluntarypilgrimages.
The
pilgrimage
canbe
obligatory
orrecommended.The
pilgrimage
and
minor-pilgrimage(‘umra),whicharerequired
onceina
lifetime,are
obligatory.Similarly,
the
pilgrimage
becomes
obligatory
ifa
person
vowstoperformapilgrimage.
Besidesthesetwo
types
of
pilgrimages,
theothersarerecommended.
The
placeofthe
pilgrimage
istheHousewithintheHolyMosqueof
Mecca.Theactionscarriedout
during
the
pilgrimage
include
entering
intothestateofsanctification(ihram)fromthe
appropriate
sites.Itis
notpermitted
to
pass
thesitesunlessa
person
isinthestateofsanc-
45Thisisbecausethefastisa
pre-requisite
forthe
validity
ofthedevotional
seclusion
according
tothesecondopinion
fromAhmad.If
a
person
decidedto
doitforthe
length
ofa
singlenight,
itisinvalidbecausethe
person
hasnotmet
the
pre-requisite,namely,fasting.
46RefertotheAppendix
foradetailed
presentationofthechaptersof
fasting
anddevotionalseclusion.
20
persons

63. AnepitomeofHanbaliSubstantiveLaw
tification.
Entering
intothestateofsanctificationisoftwo
categories.
First,inrelationtotime
—itstimeof
entry
is
during
themonthsof
Shawwal,Dhiaal-Qa'‘da,andfirstten
daysofDhi
al-Hijja.Second,
inrelationtolocation-itssitesof
entry
differsfromone
country
to
another.
The
person
hasachoicebetweenthedifferent
waysof
performing
the
pilgrimage:
"
Tamattu‘
—the
person
entersintothestateofsanctificationto
perform
the
minor-pilgrimage.
Onceithasbeencompleted,
the
person
re-entersintothestateofsanctificationtoperform
thepil-
grimage.
,
"
Qirdn
—
the
person
entersintothestateofsanctificationto
per-
formthe
minor-pilgrimage
andthe
pilgrimagesimultaneously.
*
Ifrdad
-
theperson
entersintothestateofsanctificationto
perform
the
pilgrimageonly.
Thebest
way
toperform
the
pilgrimage
isinthemanneroftamattu’.
The
pilgrim
chantstheformulaofmonotheismwhile
entering
into
thestateofsanctification,andthereafterthe
chanting
ismaintained.
Oncea
person
entersintothestateofsanctification,seven
things
are
prohibited
fortheperson
todo:removing
hairandnail;covering
the
head;wearfittedsewn
garments;smelling
and
applyingperfumes;
hunting
and
eating
themeatof
gameanimals;contractingmarriage;
and
having
sexualintercourse.Thereisadifferenceofopinionregard-
ingtaking
backadivorcedwife.Therulesforwomenarelikethatof
menwiththeexceptionof
wearing
sewn
garments.Also,thewoman’s
stateofsanctificationjustpertains
toherface.
Whoeverbreachestheconditionsforthestateofsanctification,ex-
21

64. Kitabfuri'al-figh
piation
becomes
obligatoryupon
theindividual.A
sheep
ora
goat
is
sacrificedfor
doing
the
following:
=
Removing
threeormorehairs;ifitslessthanthree,foreachhair,
|
halfa
kilogram(mudd)offoodisdonated
="
Covering
thehead
®
Wearing
asewn
garment(males)
=
Smellingperfumes
The
expiation
forkilling
a
game
animalisto
slaughter
adomesticlive-
stockanimal,whichresemblesthekilled
game
animal.The
expiation
for
having
sexualintercourseisto
slaughter
acamel.Ifapersoncom-
mitssexualintercourse,it
spoils
one’s
pilgrimage.
Hunting
inthesacred
sanctuaryofMecca,and
cutting
downitstrees
andplantsareprohibited.
Itisalsoprohibitedtodotheaforemen-
tionedinthesacred
sanctuaryofMedina.However,ifthereisare-
quirement,
thenitisnotprohibited.
.
ItisrecommendedtoenterMeccafromitsnorthernsideandleave
fromitssouthernside.
Similarly,
itisrecommendedtousethe
gate
of
Bani
Shayba
when
entering
theHouse.The
pilgrim
startsattheHouse
andcircumambulatesitseventimes.Thereafter,the
pilgrimgoes
be-
tweenthehillsofSafaandMarwaseventimes,andthenshortensor
shavesthehair.Oncethishasbeendone,the
pilgrim
isoutofthe
stateofsanctification,thatis,ifthe
pilgrim
intendedtoperform
the
pilgrimage
inthemanneroftamattu’.
Onthe8"
dayofDhi
al-Hijja,
the
pilgrim
entersintothestateof
sanctificationto
perform
the
pilgrimage.
The
pilgrim
thenmakeshis
way
to‘Arafatopositionhimselfthereforthe9"day
ofDha
al-Hijja.
Whenthesunhasset,the
pilgrimsgo
forthtoMuzdalifa;the
pilgrims
22

65. An
epitomeofHanbaliSubstantiveLaw
pickup
the
pebblesforthe
stoning
atMinafromMuzdalifa.Inthe
morningtheygo
forthtowardsthedirectionofMina(al-Ma‘sharal-
Haram)andthendothe
symbolicstoning
oftheDevil.Thereafter,the
pilgrims
shortenorshavethehairbefore
making
their
way
toMecca
todothe
going-forthcircumambulation,andthewalksbetweenthe
hillsofSafaandMarwa.Oncethishasbeendone,the
pilgrims
return
backtoMinato
complete
the
symbolicstoning
oftheDevil.Thereaf-
ter,theygo
backtoMeccato
perform
thefarewellcircumambulation
andthenleaveMecca.Whenthe
pilgrimage
isover,the
pilgrimsvisit
thetombofthe
Prophet
andhistwo
companions
-Godbe
pleased
withthem.
The
integralsof
pilgrimage
arethe
following:
"
Standing
at‘Arafa
*
The
going-forth
circumambulation(tawéfal-ziyara
or
tawaf
al-
ifada)
"
Thestateofsanctification
*
Going
betweenthehillsofSafaandMarwa
The
obligationsof
pilgrimage
arethe
following:
=
Entering
intothestateofsanctificationfromthe
designatedplaces
"
Standing
at‘Arafauntilsunset
*
Staying
inMuzdalifauntil
midnight
*
Staying
the
nights
inMina
"
Symbolicstoning
oftheDevilatMina
"
Shaving[orshortening]
thehair
=
Thefarewellcircumambulation
Anything
besidestheaforementionedisrecommended.
23

66. Kitabfurii‘al-figh
The
integrals
ofthe
minor-pilgrimage
arecircumambulation,being
|
inthestateofsanctification,and
going
betweenthehillsofSafaand
Marwa.Itis
obligatory
toshave[orshorten]thehair.Ifthe
pilgrim
1
missedoutan
integralpartofthe
pilgrimage,
the
pilgrimage
willbe
consideredincomplete,and,mustbedoneto
complete
the
pilgrim-
age.However,ifan
obligation
wasmissedout,the
pilgrim
mustexpi-
ateforit
bysacrificing
ananimal.Thereis
nothing
owedfor
leaving
|
outrecommendedacts.
Sacrificeson‘idal-adha:
Itisrecommendedtosacrificecamels,cattle,sheep
or
goats.
The
sheep
tobesacrificedmustbeoversixmonthsold;theotherremain-
ing
livestockanimalsmust
complete
its
stipulatedage.”
Theanimals
mustbefreefromallformsofdefects.In
myopinion,
itis
acceptable
tosacrificeanimalsbesidesthelivestockanimals.”
Thetimefor
slaughterbegins
after
offering
the
prayer
anditfinishesat
theendofthesecond
dayfollowing
‘id.A
portionofthemeatis
given
away
as
charity;however,itisrecommendedthatathirdbeeaten,a
thirdbe
gifted,
andathirdbedonated.Ifa
personplanned
tosacrifice
ananimal,heshouldnotcuthishairnortrimhisnails.
Sacrificeforanewborn
(‘aqiqa):
Ifthenewbornwasa
babygirl,
a
sheep
ora
goat
issacrificed,andifit
wasa
boy,
two
sheep
ortwo
goats
aresacrificed.Theanimalsaresac-
47The
stipulatedage
for
goats
isone
year,
forcamels,five
years,
andforcattle,
two
years.
48Thisistheopinionoftheauthorandis
unique
tohim.So,according
tohim,
aslong
astheanimalorbirdwaslawfultoeat,thenitwillbesufficientandac-
ceptable
toofferitasasacrifice.
24

67. AnepitomeofHanbaliSubstantiveLaw
rificedontheseventh
day.*°
Therulesfor
‘aqiga
aresimilartothatof
‘idal-adhd.But,themeatfor
‘aqigqa
is
prepared
andcookedwithout
breakingany
ofthebones(i.e.bycutting
atthe
joints),
andisusedto
feed
people.
15]Warfare
Jihadcanbeparticipated
in
alongside
all
righteous
andimpious
emirs.Itisacommunal
obligation
toparticipatein
jihad;
however
itbecomesa
personalobligation
whentheenemiesattack.The
topic
ofjihad
coversfourmatters:thepersonwhois
obligated
to
fight,
the
people
whoare
fought,spoilsofwar,and
peace
treaties.
The
personobligated
to
fight
in
jihdd
isacompetentMuslimman,
whoisinfull
possessionofhisfaculties.TheMuslims
engage
in
fight-
ing
withtheenemiesthatarenearesttothem.TheMuslim
armymust
haveanemir;withouttheemir’spermission,fighting
or
anything
else
mustnotoccur.Itis
impermissible
fortheMuslimstofleefromen-
emiesthataresimilartothem.IftheMuslim
armygainsvictory,they
shouldnotburnorcutdowntrees,or
destroyanything
unlessthereis
somesortofbenefit.
.
The
people
whoaretobe
fought
areallmaturemalesoldiers,infull
possessionoftheirfaculties.Anon-Muslim
subject(dhimmi)ora
personwhohasbeen
grantedprotection(musta’man)mustnotbe
fought.
IftheMuslims
gainedvictory
and
captureda
soldier,theca-
liph
candecidebetweentheprisoner’sdeath,release,or
ransoming
himin
exchange
foraMuslimprisoner
or
money.
IfaMuslimkillsan
49For
example,ifthechildwasbornon
aSaturday,
thesacrificewillbemade
onthe
comingFriday(i.e.theseventh
day);
Ibn
al-‘Uthaymin,Mumiti‘,vol.7
p-493.
25

68. Kitabfurii‘al-figh
enemy
soldierwhile
beingfullyengaged(i.e.facetoface)during
the
battle,heisentitledtothe
propertyofthekilledsoldier.
If
anyone
decidedto
pay
thenon-Muslimpolltax(jizya),
itbecomes
|
impermissible
forustokillsuch
people.Any
maleorfemaleMuslim
4
that
grants
anon-Muslim
protection
isconsideredcorrect.Ifanon-
Muslim
subject
murdersaMuslim,orcommits
adultery
withaMus-
lim,orusesblasphemouslanguage
forAllahandHisProphet,
itwill
|
violatethe
agreement
withthestate.
Thespoilsofwar
gained
fromthemarewealthandland.Thecaliph
|
dividesthewealththe
wayAllahhasmentionedinthe As4
forlands,the
caliph
caneitherchoosetoendowitordivideit
among
Muslims.
Peacetreatiesinthe
following
formsarepermissible:
=
Exchangeof
enemyprisonersforMuslim
prisoners
ora
payment
=
Cessationof
fighting
fora
period
=
Landsownedby
theIslamicState:leasedouttonon-Muslimsin
exchange
fora
percentageoftheproduce.However,theoccupiers
mustleavethelandat
any
timewe
request.
=
Landsowned
by
non-Muslimunderthestate:itremainswith
themin
exchange
fora
percentageofthe
produce.
26
persons
Qur’an

69. SocialDealings
Social
dealingsencompass
anumberof
things:
[1]Sale(bai‘)
Selling
consistsoftheseller,the
buyer,
the
price,
thearticle
purchased,
andthe
expressionsorsomething
tothateffectfor
carrying
outthe
sale.
Theconditionsthatmustexistinthesellerareasfollows:hemustbe
a
person
whoispermitted
toadministerhis
property,
forthis,the
person
needstobematureandcompetent.Slavescannotadminister
property
withoutconsent.Thesellermust
agree
tothesale,andown
thearticleorhave
permission
tosellit(ifitdoesnot
belong
tohim).
The
buyer
alsomustbeaperson
whois
permitted
toadministerhis
property.
Theconditionsthatmustexistinthepriceareasfollows:ithastobe
wealththatisconsideredlawfultouse;itmustbeknownandbede-
liverable;the
buyer
mustownthatwealth.
Thearticleforsale:mustbelawfultouse
withoutnecessity;
theseller
mustowntheitem;anditshouldbedeliverable.Thearticleforsale
mustbeidentifiableeither
throughsight
or
by
its
descriptions.

