and taking into account the objectives of the sharia. This is among the merits of his school, and Ahmad’s school is close to his in most of these matters.

Another example is al-Shāfiʿī’s view that if a boy prays at the beginning of the prescribed time and then reaches puberty, he need not repeat the prayer. Many people criticize al-Shāfiʿī for this, but they are mistaken. Rather, his view is correct, as has been explained at length elsewhere, and it is also a recognized position (1) in the school of Ahmad.

Another is his view permitting the performance (2) of prayers occasioned by specific causes during times when prayer is prohibited; this is one of the two reports from Ahmad. Likewise, his view that semen is pure accords with Ahmad’s view in the more evident of the two reports.

Another example is Ahmad’s ruling on marrying a prostitute: “It is not permissible until she repents.” Another is his view that if a game animal is wounded and then disappears, it may be eaten so long as no other mark is found on it. This is also a position in the school of al-Shāfiʿī. Another is his view that a vowed fast may be observed on behalf of the deceased. Indeed, all vowed acts may be performed on behalf of the deceased, whereas for missed Ramadan fasts, food is given on the deceased’s behalf. Some people deem this position weak, though it is the view of Companions (3) such as Ibn Abbās and others; they have failed to understand its depth (4).

Another is his view that if a pilgrim in the state of consecration cannot find sandals or a waist-wrapper, he may wear leather socks and trousers without cutting or slitting them, for this was (5) the latter of the Prophet’s two directives—may Allah bless him and grant him peace.