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Translator's preface

The following Fatwā of the Egyptian Dār al-Iftā’ is of great importance as it concerns one of the major pillars of Islām; Ṣalāh, and has become a point of contention among a group of Muslims. While some finer details of the Fatwā may depart from Ḥanafī stances, it is nevertheless of great benefit in dealing with the core issue. Overall, the proofs and line of argument in this Fatwā will surely bring to light the reality of the issue in terms of rational and textual evidences with the sound verdicts of the scholars.

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The making up (Qaḍā') of prayer missed unintentionally is obligatory according to the scholarly consensus (Ijmā‘), with ibn Rushd, ibn Qudāmah, al-Nawawī and others relating Ijmā‘ in this regard. Likewise, it is obligatory to make up the intentionally missed [obligatory prayer] according to the vast majority of Fuqahā' (jurists), and this has been the practice of the Salaf and their successors (Khalaf). In fact, al-Nawawī related consensus of the credible scholars regarding this [obligation], and was of the opinion that those who differed on this issue had violated Ijmā‘.

It is obligatory to make up the missed prayers however many they may be. And when the [number of] missed prayers exceed five, the [obligation in the] sequence [of prayers] will be deferred. If [however] he does not know the actual number requiring Qaḍā', then he should continue to make them up until he is certain that he has discharged himself of the obligation. Thus, it has been narrated from Imām Aḥmad regarding a man who misses prayer: “'He should make up until there remains no doubt that he has fulfilled that which he has neglected.”

The observance of prayer at its rightful time is among the most basic attributes of a Muslim. As [Allāh ﷻ] the Most High said: 'Verily the prayer is prescribed upon the believers at fixed hours' [Sūrat al-Nisā': 103].

Also, it is well-established in Sharī‘āh that Ṣalāh, like all acts of worship stipulated for specific times, will have come to pass when unperformed at the expiry of the set time, and will remain an obligation until it has been fulfilled.

Likewise, there is consensus (Ijmā‘) regarding the obligation of making up the prayer missed unintentionally due to forgetfulness or error. As for the one who abandons prayer intentionally, then the four followed schools (Madhhabs) and the majority of jurists from the Salaf and Khalaf are of the view that this person is sinful but is nevertheless under an obligation to make Qaḍā' of the missed prayers however many they may be, and that Qaḍā' takes precedence over the praying of Nawāfil (supererogatory prayers) due to the saying of the Prophet ﷺ: “The debt due to Allāh is more deserving of being paid off.” Narrated by Imām Muslim in his Ṣaḥīḥ. At the same time, repentance from this great sin [of missing prayers] is also obligatory upon him.

The majority of scholars utilise as proof the Ḥadith of Anas رضي الله عنه from the Prophet ﷺ, narrated by al-Bukhārī and Muslim, that he ﷺ said: “Whoever forgets a prayer he should pray [it] as soon as he remembers, for there is no Kaffārah (atonement) for it (the missed prayer) except that [meaning; by fulfilling it].” [Allāh said]: 'Establish the Prayer for my mention (dhikr)' [Sūrah Ṭaḥā: 14]. Subsequently, if Qaḍā' is necessary upon the forgetful, who is even excused by Sharī‘ah in many matters, then it is more appropriate that the deliberate person is duty-bound to perform Qaḍā', as he is not excused. These scholars also utilise as proof the Ḥadīth of Abū Hurayrah رضي الله عنه that: 'The Prophet ﷺ commanded one who engaged in sexual intercourse during the day of Ramaḍān to fast [an extra] day and give Kaffārah.' That is, in expiation for the day [the fast of] which he broke by intentionally engaging in intercourse. This has been narrated by al-Bayhaqī with a good chain, with Abū Dāwūd having a similar narration. Hence, this establishes the obligation of fulfilling acts of worship that were deliberately missed out, since there is no difference [between the intentional and unintentional].

Imām ibn Rushd says in Bidāyat al-Mujtahid: 'As for the one upon whom Qaḍā' is obligatory, then the Muslims are in agreement that this is obligatory on the one who forgets and the one who sleeps [through prayer], but they differed regarding the one who intentionally misses it and the one who is unconscious[at the time of prayer]...and as for the one who neglects prayer intentionally until the prayer time has passed, then the majority of the scholars consider him to be a sinner and hold that Qaḍā' is obligatory upon him. However, some of the Ẓāhirī (literalist) scholars hold the view that he will not make Qaḍā' but remain a sinner. Of those that held this opinion is Abū Muḥammad ibn Ḥazm.