70. Kitabfurii‘al-figh
Expressionfor
carrying
outthesaleistheverbalofferandtheverbal
acceptance.Italsoincludes
conductingsaleswithoutthe
exchangeof
anyverbalcommunication.
Anumberofmattersareconnectedtosales.Thisincludesthecondi-
tionswithinsales(i.e.conditionsthatare
stipulatedby
the
buyer
or
theseller).Suchconditionsfallintotwo
categories:correct
stipula-
tions,suchas,howthe
paymentand
saleitemshouldbeorthekinds
ofbenefitsand
advantagestheymustcontain.Incorrectconditions
include
stipulatinganythingthatcontradictsthe
objectivesandthe
spiritof
buyingand
selling,
[2]The
optiontocancelasale
(khiyar)
Thereareseven
optionstocancelasale:
"
During
thetimeofthe
agreement,thatis,as
long
asthe
buyerand
thesellerhavenot
separatedphysicallyor
metaphorically.
"
Incasesof
stipulation,theperiodforthe
stipulationmustbede-
fined,evenifitwasa
prolongedtime
period.
"
Incasesof
deceptions,artificial
outbidding,gulliblebuyers,
and
deceivingoutsider-sellers
bymeetingthembefore
theyarriveat
themarket
squares.
casesofdefectiveness
owing
toall
typesofdeficiencies.
"
Incasesoffalse
pricesfora
commodity,the
buyerlaterdiscovers
theactual
price,andthe
pricehepaidwasfalse.
"
Incasesof
disagreementsbetweenthe
buyerandtheseller.
They
bothswearanoath
byGod,
including
initanaffirmationanda
rejectionoftheirclaims.°°
50IbnJibrinexplained:For
example,thesellerstarts
bymakinganoathwith
28

71. An
epitomeofHanbali LawSubstantive
*
Incasesof
cheating(i.e.hiding
defectsor
beautifying
theprod-
uctstoraiseits
price)
[3]Usury(riba)
Usury
isoftwo
categories:
*
Usury
inexcess(fad):
occurswhen
a
foodstuff,whichis
normally
sold
byweight
or
capacity,
is
exchanged
forasameclassoffood-
stuff
(inequitably).
#
Usury
in
delay(nasi'a):occurswhentwoclassesof
properties
are
exchanged(withoutimmediacy),sharing
thesame
legal
cause
(illa)inthecasesofexcess
usury.
If
money
is
exchanged
betweensameclasses(i.e.gold
for
gold
ordol-
larsfordollars),delay
andquantitativedisparity
inthe
exchange
are
prohibited.However,ifthe
exchange
isbetweentwodifferentclasses
(i.e.gold
forsilver),only
the
delay
in
exchange
isprohibited.
[4]Buyinginadvance(salam)
Soldproducts
areeitheroffered
straightaway
ordeliveredat
a
later
date;thelatteristermedas
buying
inadvance.Theformerhas
already
beendiscussed(i.e.normalsales).Inadditiontotheconditionsfor
normalsales,otherconditionsarestipulated
for
buying
inadvance:
Godand
says,“ByAllah!Ididnotsell
you
this
sheep
for100;Isolditfor120:
Thissentenceincludesanaffirmationand
arejection.Thenthe
buyer
makesan
oathand
says,‘By
Allah!1didnot
buy
this
sheep
fora120;|
purchased
itfor
100:The
buyer
alsocombinesbetweenanaffirmationand
arejection.
Thisisa
caseof
disagreement
betweenthetwo
parties,
whichallowsthemtocancelthe
sale.
29

72. Kitabfurii'al-figh
Quantityofthe
productmustbedetermined
preciselythrough
capacity,weight,
ormeasurementsetc.
Productdetailsmustbe
specifiedanddescribed.
Deliveryofthesold
productmustbedeferredtoa
stipulatedtime;
itmustbeavailableforthe
agreedtimeandlocation(ie.inthe
shop
orelsewhere),
Paymentforthe
productsmustbereceivedatthetimeofconclud-
ing
thecontract.
{5]Hireandrent
(ijara)
Atradecontractiseitherassociatedwitha
corporealitemofmaterial
valueorwith
utilityservices.Theformerhasbeendiscussed.‘Thelat-
teristermedas
hiring
and
renting.Itcanbeinthe
followingforms:
Rentingsomething
tobenefitfromit
directly,suchas
renting
a
plotoflandfor
farmingcrops.
Rentingsomething
tobenefitfromtheutilitiesitprovides,forex-
ample,renting
a
flattoresideinor
hiring
avehicleto
getaround
etc.
Hiringworkersfortheirservices.Privateworkersofferservicesto
one
person(suchasa
personalbodyguard),and
publicworkers
provideservicesfor
everyone(suchasa
shoe-repairer).
Hiringand
renting
isincorrectunlesstheservice
requestedis
lawfully
permitted,specified,itsdurationis
agreed,andthelabourtobecar-
riedoutis
clearlystipulated.
[6]Personalloans
(gard)
Itisrecommendedto
giveanything
asa
personalloanthatcanbe
purchasedinadvance,without
anyincreaseor
stipulationofincrease.
30
|

73. An
epitomeofHanbaliSubstantiveLaw
‘Therecipientoftheloan
repays
itsequivalence.
Itispermissible
toof-
ferextraon
topofthe
originalloan,whetherin
quality
or
quantity,
as
long
asitwasnotpre-stipulated.
[7]Securitystrategies
forfinancialrecoveries(wathda’iq)
Therearethree
types
of
securitystrategies
forfinancialrecoveries:
=
Pawning(rahn)
Pawning
istodeposit
an
object(assecurity)formoneylent,whichis
permissible
tosell
to
recoverthebill.Thepawnedobject
issoldif
the
money
lentisnot
repaid.
Itisnotpermissible
forthe
pawnedobjectto
bedisposedofin
anywayby
thedebtor.Itremainswiththecreditor
andno
partofthecollateralcanbe
separated
orredeemedunlessthe
debtispaidinfull.
"
Guaranteeingpayments
fordebts(daman)
Itisto
guarantee
a
paymentof financial
obligations
towards
acreditor.The
guarantee
isconsideredcorrectas
long
asthe
guaran-
torispermitted
to
dispose
ofhiswealth.
another’s
"
Guaranteeing
debtor’sattendance
(kafala)
Itistoassurethatanindebtedpersonwillbemadeto
appearin
per-
son.Iftheindebtedperson
failsto
appear,
toclearhisfinancial
obliga-
tions,theassurermust
guarantee
thedebt.
[8]Debttransfers(hawdla)
Itisan
agreement
totransferadebtfromone
person'sliability
toan-
other.Theconsentofthetransferee(muhal‘alayh)
isnot
required
for
thedebttransfer.Ifthetransfereewasrich,consentfromthecreditor
31

74. Kitabfuri'‘al-figh
(muhdl)totransferthedebtisnot
required.
[9]Disposerofwealthand
property:interdiction
(hijr)
The
personwhocan
disposeandadministerwealthcaneitherbe
permittedtodoso
unrestrictedly,suchasa
competentperson,infull
possessionofhisfaculties.Ontheotherhand,a
personcanbeinter-
dictedfrom
administeringhiswealthand
Property(mahjaralayh).
Theinterdictionfallsintotwo
categories:
"
Intheinterestsoftheinterdicted
person
~
thiscanbe
achilduntil
_hereaches
maturityoraninsane
personuntilhe
regainssanity.
*
Intheinterestsofothers~
thisisinthecaseofa
foolhardy(i.e.the
personinalotofdebtwith
others).
{10]Deputising(wakala)and
partnerships(sharika)
The
personwhoadministerswealthand
propertyeitherdealswith
hisownwealthorwiththewealthofothers.Thelatterdividesinto
two
categories,thatis,theadministratorcaneitherbea
deputyorbe
abusiness
partner.
Deputising
isallowedformatterswherein
deputy-
shipcanenter.Itis
permissiblefora
persontoactasa
deputy
as
long
asheisallowedtoadministerwealth,
Abusiness
partnercanbeina
partnership,asasilent
partner
(mudarib),who
putsin
(onlyfinancial
support)for
profits.Sucha
partnerputscapitalintoabusinessforhis
partnertodealwith,in
returnfora
specified
percentageof
profit.
Abusiness
partnercanbeina
partnership,basedon
puttingin
capital
assets
collectivelytodobusiness.Underthis
category,the
following
typesof
partnershipsareincluded:
32

75. AnepitomeofHanbaliSubStantiveLaw
*
Reputablepartnerships(sharikatal-wujih)
®
Manual
partnerships(sharikatal-abdan)
Manual
partnerships
includethedifferentformsof
sharecropping
(musaqah,muzara‘a).Theformerentails
watering(someone’s)fruit-
bearing
treesfora
stipulated
shareofitsfruits.Thelatterentailsfarm-
ing(onsomeone’sland)fora
stipulated
shareofitsharvested
crops.
[11]Wealth
gained
without
exchange(akhdhal-amwalbi-ghayr
‘iwad)
The
type
ofwealthacquired
withouttradeor
exchange
fallsinseveral
categories:
«
Lendingsomething
foruse(‘Griya)
Itisallowedtoloan
anything
thatcanbebenefittedfrom,whilethe
articleitselfstillremains.Theitemisreturnedafterthe
loaningpe-
riod.Ifitis
damaged,
whether
partly
or
completely,
thepersonmust
compensate
theowner.
"
Depositingsomething
for
safekeeping(wadi‘a)
Thedeposited
itemremainsasatrustwiththepersonthatis
looking
aftertheitem.Thereisnocompensationupon
itskeeper(fordamage
orloss)unlesstherewas
transgression
fromhis
part.
Usurpation(ghasb)
Referstoanindividual
seizing
another
person'slegitimateproperty,
whosebloodisinviolable(i.e.prohibited
tokill).Thisincludesprop-
33

76. Kitabfuri'al-figh
erty
thatistransferableto
peoplewhosebloodisinviolable.**Itbe-
comes
obligatoryupon
theusurpertoreturnthe
usurpedproperty.
Iftheitemwas
partially
or
fullydamaged,
theusurpermustcompen-
sate.Iftheitemwasprohibited,
no
compensation
isdue.
=
Lostandfound(malmultaqat)
Lostandfoundcanberelatedtoa
person
or
properties.A
foundling
person
isanabandonedchild.If
money
isfoundwiththelostchild,
itisusedforhis
expenses.Ifno
money
wasfoundwiththechild,ex-
penses
aré
paid
for
by
theMuslimcommonfund.Thelostchildis
consideredtobeafreeMuslim,as
long
ashewasnotfoundin
a
dis-
believingcountry,
withnoMuslimsatall.Lostproperties
areofthree
types:
1.Wealththatisconsidered
insignificantamongaveragepeople.
Itemssuchasthesecanbepickedupandused
by
a
person
until
itsownershows
up;
sucharticlesarenotadvertisedfor(ayear).
2.Animalsthatarenotmenacedbysmall
predators;animalssuchas
theseareprohibited
tobe
pickedup
asalostandfound.
3.Every
other
typeofwealth.Forthis
category,
thelostandfound
itemis
pickedupandadvertisedforthedurationofa
year.
Aftera
year,
theitementersinthe
person'spossession(i.e.ownsit).
51IbnJibrinexplained:For
example,ifwealthwasseizedfromacombatant
fighter
andit
happens
tobe
something
anon-Muslimcitizen(dhimmi)depos-
itedwithhimfor
safekeeping,
thenitistransferredtothenon-Muslimcitizen,
astheirbloodisinviolableunderIslam.Ifsuchwealthwasseized,therulesof
usurpationapply.
34

