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120 entries · 8 articles
The Ḥanbalī position was corrected: Islam is valid by the two testimonies, and affirming what was denied or disavowing other religions is required only of one whose disbelief lay in denying an obligation or a prophet, or in claiming the Message was for the Arabs alone.
The Ḥanbalī position was corrected: maintaining the parents is not obligatory where the religion differs.
Corrected the Ḥanafī position: water falls into five categories, not three.
The Maliki position was corrected: any change in colour, taste, or smell by a pure substance water is usually free of removes its purifying quality, with no distinction between slight and considerable change.
The Maliki and Shafiʿi positions were corrected: for the Malikis sun-heated water is disliked on medical grounds, and for the Shafiʿis water heated by fire is not disliked even with impure fuel.
The Ḥanafī position was corrected: the water does not become used if the hand is put in to scoop, but it does if the hand is put in for another purpose.
Corrected the Maliki position (impure water is not purified by its alteration clearing on its own) and the Hanbali position (little water is purified only by adding a large quantity of tahur water).
The Ḥanbalī position was corrected: the qualifier “unless thrown in” was removed, since for them the carcass of a creature without flowing blood is pure.
The Mālikī position was corrected: he performs wudu from each vessel and prays as many times as the impure vessels plus one, not from whichever he wishes.
The Maliki, Shafiʿi and Hanbali positions were corrected: the Maliki performs wudu as many times as the pure vessels plus one and prays once, the Shafiʿi weighs the signs when the pure water is used water, and the Hanbali performs a single wudu with a handful from each vessel.
The Mālikī position was corrected: using and acquiring gold and silver vessels is forbidden, not merely disliked.
Corrected the Mālikī position (water is required for semen, menstruation, postnatal bleeding, a woman's urine and widely spread excretion) and the Ḥanbalī position (an odd count is a sunnah, not a condition).
The Maliki position was corrected: it is sunnah to repeat the reversed act alone if the interval has grown long enough for drying, and otherwise together with what follows it.
Corrected the Hanbali position: washing without interruption is an obligatory act of the ablution that does not lapse through forgetfulness or ignorance.
The Ḥanbalī position was corrected: intention is a condition for purification from ritual impurity, not for removing filth.
The Ḥanafī position was corrected to exclude wind from the front passage from what breaks the ablution.
The Ḥanbalī position was corrected: all sleep breaks the ablution except a little while seated or standing, so even brief sleep lying down breaks it.
The Mālikī position was corrected: touching the penis breaks the ablution without any condition of desire; and the Ḥanbalī position: touching with the back or edge of the hand breaks it as the inside does.
The Mālikī position was corrected: one who doubts during the prayer continues it, then repeats it if the doubt persists, and one beset by persistent doubt is excepted.
The Ḥanbalī and Mālikī positions were corrected: for the Ḥanbalīs the hair must be undone for the bath of menstruation and post-natal bleeding without condition, and for the Mālikīs covering the body, rubbing, continuity and running water through the hair are obligatory, not sunnah.
The Mālikī position was corrected: the obligations of the full bath are five, including running water through the hair, not two.
The Mālikī position was corrected: the parts of the ablution are washed completely once without delaying the feet, and rubbing and continuity are obligatory, not merely recommended.
Corrected the Mālikī position to permit wiping over a sock covered with leather on both sides, and the Shāfiʿī position that what counts is the sock's strength and impermeability, whether of leather or not.
The Shāfiʿī position was corrected: tayammum is also permitted for fear of delayed recovery or gross disfigurement on an exposed part, and severe cold counts as illness.
The Shāfiʿī position was corrected: whoever is certain there is no water performs the dry ablution without searching; and the Ḥanafī position: the search extends a bowshot, within less than a mile.
The Shāfiʿī position was corrected: the usual age of menopause is sixty-two years, not about fifty.
