Selected Chapters from al-Mu'tamad: Ch. 10, On Friday Prayer

The Tenth Chapter: On Friday Prayer 

 

          The Almighty says:

          ‘O you who have believed, when [the adhan] is called for the prayer on the day of Jumu’ah [Friday], then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew. And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed. But when they saw a transaction or a diversion, [O Muhammad], they rushed to it and left you standing. Say: “What is with Allah is better than a diversion and better than a transaction, and Allah is the best of providers’. (Q, Friday. 62: 9).

                                        

Section on the Virtues of Friday

          Come to know, O servant (May Allah make you a means to unite the Ummah, Islamic nation, and remove from you any stress or depression), that Friday is the best day. Therefore, it is the greatest day of Allah over the whole week. So, it is the master of days and a day of feast and happiness. In it is a moment when supplication is accepted.¹

 

Section on the Ruling of Friday prayer

Be informed, oh seeker of fiqh on religion (May Allah shower you with His mercy), that the Islamic Ummah is in agreement with regard to the legality of Friday prayer and that it is an individual obligation, fard ‘ayn, upon everyone who hears its call and fulfills the conditions of its obligations, shurut wujub. The evidence for this is available from the Book and Sunnah. Regarding the Book, it is what you have read of the Almighty’s commandment:

﴿ إِذَا نُودِيَ لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّهِ ﴾ الجمعة : 9

‘When [the adhan] is called for the prayer on the day of Jumu’ah [Friday], then proceed to the remembrance of Allah’ (Q, Friday. 62: 9). Technically, the commandment denotes the obligation.

          As for the Sunnah, it is the statement of the great Messenger (PBUH), who says: ‘He who leaves the Friday prayer for three successive Fridays on account of slackness, Allah will print a stamp on his heart’. Practically, the Prophet (PBUH) established the Friday prayer in al-Madinah. Moreover, it is attributed correctly that he ordered for it to be established in the Mosque of Bani ‘Abdulqays in al-Bahrayn.

          The Friday prayer is a two-unit prayer, conducted at the exact time as that of the Noon prayer. The Imam recites the Opening Chapter, followed by another one out aloud. Before this prayer, the Imam delivers a sermon divided by a short sitting into two sections, as it will be explained soon in the prerequisites of the Friday prayer.

 

Section on Whom Friday Prayer is Obligatory

          Friday prayer is obligatory upon every free male resident adult. Consequently, this excludes slaves, females and travellers. Another prerequisite is capability, i.e. the physical ability to perform the prayer. The Prophet (PBUH) said: ‘The Friday prayer in congregation is a necessary duty for every Muslim, with four exceptions: a slave, a woman, a boy, and a sick person’.  Although it is not obligatory upon these four categories, if any of them performs it, it will suffice for the Noon prayer.

 

Section on the Conditions of Soundness for Friday Prayer

          Apart from the general conditions of soundness/validity, the Friday prayer has unique conditions, without which the prayer is incomplete. The unique conditions for the soundness of Friday prayer are listed below.

 

The First Condition: The Imam

          It is the general Muslim ruler, be it righteous or unrighteous, who orders the citizens of the Muslim state to establish the Friday prayer. If the Muslim ruler commands it, his subordinates must respond to its call and perform it.

          The Eminent Mufti (May Allah safeguard him) says: ‘Based on this, it [Friday prayer] is authentically established by the Book, Sunnah and Consensus. With regard to its disputable conditions, they are decided by the order of the Muslim ruler. Thus, if it is established by the command of the sultan, the state’s ruler, none are allowed to abandon it...’.

 

The Second Condition: Time

          The time for the Friday prayer is exactly the same as the Noon prayer. It starts from the time the sun passes the meridian till the shadow of an object becomes like the object in length. The justification behind this ruling is that the Friday prayer is a replacement of the Noon prayer on this particular day. As a matter of fact, the time for the Noon prayer starts when the sun passes the midday meridian, by Consensus of the Muslim Ummah. The rule states ‘The replacement takes the ruling of the replaced’.

          It is worth noting that the prohibition on praying voluntarily at midday is lifted on Friday, as mentioned previously.

