tax:subclass-base subclass_of/2 Definitional Direct subclass link.
tax:subclass-transitive subclass_of/2 Definitional Right-recursive on purpose. Written the other way round — subclass_of(A,C) :- subclass_of(A,B), subclass(B,C) — the first body goal is a variant of its own parent and the prover's loop check cuts it, leaving only direct links.
tax:instance-direct instance_of/2 Definitional Directly asserted membership.
tax:instance-inherited instance_of/2 Definitional Membership inherited through the hierarchy.
tax:ascendant-is-rahim subclass/2 Definitional Parents and grandparents are womb-relatives.
tax:descendant-is-rahim subclass/2 Definitional Children and grandchildren are womb-relatives.
tax:collateral-is-rahim subclass/2 Definitional Siblings, aunts, uncles and their children are womb-relatives. This link is what brings aunts within reach of the severing-kinship texts.
subclass/2 Definitional tax:affinal-is-kin subclass/2 Definitional Relatives by marriage are kin but deliberately not rahim.
instance/2 Definitional instance/2 Definitional instance/2 Definitional instance/2 Definitional instance/2 Definitional instance/2 Definitional instance/2 Definitional tax:aunt-maternal instance/2 Definitional al-khala — the mother's sister.
tax:aunt-paternal instance/2 Definitional al-amma — the father's sister.
tax:uncle-maternal instance/2 Definitional al-khal — the mother's brother.
tax:uncle-paternal instance/2 Definitional al-amm — the father's brother.
tax:ascendant-mother ascendant/2 Definitional tax:ascendant-father ascendant/2 Definitional instance/2 Definitional al-mayta — an animal dead otherwise than by lawful slaughter.
instance/2 Definitional instance/2 Definitional ruling/2 Qiyas (analogical extension) Analogy yields a probable indication, not a certain one. A derivation resting on this clause loses to one resting on an explicit text about the same act.
usul:darura-lifts-prohibition ruling/2 al-darurat tubih al-mahzurat The concession lasts only while the necessity lasts and reaches only as far as it requires (al-darura tuqaddar bi-qadariha). The engine models whether the concession applies, not how far it extends.
usul:mashaqqa-brings-facility ruling/2 al-mashaqqa tajlib al-taysir “Hardship brings facility.”
Inductive from the concessions the texts grant — the shortened prayer, the deferred fast, dry ablution — rather than a text in its own right, so a derivation resting on it loses to one resting on a verse that names the same concession directly.
ruling/2 la darar wa la dirar — Sunan Ibn Majah 2341, al-Muwatta 31:31 “There shall be no harm inflicted, nor harm reciprocated.”
Transmitted through several chains, each with some weakness, but strengthened to hasan by their number. Universally received in practice as a foundational maxim.
ruling/2 Qur'an 17:23 “Your Lord has decreed that you worship none but Him, and that you be dutiful to your parents. If one or both of them reach old age with you, say not to them a word of disrespect, nor repel them, but speak to them a noble word.”
Forbidding even 'uff' entails forbidding worse treatment by the stronger implication (mafhum al-muwafaqa).
ruling/2 Qur'an 17:23 “…and that you be dutiful to your parents.”
illah/2 Identification of the 'illa in Qur'an 17:23 The effective cause is identified as severance of the womb-tie. This identification is itself a juristic judgement, not something the verse states, so it is recorded as a separate clause with its own (probable) weight rather than folded into the verse's reading.
quran:17-23:generalisable generalisable/1 The ruling on parents is not a personal concession Nothing marks this ruling as peculiar to a person or occasion, so it may serve as the source case of an analogy.
bukhari:5984:severing-kinship ruling/2 Sahih al-Bukhari 5984, Sahih Muslim 2556 “The one who severs the ties of kinship will not enter Paradise.”
General ('amm) in its subject: it names no particular relative. Its indication is probable because the verse condemns severance, and treating mistreatment as a form of severance is a juristic reading.
bukhari:5971:mothers-right obligation_toward/3 Sahih al-Bukhari 5971, Sahih Muslim 2548 “A man came to the Messenger of Allah and said: who is most deserving of my good companionship? He said: your mother. He said: then who? He said: your mother. He said: then who? He said: your mother. He said: then who? He said: your father.”
illah/2 Shared 'illa: severance of the womb-tie The maternal aunt is a womb-relative, so mistreating her severs the same tie.
illah/2 Shared 'illa: severance of the womb-tie harm:mistreat-kin causes/2 Mistreatment is harmful by definition Lets the la-darar maxim reach these cases. Carries no independent weight of its own.
quran:5-3:forbidden-foods ruling/2 Qur'an 5:3 “Forbidden to you are carrion, blood, the flesh of swine, and that which has been dedicated to other than Allah.”
quran:2-173:necessity excepted/2 Qur'an 2:173 “He has only forbidden you carrion, blood, the flesh of swine, and that which has been dedicated to other than Allah. But whoever is compelled by necessity, neither craving it nor exceeding the limit, there is no sin upon him.”