The Shāfiʿī, Ḥanbalī and Ḥanafī positions were corrected: for the Shāfiʿīs and Ḥanbalīs the prayer becomes due by catching time for one takbīr, not one unit, and for the Ḥanbalīs the prayer combined with it is also due; for the Ḥanafīs, if the bleeding stops before ten days, time for bathing and the opening takbīr is required.
- CorrectedF93Whether a Woman Who Becomes Pure Late in the Day Must Also Pray the Earlier of the Two Joinable Prayers
The Mālikī position was corrected: both prayers are due if, after purification, time remains for five rakʿahs for ẓuhr and ʿaṣr or four for maghrib and ʿishāʾ, and they are performed on time, not made up.
The Ḥanbalī position was corrected: she makes it up upon catching as much of the time as the opening takbīr, not a whole rakʿah.
The Shāfiʿī and Ḥanbalī positions were corrected: prayer becomes due when time for a takbīr remains, not a rakʿah.
Corrected the Mālikī and Ḥanbalī positions: the tathwīb belongs to the Fajr adhān without restriction to the second adhān, and for the Ḥanbalīs it is sunnah even if the adhān is given before dawn.
The Ḥanbalī position was corrected: the preferred time of ʿaṣr ends when a thing's shadow reaches twice its length, not when the sun yellows.
The Mālikī position was corrected: the time of necessity for maghrib, extending to true dawn, was added.
Corrected the Shāfiʿī criterion for prayers with a cause, the Ḥanbalī start of the first forbidden time at true dawn, and the Mālikī prohibition of voluntary prayer at sunrise, sunset and the sermon.
The Maliki and Hanbali positions were corrected: for the Malikis repeating within the time applies to uncovering the buttocks, not the thigh, and for the Hanbalis covering one shoulder is obligatory only in an obligatory prayer.
Corrected the Mālikī position: removing impurity is obligatory when one remembers and is able, or a sunnah on a well-known disagreement, and repetition within the time is for one who prayed with it forgetfully or unable, not for what is pardoned.
- CorrectedF69The Ruling on One Who Prays by Best Judgement and Then Learns He Faced the Wrong Direction
The Ḥanbalī position was corrected: one who used his judgement while travelling does not repeat, but one who prayed while resident and erred repeats.
The Maliki position was corrected — the uncovered worshipper repeats within the time if he finds a covering — and the Hanafi and Hanbali grade was corrected: praying seated with gestures is recommended, not obligatory.
Corrected the Hanafi position (a distinction between a quarter of the garment being pure and less), the Shafiʿi position (he prays uncovered and does not repeat) and the Hanbali position (he repeats the prayer).
The Ḥanafī position was corrected: within the prayer the hands are also raised for the takbīr of the qunūt and the takbīrs of the two ʿĪds, not at the opening takbīr alone.
The Mālikī position was corrected: the opening supplication in voluntary prayer is permissible, not recommended.
Corrected the Maliki position (the basmalah is permissible, not recommended, in voluntary prayer) and the Hanbali position (the basmalah is not part of al-Fātiḥah).
- CorrectedF14Ruling on the Follower Reciting al-Fātiḥah Behind the imam in the Silent and the Audible Prayer
The Mālikī position was corrected: the follower's recitation in the audible prayer is disliked even if he cannot hear the imam.
Corrected the Ḥanbalī position: reciting a sura in the last two units is neither a sunnah nor disliked.
Corrected the Mālikī position: the criterion is the palms coming near the knees, not touching them.
Corrected the Ḥanbalī position: prostration after the salām is in one case, giving the salām having omitted a rakʿah or more, while the imam building on his predominant assumption depends on adopting that view.
Corrected the Ḥanbalī position: completing the prayer for the traveler is permissible and not disliked.
- CorrectedF51Ruling on Completing Shaʿbān Thirty Days if the Crescent is Blocked on the Thirtieth Night
The Ḥanafī position was corrected: fasting the day of doubt voluntarily is permissible; and the Mālikī position: fasting it as a precaution for Ramadan is disliked, not prohibited.