          Attention: As you have just seen, the time of the Friday prayer is the same as the Noon prayer. Built on this, the second adhan and sermon of Friday should not precede its due time. Therefore, it is incorrect when some people (May Allah guide both us and them) raise the second adhan and deliver the sermon prior to the arrival of the due time. Their justification, that there is no zawal (meridian) on Friday, is inaccurate. To correct this error, the exception is only given to allow performing voluntary prayers at that time, not to perform the obligatory prayer before its due time. Thus, you have to be theoretically and practically aware of this issue.

 

The Third Condition: Congregation

          To offer the Friday prayer in congregation is a prerequisite. Hence, it is invalid if performed individually. The proof for this is the Prophet’s (PBUH) saying: ‘The Friday prayer in congregation is a necessary duty for every Muslim’.

          In spite of that, scholars differ with regard to the minimum number of people required in order for the Friday prayer to be correctly performed. There is no explicit textual evidence on this issue other than the ijtihad [legal inference] of the people of knowledge. Imam as-Salimi (May his soul rest in peace) says in his book al-Hujaj al-Muqni’ah: ‘The correct view is that it could be observed with what could be, in reality, called jama’ah (congregation), which is three persons onward, or with what is technically called jama’ah, which is two onwards. Specifying a number that is more than this has no evidence...’.

          I said: our Shaykh al-Qannubi (May Allah safeguard him) added upon revising the book: ‘This is the correct view’.

 

The Fourth Condition: Sermon

          The adopted view of the prominent scholar of Hadith, al-Qannubi (May Allah protect him), is that the Friday’s sermon is a condition for the validity of the prayer, without which it is incomplete. This is demonstrated by the Almighty’s saying:

﴿ وَتَرَكُوكَ قَائِمًاۚ ﴾ الجمعة: 11

          ‘And they left you standing’ (Q, Friday. 62:11).

          Also, this notion is advocated by the Prophet’s (PBUH) consistent adherence throughout his life.

          The Friday’s sermon is divided into two sermons, between them is a short sitting, as recorded in the numerous hadiths in the authentic Sunnah. The orator (al-khatib) stands up to deliver just after the sun passes the meridian. The Prophet’s (PBUH) Sunnah records that the sermon immediately follows adhan, the iqamah follows the sermon, and the prayer follows the iqamah.

          Benefit: The first one to insult Imam ‘Ali (May Allah honour his face) on the Friday’s sermons was Mu‘awiyah b. Abi Sufyan. This bad practice was imitated and continued by Bani Umayyah till the time of the just Caliph ’Umar b. ’Abdul’aziz (May Allah be pleased with him), when a delegation of Ibadis came to him, denying the heresies of Bani Umayyah, including this one. As a result, ’Umar promised them to daily revive a Sunnah and eliminate a heresy. Amongst the heresies that he promised to change is cursing ‘Ali on pulpits, minbars. He replaced it with a Qur’anic verse, that is the Exalted’s saying:

﴿ إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ ‎﴿٩٠﴾‏ ﴾ النحل: 90

          ‘Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded’ (Q, the Bee. 16:90).

         This was one of the widespread virtues of these people (May Allah be pleased with them, and make them pleased with Him).

 

Instructive Story

          The righteous predecessors (Jabir b. Zayd, Abu ’Ubaydah al- Kabir, Dumam b. as-Sa’ib, Suhar b. al-’Abbas, and others (May Allah have mercy on them) would pray the Friday prayer behind the unjust governors, such as al-Hajjaj b. Yusuf, Ziyad the son of his father, and his son ’Ubaydullah b. Ziyad, despite their injustice and widespread killing of innocent people.

          Once, Hajib b. Mawdud, an early Ibadi scholar, was released from al-Hajjaj’s prison on Friday 2^nd Dhu al-Hijjah, and he was willing to go on al-Hajj that year. He performed the Friday prayer first behind the Umayyad governor then travelled to Makkah. At first, his companions argued with him and demanded that they travel to Makkah straight away, due to the short time remaining till al-Hajj. In spite of this opposition, he insisted on performing the Friday prayer before he left, and repeatedly said to them: ‘Indeed, in al-Jumu’ah prayer, I have a need. Indeed, in al-Jum’ah prayer, I have a need’.