In al-‘Ināyah Sharḥ al-Hidāyah[8], a book of the Ḥanafīs, [it says]: 'And one who has [unintentionally] missed prayer or has done so deliberately, then Qaḍā' is obligatory upon him when he remembers.'

It is mentioned in the Mukhtaṣar of Imam Khalīl al-Mālikī and its commentaries, like that of al-Kharshī and al-Dardīr: 'Chapter: It is obligatory to make Qaḍā' of a missed prayer without exception. This means that it is obligatory upon the accountable person (Mukallaf) to make it up immediately, regardless of whether he missed it intentionally or by error. [Qāḍī] ‘Iyād said: ‘An aberrant opinion has been transmitted from [Imām] Mālik that the 'Qaḍā' of a person who deliberately misses it is waived. However, this [view] is not authentically transmitted from him or from anyone else.’

In al-Muhadh-dhab of Shaykh Abū Isḥāq al-Shīrāzī al-Shāfi‘ī [it states]: 'The one upon whom prayer had become obligatory but did not perform it until the time [of prayer] had elapsed, Qaḍā' becomes necessary on him due to the saying of the Prophet ﷺ: “Whoever sleeps through prayer or forgets [to perform] it then he should pray as soon as he remembers.” Thus it is preferable (Mustaḥabb) for him to make it up immediately due to the Ḥadīth we have mentioned [above]. However, it is also permissible for him to delay it as it has been narrated that the Prophet ﷺ missed Fajr and did not make it up until he had exited the valley. Hence, if immediately making it up was necessary then he ﷺ would not have delayed Qaḍā'. It is also preferable (Mustaḥabb) to make up the missed prayers in order, because the Prophet ﷺ missed four prayers on the day of Khandaq (Battle of the Trenches) and made them up according to the sequence [of the missed prayers]. Therefore, if a person makes them up without order, it will still be permissible as [the obligation of] sequence arises on account of the time [of prayer], and as such it is waived by the passing of that [prescribed] time.'[2]

Imām al-Nawawī states in his commentary on al-Muhadh-dhab: 'The scholars whose opinions are taken into consideration are of the consensus that one who abandons prayer intentionally is obligated to make it up Ibn Ḥazm disagreed and said: “It is never possible for him to make up the missed prayers, and to perform it is never correct.” He then said: “Instead, he should abundantly carry out good deeds and perform supererogatory prayers in order that his Scale (Mīzan) may be heavy on the day of Qiyāmah, and he should seek forgiveness from Allāh and repent.” [Imām] al-Nawawī [then] states: 'That which he – Ibn Ḥazm – has mentioned, as well as opposing consensus, is invalid in terms of evidence. While he has discussed at great length in establishing proofs for this [view], what he has brought is by no means any evidence.'

And among the proofs that indicate the obligation of Qaḍā' is the Ḥadīth of Abū Hurayrah رضي الله عنه: 'That the Prophet ﷺ commanded one who engaged in sexual intercourse during the day of Ramaḍān to fast [an extra] day and give Kaffārah.' That is, in expiation for the day [the fast of] which he broke by intentionally engaging in intercourse. This has been narrated by al-Bayhaqī with a good chain, with Abū Dāwūd having a similar narration. Moreover, if Qaḍā' is obligatory upon the one who misses it forgetfully, then the intentional one is surely more duty-bound.

The opinion that it is obligatory to make up missed prayer unconditionally is also what the Ḥanbalīs conform to. Some, however, have differed with regard to the intentionally missed prayer. It is recorded in al-Inṣāf of al-Mardāwī: 'Whoever has missed prayers it is obligatory upon him to make them up immediately. This is the [Ḥanbalī] Madh-hab which has been clearly mentioned, and which is the view of most fellow [Ḥanbalī] scholars, with many expressly affirming this…however, Shaykh Taqī 'l-Dīn [ibn Taymiyyah] has preferred the view that, if the one who intentionally neglects prayer repents, there is no Qaḍā' stipulated for him and [doing so] would not be correct of him. Rather he should abundantly carry out supererogatory deeds and also keep fasts. Ibn Rajab says in his commentary on Ṣaḥīḥ al-Bukhārī: 'It is found in the statements of some of our early (mutaqaddimīn) scholars that making Qaḍā' will not suffice for a person who has wilfully neglected it.'