77. An
epitomeofHanbaliSubstantiveLaw
[Fromthetypesofwealththatare
gained
without
exchange]
Giftsandbestowals(hiba,‘atiyya)
canbeowned
byaperson
after
takingpossessionoftheitems.Giftsandbestowalsare
prohibited
totakebackafterithasbeen
given.
Obligatorycharity(zakat),wealththatis
giventoitsrecipients.
Spoilsofwar
(ghanima),
wealththatisdistributed(afterthefifth).
Bribes(rushwa)are
prohibited
for
judges
and
governors.
Presents
(hadiyya)
are
permissibleto
giveexcepttotheruler.The
latterpartoftherule
appliesifitwas
uncustomary
fora
person
to
bestow
gifts
totheruler.
Revitalisationofbarrenlands(ardal-mawat)belongs
tothe
per-
sonwhorevivesthe(derelict)lands.
Buriedtreasures(rikaz)arewealthburiedbeforetheIslamicera.
Theburiedtreasures
belong
toitsfinderafter
submittinga
fifthof
ittotheMuslim
treasury.
Mines(ma‘Gdin)belong
tothepersonwholocatesthem.
Treasures(kuniiz)belong
tothe
person
whofindsthem,as
long
asthetreasureswerenotfoundon
a
landthatisowned
by
some-
oneelse.
Everything
fromtheseasandoceans,itsfishes,itsanimals,its
pearls
and
gems
etc.
belong
tothepersonwho
acquiresthem.
Opencountry
birdsandnestsare
permissible
forthe
person
who
obtainsthem.
Wildlandanimals,whether
they
are
legally
edibleornot,are
per-
missiblefortheperson
whoseizesthem.
Desertedwealthwhichhasbeenabandonedincites,opencoun-
try,ruins,andwildernesses,owing
toitsdefectsandmaintenance,
canbekeptby
theperson
whofindssuchdiscardedwealth.
35

78. Kitabfuriv'al-figh
Herbagesand
pasturesthatwerenotcultivated
byhuman
input
are
permissibletotake.This
appliesregardlessofwhetherthe
plantswerefromanownedlandor
abarrenland.
Treesthatwerenot
plantedbypeoplearepermissibleforthe
per-
sonwhofindsthem,as
long
asthetreeswerenotonalandowned
bysomeoneelse.
Waterfromriversand
flowingsprings
isowned
bytheperson
whofetchesitfromthem.
[12]Wealthdistributionandextraction
Wealth
gainedfroma
personcancomeintwoforms.Thefirstcase
involves
exchangingsomething,suchasinsalesand
gifts(i.e.withthe
stipulationof
getting
a
giftinreturn).Thesecondcaseinvolvesgiv-
.
ing
outwealth
(legally
or
ethically)without
anyexchanges.Thelatter
entersintothe
followingcategories:
Obligatorycharity(zakdat)
The
polltax
(jizya)forthedisbelieversisobtainedfromallnon-
Muslims
residingunderour
authority
as
protectedcitizens.
Endowments
(wagf)refertotheretentionofa
propertythatcan
usedtobenefitothers.Endowmentcancomeintoaffectwithclear
statementsor
throughindicationsfroma
person,whois
permit-
tedto
disposehiswealth
freely,intendingrighteousness.
Theannualbusinesstax(‘ushr)isobtainedfrom
non-Muslims,
whocometodobusinessintheIslamicState.
Bequests(wasiyya)areconsideredcorrectfroma
person,whois
permittedto
disposehiswealth
freely.
Itconsistsoffour
matters;
the
bequestitself,the
bequeathed,itsheir,andthe
bequest’sex-
ecutor.
36

79. AnepitomeofHanbaliSubstantiveLaw
Asforthe
bequest,iftherewereinheritorsinvolved,itisrecom-
mendedtodevoteathirdofa
person's
wealthto
bequests.
Howev-
er,iftheperson
didnothaveheirs,itispermissible
todevoteover
athird.A
bequest
isconsideredincorrectifa
person
devotedover
athird,withoutthe
permissionofhisinheritors.The
bequeathed
referstothe
person's
financialresourcesand
properties.
Thebe-
quest’sheirsare
those
whoreceivethe
bequest.The
bequest's
ex-
ecutorcanbe
anyone
thatispermittedtodispose
anddealwith
wealth.
Manumission(‘itq):
itisrecommendedtofreeslavesthathave
the
ability
tosustainthemselves.Manumissioncomesintoaction
throughdirectandindirectstatementsfromthemaster.Itcanoc-
cur
throughspeech
and
byowning
bloodrelatives(asslaves).
Ifarichmasterdecidestomanumithisshareofaslave,whois
shared
by
otherco-masters.Themastershould
attempttofreethe
slave
entirely(bybuying
the
remaining
sharesoftheslavefrom
theotherco-masters).However,ifthemasterwasunderprivi-
leged,
theslavewillbe
partially
free.
Itispermissible
forthefreedomtocomeintoeffect
instantly
orbe
relatedtoa
particular
time.Ifthefreedomisrelatedtothedeath
ofthemaster,thisistermedtadbir.Thefinancialvalueofthese
freedslaves,accounttowardsthethirdofa wealthfor
bequests.Thesaleoftheseslaves
by
theirmastersisconsidered
correct(eventhoughthey
havebeenpromisedfreedomafterthe
deathoftheirmasters).
persons
Ifaslavedecidesto
buy
hisfreedomfromhismasterwithde-
ferred
payments,
thisistermedkitdba.Itisrecommendedfora
masterto
agree
tothis
procedureif
good
isknown
regarding
the
slave.Theslavebecomesfreeoncethepayments
havebeenmade;
37

80. Kitab
al-figh
howeveriftheslaveisunable,heremainsin
slavery.
Ifaslave-womanbearsachildfromhermasterthat
appearstobe
ahumanfetus,shebecomesummwalad.Theslave-womanbe-
comesmanumittedafterthedeathofhermaster.Itsnot
permitted
forthemastertosellsuchslave-women.
38

81. Marriage
Thethird
component
fromthematters
of
substantivelawis
conjunc-
tion(i.e.marriage)
and
separations(i.e.divorcesand
separations).
Marriages
includefivematters:the
groom;
thebride;thebride's
guardian;
the
marriageagreement;
andthebride's
marriagepayment.
The
groom
hastobeamaleandofthesame
religion.
Thereisanex-
emption
whenaMuslimcan
marry
anon-Muslim,andthatiswhena
Muslimmanmarriesadhimmiwoman(afreenon-Muslim
subject).
Itisstipulatedforthe
groom
toconsenttothe
marriage.
Ifthe
groom
was
a
childoraninsane
person,
thefathermarrieshimoff.
Thebridehastobeawomanandofthesame
religion
unlessshewas
JewishoraChristianwoman,marrying
aMuslimman.Thebride
cannotberelatedtothe
groomthroughconsanguinity.
Thebridecan-
notbehissister,his
daughter
orhismaternalor
paternal
aunts.
Thesame
categoriesofrelativeswhoareunlawfultomarry
because
of
consanguinityare,also,unlawful
throughfoster-relationships
(i.e.established
throughnursing).Therefore,ifawomannursedthe
groom
orifhesharedthesamewetnurseasthebride,marriage
be-
tweenthemwillbeunlawful.However,iftherewasnofoster-relation
establishedbetweenthewetnurseandother
family
membersofthe
groom;
hisbrothers,hisuncles,andtheirchildren,thenthe
prohibi-

82. Kitabfurii'al-figh
tion
throughfoster-relationshipsdoesnot
applynorextendtothem.
Itis
impermissibleforafreemanto
marrymorethanfourwomen;as
foraslave,heshouldnot
marrybeyondtwowomen.Itisunlawfulto
marrytwosistersatthesametime;similarly,itisunlawfulto
marry
a
woman
simultaneouslywithher
paternalormaternalaunties.Afor-
nicatingwomanis
prohibitedto
marryunlessshe
repentsfromher
sin.
Theconsentofthebrideisessential.Ifthebridewasa
virgindaughter
~
thatis,aminorwhohasnotreached
maturity,thenherfather
gives
herin
marriage,whichisalsothecaseforaninsane
daughter.
The
personwho
givesthebridein
marriage
isher
guardian.The
guardian(afterthefather)ishernearestmale
agnate(andwhena
womanhasnomale
agnates)the
judgebecomesher
guardian.The
brideisnot
givenin
marriagewithoutherconsent.Ifthebridewas
insane,herconsentisnot
required(i.e.coerced).
The
marriageagreementisthe
spokenofferandthe
spokenaccept-
ance;itisessentialforthemarital
agreement.Itis
necessary
to
clearly
specify
thebrideand
groom,andhavethe
marriagewitnessed.Inre-
gards
to
stipulatingsuitability(kafa’a)in
marriagecontracts,thereis
_adifferenceof
opinion.
Thebride's
marriagepaymentisthedower;itisessentialforthe
mar-
riageagreement.Ifdivorceoccursbeforeintercourse,the
groomre-
tainshalfofthedower.Thedowercanbe
(somethingintangible)such
as
teachingthebrideQur’an,
calligraphy,
orsacred
knowledge.
40

83. Divorce
Separations
in
marriageincorporate
anumberof
things:
[1]Adissolutionofthemarriagefromthewife(khul‘)
Adissolutionofthe
marriage
occursfora
payment
whenthereare
difficultiesbetween
couples.Separationthrougha
dissolutioniscon-
sideredtobeanannulment
(faskh);therefore,itdoesnotcountasone
ofthreedivorces
couples
are
normally
allowed.
[2]Divorce
(talaq)
Divorcescompriseofthreeelements:thehusband,thewife,andthe
way
thedivorcecomesintoeffect.The
person
whoaffectsthedivorce
isthehusbandorsomeonewhohehasdeputised
todothedivorce,
whichcanevenbethewife.The
personimpactedby
thedivorceisthe
wife.The
way
thedivorcecomesintoeffectis
through
words.Itcan
bestatementsthat
clearly
resultindivorceevenifthehusbanddidnot
intendtodivorce.Itcanalsobeallusivecircumlocutions,whichcan
eitherbe
apparent
or
ambiguous.
Theformerresultsindivorcewith-
outanintention,whereasthelatter
requires
anintention.
Afreemanhasthreepronouncementsofdivorce,evenifhewasmar-
riedtoafemaleslave,howeveramalesalvehastwo
pronouncements
ofdivorce
despitebeing
marriedtoafreewoman.Divorce
depend-

84. Kitabfuriial-figh
ingonan
exceptioninrelationtonumbersiscorrect
—
thatis,ifthe
husband
exempts
alessernumberfroma
largernumber(i.e.lessthan
half).Theeffectivenessofadivorcecanoccur
immediately
orcondi-
tionally;thelatter
happenswhenthecondition
expressionsareful-
filled.
The
typesofdivorces:
"
Theirrevocabledivorce(ba’in)includesthe
tripledivorce,
thedivorceforan
exchangeof
payment(i.e.dissolutionofthe
marriage),”andthedivorcethatoccurredbeforeconsummation.
"
Therevocabledivorce
(raji)referstowhenaman
pronounces
divorce
uponhiswifeonce(ortwice)after
consummatingthe
marriage.Thisexcludesthedissolutionsofthe
marriage
fora
pay-
ment.
Thehusband
possessesthe
rightoverthewife’sreturnas
long
asit
waswithinthe
waitingperiod;evenifwifedetestedthereturn,itis
still
applicable.Thewife
returning
toherhusbandmustbewitnessed.
[3]Comparingwifetomother’sback
(zihar)
Ifahusbandswears
againsthiswifeinwhichhe
compareshertohis
mother’sback,thewifebecomes
prohibitedforhimuntilhe
expiates
fortheoath.
52As
preceded,Ibn‘Abdal-Hadimentionedthatdisillusionofthe
marriage
(khul')isconsideredasanannulment
(faskh),butherehehaslisteditasanir-
revocabledivorce
(bayniinasughra).ThisisbecausetheHanbalijuristsconsider
Khul‘asirrevocabledivorceiftheintentionwasforadivorceorifthestatements
usedforthekhul‘consistedthe
wordingsofdivorce.Onthe
otherhand,ifthe
statementsuseddidnotconsistthe
wordingsofdivorcenorwasadivorcewas
intended,thekhul
‘
willbeconsideredanannulment
only(faskh).
42