          It was told that al-Hajjaj once delayed the Friday prayer. Subsequently, Jabir b. Zayd prayed the Noon prayer, sitting in his place out of fear from al-Hajjaj, then said: ‘Today, each person of knowledge has been availed by his knowledge’. Later on, al-Hajjaj realised that and said: ‘Today, we have known who prayed and who did not’.

 

Section on the Recommended Acts of Friday

          Be acquainted, O seeker of goodness, that this great day was singled out with recommended etiquettes, of how one should adorn oneself. Of these etiquettes is what follows:

1-     Ritual bathing (ghusl): This form of washing is highly recommended by the Messenger (PBUH), saying: ‘The taking of a bath on Friday is wajib for every male [Muslim] who has attained the age of puberty’. A strong emphasis and recommendation is what is intended by the use of the word wajib in this hadith, although it literally means ‘mandatory’, as elaborated in the chapter dedicated to ritual bating.

 

2-   Adornment, applying perfume, and using tooth-stick: As the Prophet (PBUH) instructed when he said: ‘If a man takes a bath on Friday, purifies himself as much as he can with wudu’, oils his hair, applies whatever perfume available in his house, sets off to the mosque, does not separate two people (to make a seat for himself), performs Salat what is prescribed for him, remains silent when the Imam speaks, his (minor) sins, between that Friday and the following Friday, will be forgiven’.

 

3-    Going early for prayer: This is due to the sound Prophetic tradition: ‘He who takes a bath on Friday, like the bath for ceremonial purity [Janabah], and then goes [to the mosque], he is like one who offers a camel as a sacrifice to seek the Pleasure of Allah; and he who comes at the second hour is like one who offers a cow to win the Pleasure of Allah; and he who comes at the third hour is like one who offers a ram with horns (in sacrifice); and he who comes at the fourth hour is like one who offers a hen; and he who comes at the fifth hour is like one who offers an egg. And when the Imam ascends the pulpit, the angels [who write the names of those who come to the mosque before the coming of the Imam] close [their record] in order to listen to the Khutbah’.

 

Moreover, the Prophet of Allah (PBUH) said to a man, coming late and crossing the rows: ‘Sit down, you are disturbing people’.

 

4-   Exerting efforts in supplication and dhikr, remembrance of Allah, seeking the moment of response: This etiquette and virtuous time is understood from what the Prophet (PBUH) proclaimed: ‘There is an hour (opportune time) on Friday, if a Muslim prays during that time and asks something from Allah, then Allah will definitely meet his demand’.

 

5-   Repeatedly sending peace and blessings upon the Prophet (PBUH) on the day and night of Friday: due to Allah’s Messenger saying: ‘Among the most excellent of your days is Friday, so invoke more blessings on me that day, for your blessings will be submitted to me. The people asked: Messenger of Allah, how can it be that our blessings will be submitted to you while your body is decayed? He replied: Allah, the Exalted, has prohibited the earth from consuming the bodies of Prophets’.

 

6-   Reciting surat al-Kahf, the Chapter of the Cave, on Friday: The Messenger (PBUH) was reported to have urged his followers to recite it every Friday, saying: ‘He who recites surat al-Kahf on Friday, a light will be made for him between the two Fridays’.

 

7-    Praying voluntarily before and after the Friday prayer: In the authentic hadith, the Prophet (PBUH) said: ‘He who takes a bath and then comes for Jumu‘ah prayer and then prays what is fixed for him, then keeps silent till the Imam finishes the sermon, and then prays along with him, his sins between that time and the next Friday will be forgiven, and even for three more days’.

 

8-   Shortening the sermon and prolonging the prayer: because of the Prophet’s (PBUH) saying: ‘The lengthening of prayer by a man and the shortness of the sermon is the sign of his understanding (of fiqh). So lengthen the prayer and shorten the sermon, for there is charm (in precise) expression’.