Specific (khass) relative to the general prohibition: it addresses the compelled person in particular. Under the murajjihat the specific qualifies the general rather than contradicting it.
fact:starvation-is-necessity necessity/1 Starvation threatens preservation of life Threat to life is the paradigm case of darura, agreed among all schools.
ruling/2 Qur'an 5:90 “O you who believe, intoxicants, gambling, idols and divining arrows are but defilement from the work of Satan, so avoid it, that you may succeed.”
The prohibition of khamr is one of the few rulings agreed to be certain in both transmission and indication: 'rijs' plus the imperative to avoid leaves no room for reading it as mere dislike.
illah/2 Identification of the 'illa in Qur'an 5:90 The effective cause is intoxication, not the substance. Recorded as its own clause because identifying an 'illa is a juristic judgement rather than something the verse states, and every analogy built on it should inherit that uncertainty rather than the verse's certainty.
hikma/2 The maqsid served by the prohibition of khamr Recorded separately from the 'illa and deliberately not usable by qiyas. The wisdom is the protection of the intellect, which is not measurable in a given case — one glass may impair nobody — whereas intoxication is manifest and constant. Reasoning from the wisdom instead would extend the prohibition to anything arguably dulling.
quran:5-90:generalisable generalisable/1 The prohibition of khamr is not a personal concession Addressed to the believers at large and tied to no occasion, so it may serve as the source case of an analogy.
muslim:2003:every-intoxicant ruling/2 Sahih Muslim 2003, Sunan Abi Dawud 3679 “Every intoxicant is khamr, and every khamr is forbidden.”
Definitional in force: it settles what counts as khamr rather than extending a ruling to something outside it. Its indication is certain because 'every' admits no exception.
abudawud:3681:small-amount ruling/2 Sunan Abi Dawud 3681, Jami' at-Tirmidhi 1865 “Whatever intoxicates in a large amount, a small amount of it is forbidden.”
Specific (khass) against the general rule: it addresses quantity in particular, closing the reading that only the intoxicating dose is forbidden. An ahad report, so its transmission is probable even though what it indicates is not.
attribute/2 Definitional Grape wine, the substance the verse names.
tax:nabidh-muskir attribute/2 Definitional Date or raisin infusion, once it has fermented to the point of intoxicating. Brought under the prohibition by Muslim 2003 directly rather than by analogy.
attribute/2 Definitional tax:spirits-muskir attribute/2 Definitional Distilled liquor.
instance/2 Definitional A quantity below the intoxicating dose — the case Abu Dawud 3681 addresses.
illah/2 Shared 'illa: intoxication No text names these substances. The majority hold that they share khamr's effective cause — the covering of the intellect — and take its ruling by analogy. Recorded as an identification, not a fact.
ruling/2 Qur'an 2:275 “Allah has permitted trade and forbidden usury.”
The clearest possible pairing: the same verse permits the general category and forbids the specific defect, which is why the defect and not the transaction is what the rule keys on.
validity/2 Consensus on the effect of riba on a contract The prohibition and its effect on the contract are separate claims. That an interest-bearing loan is sinful is in the verse; that the excess is legally without effect and must be returned is the agreed juristic consequence, recorded as its own clause so it can be weighed and disagreed with separately.
muslim:1598:riba-loan causes/2 Sahih Muslim 1598 “The Messenger of Allah cursed the one who consumes riba, the one who pays it, the one who records it and its two witnesses, and said: they are all alike.”
A loan repaid with a stipulated excess is the paradigm case.
bukhari:2178:riba-exchange causes/2 Sahih al-Bukhari 2178, Sahih Muslim 1584 “Do not sell gold for gold except like for like, and do not give one more than the other; and do not sell silver for silver except like for like, and do not give one more than the other.”
riba al-fadl: excess in a hand-to-hand exchange of the same genus. Distinct from the riba of a deferred loan, and named separately because the two rest on different reports.
ruling/2 Sahih Muslim 1513 “The Messenger of Allah forbade the sale of the pebble and the sale involving uncertainty.”
