In the name of Allah, the Most Beneficent, the Most Merciful.

Abdul Wahid Ibn Ashir says, starting with the name of God, the All-Powerful.

All praise is due to Allah, the One who taught us from the knowledge that He tasked us [with knowing].

Blessings and Peace upon Muhammad ﷺ. And his kin, companions, and followers.

To proceed: All assistance is from Allah, the Glorious. In this collection of verses that will be of benefit to the illiterate.

On the creed of Al-Ash'ari, the fiqh of Malik, and the path of Junayd Al-Salik.

Preliminary of the Book on Creed: A reliance for its reader on the main goal.

Our rational judgement is a proposition that does not rely on observation, nor stipulation.

The categories related to it [the rational judgement] are clearly confined. They are necessity, impossibility, and possibility.

Necessity is that which can never accept the possibility of negation. Impossibility is what can never rationally be affirmed.

Possibility refers to what accepts both matters [of affirmation or negation]. Each [of the three] are divided into self-evident and contemplative.

The first obligation on the one who is legally accountable, and capable of reflection, is that he should know...

... Allah and His Prophets by the attributes that He [Allah] established signs for.

All accountability is preconditioned with rationality, along with puberty. It [puberty] is known by blood [of menstruation], pregnancy...

... semen, the growing of [pubic] hair, or the passing of eighteen [lunar] years.

Book on the Source of All Foundations and The Beliefs It Entails

Necessary for Allah is Existence, having no beginning, Eternality, complete independence from everything, ...

... dissimilarity from His creation with no equal. And Oneness in His Essence, Attributes, and actions.

And Absolute Power, Will, Knowledge, and Life. And Hearing, Speech, and Sight. These are the Necessary [Attributes of Allah].

The opposite of these attributes are impossible for Him: Non-existence, having a beginning: that is for created things.

Likewise, having an end, dependance, Him having a resemblance, and the negation of Oneness.

[Likewise], inability, being coerced, ignorance, death, deafness, muteness, blindness, and silence.

Every possibility is possible in His right: by binding it or leaving it in nonexistence.

His Existence has unequivocal proof: every created being needing a Maker.

If every temporal being had created itself, surely preponderance and equality would convene, but that is impossible.

The temporality of the universe [is proven] from the temporality of accidentals due to an inseparable relationship [between accidents and substances that compose the universe].

Were He not to be attributed with having no beginning, it would necessitate Him being temporal. This would necessitate infinite regress or an infinite loop.

Were it possible for Him to end, it would surely negate His having no beginning. Were He to resemble the creation, it would necessitate Him being temporal.

If His attribute of independence was not necessary, He would depend [on created on things]. Were He not One, He would not be All-Powerful.

Were He not Living, Willing, All-Knowing, All-Powerful, you would not see the universe.

The conclusions in the [past] six [syllogisms] were certainly false. Therefore, their premises must be the same.

Hearing, Sight, and Speech are [proven] by transmission, along with [being from] His Perfection.

If possibilities were impossible or necessary, it would certainly necessitate the inversion of reality.

It is necessary for the Noble Messengers to certainly have truthfulness, integrity, and conveyance.

Impossible is falsehood, [actions that are] prohibited, and the absence of conveyance.

Possible for them is any state that does not imply a deficiency, such as sickness.

Were they not to be truthful, it would necessitate that God lied when He affirmed their trustworthiness:

Because their miracles are like Him, the Truthful, saying: "This slave of mine is truthful in every declaration."

Were they to withhold the message or to commit treachery, it would necessitate forbidden actions becoming acts of obedience for them.

The proof of the possibility of states happening to them is their occurrence. Its wisdom is disport [when they are absent].

And saying "There is no God but Allah, and Muhammad was sent by God."

Gathers every one of these meanings. For this reason, it is the sign of belief.

It is the best type of remembrance. Keep your life busy with it, so that you may acquire immense treasure.