85. AnepitomeofHanbaliSubstantiveLaw
[4]Chargingone’swifewithadultery(li‘an)
Ifaman
charges
hiswifewith
adultery,
hemustestablishthe
proof
forit(i.e.through
fourtestimonials),otherwisethehusbandisliable
forpunishment
forthefalseaccusation.Ifthehusbandisnotableto
establishtheproof,
theprocedureofpublicimprecation
isenacted
(mula‘ana).Todothis,thehusbandaccuseshiswifewith
adultery
fivetimes;thewife
participates(inherdefense),anddeniesthe
allega-
tionfivetimes.Thereafter,thewifeisunlawfulforhim
permanently,
unlessheadmitsto
lying
anddefamation.
Ifahusbandswearstoabstainfromsexualintercoursewithhiswife
forlessthanfourmonths,butended
uphaving
sexualintercoursewith
herbeforethestipulatedtime,hemust
expiatefor
violating
hisoath.
However,ifhemadeanoathtoabstainformorethanfourmonths,
itistermedas
forswearing(ila’).Thehusbandis
given
fourmonths,
heeitherhassexualintercourseorhewillbe
separated
fromhiswife.
43

86. InjuriousCrimesandLegalPunishments
Injuriouscrimes
(jindyat)canresultin
homicides,cause
injuriesto
q
the
body,orleadtolossofwealth.Homicidescanbeeither
premedi-
|
tatedor
unpremeditated;for
premeditatedhomicides,the
legalretali-
4ationbecomes
mandatory.Ifthehomicidewas
unpremeditated,in-
-
demnitybecomes
mandatory.Thefull
indemnity(diya)canbeeither:
q
twelvethousanddirhams,onehundredcamels,twohundredcattleor4
onethousand
sheep.
Indemnitiesfor
injuriescausedtothe
body:
Thefull
indemnity
is
paidifan
unpairedbodypart(suchasanose)or
a
pairedbodypart(suchasa
pairof
ears)aresevered.
Similarly,
the
full
indemnityisdueforthelossof
bodyparts,whichconsistoffour
parts(suchas
eyelids)orten
parts(suchas
fingers).In
proportionto
thenumberof
bodypartsafflicted,afractionofthefull
indemnity
is
submitted.Ifthe
injuriouscrimeswere
premeditated,legalretribu-
tionisdueforthem.
Thereare
manyenormities,theyinclude:
"
Fornication
(zind)isthe
greatestofsinsandthe
legalpenaltybe-
comes
obligatory.The
penaltyforanoffenderwhohadthe
capa-
bilitytoremainchasteis
stoning.Iftheoffenderwasa
virgin,the
penaltyentails
scourgingtheoffenderonehundred
stripesand
banishmentfora
year.The
penaltyforaslave-offenderishalfof

87. An
epitomeofHanbaliSubstantiveLaw
thatbutwithoutbanishment.
®
The
penalty
for
committingsodomy(liwdt)isthesameasforni-
cation.
"
Accusing
a
personof
adultery(qadhf)
isprohibited;it
obligates
the
legalpenaltyof
scourging
theaccuser
eightystripes.
*
Consuming
alcohol(shurbal-khamr)is
prohibited.Theonewho
consumesitis
scourgedeightystripes.
*
Theft
(sariqga)
is
prohibited.
It
obligatesamputationandthethief
becomesliableforthestolenitems.
*
Highway
robberies
(qat’al-tariq)
are
prohibited.Ifthe
highway-
menkilledtheirvictims,they
areexecutedandcrucified;however
ifthe
highwaymen
didnotcommitmurder,they
areexiled.
=
Rebellion
(baghi).against
theImamand
revoltingagainst
him
(khuraj)
are
prohibited.
Whoever
participates
insuchactsisto
be
fought.
Apostasy(ridda)is
prohibited.
Itbecomes
obligatory
tokillthe
apostate
unlesshe
repents
andreturnstoIslam.
*
‘Thepersonwhoparticipatesin
sorcery
becomes
a
disbe-
liever.Heiskilledunlesshe
repentsandreturnstoIslam.
(sihr)
Thereis
noting
besidesthe
prescribedpunishment(hadd)forthesins
associatedwitha
legalpunishment.Similarly,
thereis
nothingapart
from
prescribedexpiations
forsinsassociatedwith
expiation(kaffara);
for
example,whena
person
hassexualintercourseinRamadanor
whenahusbandhassexualintercoursewithhis
spouse
aftercompar-
ing
hertohismother’sback,nothing
isduebesidestheprescribed
expiations.
The
discretionarydisciplinary(ta‘zir)canbeenactedfor
sins,whichdonothave
prescribedpunishmentsnorexpiations.
45

88. Judgeship
Itinvolves
adjudicationof
rights,
whetherit
pertains
toAllah(i.e.
when
apersonsins)ortothe
rights
ofhuman
beings.
Thebasisfor
the
judgementrequiresjudges,witnesses,oaths,andconfessions.
The
judge
canbetheImam,his
deputy,
or
appointedjudges
etc.Is-
lamic
judgeship
isacommunal
obligation.
The
judge
hastobe
a
dili-
gentenquirer(mujtahid).
Thenumberoftestimoniesrequired
fromwitnessesinIslamic
judge-
ships
differsfromonecasetoanother:
=
The
testimony
forfornicationisnot
accepted
unlesstherearefour
witnesses
=
Twomenarerequired
for
injuriouscrimesand
legalpunishments
=
Twomenortwowomenandamanarerequiredwhenitconcerns
cases
involvingproperty
ortransactions
dealing
with
property
=
‘The
testimonyoftwowomen
regardingthings,
whichmendonot
normally
encounter
Thetestimoniesofthe
following
arenot
acceptable:
=
A
disbeliever-
unlesshewasawitnesstoa
bequest
foraMuslim
during
histravels.
=
person(fasiq)A
corrupt

89. An
epitomeofHanbaliSubstantiveLaw
*Aminor
="An
enemy
=
Apersontestifying
forhissonorhisfather
=
A
loverforthebeloved
Intheabsenceofevidence,thedefendanthasthe
right
toanoath.The
defendantswearsanoath
by
Allah.
Regardingconfessions,whomso-
everconfessedto
something,
theconfessionwillbe
accepted.
47

90. FoodandDrink
Foodand
beverages,whichare
pureandharmlesstoa
personare
per-
|
missible;itincludes:
"
Livestockanimals(camels,cattle,sheepand
goats)
"
Fruits
=
Plantsand
vegetation
"
Birds
=
Landandseaanimals
"
Fuqqa
*
anditslikes.
Thingswhichare
impureandharmfultoa
person,are
prohibited;it
includes:
="
Dogs
"Predatoryanimalswithcanines
"
Birdsthat
possesstalons,suchasvulturesandetc.
"
Repulsivecreatures,suchas
hedgehogs,rats,andall
typesofin-
sects
"
Intoxicatingherbsandharmful
plants,suchas
StinkingNight-
53Akindofnon-alcoholicor
quasi-alcoholic
beveragemadefromwheatloaves
soakedinwater,sugar,pomegranatejuice,and
spices,butoften
erroneously
translatedas‘beer’

91. An
epitomeofHanbaliSubstantiveLaw
shadeandCushion
Spurge
All
categoriesofintoxicants,suchwineandetc.
The
propertyofothersisprohibited
unlessa
person
isinasituationof
direneed(darira).
49

92. Inheritance
Therearethree
categories
ofinheritors:
[1]Theheirswhoareentitledforan
obligatory
shareoftheestate
(dhiifard)
Itincludesthefollowingpeople:
Thedeceased’shusband;hereceivesone-halfoftheestateifthere
.isno
inheriting
descendent.Ifthereisan
inheritingdescendent,
thehusbandreceivesone-fourthoftheestate.
Thedeceased’swife;shereceivesone-fourthoftheestateifthereis
noinheriting
descendent.Ifthereisan
inheritingdescendent,the
wifeorthewivesreceive
one-eighth
oftheestateintotal.
Thedeceased’sfather;hereceivesone-sixthoftheestateifthede-
ceasedhasasontoinheritfromhim.
Thedeceased’s
grandfather’s
shareissimilar(i.e.receivesone-
sixthoftheestate).
Thedeceased’smother;shereceivesone-thirdoftheestateandif
thedeceasedhasachild,shereceivesone-sixth.
Thedeceased’sgrandmother;
shereceivesone-sixthoftheestate.
Thedeceased’s
daughter;
shereceivesone-halfoftheestate.How-
ever,ifthedeceasedalsohadason,the
daughter
becomesaco-

93. An
epitomeofHanbaliSubstantiveLaw
universalheir(‘asaba)withtheson.
*
Thedeceased’ssister;hershareissimilar(i.e.receivesone-halfof
theestate).
Thedeceased'sson’sdaughter;hershareissimilar(i.e.receives
one-halfoftheestate).Ifthereismorethanone,two-thirdsofthe
estateisdue(i.e.this
applies
tothecasesforthedeceased’s
daugh-
ters,sisters,andson’s
daughters).Ifthedeceasedhada
daughter
and
daughters
fromtheson,the
daughter
receivesone-halfofthe
estateandtheson’s
daughtersreceiveone-sixth.However,ifthe
deceasedhada
daughter
aswellassisters,they
becomeco-uni-
versalheirs(‘asabat).
The
stepsiblings
fromthesamemother;iftherewas
one
sibling,
one-sixthoftheestateisduebutiftherewasmore
thanone,one-thirdofestateisdue.
deceased’
[2]Universalheirs(‘asabat)
Theuniversalheirsinclude:
Maledecedents(i.e.son,son’ssonanddownward)
Maleascendants(i.e.father,father’sfatherandupward)
Maleswhoareofthesame
generation
asthedeceasedfrom
amongst
hisbrothers(forexample,fullbrother,halfbrotherfrom
thesamefather)
Maleswhoareofthesame
generation
asthedeceased’sfather
fromamongst
hispaternaluncles
54Thesonand
daughterjointly
constitutetheuniversalheirandsharethees-
tatesothateachmalereceivestwicetheamountofeachfemale(i.e.a2:1ratio).
Theco-universalheirrefersto
any
femalewhoareentitledforan
obligatory
share.Thefemales
require
someoneelsetobecome
a
universalheir.
51

94. Kitabfurii‘al-figh
="
Manumittedslaves
[3]Extended
familymembers(dhital-arham)
They
arecloserelativesofthedeceasedwhoarerelated
through
a]
female(forexample,daughter'schildren,mother’sbrother’sson,sis-
ter’schildrenetc.)Suchrelativesare
putinpositionsofthe
person,}
throughwhomthecloserelativeisrelatedtothedeceased(for
ample,the
daughter’schildrenwouldbe
giventhe
positionofthede-
ceased’s
daughterandwouldinherit
accordingly).
Thosewhoseshares
areeliminated
byothers
(hajb)
Theexistenceofanear
familymemberfrom
amongsttheuniversal
}
heirseliminatestheshareofadistant
familymember,sofor
example:§
"
Thedeceased’s
grandmother’sshareiseliminated
by
the
mother
"Thedeceased’s
grandfather'sshareiseliminated
by
thefather
"
‘Thedeceased'ssistersand
stepsiblingssharesareeliminated
by |
inheritingdecedents
52
exX-

95. AnepitomeofHanbaliSubstantiveLaw
53

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147. _Appendix
IbnQudama’sChaptersonFasting
andDevotional
Seclusion
Themanual,al-Mugqni'’,
wasauthored
byMuwaffaqal-Dinbin
Qudamaal-Maqdisi,
athirteenth
centuryjurist(d.620/1223).Ibn
Qudamaauthored
a
seriesofmanualsinHanbalilaw,asa
syllabus,
for
gradualdevelopment
inthe
jurisprudenceofAhmadb.Hanbal.
Themanualsvariedintheirlevels,ranging
from
beginner
to
scholarly
levels.Thescholarsofthe
past
and
present
havepraisedIbnQudama
forhis
scholarlywritings.Regarding
IbnQudama,Ibn
Taymiyyasaid,
“Afteral-Awza‘i,nooneentered
Syria
more
knowledgeable
thanal-
Muwaffaq’,
andIbnal-Salahsaid,“Ihavenotseen
anyone
similarto
al-Muwaffaq.”
This
particularmanualhasbeen
highlypraisedby
thescholarsofthe
past
and
present.
Thismanualhasbeenthe
prop
fortheHanbalischol-
arsfromIbnQudama’eratothis
presentday.
Itisthemost
reputable
manualafterMukhtasaral-khiraqi.A
large
numberofcommentaries
andotherassociatedworkshavebeenauthored
revolving
aroundthe
manual,indicating
tothemanual’sprominencewithintheHanbali