Certainly transmitted; probable in what it indicates, because the report does not say how much uncertainty is fatal. Every sale carries some. The jurists confine it to gharar that is excessive and that concerns the substance of the contract, which is a judgement the engine does not make for you — it fires only where the KB has asserted the defect.
validity/2 Consensus on the effect of excessive gharar Excessive uncertainty about the object voids the contract in its essence.
causes/2 Sahih al-Bukhari 2143, Sahih Muslim 1514 “The Prophet forbade the sale of the offspring of the offspring of a she-camel.”
habal al-habala: a named instance rather than an inference, so the engine is not being asked to judge how much uncertainty is too much.
gharar:undelivered-catch causes/2 Classical instance of excessive gharar Neither existence nor deliverability is established at contract time. Recorded as a juristic identification, not a text.
causes/2 Qur'an 5:90 “O you who believe, intoxicants, gambling, idols and divining arrows are but defilement from the work of Satan, so avoid it.”
Gambling is named in the same verse as khamr. The link to gharar is recorded because the exchange is entirely contingent on an unknown outcome — the defect in its purest form.
quran:2-275:trade-permitted ruling/2 Qur'an 2:275 “Allah has permitted trade and forbidden usury.”
Applied only to contracts explicitly marked sound. The permission in the verse is real, but the engine cannot tell 'no defect exists' from 'no defect has been formalised yet', so it will not infer soundness.
attribute/2 Definitional Price and goods both known and exchanged at once: no gharar, no excess.
attribute/2 Sahih al-Bukhari 2240, Sahih Muslim 1604 “Whoever pays in advance for something, let him pay for a known volume and a known weight, for a known term.”
Worth its place because it is the exception that shows the rule is about uncertainty and not about time: paying now for goods delivered later would look like gharar, and is permitted precisely because the quantity, quality and term are all fixed at contract.
condition:sale-ownership condition/2 Sunan Abi Dawud 3503, Jami' at-Tirmidhi 1232 “Do not sell what you do not have.”
Recorded as a condition rather than a prohibition: what the report settles is what a valid sale requires, and salam is the standing proof that it is not a flat ban on selling what is not yet in hand.
quran:4-101:shorten-prayer excepted/2 Qur'an 4:101 “And when you travel throughout the land, there is no blame upon you for shortening the prayer.”
Addressed to the traveller in particular. Recorded as an exception attached to a situation rather than as a ruling on the act, because the act is only licensed for someone actually in that situation.
fact:travel-is-hardship hardship/2 Travel as mashaqqa beyond the ordinary The concession is tied to the journey, not to whether a particular traveller finds it difficult — the jurists fix it to the situation precisely so it does not turn on an unmeasurable personal claim. That the classical thresholds of distance and duration are not modelled here is a real gap.
quran:2-184:break-fast-travel excepted/2 Qur'an 2:184 “So whoever among you is ill or on a journey, then an equal number of other days.”
The concession is a deferral, not a cancellation: the days are made up. The engine models whether the concession applies, not what it leaves owed, which is a limitation worth stating rather than hiding.
quran:2-184:break-fast-illness excepted/2 Qur'an 2:184 “So whoever among you is ill or on a journey, then an equal number of other days.”
fact:illness-is-hardship hardship/2 Illness as mashaqqa beyond the ordinary muslim:224:purity-condition condition/2 Sahih Muslim 224 “No prayer is accepted without purification, nor charity from misappropriated wealth.”
A shart, not a ruling: it says what the prayer requires to be valid, which is a declaratory statement and belongs on the validity axis.
muslim:224:impurity-voids validity/2 Consensus on the effect of an unmet shart An act whose condition is absent is void in its essence, not merely defective. Stated as a rule over `condition/2` rather than as a bare fact about prayer so that the reasoning — this is a condition, the condition is unmet, therefore void — is visible in the proof.
quran:4-43:tayammum-no-water ruling/2 Qur'an 4:43, Qur'an 5:6 “And if you are ill or on a journey, or one of you comes from relieving himself, or you have contacted women and find no water, then seek clean earth and wipe your faces and your hands with it.”
Keyed directly on the situation rather than routed through the hardship rule: the verse names the absence of water itself as the trigger, so nothing is gained by inferring it from a general maxim, and something is lost — the derivation would present as weaker than the plain text it actually rests on.
quran:5-6:tayammum-illness ruling/2 Qur'an 5:6 “And if you are ill or on a journey … and find no water, then seek clean earth.”
bukhari:304:menstruation-impediment impediment/2 Sahih al-Bukhari 304, Sahih Muslim 335 “Is it not the case that when a woman menstruates she neither prays nor fasts?”