Section: Obedience of all of the limbs- speech and action- is Islam, the Exalted.

The pillars of Islam are five obligations. They are the two testimonies, which are a precondition for the rest.

Then prayer, and Zakat (alms-giving) in wealths. And fasting, and Hajj for the one who is capable.

Belief (iman) is certainty in God, the Books, the Messengers, the Angels, along with an imminent Resurrection.

And Destiny, likewise the Path and the Scales. The Pool of the Prophet ﷺ, Paradise, and the Fire.

As for excellence (ihsaan), then the one who knew it ﷺ said: "That you worship Allah as if you see Him. And if you cannot see Him, then as if He can see you.

The Religion is these three. So grasp it with the tightest of your grip.

Preliminary on Usul (Principles): An Aid to Understanding its Branches.

A judgement in the Divine Law is the Address of Our Lord pertaining to the actions of the legally accountable.

By either a request or permission. Or, by stipulating [for either of them] a cause, a precondition, or a preclusion.

The Legal Judgements follow five categories: obligation, recommendation, disliking, and prohibition.

Then, permission. A firm command is an obligation, and [a command] without firmness is called a recommendation.

Something prohibited is disliked (makruh), and when it is binding, it is prohibited (haram). When there is permission for either sides (to do or not to do), it is permission. That completes [the five categories].

Obligations are two types: communal or individual. Recommendations include Sunnahs, with these two [types as well].

The Book of Purification

Section: Purification occurs with water that is free from any changes.

When it is modified by filth, it is thrown away. When by something pure, it is suitable to use regular affairs.

Except when [that modifier] is persistently around it [the water] predominantly. Such as red ochre. Then, [its usage] is unrestricted, such as melted ice.

(Section): The obligations of the Wudu' are seven. They are dalk, immediacy, and an intention at its start.

He should make the intention of lifting ritual impurity, or to [complete] an obligation, or to make permissible what was impermissible.

And washing his face, and washing his arms. The wiping of the head, and his washing the feet.

The obligation includes what is between the ears, and includes the elbows and the ankles.

Pass between the hand's fingers, and facial hair if the (face's) skin below it can be seen.

Its Sunnah's are seven: 1) starting by washing the hands. 2) Returning back [the hand during] the wiping of the head. 3) Wiping the ears.

... 4) Rinsing the mouth. 5) Sniffing water up the nose. 6) Blowing it out. 7) Maintaining the order of its obligations- and that is the preferred opinion.

There are eleven transmitted recommendations:

1. saying Bismillah.
2. A purified area.
3. Conserving water.
4. Keeping the container on the right.
5. [Washing] twice.
6. And thrice.
7. Starting with the right.
8. Using Miswak.
9. It is recommended to maintain the order of the Sunnahs, or along with the obligations.
10. Starting the wiping of the head from its front.
11. Passing between the toes.

It is disliked to exceed the obligation in the wiping, and in the washing [to exceed] what is delineated.

The one incapable of [the obligation of] immediacy builds [where he left off] in what a long time has not passed, [known] by the dryness of the limbs in a moderate time.

The one who remembers an obligation after a long time does it by itself. Within a short time, he does the next [obligation as well].

If he prayed [forgetting an obligation], it was invalid. Whoever remembers a Sunnah, then he does it for [the prayers] that will come.

(Section): The nullifiers of Wudu' are sixteen. 1) Urine, 2) wind, and 3) incontinence that is infrequent.

4. Defecation, 5) heavy sleep, 6) pre-seminal fluid, 7) intoxication, 8) fainting, 9) insanity, 10) and prostatic fluid.

11. Touching or kissing, and that is if one found normal pleasure. 12) Likewise, if [pleasure] was intended.

13. A woman entering [into her vagina], 14) [and a male] touching the penis. 15) Having doubt in ritual purity. 16) Disbelief of one who apostates.

It is obligatory to extract out the two filths [urine and feces], along with pulling and squeezing the penis. And leave off excessiveness [in this].