 

9-   Reciting sfirat al-Jumu’ah (the Chapter of Friday) or surat Sabbih (the Chapter of the Most High) in the first unit (rak’ah), and al-Ghashiyah (the Chapter of the Overwhelming) in the second unit: This is based on the authority of Jabir b. Zayd, who said: ‘I met a number of the Messenger’s (PBUH) Companions, saying: Allah’s Messenger (PBUH) would recite on Friday after surat al-Jumu’ah

﴿ هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ ﴾ الغاشية: 1

‘Has there reached you the report of the Overwhelming [event]?’ (Q, the Overwhelming. 88:1).

Also, I heard that he would recite

﴿ سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى ﴾ الأعلى: 1

‘Exalt the name of your Lord, the Most High’ (Q, the Most High. 87:1).

 

Instructive Story

          I was told by a trustworthy friend that a student of Shaykh Humud as-Sawwafi asked our Shaykh al-Qannubi (May Allah protect them both) about citing poetry in the Friday’s sermon. Shaykh Sa’id replied to him saying: Do you hear Shaykh Humud using poetry in his sermons?

          Thus, in principle, the orator does not sing any part of a poem in his sermon. However, if he does so, that will not affect the validity of his sermon nor his prayer, especially if this is done for a valid reason.

          His Eminence Shaykh ai-Khalili (May Allah save him) says in some of his TV answers: ‘The Prophet (PBUH) would not quote poetry in his sermons. Likewise, the Companions (May Allah be pleased with them) would do the same.

          However, if the poem is of an admonishing nature, then there is no harm in quoting it, so long as it is not used excessively to the extent that the whole sermon turns into a poetic session. Only a little amount is tolerable if it is admonishing’.

 

Section on How to Offer the Friday Prayer

          When the sun passes the meridian, the Imam enters the mosque, mounts the pulpit and faces the ma’mumin, saluting them with the Islamic greeting. Then he sits down, waiting till the mu’adhdhin finishes his adhan. Upon concluding adhan, he recites on his own the form of remembering Allah that is to be said after adhan. Once he finishes this remembrance, he stands up to deliver his sermon, beginning with Basmalah, thanking and praising Allah the Exalted, and witnessing to Him with Oneness and to His Messenger with Prophethood. Thereafter, he starts preaching and reminding people, giving them the glad tidings of Allah’s vast mercy, and warning them of His Almighty’s wrath and severe punishment. He may also encourage them with what is good and prohibit them from what is evil. After finishing his first sermon, he sits down, pausing for a short while. Then, he stands up again for his second sermon. In this sermon, he succinctly summarises what was detailed in his first sermon. Finally, he supplicates to Allah for his fellow Muslim brothers and sisters, asking Him what he wishes of the goodness of this life and Hereafter.

          When he finishes his sermon, the mu’adhdhin raises iqamah. Upon that, the orator descends from the pulpit to lead people in a two-unit (rak’ah) prayer. In each unit, the Imam recites aloud the opening Chapter and another part of the Qur’an. Finally, he concludes the prayer with taslim, may Allah accept from all.

 

Attentions

          First Attention: Raising adhan after the time of the Friday prayer has entered is imperative, because of the Almighty’s saying:

     ﴿ إِذَا نُودِيَ لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ ﴾ الجمعة: 9

‘When [the adhan] is called for the prayer on the day of Jumu’ah [Friday]’ (Q, Friday. 62:9).

          This is the only adhan practised in the era of the Prophet (PBUH) and his two Companions: Abu Bakr and ’Umar (May Allah be pleased with them). But, when the number of people attending the Friday prayer increased at the time of ’Uthman, he added another adhan, prior to the previous one. The rest of the Prophet’s Companions did not disapprove of this additional adhan. Hence, it has been practised over the course of fourteen centuries and continues today.

          Based on the fact that the first adhan (the one introduced by ‘Uthman) did not exist at the time of the Prophet (PBUH) and that it could be raised before the due time of the Friday prayer, all legal rulings concerning the Friday prayer, such as responding to its call, the prohibition of the financial transactions, setting out a journey etc., are relevant to the second adhan, not the earlier one. This is in accordance with the reliable opinion of our Shaykh al-Qannubi (May Allah protect him).