148. Kitabfurti'al-figh
school.Thismanualis
intermediaryinitslevelandit
primarily
fo-
cusesonthedifferenceof
opinionswithintheHanbalischool.
These
chapterswere
originallyrenderedfromArabicto
Englishasa
translation
projectforaMasters’moduleinIslamicStudies.Ihavere-
movedthetheoretical
aspectsofthe
studyandannotationsconnected
{tothetranslation
methodologiesetc.Itis
hopedthecontentof
chapterswillbe
self-explanatory.However,fora
propercomprehen-
sionofthese
legalarticles,apersonis
requiredtocitethewell-known
commentariesofthemanual.Idecidedtoaddthese
chaptersfrom
|
al-Mugni
‘
becauseIbn‘Abdal-Hadi’ssectionon
fasting
is
verybrief
|
and
requiresome
supplementarymaterial.
}
Therenditionofthe
chaptersofthismanualwasbasedonitsfirstedi-
tion,publishedbyMaktabatal-Sawadi,inJeddah,inthe
year2000.
Inorderto
conveythe
Meanings
as
premeditated,thetranslation
reliedontwowell-knowncommentariesof
al-Mugni'.Thefirst,Al-
Sharhal-kabirofIbnAbi‘Umar(d.682/1283),hewasIbn
Qudama’s
nephew.Thesecond,Al-Insafofal-Mardawi(d.885/1480),hewas
consideredtobeaverifieroftheHanbalischool
owingtohisin-
depthknowledge.Thesetwocommentarieswere
publishedbyDar
al-‘Alimal-Kutub,in
Riyadh,2011.Besidesthesetwocommentar-
ies,Ibnal-‘
Uthaymin’sAl-Sharhal-mumti‘wasoftencited.Thisisa
commentaryof
al-Hajjawi’sZad
al-mustaqni‘,an
abridgedversionof
al-Mugni
106
these

149. Fasting
Itis
mandatory
tofastthemonthofRamadan
uponsighting
thecres-
centmoon.Ifthecrescentmoonisnotseenwiththe
presenceofclear
skies,the
lengthofthemonthofSha
‘ban
is
completed
as
thirtydays
and
fasting
commencesthereafter.However,ifthe
sightingofthe
crescentmoonwasprevented
inthethirtieth
nightowing
tothepres-
enceofcloudordust,itbecomes
mandatory
tofastwiththeintention
of
fasting
forRamadan.Thisisthe
apparentopinionoftheschool;itis
also
reported
fromAhmadthatitdoesnotbecome
mandatory.
There
isathirdreportstating
thatthe
peopleshouldfollowtheImam;ifthe
Imamfasts,the
people
fast.Ifthecrescentmoonwassightedduring
the
daytime
beforethemeridianofthesunorafterit,thiscrescent
moonisforthe
comingnight.
Itbecomes
obligatory
tofastifthe
peopleofthat
countrysighted
the
crescentmoon.Thestatementofa
singletrustworthyperson
isac-
cepted
forthemoon
sighting
ofRamadan.However,thestatement
ofa
singletrustworthyperson
isnot
accepted
for
any
oftheother
monthsbesidesRamadan;two
trustworthy
affirmationisre-
quired.
persons
Ifthe
peoplecommenced
fasting
basedonthe
testimonyoftwopeo-
ple
and
completedthirtydays
of
fasting,they
shouldbreaktheirfasts.
However,ifthe
peoplecommenced
fasting
basedonthe
testimony

150. Kitabfurii'al-figh
ofone
person,therearetwoviews.If
theycommenced
fasting
inthe
|
presenceofthe
skybeingobscured
byclouds,theyshouldnotbreak
|
theirfast.
Whoever
sightedthecrescentmoonofRamadan
byhimselfalonebut
the
testimonywas
rejected,itbecomes
binding
forhimtofastalone.
|
However,ifa
personsighted
thecrescentmoonofShawwal
byhim-
3
selfalone,heshouldnotbreakhisfast.
Ifthemonthsbecomeobscureforthe
prisoner,theprisonerattempts
hishardestto
figureoutthe
timingandthenfast.Ifhisfastscoincided
withthemonthofRamadanorcoincidedafterit,itwouldbe
accepted
fromhim.However,ifhisfastsoccurredbeforethe
entryofRamadan,
hisfastswouldnotsuffice.
Fasting
isnot
obligatory
on
[anyone]exceptMuslimsthatareinfull
possessionoftheirfaculties,mature,andare
capable.Itisnot
obliga-
|
toryuponthedisbeliever,theinsane,andthechild.However,ifthe
childwasabletoendureit,heshouldbecommandedtofast.Itisim-
poseduponthechildsothechild
getsaccustomedto
fasting.
IfthestartofRamadanbecomesestablished
bysighting
themoon
during
the
daytime,itbecomes
binding
torefrainfromthenullifiers
of
fasting.Thefastforthat
dayalsoneedstobemade
up
at
a
later
date.Thisisalsothecaseforthe
followingscenarios:ifadisbeliever
becomesaMuslim,ifaninsane
personregainshisconsciousness,
andifachildreaches
puberty.
Itis
reportedfromAhmadthatthere
is
nothingmandatoryuponthemtodo(asaresultofthese
cases),
According
toal-Qadi,ifachildreaches
pubertywhileheis
observing
thefast,thechildmust
completethatfastbutisnot
requiredtomake
it
up.However,
according
toAbi
al-Khattab,thechildhastomake
up
thefastforthat
day.Ifthe
menstruatingwomanandthewoman
108

151. Appendix
suffering
from
postpartumbleeding
become
pureduring
the
daytime
orifthetravellerreturnsfromhis
journeyduring
the
daytime(and
wasnot
fasting),
itbecomes
bindingupon
themtomake
up
thatfast
later.
Regardingrefraining
fromthenullifiersof
fasting,
therearetwo
narrations.
Whoeveris
incapableof
fastingowing
toold
age
oranincurableill-
ness,suchaperson
canbreaktheirfastandinsteadof
fasting,
hecan
feeda
poorperson
foreach
day.
Itiscommendableforasickperson
oratravellertobreaktheirfastif
theyapprehendharm
owing
tothe
fast.However,if
theydecidedtofast,itwillbesufficient.Itisnot
per-
missibleforthesickpersonorthetravellertodootherfastsbesides
thefastsofRamadan.Whoeverintendedtofast
during
histravels,it
is
permissible
forhimtobreakhisfast.Ifaresidentintendedtofast
initially
andthenlaterdecidetotravel,itwillbe
permissible
forhim
tobreakhisfast.ItisalsoreportedfromAhmadthatitisnot
permis-
sible.
Ifa
pregnant
womanor
abreast-feeding
woman
apprehendharmfor
themselves
byfasting,
theninsuchcases,they
breaktheirfastand
make
upforit.However,if
theyapprehend
harmforthechild,they
cansimilarlybreaktheirfastandmakeit
uplater,however
they
also
needtofeeda
poorperson
foreach
day
missed.
Whoevermadetheintentiontofastbeforedawnbutthenlosthissan-
ity
orbecameunconsciousforthewhole
day,
sucha
person's
fastis
invalid.
However,ifthepersonregained
hisconsciousnessforapor-
tionofthe
day,
hisfastiscorrect.Ifa
fastingpersonsleptthroughout
thewhole
day,
hisfastiscorrect.Itis
mandatory
onthe
person
who
lostishisconsciousnesstomake
up
thefast,butitisnot
mandatory
onthe
person
wholosthis
sanity.
109

152. Kitab
furii'al-figh
Obligatoryfastsarenotvalidunlessa
specificintentionismadeat}
night,priortodawn.Itisalso
reportedfromAhmadthat
specify-
ingintentionforRamadanisnot
obligatory;therefore,a
persondoes |
notneed
stipulatethathewillbe
fastingthemas
obligatoryfasts.Ibn{
Hamidsaidthatitis
obligatory
to
specifyintention.
Ifa
personintended:‘IftomorrowisRamadan,myfastwillbeanob-
4
ligatoryfast;however,ifitsnotRamadantomorrow,myfastwillbea
|
voluntaryone’-
thefastwillnotbecounted;itisalso
reportedfrom
|
Ahmadthatsuchafastwillbesufficient.A
personcaninvalidatehis
|
fastifhemadeanintentiontobreakhisfast.A
voluntary
fastisvalid
ifitis
accompaniedby
anintentionwhichwasmade
during
the
day,
whetheritwasbeforeorafternoontime.Al-Qadisaidthatifitwas
madeafternoontime,itdoesnotsuffice.
Invalidatorsand
expiations
Whoeverdid
anyof
followingthingsdeliberatelywhile
remembering
thatheis
fasting,
hisfastbecomesinvalid.
[They
areasfollows]:eating;
drinking;takingsnuff;insertingsomethingintotheanus;anything
reachingthe
bodycavity
asaresultof
treatingdeep-wounds;applying
kohl*tothe
eyelidswhichtravelstothethroat;insertingsomething
into
bodycavitythroughanyplace;treatingwoundsthatreachesthe
brain’s
cavity;anythingreaching
thebrain
owing
tothe
application
of
eardrops;inducingvomit;
masturbating;kissing
or
touching
that
resultsintheemissionof
pre-ejaculatefluidor
sperm;ejaculatingow-
ing
to
lookingrepetitively;
and
performingbloodletting
or
having
it
performedupononeself.Ifthe
persondid
anyoftheaforementioned
absentmindedly
or
compellingly,
thefastisnotbeinvalidated.
55A
preparationof
pulverisedantimonyusedfor
darkeningthe
edgesofthe
eyelids.
110

153. Appendix
A
person
doesnotinvalidatehisfast
owing
tothe
following:fly
or
dustparticlesentering
histhroat;apersondischargingdropsinto
theurethra;ejaculatingowing
to
thoughts;experiencing
nocturnal
emission;instinctive
vomiting;wakingupwithfoodparticlesinone’s
mouthbut
spitting
itout;andwater
entering
thethroatasaresultof
having
abath,gurgling,
or
rinsing
thenose.Ifthepersonincreased
thrice
upongurgling
and
rinsing
or
exaggerated
inthem,there
are
two
derived-opinionsregarding
thefast
being
broken.
Whoeveratewhile
doubting
aboutthe
emergence
ofdawn,hedoes
nothavetomake
up
thefastlateron.However,iftheperson
atewhile
doubting
aboutthe
timingofsunset,thenhemustmake
up
thefast
later.Whoeverate
believing
thatitwas
night-time
butitwasinfact
daytime,
insuchacase,thepersonmustmake
up
thefastatalater
time.
,
Ifa
personhadsexualintercourse
through
the
privatepart
inRama-
dan
during
the
daytime,
whetheritbe
vaginal
oranal,thenitbecomes
obligatoryupon
theperson
tomake
upforthat
day
and
expiate.
This
applieswhetheritwasdone
deliberately
or
absentmindedly.
Itisalso
reportedfromAhmadthatthereisnoexpiation,
thatis,ifsexualin-
tercourseresultedoutofforceor
forgetfulness.
Theexpiation
isnot
obligatoryupon
thewomanwhohadanexcuse.However,istheex-
piationobligatoryupon
thewomanifshedidnothaveanexcuse?
Regarding
thistherearetwonarrations.Itis
reported
fromAhmad:a
fastingpersonnot
obliged
tomake
up
thefastordo
anythingifsome-
thingoverpowershimtobreakhisfast.Thisstatementshowsthat
makingup
fastsand
expiations
are
rescindedifactionsareoccasioned
by
forceordueto
forgetfulness.
Ifa
personejaculatesbypenetrating
otherthantheprivateparts
or
hassexualintercourse
through
theprivatepartsofananimal,hisfast
111