Cleaning with dry matter is permissible for the urine of a male and feces, but not if a lot of it spreads out.

Section: the obligations of ghusl are: a present intention, immediacy, complete dalk (rubbing) [over the body], and passing between the hair.

So follow up on the concealed areas, such as the [folds] of the knees, the armpits, the folds of the vagina, and between the glutes.

And reach what is difficult with a towel, and its likes, such as a rope or tasking someone.

Its Sunnahs are rinsing the mouth, washing the hands in the start, sniffing water up the nose, and [wiping] the ear canal.

Its recommendations are to start with washing off filth, the Bismillah, and [washing] the head thrice.

Likewise, starting with the limbs of wudu', conserving water, starting with the top, and the right, doing both of them.

You start the ghusl with your privates, then refrain from touching it with the inside [of your hand] or [even] the side of your palm.

Or the fingers. Then if you touch it, repeat what you did from the wudu'.

It is obligated by menstruation, postpartum bleeding, ejaculation, and the disappearance of the head of the penis into any genitalia.

The first two prohibit sexual intercourse until the ghusl. The last two [prohibit] the [recitation of] the Adorned Qur'an.

All of them [prohibit entering] mosques. Forgetting the washing is like wudu', but do not repeat the next step.

Section: due to fear of harm, or the lack of water, switch purification [with water] to tayammum (dry ablution).

Pray a single obligatory prayer, and if a funeral or Sunnah is attached to it, then that is permissible.

It is permissible for optional prayers independently, and it makes obligatory prayers permissible except Friday prayer, for the resident healthy person.

Its obligations are to wipe your face, and the hands to the wrists. And the intention, and the first striking [of the dirt].

Then immediacy, and pure earth, and its (the prayer's) attachment to it. And its time being present.

...at the end of its time. Only the hopeless [for water] does it in the beginning. The one wavering does it in the middle.

Its sunnahs are to wipe both of them to the elbows. And the striking for [the purpose of wiping] the hands, and preserving the order.

Its recommendations are the Bismillah and the praiseworthy method. Its nullifiers are like wudu', in addition...

...to finding water before praying. If it is found after, he repeats within the time, if he was...

… like the one fearing a robber or someone hopeful who expedited [making tayammum], and the chronically ill who does not have someone to fetch it.

The Book of Prayer

The obligations of prayer are sixteen. Its preconditions are four that follow.

Its takbir (saying Allahu Akbar), and standing for it. The intention with which it (the prayer) is intended.

Fatiha along with standing, the ruku' (bowing), and rising from it. The sujud (prostration) with humility.

Rising from it, the Salam (saying Al-Salamu Alaykum) and sitting for it. Preserving the order of the steps of the integrals.

Uprightness, and stillness is necessary. The follower [doing] the Ihram (saying Allahu Akbar) and Salam in succession (to the Imam).

His intention to be a follower, likewise the Imam's in the Fear prayer, combining prayer, Friday prayer, and the substitution prayer.

Its preconditions are: facing the Qibla, purification from filth, covering one's nakedness, and ritual purity.

With memory and ability in all but the last. The branch issues of the one who forgets or is unable are many.

It is liked that they both repeat it within the time, such as the one mistaken in the Qibla, but not the one incapable or naked.

Everything other than the face and hands of the free woman: it is obligatory to cover it up, like [the obligation to cover] the nakedness.

However, in the uncovering of the chest, hair, or limbs- she repeats within the agreed time.

The precondition of obligation is: the cutting off of [menstrual or postpartum] bleeding, [known] by the qussa or dryness.

There is no-makeup for those days. Next, is the entrance of the time. It is mandatory to complete it (the prayer) within it.

Its Sunnahs are: the Surah after Al-Waqiah (Al-Fatiha), along with the first standing and the second.

Audibility, and silence in their respective places. The Takbir (saying Allahu Akbar) except the one previously mentioned.