A mani', not a rukhsa. The distinction is the point of modelling it separately: a concession permits the lighter option, an impediment removes the heavier one altogether, so the ruling is not that she may omit the fast but that she must.
usul:impediment-obliges-omission ruling/2 An impediment removes the obligation it blocks Where a rukhsa would yield mubah — you may take the lighter option — a mani' yields wajib: the act is not merely excused but no longer lawfully performable, so omitting it is what is required.
rel:kin-from-rahim kin/2 Definitional Blood relation follows from womb-relation through the hierarchy, so adding one relative to the taxonomy gives them kin standing without a second assertion that could drift out of step with the first.
quran:4-23:mahram-ascendant mahram/2 Qur'an 4:23 “Forbidden to you are your mothers, your daughters, your sisters, your paternal aunts, your maternal aunts, brothers' daughters, sisters' daughters …”
The verse lists the permanently unmarriageable relatives by name. Split across three clauses by class rather than written as one, because the verse's list is not simply 'every womb-relative' — cousins are rahim and are not mahram.
quran:4-23:mahram-descendant mahram/2 Qur'an 4:23 “Forbidden to you are … your daughters …”
quran:4-23:mahram-sibling mahram/2 Qur'an 4:23 “Forbidden to you are … your sisters, your paternal aunts, your maternal aunts …”
Keyed on `instance`, not `instance_of`, and that is the whole care in this clause. The verse names siblings, aunts and uncles individually; it does not name their children, who are collateral relatives too and are famously *not* mahram. Following the inherited membership predicate here would have quietly extended the marriage prohibition to cousins.
bukhari:5987:silat-al-rahim ruling/2 Sahih al-Bukhari 5987, Sahih Muslim 2554 “Allah said: I am the Most Merciful. I have created the womb-tie and derived its name from My name. Whoever keeps it, I keep ties with him, and whoever severs it, I sever ties with him.”
The obverse of the severing-kinship text already in the KB, and the reason both are worth holding: one forbids mistreatment, this one obliges active upkeep, and a duty to refrain is not a duty to act.
bukhari:5971:mother-obligation-derived obligation_toward/3 Qur'an 17:23, Qur'an 31:14 “And We have enjoined upon man care for his parents.”
Extended to grandparents along with parents, which is the majority reading of walidayn in the duty of birr, and is why this is keyed on the ascendant class rather than on the two named individuals.
tax:mafsada-darar instance/2 Definitional Harm is a recognised corruption to be averted.
tax:mafsada-gharar instance/2 Definitional tax:mafsada-fitna instance/2 Definitional ruling/2 dar' al-mafasid muqaddam 'ala jalb al-masalih “Averting corruptions takes precedence over securing benefits.”
An inductive maxim, not a text, so anything resting on it loses to a verse or report addressing the same act directly.
quran:2-282:document-debt prevents/2 Qur'an 2:282 “O you who believe, when you contract a debt for a specified term, write it down … and let a scribe write it between you in justice.”
The longest verse in the Qur'an, and entirely about removing uncertainty from a debt before it can become a dispute. Recorded as prevention rather than as a ruling so the ruling has to be derived, and can be argued with.
quran:2-282:writing-obligatory ruling/2 Qur'an 2:282 “When you contract a debt for a specified term, write it down.”
The Zahiri reading, holding the imperative to its apparent sense. The indication is marked probable because that is precisely what is in dispute — not whether the verse is authentic, but what it requires.
quran:2-283:writing-recommended ruling/2 Qur'an 2:283 “And if one of you entrusts another, then let him who is entrusted discharge his trust, and let him fear Allah his Lord.”
The majority position. The verse addresses the specific case of parties who trust one another and contemplates the debt standing without a record at all, which the majority read as showing the command in 2:282 to be guidance rather than binding.
qaida:al-ada-muhakkama attribute/2 al-'ada muhakkama “Custom is arbitral.”
Confined to contract forms, and only where the texts name no defect. Custom settles what the parties are taken to have agreed; it does not override a prohibition, which is why this concludes soundness — feeding the permission in 2:275 — rather than concluding a ruling of its own. A customary contract that causes riba is still forbidden, because that rule keys on the defect and fires regardless.
custom/2 Settled commercial practice Sale at a higher price for deferred payment, the price fixed at contract. Long-settled among traders and distinguished from riba by the price being fixed once rather than growing with time.
istishab:certain-purity certain/1 Istishab: the presumption that an established state continues Only the asker can say whether they were certain, so this is keyed on a premise they supply rather than on anything the KB could know.
muslim:362:doubt-does-not-void validity/2 Sahih Muslim 362, Sahih al-Bukhari 137 “If one of you finds a disturbance in his abdomen and is unsure whether anything has issued from him, let him not leave the mosque unless he hears a sound or finds a smell.”
The report the maxim is drawn from, and it is decided exactly this way: an established certainty is not displaced by a doubt, only by another certainty.