          Despite that, the faithful Muslim should hasten to the means of divine blessings. Of the virtuous means is to come early to the Friday prayer even before the first adhan

     ﴿ وَاللَّهُ يُضَاعِفُ لِمَن يَشَاءُ ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ ﴾ البقرة: 261

          ‘And Allah multiplies [His reward] for whom He wills. And Allah is all-Encompassing and Knowing’ (Q, the Cow. 2:261).

          Second Attention: It was ascribed to the Prophet (PBUH) that he said: “Jum’ah and Id prayers are only to be performed in a misr jami‘ (grand city /main town)”. Likewise, it was attributed to the Messenger (PBUH) that he said: ‘The Governors have four responsibilities: booties [war spoils], collecting due charities, implementing punishments, and establishing the Friday prayer’. However, none of these reports have been transmitted to the Prophet (PBUH) in an acceptable chain of narration.² Taking this into account, one realises that the correct viewpoint is that the ‘grand city’ is not a prerequisite for establishing the Friday prayer. As a result, it could be legally performed wherever its conditions are met.

          Third Attention: One should not preoccupy oneself during the Friday’s sermon with anything other than attentive listening. This is upheld by the authentic Prophetic prohibition from playing with stones and talking during the sermon. Allah’s Prophet (PBUH) said: ‘He who touches pebbles has caused an interruption’, and he (PBUH) also said: ‘If anyone says to his companion sitting beside him to be silent (while the Imam is preaching), he is guilty of idle talk. And anyone who interrupts (during the sermon) will receive nothing [no reward] on that Friday’.

          Based on this, many jurists maintain that whoever talks unnecessarily during the Friday’s sermon has to go out of the mosque and come in again with the rest of the latecomers. Consequently, he would miss the reward for coming early. This opinion is, however, an issue of contention among scholars. In fact, Shaykh al-Qannubi contends that he does not have to leave the mosque. He only has to repent and have a regretful heart at the time, then ask Allah’s forgiveness after the sermon.

 

Section on Rulings Related to Friday

1-     The Friday prayer is obligatory, while ‘Id prayer is a recommended Sunnah. Thus, the Friday prayer is not dropped if it coincides with ‘Id Day, based on the opinion adopted by our Shaykh al-Khalili (May the Almighty protect him). Also, this is what is outweighed by our Shaykh al-Qannubi (May Allah extend his life) in a special treatise, please refer to it.

 

2-   The orator, khatib, could be someone other than the Imam himself. Yet, it is part of the Prophet’s (PBUH) Sunnah that the one who delivers the sermon is the same one who leads the prayer.

 

3-    Greeting the mosque prayer being legally required even during the sermon is the correct notion of the two Shaykhs (May the Exalted safeguard them).

 

4-   The Friday prayer cannot legally be performed in the same place or town in which it has already just been conducted. Accordingly, if a late congregation comes to pray at the same mosque, they can only pray the Noon prayer. Likewise, if a number of people are unable to join the Friday prayer because the mosque was completely filled with people and they cannot find a decent place to pray, they must not pray Jumu’ah and they must instead pray only Zuhr prayer.

 

5-   Whoever does not catch up with the bowing down, ruku’, of the second unit of the Friday prayer, must join the congregation with the intention to pray the Noon prayer. This is the preferred opinion of the two Shaykhs, al-Khalili and al-Qannubi (May Allah protect them), due to what was authentically reported from the Prophet (PBUH) when he said: ‘Whoever catches up with a rak’ah of the prayer, then he has caught up with the prayer’.

                                                                                                                                             

Thus, the latecomer (al-mustadrik) stands up after the Imam gives taslim to make up for four units if he is a resident, and two units if he is a traveller.

 

6-   The majority of scholars are of the opinion that one can combine the Afternoon and Friday prayers. Also, according to the understanding of the two renowned scholars: al-Khalili and al-Qannubi (May Allah safeguard them both), this is the stronger opinion.