Every tashahhud, the first sitting, and the second sitting- except for what occurs for the Salam.

And [saying] Sami' Allahu li man Hamidah in the rising from the ruku.

The solitary worshipper and the Imam does this. These [aforementioned] are stressed, while the rest are like the recommendations in their ruling.

The Iqama, his prostration with his hands, and the ends of his feet, likewise the knees.

Silence of the follower during the audible recitation, then returning [the Salam] of the Imam, and left when there is one there. Increasing in one's stillness for one's presence. A barrier [is recommended] for other than a follower who fears a passerby.

Audibility in one's Salam, and the words of the tashahhud. And sending prayers upon Muhammad (peace and blessings be upon him).

The Adhan is a Sunnah for a group, when they carry out an obligatory prayer in its time, and seek to invite others.

And shortening for the one who travels four burud: Dhuhr, Isha, and Asr, until the time he returns, starting from past the dwellings [of the town], until he reaches it [when returning]. A resident of four days completes [the prayer in its entirety].

Its recommendations are to face right for the Salam, and say Amin for the ones praying other than the Imam reciting out loud.

And saying Rabbana Laka Al-Hamd other than the one leading, and Al-Qunut in the Subh (Fajr) prayer.

Wearing a cloak, Tasbih in the Sujud and the Ruku', lowering the arms, and saying the Takbir at the starting [of each step]...

and after his standing after his middle [rak'a]. And folding the three [fingers] from his right...

During the Tashahhud, and extending other than them, and moving his index finger during his recitation of it.

And men keeping their stomach apart from their thighs, and the elbows from the knees while they prostrate.

The way of sitting, and placing the hands on the knees during the Ruku, and add...

Keeping them straight, and the recitation of the follower during the silent [rak'as]. Placing the hands...

During the Sujud parallel to the ears, likewise raising the hands during Al-Ihram (the opening Takbir).

Elongating of the two Surahs in Subh and Dhuhr. A medium length for Isha, and shortening the other two.

Likewise, [shortening] the last Surah, likewise the middle [sitting]. It is liked for the hands to be placed first, and the knees [to be lifted] in the rising.

They disliked the basmalah and the ta'awudh in obligations, and prostration on clothing.

Likewise, on the folds of the turban and part of his sleeve. And carrying things in it, or in his mouth.

Recitation in the sujud and the ruku', and the heart thinking about things that remove one's focus (khusu')

And fidgeting, looking around, and making du'aa during the recitation, likewise while in ruku'.

Interlacing or cracking the fingers. Placing the hands on the hips, and closing the eyes.

Section: the five prayers are individual obligations. It (funeral prayers) is a communal obligation for the deceased.

Its obligations are four takbirs, du'aa, an intention, and the Salam, quietly.

The washing, burial, and shrouding are like the prayer. The Witr prayer, the eclipse prayer, Eid, and the prayer seeking water (istisqa) are [emphatic] Sunnahs.

Fajr is strongly emphasized raghiba, and it is made up until Zawal. Obligations are always made up, and in order.

Optional prayers are recommended without qualification. Emphasized is: the greeting of the mosque, Duha, and Tarawih follows.

What is before Witr, likewise Dhuhr and Asr. And after Maghrib, and after Dhuhr.

Section: For the forgetful omission of one or more Sunnahs, two prostrations before the Salam are a Sunnah...

If they are emphasized... Whoever adds forgetfully, he prostrates likewise after the Salam. Give preference to the omission, if it occurred.

The Qabli is attained when being recent to the Salam. The Ba'di is attained even a year later.

For a follower, [the responsibility of] these two is carried by the Imam. It [the prayer] is invalidated by intentionally blowing, or speech...

...for other than correction, and with what inhibits one from the obligations. And when it is a Sunnah, repeat it within the time.

And Hadath, and forgetfully adding an equal amount [of Rak'ahs], laughing, and intentionally drinking, eating...