- CorrectedF50Ruling on the Difference of Moonrise Locations and the General Applicability of Sighting Across Lands
The Mālikī and Shāfiʿī positions were corrected: for the Mālikīs differing moonrises are disregarded, and for the Shāfiʿīs the criterion is differing moonrises, not the distance for shortening the prayer.
Corrected the Shafiʿi position (the calculator may act on his own calculation for himself) and the Hanbali position (fasting is obligatory if clouds or haze obscure the crescent on the night of the thirtieth of Shaʿbān).
The Maliki position was corrected: forming the intention at night is required for every fast, even a voluntary one, not only for the obligatory fast.
The Mālikī position was corrected: for them Islam is only a condition of the fast's validity, not of its obligation.
Corrected the Ḥanafī position: the fast is invalidated by intentionally drawing in any smoke, without the condition of having substance, and kaffarah is due for intentionally smoking tobacco.
The Mālikī position was corrected: the looking is to be with the knowledge of the woman or her guardian, and looking at her unawares is disliked.
Corrected the Maliki position: fixing the dower is not required, and the contract is annulled before consummation but not after it.
The Ḥanafī position was corrected: hinting is forbidden to the irrevocably divorced woman too, and is permitted only to a widow.
Corrected the Mālikī position (no recovery except by custom or stipulation) and the Ḥanbalī position (he recovers if they broke the promise of marriage, not if he himself refused).
The Hanafi and Shafiʿi positions were corrected: the Hanafi fatwa is that her marrying herself to an unsuitable man without her guardian's consent is not valid, and for the Shafiʿis marrying her to an unsuitable man without her consent or that of the guardians of equal rank is not valid on the more evident view.
Corrected the Shafiʿi position (the ruler marries her off when the guardian withholds, unless he has done so three times and become a sinner, when guardianship passes to the next guardian) and removed from the Hanbali position an example that contradicted the order of guardians.
Corrected the Mālikī position: marriage is concluded by the word of gift with the dower named, while sale and conveyance are disputed; and the Shāfiʿī position: the groom's “Marry me to her” with the guardian's “I have married you to her” is valid.
The Shāfiʿī position was corrected: marriage is valid in a non-Arabic language even if the contracting party can speak Arabic.
The Ḥanafī position was corrected: a woman giving herself in marriage to one who is not a suitable match is not valid at all, per the position for fatwa.
The Mālikī order of guardians was corrected: the son's son, the uncle's son, the patron and the foster guardian were added, the ruler was placed before the Muslims at large, and the executor was removed from the order of non-compelling guardians.
The Hanafi and Shafiʿi wordings were recast; they were being read as a limit on everything permitted. The ruling is unchanged.
- Added
- F114The Effect of Withdrawing from a Betrothal on Gifts Already Given
- F115Suitability in Marriage: What Counts in It and the Effect of Its Absence
- F116A Guardian's Withholding of Marriage, and the Ruler Giving Her in Marriage Instead
- F112The Pillars of the Marriage Contract and Their Number
- F113The Formula of Offer and Acceptance, and the Words by Which Marriage Is Concluded
- F117Concluding a Marriage in a Language Other Than Arabic
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- F118The Requirement of a Guardian, and a Woman Contracting Her Own Marriage
- F119The Qualifications of the Guardian and the Order of Guardians
- F121The Requirement of Witnesses in Marriage and Their Qualifications
- F122Identifying the Spouses and Removing Ambiguity
- M8The Beautiful Names of God: Their Reality, Their Number and Their Meaning
- Added
- F110How a New Muslim Is to Treat Parents Who Are Not Muslim
- F111Looking at the Woman One Intends to Marry, and How Far It Extends
- F107Making an Offer of Marriage over Another Man's Offer
- F108Offering Marriage to a Woman in Her Waiting Period, Openly or by Hint
- F109Being Alone with the Betrothed Woman and Travelling with Her before the Contract
- M7The Preservation of the Qurʾān: Transmission and Manuscripts
- Added
- F101What the Dry Ablution May Be Performed With: Earth and What Lies on Its Surface
- F102The Form of the Dry Ablution and How Many Strikes It Takes
- F103The Intention for the Dry Ablution: Does It Lift Impurity or Only Permit the Prayer?