154. Kitabfuriv‘al-figh
breaks.Therearetwonarrations
regardingwhetherthereis
expiation|
forthesetwoscenarios.Ifa
personhadsexualintercourse
duringthe
daytimewhohadhis
moon-sightingtestimonyrejectedthe
daybe-
-
fore,forhimitbecomes
obligatory
tomake
upthefastand
expiate.
Ifa
personhassexualintercourseontwo
separatedaysbutdidnot
expiateforit;doesheofferoneortwo
expiations?Therearetwode-
rived-opinions.Ifa
personhadsexualintercourseand
expiatedforit,
butlateronthe
dayhadsexualintercourse
again,the
}
willbecome
obligatory.Thishasbeen
textuallyreportedfromAhmad.
Thesame
rulingappliesfor
anyonewhois
obligatedtoabstain,but
hadsexualintercourse.Ifa
personhadsexualintercoursewhilehe
was
healthybutthenbecamesick,insane,orbecameatraveller,in
suchscenariosthe
expiationdoesnotrescind.However,ifa
person
intendedtofastwhilehewas
travellingbutafterwardshedecidedto
havesexualintercourse,therewillbeno
expiationuponhim.Ithas
alsobeen
reportedfromAhmad:expiationwillbe
uponthe
person.
The
expiationisnot
obligatoryexceptinthecaseof
havingsexual
intercoursewhile
fastingduringRamadan.
The
expiationisto
emancipateaslave.Ifthe
personis
incapableofdo-
ingthat,hehastofasttwomonths
consecutively;
andifheisunableto
dothat,heneedstofeed
sixtypoorpeople.Ifthe
personcannotfind
anything
tofeedthe
sixtypeople,the
expiationrescinds.Itisalsore-
portedfromAhmad:the
expiationdoesnotrescind.Another
report
fromAhmadsuggests:the
expiationisamatterofchoice;therefore
a
personcanchoosefrom
anyofthethree
optionsanditwillsuffice.
Reprehensibleandcommendableactions
Itis
reprehensibleforthe
fastingpersontoaccumulatehissalivainthe
mouthandswallowit;similarly
its
reprehensibletoswallow
phlegm.
112
second
expiation

155. Appendix
However,dothesetwoactionsbreaka
person's
fast?
Regarding
this
therearetwoderived-opinions.Itis
reprehensiblefora
persontotaste
food;ifthetasteofthefoodreachesthethroat,thefastisbroken.It
is
reprehensibletochewmastics®if
partsfromitdonotdissolveand
separate;however,itisnot
permissible
tochewmasticsifpartsfrom
itdissolveand
separate
unlessthe
person
avoids
swallowinghissaliva.
Ifthetasteofthemasticsreachesthethroat,thefastisbroken.Kiss-
ing
is
reprehensible
unlessthe
person
isfrom
amongst
thosewhoare
notaroused
by
hisdesires
easily
-thisis
according
tooneofthetwo
narrations.Itis
obligatoryupon
the
person
to
keepaway
from
lying,
backbiting,
andverbalabuse.Ifaperson
is
verballyabused,itiscom-
mendableto
say:
‘Iam
fasting’
Itiscommendabletohastenin
breaking
thefastand
delay
the
pre-
dawnmeal.
Similarly,
itiscommendabletobreakthefastwithdates
andifdatesareunavailable,thenwithwater.When
breaking
thefast,
a
personshould
say:
‘Allah!For
you
Ihavefastedandwith
yourprovi-
sionsIhavebroken
my
fast.Glorifiedand
praised
be
you.Allah!Ac-
cept
itfromme,certainlyyou
are
hearing
andknowing’
Makingupmissedfasts
Itisimpermissibletopostponemakingup
themissedfastsofRama-
danuntilthe
following
Ramadanwithoutanexcuse.However,ifa
persondidso,itis
obligatory
onhimtomake
up
themissedfastsas
wellasfeeda
poorperson
foreach
day.Ifa
personpostponedmaking
up
themissedfasts
owing
toanexcusebutdied,therewillbenoth-
inguponhim.However,ifthepersonpostponeditwithoutanexcuse
anddiedbeforethe
followingRamadan,apoorperson
isfedonhis
56TheArabicword‘itkhasbeenrenderedas‘mastics’;however,‘itkreferstoa
type
ofchewable
gum
thatcomesfromthe
sapofcertaintrees.
113

156. Kitabfurii‘al-figh
behalfforeachmissedfast.Ifthepersonpassedaway
afterthefol-
lowingRamadan,shouldoneortwo
poorperson
befedonhisbe-
half?
Regarding
thistherearetwo
derived-opinions.Ifa
person
died
while
owing
vowedfasts,pilgrimage
or
spiritualretreat,his
guardians
perform
theactsonhisbehalf.However,iftheperson
owedvowed
prayers,
therearetwonarrations
regarding
thisscenario.
Recommendedfasts
Thebestoftherecommendedfastsisthefastof
ProphetDavid.He
usedtofast
every
other
day.
Itiscommendabletofastthefull-moon
days
of
every
lunarmonth,andlikewise
everyMondayand
Thursday.4
WhoeverfastedthemonthofRamadanandfollowedit
upbyfasting
six
daysofShawwél,itisasifthe
person
hadfastedfortheentire
year.
Fasting
the
dayof
‘
Ashiira
expiatesthesinsfora
yearwhereas,fasting
the
dayof
‘Arafaexpiates
sinsfortwo
years.
Itisnotcommendable
tofastthe
day
of‘Arafaforthosewhoare
presentinmount‘Arafa.It
iscommendabletofasttheinitialnine
daysofthemonthofDhial-
Hijja.
AfterthemonthofRamadan,thebest
fasting-days
fallsinthe
monthofMuharram,Allah’smonth.
Itis
reprehensible
to
single
out
fasting
inthe
following
times:the
monthof
Rajab;Fridays;Saturdays;
onthe
dayof
uncertainty
con-
cerning
whetheritisthefirst
dayofRamadanornot;the
day
of
Nayriiz
andthe
dayof
Mihrajdan.
Itis
reprehensible
to
single
them
outfor
fasting
unlessthese
specificdays
coincidewithone’shabitual
fasting.
Itis
impermissible
tofast
during
thetwo
days
of‘id,whetherthefast-
ing
wasforan
obligatory
fastora
voluntary
fast.Iftheperson
ada-
mantly
fasted
during
thesetwo
daysof‘id,hewouldbesinfulandthe
obligatory
fastsdoneinthe7d
days
wouldnotsuffice.Itis
impermis-
114

157. Appendix
sibletofast
voluntarilyduring
thethree
daysfollowing
‘idal-adhda.
However,ifthe
fasting
inthesethree
days
were
obligatoryfasts,there
aretwonarrations
regarding
them.
Whoeverstarteda
voluntary
fastora
prayer,
itiscommendablefor
theperson
to
complete
it.Ifaperson
decidestospoilit,thenitwillnot
be
obligatoryupon
the
person
tomake
upforit.
The
NightofDecreeis
sought
out
during
thelastten
nightsofRama-
dan.Theodd
nights
aremore
assuring
andthe
twenty-seventhnight
ismost
likely
tobethe
Night
ofDecree.During
the
night,
theperson
supplicates
withwhathasbeennarratedfrom‘Aisha;shesaid:“O
Messenger
ofAllah!WhatshallI
supplicate
inthe
NightofDecree?”
TheProphetreplied:“Say:
Allah!
Certainlyyou
are
pardoning.You
loveto
pardon,
sopardon
me!”
115

158. DevotionalSeclusion
Devotionalseclusionis
adhering
toa
mosqueforthe
purposeofwor- |
shippingAllah.Itisacommendableacttodo;however,ifa
person 4
vowstoperformitthenitbecomes
obligatory.Devotionalseclusion
without
fasting
isvalid.Ithasbeen
reportedfromAhmad:itwillbe
invalid.Therefore,according
tothelatter
opinion,performingdevo-
tionalseclusionforthe
lengthofone
night
orfor
partofthe
day
is
invalid.
Itis
impermissibleforawomantoperformdevotionalseclusionwith-
outthe
permissionofherhusbandandlikewise,itis
impermissible
fortheslavewithoutthepermissionofhismaster.If
theystartedthe
devotionalseclusionwithout
anypermission,itis
permissibleforthe
husbandandthemastertowithdrawthem.However,ifthewoman
andtheslavestartedthedevotionalseclusionwiththeir
permission,
itis
permissibleforthehusbandandthemastertowithdrawthemif
itwasa
voluntary
one.However,ifitwasnota
voluntaryone,itisnot
permissiblefromthemtobewithdrawn.
Itis
permissibleforamukatab®’slavetoperformdevotionalseclusion
57Mukatabisaslavewho
purchaseshimselffromhismasterwithdeferred

159. Appendix
and
pilgrimage
without
permission.Thisisalsothecasefortheper-
sonwhois
partly
free.However,iftherewasrotationbetween
serving
himselfand
serving
hismaster,itis
permissible
forhimto
perform
devotionalseclusionand
pilgrimage
inhisfreetime,otherwiseitis
notpermissible.Devotionalseclusionisnotvalidina
mosque
un-
lessitestablishesthe
congregationalprayers.
Itispermissiblefora
womantoperform
thedevotionalseclusionin
anymosque
butnot
inherhouse.Thebestdevotionalseclusionisina
mosquewherethe
Fridayprayer
isestablishedandthe
timing
ofthedevotionalseclusion
fallstherein.
Whoevermadeanoathtoperform
thedevotionalseclusionor
pray
ina
specificmosque,
thepersonmayperform
itin
anymosqueun-
lesstheperson
madeanoathtoperform
theactsinoneoftheThree
Mosques.ThesuperioroftheThreeMosques
istheHolyMosqueof
Mecca,followedby
the
Prophet’sMosque
andthenAl-‘Aqsamosque.
Ifa
person
madeanoathto
perform
thedevotionalseclusioninthe
mostsuperiorofthem,itwillnotsufficeto
perform
itelsewhere.
However,ifaperson
madeanoathtoperformitinaninferiorone,it
is
permissible
toperformitina
superior
one.
Ifapersonvowedtoperform
thedevotionalseclusionforaspecific
month,hemuststartbeforethefirst
night
ofthatmonthandfinish
whenthemonthends.However,ifthepersonvowedto
perform
it
during
an
unstipulatedmonth,itbecomes
bindingupon
the
person
to
perform
it
during
thesuccessivemonth.
_
Ifthe
person
vowedto
perform
thedevotionalseclusionforanumber
of
days,
the
personmay
dothem
intermittently;however,thisisnot
according
totheopinionofal-Qadi.Ifa
person
vowedto
perform
it
wealththatheearns.
117

160. Kitabfurii'al-figh
duringconsecutive
daysor
nights,itbecomes
bindinguponthe
per-
sontoincludethe
nightsand
daysthatcomesin-betweenthecon-
secutive
days
or
nights.
Itis
impermissibleforthe
personperforming
thedevotionalseclusion
toleavethe
mosqueexceptincasesofdire
necessity,suchas:torelieve
oneself;toperformpurification;toattendthe
Fridayprayer;toset
outfor
obligatorybattles;to
giveobligatorytestimonies;apprehends
harmbecauseofillnessorordeals;menstruation;post-natalbleed-
ing;completingthe
mourningperiod,etc.Thepersonisnot
permit-
tedtovisitthesickorattendfunerals,unlessitwas
pre-stipulated.It
isalso
reportedfromAhmad:itis
permissibledotheseactswithout
pre-stipulation.Thepersoncan
enquireaboutthesick
patientsalong
the
way,
as
long
itdoesnotmakehim
stopovertovisit.Itisalsoper-
missibleforthe
personalongthe
waytoenterintoanother
mosqueto
completehisdevotionalseclusiontherein.
Ifthe
personleavesthe
mosquebecauseof
typicalnecessitiessuchas
relievingoneselforfor
purification,therewillbe
nothing
due
upon
the
person.However,ifthe
personleavesfroman
unspecifieddevo-
tionalseclusionbecauseofanuncommon
necessityand
prolongs
the
leave,the
personchoosesbetween
startingit
againand
completing
it
while
givingexpiationfor
violating
anoath.
Ifthe
personleavesa
specifieddevotionalseclusionbecauseofun-
common
necessities,the
personmustmake
upwhatwasmissed.
Therearetwo
derived-opinionsregardingits
expiation.
Ifthepersonleavesfroman
unspecifieddevotionalseclusionunnec-
essarily,itbecomes
bindinguponthe
persontore-start.However,if
the
personleavesfroma
specifieddevotionalseclusion
unnecessarily,
thereis
expiationuponthe
person;therearetwo
derived-opinions
118

161. Appendix
about
re-starting.
Thepersonnullifieshisdevotionalseclusionifhehadsexualinter-
coursethrough
the
privateparts.
Thereisno
expiationupon
the
per-
sonfor
nullifying
itunlessthe
person
hadviolatedanoath.
According
toAbiBakral-Khallaltheexpiationof
violating
anoathisdueonthe
person,but
according
toal-Qaditheexpiationof
injuriousassimi-
lationisdueonhim.
Ejaculationresulting
from
fondling®
nullifies
devotionalseclusion;howeveriftherewasno
ejaculation,
itwillnot
benullified.
Itiscommendableforthe
person
tobe
occupied
with
righteous
ac-
tionsandavoid
things
thatdonotconcernhim.Itisnotcommend-
ableforthe
person
indevotionalseclusionto
engage
in
teaching
Qur’an,sacred
knowledge,
anddebate.However,according
toAbii
al-Khattab:itiscommendableifa
person
intendedobedienceto
Allah
by
theseacts.
58Thisisreferring
to
fondling
withotherthanthe
privateparts.
119