... prostrating, and vomiting. And remembering an obligatory prayer that is less than six [total missed prayers], likewise remembering [missing] part of it.

And missing a Qabli for three Sunnahs, by separating from the masjid, likewise a long time.

Complete the pillar, and if the ruku has interfered, then drop that forgetful [rak'a], and the building [of the rest of the prayer] occurs [off of that].

Like the action of the one who does the Salam, however he also does the Ihram for the remainder, and a long time necessitates invalidity [of that prayer].

Whoever is doubtful in a pillar should build off of certainty, and let him prostrate a ba'di. However, a deficiency becomes apparent...

when building in actions and recitation due to missing a Surah, then it is a Qabli.

Like the one who remembers the middle [sitting], and the hands and the knees were lifted, not before that [in which case] he returns.

(Section): with residences of towns, the Jum'ah prayer is obligatory, following the Sermon [Khutbah].

In a Jami' Mosque, on a resident, closer than what is like a farsakh (three Arabic miles), and a male.

It is accepted for others, yes, it is recommended. With the adhan, going to it is obligatory.

The ritual bath (ghusl) [before] the going is a Sunnah. It is recommended to go during the hajira (the time right before Zawal, i.e the time that Dhuhr enters), and a beautiful state.

For Jum'ah, a congregation is obligatory. It is a Sunnah in the obligatory prayers. With a single rak'ah, it[s reward] is established.

It is recommended for the individual to repeat it with them, except Maghrib, likewise Isha [after being prayed] with its Witr.

The preconditions of leading is being a male, legally responsible, and capable of [executing] the integrals, and knowing the rulings.

And not being a public sinner, making grammatical mistakes, and not being a follower. In Jum'ah, being free and a resident.

It is disliked [to be led by] the incontinent or the ulcerated, along with the Bedouin, in the presence of other than them. Whoever is disliked is [also] left off.

Likewise, the paralytic, and leading without a cloak in a Masjid. And prayer occurring...

...between rows, and in front of the Imam, and a congregation after the prayer of the appointed [Imam].

And an appointed Imam who is unknown, effeminate, uncircumcized, enslaved, castrated, or the child of fornication.

It is permissible to be led by someone sexually impotent, blind, a lisp, and mild leprosy, which is possible.

The follower follows the Imam except in increases, so stay firm on that.

The follower makes that takbiratul Ihram immediately, and enters with the Imam, wherever the action is.

Saying Allahu Akbar if he is prostrating or bowing. Not during the sitting, and he follows...

...if the Imam makes the Salam, he stands up, making up the speech, and building off of the action.

He makes the Takbir if an odd number, or less than a rak'ah occurred... and a Sahw if that was necessitated.

The latecomer prostrates the Qabli of the Imam with him. And the ba'di, he makes up after the Salam.

Whether he was present for that mistake or not. They condition that the one who did not catch a single rak'a does not prostrate.

It (the prayer) is nullified for the follower by the nullifier of the Imam. Except in a clear matter:

Whoever remembers their ritual impurity, or it overtakes him... if he hastens [to exit] from it. It is recommended...

...to send forward a completer to complete for them [the prayer]. If he rejects him, then they stand alone, or send forward [someone else].

Book of Zakat (Ritual Charity)

Ritual Charity (Zakat) is obligatory in what is prescribed: money, crops, dried dates, and livestock.

For money and livestock, it is due every complete year, and for crops total ripening.

For dates (and olives) and raisins, with ripening. And in oil-bearing seeds, from its oil when the seeds reach (the Nisab).

It (the Zakat) in fruits and crops is a tenth. And half of that if it was watered by tools.

Five Awsuq is the minimum amount (Nisab) in both of them. In silver, it is two hundred dirhams.

Twenty dinars is the Nisab for gold, and one out of forty (2.5%) is owed for both of them.

The value of merchandise for trade, and debts of the constant trader are like cash. Then, the speculative trader...