- F104How Many Obligatory Prayers May Be Prayed with One Dry Ablution
- F105What Voids the Dry Ablution, and When
- F106How Far One Must Search for Water Before the Dry Ablution
- Added
- F98Doubting Impurity After Certainty of Purity, or the Reverse
- F99One Whose Ablution Breaks During the Prayer: Does He Continue or Start Again?
- F100One Who Forgot He Was Impure, Prayed, and Then Remembered
- F96The Age of Maturity and the Age of Menopause
- F97When a Woman Resumes Prayer and Fasting After Becoming Pure
- Added
- F86The Full Bath of a Woman after Menstruation or Post-natal Bleeding Ends
- F87What the Full Bath Requires for It to Suffice
- F88The Complete Form of the Full Bath, after the Practice of the Prophet ﷺ
- F91The Shortest and Longest Menstruation, and the Shortest Purity Between Two
- F92A Woman Who Becomes Pure before the Prayer's Time Ends
- F93Whether a Woman Who Becomes Pure Late in the Day Must Also Pray the Earlier of the Two Joinable Prayers
- Added
- F81The Ruling on the Remembrance and Supplication after the Ablution
- F82What Issues from the Two Passages, and Whether It Breaks the Ablution
- F83When Sleep Breaks the Ablution, and How Deep Sleep Is Measured
- F84Loss of Reason through Intoxication, Fainting or Insanity
- F85Touching the Private Part without a Barrier, and Whether It Breaks the Ablution
- Added
- F76Washing the Arms to the Elbows, and Whether the Elbows Are Included
- F77Washing the Feet to the Ankles, and Whether the Ankles Are Included
- F78Washing the Limbs Three Times, and Whether the Head Is Wiped Three Times
- F79Whether the Order of the Limbs in the Ablution Must Be Kept
- F80Whether the Limbs Must Be Washed Without Interruption
- F72The Wording of the Opening Supplication and the Ruling on Saying It Aloud
- Added
- F66The Wording of the Iqāmah and the Ruling on Saying Its Phrases Once
- F67The Times in Which Prayer Is Forbidden, and How Many They Are
- F68The Extent of a Man's ʿAwrah in the Prayer
- F69The Ruling on One Who Prays by Best Judgement and Then Learns He Faced the Wrong Direction
- F70Whether the Intention Must Coincide with the Opening Takbīr
- F71The Ruling on Uttering the Intention with the Tongue
- Added
- F62Ruling on Saying the Basmalah at the Beginning of the Ablution
- F63Ruling on Washing the Hands, for One Newly Woken from the Night's Sleep, Before Putting Them into the Vessel
- F64Ruling on Going to Excess in Rinsing the Mouth and Nose for One Who Is Not Fasting
- F65The Obligatory Extent of Wiping the Head, and the Ruling on Wiping the Ears with It
- Added
- F61Conditions for the Obligation of Fasting Ramadan (Puberty, Sanity, and Capability)
- F58Ruling on Deliberately Eating and Drinking While Fasting in Ramadan and What It Entails
- F59Ruling on Smoking and What is Intentionally Inhaled During the Day of Fasting
- F60Ruling on Eating and Drinking Forgetfully During the Day of Fasting
- M6Why the Christians Split into Many Denominations, and How Islam Settled the Dispute
- Added
- F54Ruling on Washing the Face and the Ruling on Mouth-rinsing and Sniffing Water with it in Ablution
- F56Ruling on the Five Obligatory Prayers and Their Legal Basis
- F57Ruling on Fasting the Month of Ramadan and Its Legal Basis
- F55Ruling on Sufficiency of a Single Intention for the Entire Month of Ramadan
- Added
- F46Ruling on praying with a slight impurity on the garment or the body
- F47Ruling on facing the Kaaba itself when near and its direction when far
- F48Ruling on reciting a sura after al-Fatiha in the prayer
- F49Ruling on Confirming the Crescent of Ramadan by the Testimony of One or Two Just Witnesses