Based on the view held by the majority of scholars that making Qaḍā' of the prayer missed deliberately is obligatory, a person whose missed prayers are numerous (i.e. more than five) the [obligation of making them up in] sequence will be deferred in relation to him, and it will be permissible for him to make them up whenever he wishes. Thus, he can make Qaḍā' after every new Farḍ prayer by performing one or more of the missed prayers he is required to make up. In this manner after many years it will be very likely for him that he has fully discharged his duty. Imām Ibn Qudāmah al-Ḥanbalī says in al-Mughnī: 'If he has many missed prayers he should busy himself with making them up as long as he experiences no physical or financial difficulty in this...and if he does not know the number [of missed prayers] required of him, then he should continue making up until he is certain that he has freed himself of this obligation.'

Imām Aḥmad said in a narration of Ṣāliḥ regarding the man who misses prayer: “He should make up until there remains no doubt that he has fulfilled that which he has neglected.” So he should confine himself to only making up the missed obligatory prayers and should not pray the [missed] supererogatory (Nāwafil) and Sunnah prayers in the meantime. This is because the Prophet ﷺ missed four prayers on the day of Khandaq so he ordered Bilāl رضي الله عنه to give the call to prayer [Iqāmah] and then performed Ẓuhr. Thereafter, he instructed Bilal again to give Iqāmah and prayed ‘Asr, after which he made Bilal give Iqāmah and prayed Maghrib. The Prophet ﷺ once again asked him to give Iqāmah and then completed ‘Ishā'. In this narration there is no mention that the Prophet ﷺ prayed the [missed] Sunnah prayers during the interval in between [the Farḍ prayers]. Furthermore, Farḍ prayers are far more significant, so being preoccupied with them takes primacy unless the [missed] prayers are few in number – in which case there is no harm in making up the emphasised Sunnah prayers. The reason being is that the Prophet ﷺ once missed Fajr so he prayed its [two Rak‘āts] Sunnah before [making up] the Farḍ.

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[1] The link to the original fatwā online: m.dar-alifta.org/ViewFatwa.aspx?ID=3627&LangID=1

[2] [Translator's note] The Ḥanafīs have differed regarding the tartīb [order] of the Qaḍā' prayers, they have said it is obligatory to make it up in order; al-Mawsū‘at 'l-Fiqhiyyah (12/162)

The following is an excerpt translated from Ḥāfiẓ Ibn Taymiyyah's Majmū‘ 'l-Fatāwā (2/397) regarding the following issues: Waḥdat al-Wujūd, Ittiḥād and certain types of utterances in the state of oblivion (Fanā').

Ḥāfiẓ Ibn Taymiyyah writes:

Some have fallen [prey] after being overpowered by the condition in a type of Ḥulūl and Ittiḥād, for indeed there is some truth in it as well as falsehood in [this concept of] Ittiḥād. But when someone enters it [this state] his sense [then] vanishes or that he annihilates himself [to Allāh] (Afnāhu) for only his beloved. There is no sin upon him rather he is excused without any punishment being inflicted upon him due to [him] being not aware [of his actions], for indeed the pen is lifted for the insane until he regains sanity. Even though it was an error [his speech and conduct] he would certainly come under the following verses: 'Our Lord, do not take us to task if we forget or make errors' and: 'There is no sin upon you if you (unintentionally) make a mistake.

For this is similar to (a story) that has been related about two men who both loved each [for the sake of Allāh], where [one of] the Mahbūb (beloved) fell in the water and was drowning so the other went down himself behind him. He [the first one] said: I am drowning [due to falling], why are you drowning [meaning why did you follow me]? So he [the second one] replied: I became immersed in you then I thought that you became me [hence the reason I followed you].

This condition is the state of many from the people of love and will [His will] in the finding of the truth, even though it may lack [from Shar‘ī perspective] and [there maybe] error [which is not a problem] for he has vanished in to his beloved from his (personal) love for himself, to his [Lord's] remembrance from his (personal) remembrance, to know Him from his own (personal) self, to bearing witness to Him than his own self, to exist for Him than exist for himself. So he does not feel at that time [any] awareness nor his (own) existence. He thus utters - after reaching - this state [things like]: 'I am the truth' (Ana 'l-Ḥaqq), or 'Glory be to me' (Subḥānī) or 'There is nothing in my Jubbah except Allāh' (Mā fī 'l-Jubbah illā 'Allāh) or anything similar to those [statements] due to [him] being intoxicated in the love of Allāh for he [at that time] is in delight and intense feeling of happiness that which makes him not aware [of reality].