...gives Zakat when he possesses the price or debt in cash, with the condition of a passing of the year for both principles.

For every five camels, owed is a sheep between the age of one and two...

a camel between one and two in twenty-five suffices. A camel between two and three is owed in thirty-six.

For fourty-six, a camel between three and four suffices. One between four and five for sixty-one suffices.

Two camels between one and two for seventy-six. And two camels between two and three for ninety-one.

And with thirty more (121), three camels between one and two are owed, or take two between two and three.

When it is thirty with one hundred (130), in every complete set of fifty, a camel between two and three is owed.

And for every forty, a camel between one and two, and likewise, the pattern stays constant.

A bull between two and three in thirty cows. A [female] cow between three and four in forty...

... and likewise, what is higher... Then, for ovine (sheep), a sheep between one and two for forty.

With another one added for one-hundred and twenty-one. And with eighty more (201), three suffice.

And take four sheep from four-hundred. A sheep [is taken] for every one-hundred it increases by.

The year (time when it is owed) for profit and progeny is the principle's [time] and what is unexpectedly added, as long as it above the Nisaab.

What is between two nisaabs is not taken for Zakat from livestock, and likewise what is below the Nisab- and this is general.

And [neither is] honey, or soft fruit because [Zakat] is in storable staples.

The Nisab can occur between two types, like gold and silver in currency.

And sheep with goat. And Bactrian camels with Arabian camels. And cows with water buffalos, [due to] their relationship.

And wheat, barley, and rye are one. Likewise, pulses, raisins, and dates.

Its recipients are the poor, the destitute, the fighter, the slave, the Zakat-worker, and the one in debt.

The one whose heart is softened, the wayward stranger, who are free, Muslim, and the one under suspicious is not accepted.

The Book of Fasting

The fasting of the month of Ramadan is obligatory. In Rajab, Sha'ban, the fast is recommended.

Like the nine, especially the last. Likewise Muharram, especially the tenth.

The month is confirmed by sight of the crescent. Or right after thirty nights completed.

The obligations of fasting is an intention by night. And abstaining from intercourse, drinking, and eating.

And vomiting along with anything connecting to the stomach from the ears, eyes, and nose.

During dawn (fajr), up to sunset. Having intellect at its start is a precondition for obligation.

The one who missed it should make it up. Menstruation is a preclusion to fasting. She makes up the obligation if she rises with it.

It is disliked for the one typically safe from emitting pre-seminal fluid to touch or think. Otherwise, it is prohibited.

They dislike tasting, like a dish, and blithe speech. The one taken by vomit or [eat] a fly is forgiven.

Likewise, dust of a worker, the street, and a dry miswak, waking up in janaba.

A single intention suffices for what is obligated to be in succession, unless it is stopped by a preclusion.

It is liked to be prompt in opening the fast, likewise delaying the suhur.

Whoever breaks an obligatory fast makes it up. And he adds expiation if it was in Ramadan if it was intentional.

By eating or drinking through the mouth, or semen, even by thinking. Or, by nullifying what was established.

Without a plausible excuse. It is permitted for harm, or a travel where one shortens, i.e. it is permitted.

It [being broken] intentionally in voluntary fasts without harm is prohibited. He should make it up, not in other than that.

He expiates by fasting two months consecutively, or freeing a Muslim slave.

They deemed best feeding sixty poor a mudd from the common subsistence.

The Book of Hajj

Hajj is an obligation once in a lifetime. Its pillars, if left off, cannot be repaired.

Ihram, Sa'i, Standing on Arafa on the Night of Sacrifice, and Tawaf afterwards.

Obligations other than the pillars may be repaired with blood. Among them is Tawaf for the one who precedes.

And its connection with Sa'i, and walking for them both. And the two units of Tawaf if it was obligatory.

Dismounting at Muzdalifa in our return. Staying three nights at Mina.