- F51Ruling on Completing Shaʿbān Thirty Days if the Crescent is Blocked on the Thirtieth Night
- F50Ruling on the Difference of Moonrise Locations and the General Applicability of Sighting Across Lands
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- Added
- F27Ruling on water used in a recommended purification
- F28The Effect of a Person Newly Woken Dipping a Hand into a Small Quantity of Water
- F29Ruling on the threshold between much and little water and the effect of impurity
- F37Ruling on water an impurity has fallen into without altering it
- F30Ruling on purifying water that has become impure and the clearing of its alteration
- F31Ruling on the death in water of creatures without flowing blood
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- F38Ruling on the death of aquatic animals such as fish in water
- F32Ruling on water left over by humans and by animals whose meat is eaten
- F33Ruling on water left over by cats and by smaller roaming animals
- F34Ruling on water left over by dogs, swine, and beasts of prey
- F35Ruling when tahur water cannot be told apart from impure water
- F36Ruling when tahur water cannot be told from pure non-purifying water
- F41The time of the zenith prayer, from its beginning to its end
- F42The time of the sunset prayer, from its beginning to its end
- F43The time of the night prayer, from its beginning to its end
- F40The time of the dawn prayer, from its beginning to its end
- F44Ruling on the awrah of a free adult woman in prayer
- F39Ruling when pure garments cannot be told apart from impure ones
- F45Ruling on the wording of the opening takbir and what may replace it
- M3How the Torah and the Gospel changed, in the light of textual criticism
- Added
- F1The juristic characterization of pronouncing the two testimonies to enter Islam
- F2A new Muslim pronouncing the shahada in a language other than Arabic
- F20Ruling on purification with absolute water for hadath
- F21The categories of water and what defines each
- F22Ruling on tahur water altered by a pure substance that keeps its nature
- F23Ruling on tahur water altered by a pure substance that blends into it
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- F24Ruling on tahur water altered by an adjacent substance that does not blend
- F26Ruling on tahur water altered by its bed or its channel
- F25Ruling on tahur water heated by energy, by the sun, or by something impure
- F8The ruling on water already used to remove ritual impurity
- F9The ruling on purifying with vessels of gold and silver
- F10The ruling on cleansing with tissue and modern paper (istijmār)
- F4The ruling on intention (niyyah) in ablution and whether it lapses through forgetfulness
- F6The effect of eating camel meat and touching a woman on ablution
- F5The ruling on wiping over light/modern socks
- F7The ruling on tayammum when water is present but there is fear of using it
- F11Purifying impurity with something other than water (detergents, alcohol)
- F16Ruling on Tathwīb in the Fajr Adhān
- F15The time of the afternoon prayer, from its beginning to its end
- F12Ruling on Raising Hands During Takbeer and its Places in Prayer
- F13Position of Hands While Standing in Prayer (Qabd vs Sadl)
- F14Ruling on the Follower Reciting al-Fātiḥah Behind the imam in the Silent and the Audible Prayer
- F17The Timing of the Prostration of Forgetfulness Relative to Salām
- F18Ruling on Shortening Four-Unit Prayers for the Traveler
- F19Condition of the Town for the Validity of Friday Prayer
- M1The Search for Truth: How to Read the History of Religions, and Why Islam Is the Final Message
- M2The beginning of creation: the heavens, the earth, the angels, and the jinn