The following is a short treatise linking the Ḥanafī Madhab, one of the great schools of jurisprudence established during the time of the Salaf, to one of the great Companions of the Prophet ﷺ, ‘Abdullāh Ibn Mas‘ūd, and for the most part this treatise also serves as an answer to the accusations made against this great companion with regards to his credentials in the Islāmic sciences.





Imām Abū Ḥanīfah's chain of knowledge is as follows:




1. Imām Abū Ḥanīfah al-Nu‘mān Ibn Thābit: he took over the seat of teaching in Kūfā after his teacher Ḥammād Ibn Abī Sulaymān passed away, and was recognised as his main student.[1]

2. Ḥammād Ibn Abī Sulaymān: he was the most learned of the students of Ibrāhīm al-Nakha‘ī and the most noble.[2]

3. Ibrāhīm al-Nakha‘ī: he was born into a family of Scholars, he succeeded ‘Alqamah Ibn Qays, his maternal uncle.[3] He was also regarded as those who were most knowledgeable in regards to opinions and views of ‘Abdullāh Ibn Mas‘ūd.[4]

4. ‘Alqamah Ibn Qays: he was a highly recognised student of ‘Abdullāh Ibn Mas‘ūd to the extent that he was regarded as the closest of the people in terms of attributes, conduct and habit, to ‘Abdullāh Ibn Mas‘ūd.[5]

5. He is ‘Abdullāh Ibn Mas‘ūd (May Allāh be pleased with him), he was a noteable ṣaḥābī (companion) of the Messenger of Allāh ﷺ and died in the year 33 or 34 ḥijrī. He has many outstanding virtues which would be far too lengthy to mention here.  It suffices to say that there was not a field that he himself did not excel in, this is because of his attachment to the Messenger ﷺ and always being in close proximity to him; learning from him, helping him [doing his khidmah], asking questions related to the Dīn to the extent that even onlookers would think that he was part of the Ahl 'l-Bayt [The Messenger's ﷺ family].

Imām Shams 'l-Dīn al-Dhahabī writes in his Siyar:



'(Imām) al-Bukhārī and (Imām) al-Nasā'ī narrated from a narration of Abū Mūsā that he said: 'Me and my brother came from Yemen [to Madīnah] and stayed for sometime, we were then led to believe that Ibn Mas‘ūd and his mother were part of the household of the Prophet ﷺ due to their constant going in and out [from the house]'.[6]

He goes on to narrate further:



'Manṣūr and al-A‘mash [both] narrate from Abū Wā'il that he said we were with Ḥudhayfah while Ibn Mas‘ūd went by, so Ḥudhayfah said [regarding Ibn Mas‘ūd]: 'Verily, [he was] the closest of the people to the Messenger of Allāh ﷺ in terms of conduct, habit, judgement and speech, until he went in his home [after which we did not know]'.[7]


‘Abdullāh Ibn Mas‘ūd - The Narrator of Ḥadīth



From Ḥudhayfah that he said: 'We were sitting with the Prophet ﷺ and he said: 'I do not know how long I will be amongst you, so stick to the two after me,' and he signalled towards Abu Bakr and ‘Umar, 'be guided through the example of ‘Ammār and whatever Ibn Mas‘ūd narrates to you believe it [accept it]'.[8] [Imām al-Tirmidhī said] This is a ḥasan ḥadīth, Ibrāhīm Ibn Sa‘d narrates this ḥadīth from Suyān al-Thawrī from ‘Abd 'l-Mālik Ibn ‘Umayr from Hilāl the Mawlā of Rib‘ī from Rib‘ī from Ḥudhayfah from the Prophet ﷺ similar to the above. Sālim al-Murādī al-Kūfī also narrated the same from ‘Amr Ibn Harim from Rib‘ī Ibn Ḥirāsh from Ḥudhayfah from Prophet ﷺ similar to the above.[9]


‘Abdullāh Ibn Mas‘ūd - The Mufassir (Qur'ānic Exegete)