Ihram at the Meeqat: Dhul Hulayfa for Al-Tayyiba (Medina), for the Levant and Egypt is Al-Juhfa.

Qarn for Najd, Dhat 'Irq for Iraq, Yalamlam for Yemen...

Refraining from stitched clothes, the Talbiyya, and cutting the hair, along with throwing of the stones.

If you want the order of your pilgrimage, then listen to its elucidation, and gather your mind.

If you arrive at Rabigha, then clean yourself and take a ghusl like an obligation, and with the beginning connect...

And wear a cloak and a waist wrap (izar), and bring your sacrifice, and two units of prayer.

With Al-Kafirun, then Al-Ikhlas. Then, when you mount or walk, make your Ihram.

Accompany the intention with a statement or action like walking or the Talbiyya, which are connected [to the intention].

And renew it every time you renew a state, and when you pray. Then when you near...

... Mecca, then take a ghusl at Dhi Tuwaa, without Dalk. And from Kida al-Thaniyya, enter!

When you reach the homes, then stop the Talbiyya, and every distraction, and make way...

... to Baab Al-Salam, and kiss the Black Stone, and make Takbir, and complete...

... seven circuits with it, [and make the Ka'ba] to the left, kissing that stone.

Whenever you are pass it, likewise the Yamani [Corner], but [do] that with the hand- take my clarification!

If you do not reach the stone, then touch it with the hand and place it on your mouth, and say Allahu Akbar- so follow.

And trot in the [first] three, then walk four afterwards. Behind the Maqam [of Ibrahim], establish two rak'ahs.

Supplicate for whatever you wish at Al-Multazam. After that, kiss the Black Stone.

Then leave to Safa, then stand facing [the Ka'bah] upon it, then make Takbir and Tahlil.

Then hasten to Marwa, then stand like at Safa, and jog in Batn al-Masil, following [the Sunnah].

Do four standings on both of them, and complete seven laps.

Supplicate of whatever you wish during Sa'i and Tawaf and at Safa and Marwa with humility.

The two ritual purities are obligatory, as well as covering upon the one doing Tawaf and it is recommended for Sa'i.

Then return, and make talbiyya until 'Arafa, and arrive at the Khutbah of the Seventh [of Dhul Hijja] to learn the steps [of Arafa].

On the eighth of the month, leave to Mina, and our arrival at Arafaat is on the ninth.

Make ghusl close to Zawal, and attend the two Khutbahs and combine and shorten...

...your two Dhuhr prayers [Dhuhr and Asr]. Then, climb the Mount [Arafa], mounted, upon wudu'. Then persist...

... on supplication, making Tahlil, beseeching, sending blessings upon the Prophet ﷺ, facing [the Qibla].

Right after sunset, stand. Then go to Muzdalifa, and refrain...

... from passing through other than Al-Ma'zamain Al-'Alamayn (Mountains). And combine and shorten Maghrib and Isha there.

Dismount there and stay the night. Give life to your night, and pray your Subh, traveling before daybreak.

Stand and supplicate at Mash'ar [Al-Haram] until Isfaar, and hasten through Waadi Al-Naar (the Valley of Fire).

Travel as you are to Al-'Aqaba. Then throw at it with seven stones.

From beneath it, from [stones] collected at Muzdalifa, like beans. And slaughter your Hadiy (Sacrifice) if at 'Arafa...

... you appointed it. And shave [your head] and make way to the House, and make Tawaf in that way [shown previously].

Then return, and pray Dhuhr at Mina, and throw after the next day's Zawal...

... at the three jamarat seven stones at each jamra, and stand for supplication...

...for a long time for the first two, and make 'Aqaba last. Make takbir for every throw.

Do the same for the third [day] of slaughter, and increase if you wish a fourth [day], and thus completes what was intended.

Ihram prohibits hunting land animals, recompense [is required] in killing them, except like a mouse...

... and scorpion, kites, rabid dogs, snakes, and crows when they encroach.