163. Addendum
Ibn‘Aqilal-Hanbali’sessay
onIslamicmanners
Ibn‘Aqil(d.513/1119)wasoneofthe
greatest
scholarsofIslam.He
wasbornintoaHanafifamily.
His
family
membersfromhisfather’s
sidewereallwriters,chancerysecretaries,poets,
andhumanists.Ibn
‘Aqilbegan
to
studylawatthe
age
offifteen.
Following
thetraditions
ofhis
family,
he
initially
studiedundertheinstructionsofaHanafiju-
rist,known
only
asAbi“Amr
al-Faqih.Ibn‘Aqil
studiedHanafilaw
forabouta
year
beforehetransferredtothe
studyofHanbalilaw.He
studiedHanbalilawundertheinstructionofal-QadiAbiYa‘la,the
headoftheHanbalilawschool
during
hisera.Thiscontinueduntil
hismentorandmaster
passedaway.
BothofthemcamefromHanafi
familiesanditwas
probablyQadiAbiYa‘la’sinfluencethatcaused
Ibn‘Aqil
to
change
hislawschool.
Bibliographers
ofthe
past
and
present
have
praised
Ibn‘Aqil’sintel-
ligence
andhiscontributiontowardsIslamic
scholarship.
Ibn
Hajar
said,“Thismanwasfrom
amongst
the
greatest
ofscholars.Yes,he
_wasaMu'tazili,buthe
openlyrepentedfrom
having
suchbeliefs,
sohis
repentance
is
accepted.
Hewentontoauthorworks
refuting
them.Thescholarsofhiseraandthoseafterthem
praisedIbn‘Aqil”

164. Kitabfura'‘al-figh
Anotherscholar,al-Silafi
regardingIbn
‘Aqilsaid,“Myeyeshavenot
witnessed
anyonesimilartohim.Noonewasableto
speak(i.e.argue)
withhimbecauseofhisimmense
knowledge,eloquence,the
appro-
Priatenessofhisinclusions,andthe
strengthofhis
arguments.”
WhatfollowsisatranslationofIbn
‘Aqil’sessayonIslamicman-
ners,Fusilal-adabwamakarim
al-akhlagal-mashrit‘a.The
essay
is
thought
tobea
fragmenthis
largerencyclopedicwork,al-Funin.The
encyclopedicworkissaidtohavereachedover
eighthundredvol-
umesand
considered
tobethe
largestbookeverwritten!Thecontent
ofthework
apparentlycoveredoverfourhundreddifferent
topics.For
thetranslation,Ireliedonthe
originalArabictextthatwasedited
by
Dr.‘Abdullahb.Salihal-Fawzan.The
essay
was
publishedbyDarIbn
al-Jawziwitha
commentary,entitled:al-Fawaid
al-majmii‘afisharh
fusilal-adabwamakarim
al-akhlaqal-mashri‘‘a.Inthetranslation,
basicannotationsfromthe
commentary
wereincluded
regarding
the
sourcesIbn
‘Aqilcited.Thesub-titlesinboldwereinsertedtodivide
thecontentsofthe
essay.
122

165. InthenameofAllah,theGracious,theMerciful
MyLord,makeit
easy
andnotdifficult.
All
praisebelongs
toAllah,theLordoftheworlds.
May
Allah'sabun-
dant
blessings
and
peace
beuponMuhammad,thelastofthe
proph-
ets,andleaderofthe
righteous;may
Allah’s
blessing
be
upon
his
householdandhis
companions
untilthe
Day
of
Judgment.
Thisisa
fragment
fromthe
chaptersinIslamicmannersand
praiseworthy
eti-
quettes
authored
by
thehonorableImam,Abi!-Wafa’b.‘Aqil
-
may
Allahhave
mercy
onhim.
Greetings(salam)
The
standingperson
initiatesthe
greeting
fortheseatedpersonand
theperson
inavehicleinitiatesthe
greeting
forthose
standing
orsit-
ting.
Itisrecommendedtoinitiatethe
greeting.
Ifa
persongave
the
greeting
froma
groupof
standingpeople
ora
froma
group
of
people
inavehicle,the
greeting
ofthat
singleperson
willsufficeonbehalfofthat
group.Similarly,if
only
a
person
froma
group
ofseated
peoplegave
the
greeting,
itwillsufficeonbehalfof
that
group.
Theformulaforthe
greetingis,salamunn
‘alaykum,
andthe
reply
is,wa-
‘alaykum
al-salam.Theextra
phrases
inthe
greeting
arerec-
ommendedtoaddwhichis:wa-rahmatullahwa-barakatu.Itisnot

166. _Kitabfur‘
al-figh
recommendedtoadd
beyondthese
phrasesin
the
greeting.Itisrec-
ommendedfortheone
initiatingthe
greetingtolimititto,salamunn
alaykumwa-rahmatullahbecausethiswillallowthe
replyingpersontoanswerwithabetter
phrasethantheinitiatorofthe
greeting.
Itis
permissibleforawitnesstolookatthefaceofawomanfor
legal
proceedingswhile
beingmindfulofher
appearance.
Similarly,itis
permissiblefor
goldsmiths,spinnersofwoolor
anyoneelsetolook
atthefaceof
women,whodobusinesswithwomeninthe
trading
industry.
Thereisno
problem
greetingchildrentoteachthem
manners,which
makeitbelovedtothemandaccustomthemto
goodsocial
practices,
Itisrecommendedtodothe
greetingwhen
encounteringand
depart-
ingfromaperson.However,itismore
stronglyrecommendedtodo
the
greetingwhen
encountering.
124
If
somethingseparatedtwoindividualser
greetingeachothersuch
astreeorawallthen
repeating
te
greetinguponmeetingeach
other
againisrecommended.
ompanionsoftheProhetused
todothis.
Itis
reprehensibleto
givethe
greeting
to
youngwomen.
Givinggreet-
ingtotemnecessitatesare
lyand
listening
totheirvoices,whic
canleadto
temptationsIsitnotsot
temptationsanddesires?
manyvoiceshavelead
people
ereisno
problemgivinggreeting
to
senilewomenandwomenwho
openlydealwithmenasthereisno
notionof
temptationfro
earingtheirvoices.Outof
necessity,the
womenwho
openlydealwithmen
requirethe
greeting
tobe
givento
herand
similarly,the
acceptanceofher
reply.

167. Addendum
Shakinghands,hugging,kissing
and
standingupforothers
Itisrecommendedformentoshakehands.However,itisnotper-
missibleforamantoshakethehandsofa
young
womanasthiswill
arousetemptationsanddesires.
Thereareno
problems
in
hugging
a
person.Likewise,itis
permissi-
bletokisstheheadorthehandof
a
virtuous
person
from
among
the
Muslimscholarsandthe
elderly.
Itisrecommendedtostand
up
for
justrulers,parents,
and
religious
personalities,thatis,personalitiesof
piety
and
knowledgeandindi-
vidualsofnoblenatureanddescent.Besidestheaforementioned,itis
notrecommendedtostandfor
anyone
else.
Listeningtoprivateconversations
Itisnot
befitting
foraperson
to
get
into
people's
secretsorconversa-
tionsthatothersdidnotincludehimin.Itisnot
permissible
tolisten
totheconsultationsofa
groupof
people.
Ifapersonkeepslooking
around
during
aconversation,thisshould
betreatedasa
private
conversation.Inthisscenarioitbecomesob-
ligatory
to
safeguard
the
person’s
wordsbecausehim
lookingaround
suggests
thatheisworriedabout
peoplelistening
tohisconversation.
Walkingarrogantly
Itis
reprehensible
towalk
arrogantly;
a
personshouldwalkmoder-
ately.Walkingarrogantly
ishatefultoAllah,howeveritisnothateful
whena
person
walks
arrogantly
infrontof
enemy
lines.
125

168. Kitabfura''al-figh
Shortcomingsof
people
Itisfromnoblemannersto
ignoreanyshortcomingsof
people,which
occuroutofheedlessnesssuchas
exposureof‘awra
(nakedness)and
thereleaseof
gasaccompaniedbysoundorsmell.Whoeverhearsit
should
appearnottohearit,pretendtobe
asleepor
ignoreittoavoid
the
personfrom
gettingembarrassed.Thisisfromnoble
etiquettes.
Natural
disposition
Ten
things
arenaturalfora
persontodo;five
pertaining
tothehead
andfive
thingspertaining
torestofthe
body.Snuffingwater,rinsing
themouth,usingthetoothstick,
trimmingthemoustacheand
grow-
ing
thebeard
pertainstothehead,
Removingthe
pubicand
armpit
hairs,clippingthenails,usingwatertocleanthe
privateparts,and
doingcircumcisionallrelatestothe
body.
Whitehair
Itis
reprehensibleto
pluckoutwhitehairstrandsbecauseithasbeen
reportedinahadiththatthewhitehair‘isAllah’s
light’®°The
growth
ofwhitehairalsowarnsa
personofhisdeath,reduceshis
hopesin
life,
encourageshimtodo
righteousactions,anditmakesa
person
dignified,
Itis
reprehensibletoshavethebackoftheheadunlessa
personin-
tendstodo
bloodlettings
asmentionedinthebooksofhadith(i.e.
shave
partoftheheadandleave
partofit).
59The
reportpresentedbyIbn
“Aqilisworded
slightlydifferentinthebooks
ofhadith:AbaDawid(4202);al-Tirmidhi
(2721);Ibn
Maja(3721)andoth-
ers.Theeditormentionedthathewasnotabletofindthe
reportIbn
‘Aqil
mentionedwiththese
specific
wordings.
126

169. Addendum
Permissiontoentera
person’sresidence
Itisnot
befitting
toenterintoa
person's
residencewithouttheir
per-
mission,whethertheperson
was
a
relativeorsomeone
foreign.
This
istoavoid
catchingpeople
in
inappropriateclothing
that
mayexpose
their‘awra(nakedness).Permissionis
requested
threetimes.If
per-
missionis
granted,
theperson
canenterbutwithoutpermission,
the
personshouldnotenter.
Privateconversations
Itisprohibitedfortwo
people
tohaveaprivateconversationexclud-
ing
athirdperson(whois
presentamongthem).Thisnecessitates
desolation(i.e.displeasure)andaffectsa heart.
persons
Eatinganddrinking
When
aperson
commences
eating,itisrecommendedto
say,bismillah,
andwhenoneends,itisrecommendedto
say,al-hamdulillah.The
personshouldeatwithhis
right
hand.Ifthefoodwasofone
type,
the
personshouldeatwhatisnearesttohim(i.e.infrontofhim).
A
person
shouldnoteatfromthecentreofadish(i.e.the
highest
part),
butshouldstartfromitssides.Likewise,when
weighing
food-
stuff,a
person
shouldnotstartfromthecentre.Thisisdonetoreceive
blessings
as
reported
intheProphetictraditions.
A
person
shouldnotblowonhotorcoldfood.Itisnot
reprehensible
toeatanddrink
standing
butitis
reprehensiblewhile
reclining.
Ifa
personfinishedwithsomefoodordrinkandneedsto
passiton,the
person
shouldstartwiththeindividualonhis
right
first
—thisiswhat
the
Prophet
usedtodo.
127