‘Abdullāh Ibn Mas‘ūd said: 'By Allāh besides whom there is no God, there is not a sūrah that was revealed from the Book of Allāh except that I am the most knowledgable regarding where it was revealed, and there is not an āyah from the Book of Allāh that was revealed except that I am the most knowledgeable regarding its [reason for] revelation, and if I were to know of anyone more knowledgeable than me regarding the book of Allāh who was within [the distance of] a camel's journey, I would surely travel to him'.[10]


‘Abdullāh Ibn Mas‘ūd - The Faqīh (Jurisprudent)

The statement of ‘Umar Ibn al-Khaṭṭāb regarding Ibn Mas‘ūd's jurisprudential skills proves he also excelled in this field:



From Zayd Ibn Wahb, he said: ‘Abdullāh came by one day whilst ‘Umar was sitting, so he [‘Umar] said: 'He [Ibn Mas‘ūd] is a person filled with [the knowledge of] fiqh'.[11]

It is sufficient to mention that Imām al-Dhahabī gives him the title of Faqīh 'l-Ummah (The Jurist of the Ummah)[12].


‘Abdullāh Ibn Mas‘ūd - The Natural Leader



From ‘Alī may Allah be pleased with him, that he said: The Messenger of Allāh ﷺ said: 'If I were to appoint a leader (khalīfah) without consultation then I would appoint over them Ibn Ummi 'Abd (Ibn Mas‘ūd)'. [Imām al-Ḥākim says] This is a ḥadīth which has an authentic chain although it was not narrated in the ṣaḥīḥayn'.[13]





From ‘Abdullāh Ibn ‘Amr that he said: the Messenger of Allāh said: 'Take the Qur‘ān [meaning it's recitation] from four (people), from ‘Abdullāh Ibn Mas‘ūd, Sālim, Mu‘ādh Ibn Jabal, and Ubayy Ibn Ka‘b'.[14]


Points of Benefit:

One thing the above Imāms have in common is that they were all distinguished students of their teachers. This chain of knowledge containing intellectuals of the highest calibre from their respective times has been summarised in Radd 'l-Muḥtār of ‘Allāmah Ibn ‘Ābidīn al-Shāmī as follows:



'Fiqh was planted by ‘Abdullāh Ibn Mas‘ūd, irrigated by ‘Alqamah, harvested by Ibrāhīm al-Nakha‘ī, threshed by Ḥammād [Ibn Abī Sulaymān], milled by Abū Ḥanīfah, kneaded by Abū Yūsuf, and then baked by Muḥammad [Ibn 'l-Ḥasan al-Shaybani]. [And now] the rest of Muslims are eating from his bread.'[15]


Conclusion

It is manifest that the great companion ‘Abdullāh Ibn Mas‘ūd was a Mujtahid of highest repute, and left no field except that he had mastered it.

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[1] Imām al-Dhahabī, Siyar A‘lām 'l-Nubalā (5/232)

[2] Ibid.

[3] Ibid (4/521)

[4] Imām Dāraqūṭnī, Sunan al-Dāraqūṭnī (3/94 no. 3319)

[5] Ibid (4/55), Imām al-Dhahabī writes:



[6] Ibid (1/469)

[7] Ibid (1/471), also narrated in al-Bukhārī.

[8] In other narrations the wording is:



[9] Imām al-Tirmidhī, Jāmi‘ 'l-Tirmidhī (#3799)

[10] Imām al-Bukhārī, Ṣaḥīḥ'l-Bukhārī (#4716)

The following passage is translated from a well known book[1] by Imām Muḥammad Ibn Mufliḥ, whom is known to be an erudite Scholar in the Ḥanbalī School of his era. This book is dedicated solely to the ettiquettes of our Religion (Dīn) known as Ādāb. The following is a short passage on the importance of the duty of a Muslim to their fellow Muslims in Dīn and the importance of advising fellow brothers to the righteous path. It points out the things we tend to miss in this day an age [especially with the rampant usage of social media i.e. Facebook, Twitter etc]. Ultimately it will also serve as a reminder for us all.