Cloth stitched around itself is forbidden for the limbs, even chainmail or tying, like a ring.

And covering the face or the head by whatever is considered a barrier. But, only...

... prohibited for women is wearing gloves, likewise covering the face unless it is taken to seek refuge [from fitna].

And prohibited is perfume and oil, and [removing] the harm of lice, and the removal of unwanted nails and hair.

He gives fidya for doing some of what was mentioned: from "cloth stitched around itself" up to here, even with an excuse.

[Intercourse and the likes with] women is prohibited, and intercourse will nullify [Hajj]. The prohibition remains until the Tawaf ul-Ifada...

... for hunting. The rest of what is prohibited is permitted after the first stoning.

It is permitted to seek shade by structures, not a camel litter or sedan.

'Umrah is a Sunnah, so perform it like Hajj. And in the Tan'im [Masjid Aisha] it is recommended to make Ihram.

After your Sa'i, shave and cut [your hair], completing it, and increase in your Tawaf...

... As long as you are in Makkah, and be mindful of the sanctity surrounding the House, and increase in servitude.

And adhere to the rows [of congregational prayer], and when you decide to leave, make Tawaf as you learned.

And travel to the grave of the Chosen One ﷺ with good manners and the sole intention [of visiting him ﷺ. If you do that] then all of your needs will be fulfilled.

Give Salam to him ﷺ, then to Al-Siddiq. Then, to 'Umar, may you be given success!

Know that this station is where du'a is accepted, so do not avert from seeking!

Ask for Intercession and a Good End. And expedite your return once you fulfill your objective.

Enter at Duha time (after sunrise), and bring gifts of joy for family and those near you.

Book of the Principles of Tasawwuf and the Pathways to Gnosis

And repentance from every sin is obligatory immediately, without exception, and it is regret...

... with the condition of relinquishment and never returning to it, and making amends when possible, and making istighfar.

God-consciousness (taqwa) is attained through abstaining and obeying in the outward and inward- by this you will reach.

So its categories are indeed four. For the wayfarer it is the way to success.

He averts his gaze from prohibitions. He guards his hearing of what is sinful...

... like backbiting, carrying tales, false testimony, and lying. And even more is protecting his tongue from what was mentioned.

He protects his stomach from the Haram and intentionally abstains from what resembles it.

He protects his private parts and fears the Witness (Al-Shahid) during the doing and intending to go towards something prohibited.

He pauses matters until he knows what Allah ruled about it.

He purifies his heart from ostentation, envy, self-conceit, and every disease.

And know that the source of all of these blights is love of leadership and disregarding what is to come.

The principal of all mistakes is love of this temporal existence. There is no medicine except beseeching Him.

He accompanies a Shaykh who is knowledgeable of the Ways who will protect him from the path of destruction.

He remembers Allah whenever he sees him, and connects the slave to His Master.

He measures the self against his breaths and weighs all notions by the Criterion (the Shariah).

He is mindful of the obligations which are the principle of his wealth. And follows them with voluntary acts are the profit.

He increases in his remembrance (dhikr) with presence of mind. And assistance in all of these is by His Lord.

He fights his ego for the sake of the Lord of the Worlds. He adorns himself with the stations of certainty (yaqin):

Fear, Hope, Gratitude, Patience, Repentance, Detachment, Reliance, Contentment, and Love.

He is sincere to his Witness in all acts. He is content with what God has apportioned for him.

With that, he will become a Knower of Him, free, and other than Him are free from his heart.

And God will love him and choose him to be in the Divine Presence- and select him.

This poem's amount does not complete the object, but in what I mentioned suffices [for now].

Its verses reach three-hundred and fourteen, the number of Messengers.

I named it the Reliable Guide for Obligatory Knowledge in the Religion.

I ask for perpetual benefit from it from our Lord, by the rank of the greatest of creations.

It concludes, and all praise is to Allah, the Almighty. Blessings and Peace upon the Noble Guide.