 

7-    Most scholars maintain that travellers cannot establish the Friday prayer by themselves in a city in which it is not conducted, even if they are numerous. This majority view is also supported by the two Shaykhs (May Allah protect them).

 

8-   The sermon should contain a portion of the Qur’an, and thank and praise Allah, Exalted is He. Nevertheless, based on the stronger opinion, this is not a condition for its validity. As such, the strong standpoint is that delivering the Friday’s sermon in Arabic is not a condition.

 

9-   In principle, the orator should not use any poetry in his sermon. However, quoting any of that does not necessarily affect the validity of the sermon nor the prayer.

 

10-The legal prohibition from buying and selling after the call to the Friday prayer pertains only those who have to observe this prayer. As for those who do not have to pray it, such as women and travellers, they commit no sin if they engage in any form of financial or business transaction, provided that they must not deal with those who are obliged to offer it. This is the adopted opinion as doing so (dealing with those who have to offer it) results in helping them neglect the obligation of Friday, and being complicit in sin is the characteristic of hypocrites.³

 

11-  If the Friday prayer is broken, they should repeat it in congregation at the time immediately. Conversely, if the time is over, they should make it a noon prayer. However, if one is to make up for it individually, he must repeat it as a noon prayer and not a Friday prayer, be it inside or outside the prescribed time.

________________________

¹ - On the authority of Abu Hurayrah (May Allah bestow his favour upon him), who said: “I went out to at-Tur (Mount Sinai) and met K‘ab al-Ahbar and sat with him. He related to me things from the Tawrah and I related to him things from the Messenger of Allah (May Allah bless him and grant him peace). Among the things I related to him was that the Messenger of Allah, (May Allah bless him and grant him peace) said: ‘The best of days on which the sun rises is the day of jumu’ah. In it, Adam was created, and in it he fell from the Garden. ln it, he was forgiven, and in it he died. in it, the Hour will occur, and [in this day] every moving thing listens from morning till sunset in apprehension of the Hour except jinn and men. In it is a time when Allah gives to a Muslim slave standing in prayer whatever he asks for’. ar-Rabi’. Hadith number 282.

²- Of the texts that urge Muslims to rush to the good causes is the Exalted’s saying:

     ﴿ وَفِي ذَٰلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ ‎﴿٢٦﴾‏ ﴾ المطففين: 26

          ‘So for this let the competitors compete’ (Q, defrauding. 83:26).

          Besides, the Prophet (PBUH) is reported authentically to have said: ‘He who takes a bath on Friday, like the bath for ceremonial purity [Janabah], and then goes [to the mosque], he is like one who offers a camel as a sacrifice to seek the Pleasure of Allah; and he who comes at the second hour is like one who offers a cow to win the Pleasure of Allah; and he who comes at the third hour is like one who offers a ram with horns (in sacrifice); and he who comes at the fourth hour is like one who offers a hen; and he who comes at the fifth hour is like one who offers an egg. And when the Imam ascends the pulpit, the angels [who write the names of those who come to the mosque before the coming of the Imam] close [their record] in order to listen to the Khutbah’.

          ar-Rabi’. Hadith number 286.

³- The Almighty says:

﴿ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ بَعْضُهُم مِّن بَعْضٍ ۚ يَأْمُرُونَ بِالْمُنكَرِ وَيَنْهَوْنَ عَنِ الْمَعْرُوفِ وَيَقْبِضُونَ أَيْدِيَهُمْ ۚ نَسُوا اللَّهَ فَنَسِيَهُمْ ۗ إِنَّ الْمُنَافِقِينَ هُمُ الْفَاسِقُونَ ‎﴿٦٧﴾‏ ﴾ التوبة 67

 ‘The hypocrite men and hypocrite women are of one another. They enjoin what is wrong and forbid what is right and close their hands. They have forgotten Allah, so He has forgotten them [accordingly]. Indeed, the hypocrites - it is they who are the defiantly disobedient’ (Q, the Repentance. 9:67).

 

 Reference:

The Reliable Jurisprudence of Prayer, al-Mu’tamad fi Fiqh as-Salah, by al-Mu’tasim al’Ma’wali, pg: 336-355.