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The Rights of one Muslim over Another

Imām Muḥammad Ibn Mufliḥ al-Maqdisī al-Ḥanbalī رحمه الله [d. 763 AH]

From the duties of a Muslim to another Muslim is to cover his sins [done privately, if he comes to know of them], to forgive his faults, to advise him passionately, to help him mend his ways, to accept his excuses, not pay attention to [anyone] backbiting [him], to hold on to his advices, to preserve his character, to take care of his [mutual] agreement, to answer his call, to accept his gifts, to keep that bond [of brotherhood], to be thankful for his help, to be kind in his asistance, to go out in his need, to [help] cure his problems, to make du‘ā' [by seeking his guidance] at his sneezing, to speak out against his misguidance, [to be] his friend, to not antagonise him, to help him against his oppressors, to stop him from oppressing others, to not run him, to not let him down, to love for him what you love for yourself, to dislike for him what you dislike for yourself, this was [all] mentioned in al-Ri‘āyah.

Ḥanbal said: I heard Abū ‘Abdillāh [Aḥmad Ibn Ḥanbal] say: 'It is not mandatory upon the Muslims to give advice [pertaining to Dīn] to a dhimmī[2]; rather he should advise the Muslims'. The Prophet ﷺ said: 'Advice [should be given] to every Muslim'.[3] The meaning of this - and Allāh knows best - is that it [giving naṣīḥah] is a communal obligation (farḍh ‘ala 'l-kifāyah)[4]. al-Marūdhī said: I heard Abū ‘Abdullāh [Aḥmad Ibn Ḥanbal] say: A man said to Mis‘ar: 'Do you like to give advice (naṣīḥah)? He [Mis‘ar] replied: Whomsoever advises, then yes. As for gloating [about it] then no'. ‘Abdullāh Ibn ‘Abd 'l-Barr mentioned in Bahjat 'l-Majālis from Mis‘ar that he said: 'May Allāh have mercy upon him who gives guidance to me of my faults in private between me and him [the advisor], for the advice [given] in public is scolding'.

Aḥmad and Muslim narrated from Tamīm al-Dārī marfū‘an[5] [to the Prophet ﷺ]: 'Verily (َّاِن) Religion is sincerity (naṣīḥah), we replied: For whom O Messenger of Allāh? For Allāh, for His Book, for His Messenger, for the leaders of the Muslims and the general Muslims'.[6] Imām Muslim did not narrate it with the first word 'Verily', and Abū Dāwūd[7] narrated it mentioning 'إن الدين النصيحة' was repeated three times.

Al-Nasā'ī[8] narrated it with 'Innamā' وإنما الدين' 'النصيحة and he mentioned it [the full ḥadīth]. Its apparent [meaning] is that the foundation of the Religion and Islām is upon this statement.

Some [of the Scholars] have said it and a group of them mentioned it is one of the four narrations that is gathered to form the basis of Islām.

Al-Khaṭṭābī said: 'The meaning of the ḥadīth is [that] the foundation of [our] religion and its pillar is good advice / well wishing, like his ﷺ saying: Ḥajj is ‘Arafah'. [meaning it is one of its pillars].[9]

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[1] al-Ādāb 'l-Shar‘iyyah wa 'l-Manḥ 'l-Mariyyah (1/290), Imām Muḥammad Ibn Mufliḥ al-Maqdisī al-Ḥanbalī [d. 763 AH]

[2] Dhimmī: Non Muslims living under Muslim rulership, under their protection.

[3] Jarīr Ibn ‘Abdillāh ؓ said that he took bay‘ah to Rasūlullāh ﷺ and was given the condition to give [good] advice to the Muslims. Ṣaḥīḥ 'l-Bukhārī (#2526)

[4] Communal obligagtion: It is an Islamic term in reference to an act being obligated on a handful of people in a community, if not fulfilled it would be imperative for others [in that community] to fill in their gap. If not, the whole community will be sinful. Refer to Baḥr 'l-Muḥīṭ li 'l-Zarkashī (1/321).

[5] Marfū‘: Words or actions attrbiuted directly to the Prophet ﷺ.

[6] Musnad Aḥmad (#16602), Ṣaḥīḥ Muslim (#85)

[7] Sunan Abī Dāwūd (#4295)

[8] Sunan 'l-Sughrā li 'l-Nasā'ī (#4150)

[9] Sharḥ 'l-Nawawī ‘ala Muslim, Imām al-Nawawī (1/230), also mentioned in Mirqāt 'l-Mafātīḥ, Mullā ‘Alī al-Qārī (7/3112).