170. Kitabfuri''al-figh
Bedtime
Before
sleeping
a
personshouldlockhisdoors,sealwaterbottles,
coverutensils,andturnoffthe
lights
—
asnarratedinthe
Prophetic
traditions.
Ahmadb.Hanbalreprehendedthe
washingofhandsbefore
eating
food.However,thereisa
reportregardingwashingthehands,per-
hapsAhmaddidnotconsiderthis
reporttobeauthentic.
Strongodours,mosques,invitations,and
rightsofaMuslim
Itisrecomrnendedtowashthehands
immediatelyafter
eatingfood
thathas
strongodours.Anditis
stronglyrecommendedtowashthem
before
sleepbecausethereisa
reportcondemningindividualswhodo
notwashtheirhandsbefore
sleeping.
Whoeverentersthe
mosquefor
prayingorfordevotionalseclusion,
itis
reprehensibleforsucha
persontoconsume
unpleasantfoodand
vegetablessuchasonions,garlic,andleek.The
Prophetforbadefrom
nearingthe
mosquesafter
eatingsuch
vegetables.
Itisrecommendedto
acceptweddingfeastinvitations.Itisnotneces-
saryfora
personto
acceptinvitationsforcircumcisionceremonies
~thisis
somethingnewinIslam.Ifa
Personattendsfora
wedding
feast,itisnotincumbentforhimtoeatthefood.The
personcaneatif
hewants,howeverheshouldmakehimself
present,supplicateforthe
person,andthenleaveifhewants.
Itisrecommendedto
gotoinvitations,whicharefreefrom
play,
amusement,andevil.However,itisprohibitedtoattend
gatherings
containingprohibitedelements.Ifitcontains
reprehensibleelements,
the
ruling
for
attendingsucha
gatheringwillbe
reprehensible.
128

171. Addendum
Itisreprehensibleforthepeopleof
nobility
andvirtueto
readily
ac-
cept
foodinvitations.
They
shouldexcusethemselvesfrom
attending
non-Islamic
gatherings.Byattendingsuch
gatherings
itcanabasea
person
andreduce
people’s
reverenceforthem.
The
followingthings
arerecommendedforaMuslimto:do:visithis
sickMuslimbrother,attendhisfuneral,andsendcondolencestohis
family.
Anon-Muslimcitizencanbevisited
during
hisillness.The
ProphetvisitedasickJewandsaid:“Howare
youdoing,
OhJew?”
Backbiting
Itisprohibitedtobackbiteapersonwhoconcealshissinsandshame-
fuldeeds.Allahsaid:“Donotbackbiteeachother”
Ifan
evilperson
ismentionedtowarnothers,thiswillnotbeconsid-
eredas
backbiting.
The
person
who
speaks
abouttheevilindividual
(i.e.towarnothers)willnotbesinfulbutwillberewardedforbe-
ing
honest.TheProphet
said:
“Sayregarding
theevil
person,
which
willwarnothersofhim?”A
person
can
speak
thetruthaboutanevil
person
when
enquired
for
marriageproposals,
businesspartnerships,
andsocial
dealings.
‘Umarwasnotconsideredtohavefalleninto
backbiting
whenhe
mentionedsomeofthefaultsandweaknessesofthecommitteemem-
60Theeditormentionedthathewasnotabletofindthe
reportIbn‘Aqil
mentionedwiththese
specificwordings.However,Ibn
al-Qayyim
mentioned
a
report
inhisbook,Ahkamahlal-dhimma,(vol.1p.202),whichresemblesits
wordings.
61Qur’an49:12
62Thereisanothernarrationwithadifferentwording
in
Kashfal-khafa’(vol.
1
p.114),
butthe
report
isnotauthentic.
129

172. Kitabfuriial-figh
berswhen
consultingaboutwhoshouldsucceedhim.‘Umarmen-
tionedtheirfaultsandweaknessesforthesakeofAllah,Hismessen-
ger,andIslam.
Backbitingoccurswhena
person's
shortcomingsandillsaremen-
tioned,itisdonetounderminethe
person.
Itisrecommendedtocontrolone’s
tongue,and
speaklittleunlessit
is
reallynecessary,
Itisbettertousethe
tonguetobenefitoneselfand
othersthantoremainsilent,Thisincludes
readingtheQur’an,teach-
ingknowledge,rememberingAllah,
commandinggood,forbidding
evil,and
makingpeacebetween
people.
Clothingandbeautification
Silk
clothing
is
prohibitedformenand
permissibleforwomen.Thisis
alsothecasewith
goldjewellery.Itis
prohibitedformentowear
ringsevenifitcontainedan
insignificantamountof
gold.
Itisnot
reprehensibletowearsilk
garmentsthataremixedwithan-
imalfur;however,thefurcontentmustbemorethansilkcontent.
Similarly,garmentswithmorecottoncontentthansilkarenot
repre-
hensibleformentowear.
Itisnot
permissibletohave
picturesonclothesandnorisit
permis-sibletohaveiton
beddingsandcurtains;the
prohibitionpertainsto
imagesof
livingbeings.Thisis
owingtothe
Propheticreport;“Angelsdonotenterahouse,whichhas
picturesinit”?
Itisbettertowear
ringsonthelefthandhoweverifa
personwearsit
63Thisalludestothehadithin
Sahihal-Bukhari
(5949)and
SahihMuslim
(2106)
130

173. Addendum
onhis
righthand,itisnotaproblem.
Itisnot
permissible
for
anyone
to
drag
his
garments
outofprideand
arrogance.
Itispermissibleformentouse
public
bathsas
long
as
they
coverthe
lower
partsoftheir
body(i.e.‘awra).However,itis
reprehensiblefor
womentousepublic
bathsunlessthereisanexcuseora
pressing
need.
Thereisnoharmin
colouring
one’shairwithHenna,infactitisrec-
ommended.Itisalsorecommendedtocolourit
usingKatam,how-
everitis
reprehensible
tocolourone’shairblack.
Itisnotpermissible
foramantobeinseclusionwitha
marriageable
woman.Itisalso
impermissible
fortwonudemalesortwofemalesto
shareoneduvetora
single
lower
garment.
Itisimpermissible
toattend
gatheringsof
play
andamusement,which
hasmusicalinstrumentssuchasdrumsandwind-basedinstruments.
The
play
oftheduffhasbeen
singled
outfor
weddings.
Thisisbecause
ofthePropheticreport,
“Announcethe
marriage
toothersand
play
theduff?’
Thereisnoharmin
using
Allah’snames
toprotectoneselfandusein
amulets(ta‘widh).
Medicaltreatments
Treating
illnesses
throughbloodlettings,venesection,cauterization,
andintakeofmedicineis
permissible.However,itisimpermissible
to
treatillnesseswithprohibited
and
impurethings.
Ithasbeennarrated
64Reported
inMustadrakal-Hakimvol.2
p.173.
131

174. Kitabfurii'al-figh
fromAhmadthatheconsideredvenesectionandcauterizationtobe
reprehensible,buttheothernarrationfromAhmadisbelievedtobe
moreauthentic.
Pests
Ifa
personseesasnakeinhishouse,heshouldcommandittoleave
threetimes,andifit
reappears,heshouldkillthesnake.Ahmadsaid:
“IfthesnakewasaDhu
al-Tufyataynoranal-Abtar,itcanbekilled.
The
persondoesnotneedtocommandittoleavebefore
killingsuch
snakes.”Dhu
al-Tufyataynisasnakethathastwoblack
stripeson
itsbackandal-Abtarisashorttailedsnake.The
way
tocommanda
snaketoleavefromone’sresidenceisasfollows:‘Pass
byin
peace!’or
‘Leavein
peace!’
Itis
permissibletokills
geckosbutits
impermissibletokillantsor
destroytheirnests.Itis
reprehensibletokilllice
usingfireanditis
impermissibletokill
frogsbecausethe
Prophetforbadethe
killingof
frogs.
Etiquettes
inthe
mosques
Itis
reprehensibletoremove
bodily-filthinside
mosques;actionssuch
as
clippingnails,
trimmingmoustaches,and
removingarmpithairs
aretherefore
reprehensible.
Similarly,
itis
reprehensibletouse
mosquesforlabourandcraftworks.
Actionssuchas
embroidery,needlework,
ginningcotton,
trading,
andsimilaractionsaretherefore
reprehensibleifitwascarriedout
abundantly.However,ifthecraftworksare
insignificant,itwillnotbe
reprehensible.So,actionssuchas
patchingone’s
garment,
mending
one’ssandals,and
fixingoneofits
strapsthatcame
apartarenot
rep-
rehensible.
132

175. Addendum
Treatmentoflivestockanimals
Itis
impermissible
tocastratelivestockanimalsandbrandthem
using
ahotsource.However,itispermissibletodothelatterfortreatments,
thatis,only
toanextentitis
permitted
for
peopletobetreated.Thisis
according
tooneofthe
opinionsofImamAhmad.
Parents
Goodtreatmentofone’s
parents
isincumbent
upon
a
person(wajib).
ImamAhmadwasasked
regardinggood
treatmentofone’s
parents,
he
replied,
“Idonot
say
itis
obligatory(fard)
butitsincumbentupon
aperson(wajib).”
Itisnot
permissibletoobey
themwhile
disobeyingAllah;ithasbeen
narratedfromAhmadinthismannerbecauseofthe
Propheticreport:
“ThereisnoobediencetothecreationindisobediencetoAllah?®
Sittingpositionsandgatherings
Itis
reprehensibletosit
depending
onone’slefthandwhileitisbehind
one’sback.
Sitting
betweenthesunandtheshaded[areas]islikewise
reprehensible.
Toconclude
gatherings
itisrecommendedto
say:‘Glory
andall
praise
belongs
to
you
Allah!Thereisno
godworthy
of
worshipexceptyou!
I
seek
yourforgiveness
and
repent
to
you!’
This
supplicationwill
expi-
ate
any
sinswhich
may
haveoccurredinthe
gatherings.
Itis
reprehensibletositundertheshadesofminarets,to
sweep
the
house
using
a
pieceof
rag,
andtodrinkfromthebroken
partsofa
65Therearesimilar
reports
tothisoneinSahihMuslim(1840and1839)
133

176. Kitabfurii'al-figh
vessel.
These
things
areinsumfrommannersandeti
quettesandwhatiscor-
TectisfromAllahtheExalted.
134

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138

181. Index
Ablution,(wudi’)2
Dry
ablution(tayammum),
2
Leathersocks,3
Major-ritual
ablution
(ghusl),3
Nullifiers,4
Obligatoryacts,3
Recommendedacts,1
‘Agiga(sacrificefornewborns),
24
Devotionalseclusion(i‘tikaf),
19,116
Divorce
(taldq),41
Charging
one’swifewithadul-
tery(lian),43
Comparing
wifetomother
back(zihdar),42
Disillusion(khul‘),41
Irrevocable(ba‘in),42
Ila’,43
Revocable
(raj7),42
Dogs,6,48
Drink,48
Fasting,17,107
Commendableactions,112
Expiations(kaffara),19,110
Impermissiblefasts,18,114
Invalidators,19,110
Making-up
missedfasts,113
Recommendedfasts,18,114
Reprehensibleactions,19,112
Reprehensiblefasts,18,114
Food,48
Permissible,48
Prohibited,48
Funeral,10
Inheritance,50
Eliminators
(hajb),52

182. Kitabfurii'al-figh
Heirs,50,51
Injuriouscrimes,44
Judgeship,46
Legalpunishments,44
Marriage,39
Consent,40
Dower,40
Guardian,40
Unlawfulto
marry,39
Obligatorycharity(zakét),14
Agriculturalproduce,16
Buried
treasures,16
Currency,15
Livestock,14
Recipients,17
Trade
goods,16
_Lakatal-Fitr,14
Pilgrimage,20
Description,22
Expiations,22
Ihram,20
Integrals(shuruit),23
Obligations,23
Types,21
Ritual
prayer,
2
Categories,9
Congregational(jamd‘a),12
Detestedmatters,9
S
Eclipse,(kusif),12
Festive(id),9
Forbiddentimes,11
Friday(jumu‘a),13
Funeral
(janaza),10
Integrals(arkan),7
Midmorning(duha),11
Obligations(wajibat),8
Odd-unit
nightprayer(witr),
11
Permissibleactions,8
Pre-requisites(shuriit),2-7
.
Prohibited
matters,9
Prohibitedtimes,11
ProstrationforQur’anrecital,
12
Rain
(istisqa’),12
Recommendedactions,8
Tardwih,11
Times,6
acrifices,24
‘Id
al-Adha,24
‘Aqiga,24
Social
dealings(transactions),
2
140
7
Buyinginadvance
(salam),29
Debttransfers
(hawala),31
Deputising(wakala),32
Disposerofwealth(interdic-
tion),32

183. Index
Hireandrent(ijara),30
Option
tocancel
a
sale
(khiydr),
28
Personalloans
(gard),29
Sale(bai),30
Securitystrategies(wathd‘iq),
31
Usury(riba),29
Wealthdistributionandextrac-
tion,36
Wealth
gained
withoutex-
change,33
‘Umra,29
Ruling,
20
Integrals,24
Warfare
(jihad),25
Peacetreaties,26
Polltax(jizya),
26
Ruling,25
Spoilsofwar
(ghanima),
26
141